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 other reason is there, why our courage sinks, and our strength fails, the moment the enemy makes even the slightest attack on us, but that we neglect by pious meditation, to kindle within us the fire of divine love, which animates and invigorates the soul? But, should the priest perceive, that the penitent gives equivocal indications of true contrition, he will endeavour to in spire him with an anxious desire for it, inflamed by which he may resolve to ask and implore this heavenly gift from the mercy of God.

The pride of some, who seek by vain excuses to justify or extenuate their offences, is carefully to be repressed. If, for instance, a penitent confesses that he was wrought up to anger, and immediately transfers the blame of the excitement to another, who, he complains, was the aggressor; he is to be reminded, that such apologies are indications of a proud spirit, and of a man who either thinks lightly of, or is unacquainted with the enormity of his sin, whilst they serve rather to aggravate than extenuate his guilt. He, who thus labours to justify his conduct, seems to say, that then only will he exercise patience, when no one injures or offends him, a disposition than which nothing can be more unworthy of a Christian. A Christian should lament the state of him who inflicted the injury, and, yet, regardless of the grievousness of the sin, he is angry with his brother: having had an opportunity of honouring God by his exemplary patience, and of correcting a brother by his Christian meekness, he converts the very means of salvation into the means of injuring his own soul.

Still more pernicious is the conduct of those, who yielding to a foolish bashfulness, cannot induce themselves to confess their sins. Such persons are to be encouraged by exhortation, and to be reminded, that there is no reason whatever why they should yield to such false delicacy; that to no one can it appear surprising, if persons fall into sin, the common malady of the human race, and the natural appendage of human infirmity.

There are others who, either because they seldom approach the tribunal of penance, or because they have bestowed no care or attention on the examination of their consciences, know not well how to begin or end their confession. Such persons deserve to be severely rebuked, and are to be taught that before any one approaches the tribunal of penance, he should employ every diligence to excite himself to contrition for his sins, and that this he cannot do without endeavouring to know and recollect them severally. Should then the confessor meet persons of this class, entirely unprepared for confession, he should dismiss them without harshness, exhorting them in the kindest terms, to take some time to reflect on their sins, and then return; but, should they declare that they have already done every thing in their power to prepare, as there is reason to apprehend, that, if sent away, they may not return, their confession is to be heard, particularly if they manifest some disposition to amend their lives, and can be induced to accuse their own negligence, and promise