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Either Coutrition or Attrition is indispensably necessaTy for the Sacrament of Pevance and for goud Attrili ou, it is certainly requisite that the sinner should not only be sorry from the motives above mentioned, but moreover, he should have an inclination to love God on his own account --lie should have incipient Charity.

The terrors of remorse, the horror of pumishment, the bare fear of losing Heaven, are by no means sufficient to prepare a wretched transgressor for the Sacrament -A person still attached to sin, and in the habit of offending, ipay feel remorse for his iniquity, and yet sin against hisi conscience.He may dread the punishment which is thrcatened against the evil doer, and still contiune to do evil. He may regret haying exposed himself to the loss of Heaven, and still do trothing to regain it. Nor is tle bare abstinence from evil to be esteemel as Contrilion, be. cause this abstinence may arise from inability or disgust, or wearisomeness as well as from regret; and we find that all penitents, who had proper dispositions, have uniformly, * besides ceasing to do evil, continued to lament their past misconduct. It is not recorded that David continued to sin with Bethsabee--and the single act by which the murder of Urias was procured, lad ceased and was not repealed; and still David was a sinner for the space of nine months; he had ceased to do evil and yet he was not con-' trite. Judas betrayed the Redeemer; he could not betrar another, because another could not be found- anul even if there was another in existence, it is probable he. would not be treacherously delivered up by Judas Are we then to say that Judas was contrile? Certainly vot- The abstinence from sin must arise from the regret : for having committed it, and Contrition being a habit,

must be lasting. Hence the Royal Prophet, after the · reproof of Nalban, and when he felt true sorrow for his

sins, cried out, even after the pardon of Ileaven was an- . Jounced to him, *" Wash me yet more from my iniquity, and cleanse vie from my sin; because I know my iniquity, and my sin is always before me”-And again he says, "My sorrow is continually before me." llence the true Psalm 50. Psalm 37- es **

*** Peniten:

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Penitent must continually regret having done wliat- was offensive to God, besides ceasing to offend. Bi

And although our Redeemer has satisfied for the sins of men, and without his atonement our efforts would prove unavailing, yet he did not exempt us from temporul pain, Hor forbid us to do Penance, but on the contrary, the disposition to afflict ourselves for hawig sumed, is ong of the very first and most natural effects of Contrition. and as such it has been manifest in the old law and in the news The merits of Christ were, applicable to the persons who lived before his arrival upon eartli, as well as to those who have since professed his law, because no. one could be saved without the application of those merits. Hence, if Christ's sufferings did not render this external Penance unecessary or injurious in the old law, tbey cannot make the practice useless.or: Irurtful in the new; and in the example of those whose conduct: the Almighty has approved, we find the justifieation of this practice, and the lesson for the penitent Christian. The people of Ninive not onds ceased from their iniquity and besought pardon for their transgression, but afflicted, themselves for their sins by fasting and wailing, and be, ing clothed in sack-cloth, and they also manifested their Borrow by covering their heads with ashes. When the rebellions children of Israel were desirous of pardou afa ter having transgresseil on any occasiou, their Eontritis

# was accompanied by affliction of the body... Daval, the model of penitents, speaks for himself, *1 hace lue boured in my groaning curry night, I will wush my bed, I will water my couch with tears.-- .Througi the voice of my groaning my bone hath cicated 10 my flesh. For I did-eat ashes like breads and mine gled my drink with weeping. And in the new law we find the great Apostle St. Paul * chastise kis body an: bring it under subjection. He tells us also, that:

they who ure Christ's, hare cruoi fid: their flesh with the rices and concupiscences thereof; and in his Epistle for the COLLOSSIANSs he says, that he fills up in his own flesh these things which are waiting in the sufferings of Christ. Plasm, Ow, it'salm 101. 1 Cor.9... 27 V. GAL.6 C. 24 ve

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