Prayers Before Confession.

A PRAYER (TO BE REPEATED SEVERAL DAYS BEFORE CONFESSION) TO IMPLORE THE GRACE OF CONVERSION AND THE DIVINE ASSISTANCE IN ORDER TO MAKE A GOOD CONFESSION.

    OUR FATHER, Hail Mary, and the Creed. Behold, O my God, prostrate in spirit before the throne of Thy mercy, an ungrateful child, who has a thousand times offended Thee and abused Thy kindness! Thou hast created me out of nothing, and redeemed me by the precious blood of Thy only Son. Thou hast given me the grace to be born in the true faith, to be brought up amid good example and the blessings of Thy Church. Thou hast given me to know how good and lovely Thou art; Thou hast asked me to love Thee, and offered me heaven in return, and yet I have not hesitated to offend Thy divine majesty. I have sinned wilfully and knowingly; I have preferred the emptiest trifles to Thee. Alas, my God, all this I have said before; again and again have I sought reconciliation with Thee in the Sacrament of Penance; again and again have I promised fidelity to Thee, yet, alas, my God, although Thou hast cleansed me in Thy sacred blood, behold me again prostrate before Thee, covered with the hideous leprosy of sin, unable to return to Thee, unless Thou call me, and in Thy mercy lift me up. Oh, give me the grace now at least to make a good confession; fill my heart with sorrow for sin, let me see Thee, see myself, see all creatures, as I shall see them when death shall have removed the veil from my mortal eyes. Let me feel the importance of approaching worthily thy tribunal of penance, and guard me from a profanation of Thy sacred blood by a bad or careless confession. Give me Thy light to see my sins in all their enormity; a hearty sorrow to regret and bewail them; sincerity to confess them, that, cleansed and purified in the saving blood of Thy Son, I may have strength to struggle against the enemies of my soul, and go on in the way of Thy commandments, without stumbling. "O Lord, Father and Sovereign Ruler of my life, leave me not to the counsel of my lips, nor suffer me to fall by them. Who will set scourges over my thoughts, and the discipline of wisdom over my heart, that they spare me not in their ignorances, and that their sins may not appear, lest my ignorances increase, and my offences be multiplied and my sins abound, and I fall before my adversaries, and my enemy rejoice over me? O Lord, Father and God of my life, give me not haughtiness of my eyes, and turn away from me all coveting. Take from me the greediness of the belly, and let not the lusts of the flesh take hold of me, and give me not over to a shameless and foolish mind."

Examination of Conscience.

PRAYER FOR LIGHT TO SEE OUR SINS AND DETEST THEM.

    O my God! I am firmly convinced that however sincerely I may desire to discover all my offences, yet I am absolutely incapable of discerning even the least of my sins, without the assistance of Thy Holy Spirit. O Judge of the living and the dead, before Whom I must appear one day to give an account of all my thoughts, words, actions, and omissions, from my coming to the use of reason to the last instant of my life, give me, I entreat of Thee, that light and grace without which I can do nothing. Eternal Source of light, Who trieth the heart and the reins of man, and from Whom nothing is hidden, I come to Thee, entreating Thee to pour Thy light into my soul, that by its rays I may discover the state of my conscience, and the sins of which I am guilty before Thee. O Lord, say, "Let there be light," and then Thy light will dawn upon my soul, and dispel the dark clouds which overshadow it. Show me myself such as I am in Thy sight, that, recognizing the number and enormity of my sins, I may be able to accuse myself of them in the tribunal of penance, and there obtain pardon. Descend into my heart, and grant me one ray of that light which will enlighten my soul at the moment of its departure from this world, that knowing all my sins I may expiate them in Thy sacrament. Alas! I shall then see all my sins in their true colors, when it will be too late to detest and renounce them; but now is "the acceptable time, the day of salvation," every moment of which is precious: this life is that season of mercy in which Thou hast promised to receive and pardon a repenting sinner. Oh! do not then refuse me Thy divine assistance; show them to me so as to excite my deepest sorrow and contrition, now that the knowledge of myself can lead to my perfect conversion. Discover to me all that displeases Thee in my heart; let nothing escape the exact scrutiny I am about to make, that I may thoroughly know myself, and then, by an humble, candid, contrite accusation, make myself known to Thy minister, and let me not deceive myself by a false repentance, which would only make me still more guilty in Thy sight.

Formula For Those Who Confess Rarely.

    Those who confess often may use the same formula as in Evening Devotions. Begin by examining yourself on your last confession and communion. Whether a grievous sin was forgotten by want of proper examination; concealed or disguised through shame. Whether you confessed without a true sorrow, a firm purpose of amendment, and repairing evil done to your neighbor.

    See whether you received without recollection or devotion, or neglected to offer a proper thanksgiving, which should be for at least a quarter of an hour. Whether the penance was per formed without voluntary distractions. Whether you have neglected your confessor's counsel, and fallen at once into habitual sins. Whether you have renounced all affection to mortal sin, or remained long in sin without eliciting acts of contrition and returning to confession.

Examination on the Commandments of God and the Church.

    All the commandments of the Church may be comprised in those of God, and they are treated here with the seven capital sins in one general examination. Do not neglect to consider the circumstances which alter the giievousness of the sin, nor the various ways in which we become accessory to the sins of others.

First Commandment of God—Third and Fourth Commandments of the Church.

    [This commandment enjoins the worship of God by faith, hope, and charity, and by proper acts of outward religious worship; and forbids all that is contrary to these virtues, or any omission of the religious duties which the Church enjoins.]

Sins Against Faith.

    By thought.—Have we consented or wilfully entertained thoughts or doubts against any truth of religion—refused to believe it—curiously sought to fathom any mystery?

    By word.—Communicated our doubts to others—openly refused our belief to a point of faith—or ridiculed the belief of the Church?

    By action.—Exposed ourselves to lose the faith by listening to freethinkers, enemies of the Church, persons in error, or reading works against the truths of Catholicity—have we given such books to others—been ashamed of our religion—denied it?

    By omission.—Neglected to be instructed in the doctrines and precepts of the faith—been ignorant of what is absolutely necessary for salvation—or of what is necessary for approaching the sacraments?

Sins Against Hope.

    By thought.—Have we despaired of God's mercy by giving up all endeavors to amend, or presumed on His goodness by deferring our repentance—have we failed in submission to Providence in the events of life—attributed success to our own talents?

    By word.—Manifested thoughts of discouragement, presumption, or despair—murmured against Providence—led others to such thoughts?

    By action.—Eesisted inspirations of the Holy Ghost, especially those that were clear and frequent—exposed ourselves to mortal sin—boasted of our talents?

    By omission.—Not had recourse to God in temptation.

Sins More Especially Against Charity.

    By thought.—Consented to thoughts of disgust or hatred of God?

    By word.—Spoken blasphemously, boasted of sin—condemned others for observing the law of God, or prevented them from doing good?

    By action.—Lived in forgetfulness of God, and in disregard of our salvation—violated God's law through human respect, preferring the creature to the Creator.

    By omission.—Omitted a good work through human respect—habitually neglected to offer and refer all our thoughts, words, and deeds to God?

Sins Against the Virtue of Religion and the Divine Worship.

    By thought.—Voluntary distractions in prayer, whether of obligation or not—despised relics, holy pictures, the rites, and other things approved by the Church—taken pleasure in irreligious acts—put faith in dreams—resolved to neglect the yearly confession and Easter communion?

    By word.—Spoken with contempt of holy things, or any religious object entitled to respect—ridiculed the divine worship or its ceremonies?

    By action.—Profaned the sacraments—been irreverent in holy places—been guilty of superstition by putting our confidence in things which have no virtue in themselves or by the institution of the Church of God—consulted fortune-tellersmade rash vows?

    By omission.—Omitted to adore God daily, to pray to Him morning and evening, to thank Him for His favors—omitted the obligatory annual confession and Easter communion—omitted to approach the Sacrament of Penance after falling into sin—neglected the fasts and abstinences of obligation—omitted to make frequent acts of faith, hope, and charity.

Second Commandment.

    [This commandment ordains honor and respect to the holy name of God, His saints, and holy things in general, and forbids irreverence to them, cursing, swearing.]

    By thought.—Have you intended to swear falsely?

    By word.—Blasphemed God, the Blessed Virgin, or the saints—pronounced the name of Our Lord without respect—used words of the Scriptures in jest—sworn unnecessarily or falsely or in doubtful matters—sworn to be revenged or commit any other sin (such an oath is a sin, and the keeping of it is another) promised with an oath without intending to fulfil it—affirmed with imprecations what we knew to be false or doubtful?

    By action.—Induced any one to swear falsely, or been the cause of others' blasphemy?

    By omission.—Not accomplished vows, or done it ill and late.

Third Commandment of God—First and Second Commandments of the Church.

    [The duties enjoined by these commandments relate to the sanctification of the Sunday and holy-days of obligation, by hearing Mass and doing good works, such as hearing sermons, reading good books. They forbid all neglect of hearing Mass, except when prevented by illness or other just impediment, and especially all misspending of the day in worldly or sinful amusements. They also enjoin the observance of the fasts and abstinences ordained by the Church.]

    By thought.—Resolved not to hear Mass or to work on Sundays and holy-days of obligation—been voluntarily distracted during a Mass of obligation, especially during the more solemn parts—neglected to hear a second Mass when the first was not properly heard—resolved not to observe the fasts or abstinences of the Church?

    By word.—Talked from levity or any worse motive during Mass or any other office of the Church?

    By action.—Worked or made others work on Sundays or holy-days without absolute necessity—bought or sold not of necessity—neglected to sanctify such days by prayer and good works—spent them in vain amusements—in sinful excesses—prevented others from hearing Mass and sanctifying the day?

    By omission.—Neglected to watch that those under our care fulfilled their duty on Sundays and holy-days—omitted to hear Mass on such days, or heard only a part of a Mass—habitually heard only a Low Mass when we might attend the High Mass and sermon—omitted to sanctify the day, especially when unable to hear Mass?

Fourth Commandment of God and Fifth Commandment of the Church.

    [These commandments comprise our duties towards our parents and to all our superiors, civil and spiritual, and is violated by disobedience, disrespect, rebellion against lawful authority, neglect to assist our parents, etc. They also include the duties of parents and superiors to those under their care.

    Under this head come all our domestic relations, as parent and child, master or mistress, and servant or apprentice, teacher and pupil, etc.]

    By thought.—Hated father or mother—desired their death or injury—judged them rashly or despised their inferiority—entertained such feelings towards any superior, temporal or spiritual?

    By word.—Spoken ill of them—cursed, threatened, or insulted them—done so to superiors or other persons in the family—to our pastors?

    By action.—Showed disrespect—struck or attempted to strike them—disobeyed them in important matters—caused in them anger or blasphemy—taken their property without their permission—neglected to execute their last will, or obeyed them in forbidden things—showed contempt for civil or ecclesiastical superiors? If parents: Punished children not for their good or from love, but from anger and a spirit of revenge—forcedthem against their will into marriage or the religious state—notleft them free in the choice of their state of life—given them bad example—ordered them to do what was contrary to the law of God, or prevented their fulfilling the duties of their religion?

    By omission.—Not assisted parents when in need, whether in sickness or in health—promised marriage without consulting them, or married against their just opposition—neglected to contribute according to our means to the support of our pastor? If a father: Not given what was necessary to wife and family—neglected the instruction, especially the religious instruction, of your children—not corrected them when in fault—neglected to watch over their company, associations, reading, etc.—prevented their settling suitably in life?

    [Let each here examine his duty as child, pupil, apprentice, servant, etc.]

Fifth Commandment.

    [This commandment, which forbids taking away the life of the body by wilful murder, and of the soul by scandal, or causing any one to fall into mortal sin—also quarrelling, revenge, bad example, hatred—includes the principal duties prescribed by the great precept of fraternal charity, or loving our neighbor as ourselves.]

    By thought.—Had aversion or hatred for our neighbor, desired revenge or his misfortune—rejoiced at his reverses—envied him—maintained feelings of enmity—been impatient in trouble, or desired death.

    By word.—Counselled or approved revenge—insulted or slandered any one—harshly dismissed the poor—caused disunion and enmity by reports true or false, and to what extent?—neglected to repair the evil?

    By action.—Exposed one's self unnecessarily or sinfully to danger of death, as by duelling—injured health by excess of any kind—deprived one's self of absolute necessaries from avarice—revenged injuries—given way to anger or impatience—struck or wounded any one—caused the death of any one—done any act from which death would be likely to result—caused or attempted abortion—giving death to our neighbor's soul by leading him into sin, in any of the ways by which we may be accessory—neglected the baptism of our children?

    By omission.—Not given good advice when able—not pardoned an enemy, or when in wrong asked pardon—refused to aid a neighbor by alms or otherwise—why?

Sixth and Ninth Commandments, and Sixth Commandment of the Church.

    [I. These commandments ordain, first, that those united in marriage should love and respect each other, support each other's failings, and devote themselves harmoniously to the great object of the Sacrament of Matrimony, the bringing up of their children in the love and fear of God, a duty already treated of.

    II. These commandments forbid, in the married, all violation of the marriage-bed, and, in all, every sin in thought, word, or deed against that sovereign purity of soul and body which our holy religion enjoins upon us. They not only forbid adultery, fornication, and every sin of impurity with ourselves and others, but also require us to seek the virtue of purity and chastity in its highest perfection.]

Duty of Husband and Wife.

    By thought.—Courted danger by thoughts which could alienate from our lawful spouse—been unfaithful in thought or desire—entertained feelings of anger, hatred—intended to deceive?

    By word.—Been unreserved in speech so as to excite jealousy—spoken unkindly—had harsh and angry disputes?

    By action.—Married secretly, or when any impediment existed—not been united by a lawful pastor—not prepared for the sacrament—been unfaithful? (If a husband) treated my wife harshly or with neglect—deprived her of necessary or proper apparel, etc.—exposed her to danger? (If a wife) been wanting in submission—dressed extravagantly or with evil motives—maintained acquaintances without a husband's knowledge—abandoned each other—refused to be reconciled?

    By omission.—Neglected to retain the affection of each other—not prayed for each other—not sought to maintain each other in God's service—neglected the care of your children, if God has blessed you with any—neglected your household duties (if a wife), or to support your family (if a husband)?

Sins Against Purity.

    We shall not enter into details on this subject. It is a pitch which defiles. Those who sin against these two commandments know it well: those who do not should never learn. One thing is certain, there is nothing light in this matter—it is almost impossible to sin only venially. It is a pest which infests the whole being. If attacked, we must examine all our faculties, memory, understanding, and will; all the senses, hearing, sight, and touch; sound our thoughts, words, and actions; our very dreams, to know whether we have consented on waking, or caused them voluntarily; see whether we have caused or taken pleasure in irregular sensations; examine whether we have led others to sin by letters, messages, presents, songs, indecent actions, or bad example; exposed one's self to sin by permitting dangerous or for bidden pleasures. We must examine whether we have dressed with bad intentions or contrary to decency—gone to church with evil intentions—omitted to pray when violently tempted. It is necessary to state the condition of the person with whom we have sinned or desired to sin—that is, whether married or not, bound by vows or not—and also our own.

    We must also state whether the sin is habitual or not.

Seventh and Tenth Commandments.

    [These commandments forbid us to covet or take our neighbor's goods without his permission, and include all modes of taking, however indirect; great care is necessary in examining in this particular, inasmuch as sins against it can be forgiven only on restitution being made, except where the party is wholly unable to do so, and then the restitution is only suspended. This commandment also forbids avarice, or an inordinate love of earthly temporal things.]

    By thought.—Desired or wished to take another's property, to cheat him, not pay him or restore him his property avariciously desired wealth or other property?

    By word.—Gained by falsehood or false oaths—counselled or approved any wrong done our neighbor?

    By action.—Taken another's property by fraud or violence—how much—with or without the design of taking more—from a poor person—from a church—been avaricious—hoarded up property—been in any way accessory to a theft—defrauded the State of its rights—appropriated an article found without making any endeavor to find the owner?

    Cheated in any way in trade—by false weights or measures, and selling inferior goods—by imposing on the ignorant—passed bad money—profited by a person's necessity to get an exorbitant price—bought things stolen—bought of such as had no right to sell—combined with others to run up prices—combined with others to extort higher wages from masters, or to give lower wages to persons in employ?

    Made illegal contracts—defrauded government or the public by fraudulent failures?

    Aided others to recover money not justly due?

    Exacted payment for services not rendered?

    Gambled away the property of our families, or spent it in carousing or amusements?

    Given money to bribe judges or jurors in our favor—or to obtain office—or accepted bribes?

    By omission.—Omitted to do the duties for which we were employed—neglected to pay our servants, workmen, etc., or kept back their wages—paid them in such a way that they were losers—not paid our debts—lived so extravagantly that we could not, and neglected to retrench—not prevented a loss to our neighbors when we could—neglected to give alms and aid the poor according to our means—refused to aid works of charity when able—neglected to make restitution, or made it only after long delay—how long?

Eighth Commandment.

    [This commandment forbids all perjury and false swearing, all lies, falsehood, and equivocation. It also embraces every sin against charity, whether by detraction, rash judgment, suspicion, ill-natured reports, or insinuation, want of kindness, or forbearance, and a violation of the clear and positive rule of charity, to act, speak, and even think of others as we wish they should think, act, and speak of us.]

    By thought.—Suspected or misjudged our neighbor unreasonably?

    By word.—Manifested our suspicions or rash judgments to others—revealed secrets confided to us—lied with or without detriment to our neighbor—calumniated him, that is, spoken evil of him falsely—made known his faults—to how many—taking pleasure in hearing him calumniated or slandered—drawn conversation to it?

    By action.—Made false accusations to superiors or the authorities—sworn falsely, either in court or elsewhere—induced others to give false testimony and commit perjury—given money to carry on frauds at elections, and so induce perjury—aidedsuch frauds in any way, excused or justified them?

    Forged documents, stolen or destroyed records to injure others?

    By omission.—Taken the oaths of any society condemned by the Church—neglected to stop calumny or slander when we could or were bound to do so by our station—not given all the honor due them—not repaired the evil caused our neighbor by our sins in these particulars?

Duties of Our State of Life.

    What are they—have we fulfilled them day by day—in what respect especially have we transgressed?

    Have we lived without really thinking of God and our duties as Christians—made no effort to advance in virtue?

    [Observe that every matter noted in this examen does not constitute a mortal sin, but such only as are a violation of God's law in a grievous matter, with full advertence and a deliberation of the will. Observe, too, that a sin is not less grievous because habitual, or done without attention to it at the moment: on the contrary, habit renders it more grievous, if with a firm will we do not struggle against it and use the means prescribed.]

A PRAYER TO BEG OF GOD THE GRACE OF SINCERE CONTRITION.

    I have now, O my God, aided by Thy grace, endeavored to discover the number of my transgressions, and have examined, to the best of my power, the state of my conscience. But, alas!

    0 Judge of the living and the dead! how far different is my judgment from Thine! How many offences are still perhaps hidden from my view, though perfectly known to Thee! But, my God, as I am persuaded it is not so much a knowledge of their number, as sorrow for their deformity, that Thou requirest, 1 now earnestly implore of Thee to give me that lively, sincere, efficacious contrition, which I know is a necessary condition of my pardon. My heart was formed by Thee, Thou alone canst change it; it is in Thy hands, and though most ungrateful, most insensible, it is not too obdurate for Thee to penetrate and soften. One drop of Thy adorable blood, one of those precious tears which my offences drew from Thy eyes, would suffice to produce in my soul the most lively contrition. Ah! look on me, Eternal Light! and my understanding will be enlightened to conceive the enormity of sin; touch my heart, and it will be broken with sorrow for having ever offended Thee. Convert me, and I shall be converted; for my destruction, my misery, and my misfortune is from myself, but my salvation must come from Thee, O my most merciful Father! from Thee, Whom I have so ungratefully abandoned, and so grievously offended.

ACT OF CONTRITION FOR THOSE WHO ARE GUILTY OF MORTAL SIN.

    O infinite majesty of my God! I am so full of shame at the sight of the ingratitude and malice of which I find myself guilty before Thee, that I dare not raise my eyes to heaven. I confess, 0 most gracious and merciful Lord, that by the multitude and enormity of my sins I have deserved to be abandoned by Thee, and condemned to eternal torments. Ah, unhappy being that 1 am, how can I have dared to offend Thee! Can it be, O my Saviour, that I have trampled under foot Thy blood, by which I was redeemed; and that I have thus renewed the pains of Thy passion and of Thy death! Ah, why, why did I not die at once, rather than displease Thee! How could I dare to offend against Thee, Who art infinite goodness, wisdom, and beauty! . . . . Thee, Who art perfection itself! .... Thee, Who art my God, my Creator, my beginning, my end, my happiness, my all! .... Thee, from Whom I have received my being, my life, and all that I am! .... Thee, Who hast guided and protected me with the tenderest love under the shadow of Thy wings! .... Thee, Who hast adopted me for Thy child, and made me heir to Thy eternal kingdom! . . . . Thee, Who hast redeemed me by Thy most precious blood, and hast so often nourished me with Thy most sacred body and blood in the Sacrament of the Eucharist! And yet, notwithstanding these Thy great and manifold blessings, I have offended Thee, O my God! I have abandoned Thee, to league with Thy enemies against Thee. I have preferred a vile gratification to Thy love. O ingratitude! O delusion! O madness! Ah, when shall I detest my sins as much as they deserve? O my sweet and merciful Lord Jesus, of Whose goodness there is no end, and of Whose mercy the treasure is infinite, have pity on me, and save my soul! Pardon me, O most bountiful Lord, pardon me, I entreat Thee, by the merit of Thy bitter passion and death! Eemember not my iniquities, but regard Thy infinite mercy. I promise that, by the help of Thy grace, I will never fall into them again. From this very moment I break all the ties that bind me to the world, to the flesh, to the devil, and to sin. I am from this moment firmly resolved to trample under foot all worldly vanities, and to consecrate myself entirely to Thy holy love. Oh, never allow me to fall back into my old habits of sin! Never permit that honors, or interest, or pleasure, or pride, or the love of life, or the fear of death, or any other motive, shall cause me to swerve from Thy divine commands. Grant that I may keep them with my whole heart, though it should cost me the sacrifice of my life, and of all I hold dearest in the world.

    Ah, what has been my folly and my wickedness in having so often and so grievously offended my God, my heavenly Father, my gracious and loving Redeemer! What ingratitude, what an excess of malice! At the very moment I was receiving with one hand the greatest favors and graces from this my most tender and merciful Lord, with the other I was plunging a dagger into His bosom—I was crucifying Him again within my soul! I have sold myself to the devil for a worthless pleasure; I have renounced the kingdom of heaven and all the joys of paradise for a trifling enjoyment; I have signed the decree for my eternal damnation to gratify my pride; I have condemned myself to suffer an eternity of torments and all the agonies of hell, to indulge an unworthy passion! Ah, who will give to my eyes a fountain of tears, that I may weep and lament over my sins!

    O my divine Redeemer, Whose love I have unhappily despised, Whose blood I have trodden under foot, Whose wounds I have reopened, and Whose death I have renewed by my sins! How can I present myself before Thee after so great an excess of ingratitude and malice! O my gracious Saviour, what hadst Thou done to me that I should treat Thee so cruelly! Thou hast reconciled me to Thy Father by Thy death, and I have again drawn down upon myself His indignation by repeated sins, Thou hast snatched me from the slavery of the devil, and I have again entangled myself in his snares. Thou hast healed my wounds, and I have inflicted fresh ones on myself. Thou hast delivered me from the eternal flames of hell, to which I was condemned by my sins, and I have cast myself into them again. Thou hast obtained heaven for me, and I have sold the right which Thou didst purchase at the price of Thy blood, for a trifling pleasure, for a corruptible crown. Is it possible to conceive folly, stupidity, malice, equal to mine! I confess it here before Thee, O Lord; I detest it from the depths of my soul; and resolve to die a thousand times rather than fall again into it. Ah, wilt Thou reject a contrite and humble sinner, when Thou didst come down from heaven to call sinners to repentance? Wilt Thou refuse to receive this strayed sheep which returns from his wanderings, after Thou hast sought him so long, to bring him back to the fold? Wilt Thou reject this prodigal child, who comes to throw himself at Thy feet, after Thou hast so much grieved over his loss? Wilt Thou leave me forever to groan under the insupportable weight of sin, when Thou didst invite all those who are burdened to cast their load at Thy feet? Thou didst absolve the sinful woman when, kneeling before Thee, she implored Thy mercy; Thou didst remit the sins of the publican when he humbled himself in Thy temple; Thou didst pardon the good thief when he acknowledged Thy power on the cross; and shall I be the only one to whom Thou wilt refuse grace? No, my adorable Saviour, not so. I trust that, however unworthy I have made myself of pardon, yet Thou wilt grant it to me, and that Thy precious blood will appease Thy Father's wrath against me, and wash away the stain of my sins. Offer it, then, to Him for me, O Lord, and apply it so effectually to me that I may be entirely cleansed, and may be judged worthy to enter into the blessed mansions, where nothing defiled can be admitted. Amen.

Resolution of Amendment.

    Since I have had the misfortune to offend Thee, O my God, and as I cannot recall the past, I resolve at least, with the assistance of Thy grace, to repair it by henceforth carefully avoiding all that displeases Thee. I will shun sin, with its sources and occasions, particularly those sins into which my natural frailty most frequently leads me. I will adopt the means suggested by Thy minister for the correction of my faults, listening to his words as if spoken by Thyself. I know, O my God, what I should have to apprehend from the severity of Thy justice, if Thy anger had not been appeased by the merits of Jesus Christ. I feel that Thou wilt not reject the prayer of Thy innocent Son, Whose blood pleads for me, His guilty creature. In this hope, O God of goodness, I present myself at Thy tribunal, there to accuse myself of my sins entirely, sincerely, and humbly, with full confidence that Thou wilt ratify in heaven the absolution pronounced on earth. Holy Virgin, Mother of grace and mercy, refuge of sinners, intercede for me, that in this confession I may receive full pardon for the past, and grace to avoid sin in future. My good angel, who hast been witness of my transgressions, help me to rise from my evil habits, and obtain for me strength against future relapses. Amen.

Confession.

    Renew your Act of Contrition and approach the confessional with the same recollectedness, silence, and modesty which would fill your heart if Christ our Lord were seated there in person ready to hear your confession, and not the priest who is really His representative.

    When your turn has come, kneel down and say: "Bless me, father, for I have sinned," and then begin the "Confiteor," proceeding as far as "through my fault," etc. Then tell when you last approached the sacraments, the period your confession is to embrace, and begin the avowal of your sins. Accuse yourself first of the faults, if any, in your last confession and communion, and when you have stated all, especially if you are so happy as to have no mortal sin on your conscience, conclude thus:

    "For these and all the sins of my past life, especially my sins of (naming some grievous sin), I am heartily sorry, beg pardon of God, and absolution of you, my father," and conclude the "Confiteor."

    Listen then with humility and docility to the advice of your confessor, and during this time avoid all recurrence as to the confession itself; remembering that sins forgotten after a serious examination are really comprised in the absolution. Accept with submission the penance imposed, and if any obstacle that you foresee will prevent your accomplishing it, state this respectfully.

    And while he pronounces the words of absolution endeavor to excite an act of perfect contrition. Should your ghostly father deem it proper to defer absolution, acknowledge your unworthiness, murmur not. Leave the confessional resolved to use every effort, by a change of life and sincere repentance, to obtain God's pardon, which His minister will ratify.

Prayer After Confession, When Absolution Has Been Deferred.

    Alas! my God, I leave the tribunal of mercy, without having received the grace of justification which I so earnestly desire. I feel and acknowledge that I am unworthy of so great a favor, for I have broken my repeated promises, neglected my resolutions, and, for a trifling gratification, deliberately offended Thee. But instead of casting me into despair, the delay of absolution shall only prove an incentive to courageous and vigorous efforts to correct my faults, to repair my past omissions of duty, to practise solid virtue, and adhere more faithfully to my promises in future than I have done hitherto. With the assistance of that grace which I now earnestly' implore, and on which alone I rely, I will adopt every means in my power to recover Thy friendship, and merit the happiness of being rein stated among the favored number of Thy children. Amen.

    If your confessor thinks it proper to give you absolution, regard it as a grace of which you are unworthy; receive it with humility, with head and body bowed humbly before God. Pronounce an act of contrition, and say some such prayer as the following:

Act After Confession.

    My dear Jesus, how much do I not owe Thee! By the merits of Thy blood I hope that I have this day been pardoned. I thank Thee above all things. I hope to reach heaven, where I shall praise Thy mercies forever. My God, if I have hitherto lost Thee so often, I now desire to lose Thee no more. From this day forward I will change my life in earnest. Thou dost merit all my love; I will love Thee truly; I will no longer see myself separated from Thee. I have promised Thee this already; now I repeat my promise of being ready to die rather than to offend Thee again. I promise also to avoid all occasions of sin; and to take such means as shall prevent my falling again. My Jesus, Thou knowest my weakness, give me grace to be faithful to Thee till death, and to have recourse to Thee when I am tempted. Most holy Mary, help me! Thou art the mother of perseverance; I place my hope in thee.

On the Penance Imposed by the Confessor.

    Satisfaction, which we call penance, though not essential, is a necessary part of the Sacrament of Penance. Without it the confession may be valid, as would be the case if a patient were dying, and unable to perform suitable penance. But it is an integral part; so that, should a person at confession not have the intention of performing the penance enjoined, the confession is null; for the penitent is obliged, in confessing his sins, to have the intention of complying with the penance imposed by the confessor. But, if he has the intention of performing the penance, and afterwards neglects to fulfil it, the confession is valid; but he is guilty of a mortal sin if the penance be grievous.

    It is necessary to know that when a person commits a sin, he contracts the guilt, and also the punishment due to the guilt of sin. By the absolution of the confessor, the guilt and the eternal punishment are remitted, and when the penitent has intense contrition, all the temporal punishment is also remitted. But, when the contrition is not so great, the temporal penalties remain to be suffered either in this life or in purgatory, as the Council of Trent teaches. (Sess. xiv. ch. viii.) There the council declares that sacramental penance not only atones for the punishment due to us, but that it also cures the bad effect left by sin; the passions, evil habits, the hardness of heart; and that it obtains for us strength not to relapse into sin. Therefore, go to confession every week, or at least every fortnight; but never allow a month to pass without approaching the tribunal of penance.

    The penance must be performed within the time fixed b;y the confessor; and should he not fix a time, it ought to be per formed without delay; for when the penance is grievous, and particularly when it is medicinal, to defer the performance of it for a long while would be a mortal sin,

Offering of the Penance Enjoined at Confession.

    O God of sanctity, of myself I have no means of satisfying Thy rigorous justice, but I offer Thee an abundant satisfaction in the infinite merits of a God-man. I present Thee, O my God, the sacred heart of Thy Son, filled with sadness and pierced with wounds for me, that Thy justice may thus be appeased. I unite my sufferings to the bitter pangs of my dying Saviour. May the abundance of His merits, and the immense charity of His heart, supply for the imperfection and insufficiency of my works. O Lord, Who hast severed my chains, strengthen me with Thy grace, that I may never resume them; that I may conquer the bad habits which have been so long opposed to Thy Spirit, and courageously resist the temptations to which I have hitherto so easily yielded. Amen.