tor will be careful to expound, severally, all those particulars which may give the faithful a knowledge of that penance, which is unto salvation. To this sacrament, then, it is peculiar that, besides matter and form, which are common to all the sacraments, it has, also, as we said before, what are called integral parts of penance, and these integral parts are contrition, confession, and satisfaction. " Penance," says St. Chrysostome, " induces the sinner cheerfully to undergo every rigour; his heart is pierced with contrition; his lips utter the confession of his guilt; and his actions breathe humility, and are accepted by God as a satisfaction." [1] These component parts of penance are such as we say are necessary to constitute a whole. The human form, for instance, is composed of many members, of hands, of feet, of eyes, &c. of which, if any are wanting, man is justly deemed imperfect, and if not, perfect. Analogous to this, penance consists of the three parts which we have already enumerated; and although, as far as regards the nature of penance, contrition and confession are sufficient for justification, yet, if unaccompanied with satisfaction, something is still wanting to its integrity. So connected then are these parts one with the other, that contrition and a disposition to satisfaction precede confession, and contrition and confession precede satisfaction. Why these are integral parts of penance may be thus explained We sin against God by thought, word, and deed: when recurring to the power of the keys, we should, therefore, endeavour to appease his wrath, and obtain the pardon of our sins, by the very same means, by which we offended his supreme majesty. In further explanation we may also add, that penance is, as it were, a compensation for offences, which proceed from the free will of the person offending, and is appointed by the will of God, to whom the offence has been offered. On the part of the penitent, therefore, a willingness to make this compensation is required, and in this willingness chiefly consists contrition. The penitent must also submit himself to the judgment of the priest, who is the vicegerent of God, to enable him to award a punishment proportioned to his guilt; and, hence, are clearly understood the nature and necessity of confession and satisfaction.
But as the faithful require instruction on the nature and efficacy of these parts of penance, we shall begin with contrition, a subject which demands to be explained with more than ordinary care; for as often as we call to mind our past transgressions, or offend God anew, so often should our hearts be pierced with contrition. By the Fathers of the Council of Trent, contrition is denned: " A sorrow and detestation of past sin, with a purpose of sinning no more." [2] Speaking of the motion of the will to contrition, the Council, a little after, adds: " if joined with a confidence in the mercy of God, and an earnest desire
