of thy conscience, in the presence of him, who is the true judge.” Homil. xxxi. in Ep. ad Hebr. T. xii. p. 289.—But of these and similar passages, some are addressed to Catechumens, who had no concern with Confession ; others refer to a public disclosure of sin to be followed by a public penance. Others, which regard auricular Confession, are to be explained either of the preliminary preparation, which is made with God in prayer, or of the Confession itself, which, in this sense, must be made to God alone ; inasmuch as it is made through the medium of his Minister, who, as man, possesses no penal controul, or practical knowledge of the sins confessed. Finally, in many passages he speaks of such light offences, as the just man often commits, and for the remission of which no confession was required. On these he gives this excellent advice: “You have a tablet on which you set down your daily expences: be your conscience also a tablet, on which mark your daily sins. When you retire to rest, and when no one intrudes, open this tablet, before sleep comes on, and call to mind your sins; all that you have done amiss, in thought, word, or deed. So says the prophet : Stand in awe, and sin not: be sorry on your beds for the designs which you have in your hearts. (Psal. iv.) In the day time you have been employed; its thousand cares have engaged your thoughts. Now when these have subsided, and all is tranquil, thus address your heart: The day is passed : What good have I done? What evil have I done ?-If good; give thanks to God: if evil; do it no
But recollecting your sins, weep; and lying on your couch, you may efface them. Heaven will be propitious; and thus calling yourself to account, and acknowledging your failings, compose yourself to rest. In this practice, what is there arduous or troublesome? Call in the thought of hell; a thought now void of pain. Pass a severe judgment on yourself: make that confession now, that may rouse you to a more active enquiry into your failings hereafter."
