Page:Delineation of Roman Catholicism.djvu/328

 320 PENaNcE ,7 CONFBSS0N. �B00 II has bee beneSciul to society; that sinful dispositions have been re- pressed and crime prevented; but as a zy4t of morality, the period- ical absolution connected with confession is calculated to corru morals, and has actually corrupted them. According to their doctrine, not he that most truly repents, and en- dearours to forsake sin, is best prepared to receive pardon, but he that most accurately repeats his sins to a confe8sor, and enumerates their several circumstances. For let a man be ever so sorry for his sins, and ever so much foroake them, yet, if he does not perform this of the sacFament of penance, he is not in so safe a condition as he who is less sorry' for his sins, and less careful to forsake them, provided he only confesses well to the priest, and receives his absolution. Besides, according to them, when a man confesses his sixus, is sorry for them, and thereupon receives absolution, upon the promise of' per- forming the penance enjoined, he that moment receives remission as to the etenml punishment of hie sins, and is put into a state of God's fayour. The consequence is, that a man may, without scruple of con- science, go on again in his old course of life. For if he repeat his confession, and receive a new absolution, he is as safe as if he never had sinned. This is one of the natural consequences of titis doctrine; and that the great majority of the Roman community labours under it is too evident to be denied by them, or to need proof from us. We shall give a specimen of the manner in which a penitent is taught to catechize himself, with a view of being interrogated by the priest when he goes to c6ofess. The Garden of the Soul furnishes an "EYp-miv, s, tion of Conscience on the ten Commandments," from which we will give a few extracts as a sample. Some of the questions are not fit to meet the eye of a modest man or woman, and yet they hold a conspicuous place in this popular book of devotion. On the first com- mandment: "Have you been guilty of heresy, or disbelief of any article of faith, or of voluntary doubting of any article of faith . How often And for how long a time ? Or have you rashly exposed yourself to the danger of infidelity, by reading bad books, or keeping wicked company How often ? Have you, by word or deed, denied your reliveion, or gone to the churches or meetings of heretics, so as to join with them any way in their worship 7 Or to give scandal ? How often ?" On the third commandment (or what they call the second, for they Oillit in their catechisms, for the most part, the second) such questions as these are asked: "Have you sworn falsely, or what you did not certainly know, whether it was true or false ?. Or have you sworn to do any thing that was wicked or unlawful ? Or broken your lawful oatira ? How oen ? Have you had a custom of swearing rashly and inconsiderately by the name of God, by your soul, or by the way of imprecation on yourself ? How long have you had this custom " On the fourth commandment: "Have you neglected to hear mass upon Sundays and holy days of obligation ? Or have you read it with w/lful distraction ? Or not taken care that your children or servants should hear it  How often ? Have you spent those days in idleness or sin ? Or been the occasion of others spending them so ? How often ? Have you done any servile work without necessity on those day8 ? Or set others on doing so ? How often ? Have you broken the days of abethence commanded by the church ? Or eaten more than one meal I ,Goocle

�