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 pass through it, but also remain for a longer or shorter time? Can we live in a security that would be, to say the least, very imprudent? Our faith and our conscience tell us that our fear of Purgatory is well grounded. I go still further, dear reader, and say that with a little reflection you yourself must acknowledge that it is very probable, and almost certain, that you will go to Purgatory. Is it not true that on leaving this earth your soul will enter into one of those three abodes pointed out to us by faith, Hell, Heaven, or Purgatory? Will you go to Hell? It is not probable, because you have a horror of mortal sin, and for nothing in the world would you commit one, or keep it upon your conscience after having committed it. Will you go to Heaven? You answer immediately that you think yourself unworthy of such a favour. There remains, then, but Purgatory; and you must own that it is very probable, almost certain, that you will go into that place of expiation.

By setting this grave truth before your eyes, do not think, dear reader, that we wish to frighten you, or take from you all hope of entering Heaven without Purgatory. On the contrary, this hope must ever remain deeply impressed upon our hearts, for it is the spirit of Jesus Christ, who nowise desires that His disciples should stand in need of future expiation. He even instituted Sacraments and established all sorts of means to assist us to make full satisfaction in this world. But these means are too often neglected; and it is especially by a salutary fear that we are stimulated to make use of them.

Now, what are those means which we have to employ in order to avoid, or at least shorten, our Purgatory and mitigate its rigour? They are evidently those exercises and good works which most assist us to satisfy for our faults in this world and to find mercy before God, namely, the following: devotion to the Blessed Virgin Mary, and fidelity in wearing her scapular; charity towards the living