having a contrite heart. The three essential elements in contrition
are: hatred of past sin, grief at having sinned, and a determined
purpose at all costs to avoid, in the future, sin and the occasions of
sin. These emanate from the will of man, not from the feelings; they
must be strong or intense enough to make the sinner prefer to endure
any evil, or sacrifice any good, rather than again offend God, so
infinitely good in Himself, and so infinitely good to man.

Unhappily, it is within our power to hate, to grieve, and to purpose
amendment very sincerely, and yet not have that sorrow which fulfills
God's condition for the pardon of sin. Some human motive--such as loss
of health or wealth, injury to reputation and influence, the ignominy
and servitude of wrong-doing--may lead a man to detestation of the
past and to a firm resolve to avoid wrong in the future. Excellent as
may be such a change of mind, yet it is not sufficient to obtain
forgiveness from on high. It is based entirely on the injury and loss
accruing to self. God is excluded from the whole idea; and yet it is
against Him, and against Him alone, that we have sinned.

The only sorrow acceptable to God is that which springs from a
supernatural motive, the soul excited thereto by divine grace. In this
is our utter helplessness shown; for while it is within our own power
to do wrong, we cannot return to the path of duty and repent without
the help of God. It is by the heavenly gift of grace operating within,
and by the co-operation of the sinner, that the heart is made
contrite. The remembrance of God's infinite love and perfections,
accompanied by earnest prayer for mercy, may rouse the soul to hatred
and grief for its sin, and thus is generated that contrition perfect
through charity for having offended God so sovereignly good, who is to
be loved above all things. For His own sake, and regardless of the