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 "HE WAS WOUNDED FOR OUR INIQUITIES 
 HE WAS BRUISED FOR OUR SINS" 
 
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 FULL COUESE 
 
 OF 
 
 IN STRUCTION S 
 
 FOK THE USE OP 
 
 CATECHISTS-; 
 
 BEING 
 
 AN EXPLANATION OF THE CATECHISTf, ENTITLED 
 "AN ABRIDGMENT OF CHRISTIAN DOJTRINE." 
 
 BY THE REV. JOHN PERRY. /; 
 
 "Tbey that instruct many to jiiBtice, shall shine as ctars for all eter- 
 nity."— 2>an. xii. 3. • 
 
 
 \ 
 
 NEW YORK : 
 D. & J. SADLTER & CO., 164 WILLI AM-ST. 
 
 BOSTON— 128 FEDERAL-STREET. 
 MONTREAL — CORNER NOTRE DAME AND ST. FRANCIS XAVIER 8T8. 
 
 1860. 
 
Approbation of the Moat 'Rev. John IIuGnES, D. i)., 
 Archbishop of New Yorh. 
 
 Tlie publication of " Perry's Instructions on the Catechism," 
 by Messrs. Sadlier & Co., has my entire approval. 
 
 ^ JOHN, Archbishop of New York, i 
 New York, Febrtiary 1, 1860. 
 
 Mecommendation of the Right Rev. Bishop Ba.ylet. 
 
 I am glad to hear that you intend to republish "Perry's 
 Instructions on the Catechism." It is an excellent little^book. 
 As a manual for catechists, or as a book of instruction, develop- 
 ing and explaining the Catechism, it is the best work of the 
 sort I am acquainted with. 
 
 4* J'» Bishop of Newark. 
 
 Approbation of the English Edition by the Right Rev, 
 
 Dr. Wareing. 
 
 Having attentively perused the work of the Eev. John Perry, 
 entitled " A Full Course of Instructions for the Use of Cate- 
 chists," I have great pleasure in recommending the same, as an 
 orthodox and useful exposition of Catholic doctrine, and well 
 calculated to assist as well those who seek for instruction as 
 those who are employed in giving catechetical discourses. 
 
 •J« WILLIAM, Bishop of Ariopolis, 
 
 Vicar Apostolic of the Eastern Liiitrict. 
 
 Northampton, December 15, 1S17. 
 
PUBLISHERS' PREFACE. 
 
 At the earnest request of many of the Rev. Clergy 
 and others who are engaged in the instruction of 
 youth, we publish this Catechism. Although there 
 are many excellent catecliisms already in use in this 
 country, there are none of them on the same plan 
 as this. 
 
 In this work the author takes every question of the 
 small catechism and explains it fully and clearly, 
 which admirably fits it for all who are engaged in 
 imparting religious instruction to otheis. Persons 
 who are not Catholics, and who wish to be instructed 
 in the doctrines and practices of the Catholic Church, 
 cannot find a book more suitable for their purpose 
 than this. 
 
 For classes of learners, Collof s Catechism* is un- 
 rivalled — the answers being short, are easily com- 
 mitted to memory ; but for those who wish to impart 
 instruction to others, Perry's Catechism will be found 
 
 invaluable. 
 
 THE PUBLISHERS. 
 Nbw York, February, 1860. 
 
 * Published hj D. & J. Sadlier & Go. 
 
PREFACE. 
 
 The duty of imparting religious Instruction 
 to others is, for . all those upon whom it de- 
 volves, a very serious and important duty ; 
 and highly advantageous, when properly dis- 
 charged, both to the Instructor and the In- 
 structed. How very desirable therefore it is, 
 that all who undertake this important and re- 
 sponsible duty, should fit themselves for dis- 
 charging it in a proper manner! And it is 
 with the view of assisting them in this, that 
 the following ''''Full Course of Instructions for 
 the Use of Catecliists^'* is presented to them. 
 
 It claims not, indeed, to be entirely the origi- 
 nal composition of him who presents it; but 
 professes to be, in a great measure, selected 
 and compiled from various authors. 
 
 The Instructions are drawn up in a con- 
 
i 
 
 8 
 
 PREFACE. 
 
 densed form, with the design of rendering 
 them more useful to those, for whose assist- 
 ance they are mainly intended. For, thereby 
 preparation for instructing becomes more easy ; 
 and, moreover, something is left to be drawn 
 out by the Catechist. 
 
 f 
 
 f^ 
 
 ni',:.. ,.■■:.■ ■:■'.. s 
 
 1 1 
 
INTRODUCTION. 
 
 I. Man was created for a most important end : — 
 " to love and serve God in this world, and to be happy 
 with Him forever in the next ;" and the main business 
 of our life consists in laboring for the attainment of 
 this end. That we may not wander, or be led astray 
 in this important work, but may arrive securely at the 
 end for which we were created ; God has established 
 a Church upon earth, and appointed it to be, in all 
 nations throughout all ages, our Teacher and our 
 Guide. In order to serve God, as he wishes to be 
 served by us ; that is to say, in order to please God 
 iu this life, so as to enjoy him in the next, we must 
 believe the teaching, and follow the guidance, of his 
 Church ; because she teaches and guides the Faithful 
 authoritatively, by his express commission and under 
 his promised direction. , . 
 
 We must believe whatever Christ teaches, as pro- 
 posed and expounded to us by the Church ; and the 
 
10 
 
 INTRODUCTION. 
 
 I 1 
 
 chief things which we are thus required to believe, 
 we learu from the exposition of the Apostles^ Creed. 
 
 But, belief is not sufficient, without practice— /a ?7A 
 will not save us without good works : we must keep, 
 therefore, the laws orr Commandments of God ; both 
 those which were at first delivered to man by his own 
 mouth, and also those which, by an authority received 
 from him, are delivered to us bv the mouth of his 
 Church. 
 
 But we Qnxiwot practise our faith, or keep the Com- 
 mandments, without the help of God''s grace; and 
 hence, the Catechism introduces the Commandments 
 by a short exposition of Prayer, which is a means of 
 grace indispensably necessary for all persons, — is the 
 easiest for us to have recourse to, — is, at all times and 
 in all places, completely within our power, — and the 
 use of which requires not the outward administration 
 of the Church. 
 
 II. To prayer, must be added the use of the Sac- 
 raments^ which Christ has instituted in his Church ; 
 which are also efficacious means of grace, — the most 
 efficacious means wherewith he has furnished us ; aud 
 without the use of which prayer will become ineflfect- 
 ual. It is very important, therefore, that every one 
 
 \ 
 
INTRODUCTION. 
 
 11 
 
 should be acquainted • n these means of grace, and 
 should know bow to make a good and profitable,<B^o"TH£'( 
 of them ; for a proper use of the Sacraments ^^^ 
 said to be the practice of Religion; because/thepb)5» ^^,£, 
 we shall infallibly obtain such graces, as wil secure <«qcA 
 the practice of all the rest. V^V 
 
 For, by making ^proper use of the Sacraments, ^"^/Y^ae 
 shall not merely believe what God has taught, an( 
 keep his commandments, but we shall effectually 
 root out our Vices^ and acquire all necessary Virtues : 
 we shall advance rapidly in the practice of the Three 
 Theological Virtues, — our Faith will become every 
 day more lively, our Hope and confidence in God 
 more firm, and our Charity more pure and ardent ; 
 our souls will be adorned Avith the Gifts, and enrich- 
 ed with the Fruits of the Holy Ghost ; — we shall be 
 enabled to be constantly laying up abundant stores 
 of merits for the next life, by the performance of the 
 Works of Mercy both corporal and spiritual, — and 
 by the practice of the Three Eminent good Works ; 
 and thus shall we become entitled to the inestimable 
 Blessings promised in the Eight Beatitudes, 
 
 In a word, the proper use of the Sacraments will 
 enable us to reduce to practice the Christianas Rule 
 
12 INTRODtJCTION. 
 
 of Life^ by leading us to a constant and faithful per- 
 formance of the Christian's Daily Exercise: or, in 
 other words, by means of the Sacraments, we shall 
 be enabled to acquire tht perfection, which God ex- 
 pects from us ; and to arrive securely at our last end — 
 the possession of our God in a happy eternity. 
 
CONTENTS. 
 
 PAOB 
 
 Introduction, 9 
 
 Preliminary Instruction. — On the obligation and advan- 
 tages of being instructed ; and the lamentable conse- 
 qaences arising from ignorance, 19 
 
 Preliminary Instruction continued. — On the means of 
 acquiring instruction, ; 23 
 
 Explanation of the Introductory Chapter of the 
 
 Catechism. 
 
 Instruction I. — On the existence of God, — the end of our 
 
 creation, — the immortality of the soul, — and free-will, 27 
 Instruction II. — On the folly of neglecting salvation : on 
 worshipping God by faith, hope, and charity ; and on 
 the happiness of attending to this worship of God, . . . 82 
 
 Instruction III.— The Enle of Faith. : 36 
 
 Instruction IV. — The proofs of infallibility, 40 
 
 Instruction V. — On Tradition, 44 
 
 Explanation of the Apostles' Creed. 
 
 Instruction VI. — {First Article.) On the Apostles' 
 
 Creed ;— and on the x\ttribntes of God, 50 
 
 Instruction VII. — {First Article.) The Attributes of God 
 
 concluded, 54 
 
 Instruction VIII. — {First Article.) On the work of Crea- 
 tion, 58 
 
 Instruction IX. — {First Article.) On the Providence of 
 God, 63 
 
 Instruction X. — {First Article concluded ; — ISecond Article.) 
 On the Trinity, and the Incarnation, 68 
 
 Instruction XL — {Second Article.) A short history of Re- 
 hgion, from the lirst promise of a Redeemer to its ful- 
 filment 78 
 
 2 
 
14 CONTENTS. 
 
 PAOI 
 
 Instruction XII. — {Third Article.) The birth of Christ ; 
 
 and his life, to the commencement of his passion, 81 
 
 Instruction XIII. — {Fourth Article.) Christ's passion and 
 death, 87 
 
 Instruction XIV. — {Fourth Article concluded ; — Fifth Arti- 
 cle.) On thesign jof_the_Cross ; the descent of Christ 
 into Limbo''*"SnaIns resurrection, 94 
 
 Instruction Xv. — {Sixth Article.) The Ascension of Je- 
 sus Christ ; — Satisfaction, Kedemption, and Impetra- 
 tion, 100 
 
 Instruction XVI. — {Seventh Article.) On tlie day of 
 
 Judgment, 104 
 
 Instruction XVII. — {Mghth Article.) The descent of the 
 Holy Ghost : and the establishment of the Church, . . 109 
 
 Instruction XVIil. — {Mnth Article.) The Pastor's au- 
 thority to teach and govern ; and the People's obliga- 
 tion to hear and obey, 113 
 
 Instruction XIX. — {Ninth Article.) The supremacy of 
 St. Peter ; the Church cannot err, 117 
 
 Instruction XX. — {Ninth Article.) The four marks of the 
 
 Church, 123 
 
 Instruction XXI. — {Ninth Article.) The Communion of 
 Saints ; and Purgatory, 128 
 
 Instruction XXII. — {Tentli Article.) The power of for- 
 giving sins ; — original sin, mortal sin, venial sin, 184 
 
 Instruction XXIII. — {Eleventh and twelfth Articles.) 
 Death ; Eesurrection ; Hell ; Heaven, 141 
 
 Explanation of Grace and Prayer. 
 
 Instruction XXIV. — The necessity of good works, and 
 of grace, for Salvation, 146 
 
 Instruction XXV. — Prayer, vochl and mental ; the obli- 
 gation of prayer; and the dispositions with which it 
 should be accompanied, 150 
 
 Instruction XXVI. — The Lord's Prayer^ 1.54 
 
 Instruction XXVII. — TJie invocation ot Saints and An- 
 gels : They can hear us ; they pray for us ; we may 
 ask them to pray for us, 159 
 
 Instruction XXVIII. — Our Guardian Angel ;— the " Hail 
 
 Mary," 165 
 
 Explanation of the Ten Commandments. 
 
 Instruction XXIX. — {First Commandment.) The Com- 
 mandments in general ; — what the First Coinmand- 
 ment requires, — and what it forbids, 16V 
 
 \ 
 
OONTEISTS. 16 
 
 PAOB 
 
 Instruction XXX.— (/*>«< Commandmmt.) The lawful- 
 ness of making images ; — of honoring the Angels and 
 Saints ; — and of showing respect to relics, crucifixes, 
 and holy pictures, 177 
 
 Instruction aXXI. — (Second Commandment) How we 
 are to speak of God ; vows and oaths ; cursing, blas- 
 pheming, and profane words, 183 
 
 Instruction XXX.il.— {Third Commandment.) Its obli- 
 gation transferred from Saturday to Sunday ; its de- 
 sign; its importance ; the duties it requires from us, . 188 
 
 Instruction XXXllI. — {Fourth Commandment.) The ob- 
 ligation of children to be dutiful to tlieir Parents; 
 the duties which this obligation requires from them, . 194 
 
 Instruction XXXIV. — {Fourth Commandment.) The du- 
 ties of Parents towards their children, 198 
 
 Instruction XXXV. — {Fourth Commandment.) The du- 
 ties of servants and masters towards each other ; of 
 subjects towards the civil power; and of the people 
 towards their pastors, 208 
 
 Instruction XXXVI. — {Fifth Commandment.) Murder; 
 quarrelling ; anger, revenge, envy, and hatred ; giv- 
 ing scandal and bad example, 210 
 
 Instruction XXXVII. — {Sixth and Ninth Command- 
 ments.) Chastity commanded; impurity forbidden: 
 in what this vice consists ; its remedies, 215 
 
 Instruction XXXVIII. — {Seventh and Tenth Command- 
 ments.) Acts of injustice; restitution to be made; 
 covetousness to be avoided, . . , 221 
 
 Instruction XXXIX. — {Eighth Comtnawim^nt.) Lies; — 
 
 rash-judgment, calunmy, and detraction, 226 
 
 Instruction XL. — {Ninth and Tenth Commandments.) 
 The government of the heart ; evil thoughts and de- 
 sires ; temptations arising therefrom ; the means to be 
 employed against them, 232 
 
 Explanation of the Commandments of the Church. 
 
 Instruction XLI. — {First and Second Commandments of 
 the Church.) The obligation of obeying the Church, 
 and of hearing Mass on all Sundays and Holydays, . . . 236 
 
 Instruction XLU..— {Third Commandment of the Church.) 
 Abstinence and fasting shown to be Scriptural : the 
 times and manner of fasting; its advantages ; objec- 
 tions answered, 242 
 
 Instruction XLIII. — {Fourth, Fifth, and Sixth Command- 
 ments of the Church.) Annual Confession; Easter 
 Communion ; pi ohibitions regarding marriage, 249' 
 
16 
 
 CONTENTS. 
 
 Explanation of the Sacraments. 
 
 PAGB 
 
 Instruction XLIV. — On the Sacraments in general^ 257 
 
 Instbuction XLV. — {Baptism.) Baptism is a true Sacra- 
 ment ; its effects ; its Minister ; necessity ; the prep- 
 aration reqnired in adults; sponsors; ce'remoniesj . . . 268 
 
 Instuugtion aLVI. — {Cor finmition.) Confirmation is a 
 true Sacrament ; its effects ; its Minister ; its necessi- 
 ty ; tlie preparation required ; ceremonies, 276 
 
 Instkuotion XLViI. — {/Idi/ Euchariiit,) The outward sign 
 of the Holy Eucharist ; its inward grace ; its inatitu- 
 tion, the scriptural accor.nt of which proves the Keal 
 Presence ; ohiections answered, 285 
 
 Instruction aLVIII. — {H(tl!f Eucharist continued.) Pow- 
 er given to consecrate ; Transubstantiation ; Commun- 
 ion in one kind : the effects of Communion, 293 
 
 Instruction XLIX. — {Hull/ Eackarld continued.) How to 
 
 prepare for Communion, 299 
 
 Instruction L. — {Tke Mass.) Sacrifice in general; the ' • 
 four ends of Sacrifice; the Sacrifice of the Mass; 
 proofs ; the Mass answers all the ends of Sacrifice, . . . 304 
 
 Instruction LI. — ( The Mass continued, ) Manner of assist- 
 ing at Mass : By using a Prayer-Book ; by reflecting 
 on the Passion ; by attending to the four ends of Sac- 
 rifice, 310 
 
 Instruction LII. — [Penance \.) Penance is a true Sacra- 
 ment — i. e.j an outward»sign, of inward grace, institu- 
 ted by Christ; its Minister; its necessity ; its effects, 320 
 
 Instruction LIII. — {Penance ii.) Contrition ; its nature ; 
 
 its necessity : its qualities, 326 
 
 Instruction LIV. — {Penance iii.) A firm purpose of 
 amendment, marks of true sorrow for sin, and the 
 means of obtaining it, 332 
 
 Instruction LV. — {Penance iv.) Perfect and imperfect 
 Contrition further explained ; advantages of having 
 the fear of God, 337 
 
 Instruction LVI. — {Penance v.) Necessity of Confession 
 
 proved ; and its great advantages, 345 
 
 Instruction LVII. — {Penance vi.) The qualities of Con- 
 fession ; General Confessions, 352 
 
 Instruction LVIII. — {Penance vii.) Preparation for Con- 
 fession, 353 
 
 Instruction LIX. — {Penance viii.) Manner of making 
 
 Confession : Absolution, 362 
 
 Instruction La. — {Penance ix.) Oa Satisfaction, 366 
 
 3 
 
CONTENTS. 
 
 17 
 
 PAOB 
 
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 PAoa 
 
 Instruction LXl. — (Penance x.) Indulgences : Partial and 
 Plenary ; the Church can grant them ; her intention 
 in granting them ; the dispositions and conditions for 
 gaining them ; whence they derive their efficacy, .... 874 
 
 Instkuction LXII. — {Extreme tTnction.) Extreme Unction 
 is a true Sacrament : its effects ; its necessity ; when, 
 and l)y whom it should be received ; its ceremonies ; 
 the dispositions required, 881 
 
 IxsTiiuoTioN IjXWI.— (Holy Order,) Priesthood necessary 
 to Keligion ; Order and Mission necessary to the 
 Priesthood ; Holy Order a true Sacrament ; the differ- 
 ent Orders; disposition for receiving Holy Orders; 
 Celibacy 890 
 
 iNSTRUotioN LXIV. — {Matrimony.) Matrimonv as a con- 
 tract ; it is a true Sacrament ; indissoluble j condi- 
 tions required; consent of Parents; impedmients,. 898 
 
 Insthuction LXV. — (Matrimony concluded.) The disposi- 
 tions for receiving the Sacrament of Matrimony ; du- 
 ties and obligations of married people, 402 
 
 Explanation of Virtues and Vices. 
 
 Instruction LXVI. — {Faith.) The nature, necessity, and 
 exercise of the virtue of Faith; the sins against laith, 407 
 
 Instruction LXVII. — {Hope.) The nature, necessity, 
 grounds, advantages, and exercise of the virtue of 
 Hope ; the sins against Hope, 413 
 
 Instruction LXVIIl. — {Chanty: its first branch.) The 
 Love of God : its nature ; its necessity ; grounds of 
 its obligation ; its exercise ; its effects ; means of ob- 
 taining and increasing it, 420 
 
 Instruction LXIX. — {G/iarity: its second brunch.) Why 
 we must love our neighbor; how we must love him ; 
 we must love even our enemies, 427 
 
 Instruction LXX. — The four Cardinal Virtues. 433 
 
 Instruction LXXI. — The seven Gifts, and twelve Fruits 
 of the Holy Ghost, 436 
 
 Instruction LiXII. — The seven corporal Works of Mer- 
 cy, 441 
 
 Instruction LXXIII. — The seven spiritual works of Mer- 
 cy, 445 
 
 Instruction LXXIV. — The eight Beatitudes, 449 
 
 Instruction LXXV. — The seven deadly Sins, and contra- 
 ry Virtues, 454 
 
 Instruction LXXVI. — The six sins against the Holy 
 Ghost : the four sins crying to Heaven for vengeance ; 
 
 a* 
 
: 
 
 18 CONTENTS. 
 
 the nine ways of being accessory to another person's 
 
 sins, 460 
 
 Instruction LXXVI I. — The three eminent Good Works; 
 tlie Evangelical Counsels; the four last things to be 
 remembered, 465 
 
 Explanation of the Christian'' a Rule of Life, 
 
 Instruction LXXVIU. — The founding- of Christian Re- 
 ligion ; the Kule of Life which this Religion teaches, 
 VIZ., to hate sin, to love God, and to love our neigh- 
 bor, » 472 
 
 Instruction LXXIX. — The Christian's Rule of Life re- 
 quires us also to deny ourselves, to take up our cross, 
 and to follow Christ, 477 
 
 Instruction LXXX. — The enemies of our Salvation — viz., 
 the devil, the world, and the flesh, 481 
 
 Explanation of the Christian's Daily Exercise. 
 
 Instruction LXXXI. — What we are to do in the morning ; 
 
 and how we are to go through the day, 487 
 
 Instruction LXXXIL — Further directions how we should 
 
 go through the day ; how we should iinish the day,. . 494 
 
FULL COURSE OF INSTRUCTIONS 
 
 FOR THE USE OF CATECHISTS. 
 
 - ♦•»- 
 
 ^rcUminarg |nstnulio'T. 
 
 On the Obligation and Advantages of being Instructed : 
 and the lamentable Consequences arising from IgnO' 
 ranee. 
 
 SiNCK God has nia<le us "to know him, love him, 
 and serve him in this world, and to be happy with 
 him • I'oiever in the next," it follows, as a necessary 
 consequence, that we are bound to take the meana 
 of accKUiplishing this end of our creation. But, as 
 we cannot take means of which we are ignorant, it 
 also follows that we are bound to learn what those 
 means are, and how to employ them. Now, we 
 acquire this necessary knowledge, by acquiring a 
 knowledge of our Religion ; and therefoie, as attending 
 Catechetical Instructions is the chief means by which 
 people generally come to know their Religion, I will 
 show, 1st, The Necessity of each one learning his 
 Religion, or the Obligation of attending to Religious 
 Instruction ; — 2dly, The great Advantages of being 
 well instructed ; — and 3dly, The lamentable Evils 
 arising from ignorance. — After this, I will point out 
 the Mt^ans of becoming instructed. 
 
 I: The obligation of learning our Religion arises, 
 in the first place, from the express command of 
 Almighty God : — In the Old Law, God commanded 
 
1 1 
 
 :! 
 
 ll' 
 
 I 
 
 I ; 
 
 I 
 
 :l 
 
 20 
 
 PRELIMINARY INSTRUCTION. 
 
 his people to be careful to learn liis precepts and or- 
 dinances; the ceremonies of Religion; and what ho 
 had done for them ; and to teach these things to their 
 children : " Lay up these my words in your hearts 
 and minds, and hang them for a sign on your hands, 
 and place them between your eyes; teach your chil- 
 dren that they may meditate on them." ' Are Chris- , 
 tians to be less diligent, &c. ? 
 
 In the New Law, Christ requires his Apostles (and 
 their successors) to "teach all nations;"' to "preach 
 the Gospel to every creature:"' Now, this implies 
 a necessity in the people to learn. And we may 
 judge of the importance of being instructed, by the 
 diligence with which the Apostles fulfilled this duty 
 of teaching, — and also by the express declaration of 
 Christ : " He that believeth not," i. e., he who receives 
 not what you teach, ''shall bo condemned."* And 
 again : " He tliat heareth you, heareth me ; and he 
 that despiseth you, despiseth me;"* i. e., he who re- 
 fuses or neglects to hear yow, is as guilty as if he re- 
 fused or neglected to hear me; l)jcause you teach in 
 ray name, and by my authority. 
 
 But, if God had given no express command on this 
 subject, still you would be obliged to get instructed ; 
 because a knowledge of Religion is necessary for 
 beino- saved. Now this knowledge consists in knowinjj 
 God — his Perfections, — the wonders of his works, — 
 and V lat he has done for us ; — in knowing the end 
 of our creation, — the homage we owe to our Creator, 
 and how we are to pay it, — the commandmet'ts wo 
 liave to observe, — and the rewards we have to o^iin • 
 — and knowing the means of gaining those ri.*v;iids. 
 
 » Deut xl. 13, 19, 20. « Matt xsviii. 19. 
 
 * Mark xvi. 16. • Luke x. 
 
 3 Mtirk xvi. 15. 
 16. 
 
PBELIMINARY INSTRUCTION. 
 
 n 
 
 And can you be well acquaintt'd with tliese impoatant 
 truths ihoiit taking means t > Icani tlifiu ? 
 
 1. Instruction, then, teaches u-s lo knon Cod — his 
 Perfections; what he has done for iis > Ore ito'r, — 
 what as Redeemer; — and the oilier articles of Chris- 
 tian belief. All tiiese we must believe, for " wiiliout 
 faith it is impossible to please God ;" ' and " he that 
 belicveth not shall be condemned.'"' But how cn[\ wd 
 believe witlnHit knowing? and how can we knotOy 
 withouu U '^tAing instructed ? " How shall they believe 
 hi'.), of vvlioiri they have not heard? and. how shall 
 they I 'r without a prea«dier ? Faith then cometU by 
 ^caring."' [Example of the Eunuch of Queen Can- 
 dace'. — "Philip said: Thiidvestthou that thou under- 
 standest what thou readest? who said: Aud how can 
 I, unless some man show me?"**) 
 
 2. We are placed in this world for a paiticular 
 end; viz., to worship God and keep his command- 
 ments in this life ; — and to be rewaided in the next. 
 Now, we worship God and keep his commanrlments, 
 by practising the Religion of Christ. But how can 
 we practise it, unless we are instructed in what the 
 Christian Religrion teaches ? Persons ignorant of their 
 duty are answerable for their ignorance, if, tliiough 
 their own fault, they have neglected Instructions. 
 You hardly can be ignorant, except through your own 
 fault; because public instructions are regularly given; 
 and by attending to them, every one may know all 
 that is necessary tor salvation — all the necessary 
 means of beinj; saved. 
 
 3. Among these means of salvation, the most ef- 
 fectual are the Sacraments, By a good use of them, 
 
 TTeb. xi 6. 
 3 Mark xvi. 11 
 
 8 Rom. X. 14, IT. 
 * Acts viii. 80, 81. 
 
22 
 
 PRELIMINARY INSTRUCTION. 
 
 h : ' I 
 
 I 
 
 !!l 
 
 we receive grace (without which we can do nothing), 
 for they are the channels of grace. How important 
 then it is, to be instructed in the nature and effects of 
 the Sacraments, and in the dispositions necessary for 
 worthily receiving them! For, without knowing these, 
 we cannot make ^ good use of the Sacraments ; and 
 thus, without Instruction, the means of salvation be- 
 come useless. 
 
 [Apply in a similar manner any other important 
 duties.^ 
 
 II. There are very great advantages to be derived 
 from attendinjx relio-ious Instructions. For Reliojion 
 IS the science of salvation ; — by learning what it 
 teaches, you learn how to save your soul ; whjit ad- 
 vantages, then, in attending Instructions ! Salvation 
 is a difficult work, — beset with temptations, and 
 snares; — the enemy is always seeking your ruin; 
 now. Instruction enables us to pass uninjured through 
 all these ditficulties, (fee. 
 
 We cannot be too well instructed. Good instruc- 
 tion is a seed, which, sooner or later, will produce 
 fruit. Well-instructed persons are more firm in their 
 faith, — can withstand greater assaults, <fec. ; because 
 they know how to cast themselves on God, and to 
 seek his assistance ; therefore they are not so liable 
 to fall off. And if they do fall, they more easily rise, 
 because they know the means ; and they sooner rise, 
 because their remorse is greater — they cannot still 
 the voice of their conscience. What advantages, 
 then, in being well instructed ! ', 
 
 III. But on the other hand, most lamentable 
 ARE THE coNSKQUENOES arising from ignorance ! it 
 is impossible to enumerate the evils, (fee. Ignorance 
 is the cause of heresies, and of persecutions : " For 
 
PRELIMINAET INSTRUCTION. 
 
 23 
 
 ,! they had known^ they would never have crucified 
 the Lord of glory." ' Whence proceeds such a geneial 
 forgetfulness of God ? what is the cause of that indif- 
 ference for Religion, which is so common in the world ? 
 Ignorance. For no wonder that Religion is so little 
 practised by those who are ignorant of what it teaches. 
 It will be found, at the last day, that many have been 
 lost through ignorance, who, had they attended to 
 instructions, would have been saved. For, as St. 
 Augustine says, " Ignorance, when avoidable, is a sin." 
 And, as it is a sin attended with such lamentable con- 
 sequences, take care not to become guilty of it ; with 
 this view, resolve to be attentive in future to religious 
 Instructions. 
 
 ^rdtminarg liislrnctioiT conthttttb. 
 On the Means of acquiring Instruction. 
 
 Having shown the Obligation and Advantages of 
 attending to religious Instruction, and also the great 
 Evils arising from ignorance ; I will now point out 
 the Means, which you should employ, of becoming 
 instructed. You have abundant means, if you will 
 but make use of them. 
 
 1. The first means is by Private Instruction, i. e., 
 by such as is derived from Parents or Friends, or 
 from one's own reading. 
 
 They who can read, ought ; for, the being able to 
 read is a talent to be returned with interest ; — they 
 who cannot read, may easily get others to read for 
 them ; and they would, if truly zealous, and anxious 
 to be instructed. [Example : When persons are de- 
 ficient in the knowledge of their trade, do they not 
 
 » 1 Cor. ii. 8. 
 
24 
 
 PRELIMINARY INSTRUCTION. 
 
 lii 
 
 
 take every meaDs and opportunity of gaining more 
 information ?) 
 
 They who are able to instruct the ignorant, cannot 
 perform a more meritorious work: it is a great charity ; 
 it is one of the spiiitual works of mercy ; — it is what 
 Christ came from heaven to do, and to set us an ex- 
 ample of *'Tliey who instruct many to justice, sliall 
 shine as stars for all eternity."' It is a work most 
 pleasing to God ; highly beneficial to our neiuhbors, 
 and filso to ourselves; for it will draw down blessings 
 on both. 
 
 But fathers, mothei's, and all heads of familie?i, are 
 more particulMrly called upon to perform this ofiice of 
 instruction : " If any man have not care of his own, and 
 especially those of his house ; he hath denied the 
 faith, and is worse than an infidel.'"^ Some parents 
 imao-ine themselves excused from the obli^'ation of 
 instructing, thinking it is their Pastor's duty. It is 
 his duty ; but they are not excused on that account; 
 they are more strictly bound, with regard to tlieir own 
 children, than their Pastor; yet, how ijenerallv is this 
 duty neglected ! How many parents will have reason 
 to weep and tremble, when they stand before the 
 judgment-seat of God? for they will have a severe 
 account to give ! 
 
 It f )llows, therefore, that ill-instructed parents are 
 under a double obligation of attending Insti uctions, 
 in order that, by becoming instructed themselves, they 
 may be able to teach their children. Every parent 
 can. am] ought to teach his children who God is, — to 
 say their prayers, — to avoid sin, — to fear hell, — to 
 desire heaven, &c. 
 
 2. The second means is by Public Instruction ; 
 
 1 Pan. xii. 8. 
 
 a 1 Tim. v. 8. 
 
PRELIMINARY INSTRUCTION. 
 
 25 
 
 tbat is, by attending regularly at the instructions 
 which are given publicly by their Pastor. This is a 
 means of divine institution: "The lips of the Priest 
 shall keep knowledge, and they shall seek tlie law at 
 his mouth."* " Go and teach all nations, . .teaching 
 them to observe all things whatsoever I have com- 
 manded you ; and behold I am with you all days, 
 even to the end of the world ;"^ and therefore, "he 
 that heareth you, heareth me."^ Thus, it is Christ 
 himself who teaches by his ministers: "For Christ 
 therefore we are ambassadors, God as it were exhcrrt- 
 ing by us.'"* The opportunity of receiving Instruction 
 from those who are duly appointed to teach, is a 
 special grace.. to be accounted for hereafter. How 
 many neglect this grace ! and allow those under their 
 charge to neglect it also ! 
 
 There are some who think it a matter of little 
 consequence to neglect the explanation of the Cate- 
 chism; imagining themselves sufficiently instructed — 
 a sure sign they are ignorant. In the atiair of Re- 
 lio-ion and salvation, even the most learned have al- 
 
 • r- 
 
 ways something more to learn. [Paraphrase the 
 parable of the talents,^ by showing that the more 
 persons have, the more they are expected to gain ; and 
 that if they do not improve their talent^ it will be taken 
 away.] 
 
 These persons, who imagine themselves to be suf- 
 ficiently instructed, may perhaps know their Pray- 
 ers, — the Articles of the Creed, — the Command- 
 ments — the Sacraments. But is nothing more re- 
 quired of them ? Do they know how to defend the 
 articles of their belief? Are they "always ready to 
 
 » Mai. ii. 7. 
 
 a Matt, xxviii. 19, 20. 
 
 3 Luke X. 16. 
 « 2 Cor. V. 20. 
 
 8 
 
 » Matt XXV. 14 to 30. 
 
26 
 
 PRELIMINARY INSTRUCTION. 
 
 i 
 
 satisfy every one that asketh them a reason of that 
 hope which is in them ?" ' — Do they know what par- 
 ticular actions are forbidden by each Commandment? 
 and how to make the best use of the Sacraments ? — 
 Do they know how to escape the dangers of the 
 world, — the snares, delusionvS, and temptations of the 
 devil, — the allurements of self-love, and of their pas- 
 sions ? — Do they know the best means of becoming 
 daily more and more perfect? Until you know a// 
 these, you are not so sufficiently instructed, as to be 
 at liberty to neglect the public instructions of your 
 Pastor : unless distance, or some other great incon- 
 venience, excuse you. For these public instructions 
 are not for c "Idren only, but for all. 
 
 Persons wni sometimes excuse themselves from 
 attending, by saying they have no time. No time! 
 Whv are thev forbidden to work on Sundavs and 
 Holydays ? Why are they sent into this world ? What 
 js time given them for? Is it really want of time^ or 
 want of zeal and diligence ? Could they not find time, 
 by a little forecast and contrivance ? — And after all, 
 what employment is so important as learning how to 
 save one's soul ? " What doth it profit a man, if he 
 gain the whole world, and lose his own soul?"'* Be 
 diligent, therefore, and regular, in attending, &c. 
 
 3. I will now say a few words, in conclusion, on 
 the dispositions necessary for profiting by instruc- 
 tions : — You should ask God to enlighten your mind 
 to understand, and to dispose your heart to receive 
 and practise, what you are about to hear.^ — " Our 
 words, when we instruct (says St. Augustine), are like 
 the labors of a gardener, wheu he cultivates : they 
 cannot produce any fruit, unless God give it." For 
 
 1 1 Peter ill. 15. a Matt xvl. 26. s Acts xvl. 14. 
 
 A 
 
END OF MAN, ETC. 
 
 27 
 
 it is " God that giveth the increase." ' To God, then, 
 we must apply : the Pastor before he instructs, — the 
 people before they hear : the Pastor, also, after he 
 luis instructed, should ask a blessi^^g on what he has 
 said, — the people on what they have heard. 
 
 During the time of instruction, you should of course 
 be very attentive : when you hear any thing which is 
 particularly applicable to yourselves, you should try 
 to remember it; and should resolve there and then to 
 put it in practice. For, the chief end of instruction 
 is to know what to practise, and how to practise it. 
 In order to be " blessed," you must not only " hear 
 the word of God," but you must also ^''keep it^^ 
 " My word shall not return to me void^^ 
 
 Lament the little profit which you may have hith- 
 erto derived from instruction; and the loss of so many 
 instructions which you have neglected to attend to ; — 
 resolve to be more diligent and regular in future ; — 
 and endeavor henceforth to profit by every opportu- 
 nity of instruction, which shall be oftered you. 
 
 EXPLANATION OF THE 
 
 Instruction I. 
 
 On, the Existence of Ood^ — the End of our Creation^ 
 — the Immortality of the soul^ — and Free-ioill. 
 
 Who made you ? — God. • 
 »lCor. 111. 7. 2 Luke xi. 28. s isaiah Iv. 11. 
 
\r- 
 
 II 
 
 ! 1 
 
 i i 
 
 28 
 
 END OF MAN, ETC. 
 
 Why did God make you 9 — To know him, love him, and 
 serve him in this world ; and to be happy with liim forever 
 in the next. 
 
 To whose likeness did God make you ? — God made me to his 
 own image and likeness. 
 
 Is this likeness in your body or in your soul ? — In my soul. 
 
 In ichat is your soul like to God ? — In this, that my soul is 
 a spirit, lias understanding and free-will, and is immortal. 
 
 What do you mean when you say your soul is immortal ? — I 
 mean that uiy soul can never die. 
 
 In what else is your soul like to God ? — In this, that as in one 
 God, there are three persons ; so in my one soul, there are 
 three powers. 
 
 Which are these three powers ? — My will, my memory, and 
 my understanding. 
 
 I. The Catechism very properly commenoes by 
 pointing out the existence of a God, as our Creator ; 
 and that we are bound, as his creatures^ to know, love, 
 and serve him. 
 
 How do you knoio that there is a God ? 
 
 1. The very fact of our own existence proves it ; for, 
 if we ask ourselves this question : " Wlio mtide me .^" 
 we can find no reasonable answer, except this : "^ 
 aelf -existent Beings Again, if we ask the ditferent 
 things around us, their answer must be the same. 
 From this self-existence of God, all his other perfec- 
 tions flow. 
 
 2. The m;ignificenee and harmony of the creation 
 prove it: all nature proclaims the existence of a God. 
 . 3. There is another proof which comes more home ; 
 conscience proves there is a God — that there is 
 
 an ail seeing witness For, whence comes that 
 
 pleasure which we expeiience after performing good 
 woiks? consolation in patient suttering? contidenoe 
 in death ? — whence that remorse after secret crimes ? 
 toj-rors at death ? &c., &c. Hence there cannot be a 
 real Atheist. 
 
 i 
 
END OF MAN, ETC. 
 
 29 
 
 >iet crimes 
 
 II. Knowing, then, that there is a Ood (and we 
 are bound to know this, for God made ns to know 
 kim)y we must as a necessary consequence of this 
 knowledge, love and serve him. For why did God 
 make you ? 
 
 St. Paul teaches us that we cannot "come to God," 
 or be eternally happy with him, " without believing 
 that he is, and that he is a rewarder to tliem that 
 seek him." ' But if we content ourselves with know- 
 ing and believing only ^ we fall far short, kc. For God 
 commands us to love him also, — and to love him 
 above all things; i. e., with a love oi preference : "For 
 he that loveth father or mother more than me, is not 
 worthy of me."^ [Example of Abraham in being 
 ready to sacrifice his only son;^ — and also of the 
 Apostles, in being able to say : " Who shall separate 
 us from the love of Christ ? shall tribulation ? or 
 persecution ? or the sword ? . . I am sure that neither 
 life, nor death,.. nor things present, nor things to 
 come,, .nor any other creature, shall be able to sepa- 
 rate us from the love of God, which is in Christ Jesus 
 our Lord."* Every one of us should be able to say 
 the same.) 
 
 How are you to show that you love God 1 By 
 faithfully serving him : " If you love me, keep my 
 commandments."* Like the Martyrs, we must be 
 ready to sutler all — to sacrifice all, rather than dis- 
 obey, &c. 
 
 This knowing, loving, and serving God, is the way 
 by which we were to arrive at the great end for which 
 we were created — the enjoyment of God in a happy 
 eternitv. For, 
 
 1 TTeb. xi. 6. 
 
 2 Matt. X. 8T. 
 
 ' Gen. xxii. 
 * Ron». vii. 35, 88, 39. 
 3» 
 
 » John xiv. 15. 
 
I 
 
 II: 
 \4 '! 
 
 ■^' 
 
 ; 
 
 '\ 
 
 ; 
 
 I { 
 
 30 
 
 END OF MAN, ETC. 
 
 Whij did God make you ? — ^To know him, love him, and 
 serve him in this world ; and to be i.' ppy with him for- 
 ever in tlie next. 
 
 The happiness provided for us in the next life 
 cannot be conceived, much loss described; it con- 
 sists in the beatific vision. {^Example: How enrap- 
 tured witli deli<^ht the three Apostles were, when 
 they beheld our blessed Lord transfigni-ed before 
 them !) ' The happiness of heaven is to be given to us, 
 as a reward ; we are placed here for a short time, in 
 a state of trial, to merit it. Therefore, be diligent in 
 lovinu: and serving God ; and he will be libend in 
 rewarding* you — he will make you happy with him- 
 self in heaven ; because that is the end for which he 
 created you. 
 
 i 
 
 III. To whose likeness did God make you ? — God made me to 
 his own image and lilceness. 
 
 Is this likeness in your body or in your soul? — In my soul. 
 
 After having created heaven and earth, God held 
 a council within himself, " 8,nd he said : Let us make 
 man to our own image and likeness. . .and God cre- 
 ated man to his own imasre."^ The ivhole husines'i 
 of our life consists in laboring to perfect this image of 
 God in our soul. 
 
 In making man, God formed his body "of the 
 slime of the earth ; and breathed into his face the 
 breath of life, and man became a living soul ;"' i. e., 
 God gave him a soul which is spiritual and immortal^ 
 like himself. ' 
 
 What, do you mean token you say your soul is immortal? — I 
 mean that my soul can never die. 
 
 When the body dies, the soul does not. How do 
 we know this ? We know it, — 
 
 » Matt. xvil. 1-9. 
 
 ' Gen. i. 26, 27. 
 
 » Gen. li. 7. 
 
END OF MXn, etc. 
 
 31 
 
 1. From reason: — Tlie soul ia a spirit; and rea- 
 son kIi.iws that it is not the nature ut' a .spirit to die; 
 because, being a simple imniaterial substance, it con- 
 tains in itself no i)riiiciple of dissohuion. 
 
 2. From the divine justice: — For, being infinitely 
 jiipt, (iod will reward virtue, and punish vice. Now, 
 it vtrv often liappens, that, during life, the wicked 
 prosper, <fec. . . ; while the good ate afflicted, oppress- 
 ed, persecuted unto death, «fec. . .But, if there were 
 no future liie, where would be the jus ice of God? — 
 Tliis consideration made the Psalmist say: "Behold 
 these are sinners; and yet abounding in the world 
 they have obiained riches, .and / have been scourged 
 all the day. . .1 studied that I might know this thing; 
 it is labor in my sight until I go into the Sanctuary 
 of God, and understand concerning their last ends."' 
 
 3. From divine Revelation ;* — " God created man 
 incorruptible."* "The souls of the just are in the 
 hand of God, and the torment of death shall not 
 touch them. In the sigl«t of the unwise they seemed 
 to die; and their going away from us was taken for 
 utter destruction : but they are in peace ;. .their hope 
 is full of immortalitv."^ 
 
 IV. What is meant hy free-will ? It is that power 
 or faculty of the soul, by which we are enabled to 
 choose either to do good, or to do evil. Free-will is 
 necessary in a state of tiial : for, without it, there 
 would be no merit. "Before man is life and death, 
 good and evil; that which he shall choose shall be 
 given him."* "God will render to every man accord- 
 ino; to his works."® 
 
 1 Ve, IxxH. 12 to 17. 
 
 8 3 Kinirs xvii 21, 22. Matt xii. 82. LI?, xvl. 22 to 81. Lk. xxiil. 42, 
 
 43. 1 Pet. iii. 19, 20. » Wisd. il. 28. « Wisd. ili. 1 to 4. 
 6 Eccli. XV. IS. DeuU xxx. 15, 19. « Rom. ii. 6. 
 
32 
 
 NECESSITY OF WOKSHIPPING GOD. 
 
 '\ 
 
 llf 
 
 Instruction II. 
 
 On the Folly of neglecting /Salvation; on woi'sJnpping 
 Ood by Faith^ Hope, and Charity ; — and on the hap- 
 piness of attending to this worship of God. 
 
 Which must you take most care of, — your body or your soul ? — 
 Of my 80ul. 
 
 Why so ? — Because Christ has said, " What doth it profit 
 a man, if he gain the whole worhJ, and lose his own soul V 
 
 What must you do to save your soul? — I u)nst worship God 
 by faith, hope, and charity ; that is, I must bulieve in him, 
 hope in him, and love him with my whole heart. 
 
 I. These words, " What doth it profit a man, if lie 
 gain the \Yhole world, and lose his own soul," '..de- 
 serve our most serious attention ; yet, alas ! how few 
 reflect, <fec...To judge from the general conduct of 
 mankind, we might suppose that riches and earthly 
 enjoyments, are the sole objects of their pursuit... 
 Yet how little do these things profit, &c. ? 
 
 Example of Solomon : — '' He surpassed m riches 
 all that were before him in Jerusalem ;" and he said : 
 *' Whatsoever my eyes desired, I refused them not"; 
 and I withheld not my heart from enjoying every 
 pleasure, and delighting itself in the things which I 
 had prepared. And when I turned myself to the la- 
 bors wherein I had labored in vain, I saw in all things 
 vanity and vexation of mind."* 
 
 Example of the rich man who was summoned out of 
 life in the very act of exulting in his wealth : — Ke- 
 joicing in his abundance, he said : "Soul, thou hast 
 much goods laid up for many years : take thy 
 rest ; eat, drink', and make good cheer. But God 
 
 1 Matt xvi. 26. 
 
 3 Eccles. ii. 1 to 11. 
 
 I. 
 
NECESSITY OF WORSHIPPING GOD. 
 
 33 
 
 said to hira : Thou tool ! this night do they require 
 thy soul of thee ; and whoso shall those things be, 
 which thou hast provided ? So is he that layetii up 
 treasure for himself, and is not rich towards God."' 
 
 Kxample of Dives and Lazarus : — " There was a 
 certain rich man who was clothed in purple and tine 
 linen, and feasted sumptuously every day. And there 
 was a certain beggar, nami^d Lazarus, who lay a his 
 gate, full of sores ; desiring to be filled with the 
 crumbs that fell from the rich man's table, and no 
 man did give him. And it came to pass that the 
 beggar died, and was carried by angels into Abraham's 
 bosom. And the rich man also died ; and he was 
 buried in hell. And lifting up his eyes when he was 
 in torments, he saw Abraham afar off, and Lazarus in 
 his bosom. And he cried^ and said : Father Abraham, 
 have mercy on me ; and send Lazarus that he may 
 dip the tip of his finger in water to cool my tongue ; 
 for I am tormented in this flame. And Abraham said 
 to him : Son, remember that thou didst receive good 
 things in thy lifetime, and likewise Lazarus evil 
 thiiitis : but now he is comforted, and thou art tor- 
 mented."' 
 
 What a fully it is, thus to condemn one's self to 
 endless misery, for the sake of a few momentary 
 enjoyments! What doth it profit a man to have 
 gained the whole world, when his soul is lost? lost 
 irrecoverably ! 
 
 IT. What must you do to save your soul ? — I must worship 
 God by faith, hope, and charity ; that is, I must believe in 
 him. hope in him, and love him with my whole heart. 
 
 Faith, Hope, and Charity are virtues that relate 
 immediately to God. They aie not acquired but in- 
 
 » Luke xii. 16-31. 
 
 a Luke xvi. 19-31. 
 
i I 
 
 •■i 
 
 
 \ 
 
 II 
 
 ^ N 
 
 84 
 
 NECEbSITY OF WORSHIPPING GOD. 
 
 fused : we sliould pray for tliem, and make Acts of 
 them ; because they are necessary for salvation. It 
 is by these virtues (which inchide every other), that 
 we must worship God. , 
 
 How do wo worship God by Faith ? When wo 
 believe all he has revealed, because he is the very 
 truth, and believe it whether we comprehend it or 
 not ; we then give him the homage of our reason,^ 
 W(; pay homage to his eternal truth. • 
 
 How do we worship God by Hope? When we 
 serve him with full assurance of obtaining, &c., rest- 
 ino; that assurance on the reflection that God is infi- 
 nitely yood^ merciful^ powerful,, 2i.\\(\. faithful ; we then 
 give him the homage of our confidence, — we pay 
 nomage to his goodness, power, and promises. This 
 
 Eerfect confidence is a homage very pleasing to 
 im. 
 How do we worship God by Charity ? When we 
 love him above all things, because he is infinitely de- 
 serving of our love ; i. e., when we love him for his 
 oion sake, and, on this account, obey his will ; we 
 then give him the homage of our heart or affections, — 
 we pay homage to all his divine perfections, by which 
 he is infinitely good in himself, and infinitely deserv- 
 ing of our love. This is the most pleasing homage 
 we can pay him. 
 
 HI. To worship God, by exercising these three 
 virtues; or, in other words, to worship him by lead- 
 ing a truly virtuous life, is a sure means of becoming 
 happy, not only in heaven, but even in this life. 
 There can be no true happiness without peace and 
 contentment of mind ; now, earthly enjoyments, and 
 sinful gratifications, can never produce this; but they 
 have a contrary effect : " For the wicked are like a 
 
NECESSITY OF WORSHIPPING OOD. 
 
 35 
 
 raging sea, which can never rest. .. .There is no 
 peace for the wicked, saith the Lord (rod." ' 
 
 It is in the service of God onli/, that true peace or 
 content of heart can be found; because this is the 
 jrift of God — a gift wl.ich he promises to liis servants : 
 '' Teace I leave you, my peace I give unto you ; not 
 as the world giveth, do I give unto you."'' Here is 
 promised a peace far superior to the false peace of the 
 world — even "the peace of God, which surpasseth 
 all understanding."^ — "a joy which no man shall 
 take from you."* This is that hundredfold, vvliich 
 God gives to those, who, for his sake, renounce 
 earthly attachments.* 
 
 What greater happiness can there be, than the 
 testimony of a ^ood conscience ? " For our glory is 
 this, the testimony of our conscience."^ This is a 
 source of the greatest comfort; and draws down every 
 grace and blessing : " If our heart reprehend us not, 
 we have confidence towards God ; and whatever wo 
 shall ask, we shall receive of him."^ 
 
 It is this confidence towards God, that makes the 
 virtuous man happy in life, and liappy in death : 
 "The fear of the Lord shall delight the heart, and 
 shall give joy and gladness, and length of days. With 
 him that feareth the Lord, it shall go well in the 
 latter end ; and in the day of his death he shall be 
 blessed."* 
 
 Enter, therefore, in good earnest, upon the prac- 
 tice of virtue ; — serve God diligently, and with a 
 \Yilling heart; — and your reward will be very great, 
 not only in heaven, but even in this life 
 
 1 Is. Ivii. 20, 21. 3 Phil. iv. 7. » Mark x. 29, 80. 
 
 ' John xiv. 27. * John xvi, 22. « 2 Cor. i. 12. 
 
 T 1 John iii. 21. a Eccli. 1. 12, 18. 
 
I ti it 
 
 I, II 
 
 I 
 
 36 RULE OF FAITH. 
 
 Instruction III. 
 
 The Rule of Faith. 
 
 What is Faiik i — It is to believe, without doubting, what- 
 ever God teaches. 
 
 Why must you believe whatever God teaches ? — Because God is 
 the very truth, and cannot deceive, nor be deceived. 
 
 How aye you to know what the things are ivhich God teaches ? — 
 By the testimony of the Catholic Church, which God has 
 appointed to teach all nations, all those things which he has 
 revealed. 
 
 Faith, as applied to revealed truths, is a complete 
 certainty — "it is the evidence of things that appear 
 not.'" To have Faith, therefore, is to be quite cer- 
 tain of the truths we profess ; for, if there be any 
 doubt or misgiving, it is not Faith ; but only, at 
 most, a strong opinion. Divine Faith is distinguished 
 from mere human belief, by the authority on which it 
 is grounded. That which makes Faith divine is this 
 — believing revealgd truths because God, who is truth 
 itself, has declared them ; for what he has said, must 
 be true, whether we comprehend it or not. 
 
 But has God left us any certain means or rule, 
 whereby we can know ivith certainty what he has said 
 or levealed ? He has : the Catechism says, we are to 
 learn this from the Cliurch — from that very Church 
 which God has established, and " appointed to teach 
 all nations all those things which he has revealed."^ 
 
 As there is but "owe Zo;-g?," so there cau be but 
 '•''one faith, ^^ — but one true Church; for Christ 
 could not teach contradictory doctrines. Now, it is 
 by the belief and practice of what he did teach, that 
 we are to be saved : " He that believeth and is bap- 
 tized, shall be saved ; but he that believeth not, shall 
 
 » Heb. ri. 1. 
 
 « Matt, .xxviil. 19, 20. 
 
 ' Eph. iv. 5. 
 
 A 
 
RULE OF FAITH. 
 
 37 
 
 be condemned."^ Therefore, it is a matter of the 
 greatest consequence to know those very doctrines^ 
 which we are thus required to believe : and all can 
 know them, because we have sufficient means of 
 coming to the knowledge of them. 
 
 Indeed, as Christ requires us all to believe, iindei' 
 pain of eternal death, it follows that he must have 
 given us the means of coming to a certain knowledge 
 of the truth ; since it would be inconsistent to require 
 belief &c., without giving the means of coming to a 
 certain knowledge .... Therefore, by following the 
 means which he has given (i. e., by following the ap- 
 pointed jR2*Ze of Faith), we can come to know, with 
 certainty, the true doctrines. 
 
 The appointed Rule of Faith, to be sufficient to 
 bring mankind to this certain knowledge ; and in- 
 deed, to be consistent with the wisdom and goodness 
 of God, must be 1st, Plain, or suited to the capa(nty 
 of mankind generally ; — 2dly, Universal, cv contain- 
 ing all the truths revealed ; — 3dly, Certain, both in 
 itself and in its application to us. No Rule of Faith 
 can be the true one, unless it has these three qualities. 
 
 What, then, is the Rule appointed by Christ ? 
 I Protestants say: *'/^ is the Bible only — the written 
 WORD is the entire rule of all. ''^ Catholics say : "/< 
 lis the whole Word of God, both written and unwritten; 
 mnd this as taught and explained by the Church : it is 
 [the teaching of the Church.^- 
 
 To know which is the true Rule, we must see 
 d\\c\\ has the necessary qualities : — 
 
 1. The Protestant Rule of taking the Scripture 
 done, is not plain, nor suited to the capacity of man- 
 kind generally. It is most unsuited to those who 
 
 iMarkxvI.16. 
 4 
 
I » 
 
 
 38 
 
 RULE OF FAITH. 
 
 cannot read : how many such were there, especiallj 
 in the earlier ages ? for there was no printing till 
 more than 1400 years after Christ. It is not suited 
 to those who can read, but have not judgment to un- 
 derstand, (fee And how many are there, who can- 
 not understand the sense of the Scriptures ! That the 
 number of such is vastly great, is evident from plain 
 fact ; for we see that those who have not the Catholic 
 Church to guide them, disagree, &Ci The Scripture 
 itself says, it is " hard ' to be understood," and 
 " wrested by the unlearned and unstable to their own 
 destruction.'" Therefore, the Protestant Rule is 
 not plain ; but it is a most difficult and dangerous 
 Rule. 
 
 On the other hand, nothing could be more plain, 
 more easy, and more suited to the capacit}? of man-1 
 kind generally, than the Catholic Rule. Those who 
 cannot read, can listen to instructions ; — those who 
 can read, but have not capacity to judge of the sense, 
 can understand what they are to believe, when it is 
 expounded to them. This Rule is in accordance 
 with the words of Christ : " Go and teach all nations 
 .... teaching them to observe all things, whatsoever 
 I have commanded you." ^ 
 
 2. The Protestant Rule of taking the Scripture 
 alone is not a universal Rule — it does not contain all 
 revealed truths. For 1st, It commands not the first, 
 but the seventh day of the week, to be kept holy;'^ 
 — 2dly, It forbids the eating of blood, &c. ;'* — 3dly, 
 The authenticity, integrity, truth, and inspiration of 
 Scripture, are the very foundations of the Protestant 
 Rule — the faith of the Protestants rests entirely upon 
 
 i2Petiii.l5 
 2 Matt, xxviii. 19. 
 
 3 Gen. li. 2, 3 ; Exod. xx. 8 to 11. 
 * Acta. XV. 28, 29. , . 
 
 \ 
 
RULE OF FAITir. 
 
 39 
 
 these facts ; and yet they cannot be learned from 
 Scripture alone. Therefore, Scripture alone is not a 
 universal Rule. 
 
 I The Catholic Rule, on the contrary, teaches the 
 lohole word of God. Christ taught his Apostles all 
 the truths of his Religion; — they taught their dis- 
 ciples; — and thus the Religion of Christ has beeu 
 handed down from generation to generation, ac- 
 coidiiig to that commission which he gave to his 
 Apostles, saying : " Go and teach all nations ;. . . . 
 leaching them to observe all things, whatsoever I 
 have commanded you ; and behold I am with you 
 all days, even to the end of the world." ' It is by 
 this means alone, that we can know the lawfulness 
 of keeping the Sunday holy, instead of the Saturday; 
 and of eating blood ; the inspiration of Scripture, &c. 
 
 3. The Protestant Rule of taking the Scripture- 
 alone^ is not a certain Rule. The true sense is, as 
 far as it goes: but, 1st, "The unlearned wrest it to 
 their own destruction;"^ — 2dly, The most learned 
 disagree about the sense of it ;-^3dly. Even the same 
 persons alter their opinions; being "carried to and 
 fro by every wind of doctrine;"* — 4thly, the whole 
 Catholic Church is against their interpretation ! 
 What security, then, can they have in their Rule ? 
 For, in its application, it is attended with nothing but 
 difficulty, uncertainty, and doubt. 
 
 But, on the other hand, the Rule of the Catholic 
 Church is completely secure — it is perfectly certain : 
 and it is in this certainty, that the beauty and excel- 
 lency of the Catholic Rule chiefly consists. That it 
 is certain is clear : 
 
 Firsts from the very nature of the Rule itself: not 
 
 i Matt, xxviil. 19, 20. 
 
 9 2Pet. iii. U. 
 
 » Eph. iv. 14. 
 
M 
 
 
 40 
 
 PROOFS OF INFALLIBILITY. 
 
 i 
 I'm 
 
 \ i 
 
 iH 
 
 I 1 
 
 consisting in the private opinions of a few, (fee, but in 
 the authoritative decision of multitudes of every age, 
 and of every nation ; differing, indeed, in all other 
 things, but all agreeing in the Articles of their Faith. 
 
 What but an overruling Providence, &c ? Among 
 
 Protestants, scarcely can two persons agree in their 
 belief, which shows the uncertainty of their Rule. 
 
 Secondly^ from the method observed in delivering 
 the truths, <fec., for the Pastors of the Catholic Church 
 deliver the truths which they teach, not as their own 
 private opinions, but as recei v^ed from their forefathers. 
 Thus, the Apostles taught what they had received 
 from Christ; — the second generation what they had 
 received from the Apostles ; — and so ou. Thus was 
 handed down, and is still handed down, " the faith 
 once delivered to the Saints."* 
 
 Thirdhj., and above all, from the sacred character 
 of INFALLIBILITY, promised (and therefore given) by 
 Christ to his Church. For, if the Church is secured, 
 by the express promises of Christ, from ever teaching 
 any thing but truth^ then the teaching of the Church 
 is a certain and secure Rule of Faith. And the 
 proofs that it is so secured, I will bring forward and 
 explain in the next Instruction. 
 
 
 ' 1 , 
 
 I 
 
 [1 1:.: -.xj m 
 
 Instruction IV. 
 
 The Proofs of InfalliMlity. 
 
 What is faith ;'' — It is to believe, without doubting, what- 
 ever God teaches. 
 
 Why miist you bdieve whatever God teaches 9 — Because God is 
 the very truth, and cannot deceive, nor be deceived. 
 How an you to know what thz things are v}hich God ieacheg f 
 
 iJiu;3 8. 
 
PEOOFS OF INFALLIBILITY. 
 
 41 
 
 — By the testimony of the Catholic Church, which God has 
 appointed to teach all nations, all those things which he has 
 revealed. 
 
 In the last Instruction, I explained how there can 
 be but one true Church — but one Faith ; — how Ciirist 
 has left sure means of cominij to the certain knowl- 
 edge of this one Faith ; — how that means is the Rule 
 of B'aith^ which all must follow ; — and how this Rule 
 must be plain, &c. I showed that these qualities 
 belong, not to the Protestant, but to the Catholic 
 Rule ; — and that what especially renders the Catholic 
 Rule certain and secure^ is the sacred character of in- 
 fallibility, j^romised (and therefore given) by Christ 
 to his Church. I will now show you what those 
 promises are : — 
 
 1. I will first quote a passage of the Old Testa- 
 ment, where God says: "There shall come a Re- 
 deemer to Sion. . . .This is my covenant with them, 
 saith the Lord : ray Spirit that is in thee, and my 
 words that I have put in thy moutb, shall not depart 
 out of thy mouth, nor out of the mouth of thy seed, 
 nor out of the mouth of thy seed's seed, saith the 
 Lord, from henceforth and forever." ' Here are prom- 
 ised two things: 1st, That the Spirit of God (i. e., 
 the Spirit of Truth) shall never depait from the 
 Church ; and, 2dly, That the Words of God (i. e., 
 the words of Truth) shall never depart from the mouth 
 (i. e., from the teaching part) of the Church. And 
 the promise of these two things is to continue in force 
 through all future generations, " from henceforth and 
 forever, saith the Lord." 
 
 2. When the "Redeemer did come to Sion" to 
 establish the Christian Religion, he confirmed and re- 
 newed the promise of these two things: "I will ask 
 
 1 Is. Hx. 20, 21. 
 
 4» 
 
42 
 
 PROOFS OF INFALIJBILITY. 
 
 1 I 
 
 •SI 1 
 
 the Father, and he shall give you Sinoiher Paraclete, 
 that he may abide with you forever : the Spirit of 
 Truths whom the world cannot receive. .. .but he 
 shall ABmE with you, and shall be in you."' "But 
 the Paraclete, the Holy Ghost, whom the Father will 
 send in my name, he will teach you all things, and 
 bring all things to your mind, whatsoever I shall 
 have said to you,'"* For, "when he, the Spirit of 
 Truth, is come, he will teach you all truth^''^ 
 
 Here is promised, in the first place, the perpetual 
 PRESENCE of the Spirit of Truth. And this promise 
 began to be accomplished on the day of Pentecost, 
 when " they were all filled with the Holy Ghost, and 
 they began to speak with divers tongues, according as 
 the Holy Ghost gave them to speak."* And here are 
 promised also, in the second place, the words of truth, 
 or the perpetual teaching of the Spiri< of Truth : 
 " He will teach you all things" — " all truth." And 
 this part of the promise began likewise to have its ful- 
 filment at Pentecost: "They began to speak .,,. slC" 
 cording as the Holy Ghost gave them to speak." Be- 
 sides, Christ says to the Father : " The words which 
 thou gavest to me, I have given to them." "^ The words 
 of truth, here given to the Apostles, were evidently to 
 remain in them, and in their successors, till the end of 
 time ; for Christ commissions them to teach his truths 
 to all nations, till the end of the world ' promising, at 
 the same time, that he himself will be perpetually 
 with them in that teaching; : " Go and teach all na- 
 tions; . . . .teaching them to observe all things what- 
 soever I have commanded you : and behold / am 
 with you all days, even to the end of the worlds ^ 
 
 3. Christ promises infollibility to his Church still 
 
 » John xiv. 16, 17. 
 2 John xiv. 26. 
 
 ' John xvi. 18. 
 4 Acts iL 4. 
 
 6 John xvii. 8. 
 
 « Matt, xxviii. 19, 20. 
 
 
PROOFS OF INFALLIBILITY. 
 
 43 
 
 more explicitly, in these words: "I say to thee, that 
 thou art Feter^ and upon this rock 1 will build iny 
 Church, and the gates of hell shall not 'prevail against 
 it." ' The meaning of this promise is evident from 
 another passage : " Every one that heareth these my 
 words, and doth them, sliall be likened to a wise man 
 thai built his house upon a rock; and the rain fell, 
 and the floods came, and the winds "blew, and they 
 beat upon that house, and it fell not^ for it was 
 founded upon a rock. And every one that heareth 
 these my words, and doth them not, shall be like a 
 foolish man, that built his house upon the sand ; and 
 the rain fell, and the floods came, and the winds blew, 
 and they beat upon that house, and itfell^^ There- 
 fore by building his Church upon a rock, Christ evi- 
 dently meant, building it so as that it should never fall. 
 And hence St. Paul gives the Church this glorious 
 title : " The Church of the living God, which is the 
 pillar and ground of the truth." ^ 
 
 I have now explained the Mule of Faith ; and have 
 proved, that the teaching of the Catholic Church has 
 all those qualities, which a Rule of Faith must neces- 
 sarily have. And, that it is the true and appointed 
 Rule which all must fellow, is still further confirmed 
 by Scripture : 
 
 1. The Apostles were commissioned to preach and 
 teach ; not to write^ 
 
 2. The world was converted, not by the distribu- 
 ting or the reading of the Bible, but by preaching, as 
 is related in Scripture, especially in the Acts of the 
 Apostles. So likewise, in aftertimes, the Church has 
 been continued and extended by teaching, as Ecclesi- 
 astical History clearly shows. 
 
 » Matt xvi. 18. 
 
 3 Matt vii. 24 to 27. 
 
 3 1 Tim. iii. 15. 
 
44 
 
 PROOFS OF INFALLIBILITY. 
 
 
 -m 
 
 3. Scripture itself directs us to the teaching of the 
 Pastors of the Church ; and not to the learning of our 
 faith from the Bihle alone : " No prophecy of Scrip- 
 ture is of private interpretation." ' " He that hear- 
 eth you, heareth nie.''^ "If he will not hear the 
 Church, let him be to thee as the heathen and the 
 publican."'' "Remember your prelates, who have 
 spoken the word of God to you; ivhose faith follow. ^''^ 
 
 4. The Pastors of the Church have been appointed 
 and commissioned for the purpose of teaching, direct- 
 ing, and guiding the people: "For the lips of the 
 Priest shall keep knowledge, and they shall seek the 
 law at his mouth ; because he is the Angel of the 
 Lord of Hosts.'" * " And he gave some Apostles, and 
 other some Pastors, and Doctors ; for the perfecting 
 of the Saints, for the work of the Ministry, for ihe 
 edifying of the body of Christ ; until we all meet into 
 the unity of faith ; . . . .that henceforth we be no more 
 children tossed to and fro, and carried about with 
 every wind of doctrine."^ 
 
 From all these clear and positive and repeated 
 declarations of God, it is evident that the teaching of 
 the Church is the true, appointed, and secure Rule of 
 Faith, and is the one which Scripture points out to us. 
 
 •li'ii 
 
 I f-U 
 
 : 
 
 Instruction V. 
 
 On Tradition. 
 
 What is Faith 9 — It is to believe without doubting, what- 
 ever God teaches. 
 
 Why must you believe whatever God teaches ? — Because G<>d 
 is tke very truth, and cannot deceive, nor be deceived. 
 
 » 2 Pet. i. 20. 
 2 Luke X. 16. 
 
 5 Matt, xviii. 17. 
 * Heb. xiii. 7, 17. 
 
 6 M:il. ii 7. 
 
 Epli, iv. 11 to 14. 
 
 \ 
 
TBADITION. 
 
 45 
 
 of the 
 of oar 
 
 Scrip- 
 , hear- 
 ar the 
 ind the 
 3 have 
 jllow:'' ' 
 pointed 
 
 direct- 
 
 of the 
 eek the 
 1 of the 
 les, and 
 I'fecting 
 
 for I he 
 leet into 
 no more 
 
 ut with 
 
 •epeated 
 
 IcJiiiif/ of 
 
 llule of 
 
 lut to us. 
 
 ipr, what- 
 
 [anse G'id 
 Ived, 
 
 "ll to 14. 
 
 How are you to know what the things are xvhkh God leaclies ? 
 — By the testimony of the Catholic Chmcli, whicii God has 
 appointed to teach all nations, all those things which he 
 has revealed. 
 
 In the Inst two Instructions, I have explained the 
 Rule of Faith, and shown that tlie teachiiu/ of tha 
 Church is the true Rule ; i. e., the entire Word of 
 God, as taught and explained by the Church, is the 
 Rule of Faith appointed *by Christ. 
 
 The Word of God consists of all those truths ivhich 
 he has revealed to man, whether written in Scripture 
 or not. What the Apostles tauglit by wiiting, is 
 Scripture; what they taught without writing, is called 
 Tradition,. What then is Tradition ? 
 
 Tradition i?, the handing down of revealed truths 
 not contained, or not clearly contained^ in Scripture, 
 Do not the Scriptures then contain all that Christ 
 taught? No. After his last supper, Christ said: 
 " I have yet many thiiigs to say unto you, but you 
 cannot bear them now. But when he the Spirit of 
 Truth is come, he will teach you all truth. For he 
 shall not speak of himself; because he shall receive 
 of mine, and shall show it to you." ' Here we see, that 
 many things were to be taught by the Holy Ghost, 
 after his coming on the day of Pentecost. It is re- 
 lated of Christ, that, after his resurrection, he taught 
 many things concerning the kingdom of God, i. e., 
 ♦he kingdom of his Church : " To whom (i. e., to the 
 Apostles) Christ showed himself alive, after his pas- 
 sion, by many proofs, for forty days appearing to them, 
 and speaking of the kingdom of God." * Now, where 
 is all this written ? St. John concludes his Gospel 
 thus : " But there are also many other tilings, which 
 Jesus did ; which if they were all written every one, 
 
 1 John xvi. 12, 18, U a Acts i. 3. 
 
46 
 
 TRADITION. 
 
 '¥:'>'•'*> 
 
 the world ^'.tself, I think, would not be able to con- 
 tain the books that should be written."' Therefore, 
 all is not written in Scripture. Indeed TrotestJ^nts 
 theuiselves believe many traditionary doctrines ; <m9, 
 for example, tlie lawfulness of keeping holy the Sun- 
 day, instead of Saturday, — of eatini^ blood, and thing.s 
 strangled, — of Inf;int b.iptisui, — the inspiration and 
 canon of the Scrij)tuies, Sua. 
 
 What is the 'jjrinciple of Tradition ? It is this : An 
 invariable rule, that every generation adhere firmly to 
 the doctrines received from the preceding, and care- 
 fully commit the very same doctrines to the succeed- 
 ing generation. The Apostles established this prin- 
 ciple; and also efticacious means to preserve it. 
 Thus they commanded the Pastors whom they 
 ordained and the faithful at large, to preserve and 
 hand down the doctrines, committed to them : " O 
 Tiniothy, keep that which is committed to thy trust, 
 avoiding the profane novelties of words." ^ "Hold 
 the form of sound words, which thou hast heard of 
 ine in faith.. .Keep the good things committed to thy 
 
 trust by the Holy Ghost who dvvelleth in us."^ 
 
 " Continue thou in those things which thou hast 
 learned, and which have been committed to thee, 
 knowing of whom thou has learned them.'"* What 
 strict commands to preserve, &c. ! 
 
 He also commands that the doctrines he handed 
 down : and that means be taken for their being still 
 further handed down to succeeding generations: 
 " And the things which thou hast heard of me by 
 many witnesses, the same commend to faithful men, 
 who shall be fit to teach others also."* 
 
 \w 
 
 1 Jolin xxi. 25. 
 a 1 Tim. vi. 20. 
 
 8 2 Tim. i. 13, 14. 
 4 2 Tim. Hi. 14. 
 
 » 2 Tio?. il 2. 
 
TRADITION. 
 
 47 
 
 So far the Apostle^s instructions lay an oM illation 
 upon Pastors of adlierino; to, and of handinii; down, 
 the (locLiiiies committed to tliem; but the same obli- 
 gation of adherinj; to the doctrines delivered, lie also 
 lays upon the faithful at large : "Therefore brethren, 
 stand fast: and hold the traditions which vou have 
 learned,' lohether hy word or by our E})istle."* St. 
 Jude tells us, he Avrote his Epistle purposely to 
 enforce this duty on the faithful : " I was under a 
 necessity to write to you, to beseech you to contend 
 earnestly for the faith once delivered to th3 saints."^ 
 
 Not content with these strict and positive com- 
 mands, the Apostles were very earnest, moreover, in 
 warninof the faithful against all new doctrines and the 
 teachers of them: "Be not led away with various and 
 strange doctrines."/ "Avoid the profane novelties of 
 words."* "Now I beseech you, brethren, to mark 
 them who cause dissensions, . . contrary to the doc- 
 trines you have learned; and to avoid them ^^ "A 
 man that is a heretic, after the first and second 
 admonition, avoid ; knowino- that he, that is such a 
 one, is subverted, and sinneth, being condemned by 
 his own judgment."^ And St. Paul goes so far 
 as "to pronounce anathema against any one, even 
 against an Angel from heaven, who should attempt to 
 teach any other Gospel, except that which he had 
 taught."' The principle of Tradition could not be 
 laid down more clearly, or more strongly, than in the 
 texts which I have quoted. 
 
 From these texts, then, it is evident, that the rule 
 of traditionary teaching was established by the Apos- 
 
 1 2 Thess. ii. 14. 
 a Jude 3. 
 8 Heb. xiii. 9. 
 
 « 1 Tim. vi. 20. 
 6 Kom. svl. 17. 
 
 « Tit. ill. 10. 
 ' Gal. 1. 8, 9. 
 

 I 
 
 r.ii 
 
 1 
 
 -S'i 
 
 ^^;( 
 
 \n 
 
 ^ 
 
 48 
 
 TRADITION. 
 
 tlos, as a means of preserving and handing down the 
 deposit of faith. 
 
 But has tl»e Church always adhered to this rule ! 
 Yes : for, 1st, Scripture, in the above texts, proves 
 this fact, for the Apostolic age; 2dly, Tlie writings 
 of the l-'athers, atid the Acts and Professions of Cyouu- 
 ciis, for the succeeding ages;' 3dly, Tiie Oliurch 
 universally teaches and acts upon it, in the present 
 age. No trace can be found of there ever Iiaving 
 been any change on the point ; indeed, it is by this 
 rule, by this Apostolic principle, that the Church has 
 always condemned new doctrines. 
 
 But has the Church never altered or corrupted 
 the Apostolic Traditions ? No; for, 1st, The writings 
 of the Fathers show, that the Church has always been 
 the name, as at the present time ; 2dly, Because the 
 very principle of the Church has always been, and is 
 now, never to alter, add to, or take from, the body of 
 doctrines received ; but always "to contend earnestly 
 for the faith once delivered to the Saints;"' 3dly, 
 Because it is the universal character of the Catholic 
 Church, that she has been always utterly averse to novel- 
 ties ; always solicitous in detecting, and firm in con- 
 demning, all new doctrines. Her enemies have even 
 made it a charge against her, that she cannot alter. 
 "There is no hope or possibility of reforming her" 
 (they say), "because she cannot ciiange ;" 4thly, Be- 
 cause such vast multitudes, and so many nations are 
 concerned ; 5thly, Because she is secnrtid by the 
 promised assistance of Christ: "I am with you all 
 days even to the end of the world ;" ' and also by 
 
 * See Wiseman's Lectures on the Doctrines an.l Practices of the Catholio 
 
 Church ; Vol. 1, Led. 5, p. 140 to 147, firi<t Edition. 
 
 * Jude 8. » Mntt. xxviii. '^0. 
 
 !£!»; 
 
TRADITION. 
 
 40 
 
 • 
 
 tlio promised nssistanco of the Holy Spirit : " But the 
 Holy Gliost whom the Fnther will send in my name, 
 lie will teach you all things, and bring all things to 
 your mind, whatsoever I shall have said to you."' 
 
 Hence, when difficulties or disputes about doctrine 
 arise, which call for the decision of the Church, she 
 assembles her chief Pastois or Bishops in Council ; 
 has recourse to revelation both written and unwritten ; 
 and, liaving carefully and diligently examined, she 
 then decides by virtue of her divinely authorized 
 commission: "Go ye, and teach all nations," &c.' 
 " The Holy Ghost hath appointed you Bishops to rule 
 the Church of God."' Now, in this decision, by 
 virtue of the express promises of Christ, the Church 
 is divinely assisted. Thus, in the first Council, held 
 at Jerusalem, the Apostles began their decision in 
 these words : " It hath seemed good to the Holy 
 Ghost and to us," (fee/ Hence, how perfectly secure 
 are Catholics, in relying on the authoritative teaching 
 of the Church ! Nothing can be more secure ; for 
 God has pledged his word for it ; and though " heaven 
 and earth may pass away," he declares that "his 
 word shall not pass away."* "God is not as man, 
 that he should lie; nor is ihe son of man, that he 
 should be changed. H ith he said, then, and will he 
 not do ? hath he spoken, and will h^ not fulfil ?"® 
 
 » John xlv. 26. 
 
 3 Matt, xxviii. 19, 2a 
 
 3 Acts XX. 28. 
 
 4 Acta XV. 23. 
 
 « Mark xiii. 81. 
 « Numb, xxiii. 19. 
 
 6 
 
50 
 
 FIRST ARTICLE 1. 
 
 EXPLANATION 
 
 #f t\t gipostUs' drub. 
 
 Instruction YL 
 
 FIRST ARTICLE OP THE CREED. 
 
 On the Apostles' Creed ; and on the Attributes of Ood. 
 
 What art the chief things which God teaches ? — Tliey are con- 
 tained ir; the Apostles' Creed. 
 
 What is the First article of the Apostles' Creed ? — I believe in 
 God the Father Almighty, Creator of heaven and earth. 
 
 What is God ? — God is a Spirit ; the Creator and Sovereign 
 Lord of all things. 
 
 Why is he called Almighty ? — Because he can do all things 
 whatever he pleases, and nothing is impossible or difficult 
 to him. 
 
 Why is he called Creator of heaven and earth ? — Because he 
 made heaven and earth, and all things out of nothing, by 
 his only word. 
 
 Had God , any beginning ? — No ; he always was, is, and 
 always will be. 
 
 Where is God .^— God is everywhere. 
 
 Does God know and see all things ? — Yes ; God does know and 
 see all things. 
 
 Has God any body ? — No : God has no body ; he is a pure 
 Spirit. 
 
 I. The Apostles' Creed contains the leading Arti- 
 cles of Faith. It is divided into three principal parts ; 
 and is again subdivided into twelve Articles. Be- 
 fore the Apostles separated to "go into the whole 
 ■world and preach the Gospel to every creature." ' they 
 composed this creed, that it might be some means of 
 enabling all the Faithful to think and speak the same 
 things. TertuUian, in the second age, calls it : "A 
 
 » Mark xvl. 15. 
 
 \ f 
 
 i| 
 
 ^1 
 
FIKST ARTICLE 1. 
 
 51 
 
 rule of Faith descending from the tradition of the 
 Apostles." It is short, that every one may be able 
 to learn it : and it is very comprehensive ; therefore, 
 we should sav it with reflection. 
 
 II. What is the First Article of tfi£ Apostles' Creed ? — I believe 
 in God the Father Almighty, Creator of heaven and 
 earth. 
 
 By these words, " / believe^'' is meant (not / think 
 — I suppose — lam of ojnnion, but) I hold for certain 
 — with full conviction — without the least doubt or 
 miso-ivino-. And this certainty rests on a divine au- 
 thority, viz., on the authority of God's word, as pro- 
 posed to w oy his Church : it rests, therefoie, on au 
 infallible authority. 
 
 What is God ? — God is a spirit ; the Creator and Sovereign 
 Lord of all things. 
 
 What is a spirit ? It is an active, intellectual, 
 immaterial being. God is an infinitely perfect Spirit. 
 
 What is meant when we say : God is infinitely 
 perfect? We mean, that God possesses in himself all 
 Perfections without limitation. 
 
 Can you name some of God's Perfections or Attri- 
 butes? Yes; God is omnipresent, — infinitely wise, 
 holy, just, and powerful ; — infinitely good, merciful, 
 and true ; — infinitely amiable, incomprehensible, eter- 
 nal, and unchangeable. 
 
 We. should frequently think on these divine Per- 
 fections : for such reflection will lead us io fear God ; 
 r.ad will thus be a check to vice : it will also excite 
 us to love and serve God ; and will thus be an induce- 
 ment to virtue. Indeed, what greater check, (fee, 
 than to consider that, 
 
 1. God is everywhere! He is always present, 
 wherever we are : " For in him we live and move and 
 
52 
 
 FIRST AETICLE — I. 
 
 1 1- 3 
 
 be.'" "Whither shall I go from thy spirit? or 
 whither shall I flee from thy face? If I ascend into 
 heaven thou art there; if I descend into hell, thou 
 art present. If I take my wings early in the morn- 
 ing, and dwell in the uttermost parts of the sea; 
 even there also shall thy hand lead me, and thy right 
 hand shall hold rae.""^ 
 
 Then does God know and see all things 9 — Yes ; God does 
 know and see all things ; — because, 
 
 2. God is infinitebj Wise : he knows the past, the 
 present, and the future ; even our secret thoughts and 
 intentions : " For the eyes of the Lord are far bright- 
 er tlian the sun, beholding round about all the ways 
 of men ;. . . .and looking into the hearts of men, into 
 the most hidden parts. For he beholdeth all things.'" 
 "The works of all flesh are before him; and there is 
 nothing hidden from his eyes : he seeth fiom eternity 
 to eternity."^ And as, 
 
 3. God is infinitely Holy^ so he loves virtue, 
 wherever he sees it; and cannot endure iniquity: 
 "Thy eyes are too pure to behold evil."* "The way 
 of the wicked is an abomination to the Lord."® With 
 reason, therefore, does the Wise Man say : " To God 
 the wicked and his wickedness are hateful alike." '' 
 
 Not only does God see and hate our iniquities, but 
 he will also punish them, if we die in the guilt of 
 them ; — because, 
 
 4. God is infinitely Just: he will execute strict 
 and impartial justice upon all man*kind, without re- 
 spect of persons. For, " God will render to every 
 man according to his, works : to them indeed who 
 
 » Acts xvii. 28, 
 
 a Ps. cxxxviii. 7 to 12. 
 
 » Ik.li. xxiii. 28, 29. 
 
 * Encli. xxxix. 24, 25. 
 « Ilab. i. IJ. 
 
 « Prov. XV. 9, 26. 
 •> Wisd. xiv. 9. 
 
FIRST ARTICLE 1. 
 
 53 
 
 t? or 
 d into 
 , thou 
 morn- 
 j sea; 
 ' right 
 
 )d does 
 
 ,st, the 
 its and 
 bright- 
 e ways 
 n, into 
 lings.'" 
 here is 
 iternitj 
 
 virtue, 
 Iquity : 
 le way 
 With 
 God 
 
 "7 
 
 O 
 
 es, but 
 iiilt of 
 
 strict 
 out re- 
 every 
 I who 
 
 :v. 9, 26. 
 civ. 9. 
 
 seek glory, and honor, and incorruption ; eternal 
 life : but to them who are contentious, and who obey 
 not th^ truth, but give credit to iniquity; wrath and 
 indignation. Tribulation and anguish upon every 
 
 soul of man, that worketh evil; but glory and 
 
 honor and peace to every one that worketh good .... 
 For there is no respect of persons with God." ' 
 
 God then knows all our ways — his " eyes behold 
 both the good and the evil ;"'■* and he will deal with 
 us according to strict justice. The rewards of virtue 
 will be "exceedingly great ;"^ and the punishments of 
 sin will be most terrible ; — because, 
 
 5. God is injinitelij Powerful : he is able to reward 
 most abundantiv ; and to execute his veno-eance with 
 inconceivable severity : ".AH things are in his power, 
 and there is none that can resist his will.'"' "Out 
 of his men! , i )ceedeth a sharp two-edged sword; 
 that with itl •: ivV strike the nations ;'"' for " He only 
 is mighty — the King of kings, and Lord of lords." * 
 
 Were we to consider these divine Attributes — were 
 we to reflect seriously and frequently upon them, how 
 afraid should we be of offending a God, who is so 
 terrible in his vengeance ! what a horror should we 
 have of sin, and how careful should we be in avoiding 
 it, if we thus considered what " a fearful thino" it is to 
 fall into the hands of the livino- God !"^ 
 
 Were these the only Attributes of God, we should 
 have reason, indeed to fear. But, besides these which 
 are of such a terrifyi»g nature, there are others which 
 arc calculated to raise us to the hio-hest doo-ree of 
 hope and confidence ; and which we can never reflect 
 
 iRomii. 5toll; 1 Cor. li. 9. 
 
 2 Piov. XV. 8. * Esther xiii. 9. 
 
 3 Matt. V. 11, 12. 
 
 50 
 
 * Apoc xi.v. 15. 
 6 1 Tim. vi. 15. 
 ' Hob. .x. ;U. 
 
64 
 
 FUiST AKTICLE — II. 
 
 upon without the greatest con^:olatioTl. For Gel is 
 infinitely good and merciful: and trueio his promises, 
 (fee. These (wherever man is conviernecl) aie the 
 dearest of his attributes : For " his tender mercies are 
 above all his works."' These I will explain in the 
 next Instructic . 
 
 Instruction VII. 
 
 FIRST ARTICLE CONTINUED. 
 
 The Attributes of God {conoluded). 
 
 What is God .^— God is a Spirit ; the Creator and Sovereign 
 Lord of all things. 
 
 Why is he caUed Almighty ? — Because he can do all things 
 whatever he pleases, and nothing is impossible or difficult 
 to him. 
 
 Why is he called Creator of Jieaven and earth ? — Because he 
 xnade heaven and earth, and all things out of nothing by his 
 only word. 
 
 Had God any beginning ? — No : he always was, is, and al- 
 ways will be. 
 
 Where is God f — God is everywhere. 
 
 Does God know and see -all things ? — Yes ; God does know and 
 see all things. 
 
 Has God any body ? — No ; God has no body ; he is a pure 
 Spirit. 
 
 Il the last Instruction, I explained some of the 
 Attributes or Perfections of God — those which tend 
 chiefly to excite our fears; — I showed that he is 
 everywhere^ and sees and knows all things; that he 
 is infinitely holy^ and hates iniquity, — infinitely jast^ 
 and will punish it, — and that, he'mg infinitely powerful, 
 he can and will punish impenitent siuneis with in- 
 G:>nceivable severity. " Weie these (I said) the only 
 Attributes of God, we should have reason indeed to 
 
 ' Ps. cxliv. 9. 
 
FIRST ARTICLE ^11. 
 
 55 
 
 fear. But, besides these which are of such a terrifying 
 nature, there are others which are calculated to raise 
 us to the highest degree of hope and contidence ; and 
 which we can never reflect upon without the greatest 
 consolation. For God is infinitely good, and merciful, 
 and true ; — infi.nitely amiable, incomprehensible, eternal^ 
 and unchangeable.''^ 
 
 1. God is infinitely Good: His infinite goodness 
 appears in his great love for us: "I have loved thee 
 with an everlasting love, taking pity on tliee." ' *' God 
 so Dved the world, as to give his only begotten Son."' 
 Hap(.y in himself, in the possession of his infinite 
 Perfections, liis goodness makes him desirous of com- 
 municating this happiness, &c. With this view, he 
 created us ; with thft same view, he is continually 
 heapiug favors, &c. : *' Thou openest thy hand, and 
 fillest with blessing every living cieature."^ "AVhat 
 is there (he says), that I ought to do more to my 
 vineyard, that I have not done to it?'"* And if we 
 oft'end him, he is ready to pardon ; — because, 
 
 2. God is infinitely Mei'cifal : " His tender mercies 
 are above all his works." * He assures us, saying : 
 "I desire not the death of the wicked, but that the 
 wicked turn from his way and live. The wickedness 
 of the wicked shall not hurt him, in what dav soever 
 he shall turn from his wickedness."^ For, "the Lord 
 is gracious and merciful, patient and plenteous in 
 mercy." And " his mercy endureth fore-'^r." ^ Even 
 " when thou art angry, thou wilt remember mercy." * 
 For, " as a father hath compassion on his children, so 
 hath the Lord compassion on them that fear him." ' 
 
 » Jer. xxxi. 8. 
 2 John iii. 16. 
 • Ps. cxliv. 16. 
 
 * To. V. 4. 
 
 * Ps. cxliv. 9. 
 
 8 Zech. xxxiii. 11, 12. 
 
 ''Ps. cxliv. 8; cv. 1. 
 ^ Hab. iii. 2. 
 » Ps. cii. 13. 
 
n » 
 
 I! 
 
 ! i 
 
 I i 
 
 66 
 
 FIRST ARTICLE H. 
 
 How consoling are these reflections ! how cheering ! 
 How they serve to inspire confidence, — to raise our 
 hopes ! And naore especially when we go on to con- 
 sider the. immense promises of God m our favor — 
 promises which are sure to be fulfilled on his part ; — 
 because, 
 
 3. God is r '^.nitely True: He is truth itself; 
 "God is not p' jpi, that he should lie. . . .Hath he 
 then said, and will he not do? hath he spoken, and 
 will he not fulfil?"* Now, he has spoken great 
 things in our favor: "He hath given us gleat and 
 precious promises ;" ^ — for. 
 
 As to the present life, 1st, In all our trials and 
 temptations, he promises us protection and victory : 
 *'God is faithful, who will not suffer you to be tempt- 
 ed above wliat you are able," &c.f — 2dly, If we 
 unhappily fall, he promises us mercy and pardon : 
 " As I live, saith the Lord, I desire not the death of 
 the wicked, but that the wicked turn from his way 
 aud live."'* "Take away the evil of your devices 
 from my eyes; cease to do perversely, learn to do 
 well.... And then come and accuse me, saith the 
 Lord : If your sins be as scarlet, they shall bo made 
 as white as snovv;^ — 3dly, In our troubles and 
 affli(;tions, he promises us relief and consolation: 
 "Come to me, all you that labor, and are burdened, 
 and I will refresh you."^ "To iiim that overcometh, 
 I will give the hidden Manna ; ^ — 4thly, lu all 
 our wants, he promises to bestow upon us whatever 
 is nerssary, if only we will serve him: " Seek ye 
 first the kingdom <t" God, and his justice ; and all these 
 
 1 Numb, sxiii. 19. 
 
 2 2 Pot. i. 4. 
 
 » 1 Cor. X. 13. 
 
 < Ezech. xxxiil. 11. 
 5 Is. i. 16, 17, IS. 
 
 « Matt, xi 28. 
 ' Apoo.ii. 17. 
 
FIRST ARTICLE II. 
 
 67 
 
 thinf]fs SHALL be added unto you." " Ask, and it 
 shall be given unto you." ' 
 
 And, as to the next life, he promises to reward his 
 faitiiful servants with eternal happiness : " Amen I 
 sfiy to you, there is no man who hath left house, or 
 lands, or kindred for my sake, and for the Gospel, 
 who shall not receive a hundred times as much, now 
 in this time ; and in the world to come, life everlast- 
 Consider also the great and precious promises 
 
 ing. 
 
 » 2 
 
 contained in the Eight Beatitudes. 
 
 Novv, as the Psalmist says, "God is faithful in all 
 his words ;"^ and he declares, that, though "heaven 
 and earth jhall pass away; yet his word shall not 
 pas'! away." * 
 
 If, then, we love and serve him (and what powerful 
 motives) ! our reward is certain ; and it is no less a 
 reward, than God himself^ — a God ii "• itely good, 
 and atniiible, — incomprehensible, eternal, .and un- 
 changeable. 
 
 4. All that is amiable in creatures, is but as a drop 
 to an ocean, when compared with the infinite Amia- 
 hilitif of Qod. He is so lovely and enchanting, that 
 all the Blessed, in beholding him, are enraptured 
 with delight : to see God is their essential happiness. 
 "Oh, how great is the multitude of thy sweetness, O 
 Lord, which thou hast hidden for them that fear 
 thee!"^ "They shall be inebriated with the plenty 
 of thy house; and thou shalt make them drink of the 
 torrent of thy pleasure; for with thee is the fountain 
 of life." ^ The greatness of this happiness cannot be 
 conceivfi 1 ; — because, 
 
 » Matt. vi. 33; vil. T. 
 « Mark x. 29. 
 J Pa. cxliv. 13. 
 
 * Mark y'i. 31. 
 
 * Gen. XV. 1. 
 
 « Ps. XXX. 20. 
 ' Pa. XXXV. 9. 
 
ll I 
 
 58 
 
 FIRST ARTICLE — III. 
 
 6. Ood is Incomprehensible : " Behold, God is 
 great, exceeding our knowledge."' "Glorify him 
 as much as ever you can, for he will yet far exceed ; 
 .... exalt him as much as you can, for he is above 
 all praise." ^ With reason, then, does Christ encour- 
 age us, in our trials and difficulties, by the prospect 
 of this reward : " .13e glad and rejoice, for your reward 
 is very great in heaven." * And this reward will last 
 forever ; — because, 
 
 6. God is Eternal and Unchajngeable : He is the 
 " High and the Eminent, who inhabiteth eternity^* '^ 
 " Behold I live for ever and ever ;" — " and I change 
 not." ' 
 
 Such is the God whom we are commanded to 
 serve ! These are some of his Attributes or Perfec- 
 tions. And can we have a more powerful incitement i 
 to virtue, than to consider tl: mi attentively ! I en- 
 treat you, therefore, to mal them fiequently the 
 subject of your serious reflections. For such refleo- 
 tious cannot fail to have a powerful influence, <fec. 
 
 Instruction VIII. 
 
 FIRST ARTICLE CONTINUED. 
 
 On the Work of Creation. 
 
 What is the First Article of the Apostles' Creed? — I believe in 
 God the Father Ahiiighty, Creator of heaven and earth. 
 
 What is God ? — God is a Spirit ; the Creator and Sovereign 
 Lord of all tilings. 
 
 Whi/ is he called AlmiglU^j ? — Because he can do all things 
 
 1 Job xxxvi. 26. 
 2Eocli.xliil.32,l 
 
 3 Matt. V. 12. 
 
 4 Is.lvii. 15. 
 
 6 Apoc. i. IS ; Mal. iii. 6. 
 
FIRST ARTICLE HI. 
 
 69 
 
 whatever he pleases, and nothing is impossible or difficult 
 to liiin. 
 
 Will/ is he called Creator of heaven and earth ? — riccaiise he 
 made heaven and earth, and all things out of nothing, by 
 his only word. 
 
 The two last Instructions were on the divine At- 
 tributes or Perfections, It was there shown, how an 
 attentive consideration of them would influence us to 
 " avoid evil and do good ;" — how God's Justice, to- 
 gether with his Wisdom and Power, inspire a salu- 
 tary fear ; and how his Goodness, and Merely, excite 
 confidence and love. I have now to explain how he 
 has exercised and manifested his Attributes, in the 
 great Work of Creation, 
 
 In the next Instruction, I shall have to explain how 
 he still continues to exercise and manifest them, in 
 the watchful Providence^ by which he preserves, gov- 
 erns, and directs all things, for the good of his crea- 
 tures; especially man. This will supply additional 
 motives to love and serve him with gratitude and 
 confidence. 
 
 What means *' Creaioi' f ' It means one who pro- 
 duces tkings out of nothing : it is only God who can 
 create. 
 
 What is a creature ? It is that which is produced 
 out of nothing : all beings, except God, are creatures. 
 
 "In the beginning God created haaven and earth." ^ 
 " All flings were made by him." ^ " He spoke^ and 
 they were made; he commanded, and they were 
 created." ' 
 
 Why did God create ? . . . . For his own greater 
 honor and glory ; and for the good of his creatures j 
 " The Lord hath made all things for himself." < 
 
 1 Gen. 1. 1. 
 a John i. 8. 
 
 3 Ps. cxlvlii. 5. 
 * Prov. xvi. 4. 
 
60 
 
 FIRST ARTICLE — IH. 
 
 r: 
 
 Why did he employ six days ? Because such was his 
 will : lie could as easily have done it all at once, if 
 Buch had been his will. 
 
 1st (lay of Creation : On this day, God created 
 heaven and earth, — and the light, — and divided the 
 light from darkness. 
 
 2d day : lie made the firmament, and divided the 
 waters that were under the firmament, from those 
 that were above the firmament. 
 
 3d day : He collected the waters that were under 
 the firmament, and caused the dry land to appear ; — 
 and he made the earth bring forth green herbs and 
 fruit-trees. 
 
 4th day : He made lights in the firmament , of 
 heaven : — a greater light to rule the day; and a less 
 light to rule the night; and the stars. And he set 
 them in the firmament of heaven, to serve for signs, 
 and for seasons, and for days, and years. 
 
 6th day : He made the birds and fishes ; — and 
 commanded them to increase and multiply. 
 
 6th day : He made the animals, and reptiles ; — 
 and, lastly, man and woman ; and he con^anded 
 these also to increase and multiply.* 
 
 It was in the course of these six days, that God 
 created the Angels,' The Scriptures do not say on 
 which day the Angels were created ; but they say : 
 "//I six days the Lord made heaven and earth, and 
 all things that are in themr^ 
 
 7th day : God rested on the seventh day ; and he 
 blessed it, and sanctified it. 
 
 What are 'the principal creatures which God 
 made; or those in which he has most displayed his 
 Attributes, and over which he exercises a more espe- 
 
 > Gen. i. 1 to 31c 
 
 ' 4tb CouQoU of Lateran. 
 
 » Exod. XX. 11, 
 
 I! I 
 
FIRST ARTICLE — HI. 
 
 61 
 
 cial Providence ? Anrjels and Men. (These are the 
 principal, because endowed with reason, understand- 
 ing-, ttc.) 
 
 Wliat do you mean by AntjeU? Pure spirits who 
 surround Ood's throne; "his ministers who do his 
 will.'" Their number is very great: "Thousands of 
 thousands ministered to him, and ten thousand times 
 a hundred thousand stood before him."' 
 
 They were created in a state of grace — and of 
 happiness; — but yet in a state of trial. Lucifer, 
 the bi'ightest, and many others with him, fell by 
 pride, — were cast out of heaven, — and changed into 
 devils: "God spared not his angels that sinned."' 
 Those fallen angels tempt mankind : " Your adver- 
 sary, the devil, as a roaring lion, goeth about seeking 
 whom he may devour; whom, resist ye, strong in 
 faith." ^ The greater part of the Angels perse- 
 vered in grace : these were immediately admitted to 
 the beatific vision, and they were thereby secured in 
 eternal happiness. They assist us ; and pray for us : 
 For "they are all ministering spirits, sent to minister 
 for them, who shall receive the inheritance of salva- 
 tion."^ They are appointed to be our Guardians: 
 "The Angel of the Lord shall encamp round about 
 them that fear him, and shall delive* them."' 
 
 What is man ? A being composed of a body and 
 a soul ; endowed with reason, understanding, and 
 free-will ; only " a little less than the Angels ;"' 
 created to fill up the place of the fallen Angels in 
 heaven. 
 
 In making man, God formed his body of the earth. J 
 
 1 Ps. cll. 21, 
 a Dan. vii. 10. 
 
 8 2 Pet. il. 4. 
 < 1 Pet. V. 8, 9. 
 f Ps. viii. 6: lleb. ii.T. 
 
 » Heb. 1. 14. 
 • Ps. xxxiii. 8. 
 
62 
 
 riEST ARTICLE — HI. 
 
 and created hia soul out of nothing : " And the Lord 
 God formed man of the slime of the earth ; and he 
 breathed into his face the breath of life ; and man 
 became a living soul. . . .Then the Lord God cast a 
 deep sleep upon Adam ; and he took one of his libs; 
 and he built it into a woman ; and brought her to 
 Adam."> 
 
 Oiir first Parents were created (like the Angels) in 
 a state of innocence, — grace, — and happiness; — and 
 also in a state of trial. '*And the Lord God put man 
 into the Paradise of pleasure, to dress it, and to keep 
 it.'"' They were not subject to sickness or pains; 
 and were never to have died ; but they were to have 
 remained in the Paradise of pleasure, till they were 
 translated to heaven. 
 
 Did they continue in this happy state? No ; they 
 soon lost their innocence, by transgressing the only 
 precept, which God had given them to try their obe- 
 dience. For God had "commanded them, saying: 
 Of every tree of Paradise thou shalt eat ; but of the 
 tree of knowledge of good and evil, thou shalt not 
 eat : for, in what day soever thou shalt eat of it, thou 
 shalt die the death."' The devil tempted Eve... 
 "And the serpent said to the woman: Why hath 
 God commanded you, that you should not eat of every 
 tree of Paradise? And the woman answered him, 
 saying : Of the fruit of the trees that are in Paradise 
 we do eat : but of the fruit of the tree which is in the 
 midst of Paradise, God hath commanded us that we 
 should not eat, lest perhaps we die. And the ser- 
 pent said to the woman : No ; you shall not die the 
 death. For God doth know, that in what day soever * 
 you shall eat thereof, your eyes shall be opened ; and 
 
 • 1 Gen. II. 7, 21, 22. 
 
 9 Gen. II. 16. 
 
 « Gen. il. 16, 17. 
 
 mMM 
 
FIRST ARTICLE — IV. 
 
 63 
 
 B Lord 
 nd he 
 i man 
 cast a 
 8 libs; 
 her to 
 
 rels) in 
 ; — and 
 it man 
 keep 
 pains ; 
 have 
 y were 
 
 i; they 
 le only 
 nr obe- 
 jaying : 
 
 of the 
 alt not 
 it, thou 
 
 Ive.., 
 
 you shall be as gods, knowing good and evil. And 
 the woman saw that the tree was good to eat, and 
 fair to the eyes, and delightful to behold ; and she 
 took the fruit thereof, and did eat, and gave it to her 
 husband who did eat." * 
 
 They then lost their innocence and happiness; — 
 their understanding was darkened, — their reason 
 blinded, — their inclinations became prone to evil, — 
 they were doomed to labor, pains, sickness, and 
 death. For God said to the woman : " I will multi- 
 ply thy sorrows, and thy conceptions ; in sorrow thou 
 shalt bring forth children ; and thou shalt be mder 
 thy husband's power." And to Adam he said : 
 " Cursed is the earth in thy work. In the sweat of 
 thy brow, shalt thou eat thy bread, till thou return to 
 the earth, out of which thou wast taken ; for dust 
 thou art, and into dust thou shalt return." * 
 
 In consequence of Adam's fall, we are all born in 
 sin. If we had been left to ourselves, we must have 
 been all lost forever ; because incapable of making 
 atonement for our guilt. But the infinite Goodness 
 and Mercy of God promised a Redeemer, 
 
 Instruction IX. 
 
 FIRST ARTICLE CONTINUED. 
 
 On the Providence of Ood. 
 
 What is God 9— God is a Spirit ; the Creator and Sovereign 
 Lord of all things. 
 
 W/aj is he called Almighty ? — Because he can (\x) all things 
 whatever he pleases, und nothing is impossible or difficult 
 to him. 
 
 }Yhy is he called Creator of heaven and earth ? — Beoause he ^ 
 
 1 Geo. iii. 1 to 6. 
 
 aQon. iii. 16tol9. 
 
64: 
 
 FIRST ARTICLE — IV. 
 
 made heaven and earth, and all things out of nothing, by 
 his only word. 
 
 I have shown how God has displayed his divine 
 Attributes, particularly his Wisdom, Power, and 
 Goodness, in the great work of the Creation. I will 
 now explain the Providence of God ; hecunse it is a 
 continued exercise of the same Attributes, for the 
 preservation and good of his creatures, particularly 
 man. For, we cannot exist of ourselves ; but we 
 need God's continual preservation : " He upholds all 
 things by the word of his power." ' 
 
 What is meant by *Uhe Providence of God?"*^ 
 His eternal Will, by which he preserves, governs, 
 and disposes all things. It consists chiefly in the 
 exercise of three of his divine Attributes, viz. : — 
 
 .1. His Wisdom, by which he knows all his crea- 
 tures, — their ends (which are always some good), — 
 the means of obtaining those ends, — and the impedi- 
 ments which would prevent the obtaining of them ; — 
 
 2. His Goodness, which inclines him to forward 
 those ends by furnishing the pioper means for that 
 purpose, and by removing the impediments or obsta- 
 cles ; — 
 
 3. His Power, by which he can and does execute 
 these beneficent designs in our favor, unless we pre- 
 vent liim by wickedness. The Scripture declares, 
 that "all things are in his power, and there is none 
 that can resist his will;"^ — that ''in his hands are 
 both we, and our woiks;"^ — and that "liis wisdom 
 ordereth all things sweetly ;'' * — " When-foi'o, give 
 not thy mouth to cause thy flesh to sin ; and sav not 
 before the Jiiigel, there is no providence : lest God be 
 
 • ITeb, i. 3. 
 
 3 Eaiber xiii. 9. 
 
 8 Wisd. vii. 16. 
 * Wisd. viii. 1. 
 
FIRST ARTICLE 1\ . 
 
 65 
 
 angTV at thy words, and destroy all the works of thv 
 hands." ^ 
 
 Can we disappoint God's Providence ? No ; be- 
 cause we can neither deceive his wisdom, nor resist 
 his 'power. "There is no wisdom, there is no prudence, 
 there is no counsel aofainst the Lord."^ "All thino-s 
 are in his power; and there is none that can resist his 
 will."^ 
 
 Does any thing happen really by chance? A thing 
 is said to happen by chance, when we see no cause 
 why it should have happened, had no foresight that 
 it would happen, nor any intention to cause it. Now, 
 to us many things happen so ; but to God nothing : 
 for, his Providence rules and directs all things. Sin 
 he foresees ; and he suffers it to be committed by 
 us, because he has given us free-will. If we avoid 
 it, he will reward us; but if we commit it, he will 
 punish us. 
 
 Does Providence exert itself for our good ? Yes ; 
 and hence the Scriptures admonish us, saying : "Cast 
 all your care upon him, for he hath care of you." ^ He 
 exercises his goodness, and providential care, in three 
 ways : — 
 
 \. In 2yroviding every thing necessary for our good : 
 "The eyes of all hope in thee, Lord, and thou 
 givest them meat in due season. Thou openest thy 
 hand, and fillest with blessing every living creature " * 
 "Behold the birds of the air; for they neither sow, 
 nor do they reap, nor gather into barns; and your 
 ht'avenly Father feedeth them . . how much more you, 
 ye of little faith ? Therefore, be not solicitous, say- 
 ino- : What shall we eat, or what shall we drink, or 
 
 1 Eccles. V. 5. 
 " Piov. xxi. 80. 
 
 3 Esther xiil. 9. 
 nPctei- V. 7; Ps. liv. 23. 
 60 
 
 8 Ps. cxliv. 
 
 Nfl" 
 
 1& 
 
'I 
 
 li 
 fjl 
 
 ii 
 
 };; 
 
 V\ 
 
 66 
 
 FIRST ARTICLE — IV. 
 
 wherewith shall we be clothed f For yonr hea.renly 
 Father knoweth that you liave need of all these 
 things. Seek ye therefore first the kingdom of God, 
 and his justice; and all these things shall be ddded 
 unto you." ' 
 
 2. In preserving and delivering us from evils ; an<f 
 iTi turning to our good such temporal evils, as he per- 
 mits for our trial : "There shall no evil come to thee ; 
 for he hath given his Angels charge over thee, to keep 
 thee in all thy ways. In their hands they shall bear 
 thee up, lest thou dash thy foot against a stone."' 
 "The Lord is the protector of my life, of whom shall 
 I be afraid ?" ' Therefore, in all difficulties and temp- 
 tations, have recourse to him with confidence of de- 
 liverance or of support. 
 
 3. In ruling and ordering all things for the good 
 of his servants: "In all thy ways think on God, and 
 he will direct thy steps."* For " his wisdom ordereth 
 all things sweetly." Hence, "to them that love God, 
 all things work together unto good."* 
 
 How is it, then, that there is so much sin and 
 misery in the world? As to sin^ God forbids it, 
 gives us abundant helps to avoid it, deters *us from 
 it by threats, and then leaves us to follow our free- 
 will : he merely ^;erm<5, <kc. But as to human 
 miseries — misfortunes, afflictions, persecutions — these 
 God absolutely ordains for our good : " Good things 
 and evil, life and death, poverty and riches, are from 
 God."*^^ Even when the affliction comes to us imme- 
 diately from the wickedness of men ; it is equally the 
 will of God, as far fis regards our suffering and our 
 good. 
 
 » Matt. vi. 2a to 83. 
 «P8.xc.]0,ll,12. 
 
 8 Ps, xxvl. 1. 
 * Prov. iii. 6. 
 
 6 Rom. viii. 28. 
 ' Eccli. xi. 14. 
 
 V\m, 
 
FIRST ARTICLE IV. 
 
 67 
 
 I these 
 of God, 
 3 ddded 
 
 Is ; aiKT 
 he per- 
 io thee ; 
 to keep 
 lall bear 
 stone." * 
 )m shall 
 d temp- 
 e of de- 
 
 16 good 
 ?od, and 
 3idereth 
 )ve God, 
 
 sin and 
 rbids it, 
 us from 
 >ur free- 
 human 
 —these 
 ] things 
 re from 
 imme- 
 allv the 
 and our 
 
 iii. 28. 
 1.14. 
 
 Example of Joseph : — Joseph said to liis brethren : 
 " Not, by your counsel was I synt hither ; but by the 
 will of God ;" — " You thought evil against me, but 
 God turned it into good." ' 
 
 Example of Christ : — He was crucified by the 
 wickedness of the Jews; vet he suti'ered it as beinor 
 ordained by his heavenly Father : " Father, if it be 
 possible, let this chalice pass from me; nevertheless., 
 not MS J. will, but as thou wilt."* " Put up thy sword 
 into its fe'cabbard ; the cup which my Father hath 
 given, me to drink, shall I not drink it?^ 
 
 Therefoie, consider m«n as merely executing, in 
 your regard, what the Providence of God ordains for 
 your guod ; — and receive it with patience, resignation, 
 and even thanksgiving. " When men shall revile 
 you, and persecute you," &c., do not fret and show 
 impatience, but " be glad and rejoice ; because your 
 reward is very great in heaven."'* For it is God him" 
 self who sends the afflictions and persecutions for 
 your good. For, 
 
 He sends them in order to bring you to a sense of 
 your duty, — to teach you penance, patience, and res- 
 ignation, — to purify your affections and wean them 
 from the world, — to increase your merits, <fec. It is 
 for this reason, that St. Paul says : " Whom the Lord 
 loveth, he chastiseth ; and he scourgeth every son 
 whom he receiveth." * " For that which is at present 
 momentary and light of our tribulation, worketh for 
 us above measure, exceedingly, an eternal weight of 
 glory." ' Receive your c'rosses, therefore, not only 
 with patience and resignation, but also with thanks- 
 giving, like holy Job, when he said : " The Lord 
 
 iGen. xlv.8; 1. 20. 
 « Mutt xxvi. 89. 
 
 8 John xvlii. 11. 
 * Matt V. 12. 
 
 » Heb. xil. 6. 
 « 2 Cor. Iv. IT. 
 
68 
 
 FIRST ARTICLE — V. 
 
 I i 
 
 gave, and the Lord hath taken away : as it hath 
 pleased the Lord, so it is done ;' blessed be the name 
 of the Lord." ' 
 
 Think frequently on the Providence of God — on 
 the tender care and solicitude with which he provides 
 for your welfare. Thank him for the blessings re- 
 ceived, — and pray for a c- itinuance of them ; — thank 
 him even for his very chastisements, as being the 
 eftects of his love ; — throw yourselves on his Provi- 
 dence, <fcc. 
 
 Instruction- X. 
 
 riHST ARTICLE CONCLUDED. — SECOND ARTICLE. 
 
 On the Trinity^ and the Incarnation. 
 
 How many Gods are there ? — There is but one God. 
 
 Are there not more Persons than one in Go^d ? — Yes ; in God 
 there are three Persons. 
 
 Which are th<.y 9 — God the Father, God the Son, and God 
 the Holy Ghost. 
 
 Are not these three Gods ? — ^No ; the Father, the Son, and the 
 Holy Ghost, are all but one and the same God. 
 
 yifhat is the Second Article of the Creed ? — And in Jesus Christ, 
 hii only Son, our Lord. 
 
 Who is Jesus Christ ? — He is God the Son made man for ua. 
 
 Is Jesus Christ truly God ? — Yes ; Jesus Christ is truly God. 
 
 Why is Jesus Christ truly God ? — Because he has the self- 
 same divine nature with God the Father, being equal to him 
 in all perfections. 
 
 Was Jesus Christ always God 9 — Yes Jesus Christ was always 
 God ; born of the Father from all eternity. 
 
 Which Person of the Blessed Trinity is Jesus Christ f — He is the 
 second Person of the Blessed Trinity. 
 
 Is Jesus Christ truly man 9 — Yes ; Jesus Christ is truly man ? 
 Why is Jesus Christ ti-uly man ? — Because he has the na- 
 ture of man, having a body and a soul like ours. 
 
 1 Job 1. 21. 
 
 A 
 
FIRST ARTIOLH. -V. 
 
 69 
 
 Was Jesus Christ always man 9 — No ; he has heen man onl) 
 from the timr of his Incarnation. 
 
 What do you mean by hit Incarnation ? — I mean his assum- 
 ing human nature, when he was conceived and made man 
 in the womb of the Blessed Virgin Mary. 
 
 How many natures, then, are there in Jesus Christ f — There are 
 tw(5 natures in Jesus Christ: the nature of God, and the 
 nature of man. 
 
 How many persons are there in Jesus Christ ? — In Jesus Christ 
 there is only one Person ; which is the Person of God 
 the Son. 
 
 Why was God the Son made man ? — To save us from siu 
 and hell. 
 
 Tne Power, Wisdom, and Goodness of God, as 
 displayed in his works, give an exalted idea of his 
 infinite greatness : For " the heavens show forth the 
 glory of God :" ^ and " his work is praise and mag- 
 nificence." * 
 
 But his infinite Perfections, considered in them- 
 selves, give a more exalted, and more sublime idea of 
 the greatness of his infinite M^^jesty ! It is in the 
 very possession of these Attributes, that his greatness 
 essentially consists : " P'or the Almighty himself is 
 above all his works."' In each Attribute he is infi- 
 nite and incomprehensible : but in none more so, than 
 in his mysterious and incorrprehensible mode of ex- 
 istence ; which I will now explain : — God exists one. 
 in ESSENCE, three in persons : this is a mystery, 
 expressed by the " Unity and Trinity of God." And 
 God the Son exists in one divine person two 
 NATURES ; the same person (viz., the Person of God 
 the Son) being both God and man : this mystery was 
 accomplished by what is called the " Incarnation of 
 the Son of God ;" and is the greatest display of his 
 
 1 Ps. xviii. 2. 
 
 2 Ps. ex. 3. 
 
 3 Eccli. xllii. 30. 
 
-m 
 
 Mi 
 
 70 
 
 FIRST ARTICLE — V. 
 
 love for mau. These arj the two greatest and 
 most important truths in lleligion. 
 
 I. What is meant by the Unity of God? That 
 the d'.vine nature or substance, or the Divinity, is but 
 one. Reason teaches that there cannot be more tliaii 
 one divine nature ; fu^.velation also teaches it : 
 '' Hear, O Israel : the Loul our God is one Lord."' ' 
 
 What is meant bv the Trinity oi God? Th 't in 
 the one divine nature, there are three 'Persons. Tiiis 
 truth may be shown from the- Old TttstameLi: *' (ji'od 
 said : Let us make man to our own i^aage." " God 
 said ,: Lo Adam is become as one of usP ^ " By the 
 Word of the Lord the heavens ^vere eyUtbiished, find 
 all th*; powers of them by the Spirit of his mouth." ^ 
 It ib proved iraich more clearly from the New Tes- 
 tament; "/will aiiV the Fa (her ^ and he will give you 
 another Oomfortc, ihi'. .Spirit of Truths '^ **Go and 
 teach all nations; baptizing them in the name of the 
 Father^ and of the Son^ and of the Holy Ghost^^^ 
 "There are thuke who give testimony in heaven, 
 the Father, the Word, and the Holy Ghost; and 
 these three are one."^ 
 
 Are the Three Persons in God really distinct 
 Persons? Yes; for in the Text: "/ will ask the 
 Father^ and he will give you another Comforter ^"^ (Sec, 
 he vvho asks, is a Person really distinct from him to 
 whoni the request is made ; and he who is asked for, 
 is distinct from both. Each of the three Persons has 
 certain personal properties, which cannot be attributed 
 to the others. Thus the Father is the first Person, 
 and proceeds from no one : this cannot be said of the 
 Son, nor of the Holy Ghost ; — the Son is the second 
 
 1 Deut. V. 4. 
 
 a Gen. i. 26- iii.21,22. 
 
 ' Ps. xxxii. 6 
 * John xlv. 16. 
 
 » Matt, xxviii. 19. 
 • 1 John V. 7. 
 
 mmmemmm 
 
SECOND ARTICLE— I. 
 
 71 
 
 est and 
 
 ? That 
 y, is but 
 ore I hull 
 ches ii : 
 jord/' ' 
 Tb.-t ill 
 s. TJiis 
 " 6W 
 ''God 
 "Bv the 
 Led, and 
 uouth."^ 
 ew Tes- 
 !>ive vou 
 * Go and 
 le of the 
 GhosC * 
 heaven, 
 st ; and 
 
 distinct 
 ask the 
 e?-," (fee, 
 
 him to 
 ked for, 
 3ons has 
 tri bated 
 Person, 
 \ of the 
 
 second 
 
 xviii. 19. 
 V.7. 
 
 Person, is begotten, and has assumed our human na- 
 ture : this cannot be said of the Father, nor of the 
 Holy Ghost ; — the Holy Ghost is the third Person, 
 and proceeds from the Father and the Son ; this can- 
 not be said of the first and second Persons. 
 
 Is each Person God ? and equal God ? Yes : "To 
 us there is but one God^ the father, of' whom are 
 all things."* "In the beginning was the Word, and 
 the Word was with God, and the word was God^^^ 
 "Why hath Satan tempted thy heart, that thou 
 shouldst lie to the holy ghost?. . . .Thou hast not 
 lied to men, but to God.^^" "And these three are 
 
 »4 
 
 one. 
 
 Can we comprehend this mystery ? No ; God 
 alone can comprehend himself; because he is infinite, 
 we finite. The mystery of the Trinity has been re- 
 vealed ; and therefore we must believe it ; we should 
 rest satisfied with our measure of knowledge ; for 
 "He that is a searcher of majesty, shall be over- 
 whelmed by glory."* 
 
 . II. The Second Article of the Creed. 
 
 The Second Article teaches, that the Wordy or 
 Second Person of the Trinity, besides being "God, 
 having the self-same nature with God the Father," is 
 also " Man, having a body and soul like ours." For, 
 
 Who is Jesus Christ? — He is God the Son, made Man 
 for us. 
 
 Is he then truly God ? Yes ; St. Paul says, that 
 Jesus Christ "is over all things, God blessed for- 
 ever." « ''The Word was God:'' "/ am the Al- 
 
 1 1 Cor. viii. 6. 
 
 2 John i. 1. 
 ' Acts V. 4, 
 
 * 1 John V. 7. 
 
 * Prov. XXV. 37. 
 
 " Rom. Ix. 5. 
 T John 1. 1 
 

 hit 
 
 
 72 
 
 8EC0ND ARTICLE — I, 
 
 pha and Omega, the beginning and the end, saith 
 the Lord God who is, and who was, and who is to 
 como THE ALMIGHTY .... I am the first and the last, 
 and alive, and was dead ; and behold I am living for 
 ever and ever, and have tlie keys of death and of hell." * 
 
 [See also Rom. xiv. 11, and Philip, ii. 10, compared 
 with Is. xlv. 21 to 25 ; — also Heb. i. 5, 6, 8, 9, com- 
 pared with Ps. xliv. 7, 8 ; — also Heb. i. 6, compared 
 with Ps. xcvi. v.] 
 
 Is Jesus Christ also truly Man, as well as God ? 
 Yes ; because God the Son assumed our human na- 
 ture and united it to his divine nature, so as to form 
 but one person : this is what is meant by his Incar- 
 nation. Thus, St. Paul says, that Christ Jesus " be- 
 ing in the form of God, thought it not robbery to be 
 equal with God; but emptied himself, taking the 
 form of a servant, being made in the likeness of 
 men."^ "In the beginning was the Word, and the 
 Word was God .... And the Word was made flesh." ^ 
 Therefore, he is both God and Man. 
 
 Are there, then, two natures in Jesus Christ? 
 Yes ; but the nature of God, and the nature of Man, 
 are so united as to f^rm but one Person. " As soul 
 and body is one man, so God and man is one Christ." "* 
 
 "/and the Father are one."* Again: "The Fa- 
 ther is greater than /."° Here, the same person, 
 "/," speaks of himself both as God and as man. 
 
 Has he always been both God and Man ? iNo ; 
 before his Incarnation, the Son of God existed in the 
 nature of God only : from that time, he exists in two 
 natures, the same Person being both God and man. 
 
 Will he now always exist in two natures? Yes; 
 
 1 Apoc. i. 8. compared 
 with verses 17, 18. 
 » Philip, ii. 6, 7. 
 
 3 John i. 1,11 
 
 * Athanasiai. Creed. 
 
 6 John X. 30. 
 » John xiv. 2S. 
 
 \ 
 
SECOND ARTICLE — II. 
 
 78 
 
 d, saith 
 :io is to 
 t,he lust, 
 viiii^ for 
 )fheU.'" 
 om'piired 
 
 , 9, COM' 
 
 ompared 
 
 as God? 
 ifnan na- 
 s to form 
 lis Incar- 
 !sus " be- 
 ery to be 
 kino; the 
 keness of 
 , and the 
 
 FLESH.'* ^ 
 
 Christ? 
 3 of Man, 
 " As soul 
 Christ." ^ 
 'The Fa- 
 e person, 
 an. 
 
 ■in ? No ; 
 ed in the 
 sts in two 
 d man. 
 
 ? Yes ; 
 
 John X. 30. 
 John xiv. 23. 
 
 Ist, because he is called a " Priest forever ;" ' — 2dly, 
 because St. Paul says: "Jesus Christ yesterday, and 
 to-day, he is the same forever. ^^^ 
 
 Why was God the Son made man ? — To save us from sin and 
 hell. 
 
 In order to save us, it was necessary he should be 
 able to sutfer : as God, he could not ; hence he became 
 man; and as such, he was subject to Vuman suffer- 
 ings — hunger, fatigue, grief, temptations, pain, death, 
 — to all Qur infirmities, except our sins ; and these he 
 undertook to cancel. What an excess of love ! how 
 we should thank him for it ! how it should encouracre 
 us to have recourse to him, under all difficulties and 
 temptations, with an entire confidence ! *' For we 
 have not a High Priest who cannot' have compassion 
 on our infirmities; but one tempted in all things like 
 as we are, without sin. Let us go, therefore^ with 
 confidence, to the throne of grace ; that we may obtain 
 mercy, and find grace in seasonable aid." ^ ' 
 
 Instruction XI. 
 
 SECOND ARTICLE CONCLUDED. 
 
 A short history of Religion^ from the first Promise of a 
 Redeemer to its Fulfilment. 
 
 Who is Jesus Christ 9 — He is God the Son, made man 
 for lis. 
 
 Why was God the Son made man ? — To save us from sin and 
 hell. 
 
 Man was created in innocence; — and for heaven. 
 He fell by sin ; — and so lost both. Being unable of 
 himself to make atonement, he had nothing before 
 
 » Heb. V. 6. . 
 
 3 Heb. xlll. 8. 
 
 . 7 
 
 8 Heb. Iv. 15, 1& 
 
74 
 
 SECOND AETICLE — II. 
 
 him but the sad prospect of misery, both here and 
 hereafter. Upon his repentance, God took compas- 
 sion on him, and promised him a Redeemer ; but this 
 promise was not fulfilled till after 4000 years; yet, 
 in the mean time, it was frequently renewed. This 
 promise raised, and its renewal kept up, in the an- 
 cient people, a most longing desire for the coming 
 of their Redeemer ; and formed a great part of their 
 religion. " Amen, I say to you, that many prophets 
 and just men have desired to see the things that you 
 see, and have not seen them." ' " Abraham, your 
 Father, rejoiced that he might see my day '; he saw 
 it, and was glad."^ 
 
 I will now run through a short History of Religion 
 from the first promise of a Redeemer, to its fulfilmcii't. 
 
 This Promise was first made, when God said : " / 
 will put enemities between thee and the Woman,, and 
 thy seed and heu seed : she shall crush thy 
 HEAD, and thou ahalt lie in wait for her heel.^'''^ 
 Thus, the Redeemer was to be born of her posterity. 
 
 Adam and Eve trangressed the divine command ; 
 and were driven out of Paia'dise; their first children 
 were Cain and Abel ; — Cain killed his brother Abel, 
 through envy ; — Seth was born in the place of Abel ; 
 — Seth and his race were good ; Cain anil his I'ace 
 were bad; hence we see the consequences of the good 
 or bad example of Parents. The descendants of Seth 
 intermarried with those of Cain ; and thereby became 
 corrupted. And " God seeing that the wickedness 
 of men was great upon the earth, said, I will destroy 
 man whom I have created from the face of the earth ; 
 . .for it repenteth me that I have made thetn. But 
 Noe found erace before* the Lord."* This threat 
 
 grace 
 
 » Matt. xill. 17. 9 John viii. 56. 
 
 3 Gen. iii. 15. •* Gen. vi. 6, 7, 8. 
 
 V. 
 
SECOND ARTICLf:^ 11. 
 
 75 
 
 lere and 
 
 compiis- 
 
 l)ut this 
 
 ira; vet, 
 
 id. Tliis 
 
 I the an- 
 
 5 coming 
 
 ] of their 
 
 prophets 
 
 that you 
 
 am, your 
 
 • he siiw 
 
 f Religion 
 fulfihnei^t. 
 said : '' / 
 jman., and 
 
 lUSll THY 
 
 ler heeV'^ 
 posterity, 
 lommand ; 
 it children 
 iher Abel, 
 3 of Abel ; 
 1 his race 
 if the irood 
 its of Seth 
 by became 
 wickedness 
 nil destroy 
 the earth ; 
 lem. But 
 ;his threat 
 
 >a. vi. 5| 7, 8. 
 
 of the Almighty was executed by a universal Deluge ; 
 but Noe and his family were save in the Ark, which 
 God had commanded him to make. [^4nwo Mundiy 
 I1C56.] 
 
 ' After the Deluge, "God blessed Noe and his 
 sons," viz., Scm, Cham, and Japhet; "and he said 
 to them : Increase and multiply, and fill the earth." ' 
 Cham brought a curse upon himself, by an a't of dis- 
 respect towards his father; and this curse descended 
 to his posterity. The descendants of Noe, having 
 multiplied after the flood, began to build the tower of » 
 Babel, (fee; but God confounded their language. 
 Men soon became wicked as before ; and the knowl- 
 edge of the true God was almost lost. 
 
 To preserve at least some knowledge of himself, 
 God called Abraham^ of the race of Sem. \^Anno 
 Mundi^ 2008.] And the promise of a Redeemer 
 was renewed to him : " In thy seed all the nations of 
 the earth shall he blessed^'' ' God conducted him into 
 the land of Canaan, which was then inhabited by the 
 wicked lace of Cham, but Avbich was now promised 
 to Abraham ; for it was to be taken from them in 
 conseqiience of their crimes; but this promise was 
 not fulfilled till after 400 years. 
 
 God mivde a covenant with Abraham, and ordained 
 circumcision to be a sign to that covenant. When 
 Abraham and Sarah were almost a hundred years old, 
 Isaac was promised them ; and when Isaac was grown 
 up, God commanded Abraham to sacrifice him.' 
 
 The promise of a Redeemer was renewed to Isaac : 
 
 "/ will he 'with thee, and I will bless thee ; . ,and ii* 
 thy seed shall alt the nations of the earth he blessed T ^ 
 
 » Gen. ix. 1. 
 2 Gen. xxil. 18. 
 
 » Gen. xxii. 1, «&o. 
 * Gen. xxvi. 3, 4. 
 
76 
 
 SECOND ARTICLK — II. 
 
 Isaac had two sons, Jacob and Esau. Esaii, tlio first 
 born, sold his birthright ; and so lost liis Fathers 
 blessing, which was conferred upon Jacob. 
 
 Jacob had twelve sons — the twelve Patriarchs, 
 Before the birth of Benjamin, Joseph, who was the 
 eleventh, received marks of his Father's particular affec- 
 tion. For this his brothers envied him ; — sold him to 
 the Ismaelites ; they to Putiphar in Egypt, an othcer 
 of Pharao ; — Joseph was favored by his Master, — • 
 tempted by his Mistress, — cast unjustly into prison, 
 &c. ; — made ruler of Egypt, in consoauenco of having 
 foretold the seven years' famine. Ihe Brethren of 
 Joseph go from the land of Canaan, to buy corn in 
 Egypt; — Joseph makes himself known to them ; and 
 sends for his Father, Jacob, who with his whole 
 familv, goes to dwell in Egypt. The Hebrews (i. e., ;, 
 the family of Jacob), multiply exceedingly, and pros- 
 per; but are oppressed after Joseph's death. 
 
 Moses, of the tribe of Levi, was born in the yeai* 
 of the World, 2433, and before Christ, 1571. At 
 " the Mountain of God, Horeb," in the land of Madian, 
 " God appeared to liim in a flame of fire out of the 
 midst ot a bush : and he saw that the bush was on 
 fire, and was not burnt." ' 
 
 ' God sent him to Pharao, to deliver the Hebrews 
 from slavery. Pharao would not release the people ; 
 ^or which God aflSicted Egypt with ten plagues ; viz., 
 1, he turned the waters into blood ; — 2, sent frogs ; — 
 3, gnats ; — 4, flies ; — 5, death of cattle ; — 6, ulcers in 
 men and beasts ; — 7, hail and fire ; — 8, locusts ; — 9, 
 darkness; — 10, death of the firstborn.'^ By these 
 plagues, Pharao was compelled to let the people go : 
 and they departed 'out of Egypt with 600,000 fight- 
 
 1 Exocl. iii. 2. > Exod. from chap. vii. to xii. 
 
 \ 
 
SECOND ARTICLE — n. 
 
 7T 
 
 ilio first 
 FatUer'ti 
 
 itiiarchs. 
 was the 
 jar atfec- 
 d him to . 
 in otticer 
 tlastei", — 
 prison, 
 li having 
 jthreu of 
 y corn in 
 em ; and 
 lis whole 
 ews (i. e., 
 and pros- 
 
 the year 
 571. At 
 )f Mad i an, 
 out of tlie 
 h was on 
 
 Hebrews 
 ae people ; 
 (Tues; viz., 
 it frogs ;— 
 ), ulcers in 
 ousts ; — 9, 
 
 By these 
 people go : 
 >,000 fight- 
 
 il. to xii. 
 
 ing men. The Red Sea dividing, they passed through 
 on dry land ; — they sojourned forty yeara in the 
 Desert; during which period,Hhey received the ten 
 Commandments, — adored the golden calf, — were fed 
 with manna from heaven, — frequently rebelled against 
 God, — and were punished for their rebellion. By 
 divine appointment, Aaron was made high-priest; 
 and the priesthood was to descend in his family. 
 Contrary to this appointniQnt, Core, Dathan, and 
 Abiron, assumed the office of the priesthood ; for this 
 crime, both they, and all those that attended their 
 schismatical worship, were swallowed down alive into 
 hell by the earth opening beneath their feet. All 
 the Jewish sacrifices, ceremonies, festivals, &c., were 
 figurative, having a reference to the promised Re- 
 deemer: "For there is no other name under heaven 
 given to men, whereby we must be saved." ' Moses 
 and Aaron both died, without entering the pronnsed 
 land. Of all that left Egypt, only two (Josue and 
 Ciileb) entered it. 
 
 Josue succeeded Moses, as the leader of Israel. 
 Under him, the Israelites settled in the land of Prom- 
 ise, after having conquered their way. After Josue, 
 the people were governed by Judges, of whom there 
 Were fourteen during about 300 years. During this 
 period, they were frequently taken captive, in pun- 
 ishment of their sins; aud, on their repentance, were 
 delivered. Rejecting the government of Judges, the 
 people will have a King; and God condescending 
 to their wish, directs Samuel, the last of the Judges, 
 to give them a King. 
 
 Their first King was Saul, chosen for them by God 
 himself, but he was afterwards rejected for his cou- 
 
 1 Acts iv. 12. 
 
 7<» 
 
78 
 
 SECOND ARTICLE II. 
 
 duct ; and God directed Samuel to anoint David in 
 his place. 
 
 David, being anointed King, slew Goliath, the 
 Champion of the Philistines, in single combat; — hav- 
 ing fallen into the two grievous crimes of adultery 
 and murder, he was brought to sincere repentance by 
 the admonition of the Prophet Nathan ; ' — when 
 David had sinned again, by numbering the people 
 through vanity, God punished him severely, but 
 offered him his choice of three chastisements, viz., 
 either three years' famine ; or to be vanquished in war, 
 during three months ; or to have the sword of the 
 Lord and pestilence in the land, during three days. 
 " And David said : It is better for me to fall int» 
 the hands of the Lord (for his mercies are many), 
 than into the hands of men. So the Lord sent a 
 pestilence upon Israel : and there fell of Israel 70,000 
 raen."^ David composed a number of Psalms, which 
 breathe a spirit of devotion and of penance, and in 
 which he fortells Christ and his Passion. The prom- 
 ise of the Redeemer was renewed to him: '•''God 
 hath sworn to him with an oath, that, of the fruit of 
 his loins, one should sit upon his throyie^^ 
 
 Solomon, his son, who succeeded him, was the 
 wisest of men ; and his reign was happy and pros»- 
 perous. He built the temple of Jerusalem, 1004 
 years before Christ. Towards the end of his life, 
 Solomon fell from God by an inordinate love of 
 women, and even became an idolater. In punishment 
 of these crimes, God divided the Kingdom after 
 Solomon's death. For Roboam, his Son, retained 
 only the tribes of Juda and Benjamin, with that of 
 
 » 2 Kings xli. 1 to 15. 
 
 3 Acts il. 80. 
 
 2 1 Paral. xxi. 11 to 17. 
 Ps. cxxxi. 11. 
 
 1\ 
 
 -A- 
 ■r'«,_. 
 
 I 
 
 V 
 
SECOND AETICLE — II. 
 
 79 
 
 >avid in 
 
 th, the 
 ; — hav- 
 adultery 
 ,ance by 
 — when 
 
 people 
 ily, but 
 nts, viz., 
 d in war, 
 d of the 
 ree days. 
 
 fall int» 
 3 many), 
 d sent a 
 el 70,000 
 ns, which 
 ',e, and in 
 'he prom- 
 i : " God 
 le fruit of 
 
 was 
 
 the 
 and prob- 
 lem, 1004 
 >f his life, 
 te love of 
 unishment 
 doin after 
 1, retained 
 ith that of 
 
 11 to IT. 
 
 
 Levi ; and Jeroboam, his servant, was made King of 
 the otlier ten tribes. 
 
 Elias began to prophesy in the reign of the wicked 
 king Achab; and was taken np into the heavens 
 ahve, about 895 years before Christ. After this, 
 tli«^re Were more than 400 years of Prophets; during 
 which, Sahnanasar, king of Assyria, took the ten 
 tribi's (which formed the kingdom of Israel) captive 
 to Ninive. [a. c. 721.] More than 100 years after 
 this event, Nabuchodonosoi', king of Babylon, took 
 the Jews also (i. e., those who formed the kingdom of 
 Juda) captive to Babylon, and destroyed the city and 
 temi)le of Jerusalem. The Jews remained in the 
 Babylonish captivity seventy * years ; during which 
 period, Daniel foretold the thrte of Christ's coming,' 
 saying: "That, /rom the going forth of the word to 
 build up Jerusalem again, unto Christ the Prince^ 
 'Uiere shall be seven weeks^ and sixty-two iveeks ; and 
 after sixty-two weeks, Christ shall be slain.'"' ' By 
 each week in this prophecy, is meant seven years. 
 Cyrus, king of Persia (who had been foretold by 
 Isaias 200 years before his birth), delivered the Je\7s 
 from their captivity, 536 years before Christ. Soon 
 after this (in the time of Malachy, the last of the 
 Prophets), the temple of Jerusalem was rebuilt, and 
 also the walls and tho city ; and the Jews lived in 
 peace 300 years, at the end of which period a terri- 
 ble persecution was raised against them. 
 
 For Antiochus Epiphanes, king of Syria, " went 
 up against Israel : and he went up to Jerusalem with 
 a great multitude: and he proudly entered into the 
 Sanctuary, and he took away the golden altar ; .... 
 and he took the silver and gold, and the precious 
 
 1 Dan. ix. 25, 26. 
 
 V 
 
so 
 
 SECOND ABTICLE — II. 
 
 i 5 
 
 vessels, and the hidden treasures which he found ; . . . . 
 and he made a great slaughter of men, and spoke 
 very proudly. And there was great mourning in 
 Israel.'" For Antiochus took Jerusalem, — plun- 
 dered and piofaned the Temple, — forbade the exercise 
 of the Jewish Religion,^ — introduced idolatry in its 
 place, — and persecuted the people most furiously, , 
 putting all recusants to death. During these perse- 
 cutions of Antiochus, the Jews gave glorious exam- 
 ples of fidelity to the Law of God. Kleazar, at the 
 age of ninety, suffered death, rather than eat swine's 
 flesh, and seven brothers (called the seven Machabees), 
 with their mother, endured most excruciating deaths 
 for the same cause.^ The Jews at length recovered 
 Jerusalem, and restored the exercise of their Reli- 
 gion ; and they enjoyed peace till Jerusalem was I* 
 again taken by the Romans under Pompey, a. c. 69 ; 
 and 32 years afterwards, Herod was declared by them • 
 King of Judea. 
 
 The world now enjoyed universal peace ; but was 
 buried in idolatry, crimes, and the grossest ignorance 
 of Religion: and it was in this state of things, that 
 Christ was born. He came both to Redeem^ find 
 to Teach: for he came "to save his people from 
 their sius;"^ and also "to enlighten them that sit in 
 darkness, and in the shadow of death ; to direct our 
 feet into the way of peace." "* 
 
 1 1 Mac. i. 21, &c. 
 ' 2 Mac. vi. and vii. 
 
 >i.r 
 
 s Matt. i. 21. 
 « Lake i. 79. 
 
 \ 
 
\ • 
 
 4. • • • « • 
 
 spoke 
 
 ing in 
 
 — plun- 
 
 xercise 
 
 in its 
 
 rionsly, , 
 
 perse- 
 
 exam- 
 
 at the 
 
 swine's 
 
 labees), 
 
 deaths 
 
 covered 
 
 ir Reli- 
 
 jm WMS 
 
 . c. 69 ; 
 
 )y them 
 
 but was 
 norance 
 g.s, that 
 'em, and 
 le from 
 it sit in 
 rect our 
 
 tf 
 
 THIRD ARTICLE. 81 
 
 Instruction XII. 
 
 THIRD ARTICLE. 
 
 The Birth of Christ ;—and his Life, to the Commence- 
 
 ment of his Passion. 
 
 What is the Third Article of the Creed ? — Who was conceived 
 by the Holy Ghost, borp of the Virgin Mary. 
 
 Hoio teas Christ made man ? — He was coMceived and made 
 man, by the po'Vv.i ut the Holy Ghost, in the womb of the 
 Virgin Mary, without having any man for his fatliur. 
 
 Where was our- Saviour born? — In a stable at Betlilehem. 
 
 Vpon tvhat day was he horn ? — Upon Christmas-day. 
 
 The First Article of the Creed has been explained, 
 by Ins^ruetioMs on what has been revealed concerning 
 the nature of Almighty God ; — on the Greatness of 
 his divine Attributes, which constitute his infinite 
 Perfection, and render him infinitely amiable, and 
 deservino^ of our love and servi'ce ; — on the Manifes- 
 tation of these litributes in tlie a;ieat work of the 
 creation ; particularly in the creat ion of man ; — and 
 on the infinite love by which .God promised a Re- 
 deemer to man, after his fall. . , 
 
 The Second Article also has been explained, by 
 Instructions showing who this promised Redeemer is; 
 that is to say, on God the Son, who assumed the na- 
 ture of man, to save us from sin and hell. 
 
 We come now to the Third Article, which (< ^-tains 
 the Fulfilment of that promise, in the birth of i/HiiisT. 
 
 What is the Third Article of the Creed? — Who was conceived 
 by the Holy Ghost, born of the Virgin Mary. 
 
 How 7oas Christ Piade man f — He was conceiv.'i and made 
 man, by the power of the Holy Ghost, in tho womb of the 
 Virgin Mary, without having any man for his father. 
 
 Is, then, the Blessed Virgin the Mother of God? 
 Yes; for it cannot be denied, that she who brings 
 
 \ 
 
82 
 
 THIRD ARTICLE. 
 
 forth a jjerson is truly his mother although she docs not 
 produce his soul : and therefore, in bringing- forth 
 Jesus Christ, who is the Person of God the iSon, the 
 Blessed Virgin is truly his mother, although she did 
 not produce his divinity ; i. e,, she is truly the 
 Mother of Him who is the Person of God the Son : 
 " The Holy One, who shall be born of thee^ shall be 
 called the Son of God. . . .Whence is this to me, that 
 the Mother of my Lord should come to me ?" ' 
 
 I will now give a shoit account of the Birth of 
 Christ : and also of his Life up to the commencement ' 
 oilur-, Passion, as contained in the Gospel. 
 
 1. Tije Prophet Isaias had long foretold, that Christ 
 should be born of a Virgin : "Behold a Virgin shall 
 conceive, find bear a Son, and his name shall be called 
 Einm;inuel :"^ ** Which, being interpreted, is, God 
 with us."^ • \ 
 
 St. Luke describes the manner in which this pro- 
 phecy was accomplished: "The Angel Gabriel was 
 sent from God into a city of Galilee called Nazareth, 
 U) a Virgin espoused to a man whose name was 
 Joseph, of the house of David ; and the' Virgin's 
 name was Mary. And the Angel being come in, 
 said unto her: Hail, full of grace, the Lord is with 
 thee: blessed art thou amonof women. Who, havino- 
 heard, w^as troubled at his saying, and thought with 
 herself what manner of salutation this should be. 
 And the Angel said to her : Fear not, Mary, foi- thou 
 hast found grace with God : behold thou shalt con- 
 ceive in thv womb, and shalt brinix forth a Son ; and 
 thou shait call his nanie Jesus : he shall be great, 
 and shall be called the Son of the Most High ; and 
 the Lord God shall o*ive unto him the throne of David 
 
 c5 
 
 1 Luke i. iib, 48. 
 
 2 Is. vii. 14. 
 
 3 Matt i. 28. 
 
iocs not 
 ig forth 
 Son, the 
 she did 
 [•uly the 
 he Son : 
 shall be 
 me, that 
 
 Birth of 
 
 sncement ' 
 
 at Christ 
 •gin shall 
 be called 
 , is, God 
 
 I 
 this pvo- 
 briel was 
 Nazareth, 
 lame was 
 * Virgin's 
 come in, 
 rd is with 
 10, having 
 light with 
 should be. 
 , for thou 
 shalt con- 
 Son; and 
 be great, 
 ligh; and 
 e of David 
 
 Matt i. 28. 
 
 THIRD ARTICLE. 
 
 83 
 
 his father ; and he shall reign in the house of Jacob 
 forever ; and of his kiugdom there shall be no end. 
 And Mary said to the Angel : How shall this be 
 done, because I know not man ? And the Angel 
 answering, said to her : The Holy Ghost shall come 
 upon thee, and the power of the Most High shall 
 overshadow thee : and therefore also the Holy One 
 which shall be born of thee, shall be called the Son 
 of God. . . .And Mary said : Behold the handmaid oi 
 the Lord ; *be it done to me according to thy word. 
 And the Angel departed from her." * 
 
 So far the Evangelist relates how the mystery of 
 the Incarnation was [iccomplished. 
 
 He then goes on to relate how the other part of the 
 prophecy of Isaia^ was fulfilled ; viz., 
 
 The Birth of Christ : " And it came to pass, 
 that, in those days, there went out a decree from 
 Caesar Augustus, that the whole world should be 
 enrolled. . . .And all went to be enrolled, every one 
 into his own city. And Joseph also went up from 
 Gahlee, out of the city of Nazareth, into Judea, to 
 the city of David which is called Bethlehem (because 
 he was of the house and family of David), to be 
 enrolled with Mary his espoused wife, who was Avith 
 child. And it came to pass, that, when they were 
 there, her days were accomplished that she should be 
 delivered. And she brought forth her first-born Son, 
 and wrapped him up in swaddling-clothes, and laid 
 him in a manger ; because there was no room for 
 them in the jnn. And there were in the same coun- 
 try, shepheids watching, and keeping the night- 
 watches over their flock. And behold an Anoel of 
 the Lord stood by them .... and said to them : Fear 
 
 1 Lake i. 20 to 38. 
 
84: 
 
 THIRD ARTICLE. 
 
 not ; for behold I bring you good tidings of great joy, 
 that sliall be to ail the people ; for this day is born to 
 you a Saviour, who is Christ the Lord, in the 
 citv of David. And this shall be a sign unto you : 
 You shall find the infant wrapped in swaddling 
 clothes, and laid in a manger. .. .And after tlie 
 Angels departed from them into heaven, the shep- 
 herds said one to another: Let us go over to Bethlehem, 
 and let us see this word that is come to pass, which 
 the Lord hath showed to us. And they came with 
 haste; and they found Mary and Joseph, and the 
 INFANT lying in a manger. And seeing,' they un- 
 derstood of the word that had been spoken to them 
 concerning this Child.... And the shepherds re- 
 turned, glorifying and praising God for all the things 
 they had heard and seen, as it was told unto them,'' ' 
 
 In this account of our Redeemei's birth, two things 
 are to be observed by us: 1st, An overruling Provi- 
 dence, bv which Christ's Birth and all the circum- 
 stances of it were brought about, in accordance with 
 the ancient Prophecies; — and 2dly, Christ's infinite 
 love, in beginning so soon to suffer for us, and to 
 give us examples' of poverty, — humility, — mortifica- 
 tion, &c. ; thus destroying the three great hindrances 
 to salvation, (fee. 
 
 IL The Birth of Christ was made known first to 
 the Jews, in the persons of the poor shepherds ; and 
 afterwards to the Gentiles, in the persons of the throe 
 Wise Men, who came from the East to adore hira. 
 He was circumcised on the eighth day after his 
 Birth ; — was persee-^ted by Herod ;-r-fled into Egypt; 
 — and, after Herod's death, retur -ed to Nazaretli ; — 
 at the age of twelve years, he went up to the Temple 
 
 1 Luke il. 1 to 20. 
 
 A 
 
THIRD ARTICLE. 
 
 85 
 
 eat joy, 
 born U) 
 in the 
 to you: 
 kraddling 
 fter the 
 lie shep- 
 thlehem, 
 js, \i'hich 
 ,me with . 
 and THE 
 they un- 
 to "them 
 herds rc- 
 he things 
 ) them. 
 Avo things 
 Fig Frovi- 
 e circum- 
 ance with 
 t's infinite 
 IS, and to 
 -rnortifica- 
 lindrances 
 
 vn first to 
 lerds; and 
 
 tlie throe 
 idore him. 
 
 after his 
 nlo Egypt ; 
 azareth ; — 
 he Temple 
 
 of Jerusalem, with his Blessed Mother and St. Joseph. 
 And " when they returned, the Child Jesus remained 
 in the Temple ; and his parents knew it not. And 
 thinking that he was in the company, they came a day's 
 journey, and sought him among their kinsfolks and 
 acquaintance : and not finding him, they returned 
 into Jerusalem, seeking him. And it came to pass, 
 that, after three days, they found him in the Temple, 
 sitting in the midst of the Doctors, hearing them, and 
 asking them questions. And all that heard him were 
 astonished at his wisdom and his answers. And his 
 Mother said to him : Son, why hast thou done so to 
 us ? behold thy father and I have sought thee sorrow- 
 ing. And he said to them ; How is it that you sought 
 me? did you not know, that I must be about my 
 Father's business ?. . . .And he went down witli them, 
 and came to Nazareth, and was subject to them .... 
 And Jesus advanced in wisdom and age, and grace 
 with God and men." ' No more is related of him, till 
 the age of thirty. 
 
 Who was John the "Baptist ? He was the Son of 
 Zachary and Elizabeth — "the voice of one crying in 
 the wilderness : Prepare ye the way of the Lord ; 
 make straight his paths." ^ At the age of thirty, 
 Christ, having been baptized by him in the Jordan, 
 began his public ministry, by preaching, — doing good 
 to all, — curing all kinds of diseases among the people, 
 — castinjj out devils, — and working^ the most aston- 
 ishing miracles, to prove that he was the Messias. 
 Thus, when John the Baptist sent to ask him, say- 
 ing: "Art thou he that art to come, or look we for 
 another ? Jesus said to them : Go and relate to 
 John what you have heard and seen : the blind see, 
 
 1 Luke ii. 41 to 52. 
 
 8 
 
 > Luks iii. 4. ^ 
 
86 
 
 THIRD ARTICLE* 
 
 
 
 ■ii!i: 
 
 ins in 
 
 'f: 
 
 I'' 
 
 1!^ 
 
 I 
 
 I II 
 
 the lame walk, the lepers are cleansed, the deaf hear, 
 the dead rise ngain, and the poor have the Gospel 
 preached to them." ' '• And Jesns went about all 
 Galilee, preaching the Gospel of the kingdom ; and 
 healing all manner of sickness, and every infirmity 
 among the people." * Soon after he had begun his 
 public mission, he chose his twelve Apostles, who 
 were to teach all nations all things whatsoever he 
 commanded them.' 
 
 Besides the miracles already mentioned, he changed 
 water into wine ;'' — raised the dead to life : " And he 
 said : Young man, I say to thee, arise ; and he that 
 was dead, rose up."' "He criad out with a loud 
 voice : Lazarus, come forth ; and presently he that 
 had been dead, came forth ;" * — He fed five thousand 
 men with five loaves and two fishes, and they took np 
 twelve baskets full of what remiiined of the frag- 
 ments ;^ He also fed four thousand with seven loaves 
 and a few fishes, and there remained seven baskets 
 full of fragments f — When the storm arose at sea, 
 which put the Apostles in fear of perishing, " he 
 commanded the winds and the sea, and there came a 
 great calm." ^ 
 
 He appealed to his miracles as proofs, <fec. : " If 
 you will not believe me, believe my works . . . (for) the 
 works that I do in the name of my Father, they give 
 testimony of me." '° " Believe for the very works' 
 sake." " *' If I had not done among them the works 
 that no other man hath done, they would not have 
 sin." " Yet, notwithstanding his great miracles, and 
 
 »Matt.xi.8,4,5. 
 
 2 Matt. iv. 23. 
 
 « Lxikevi. 13 to 16. 
 
 Matt xxviii. 19, 20. 
 « John ii. 1 to 10. 
 
 » Luke vii. 14, 15. 
 « John xi. 43, 44. 
 ' John vl. 5 to 14 
 8 Matt. XV. 32 to 88. 
 
 » Mfttt. vili. 28 to 27. 
 10 John X. 38, 25. 
 " Johnxiv. 12. 
 " John XV. 24 
 
 \ 
 
FOURTH ARTICLE — I. 
 
 87 
 
 his unwearied chaiity in doinor o^ood to all, the Jews 
 were continually seeking oj^portunities to kill him : 
 but no " man laid hands on him, because his hour was 
 not yet come.'" 
 
 After having spent three years in his public minis- 
 try — in preaching and teaching, and doling good to 
 all, he at length gave us the greatest testimony of his 
 love, in the institution of the Blessed Eucharist. 
 After this he permitted himself to be betrayed by his 
 own Disciple ; — to be apprehended by his own chosen 
 people ; — to be cruelly treated by them, and put to 
 death. But of his sufferings and death, I. will give a 
 more 'particular account in the next Instruction. 
 
 The Life of Christ should be the frequent subject 
 of your meditation. Reflect, therefore, occasionally 
 on the chief events of his Life ; — on his examples of 
 fraternal charity (for his miracles were to do good) ; — 
 on his examples of patience under contradiction, — of 
 poverty of spirit, — of humility, — of zeal, &c. 
 
 Instruction XIII. 
 
 FOURTH ARTICLE 
 
 Christ's Passion and Death. 
 
 What is the Fourth Article of the Creed 9— ^wflered under 
 Pontius Pilate, was crucified, dead and buried. ,, 
 
 What did Christ suffer ? — A bloody sweat, scourging M 
 the pillar, crowning with thorns, and the carriage of his 
 cross. 
 
 What else ? — He was nailed to a Cross, and died upon it 
 between two thieves. 
 
 Why did he suffer?— Yox o\xx ^\n9. ' 
 
 Upon lohat day did he suffer ?—0n Good-Friday. 
 
 Wliei-e did he suffer f — On Mount Calvary. 
 
 1 John vil. 30 ; vlii. 20. 
 
Ji-:.i 
 
 , ^ I. 
 
 I 
 
 '•I'll 
 
 88 
 
 FOT'RTII ARTICLK — I. 
 
 Ill tho last Instri'ction, I explained the Third 
 Article of the Ci "d, by givino; the Scriptumi ac- 
 count of the incarnation ami 6/r//i of Oirist, ; 'kI I 
 gave also a short history of his Life. We eon»o now 
 to tile Koiirtli Article, which makes mention of his 
 Passion and Death. And, as the sutteriiiii's which 
 he enduivd for our sake, are a strikinj^ proof of his 
 great love for us, it is very important that you should 
 know well the history of his Passion and Death ; thai 
 the consideration of what he has suffered for your 
 sake, may ititlame your hearts, &c. 
 
 " Jesus knowing that his hour was come, tlyit h-e 
 shouM pass out of this world to the Father; having 
 loved his own who were in the world, he loved them 
 unto the end."' And it was then (at the end of his 
 life) that lie gave us the greatest and tenderest proofs 
 of his love. 
 
 Going up to Jerusalem, he entered the city in 
 triumph, amidst the acclamations of the people. For 
 "they took hanches of palm-trees, and went forth to 
 meet liim, -.'n; -ried : Hosaiina, blessed is he that 
 Cometh ii: the n^me of the Lord, the King of Israel."' 
 [These same p<Of}le, a few days after., cried oat : ''''Cru- 
 cify him., Crucify him ;" which shows what little 
 account is to be made of the esteem or disesteem of 
 men !) 
 
 " Now the feast of unleavened bread, which is 
 called the Pasch, was at hand. And the chief-priests, 
 and the scribes, sought how they might put Jesus to 
 death." ^ "Then went out one of the twelve, who 
 was called Judas Iscariot, to the chief-priests ; and 
 he said to them: What will you give me, atid I will 
 dehver him unto you ? But they appointed hino 
 
 » John xill. 1. 
 
 a John xil. 13. 13. 
 
 » liake xxii. 1, '£. 
 \ 
 
FOURTU ARl'ICLE — I. 
 
 Wr 
 
 ,0 Third 
 tui-al ao- 
 t; .'^.'i I. 
 
 )u of his 
 (.•s which 
 .of of his 
 i)U sliould 
 [ith ; that 
 for your 
 
 B, tl^at lie 
 1- ; having 
 )ve(l them 
 end of his 
 rest proofs 
 
 le city in 
 
 )ple. For 
 
 t forth to 
 
 \\ii that 
 
 bf Israel.'" 
 
 at: ''Cm- 
 
 vhat little 
 
 sesteem of 
 
 which is 
 lief- priests, 
 ,t Jesus to 
 velve, who 
 est^ ; and 
 and I will 
 )inted hiiD 
 
 xxil.1,2. 
 
 Jesus took 
 
 trave to liis 
 
 'his is my 
 
 ''s; and 
 
 'r this 
 
 aall be 
 
 thirty pieces of silver. And from thenceforth ho 
 sought opportunity to betray him."' And Jesua 
 "sent Peter and John, sayiiii^: Go and prepare for 
 us t\u' Pasch, that we may eat.. .And when the hour 
 was come, he sat down, and the twelve Apostles with 
 him." 2 
 
 "And while they were at supper, 
 bread, and blessed, and broke; and 
 Apostles and said: Take ye, and c"' 
 body. And taking the Chalice, he 
 gave to them, saying: Drink ye all o 
 is my blood of the N^evv^ Testament, 
 shed for many unto remission of sins." ^ 
 
 HaviniJ: thus instituted the Blessed Sacrament of 
 the Altar, Jesus went into the Garden of Gethsemani 
 with Peter, James, and John. "Then he saith to 
 them : My soul is sorrowful even unto death. And 
 going a little further, he ^'ell 'ipon his face, and pray- 
 ed, saying: Father, if thou wilt, remove this chalice 
 from me: but yet not my will, but thine bo done. 
 And being in an agony, he prayed the longer. And 
 his sweat became as drops of blood trickling down 
 upon the ground,"'' [Example of having recourse to 
 God in our tn ubles ; and of praying ivith (jr^at rev- 
 erence^ — with perseverance and loith complete submis- 
 sion to the divine will.) 
 
 " Then he coraeth to his discipl >s, and saith to 
 them :. .Rise, let us go: behold he is at hand that 
 will betray me." Scarcely had he said this, when 
 Judas, at the head of a great multitude, came and 
 betrayed him with a kiss.* 
 
 1 Matt. xxvi. 14 to 16. 
 « Luke xxii. 8, 14. 
 8 Matt. xxvi. 26 to 28. 
 
 8» 
 
 * Matt, xxvi, .33, 89. 
 
 Luke xxii. 42 to 44. 
 6 Matt. xxvl. 45 to 50. 
 
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90 
 
 FOURTH ARTICLE — I, 
 
 " And they took Jesus, and bound him ; and they 
 led him away to Annas first." And here they exam- 
 ined Jesus concerning his disciples and his doctrine. 
 Answering, he said: *'I have spoken openly to the 
 world;.. and in secret I have said nothing.. Ask 
 them who have heard me." Then "one of the ser- 
 vants, standing by, gave Jesus a blow, saying: 
 Answerest. thou the high-priest so? And Jesus 
 answered him : If I have spoken evil, give testimony 
 of the evil ; but if well, why strikest thou me ?" * 
 (Example of mildness and forbearance under injuries^ 
 provocations^ arid insults.) 
 
 "And Annas sent him bound to Caiphas the high- 
 priest."^ And here they "sought false witness 
 against Jesus, that they might put him to death.. . 
 And the high-priest rising up, said to him ; Answerest 
 thou nothing to the things which these witness against 
 thee \ But Jesus held his peace. And the high- 
 priest said to him : I adjure thee by the living God, 
 that thou tell us if thou be the Christ, the Son o\ 
 God ? Jksus saith to him : Thou hast said it. Then 
 the high-priest rent his garments, saying: He hath 
 blasphemed ; what further need have we of wittiesses f 
 Behold, now you have heard the blasphemy ; what 
 think you : but they answered and said : He is guilty 
 of death. Then did they spit in his face, and butfet>- 
 ed him, and struck his face with the palms of their 
 hands ;" and bid him prophesy who it was that struck 
 him.' 
 
 Notwithstanding the admonition of his divine Mas- 
 ter, and his own protestations, Peter denied his Lord 
 three times ; and even confirmed his denial with an 
 
 » John xviii. 12 to 28. 
 s John xviii. 24. 
 
 'Mattxzvi. 67to68. 
 
FOTTBTH ARTICLE — I. 
 
 91 
 
 i they 
 exain- 
 ctvine. 
 to the 
 ..Ask 
 le ser- 
 aying : 
 Jesus 
 tiniony 
 me r ' 
 njuries, 
 
 Q high- 
 witness 
 
 eath.. . 
 isweresi 
 i ag.nnst 
 c high- 
 ig God, 
 
 Son ol 
 Then 
 le hath 
 tnesses I 
 If • what 
 is guilty 
 Initfetr 
 
 of their 
 at struck 
 
 ine Mas- 
 lis Lord 
 with an 
 
 to 68. 
 
 oath.' {Example of the fatal consequences of pre- 
 sumption or self confidence^ which leads to grievous 
 falU ; — ttnd of immediate correspondence with the 
 grace of repentance which leads to pardon. — Judas also 
 repented of his treason : but without hope of pardon 
 — he joined despair toith his repentance : and there- 
 fore he died in his sin.) 
 
 " And when morning was come (i. e., on the morn- 
 ing of Good-Friday), they tooic counsel against Jesu8, 
 that they might put him to death. And they brought 
 him bound to Pontius Pilate the Governor."* And 
 here " they began to accuse him" of being seditious, 
 — of " stirring up the people" to rebellion, — of " per- 
 verting the nation," &c. But Pilate said to them : 
 " I find no cause in him.^* And he sent him to Herod 
 Antipas, son of that Herod who killed the Innocents, 
 "And Herod, with his army, set him at naught; and 
 mocked him, putting on him a white garment ; and 
 sent him back to Pilate."' 
 
 Pilate wishing to deliver Jesus out of the hands of 
 the Jews (for "of necessity he was to release unto 
 them one upon the feast day"), proposed to them two, 
 viz., Barabbas, a murderer ; and Jesus. " But the 
 whole multitude together cried out, snying : Away 
 with this man, and release unto us Barabbas. And 
 Pilate again spoke to them, desiring to release Jesus. 
 But they cried again, saying : Crucify him. Crucify 
 him. And he said to them the third time : Whv, 
 what evil hath this man done ? I find no cause of 
 death in him : I will chastise him therefore, and let 
 him go. But they were instant w'ith loud voices, 
 requiring that he might be crucified ; and their voices 
 prevailed." And he released unto them Barabbas.* 
 
 » Matt. xxvl. 69 to 75. ' Luke xxlii. I to 12. 
 
 a Matt xxvii. 1, 2. * Luke xxiii. 18 to 25. 
 
92 
 
 rOUKTH ABTIOLE — I. 
 
 *' Then Pilate took Jesus and scourged him. And 
 the soldiers, platting a crown of thorns, put it upon 
 his head ; and they put on him a purple garment ; 
 and they came to him, and said : Hail, King of the 
 Jews ; and they gave him blows. Pilate there- 
 fore went forth again, and saith to them : Behold I 
 bring him forth unto you, that you may know that I 
 find no cause in him. (Jesus therefore came forth, 
 bearing the crown of thorns and the purple garment.) 
 And he saith to them : Behold the Man,'" But " they 
 cried out, saying : Crucify him, Crucify him. . . If thou 
 release this man, thou art not Caesar's friend.. .Then 
 therefore he delivered him to them to be crucified." ' 
 (Example of the fatal consequences of loving the 
 friendship of the world.) 
 
 " And they took Jesus, and led him forth. And 
 bearing his own cross, he went forth to that place 
 which is called Calvary."' Having arrived at Cal- 
 vary, he was stripped of his clothes, — nailed to the 
 Cross — and crucified upon it between two thieves; 
 — and while he was hanging on the Cross, he was 
 reproached, reviled, and blasphemed by the surround- 
 ing multitude. He lived three hours on the C''<>ss, 
 enduring the most excruciating tortures; o g 
 which time the sun was darkened. ' 
 
 The last Seven Words on the Cross : 
 
 m 
 
 ■t 
 
 1. " Father, forgive them ; for they know not what 
 they do."* 
 
 2. *' Amen I say to thee, this day thou shalt be with 
 me in Paradise."* 
 
 » John xlx. 1 to 16. 
 « John xix, 16, 17. 
 
 8 Matt, xxvil. 39 to 45. 
 Luke xxiii. 35 to 45. 
 
 4 Luke xxiii. 34 
 * Luke xxiii. 43. 
 
FOURTH ABTIOLE — ^I. 
 
 93 
 
 
 And 
 t upon 
 »rment ; 
 • of the 
 there- 
 ehold I 
 V that I 
 16 forth, 
 irment.) 
 t *' they 
 .If thou 
 ...Then 
 icified."' 
 ving ths 
 
 1. And 
 
 at place 
 
 at Cal- 
 
 d to the 
 
 thieves ; 
 
 he was 
 
 urround- 
 
 le (''"^ss, 
 
 g 
 
 not what 
 t be with 
 
 3. " Woman, behold thy son ; — Behold thy 
 Mother." ' 
 
 4. "My God, my God, why hast thou forsaken 
 me?"" 
 
 6. "I thirst."' 
 
 6. *' It is consummated."* 
 
 7. " Father, into thy hands I commend my spirit. 
 And saying this, he gave up the ghost.'" 
 
 When he "yielded up the ghost," all nature pro- 
 claimed his Divinity: **The veil of the Temple was 
 rent in two, from the top even to the bottom ; — and 
 the earth quaked ; — and the rocks were rent ; — and 
 the graves were opened ; — and many bodies of the 
 saints that had slept, arose ; and coming out of the 
 tombs after his resurrection, came into th« holy city, 
 and appeared to many." And some of them that 
 witnessed his crucifixion, " having seen the earth- 
 quake, and the things that were done, said : Indeed 
 this was the Son of God."^ "And all the multitude 
 of them that were come together to that sight, and 
 saw the things that were done, returned striking their 
 breasts." ^ 
 
 And when it was evening, Joseph of Arimathea 
 " went to Pilate, and asked the body of Jesus ; and 
 Pilate commanded that it should be delivered to him. 
 And Joseph taking the body. . . laid it in his own new 
 monument, which was hewed out of a rock ; and he 
 rolled a great stone to the door of the monument, and 
 went hTs way. . And the chief-priests and Pharisees 
 made the sepulchre sure, sealing the stone, and set- 
 ting guaids." ^ 
 
 B xxiH. 34. 
 e xxiii. 43. 
 
 > John xlx. 26, 27. 
 8 Matr. xxvii. 46 
 
 > John xix. 23. 
 
 * John xtx. 80. ' Luke xxiii. 48 
 
 » Luke xxiii. 46. 8 Matt xxvii. 57 to 68. 
 
 « Mutt xxvii. 50 to 54. 
 
94 
 
 FOUETH ARTICLE — ^n. 
 
 The death of Christ was not forced, but voluntary : 
 " I lay down my life, that I might take it up again . . 
 No man taketh it away from me ; but I lay it down 
 of myself." * 
 
 Fruits of his death: — 1. He has delivered us by 
 it from sin ; and from the slavery of the devil : He 
 hath washed us from our sins in his own blood ;" ^ — 
 
 2. He has reconciled us to God : " For God indeed 
 was in Christ, reconciling the world to himself;"* — 
 
 3. He has reopened to us the gates of heaven, which 
 had been so long shut against all mankind : for 
 being consummated, he became the cause of eternal 
 salvation to all who obev him."* 
 
 Exhortation : — Frequently reflect on the suffer- 
 ings of Jesus Christ — consider, who is it that sufters ? 
 for whom does he suffer ? from whom ? how much ? 
 in what m.-inner ? He suffers with patience ; — with 
 perfect resignation ; — with charity ; — praying for his 
 very persecutors, &c. 
 
 Instruction XIY. 
 
 lOURTH ARTICLE CONCLUDED— FIFTH ARTICLE. 
 
 On the Sign of the Gross : — the Descent of Christ into 
 Limbo; — and his Resurrection, 
 
 Why do we make the sign of the Cross ? — For two reasons : 
 First, to put us in mind of the Blessed Trinity ; and, secondly, 
 to put us in ?nind that God the Son became man, and died 
 upon a Cross for us. 
 
 What puis lis in mind of the Blessed Tiinity, when toe make the 
 Sign of the Cross ? — These words : In the name of the !Father, 
 and of the Son, and of the Holy Ghost. 
 , Wliat puts us in mind that Christ became man, and suffered 
 
 » John X. IT, 18. 
 • Apoo. 1. 6. 
 
 « 2 Cor. V. 19. 
 * Heb. v. 9. 
 
FOURTH JVRTICLE — H. 
 
 95 
 
 ntary : 
 igaiu . . 
 , down 
 
 us by 
 il: He 
 
 indeed 
 
 1, which 
 
 id: ibr 
 
 eternal 
 
 a sufifer- 
 suffers ? 
 V much? 
 ) ; — with 
 y for his 
 
 3 
 
 B. 
 
 Irist into 
 
 reasons : 
 secondly, 
 and died 
 
 ve make the 
 le leather, 
 
 nd suffered 
 
 on a Cross f — The very making or signing ourselves with the 
 Sign of the Cross. 
 
 What is the Fifth Article of the Creed ? — Re descended in hell ; 
 the third day he rose again from the dead. 
 
 Whither did the soul of our Saviour go after death ? — His soul 
 went down into that part of hell called Limbo. 
 
 What do you mean by Limbo ? — I mean a place of rest, where 
 t'le souls of the saints who died before Christ were de- 
 t lined. 
 
 Who were these saints f — Those who had faithfully observed 
 the laws of God. 
 
 Did none go up to heaven before our Saviour? — No ; they ex- 
 pected him to carry them up thither. 
 
 Whai means the third day he rose again from the dead 9 — ^It 
 means, that after Christ had been dead and buried, part of 
 three days, he raised his blessed body to life again on the 
 third day. 
 
 On whai day did Christ rise again from the dead? — On Easter- 
 day. 
 
 T. As the Sufferings and Death of Christ are a most 
 striking proof of his great love for us, we cannot 
 think of them too often. The frequent reflection. . 
 inflames, &c. ; and is very pleasing to Christ. For 
 this reason it is, that we make such frequent use of 
 the Sign of the Cross in all our prayers, and ceremo- 
 nies, &c. For, 
 
 1. As the Catechism teaches, the Sign of the 
 Cross serves to remind us of the two most important 
 truths of Religion — of those two truths which contain 
 the sum of all Christian knowledge : for it reminds 
 us of our last end, viz., the B. Trinity ; — and also of 
 the means of attaining that end, viz., Jesus Christ, 
 who is the way, the truth and the life.'' ' [JExplain 
 what is meant by redemption, and apply it to this 
 subject!] 
 
 2. When we begin and end our prayers with the 
 
 > John xlv. 6. 
 
06 
 
 FIFTH ARTICLE. 
 
 ¥ 
 
 i 
 
 Sign of the Cross, it is as much as to say : We pray 
 through the merits of Christ. 
 
 3. It is a powerful defence in temptation. As the 
 blood of the Paschal Lamb, sprinkled on the door- 
 posts, was a preservative against the destroying An- 
 gel ; so the Sign of the Cross, or of Christ's blood 
 being shed for us, preserves us from falling into the 
 destructive hands of the angels of darkness. The Fa- 
 thers of the Church speak of it as such. 
 
 4. The use of it is most ancient in the Church : — 
 TertuUian says : " At every step, at our coming in, 
 and going out,^ when we sit down to table, when we 
 go to bed ; we imprint on our foreheads the Sign of 
 the Cross." 
 
 When we make the Sign of the Cross, we should 
 accompany the act with proper dispositions. As 
 " circumcision profiteth indeed, if thou keep the law ; 
 but if thou be a transjjressor of the law, thv circum- 
 cision is made uncircumcision ;" * so likewise the 
 Sign of the Cross profiteth indeed, if, &c . . In order to 
 derive advantage from it, it should be made correctly 
 — deliberately, <kc. 
 
 II. What is the Fifth Article of the Creed 9 — He descended into 
 hell ; the third day he rose again from the dead. 
 
 Whiiher did the soul of our Saviour go after death ? — His soul 
 went down into that part of hell called Limho. 
 
 When Christ died upon the Cross, his soul separa- 
 ted from his body ; but did the Divinity also separate 
 from it? No; the Divinity remained united with 
 the body, and also with the soul. 
 
 Christ being dead, Joseph of Arimathea took down 
 the body of Jesus, and laid it in his own new monu- 
 ment, to the door of which he rolled a large stone ; 
 
 1 Bom. U. 25. \ 
 
FIFTH ARTICLE. 
 
 97 
 
 pray 
 
 a the 
 ioor- 
 ; An- 
 Dlood 
 ) the 
 eFa- ^ 
 
 jh:-- 
 ig in, 
 en we 
 ign of 
 
 ihould 
 5. As 
 6 law ; 
 liicum- 
 e the 
 ider to 
 wrectly 
 
 led into 
 [is soul 
 
 [separa- 
 
 sparate 
 with 
 
 down 
 monu- 
 stone ; 
 
 and the Jews, liaving sealed the stone, sot guards 
 round the sepulchre. But whither did the soul of 
 Jesus go ? llis soul went into Limbo. The Apos- 
 tles' Creed says : " He descended into hell ; " by 
 which is meant, not into hell where the wicked are 
 punished, but into " the heart of the earth, :" * ** He 
 descended into the lower parts of the earth," ' — into 
 that place where Lazarus was seen **in Abraham's 
 It bosom ;" ' which place Catholics call "Zi7w6o." 
 
 Why did he go thither? 1, To communicate the 
 happy tidings of Redemption, tkc. ; " He went and 
 preached to those spirits that were in prison;"^ — 2, 
 To deliver the saints who were there detained, and to 
 take them to heaven at his ascension : "Ascending 
 on high, he led captivity captive." * 
 
 Had none gone to heaven before our Saviour ? No ; 
 for he says : " No man hath ascended into heaven, 
 but the Son of Man who is in heaven."* Enoch and 
 Elias were taken up : but only to the lower heavens : 
 they do not enjoy the beatific viaion ; Adam's sin had 
 shut the gates of heaven against all mankind. 
 
 Did Christ's presence occasion great joy to the 
 souls in Limbo ? Yes ; it was the great object of 
 their desires : and, as " hope that is deferred, afflic- 
 teth the soul ;" ^ so the presence of Christ, by remov- 
 ing that afflicting delay, changed Limbo into a Para- 
 dise of delight ; and hence he said to the penitent 
 thief : " This day thou shalt be with me in Paradise!^ * 
 
 How long did the soul of Christ remain there ? 
 From three o'clock on Friday afternoon, till early on 
 Sunday morning. 
 
 III. What means the third day he rose again from the dead ? — It 
 
 1 Matt zil. 40. 
 a Eph. iv. 9. 
 9 Lake xvi. 2d. 
 
 < 1 Pet lii. 19. 
 » Eph. Iv. 8. 
 • John ill. 18. 
 
 y 
 
 » Prov. xiii. 12. 
 • Luke xxUL 48. 
 
FIFTH ARTICLE. 
 
 means that after Christ had been dead and buried, part of 
 three days, he raitied his blessed body to life again on the 
 third day. 
 
 On what day did Christ rise again from the dead f — On Easter- 
 day. 
 
 How did he raise himself to life again ? By his 
 own divine power, his soul returned to the body, &c. ; 
 *' I lay down my life, that I may take it again. . .And 
 I have power to lay it down, and I have power to take 
 it up again."' "Destroy this temple, and in three 
 days I will raise it up ;. .but he spoke of the temple 
 of his body." \ 
 
 *' And when it began to dawn towards the first day 
 of the week, came Mary Magdalen and the other 
 Mary to see the sepulchre : and behold there was a ' 
 gieat earthquake. For an Angel of the Lord 
 descended from heaven, and coming, rolled back the 
 stone, and sat upon it. . .And the guards were struck 
 with terror, and became as dead men." ' For a guard 
 of soldiers had been set around the sepulchre, to pre- 
 vent the body from being taken away, till after the 
 third day ; and they did this, with the view of prov- 
 ing Christ to be a deceiver: '*And the chief-priests 
 and Pharisees came together to Pilate, saying : Sir, 
 we have remembered that that seducer said, while he 
 was yet alive : After three days I will rise again. 
 Command therefore the sepulchre to be guarded 
 until the third day ; lest perhaps his disciples come 
 and steal him away, and say to the people : He is 
 risen from the dead ; and thf last error shall be worse 
 than the first." * 
 
 When the guards, who had been stationed round 
 the sepulchre, had seen the Angel roll awaj the 
 
 1 John X. 17, 18. 
 3 John ii. 19, 21. 
 
 >Mattxxviii. lto4. 
 « MattzzviL62to66. 
 
FIFTH ARTIOLB. 
 
 99 
 
 stone, (fee, " some of tbem came into the city, and 
 toUl the chief-priests all things that had been done." 
 But they "gave a great sum of money to the sokliers, 
 saying : Say you, His disciples came by night, and 
 stole him away when we were asleep." ' " They 
 give us sleeping witnesses," says St. Augustine. The 
 Apostles would not dare to attempt to steal him 
 away — they were too timid. Christ gave demonstra- 
 tive proofs that he had risen again : for he frequently 
 appeared to many, during forty days ; — he showed 
 them his hands and feet ; — and he even commaiuled 
 Thomas to touch the wounds, which had been made 
 in his hands and side.' 
 
 The Resurrection of Christ is a most important 
 Article of Christian Faith — ^it is a fundamental Arti- 
 cle. For, this fact being proved, proves the truth of 
 Christianity : 
 
 1. Because it was foretold: "And Jesus said to 
 them : The son of man shall be betrayed into the 
 hands of men ; and they shall kill him ; and the third 
 day he shall rise again.^^ * Hence, the Jews guarded 
 the sepulchre, to prove hira a deceiver. 
 
 2. IBecause, when the Jews asked a sign of his 
 being the Messias, he gave them this very sign : "As 
 Jonas was in the whale's belly three days and three 
 nights ; so shall the Son of Man be in the heart of 
 the earth three days and three aights."* 
 
 3. Because the Apostles made this fact the ground- 
 work of their preaching. Thus St. Paul says : " If 
 Christ be not risen again, then is our preaching vain, 
 and vour faith is also vain . . .But now Christ is risen 
 from the dead, the first fruits of them that sleep." * 
 
 » Matt xxvili. 11 to 16. 
 9Lakexxiv.89,40; 
 Jubn XX. 20, 27. 
 
 « Matt. xvll. 21,22. 
 
 *M(itt. xii.40. 
 
 6 1 Cor. XV. 14 to 20. 
 
100 
 
 SIXTH ABTIOLE. 
 
 •in 
 
 n 
 
 * I 
 
 iNSTRUCnON XV. 
 
 8IXTU ARTICLB. 
 
 The Ateension of Jetus Christ ; — Satis/action^ 
 Redemption^ and Impetration. 
 
 What is the Sixth Article qf the Creed f — He ascended into 
 heaven, sits at the right hand of God the Father Almighty. 
 
 When did our Saviour go up to heaven ^— Forty days after he 
 rose again. 
 
 Why is he said to sit at the right hand of Ood the Father : has 
 God the Father hands f — No ; God the Father has no hands, 
 because he is a pure spirit ; but the meaning of these words 
 is, that Christ, .as man, occupies the next place to God in 
 heaven ; being, as God, equal to his Father in all things. 
 
 On what day did our Saviour go up to heaven 9 — On Ascension- 
 day. 
 
 I. The Ascension : — After his Resurrection from 
 the dead, our Blessed Lord frequently appeared to 
 his Apostles : *' To whom he showed himself alive 
 after Ins Passion, by many proofs, for forty days 
 appearing to them, and speaking of the kingdom of 
 God." ' After having instructed his Apostles in all 
 the mysteries of his kingdom, and " opened their 
 iindei standing that they might understand the Scrifj- 
 tures; "*he gave them commission to go and teach 
 all nations; and promised to be with them, in their 
 tea(;hing, till the end of the world ; and he empowered 
 tliem to confirm their preaching with miracles: '*Go 
 ye into the whole world, and preach the Gospel to 
 every creature. He that believeih and is baptized, 
 shall he saved ; but he that believeth not, shnll be 
 condemned. And these si^ns shall follow them that 
 believe. In my name they shall cast out devils; they 
 shall speak with new tongues; they shall take up 
 serpen s : and if they shall drink any deadly thing, it 
 
 » Acts i. 8. 9 Luke xxlv. '45, 
 
 li 
 
SIXTH ARTICLE. 
 
 101 
 
 sliall not hurt tliom ; they shall lay their hands upon 
 the Rick, and thoy shall recover." ' 
 
 On the fortieth day, " ho led them out as far as 
 Bothaiiia (to Mount Olivet) ; and lifting up his hands, 
 he blessed them : and it came to pass, while he 
 bltissed them, he departed from them, and was car- 
 ripd up to heaven. • "And while they were be- 
 holding him going up to heaven, behold two men 
 stood by them, in white garments; who also said to 
 them : Ye men of Galilee, why stand you looking up 
 to heaven ? This Jesus who is taken up from you 
 into heaven, shall so come as you have seen him go- 
 lug up into heaven." ' 
 
 Where is Jesus Christ now ? He " sitteth at the 
 riglit liand of God the Father Almighty."^ He as- 
 cended, 1, To take possession of that seat of glory for 
 himself, as man : "Ought not Christ to have sutt'ered 
 these things, and so to enter into his glory?"* — and, 
 2, Tt> prepare a place for us, — to draw our hearts 
 after him, — and to be our Mediator with the Fa- 
 ther; "Let not your hearts be troubled;, .in my 
 Father*8 house, there are many mansions; and if I 
 go, and prepare a place for you, I will come again, 
 and will take you to myself; that where I am, you 
 also may be." " Christ "is at the right hand of God," 
 says St. Paul, "always living to make intercession for 
 us." ^ " If any man sin, we have an advocate with 
 the Father, Jesus Christ, the just."' 
 
 II. Satisfaction, — Redemption, — Impetbation. 
 
 Having been taught in the preceding Articles, who 
 
 JMflttxxviiJ. 19, 20. 
 Mark xv{. 15 to 19. 
 « Luke xxiv. 50, 61. 
 * Acts i. 9 to 12. 
 
 * Apostles' Creed. 
 Mark xvi. 19. 
 
 ■ Luke xxiv. 26. 
 
 * John xi7. 1 to 8. 
 
 » Rom. vill. 84. 
 
 Heb. vii. 25. 
 • 1 John ii. 1. 
 
102 
 
 SIXTH ARTICLE. 
 
 i!ti, 
 
 ;!■ ' 
 
 li "^ I'- 
 
 Christ is, — liis Incarnation, — his Birth, — his Life, — 
 his Passion and Death, — liis Resurrection, — an«d, 
 lastly, liis Ascension into heaven ; we should now 
 pause, to consider the great blessings we receive, 
 throuo-li what he did and suffered for us while on 
 earth. These blessings are, 1, The Satisfaction 
 which he has niade for us to the Divine Justice ; — 2, 
 The Redemption which he has purchased for us ; — 
 and, 3, His Impetration, or the continual application 
 of his merits lor obtaining special blessings for us. 
 
 1. What is Satisfaction ? It is offering the 
 ofiended or injured paity a compensation equal to 
 the offence ; so as to appease hiin, and render hira 
 propitious and meiciful. Now this is what Christ 
 has done for us, by otieiing the infinite merits of his 
 Passion and Death, in so tib- faction for our sins. Our 
 sins had offended the infinite Majesty of God: Christ 
 offered an infinite atonement. Are the merits of 
 Christ, then, of infinitpj value? Yes; 1, Because 
 the dignity of his Person, being infinite, gave an infi- 
 nite value to whatever He offered for us : his actions 
 were the actions of God ; and therefore, of infinite 
 value — of infinite merit. 2, Because the perfection 
 of charity, also, with which he suffered for us, gave 
 infinite value to his sufferings. For this charity was 
 no less, than the infinite love of the Son of God for 
 his eternal Father; "My meat is to do the will of 
 him that sent me, that I may perfect his work." 
 "For I do always the things that please him."* 
 
 2. What is Redemption ? It is buying from 
 slavery one who had once been free. Man was free 
 at first ; then he became enslaved to sin and Satan ; 
 
 » Johnlv. 84; viii. 29. 
 
SIXTH ARTICLE. 
 
 103 
 
 Life, - 
 ■ — aT>d, 
 id now 
 receive, 
 bile on 
 sfaction 
 ce;-2, 
 I- us ; — 
 plication 
 r as. 
 •ing the 
 equal to 
 ider him | 
 at Christ U 
 Xs of his 
 ns. Our 
 i: Christ 
 merits of 
 
 Because 
 Id an infi- 
 is Mctiona 
 3f iufinito 
 perfection 
 
 us, gave 
 larity was 
 F God tor 
 ^e will of 
 
 is work.' 
 
 55 1 
 
 from 
 n was free 
 nd Satan ; 
 
 11. 
 ing 
 
 and now he is redeemed from both, and from eternal 
 death ; "In Jesus Christ we have redeiuptiun through 
 his blood, the remission of sins :'* ' " For he hnth 
 washed us from our sins in his own blood."' By ain 
 we had brought upon ourselves, not only temporal, 
 but eternal death: "Thou shalt die the death."* 
 Jesus Christ, having taken upon himself our sins, 
 surtcred death in atonement for them ; and he offered 
 his death to redeem us from that eternal death to 
 whici» we had been doomed ; and thus he purchased 
 our freedom. 
 
 3. What is the Benefit of Christ's Impetration ? 
 By his merits, which are infinite, Christ has purchased 
 for us all graces^ &c. He has not only cancelled the 
 decree of our eternal condemnation, and restored our 
 title to the kingdom of heaven ; but he has purchased 
 for us all the means, which will enable us to arrive at 
 that kingdom. Now, it is through Christ's Impetra- 
 tioHj that we obtain these graces, and all the spiritual 
 blessings which we receive : we obtain them, by his 
 presenting his merits to the Father in our behalf. 
 Thus it is, that, "sitting at the right hand of God, he 
 maketh intercession for us " '' — thus it is, that, when 
 we have sinned, he is our "Advocate with the Fa- 
 ther ;" * that he is our only Mediator, who can offer 
 his own independent merits in our favor. 
 
 Since Christ has redeemed all men fully, will all 
 therefore be saved ? No ; certain conditions are 
 required, on our part, for applying the merits of his 
 Kedemption to our souls; for we must believe and 
 practise what he teaches, i. e., we must have ^\faith 
 woiking by charity.^'' ^ There are but few, compara- 
 
 1 Colos. 1. 14 
 3 Apoc i. 6. 
 
 » Gen. il. 17. 
 * Rom. viii. 84 
 
 » 1 John il. 1. 
 « Gal. V. 6. 
 
104 
 
 SEVENTH ARTICLE 
 
 lively, who comply with both these conditions : and 
 hence, though all are redeemed, yet but few are saved. 
 The far greater part imitate the slothful servant, who 
 having a talent in his possession, buried it, instead of 
 making a profitable use of it.' Do not imitate them ; 
 but employ the means of salvation, which Christ has 
 purchased for you. Take every opportunity, which. 
 Religion and your circumstances afford, of applying 
 his merits to your souls. For this purpose, frequent 
 the Sacraments which are the appointed means of 
 applying, &c. ; — hear Mass, which is another appointed 
 and powerful^ means ; — be diligent and fervent in your 
 prayers, offering them up through Chrisfs merits: 
 "Amen I say to you, if you ask the Father any thing 
 in my name^ he will give it you." ' By thus making 
 use of the means, appointed for applying the merits 
 of Christ to your soul, you will obtain such graces, as 
 will enable you to join good works to your faithy and 
 so to secure your salvation. 
 
 Instruction XVI. 
 
 SEVENTH ARTICLE. 
 
 On the Day of Judgment. 
 
 What is the Seventh Article of the Creed ? — From thence he 
 shall come to judge the living and the dead. 
 
 Will Christ ever come again ? — Yes ; he will come down from 
 heaven at the last day, to judge all men. 
 
 What are the things he will judge ? — All our thoughts, words, 
 and works. / 
 
 What will he say to the wicked 9 — Go, ye cursed, into everlast- 
 ing fire. 
 
 What mil he say to the just ? — Come, ye blct^sed of my Fa- 
 ther, receive ye the kingdom which is prepared for you. 
 
 1 Matt xxr. 14 to 80. a John xvi. 28. 
 
SKVENTF ABTIOLE. 
 
 106 
 
 ns: and 
 re saved, 
 ant, who 
 stead of 
 te them ; 
 hvist bas 
 ,y, which. 
 
 applying 
 , frequent 
 
 naeans of 
 appointed 
 nt in your 
 ^s merits: 
 any thing 
 us making 
 the raevita 
 I graces, as 
 faithy and 
 
 thence he 
 
 e down from 
 
 ghts, words, 
 
 into everlast- 
 
 d of my Fa- 
 i for you. 
 
 :vi. 23. 
 
 Shall not every nxan heju(% -d at his death as toeU as at the last 
 day ? — Yes ; he shall. 
 
 In the proceeding Articles of the Creed, we have 
 considered Jesus Christ in the quality of our Redeemer : 
 but, in this Seventh Article, wo have to consider him 
 as our Judge. 
 
 When will he judge us ? He will judge us, first, 
 at our death ; and, secondly, at the last day. 
 
 I. At our death : — For " it is appointed unto men 
 once to die ; and, after this, the judgment." * {Exam- 
 ples of Dives and Lazarus.^) 
 
 What need then is there of the General Judgment ? 
 
 1. To vindicate the ways of God's Providence, and 
 to justify the conduct of his saints. Providence so 
 ordains, that the virtuous often live in adversity, 
 affliction, and oppression, — that, during life, they are 
 publicly treated with contempt and scorn, — that their 
 piety is looked upon as folly, and their virtues as 
 hypocrisy : whereas, the wicked are frequently 
 allowed to prosper in this world, — to live at their 
 ease, in the enjoyment of wealth and earthly com- 
 forts. The Psalmist, considering the earthly pros- 
 perity of the wicked, says : " Doth God know ? Be- 
 hold these are sinners ; and yet abounding in the 
 world, they have obtained riches ! And I said : then 
 have I in vain justified my heart, and washed my 
 hands among the innocent ; and / have been scourged 
 all the day. .1 studied that I might know this thing: 
 it is labor in my sight ; until I go into the sanctuary 
 of God, and understand concerning their last ends."* 
 For then the scale will be turned. When the wicked 
 shall behold the Elect raised to honor, then repent- 
 ing and groaning for anguish of spirit, they will say ; 
 
 » Heb. Ix. 27. 
 
 a Luke xvl. 19 to 31. 
 
 3 Pa. Ixxli. 12 to 17. 
 
^\s^ 
 
 106 
 
 SEVENTH ARTICLE. 
 
 ;|i| 
 
 "These are they whom we had heretofore in derision, 
 and for a parable of reproach. We fools esteemed 
 their life madness, and their end without honor : 
 behold how they are now numbered among the chil- 
 dren of God, and their lot is among the saints." ' 
 
 2. To do justice to Jesus Christ as man. On earth 
 he wys publicly dishonored by the world : " He be- 
 came a worm and no man, the reproach of men, and 
 the outcast of the people ; and all they that saw him, 
 liuighed him to scorn.'"* He was falsely accused, 
 and unjustly condemned ; and was executed in igno- 
 miny, as if he had been a malefactor. But, at the last 
 day, he will be glorified before all ; he will sit to judge 
 all the nations of the earth. | 
 
 3. To judge the whole man^ body as well as soul. 
 n. At the last day : — For, " when the Son of 
 
 Man shall come in his majesty, all nations shall be 
 gathered together before him : and he shall separate 
 them one from another, as the shepherd separateth 
 the sheep from the goats : and he shall set the sheep 
 on his right hand, but the goats on his left. Then shall 
 the King say to them that shall be on his right hand : 
 Come, ye blessed of my Father, possess ye the king- 
 dom prepared for you from the foundation of the 
 world. . .Then shall he say to them also that shall be 
 on his left hand : Depart from me, ye cursed, into ev- 
 erlasting fire, which was prepared for the devil and 
 his angels. . .And these shall go into everlasting pun- 
 ishment ; but the just into life everlasting." ^ 
 
 1. Signs that will precede the General Judgment : 
 — There will be " wars and rumors of wars ; — na- 
 tion shall rise up against nation ; — and there shall be 
 pestilences, and famines, and earthquakes in places. 
 
 » Wisd. V. 1 to 5. 
 
 a Ps. xxL 7, 8. 
 
 s Matt. XXV. 81 to 46. 
 
SEVENTH ARTICLE. 
 
 107 
 
 Now all these are the beginnings of sorrows."* 
 After these things, " there shall be signs in the sun, 
 and in the moon, and in the stars ; and upon the 
 earth distress of nations by reason of the roaring of 
 the sea and of the waves ; men withering away for 
 fear and expectation of what shall come upon the whole 
 world : for the powers of heave i shall be moved."' 
 
 2. Universal Destruction : — After these signs, will 
 come the General Destruction. Torrents of devouring 
 fire will pour down, and consume all earthly things — 
 cottages and palaces alike : then there will be an end 
 of all worldly greatness. Our good works and evil 
 deeds, will alone remain of all that we possessed on 
 earth : these will accompany us to the judgment-seat 
 of God. 
 
 3. Description of the General Judgment: — After 
 the Universal Destruction, an Archangel will summon 
 all mankind, saying : "Arise, ye dead; and come to 
 judgment." Then, in a moment, the whole hrman 
 race will be assembled into the Valley of Josaphat, 
 which is in sight of Mount Calvary : " I will gather 
 together all nations, and will bring them down to the 
 Valley of Josaphat ;. .for there will I sit to judge all 
 nations round about."' 
 
 " And then shall appear the Sign of the Son of 
 Man in heaven ; and then shall all tribes of the earth 
 mourn : and they shall see the Son of Man coming 
 in the clouds of heaven, with much power and 
 majesty."* How different is this, from his first 
 coming ! Not now to seek and to save ; not to con- 
 sole, &c. ; but to Judge I What a terror to the 
 wicked ! what a consolation to the good I 
 
 » Matt. xxlv. 6, 7, 8. 
 a Luke xzi. 25, 26. 
 
 > Joel ilL 2, 8. 
 « Matt. xxiv. 80. 
 
hi. 
 
 I 
 
 
 108 
 
 SEVENTH ARTICLE. 
 
 The Judge being come^ " and all the Angels with 
 him ; then shall he sit upon the seat of his Majesty ; 
 and all nations shall be gathered together before hina; 
 and he shall separate them one from another, as the 
 shepherd separateth the sheep from the goats, and he 
 shall set the sheep on his right hand, but the goats on 
 his left." ' In this separation, there will be no dis- 
 tinction, except of virtue and vice — the chaff will 
 then be separated from the wheat. 
 
 All mankind standing, in awful silence, before the 
 judgment-seat of God, the conscience of every one 
 •will be laid open to public view — secret sins will be 
 made known : " For the Lord will both bring to light 
 the hidden things of darkness, and will make manifest 
 the counsels of hearts.'"* What a terror and confu- 
 sion this will be to sinners ! and especially to Chris- 
 tian sinners ! But the just shall then " lift up their 
 heads and rejoice:"^ their private virtues, and all 
 their good works, will be made known, and will con- 
 tribute to their honor and happiness : they will not 
 then repent of having served God ! 
 
 The Sentence tvhich loill close the General Judg- 
 ment : — All mankind seeing now the true state of 
 their consciences, the Judge will turn to the just.. . 
 and will pronounce their consoling sentence : " Come, 
 ye blessed of my Father, possess ye the kingdom 
 prepared for you from the foundation ot the world." 
 There will then be an end of all their crosses, afflic- 
 tions, trials, mortifications ! But turning to the 
 wicked, he will doom them to endless misery : " De- 
 part from me, ye cursed^ into everlasting fire, which 
 was prepared for the devil and his angels." * This, 
 
 1 Matt xxr. 81, 82, 83. 
 » 1 Cor. Ir. 6. 
 
 > Lnko xxl. 23. 
 * Matt xxv. 34, 41. 
 
EIGHTH ARTICLE. 
 
 109 
 
 jls with 
 lajesty ; 
 .re him ; 
 •, as the 
 , and he 
 goats on 
 no dis- 
 tiaff will 
 
 efore the 
 ^ery one 
 J will be 
 r to light 
 
 manifest 
 id confu- 
 to Chris- 
 
 up their 
 . and all 
 
 will con- 
 f will not 
 
 'al Judg- 
 } state of 
 Le just.. . 
 : " Come, 
 kingdom 
 le world." 
 ises, afflic- 
 y to the 
 ry : " De- 
 re, which 
 " 4 This, 
 
 23. 
 84,41. 
 
 then, is the end of the criminal pleasures and sinful 
 vanities of this world — etern;il misery in the flames of 
 hell ! ! ! For, the wicked will then be swallowed down 
 into the bottomless abyss, to remain there forever. 
 But the just will ascend with Christ and his Angels 
 into everlasting happiness. 
 
 How this last Judgment shows the importance 
 of serving God, and of saving our souls ! You may 
 have which sentence you please. You only have to 
 make good use of the talents, tfec. ; and then, like the 
 good and faithful servants, you will receive that con- 
 sohng sentence, which will put you in possession of 
 eternal happiness. 
 
 Instruction XVII. 
 
 EIGHTH ARTICLE. 
 
 The Descent of the Holy Ghost; — and the Establish' 
 ment of the Church. 
 
 What is the Eighth Article of the Creed ? — I believe in the Ho- 
 ly Ghost. 
 
 Who is the Holy Ghost ?— He is the Third Person of the 
 Blessed Trinity. 
 
 From whom doth he proceed ? — From the Father and the Son.' 
 
 Is he equal to them ? — Yes ; he is the same Lord and God vis 
 they are. 
 
 When did the Holy Ghost come down on the Apostles in fiery 
 tongues 9 — On Whit-Sunday. 
 
 Why did he come down upon them 9 — To enable them to preach 
 the Gospel, and to plant the Church. 
 
 x\s, in the first Article of the Creed, we profess our 
 belief in God the Father ; and in the six following 
 Articles, in God the Son, and the mysteries of Re- 
 demption : so in the Eighth Article, we profess our 
 behef in God the" Holy Ghost. 
 
 ^ 10 
 
iA 
 
 ?i!f 
 
 lis 
 
 110 
 
 EIGHTH ARTICLE. 
 
 I. The Athanasian Creed shows the necessity and 
 importance of knowing what we are to believe, con- 
 cerning the three Divine Persons ; a'nd, consequently, 
 concerning the Holy Ghost. It teaches us, that He 
 is the same Nature, and same God, as the Father and 
 the Son, and equal to them in all Perfections. 
 
 He PROCEEDS from the Father and the Son ; and 
 is one God with them : " There are three who give 
 testimony in heaven ; the Father, the Word, and the 
 Holy Ghost ; and these three are one." ' The man- 
 ner of his PROCESSION is a mystery ; and therefore 
 we cannot comprehend it."' 
 
 When did the Holy Gho9t come down on the Apostles in fiery 
 tongues 9 — On Whit- Sunday. 
 
 How long was this after the Ascension ? Ten days. 
 After Christ had ascended into heaven, the Apostles 
 retired into Jerusalem, and spent the ten days in si- 
 lence and prayer. This shows how we are to prepare 
 for receiving the Holy Ghost ; or for receiving his 
 grace in any of the Sacraments : it shows that we 
 should spend some time in retirement and prayer. 
 
 On the day of Pentecost^ the Holy Ghost descended 
 upon the Apostles : " And when the days of Pentecost 
 were accomplished, they were all together in one 
 place : and suddenly there came a sound from heaven, 
 as of a mighty wind coming, and it filled the whole 
 house where they were sitting; and there appeared 
 to them parted tongues, as if it were of fire : and it sat 
 upon every one of them ; and they were all filled with 
 the Holy Ghost ; and they began to speak with divers 
 tongues, according as the Holy Ghost gave them to 
 speak." ' At the baptism of our Saviour, the 
 
 » 1 John V. 7. 3 1 John xv. 26 ; xvl. 14, 15. 
 
 > Acts ii. 1 to 4. 
 
 iH 
 
EIGHTH AKTICLE. 
 
 Ill 
 
 Holy Ghost appeared " as a dovej^ to denote inno- 
 cence: but, at Pentecost, he appeared as ''^parted 
 tongues^'' to denote universal preaching; and the 
 (tongues seemed to be " of fire^\io signify the charity^ 
 \zeal, and success of that preaching. 
 
 Effects of the Descent of the Holy Ghost : — The 
 Apostles were changed into quite other men. Before 
 they received the Holy Ghost, they were weak, timid, 
 hid themselves fur fqar of the Jews; but now, they 
 are inflamed with divine love, zeal, and courage ; they 
 boldly preach in public. Before, they were dull, could 
 hardly comprehend, <fec. : now they are enlightened; 
 the Holy Ghost " teaching them all things, and bring- 
 ing all things to their mind, whatsoever Christ had 
 said to them ;" ' and giving them the gift of tongues, 
 and power to confirm their preaching by miracles,' 
 These miraculous manifestations of the divine power 
 were necessary in the first establishment of the 
 Church : the first missionaries to any infidel nution 
 have, in like manner, worked miracles. 
 
 II. The preaching of the Apostles^ and the success 
 of their preaching : — ^The Apostles preached the Gos- 
 pel first to the Jews ; then to the Samaritans ; and 
 after that to the Gentiles. 
 
 1. To the Jews first^ because they were the chosen 
 people, the children of Abraham, to whom the prom- 
 ises were more immediately made. 
 
 Their preaching to the Jews was attended with 
 great success : '* The Lord working withal, and con- 
 firming the word with signs that followed." ' At St. 
 Peter's first sermon, 3000 were converted ; and at . 
 the second, 5000. The other Apostles preached with 
 
 ^cU ii. 1 to 4. 
 
 ^ John xiv. 26 
 
 a Mark xvi. IT, 18, 20. 
 
 « Mark xvi. 20. 
 
«!ll! 
 
 
 112 
 
 EIGHTH ABTIOLE. 
 
 the like success : " The Lord increased daily together 
 such as should be saved." * 
 
 Exemplary life of the First Christians : — The first 
 Christians were all of one heart, — they were detached 
 from earthly things, — they bold their possessions to 
 be distributed as each one had need, — they lived in 
 common,— and assembled daily to prayer, — and they 
 esteemed themselves happy in suffering for Christ, 
 like the Apostles, wlio *' went from the presence of 
 the Council, rejoicing that they were accounted wor- 
 thy to suffer reproach for the name of Jesus."' For 
 the. Christians were persecuted by the unconverted 
 Jews ; for, though many of tlie Jews were converted, 
 yet the great body of the Jewish nation remained 
 hardened in their unbelief. 
 
 The judgments of God at length fell upon that 
 unhappy people, for their crimes and abas 3 of grace;* 
 for they were given up to a leprobate sense, — their 
 city was besieged and destroyed, undt^r the Emperor 
 Vespasian ; and more than a million of the inhabitants 
 perished by famine or the sword, 
 
 2. The Jewish nation not receiving the faith, the 
 Apostles turned next to the Samaritans. Philip, the 
 Deacon, converted great numbers of them ; and Peter 
 and John were sent to confirm them : " And there 
 was great joy in the city ;" for the Samaritans re- 
 ceived the faith with gladness.' 
 
 3. After this, God made known to Peter, that it 
 was now time to preach tc the Gentiles, Cornelius 
 was the first of them who received the faith.'' In 
 order to *' teach all nations," the Apostles dispersed ; 
 and they converted great multitudes in the difl'erent 
 
 1 Acts iJ. 47. 
 8 Acts V. 41. 
 
 > Acts Till. 9. 
 * Actsx. 1, dec. 
 
 !i| 
 
NINTH ARTICLE — ^I. 
 
 113 
 
 countries to which they went. St. Paul was called 
 to tlie Apostleship, when on his way to Damascus ; 
 and none preached more successfully. Thus, the 
 Apostles established the Christian Religion with great 
 rapidity and success^ in a world buried in.idolatry and 
 every kind of crime, — in spite of persecutions raided 
 by the devil, — God rendering their preaching effica- 
 cious by his grace, and by his miracles. 
 
 The Apostles sealed, with their blood, the Faith 
 which they had taught; leaving other appointed 
 ministers to continue the same work. Thousands also 
 of the Christians suffered death for the faith, in the 
 violent persecutions which were raised against them. 
 The constancy fend example of the Martyrs served 
 very much to extend the faith, for which they thus 
 suffered and died. 
 
 Instruction XYIII. 
 
 NINTH ABIICLE. 
 
 The Pastors* Authority to teach and govern ; — and the 
 People's Ohligation to hear and obey^ 
 
 What is the Ninth Article of the Creed ?— The Holy Catholic 
 Church ; the Communion of Saints. 
 
 What is the Catholic Church ? — All the faithful under one head. 
 
 The Catholic Church consists of all those through- 
 out the whole world, who, being baptized, believe (at 
 least implicitly) and profess the true doctrines of 
 Christ; and are in communion with his Vicegerent 
 on earth, the Pope. These are composed of Pastois 
 and People : the Pastors are the te'achin(j part of the 
 Church, commissioned to this office by Christ. 
 
 I. The Pastors' authority^ as teachers, proved : 
 
t i 
 
 m 
 
 I 
 
 li 
 
 114 
 
 NIirrH ABTICI^ — I. 
 
 1. Christ declarer, that he himself was '* sent to 
 preach tlie Gospel;"' — and this office he fulfilled: 
 "All things whatsoever I have heard of my Father, 
 I have made known to you."' Now, he sent the 
 Apostles with full commission to teach the same: 
 ** As the Father hath sent mo, I also send you :"' 
 "Going therefore, teach all nations. . .teaching them 
 to observe all things whatsoever I have commanded 
 you." * ' 
 
 2. This commission was to continue. Thus, it was 
 communicated afterwards to Matthias ; — to Paul ; — 
 by him to Timothy : " the things which thou hast 
 heard of me by many witnesses, the same commend 
 to faithful men, who shall be fit to teach others 
 also."* It was communicated likewise to Titus ; 
 and was to be still further handed down : *' For this 
 cause I left thee in Crete, that thou shouldst ordain 
 Priests in every city, as I also appointed thee." • 
 
 3. This Authority is still further confirmed, by the 
 light in which Pastors are represonted in Scripture : 
 — For, 1, They are spoken of as Ambassadors of 
 Christ : " For Christ therefoie we are Ambassadors, 
 God as it were exhorting by us ;" ^ — 2, As acting in 
 the person of Christ : " He that heareth you heaieth 
 me, " &c. ; ' — As messengers sent from God : " The lips 
 of the Priest shall keep knowledge, and they shall 
 seek tb J law at his mouth ; because he is the Angel 
 of the Lord of Hosts." » 
 
 Thus, nothing can be more clear than this A'ltHo- 
 rity of the Pastors to teach. Apd the Obligation 
 the people to receive their faith from them c; n 
 shown to be equally clear. 
 
 01 
 
 1 Luke Iv. IS 
 9 John XV. 1?. 
 * John XX. 21. 
 
 < Matt XXV HI 19, 20. 
 » 2 Tim. 11. 2. 
 • Tit. L ■:, 
 
 T 2 Cor. V. 30. 
 8 Luke X. 16. 
 •Mai. HaT. 
 
sent to 
 Lilfilled : 
 Father, 
 ,ent the 
 ) same : 
 I you;"* 
 ig them 
 \manded 
 
 18, it was 
 Paul ;— 
 hou hast 
 jommetrd 
 ib others 
 Titus ; 
 " For this 
 Ist ordaia 
 
 se. 
 
 « 6 
 
 id, by the 
 Scripture : 
 (adors of 
 jassadors, 
 acting in 
 u heareth 
 '* The Ups 
 hey shall 
 he Angel 
 
 lis AvilHo • 
 Ugatinn of 
 c;.Ti \)^ 
 
 K>r. V. 20. 
 le X. 16. 
 
 II. iUT. 
 
 NINTH ARTlCi E — I. 
 
 116 
 
 II. ^ke Peopled Ohligatu^n to heah "»f? rkceive 
 the Teaching of the Church : 
 
 1. The Pastors are* comm. nded to "preach the 
 Gospel to every creature;"' aiul tliis cominand Ȥ 
 accompanied with the declaration uf Clirist, that 
 "tliev who will not believe, shall be condemned."* 
 Therefore, the people are obliged to believe and fol- 
 low til* ir t. aching; and to do so, under pain of eter- 
 nal v.* •-; J«'n.n.\tion. 
 
 2. ') iie J.'astors were instituted to keep the people 
 "ill li'i'ty of faith :"' therefore, the people must re- 
 ceive their faith from them ; otherwise that object 
 could not be obtained. 
 
 3. Christ says of himself: "All power is given to 
 me in hea^'en and on earth :"' Now, this power he 
 communicated to his Apostles; for he adds: "Going, 
 therefore, teach all nations;"' for "as the Father 
 hath sent me, I abo send you ;" '' i. e., invested with 
 
 .'the same power and authority. Now, all mankind 
 are obliged to hear the teaching of Christ ; therefore, 
 all are obliged to hear those Pastors, who teach by 
 his commission. 
 
 4. He explains this still more clearly, when he 
 says: "He that heareth you^ heareth me; and he 
 that despiseth you, despiseth me;"' thus requiring the 
 same submission to the Pastors of the Church, as to 
 himself. 
 
 5. Our Lord condemns all those who will not hear 
 the Church, as being no better than heathens and 
 "iblicans." This shows the strictness of the obliga- 
 tion, &c. 
 
 6. St. Paul says :• " Remember your prelates, who 
 
 » Mark xvl. 15, 16. 
 8 Eph. iv. 11 to 18. 
 
 * Matt, xxvili. 18, 19. 
 « John XX. 21. 
 
 8 Luke X. 16. 
 « Matt, xviii. S. 
 
'.f,\\ 
 
 i|!' .' 
 
 ih:^!' n 
 
 I i| 
 
 ^i m 
 
 116 
 
 NINTH ARTICLE — I. 
 
 have spoken the word of God to you; whose faith 
 
 FOLLOW." ' 
 
 7. St John, speaking of himself and the other Pas- 
 tors of the Church, gives the following rule, as a sure 
 means of distinguishing truth from error, saying: 
 " We are of G d ; he that knoweth God, heareth us; 
 he that is no. of God, heareth not us : in this we 
 iviiow the spirit of truth and the spirit of error."* 
 
 Thus, then, you see how great is the teaching au- 
 thority of the Pastors of the Church : how strict also 
 the ohligation of the people to attend to their teacliing. 
 
 III. The Pastors'* Authority to rule and govern 
 the Chvrch proved : ^ 
 
 What other powers, besides that of teaching, has 
 Christ given to the Pastors? To rule and govern the 
 Church ; the full powers of the Priesthood are com- 
 municated to them for this purpose : " Take heerl to 
 yourselves and to the whole flock, wherein the Holy 
 Ghost hath appointed you Bishops^ to rule the 
 Church of God."^ 
 
 This ruling conaprises three general heads, men- 
 tioned by St. Paul.* He says they are appointed, — 
 
 1. " For the perfecting of the saints ;" i. e., for cou- 
 (iucting the faithful to perfection, by directing, pre- 
 scribing rules, giving advice, &c. 
 
 2. *'For the work of the ministry;" i. e., for in- 
 structing, preaching, administering the Sacraments, 
 offering Sacrifice, <fec. 
 
 S. *' For the edifying of the body of Christ;" i. e., 
 for regulating the exterior of Religion, — for prevent- 
 ing scandals, and for maintaining the discipline of the 
 Church. 
 
 1 Heb. xiii. 7. 
 
 2 1 John iv. 6. 
 
 8 Acts XX. 2S. 
 * Epli. iv. 12, la 
 
 « 
 
NINTH ARTICLE II. 
 
 117 
 
 ose 
 
 faith 
 
 her Pas- 
 as a sure 
 saying : 
 areth us ; 
 , this we , 
 
 ov."^ - 
 chitig au- 
 strict also 
 r teaching. 
 
 D GOVERN 
 
 iching, has 
 govern the 
 d are coui- 
 ,Ve heed to 
 n the Holy 
 
 KULa THE 
 
 eads, men- 
 pointed, 
 
 e,, for con- 
 ^•ecting, pi'«- 
 
 h.e., for in- 
 Sacraments, 
 
 IV. The People's Obligation to obey ihe Pastors 
 
 of the Churchy approved : 
 
 Are the people obliged in conscienc^e to obey their 
 Pastors? Most certainly they are : "Let every soul 
 be subject to higher powers ; for there is no power 
 but from God; and those that are, are ordfiiued of 
 God : therefore, he that resisteth the power, resisteth 
 the ordinance of God ; .and they that resist, purchase 
 to themselves damnation."? "Obey your prelates, 
 and be subject to them ; for they watch, as being to 
 render an account of your souls." ^ 
 
 In what are you to obey yoiir Pastois ? In spir- 
 itual thino-s — in all such as reo-ard Religion and 
 conscience. Therefore, when you disobey the Com- 
 mandments of the Church, which reijard Kelicrion and 
 conscience, you sin — you despise divine authority; 
 and you despise the whole of that authority, for the 
 precepts of the Church are given by the united sanc- 
 tion of the entire body of Pastors. And when you 
 disregard the instructions, admonitions, exhortations, 
 advice, <fec., of your Pastor, you transgress likewise 
 against an authority appointed by God : " He that 
 heareth you, heareth me ; and he that despiseth you, 
 despiseth me."* . 
 
 Instruction XIX. 
 
 NINTH ARTICLE CONTINUED. 
 
 The Supremacy of Saint Peter; — The Church can- 
 
 not err. 
 
 What is the Ninth Article of the Creed ? — ^The Holy Catholic 
 Church ; the communion of Saints. 
 
 ,13. 
 
 I £om. xiii. 1, 2. 
 
 a Heb. xiii. 17. 
 
 3 Luke X. 16. 
 
I >; 
 
 11 
 
 i 
 
 PIE!'- ' 
 
 
 Si 111 
 
 
 III, 'I 
 
 '^|i 
 
 '^f; 
 
 ■ i 
 
 
 113 
 
 NINTH ARTICLE II. 
 
 !■ : ; 
 
 What is the Caiholic Church? — All the faithful under one 
 head. 
 
 Who is that head 9~ Christ Jesus our Lord, 
 
 Has the Church any vkihle head on earth ? — Yes ; the Bishop 
 of Rome. 
 
 Why is the Bishop of Rome th? head of the Church? — Because 
 he is the successor of St. Peter, whom Christ appointed to 
 be the head of his Church. 
 
 What is the Bishop of Rome called .^— He is called the Pope, 
 which word Pope signifies Father. 
 
 is then the Bishop of Rome our Spiritual Father ? — Yes ; he is 
 the Spiritual Fatlier of all the faithful. 
 
 Can the Church err in what she teaches ? — No ; she cannot err 
 in matters of faith. 
 
 Why so .^—Because Christ has promised that hell's gates 
 shall not prevail against his Church ; — that the Holy Ghost 
 shall teach her all truths ; — and that he himself will abide 
 with us forever. 
 
 The Church is the Congregation of all who believe 
 and profess the true doctrines of Christ. These form 
 one united body: "We being many are one body in 
 Christ."' "And there shall be one fold, and one 
 shepherd." ^ 
 
 I. The Churchy then, is one united body: — In what 
 are the Faithful united, so as to form but " one fold" 
 but " one body in Christ ?" They are united in these 
 three things, viz., — 
 
 1. In the same faith : the Pastors teach, and all 
 beheve and profess, those very same truths which 
 were taught by Christ and promulgated by his Apos- 
 tles: for as there is but "one Lord," so there is 
 but "one faith. "^ 
 
 2. In the participation of the' same Sacraments — 
 those very Sacraments instituted by Christ ; thus of 
 Baptism it is said : " In one spirit were we all bap- 
 
 :: 'i' 
 
 ^ Bom. xii. 5. 
 
 a John X. 16. 
 
 «Eph. iv.5. 
 
NINTH. ARTICLE — II. 
 
 119 
 
 inder one ^ 
 
 Vie Bisbop 
 
 ?— Because 
 ^pointed to 
 
 I the Pope, 
 
 -Yes; he is 
 
 3 cannot err 
 
 hell's gates 
 e Holy Ghost 
 ;lf will abide 
 
 who believe 
 These ibrm 
 ^ one body in 
 )ld, and one 
 
 ly :-~la wb'-^t 
 tt "one fold" 
 lited in these 
 
 Lcb, and all 
 [truths which 
 I by his Apos- 
 f' so there is 
 
 Sacraments— 
 phrist ', thus ot 
 te we all bap- 
 
 8 Epb. Iv. 5. 
 
 tized into one body." * And of the Blessed Eucharist : 
 *♦ All we being many, are one body, who partake of 
 that one bread."" 
 
 3. In being all governed by one head : thus liter- 
 ally forming " one fold under one shepherd." 
 
 II. The Church, then, is governed by one head. 
 Who is that head? The Bishop of Rome, as the 
 successor of St. Peter. The chief head is Jesus 
 Christ : for God " hath subjected all things under his 
 feet; and hath made him head over all the Church, 
 which is his body."^ But Christ, being the invisihle 
 hend, has appointed one under him to be the visible 
 head — to act as his vicegerent on earth. Whom has 
 he appointed to this office ? St. Peter, and his suc- 
 cessors. 
 
 Proofs from Scripture^ that St, Peter was appointed 
 to be the head : 
 
 1. Christ changed his name to Peter, i. e., a rock ; 
 and declared that he built his whole Church upon 
 him, as its solid foundation : thus he put Peter in 
 place of himself.* 
 
 2. Christ gave the power of the Tceys to him, but 
 not to the others. Now, the power of the keys denotes 
 supreme authority. Thus : " I will lay the key of the 
 house of David upon his shoulder ; and he shall open, 
 and none shall shut; and he shall shut, and none 
 shall open."* This was prophesied of Christ, who 
 says of himself : " Thus saith the Holy one and the 
 true one ; he that hath the key of David ; he ihat 
 openeth, and no man shutteth ; shutteth, and no man 
 openeth."^ Consequently, when he said to Peter : 
 " To thee I will give the keys of the kingdom ot 
 
 » 1 CJor. xii. 18. 
 « 1 Cor. X. 17. 
 
 Eph.i. 22,28. 
 Matt. xvl. la 
 
 » Is. xxli. 22. 
 • Apoc. ili, 7. 
 
 _iji 
 
120 
 
 NINTH ARTICLE — ^H. 
 
 r 
 
 
 1 ^S^ 
 
 heaven, and whatsoever thou shalt bind on earth, it 
 shall be bound also in heaven ; and whatsoever thou 
 shalt loose upon earth, it shalt be loosed also in 
 heaven f he evidently communicated to him this 
 supreme authority in " thfi house of David," i. e., in 
 the Church ; appointing him his vicegerent on earth. 
 
 3. When Satan desired to have the Apostles in his 
 power, in order to prevent the overthrow of his king- 
 dom, our Lord said to Peter : " Simon, Simon, Satan 
 hath desired to have yoity that he may sift you as 
 wheat ; but J have prayed for ihee that thy faith fail 
 not : and tho being once converted, confiim thy 
 brethren."^ Why thus secure Petei' onitj? and why 
 leave and commission him to confirm the rest ? 
 
 4. Again, after his Resurrection, our Lord said to 
 the same Apostle : " Simon, son of John, lovest thou 
 me more than these ? He saith to him : Yea, Lord, 
 th^n knowest that I love thee. He saith to him : 
 Feed my lambs. He saith to liim again : Simon, 
 son of John, lovest thou me ? He saith to him : 
 Yea, Lord, thou knowest that I love thee. He saith 
 to him : Feed my lambs." He asked Peter tln^ same 
 question a third time; and, having received the 
 same answer, "he said to him: Feed my sheep." ^ 
 Why was greater love exacted from Peter, than from 
 the rest ? Because a greater responsibility was in- 
 trusted ; for Christ made him the shepherd of his en- 
 tire flock — of both sheep and lambs, i. e., of both 
 clergy and laity : he made him the *' one shepherd" 
 of his " one fold," i. e., the chief Pastor of his Church. 
 
 5. In the lists of the Apostles given in the Gospel, 
 Peter is always put first ; and he is expressly styled 
 
 ll^.i" 
 
 
 » Matt. xvl. 19. 
 3 Luke xxii. i51, 82. 
 
 » John xxi. 15, 16, IT. 
 
NINTH ARTICLE — II. 
 
 121 
 
 earth, it 
 
 ver thou 
 also in 
 
 him this 
 
 ' i. e., in 
 
 on earth. 
 
 ties in his 
 
 his king- 
 ion, Satan 
 
 ift you as 
 
 y faith fail 
 
 rnfirm thy 
 
 ? and why 
 
 rest ? 
 
 ord said to 
 
 lovest thou 
 Yea, Lord, 
 
 [ith to him : 
 
 [lin : Simon, 
 
 ith to him : 
 He saith 
 
 ,er th'^. same 
 
 ieccived the 
 my sheep." 
 >r, than from 
 ility v/as in- 
 ■vd of his en- 
 c., of both 
 ne shepherd" 
 If his Chuvcli. 
 I the Gospel, 
 pressly styled 
 
 THE first: "The names of the twelve Apostles are 
 these : the fihst, Simon who is cal'ed Peter.'" 
 
 6. Peter acted as the head, in the assembly to 
 choose St. Matthias •,^ and in opening the fiivSt Coun- 
 cil, at Jerusalem, saying: "Men, brethren, you know 
 that, in former days, God made choice among us, that 
 by my mouth the Gentiles should hear the word of 
 the Gospel, and believe," ^ (fee. 
 
 v. The Councils and ancient Writers attest thia 
 doctrine. 
 
 8. Peter's successors have invariably exercised this 
 office from his time to the present day. 
 
 Why did Christ appoint a visible Head ? Because 
 the Church is a visible body — a body composed of 
 many members, and to be spread over all nations, 
 ditfering in language, laws, customs, and political 
 views; and yet to be one body. Now, it would be 
 impossible to preserve unity, (fee, without a visible 
 head. (We have an example of this impossibility in 
 the Reformation.) 
 
 The Pope's Supremacy consists in his primacy, 
 both of honor and of jurisdiction, over all the Bishops 
 and Churches of the whole world. 
 
 HI. As the power of teaching is given to the Pas- 
 tors, do Christ's promises of preserving the true doc- 
 trines belong to them? Yes; they belong to the 
 body of Pastors united with their head. This is what 
 is meant by ''''the teaching authority of the Church.^'* 
 This teaching authority cannot lead us into false 
 doctrines: " because Christ has promised that hell's 
 gates shall not prevail -against his Church," i. e., 
 ao-ainst the teachinjj authority of his Church : " Thou 
 art Peter; and upon this rock will I build my 
 
 d.l5,i«il7- 
 
 ^ Matt. X. 2. 
 
 Acts i. IC to 22. 
 
 u 
 
 8 Acta XV. T. 
 
122 
 
 NINTH ARTICLE — II. 
 
 I 
 
 i; |i 
 
 f If''!' 
 
 Church, and tlie gates of hell shall not prevail against 
 it."' "There shall come a Redeemer to Sion, and to 
 them that return from iniquity in Jacob. This is my 
 covenant with them, saith the Lord : My spirit that 
 is in thee, and my words that I have put in thy 
 mouth, shall not depart out of thy mouth, nor out of 
 the mouth of thy seed, nor out of the mouth of thy 
 seed's seed, saith the Lord, from henceforth and for- 
 ever." ^ " Going therefore, teach all nations .... and 
 behold I am with you all days, even to the end of the 
 world."'' "I will ask the Father, and he shall give 
 you another Paraclete, that he may abide with you 
 forever, the Spirit of Truth.... He shall abide with 
 yon, and shall be in you."'' "But when he, the 
 Spirit of Truth, is come, he will teach you all truth."* 
 Hence, St. Paul gives the Church this glorious Title : 
 " The Church of the living God, the pillar and ground, 
 of the truth." « 
 
 Since, then, we are to receive our faith from the 
 teaching of the Pastors of the Church, what ape the 
 doctrines which they do teach ? The Catechism is a 
 summary of them ; and hence, it should be well 
 learnt, — and the Explanation of it should be wpll at- 
 tended to ; parents should teach it to their children, 
 — and should send them to their Pastor for instruc- 
 tion. If Parents are culpably negligent in this duty, 
 will they not have to answer for the consequences of 
 their children's ignorance? 
 
 » Matt xvi. 18. 
 a l8. lix. 20, 21. 
 > Matt xxviii. 19, 20. 
 
 * John xlv. l6, 17. 
 ' John xvi. 13. 
 » 1 Tim. iii. 16. 
 
 \ 
 
 f^;, 
 
NINTH ARTICLE — III. 
 
 123 
 
 ail against 
 on, and to 
 This is my 
 spirit tbat 
 put in thy 
 , nor out of 
 )uth of thy 
 :th and for- 
 
 ons and 
 
 e end of the 
 te shall give 
 de with you 
 I abide with 
 hen he, the 
 Li all truth."' 
 lorious Title : 
 r and ground, 
 
 ith from the 
 what ave the 
 Jatechism is a 
 ould be well 
 Id be wqU at- 
 heir children, 
 or for instruc- 
 t in this duty,^ 
 )nseqaences of 
 
 xlv. 16, IT. 
 xvi. 13. 
 ili. 16. 
 
 Instruction XX. 
 
 NINTH ARTICLE CONTINUED. 
 
 The Four Maries of the Church, 
 
 Has the Church of Christ any marks by which you may know 
 her ? — Yes ; she has these four Marks : she is One — she is 
 Holy — she is Catholic — she is Apostolical. 
 
 How is the Church One ? — Because all her members agree in 
 one faith, are all in one communion, and are all under one 
 head. 
 
 Hoio is the Cliurch Hohj ? — Because she teaches a holy doc- 
 trine, invites all to a holy life, and is distinguished by the 
 eminent holiness of so many thousands of her children. 
 
 Hoio is the Church Catholic or Universal ? — Because she subsists 
 in all ages, teaches all nations, and maintains all truths. 
 
 How is the Church Apostolical ? — Because she comes down by 
 a perpetual succe'ssion, from the Apostles of Christ ; and has 
 her doctrine, her orders, and her mission from them. 
 
 Seeing that Christ ha;^ established a Church, which 
 can never fail ; that he has appointed Pastors in it, 
 whom he requires us to hear as himself ; and from 
 whom he commands us to receive our faith, under 
 pain of eternal condemnation ; the great question is, 
 Which is that Church ? and. Who are those Pastors ? 
 A most important inquiry 1 for it decides at oncd all 
 religious controversies. "This (s.ays St. Augustine) 
 is a very short way — it requires no labor." ' 
 
 Which, then, is the true Church ? This is easily 
 discovered by those who seek sincerely. For the true 
 Church has certain marks, which are sufficiently 
 plain to lead any person to embrace it. The true 
 Church has these four Marks : she is One — she is 
 Holy — she is Catholic — she is Apostolical, The 
 Chuich of Christ has, and must have, these four 
 Marks. Reason tells us so; the Fathers also tell 
 
 1 •' Magnum compendium, nullus labor." 
 
I'. 
 
 ii' J 
 
 
 124 
 
 NINTH ARTICLE — III. 
 
 US SO, and they prove it from the Scriptures; the 
 Creeds likewise declare the same. The Apostles' 
 Creed requires us to l)elieve in two of these Marks: 
 " I believe the Holy Catholic Church ;" and the 
 Nicene Creed, requires a belief in all four : "I believe 
 ONE, HOLY, Catholic, and Apostolic Church." 
 (See (he 8t/i of the 39 Articles ; which shows that 
 FrotesUods believe and teach, that the Church must 
 have these four Marks.) 
 
 I. The true Church, then, must be One : — Thus, 
 the Scripture says : " One Lord, one faith^ one bap- 
 tism ;" ' i. e.., as there is but one Lord, anjd one bap- 
 tism, so there can be but one faith. Again : '* Every 
 kingdom divided against itself shall be made deso- 
 late." * Now, the Church is called " a kingdom that 
 shall never be destroyed, .... but shall st^nid for- 
 ever." •'' " There shall be one fold, and one shepherd.^"* * 
 " We being many, are one body in Christ." * 
 
 Now, the Catholic Church alone is One. She is 
 one body ; for all her members are united in the same 
 faith, — in the same communion, — and under the same 
 Head. Though they are spread over all nations, and 
 differ in every thing else — in language, laws, customs, 
 &c. ; yet they are all united in Religion: so that, as 
 to Religion, a Catholic may be said to be at home any- 
 where. We are thus united, and always shall be, 
 because we liave the principle of unity : we have one 
 fixed infallible rule to go by — the unerring decisions 
 of the Church ; unerring, because secured from error 
 by the promises of Christ. And hence, we are united 
 in faith and communion ; we always have been so 
 united ; and we always shall be. 
 
 1 Er.h. Iv. 5. 
 a Mait. lal. 25. 
 
 8 Dftn. ii. 44. 
 * John X. 16. 
 
 '^ Bom. xii. ft. 
 
 v 
 
 "'I \4 
 
NINTH ARTICLE — III. 
 
 125 
 
 ires; the 
 
 Apostles' 
 ie Marks: 
 • and the 
 "1 believe 
 
 Churcb." 
 shows that 
 rarch must 
 
 s^E :— Thus, 
 h, one bap- 
 )d one bap- 
 ip. J t' Every 
 made deso- 
 no-dovn that 
 L "stand for- 
 e shepherd.^'' 
 
 )ne. She is 
 1 in the same 
 der the same 
 nations, and 
 aws, customs, 
 1 : so tbat, as 
 ,at boine any- 
 ays shall be, 
 
 we have one 
 >ing decisions 
 pd from error 
 |vve are united 
 
 ave been so 
 
 8 Koin. xil. 8- 
 
 But, no sooner do persons leave our Communion, 
 and foiin themselves into new Sects, than they are 
 torn asunder by divisions. Thus, the followers of the 
 Reformation are divided, and subdivided, without end. 
 They are spotted like a leopard.' And how could 
 it be otherwise, since they have within them the very 
 principle of division, viz.. Private Judgment? 
 
 They have no common centre : they ditfer, there- 
 fore; and they differ in essentials: and they have 
 frequently excommunicated each other. 
 
 II. The true Church must be Holy : — It must 
 necessarily be so, because it cometh directly from God. 
 St. Paul tells us, that "Christ loved the Church, and 
 delivered himself up for it ; that he might sanctify it 
 ...that it should be hohj, and without blemish."' 
 The true Church can teach none but true and holy 
 doctrines ; — it must supply its members with motives, 
 and efficacious means, to become holy ; — and it must 
 lead many to holiness. All this is essential to the 
 true Church. 
 
 Now, the Catholic Church alonr is Holy. There 
 is perfect agreement in all her doctrines ; and this is 
 an evidence of their truth ; — every article of her faith 
 tends to holiness ; — she affords motives, and efficacious 
 means, for becoming holy ;-— and thousands of her 
 children have arrived at holiness — all the Saints were 
 Catholics, whose holiness has been attested by unde- 
 niable miracles ; and this is the grand proof of the ho- 
 liness of the Catholic Church. 
 
 But Sects, instead of having perfect agreement in 
 all their doctrines, fall into inconsistencies ; and, 
 therefore, into evident falsehood; — they even teach 
 
 Apoc. xiii. 1, 2. 
 
 110 
 
 9 Eph. V. 25, 26, 27. 
 
126 
 
 NINTU ARTICLE III. 
 
 ' Hi 
 
 1^ 
 
 immoral doctrines; — and they have had no sanctity 
 attested by miracles. 
 
 III. The true Church must be Catholic ; i. e., 
 not confined to one nation, nor to one century; but 
 spread over all nations, and existing^ in ail aLios: — 1. 
 It was instituted to be diffused over the vvhob} world : 
 "Going therefore, teach all nations \. .nw& behold I 
 am whh you all days, even to the end of the world."* 
 •" Go ye, into the whole world^ and pieach the Gospel 
 
 io every creature r'^ 2. The success of its, preaching 
 was foretold : " Their sound hatli gone forth into all 
 the earth." ^ • "All the ends of the earth sliall be con- 
 verted to the Lord (Christ), and he shall have domin- 
 ion over the nations."^ 3. All this has been verilicd : 
 "The truth of the Gospel is come unto you, as also it 
 is in the whole world."* " Your faith is spoken of in 
 the whole world."* 
 
 Now, the Catholic Church is alone Catholic : — 
 she alone has fulfilled Christ's commission ; for she 
 alone has converted infidel nations to the »'>hristiaa 
 Religion; — she has been always extending; — v.'hen 
 one nation has fallen oflf, others have been e.onverted ; 
 — in many nations there is no other Religion known, 
 — and she is found in all nations. 
 
 But Sects seldom extend over one nation; they 
 bear the name of the place to which they are confined, 
 or of the founder, who, long after the Apostles, gave 
 them birth. Their missionary accounts of success are 
 completely false.^ 
 
 IV. The true Church must be Apostolical : — 
 
 'f 
 
 ,i. '!•! 
 
 » Matt xxviH. 19, 20. s Ps. xviit, .5. & Col. i. 5, 6. 
 
 2 M.4rk xvi. 15, 10. * Ps. xxi. 28, 29. « Rom. i. 8. 
 
 ' See Wisemian's Lectures on the Principal Doctrines and Practices of 
 the Catliolic Church. — Vol. i, Lect vi. \^ , 
 
NINTH ARTICLE — III. 
 
 127 
 
 sanctity 
 
 " 1 
 
 1. e., 
 
 o-cs*. — !• 
 '() world : 
 
 boUoM I 
 
 , NVDl'l'A* 
 
 le Gospel 
 pivMching 
 h into all 
 ill bo con- 
 ve doniin- 
 n vei'iticd *. 
 , as hI^o it 
 oken of in 
 
 [utholic : — 
 
 I ; for she 
 
 » :;^inst\aa 
 
 g ; — wlien 
 
 con verted ; 
 
 lion known, 
 
 Ltion; they 
 
 Ire confined, 
 
 )stles, gave 
 
 success are 
 
 roLicAL : — 
 
 5 Col. I. 5, 6. 
 
 6 Kom. i. &• 
 Lnd Practices of 
 
 Evidently, no Religion can be the true one, except 
 that wiiicli was founded by the Apostles, and which 
 has received her fa'ith^ iier orders^ and her missKm 
 from them, by an uninterrupted succession : "For this 
 cause I left thee in Crete, that thou shouldst ordain 
 priest-^ in fvery city, as I also appointfd thee." ' Mis- 
 sioiiy as well as Order, is essential to the true Cwiirch : 
 *' As the Father hath .sent mo, I will also se^td you."' 
 "Going therefore, teach all nations; haptizin(j i\\\i\\\^''^ 
 &c. "How can they preach, unless they be santf* 
 
 Now, the Catholic Church alonk is Apostolical. 
 Each generation, from the Apostle**, has received and 
 handed down in the Catholic Church, " all truth" 
 taught by God. We have an unbroken succession of 
 Pastors ; whose orders and mission have come down, 
 without interruption, Irom the Apostles : we can 
 name every Pope from the present one, up to St. 
 Petei'. 
 
 But Sects are far from being Apostolical. Protest^ 
 ants acknowledge they have no orders or mission, 
 except what they have received from the Catholic 
 Church; but they have received none from us; — and 
 no other Religions pretend to h;ive any. All^ except 
 Catholics, came 1500 years too late to be Apostolical. 
 They cannot show any time, since the Apostles, when 
 we began ; but we can show when, where, and hy 
 whom THEY began. * 
 
 Conclusion : — It is evident from what has been 
 said, that the Catholic Church alone has these four 
 Marks. Therefore, she alone is the true Church of 
 Christ, from which we are to receive our faith. And 
 being infallible, she cannot lead us into error : we 
 
 
 1 Tit. i. 5. 
 3 Julin XX. 21. 
 
 3 Matt, xxviii. 19, 20. 
 ^ lium. X. 15. 
 
 f 
 
128 
 
 NINTH ABTICLB — IT. 
 
 have ChrisCs word for it, that she shall not ; but that 
 he will always bo with her in her teaching ; and that 
 the Uoly Ghost will also be with her forever, guiding 
 her into all truth. * 
 
 -! I'i 
 
 Instruction XXI. 
 
 NINTH ARTICLK CONCLUOKD. 
 
 Tlie Communion of Saints ; — and Purgatory. 
 
 What is meant hy the Communion of Saints ? — ^That, in the 
 Church of Goci, there is a Coiniuunion of all holy persons in 
 all holy thinjjjs. 
 
 And have we any Communion with tht Saints in heaven ? — Yes ; 
 we coniinuiiicate with them us our fellow-members, under 
 the same head Jesus Christ; and are helped by their 
 prayers. 
 
 Ami are the souls in Purgatory helped also by our prayers ? — 
 Yes ; they are. 
 
 What do you mean by Purgatory ? — A middle state of souls 
 Bufftninf? for a time on account of their sins. 
 
 What souls go to Purgatory ? — Such souls as depart t'liis life 
 in leaser sins, which we call venial. 
 
 Bj any other souls go to Purgatory 9 — Yes ; such souls as 
 leave this world before they have fully discharj^ed the debt 
 of temporal punishment due for their mortal sins ; the guilt 
 and eternal punishment of which have been remitted. 
 
 How do you prove there is a Purgatory? — Because the Scrip- 
 ture often teaches, that God will render to every man ac- 
 cording to his works, and that nothing defiled can enter 
 heaven ; and -that some Christians shall be saved, yet, so as 
 by fire. 
 
 I. The Christian Church is but " one body ;'" All 
 its true members are styled ^''Saints f^ because they 
 either are so in reality ; or, having been sanctified by 
 Baptism, are called to be Saints. All these members, 
 throughout the whole Church, are united together by 
 
 . 1 Kom. xii. 5. L 
 
NINTH ARTU^LE — IV. 
 
 129 
 
 .ut that 
 nd that 
 guiding 
 
 yry. 
 
 ut, in the 
 persons in 
 
 ,n ?— Ye8 ; 
 
 ,er8, under 
 
 by their 
 
 prayers 9 — 
 
 Lte of souls 
 
 t t'liis life 
 
 'h souls as 
 
 fed the debt 
 
 ; the guilt 
 
 ,ted. 
 the Scrip- 
 
 ivy man ac- 
 can enter 
 , yet, so as 
 
 fy;"' All 
 
 jause they 
 
 [nctified by 
 
 members, 
 
 [oo-ether by 
 
 a mutual intorchanQ:c of ijood offices: which is called 
 " The Communion o/' Saints.^^ 
 
 The Church of (Jhiist consists of three parts, viz., 
 the Churcli Trium/ kant in heaven, — Militant on 
 earth, — and Suffering in Purgatory. All these partici- 
 pate in the "Communion of Saints," and are united, — 
 
 1. By being all under the same head, Jesus Christ, 
 as his members. 
 
 2. By the promise of the same good ; which some 
 already possess, — some are secure of possessing, — 
 and the rest, in a state of uncertainty, are laboring 
 to possess. 
 
 3. By partaking in the prayers and good works of 
 each other. For prayers, good works, sacraments, 
 and sacrifice, are common goods of the Church ; in 
 which all on earth, in heaven, and in Purgatory 
 participate, as far as they are capable. 
 
 Do persons who are in mortal sin, participate in 
 the "Communion of Saints?"" Such continue to be 
 members of the Church ; but they are dead members, 
 united externally, i. e., by faith, liope, and a right to 
 the sacraments, as means of pardon. 
 
 Do excommunicated persons paiticipate ? No ; but 
 they are still subjects of the Church : the same is to 
 be said of heretics and schismatics. Unbaptized per- 
 sons (as Quakers, Jews, Pagans) have no communion 
 with the Church in any way ; they are not even 
 subjects of the Church. 
 
 How do we communicate with the Saints in heaven ? 
 We honor their memory; join with the;", in blessing 
 and praising God ; ask them to obtain blessings for 
 us, by interceding in our favor, &c. They do inter- 
 cede for us, and procure us many assistances — many 
 favors both spiritual and temporal. 
 
130 
 
 NINTH ARTICLE — IV. 
 
 •i, (I 
 
 v.i 
 
 How do we communicate with the souls in Purga- 
 tory ? By praying, offering the Holy Sacrifice, and 
 perturniing good works, in their behalf; and so ob- 
 taining a remission of their punishment; wheu they, 
 in their turn will pray for us. 
 
 II. What do you mean by Purgatory ? A middle state of 
 souls, suffering for a tim(3 on account of their sins. 
 
 Purgatory is a place of suffering in the next world, 
 prepared by Almighty God for the expiation of venial 
 sins, — of the punishment due to them, — and of the 
 temporal punishment due to mortal sin, the guilt and 
 eternal punfshment of which have been remitted in 
 this life. „ 
 
 What \ouls go to Purgatory ? 
 
 They who leave this world in the state of perfect 
 innocence^ which they had either always preserved, or 
 else recovered, after having lost it, go straight to 
 heaven ; — they who die in the guilt of mortal sin, go 
 straight to hell, and are lost eternally. 
 
 But they who being free from the guilt of mortal 
 sin, depart this life, 1, In the guilt of venial sins, — or 
 2, Before they have fully satisfied divine Justice for 
 the punishment due to them, — or, 3, Before they have 
 discharged the whole debt of temporal punishment 
 due to their remitted mortal sins, go to Purgatory. 
 Whoever, therefore, at the time of his departure 
 hence, is in all or any of these three last-mentioned 
 states, will be condemned to a place of punishment 
 for a time; and, when he shall have fully satisfied 
 God's Justice bv his sufferinos, he will be translated to 
 heaven, to be there happy with God forever. 
 
 Iloiv do ycu prove there is a Purgatory? — Because the Scrip- 
 
 Iture often teaches, that God will render to every man 
 
 according to his worlis, — that nothing detiled can enter 
 
 h 
 
NI]SrTII ARTICLE — IV. 
 
 131 
 
 
 Puvga- 
 ice, and 
 \ so ob- 
 eu they, 
 
 i state of 
 
 xt yforid, 
 of venial 
 id of the 
 guilt and 
 milted in 
 \i 
 
 of perfect 
 3served, or 
 straight to 
 ^•tal sin, go 
 
 of mortal 
 1 sins,— or 
 ustice for 
 they have 
 )unishuient 
 Purgatory, 
 departure 
 -mentioned 
 )uuishment 
 ly satistied 
 anslated to 
 fer. 
 
 [e the Scrip- 
 
 I every man 
 Ld can enter 
 
 heaven, — and that some Christians shall be saved, yet, so 
 as by fire. 
 
 Proofs that there is a Purgatory, 
 
 1. t)ivine Justice demands satisfaction for sin by 
 temporal punishments, after the guilt and eternal 
 punishment have been forgi^'en. [Example of Adam^ 
 whose sin, though pardoned, brought severe temporal 
 punishments both upon himself and all his posterity ;' 
 — Examph' of Moses^ who, for his sin, in striking the 
 rock twice, was not permitted, even after forgiveness, 
 to enter the promised land;" — Example of David, 
 whose sin in numbering the people, caused, even after 
 his repentance, 70,000 persons to die by pestilence ;^ • 
 — and whose sins of adultery and murder were se- 
 verely punished, after the Prophet Nathau had de- 
 clared them forgiven.)* 
 
 Now, this debt of temporal punishment must be 
 discharged somewhere. But, suppose the sinner die 
 before he has discharged it : the debt must still bo 
 paid ; but where ? in what place ? certainly not in 
 heaven, because there are no punishments there ; nor 
 in hell, because the guilt of sin is forgiven, and be- 
 cause " out of hell there is no redemption." Where 
 then ? In that prison of which Christ speaks, when 
 he says : " Be at agreement with thy adversary be- 
 times, while thou art in the way with him : lest the 
 adversary deliver thee to the judge, and the judge 
 dehver thee to the officer, and thou be cast into prison. 
 Amen, I say to thee, thou shalt not go out from 
 thence, till thourepay the last farthing."* 
 
 2. Venial sin does not destroy the state of grace : 
 
 » Gen. iii. 17 to 24. 
 Bom; V. 12. 
 
 8 Num. XX. 7 to 12. 
 Dent, xxxii. 4S to 52. 
 
 8 1 Par. xxi. 9 to 14 
 * 2 Kings xii. 14. 
 6 Matt. V. 25, 26. 
 
132 
 
 NINTH ARTICLE — IV. 
 
 i: a 
 
 llr 
 
 for " a just man shall fall seven times, and shall rise 
 again ;" ' and " in many things we all offend ;" * and 
 "if we say we have no sin^ we deceive ourselves, and 
 the truth is not in us."^ Yet, these venial sins defile 
 the soul, and increase our debt of punishment. There- 
 fore if we die in the guilt of venial sin ovh/^ what 
 must become of us ? We cannot go immediately to 
 heaven, because "there shall not enter into it (the 
 heavenly Jerusalem) anv thing defiled."'* We must 
 be first puiified by punisliment. But where ? Not in 
 hell, because, jiot being in mortal sin, we are not to 
 go thither ; for " God will i-ender to every man ac- 
 cordinir to his works.'"* Divine Justice will not 
 punish us beyond what we shall deserve : now we 
 cannot suppose that God would condemn any one to 
 eternal flames for a mere " idle word ;" and yet Christ 
 assures us, that, at his tribunal, "men shall render 
 an account for every idle word that they shall speak." ^ 
 Where, then, is this purgation to be made, except in 
 a middle place, where souls suff'er for a time, on ac- 
 count of their sins. . 
 
 3. " He that shall speak against the Holy Ghost, 
 it shall not be forgiven him ; neither in this world, 
 nor in the world to come." ^ These words show, that 
 there are some sins which can. be forgiven in the 
 world to come. 
 
 4. " Other foundation no man can lay, but that 
 which is laid ; which is Christ Jesus. Now, if any 
 man build upon this foundation gold, silver, precious 
 stones, wood, hay, stubble : every man's work shall 
 be manifest ; for the day of the Lord shall declare it, 
 
 1 Prov. xxlv. 16. 
 ' James iii. 2. 
 1 John i. 8. 
 
 * Apoc. xxi, 27. 
 6 Rom. li. 6. 
 
 « Matt. xli. 36. 
 T Matt. xii. 31, 82. 
 
NINTH ARTICLE — IV, 
 
 133 
 
 n rise 
 ' * and 
 is, and" 
 
 defile 
 There- 
 /, what 
 itely to 
 
 it (the 
 e must 
 
 Not in 
 e not to 
 niau ae- 
 will not J 
 now we 
 V one to 
 et Christ 
 ,11 render 
 
 speaK. 
 except in 
 le, on ac- 
 
 ) 
 
 ly Ghost, 
 lis world, 
 how, that 
 n in the 
 
 but that 
 
 )W, if any 
 
 c, precious 
 
 ivork shall 
 
 1 declare it. 
 
 ltt.xU.36. 
 Itt. xU. 31, 32. 
 
 because it shall be revealed hi fire ; and the fire shall 
 try every man's work, of what sort it is. If any man's 
 work abide which he hath built thereupon ; he sliall 
 receive a reward. If anv man's work burn, he shall 
 suffer loss ; but he himself shall be saved, yet, so as 
 
 BY FIRE." ^ 
 
 Here we see that those souls whose works are per- 
 fectly good, without any admixture of evil, will, when 
 judged after death, receive an immediate reward. 
 But those, whose good works are found to be mixed 
 with imperfections or venial faults (with wood, hay, 
 and stubble), will be condenmed to " suffer loss " — 
 to have those venial faults punished by fire ; but not 
 eternally y because they " shall be saved," after they 
 shall have sufftsred the loss. Now, where is this loss 
 to be suffered ? <fec. 
 
 5. This belief, and the practice of praying for the 
 dead, are older than Christianity. Judas Machabeus 
 " sent 1 2,000 drams of silver to Jerusalem for sac- 
 rifice to be oft'ered for the &?'ws of the dead .... It is 
 therefore a holy and wholesome thought to pray for 
 the dead, that may be loosed from sins."'^ Hence be- 
 fore Ciiiist, the people of God believe it to be a holy 
 practice io pray for the dead, — and believed that such 
 prayer loosed from sin. 
 
 Severity of the Sufferings of Purgatory. 
 
 The poor souls that are condemned to " sufi:er loss" 
 in that place of punishment, shall indeed be saved ; 
 but they shall be saved ^^ by fire." They learn, by 
 painful experience, " that it is a fearful thing to fall 
 into the hands of the living God.^ 
 
 They can do nothing for themselves : for " the 
 
 1 1 Oor. ili. 11 to 15. 
 
 a 2 Mac. xli. 43 to 46. 
 
 3 Heb. X. 81. 
 
134: 
 
 TENTH ARTICLE. 
 
 night" has come upon them, " wherein no man can 
 work."^ Yet, God is pleased to accept our prayers, 
 (fee, in their behalf. 
 
 It is a very great act of charity to pray for them ; 
 it is pleasing to God, and advantageous both to them 
 and to us : hence the Scripture calls it " a holy and a 
 loholeaome thought to pray for the dead." As an in- 
 ducement to pray for them, consider who they are, — 
 what they suffer, — and how easilt/ you can relieve 
 them. Those whom we pray for, will pray for us 
 when they get to heaven. 
 
 Conclusion. — The existence of Purgatory, and the 
 severity of its sufferings, show how great is the evil 
 of venial sin ; — and how advantageous are present 
 sufferings (whether voluntary, or sent by divine prov- 
 idence), if they be embraced and endured in a spirit 
 of penance. 
 
 Instruction XXII. 
 
 r ;i'J 
 
 TENTH ARTICLE. 
 
 The Power of Forgimng Sins ; — Original Sin, — Mortal 
 
 Sin, — Venial Sin. 
 
 What is the Tenth Article of the Creed ? — The forgiveness of 
 sins. 
 
 What is meant hy this Article ? — ^That there is in the Church 
 of God forgiveness of sins, for such as properly apply for it. 
 
 To whom has Christ given power to forgive sins ? — To the Apos- 
 tles, and their successors — the Bishops and Priests of his 
 Church. 
 
 £y whai sacraments are sins forgiven ? — By baptism and pen- 
 ance. 
 
 What is sin 9 — An offence of God, or any thought, word, or 
 deed, against the law of God. 
 
 » Johnlx.4. * 
 
TENTH ARTICLE. 
 
 135 
 
 m caTi 
 rayers, 
 
 them *, 
 
 tliem 
 y aiid a 
 s an in- 
 jr ai'e, — 
 , relieve 
 J for us 
 
 , and the 
 the evil 
 
 1 present 
 ine prov- 
 n a spirit 
 
 I Mortal 
 
 riveness of 
 
 the Church 
 
 Ipply foi" ^*- 
 To the Apos- 
 [iests of his 
 
 Im and pen- 
 
 Iht, word, or 
 
 What is original sin ? — It is the sin in which we were all 
 born. 
 
 How came we to be born in sin ? — By Adam's sin, when he ato 
 the forbidden fruit. 
 
 What is actual sin? — Every sin wliich we onrselves commit. 
 
 How is actual sin divided ? — Into mortal and venial sin. 
 
 What is mortal sin ? — It is a grievous offence against God. 
 
 Why is it called viortal sin ? — Because it kills the soul, and 
 deserves hell. 
 
 How does mortal sin kill the soul ? — By destroying the grace 
 of God, whicJi is the supernatural life of the soul. 
 
 What is venial sin ? — That sin which does not kill the soul, 
 yet displeases God. 
 
 Why is it called venial sin ? — Because it is more easily par- 
 doned than mortal sin. 
 
 1. The Catechism teaches, in accordance with the 
 doctrine of the Church, " that there is in the Church 
 of God forgiveness of sins, for such as properly apply 
 for it," and that the power of comnmnicating this for- 
 giveness to those who do properly apply for it, has 
 been given by Christ "to the Apostles, and their suc- 
 cessors — the Bishops and Priests of his Church." 
 
 Nothing can be more clearly proved from Scrip- 
 ture than this doctrine. I will say only a few words 
 on the subject, in this place ; because the proofs of it 
 will be more fully given, in the Explanation of the 
 Sacrament of Penance. 
 
 Christ worked a miracle to prove, that, as man, 
 He had the power of forgiving sins on earth. " Jesus 
 said to the man sick of the palsy : Be of good heart, 
 son ; thy sins are forgiven thee. And behold some 
 of the scribes said within themselves : He blas- 
 phemeth. And Jesus, seeing their thoughts, said : 
 Why do you think evil in your hearts? whether is it 
 easier to say, Thy sins are forgiven thee; or to say. 
 Arise and walk? But that you may know that the 
 Son of Man hath power on earth to forgive sins, then 
 
136 
 
 TENTH ARTICLE. 
 
 he said to the man sick of the palsy : Arise, take up 
 thy bed, and go into thy house. And lie arose, and 
 went into his house. And the multitudes seeing it, 
 feared, and glorified God that gave such power to 
 
 » I 
 
 men. 
 
 Now, this same power Christ gave to his Apostles, 
 after his Ilesurrection, when, appearing to them, he 
 said : " Peace be to you. As the Father hath sent 
 me^ I also send you. When he had said this, he 
 breathed on them ; and he said to them : Receive ye 
 the Holy Gh.ost : whose sins you shall forgive, they 
 are forgiven them ; and whose sins you shall retain, 
 they are retained." ^ These words, of course, have a 
 meaning ; but what can they mean, except that 
 Christ gave to his Apostles the power of forgiving and 
 retaining sins ? 
 
 God alone can forgive sins in his own name, and 
 by his own power ; but he can commission others to 
 do it as his ministers, in his name, and by his power, 
 as, in fact, he has commissioned the Apostles and 
 their successors. The means by which this power 
 is exercised, and forgiveness applied to our souls, are 
 the Sacraments of Baptism and Penance : by Baptism 
 is remitted original sin ; and also actual sins, if any 
 have been committed before the reception of this 
 Sacrament ; — but by Penance are remitted all sins, 
 however grievous, committed after baj)tism : the Sac- 
 rament of Penance is of no avail whatever, in blot- 
 ting out the sins of a person who is not baptized. 
 
 Chiist, then, has left in his Church the power of 
 forgiving sins. But, — 
 
 What is sin ? — Sin is an offence of God ; or any thought, 
 word, or deed, against the law of God. 
 
 1 Mdtt ix. 2 to 8. 
 
 3 John XX. 21, 22, 23. 
 
 K': 
 
TENTH ARTICLE. 
 
 137 
 
 ke up 
 i, and 
 ing it, 
 !}er to 
 
 )ostles, 
 !m, he 
 ,U sent 
 his, he 
 eive ye 
 ^e, tbey 
 
 retain, 
 
 have a 
 pt that 
 Ding and 
 
 ime, and 
 hers to 
 s power, 
 ties and 
 s power 
 ouls, are 
 Baptism 
 s, if any 
 of tliis 
 all sins, 
 the Sac- 
 , in blot- 
 ized. 
 ower of 
 
 thought, 
 
 22, 28. 
 
 II. W/iat is ORIGINAL sin ? — It is tho sin in which we were 
 all born. 
 
 Bow came we to he born in sin ? — By Adam's sin, when ho 
 ate the forbidden fruit. 
 
 When Adam sinned, he and his posterity thereby 
 lost original justice, — became children of wrath, — 
 subject to concupiscence, to labor, sickness, and 
 death, and were under the threat of eternal death : 
 "In what day soever thou shalt eat of it, thou shalt 
 die the death." ' 
 
 In consequence of Adam's fall, we are all born in 
 sin: "As by one man sin entered into this world, 
 and by sin death ; so death passed unto all men, in 
 whom all have sinned.^'' ^ 
 
 The sin of Adam, which thus '''•passed unto all 
 men,''^ would have excluded both him and us eter- 
 nally from heaven, had not the Son of God purchased 
 our Redemption. The merits of this Redemption are 
 applied to us for the paruon of original sin by Bap- 
 tism : " Unless a man be born again of water and 
 the Holv Ghost, he cannot enter into the kingdom 
 of God."* 
 
 III. What is MORTAL sin I — It is a grievous offence against 
 God. 
 
 Mortal sin is a most dreadful evil ! it destroys the 
 state of grace ; — renders the soul hideous and hateful 
 to God; — closes -heaven against us; — and condemns 
 us to hell : hence, it is the greatest of all evils ! 
 
 The greatness of this evil proved. 
 
 1. Mortal sin is a grievous injury, an outrageous 
 
 insult offered to the infinite Majesty of God. By 
 
 how much greater is the dignity of the person oft'ended, 
 
 above that of the offender ; by so much greater is the 
 
 1 Gen. ii. 17. 
 
 3 Kom. V. 
 2* 
 
 12. 
 
 s John iii. 5. 
 
138 
 
 TENTH ARTICLE. 
 
 insult. Now, by rruortal sin, the creaturo rises up 
 against tlie Creator — a mere worm against intinite 
 Majesty. 
 
 2. God's hatred to sin is infinite and eternal. 
 Being infinitely hohjy he cannot but hate and abhor 
 sin: ''To God the wicked and his wickedness are 
 hateful alike."' 
 
 3. Hence, he \\'ii9> punished mortal sin most severely, 
 even in tliis life. Of this the Sacred Scriptures fur- 
 nish many examples. Being just, God has not 
 punished sin more than it deserves : but, being mer- . 
 cifal, much less. Now, one sin stripped Adam of ori- 
 ginal justice, — corrupted all human nature, — doomed;], 
 the whole of mankind to suffer death, — and closed 
 the gates of heaven against us. Mortal sin brought 
 down upon the whole earth the water of the deluge;*' 
 — called down fire and brimstone upon Sodom and 
 Gomorrha, and the neighboring cities ;' — armed 
 the destroying Angel against the first-born in Egypt;'' 
 — caused the earth to open beneath the feet of 
 Core, Nathan, and Abiron, and to swallow them down 
 alive into hell, together with those who joined in their 
 sin ;* — delivered to destruction, 23,000 of the chikhen 
 of Israel on one occasion,^ and 24,000 on another,^ to 
 be slain by the command of their offended God, <fec. 
 
 4. Mortal sin contains the blackest ingratitude to 
 Jesus Christ. Our obligations to him are beyond 
 conception : without him we must have been forever 
 miserable, <fec. 
 
 5. The efl:ects of mortal sin on the soul are most 
 
 ill 1 1 
 
 11 W I 
 
 » Wisd. xiv. 9. 
 3 Gen. vi. 5, 6, 7. 
 
 Gen. vii. 11, 12, 2Uo24. 
 » Gen. xviii. 20. 
 
 God. xix. 13, 15, 24, 25. 
 
 * Exod. xii. 29, 30. 
 
 * Num. xvi. 28 to 85. 
 
 « Exod. xxxii. 7, 27, 2a 
 ' Num. XXV. 1 2, 9. 
 
TKNTH ARTICLE. 
 
 139 
 
 ;es up 
 ntinJte 
 
 jtevnal. 
 
 abhor 
 
 ess are 
 
 everely, 
 ves fur- 
 I as not 
 nor mer- 
 n'of ori- 
 -dooined 
 d closed 
 brought 
 deluge ;*'• 
 dom and 
 ^ — armed 
 ^ Egypt-,' 
 
 feet of 
 ^em down 
 kI in their 
 
 chiWi«ii 
 lother/ to 
 
 lod, &c. 
 atitude to 
 beyond 
 >n forever 
 
 are 
 
 most 
 
 30. 
 Ito 85. 
 I, 2T, 23. 
 12,9. 
 
 lamentahle ! Tt destroys the sp^' "tnal life of tlw^ soul ; 
 and for this n-asou it is, that it is c;ilk'd mortal or 
 deadhf : "All iiii(juity is like a two-edged sword, the 
 teeth thereof are the teeth of a lion, killing the souls 
 of men."' A sonl in tjrace is beautiful, like an 
 An^el ; and is pleasing in the sight of Gorj : but by 
 sin, she becoms ugly, abominable, hateful: "lie 
 that doth these thinjrs is abominable before God.'" 
 He who is tlic chiM of God, and the temple of the 
 Holy Ghost, becomes a slave of the devil, and the habi- 
 tation of unclean spirits. Sanctifying grace being lost, 
 the merit of all past and present good works is con- 
 sequently lost : " All his justices, which he hath done, 
 shall not be remembered." '^ 
 
 6. Mortal sin deprives us of the sovereign good — 
 of infinite happiness, — and condemns us to an incon- 
 ceivable and endless miserv ! 
 
 Such is the enormity — such the malice of this 
 greatest of all evils ! and such are the direful conse- 
 quences which it brings upon them that commit it ! 
 How is it that Christians, who know all this, should 
 dare to sin ? The reason is, because they do not 
 think : amused by pleasures, by the world, they 
 spend their time in dissipation, and give none to 
 reflection : " With desolation is all the land made 
 desolate, because there is none that considereth in 
 the heart."* "They take the timbrel, and the harp, 
 and rejoice at the sound of the organ ; they spend 
 their days in wealth ; and in a moment they go down 
 to hell."* 
 
 IV. What is VENIAL sin ?- 
 soul, yet displeases God. 
 
 -That sin which does not kill the 
 
 J Eccli. xxi. 3, 4. 
 2 Deut. xxii. 5. 
 
 s Exech. xviii. 21 
 « Jer. xii. 11. 
 
 » Job xxi. 12, 18 
 
!l 
 
 i I i|i 
 
 m3 
 
 'i.'i' '':■ 
 
 ;S 
 
 ?"• r 
 
 
 140 
 
 TINTU ARTICLE. 
 
 Venial sin, althoujrh immensely less grievous than 
 mortal sin, is nevertheless a very great evil ; because 
 it offends God*, — weakens grace, — cools the fervor 
 of charity, — renders tiie soul less holy, — less pleasing 
 to God, — and deserving of severe chastisements. 
 What can show more clearly the greatness of the evil 
 of venial sin, than the alarming denunciation directed 
 against the Bishop of Laodicea: " I know thy works, 
 that thou art neither cold nor hot : I would thou wert 
 either cold or hot ; but be(;ause thou art lukewarm, 
 and neither eold nor hot, / will begin to vomit thee 
 out of my mouth." ' 
 
 Proofs that all sins are not mortal : — " A just man 
 shall fall seven times, and shall rise again ;" ^ yet all 
 the time, he is called a ^^just man.''* "In many 
 things we all offend ;" ^ and " if we say loe have no 
 sin, we deceive ourselves; and the truth is not in 
 us."* Yet, who will say that these Apostles were 
 in mortal sin i or that they charge all others with 
 being in mortal sin ? " Every idle word that men 
 shi.U speak, they shall render an account for it at the 
 day of judgment." * Yet, who will say that a mere 
 " idle word" would condemn a soul to the eternal 
 torments of hell ? 
 
 If sometimes we fall into venial sins, through frailty 
 or inadvertance (as " idle words," distractions in 
 prayer, &c.), we should lament them, and humble 
 ourselves ; but not be surprised, or uneasy ; because 
 we are not angels, but men ; and must expect to ex- 
 perience human frailty. But if we fall into them 
 deliberately, or through habit, we should look upon 
 them as very great evils ; f , , 
 
 » Apoc ill 16. 
 9 Piov. xxiv. 16. 
 ' James iii. 2. 
 
 * 1 John i. 8. 
 B Matt. xii. 86. 
 
 Oft 
 
ELEVENTH ARTICLE. 
 
 141 
 
 than 
 
 cause 
 
 fervor 
 
 jasing 
 
 nents. 
 
 IB evil 
 
 reeled 
 
 works, 
 
 u wert 
 
 3 warm, 
 
 lit tUee 
 
 ist man 
 yet all 
 
 I many 
 
 lave no 
 
 i not in 
 
 ea were 
 
 (Vs with 
 
 at men 
 
 [it at the 
 a mere 
 eternal 
 
 ihfrailty 
 jtions in 
 humble 
 because 
 let to ex- 
 ito them 
 )ok upon 
 
 1 8. 
 86. 
 
 1. Cocause they are deliberate oflfences against an 
 infinite Majesty. 
 
 2. Because they lessen our love of God; and in- 
 crease our love of creatures. 
 
 3. Because they render us disagreeable to God, 
 and provoke hi>n to withdraw his graces : " Because 
 thou ait lukewarm, I will begin to vouiit thee out of 
 my mouth." ' / 
 
 4. Because a habit of venial sins disposes and leads 
 to such as are mortal : " He that contemneth small 
 things, shall fall by little and little.'" "Behold how 
 small a fire what a g''eat wood itkindleth."' 
 
 It is evident, from all this, with what care we 
 should avoid venial sins, especially such as are delib- 
 erate or habitual ; seeing the gre^t evil which they 
 contain, and the fearful consequences which they 
 produce. Bear in mind, that, by contemning these 
 smaller sins, you will fall by little and little into 
 greater; till you provoke God to "vomit you out of 
 his mouth." Never, then, commit anij sin deliberately ^ 
 however small ; and employ the proper means for this 
 purpose, viz., Prayer, — Meditation, — frequent and fer- 
 vent Reception of the Sacraments, — Mortification, — 
 constant watchfulness over your senses, &c. 
 
 Instruction" XXIII. 
 
 ELEVENTH AND TWSLFTH ARTICLES. 
 
 Death ; — Resurrection ; — Rell ; — Heaven. 
 
 What w the Eleventh Article of tJie Creed f — The Resurrection 
 of the body. 
 
 1 Apoo. iii. 15, 16, 17. 
 
 » EccII. xlx. 1 
 
 3 James iii. H, 
 

 f 
 
 i*i:*'> 
 
 1 r>, 
 
 
 ;k('i 
 
 142 
 
 KLKVENTII ARTICLE. 
 
 What means the Reaur reef ion of the body ?— That wo shall 
 rise again with the same body at the day of judgment. 
 
 What is the Twelfth Article of the Creed? -Ufa everlasting. 
 
 What means life everlasting ? — That the good shall live for- 
 ever happy in heaven. 
 
 What is the Imppiness of heaven ? — ^To see, love, and enjoy 
 God for evermore. 
 
 And shall not the vHched also live forever f — They shall live 
 and bo punished forever in the flames of hell. 
 
 I. What in Death ? It is tho separation of the 
 soul from the body. Before the general rcsurrectioii» 
 all mankind must die ; even Enoch and Eiias will re- 
 turn to the earth, and die. Death is tho punishment 
 of sin decreed against the whole human race without 
 exception : "By one man sin entered into this world, 
 and by sin death; and so death passed unto all 
 men^ ' 
 
 That you mu^ die^ is certain ; therefore prepare. — 
 That you may die any moment^ is also certain; there- 
 fore prepare immediately, and keep yourselves always 
 prepared, — That you can die but once^ is likewise 
 certain ; therefore, to prepare for death is the most 
 important business of your life. 
 
 II. Will the body ever rise again ? Yes. When ? 
 At the last day. After the whole world has been 
 destroyed by fire from heaven, and when there will 
 not be a single person Uviny on the face of the earth, 
 the General Resurrection will take place. God will 
 send his angel to call the dead to life : " For the 
 trumpet shall sound, and the dead shall rise again in- 
 corruptible." * Each soul will be reunited to its own 
 body — the same body which it had in this life : " I 
 know that my Redeemer liveth : and in the last day 
 I shall rise again ; and in my flesh I shall see my 
 
 1 Bom. V. 12. 
 
 » 1 Cor. XV. 62. 
 
TWELFTH ARTICLE. 
 
 143 
 
 ro shall 
 It. 
 
 tting. 
 live for- 
 
 id enjoy 
 
 hall live 
 
 i of the 
 rrection, 
 will re- 
 lish in ent 
 I without 
 lis world, 
 unto all 
 
 repare. — 
 n; there- 
 's always 
 likewise 
 he most 
 
 When 1 
 has been 
 there will 
 the earth, 
 
 God will 
 "For the 
 
 again in- 
 to its own 
 
 life: "I 
 e last day 
 all see my 
 
 God : whom I myself shall see, and my eyes sliall 
 behold." » 
 
 We shall rise in the perfect state of man ; but there 
 will be a great difference between the good and the 
 bad : the just shall vise in bodies glorious, brilliant, 
 impassible ; the wicked in bodies deformed, hideous, 
 loathsome, and fitted for sufferings. 
 
 The dead being risen again, we shall all be sum- 
 moned before the tribunal of Jesus Christ, to be 
 judged — to be sentenced by him according to our 
 works. The explanation of this last judgment was 
 given in the Instruction on the Seventh Article of 
 the Creed, and need not bo repeated liere : I will 
 proceed, therefore, to explain the state of mankind 
 after the general judgment ; and this is what we are 
 taught in the Twelfth Article. 
 
 III. What is the Twelfth Article of the Creed?— Jafe ever- 
 lasting. 
 
 What means life everlasting ? — That the good shall live for- 
 ever HAPPY IN HEAVEN. 
 
 We are all created for the enjoyment of eternal 
 happiness ; and we are placed in this world, in order 
 that, by loving and seiving God, we may arrive at 
 that end of our creatioti. 
 
 In what does the happiness of heaven consist ? It 
 consists in the Beatific Vision — in seeing, loving, and 
 enjoying God forever. The unceasing raptures of 
 delight which the Saints derive from this, are incon- 
 ceivable : For " eye hanh not seen, nor ear heard, 
 neither hath it entered into the heart of mar, what 
 things God hath prepared for them that love him."^ 
 Perpetually beholding, and contemplating God's infi- 
 nite Perfections, the Blessed in heaven are incessantly 
 
 XV. 52. • 
 
 1 Job?lx. 25,26. 
 
 a 1 Cor. 11 9. 
 
144: 
 
 TWELFTH ARTICLE. 
 
 adoring, praising, and loving him with all the ardor 
 of their souls ; and from this they derive continual 
 and unspeakable happiness. Their society is that of 
 all the best and noblest of God's creatures ; all exult- 
 ing iu ecstasies of delight, and rejoicing in each other's 
 happiness, as if it were their own. The time of trials 
 and of labors will then be at an end: For "God 
 shall wipe away all tears from their eyes ; and death 
 shall be no more, nor mourning, nor crying, nor sor- 
 row shall be any more ; for the former things are 
 passed away." ' But they will possess and enjoy all 
 that can be desired ; and they will possess and enjoy 
 it forever ; they will live forever in order to be happy 
 forever. 
 
 IV. And shall not the wicked also live forever? — They 
 shall live and be punished forever in tub flames ov hell. 
 
 The wicked will live forever, but only to be eter- 
 nally miserable : " They shall have their portion in 
 the pool burning with fire and brimstone, which is 
 the second death ;"* " And the smoke of their tor- 
 ments shall ascend up for ever and ever, neither have 
 they rest day nor night." ^ They are doomed to hell, 
 to suffer there all kinds of torments — perpetual re- 
 morse, — bitter and fruitless repentance, — always dy- 
 ing, yet never to die, — agonizing in flames, tortured 
 by merciless devils, &c. They are separated fi'om 
 God, and from all that is good, which will afflict them 
 with inconceivable grief. Their misery is unqeasing 
 and eternal : and the thought of tuis eternity is a se- 
 vere pang to every torment which they have to 
 endure. Their doom is ^.wi forever : "Depart from 
 me, y0 cursed, into everlasting fire.'" 
 
 >4 
 
 * Apoc. xxl. 4. 
 2 A^oc. xxi. S. 
 
 ' Apoc. xiv. 11. 
 * Matt XXV. 41. 
 
TWELFTH ARTICLE. 
 
 145 
 
 ardor 
 ntinual 
 that of 
 I exuU- 
 
 otber's 
 3f trials 
 L- "God 
 A death 
 nor sor- 
 ings are 
 iTijoy all 
 [id enjoy 
 )e happy 
 
 ;r?— They 
 
 )V HELL. 
 
 be eter- 
 lortion in 
 
 which is 
 their tor- 
 ther have 
 id to hell, 
 petual re- 
 ways dy- 
 i, tortured 
 
 tted iVom 
 lict them 
 lunpeasing 
 
 ity is a se- 
 have to 
 
 ■part from 
 
 Conclusion. — Often think of the torments of 
 hell, with the view of escaping them ; — nothing but 
 sin can condemn you to hell ; be careful, therefore, 
 to avoid it. Considering, on the other hand, the 
 greatness of the happiness which is promised to the 
 Saints, be diligent in serving God. Strive to "enter 
 in at the narrow gate ; for wide is the gate, and broad 
 is the way, that leadeth to destruction ; and many 
 there are who go in thereat. But how narrow is the 
 gate, and strait is the way, that leadeth to life ; and 
 few there are that find it."^ xAgain, our Blessed 
 Lord says : " Strive to enter by the narrow gate ; for 
 many, I say to you, shall seek to enter, and shall not 
 be able." ^ It is, then, not by merely seeking^ but by 
 striving^ that you are to enter into heaven : strive, 
 therefore, earnestly : "The kingdom of heaven suffer- 
 eth violence; and the violent bear it away." ^ It is 
 only the diligent servant that enters into the joys of 
 his Lord ; while the slothful servant is " cast out into 
 the exterior darkness, where there shall be weeping 
 and gnashing of teeth." ^ 
 
 Watch, — and pray ; — frequent the Sacram.ents ; — 
 resist temptations; — carry your cross with patience, 
 &c. ; and encourage yourself, in all this, with the 
 prospect of futuie glory. Think on what so many 
 Martyrs have suffered for the gaining of eternal hap- 
 piness : for it is " through many tribulations we must 
 enter into the kingdom of heaven."* Look up to 
 that kingdom, and see that " the sufferings of this 
 present time are not worthy to be compared with the 
 glory to come, that shall be revealed in us."* "For 
 
 1 Mntt vii. 13, 14. 
 a Luke xiii. 24. 
 > Matt xi. 12. 
 
 * Matt. XXV. 12, 23, 80. 
 «» Acts. xlv. 21. 
 
 • Roin. vili. 18. 
 
 l-3» 
 
146 
 
 GOOD WOPwKS AND GRACE. 
 
 that which is at present momentary and light, of our 
 tribulation, worketh for us above measure exceedingly 
 an eternal weight of glory." ' 
 
 EXPLANATION 
 
 'rate anb Irager. 
 
 . Instruction XXIY, 
 
 The Necessity of Good WorJcs, and of Grace for Salva* 
 
 tion. 
 
 Will faith alone save us ? — No ; it will not without good 
 works. 
 
 Can we do any good work towards our salvation of ourselves 9 — 
 No ; we cannot without the help of God's grace. 
 
 How may we obtain God's grace ? — By Prayer and the Holy 
 Sacraments. 
 
 I. In the Ci'eed we are instructed in what relates 
 to FAITH : we come now to the explanation of what 
 relates to hope. Faith is necessary, in order to be 
 saved; for, "without faith it is impossible to please 
 God :"^ yet, it is not alone sufficient; for good works 
 are also necessary. 
 
 That a man \s justified by faith alone, is a doctrine 
 started by Martin Luther : " Faith alone (he says) is 
 necessary for our justification ; all other tilings are 
 completely optional, being no longer either com- 
 manded or forbidden."' 
 
 The same doctrine is taught by the Protestant 
 
 » 2 Cor. iv. 17. a Heb. xl. 6 
 
 '"Sola fldes necessaria est ut .)..3t! simus; ccetera omnia ^iherrlma 
 Deque prtecepta ampliu^, ncque probibita." In Cap 2, ad Gal, 
 
GOOD WORKS AND GRACE. 
 
 147 
 
 , of our 
 jedingly 
 
 'or 
 
 Salvd' 
 
 bhout good 
 ourselves ? — 
 d the Holy 
 
 lat relates 
 ri of what 
 •der to be 
 to please 
 |ood works 
 
 a doctrine 
 
 \q says) is 
 
 [things are 
 
 ther com- 
 
 IPi'otestant 
 
 inia Uberrima 
 Gal. 
 
 Church ; for the 11th of the Thirty-nine Articles says : 
 "Wiierefore, that a man is justified hy faith only, is 
 a most wholesome doctrine, and very full of comfort." 
 I One might think, that they who drew up this Article, 
 I could not have read the Epistle of St. James : " What 
 shall it profit, my brethren, if a man say he hath 
 faith, but hath not works ? shall faith be able to save 
 him ? Do you see tliat by works a man is justified ; 
 and NOT by faith only ^ For even as the body with- 
 out the spirit is dead ; so also faith without works is 
 dead.'" We must leave Protestants to reconcile 
 their doctrine with that of St. James, if they can. 
 
 Luther rejected St. James' Epistle, as being un- 
 worthy of an Apostle, calling it " an Epistle of straw.'* 
 This Ref: '•'rf^'' has even gone so far as to say : " A 
 person wa* 'w baptized, cannot (though he loould) 
 lose his bcuvciiion by any sins, however grievous, un- 
 less he refuse to believe : for no sins can damn him^ 
 but unbelief alone. ^'''^ 
 
 How horrible is the tendencv of this doctrine ! how 
 it opens the door to every kind of wickedness ! At 
 the judgment-seat of Christ, our sentence will be 
 attributed to our^ having done, or neglected to do, 
 good works: therefore, we must not only have faith, 
 but we must practise it, by doing good works. 
 
 II. But can we do good works of ourselves ? Of 
 ourselves we can do nothing meritorious of eternal 
 life — we cannot " avoid evil and do good," without 
 grace. And there are two kinds of grace, actual and 
 sanctifyiny. 
 
 1. What is ACTUAL grace? It is a supernatural 
 
 1 James ii. 14, 24, 26. 
 
 2 "• Nulla peccata damnare possunt. nisi sola incredulitas."— Z)d Capi. 
 £abj/l., torn. 2,Jbl. li. Edi:.' Wiitemb. 
 
us 
 
 GOOD WORKS AND GRACE. 
 
 help to " avoid evil and do good ;" and it operates in 
 thfs soul, by enlightening us to see what is good and 
 what is evil, — by inclining us to choose the good and 
 reject the evi^ -and by enabling us to act accordingly : 
 *' It is God who worketh in you, both to will and to 
 accomplish, according to his good wiil." ' 
 
 We cannot, by our own natural strength, unas- 
 sisted by grace, do any thing towards our salvation. 
 This is a most important truth — it is^the foundation 
 of Christian humility : " Witnout me (says our Lord) 
 you can do nothiug."''* Yet grace will noc work 
 alone ; but God requires us to co-operate with his 
 grace : For, " he who made us without our concur- 
 rence (says St. Augustine), will not save us without 
 our concurrence." 
 
 Works, performed without grace, may be good nat- 
 ural actions, but not meritorious. For our works can 
 only become meritorious, through the merits of Chi ist ; 
 and his merits cannot be applied to us without grace. 
 
 Does God give to all men sufficient grace ? Yes; 
 and by corresponding with it, it is rendered efficacious. 
 St. Paul says: "To every man is given grace."' 
 And this is true even ondinded i\i\(\ hardened sinners; 
 yet from such God withdraws his special and more 
 abundant graces; then they are in danger of every 
 kind of crime — they are in a most alarmino- state! 
 but God never takes from them the grace of i^rayer^ 
 by a good use of which they may obtain such further 
 graci^s, as will enable them to save their souls. If 
 they are lost, it is through their own fault. 
 
 When Providence provides for us admonitions, 
 itistiuctions, opportunities of spiritual reading. &c,., 
 these are what are Q,2\\Qi\' external graces; and they 
 
 1 Phil. ii. 13. 
 
 3 John XV. 5. 
 
 s Eph. iv. 7. 
 
GOOD WORKS AND GRACE. 
 
 149 
 
 •ates in 
 Dd and 
 od and 
 dinjrly : 
 and to 
 
 1, unas- 
 ilvation, 
 indation 
 u* Lord) 
 oo work 
 with his 
 ' concur- 
 , without 
 
 Dfood nat- 
 v'orks can 
 )fClirist; 
 )ut grace. 
 
 ? Yes ; 
 
 fficacious. 
 grace." ^ 
 
 i sinners; 
 
 nd more 
 of every 
 
 no* state I 
 
 h further 
 souls. If 
 
 jnonitions, 
 
 ling, &('-., 
 and they 
 
 tph. iv. 7. 
 
 are the ordinary occasions on which God gives his 
 internal graces. Therefore, attend to them ; and 
 profit by them; bearing always in mind, that you 
 must account for them hereafter. 
 
 2. What is sanctifying grace? It is a super- 
 natural gift, which cleanses the soul, and makes it 
 pleasing in the sight of God — it is "the charity of 
 God, poured forth in our hearts by the Holy Ghost." * 
 St Peter calls it that which makes us " partakers of • 
 the divine nature."' For, as iron when heated, par- 
 takes of the nature of fire ; so the soul, when laised 
 to the state of sanctifying grace, receives some parti- 
 cipation of the divine nature. 
 
 When first we receive this precious gift, we pass 
 from the state of sin to the state of grace ; hence it 
 is called sanctifying grace. 
 
 Its Effects : — 1, It destroys all the guilt of mortal 
 sin ; — 2, It renders the soul beautiful and pleasing in 
 the eyes of God ; — 3, It makes us become temples of 
 the Hojy Ghost, and heirs of heaven ; — 4, It gives 
 value and merit to our good works ; — 5, It gives us a 
 title to eternal happiness. 
 
 From all this it is evident that we ought to esteem 
 the gift of grace above every thing in this world : " I 
 preferred her before kingdoms and thrones ; and es- 
 teemed riches as nothing in comparison '^■^ her."' 
 
 Can sanctifying grace be increased, diminisl^ed, or 
 lost ? Yes. When we have lost it by sin, what dis- 
 positions are necessary for recovering it ? Faith, — 
 Fear, — Hope, — and sincere Repentance; joined with 
 Prayer^ and the Holy Sacraments. 
 
 In the next Instruction, I will explain the duty of 
 Prayer^ which is the first means of grace. 
 
 
 1 Rom. V. 6. 
 
 s 2 Pet. I. 4. 
 130 
 
 8 Wisd. vii. a 
 
160 
 
 PRAYER. 
 
 1!^ i 
 
 m^. 
 
 Instruction XXY. 
 
 Prayer^ Vocal and Mental; — tJie Obligation of Prayer; 
 — and the Dispositions with which it should he ac- 
 companied. 
 
 How may we vb \ God's grace ? — ^By Prayer and the Holy 
 Sjicraments. 
 
 What is Prayer ••' — It is the raising up of our minds and 
 liearts to God. 
 
 How do we raise up our minds and hearts to God ? — By thinking 
 of God, who is above all ; and by offering our affections and 
 desires to him. 
 
 Do those pray well, who, at their prayers, do not think of God, 
 or of what they -say? — If their distractions are wilful, they do 
 not pray well ; for such prayers, instead of pleasing God, 
 offend him. 
 
 I. Prayer is " the raising up of our minds and 
 hearts to God," to beg his grace and other blessings, 
 — to avert the evils, &c. ; it is a conversation with 
 God ; and it may be either vocal or mental. 
 
 What is Vocal Prayer? It is that in which we 
 use a set form of words ; as, for example, when we 
 say the Lord's Prayer, or recite any of the public 
 Prayers of the Church. 
 
 What is Mental Prayer ? It is that in which we 
 exercise, 1st, our Memory^ in calling to mind some 
 Truth of Religion ; — 2dly, our Understanding^ in 
 reflecting upon it, for the purpose of drawing there- 
 from practical conclusions, and of exciting coriespond- 
 iug atfections ; — 3dly, our Will, in adoptino- those 
 pracLioal conclusions, by passing from mere affections 
 to the forming ot" resolutions ; and in pouring forth 
 our soul in fervent supplications for grace, that we 
 may be enabled to accomplish our resolutions. 
 
 II. Prayer is a most necessar}?^ Christian duty, re- 
 quired of us by the institution and command of God. 
 
PRAYER. 
 
 ItJl 
 
 rayer; 
 he ac- 
 
 le Holy 
 
 ads and 
 
 hinking 
 ions and 
 
 ; of God, 
 
 they do 
 
 ng God, 
 
 nds and 
 ►lessings, 
 ,on with 
 
 hich we 
 hen we 
 e public 
 
 Ihich we 
 id some 
 \dingy iii 
 Ig there- 
 jiespond- 
 those 
 ^ff6ctiona 
 y forth 
 I that we 
 
 Idutv, re- 
 of'God. 
 
 We can do nothing meritorious without grace ; now 
 Prayer is divinely appointed, as the means of obtain- 
 ing grace : " Ask and you slinll receive." * " You 
 have not, because you ask not!"^ 
 
 How great is the divine goodness, in having 
 appointed so easy a means of grace, as that of Prayer ! 
 a moans whicli leaves us without the possibility ot 
 excuse for neglecting it. Yet, how many vain ex- 
 c.'ses arc made, to justify this net,lect! 
 
 1. Some say they have no time to pray : — But what 
 is time i;iven us for ? is it not to save our souls ? and is 
 not salvation our most importa!it business? and besides, 
 cannot you pray at alt times^ even during your ivorh? 
 
 2. OJiers imagine they have no convenient or 
 proiMr 'place: — But is not God pre^ , everywhere? 
 Is there any place where you cannot address him? 
 {^Example: The Martyrs prayed amidst their tor- 
 ments; — the penitent thief prayed on the cross, &c.) 
 
 3. Some pretend they know not how to pray : — 
 Know not how ! but, if you were in corporal distress, 
 and had a promise of relief on condition of asking for 
 it, would you excuse yourself by saying : " I know 
 not how to ask?" Cannot you say the "Our Father," 
 and "God be merciful to me, a sinner?" &c. 
 
 4. Others excuse themselves on the ground of 
 being such great sinners: — But this, instead of being 
 an excuse for neglecting Prayer, shows that it is the 
 moj'e n'' jessary for them : it is a means by which 
 they are to obtain the grace of repentance, and of 
 perseverance. 
 
 There can be no excuse sufficient to justify the 
 neglect of Prayer. Daniel chose to be cast into the 
 Lions' den, rather than neglect this important duty.' 
 
 1 John xvi. 24 
 
 a James iv. 2. 
 
 8 Dan. vL 
 
152 
 
 PRAYER. 
 
 B\k M 
 
 III. Prayer is a certain means of grace, if accom- 
 panied with proper dispositions. What are the proper 
 dispositions ? This is a very important point; because 
 it is the want of these dispositions, that renders our 
 prayers ineftectual. 
 
 1. We must pray with the disposition, or desire of 
 renouncing all sinful habits ; because these are ob- , 
 stacles to grace. 
 
 2. We must pray in the name of Jesus Christ : — 
 "If you ask the Father any thing in my name, he 
 will give it you." ' To pray in his name, we must ask 
 for such things as are worthy of Christ; and we must, 
 ground all the hope of our prayer being heard, on his 
 infinite merits. Hence, most c" the prayers of the 
 Church terminate in these or sin: av words : " Through 
 our Lord Jesus Christ^ 
 
 3. We must pray with attention : — For otherwise, 
 our prayers could not be said to be " a raising up of 
 our minds and hearts to God," nor "a conversation 
 with him ;" for, if the inattention or distractions be 
 wilful, then the prayer Oftends God, instead of pleas- 
 ing him. Are all distractions, then, sinful ? No ; 
 for we cannot help having distractions sometimes. 
 They are not sins when they are not wilful : and, in 
 this case, they do not hinder the effect of our prayer: 
 but when they are wilful, they will certainly be laid 
 to our charge : " Ye hypocrites, well hatli Isaias 
 prophesied of you, saying: This people honoieth me 
 with their lips, but their heart is far fiom me."^ 
 
 To avoid distractions (such at least, as are wilful), 
 we should practise what the Scripture directs : ''Be- 
 fore prayer prepare thy soul, and be not as a man 
 that tempteth God;"' i. e., cast away all over.-solici- 
 
 1 Joba xvi. 28. 
 
 3 Matt XV. 7, 8. 
 
 » Eccl. xviii. 23. 
 
PRAYER. 
 
 153 
 
 f accom- 
 le proper 
 , because 
 itlera our 
 
 desire of 
 le are ob- » 
 
 Ihrist : — 
 name, he 
 i must ask 
 \ we must 
 u-d, on his 
 ers of the 
 " Through 
 
 otherwise, 
 sing up of 
 nvevsation 
 actions be 
 I of pleas- 
 ful? No; 
 ometimes. 
 il : and, in 
 ur prayer : 
 ily be laid 
 ath Isaias 
 Inoreth me 
 [le."^ 
 
 Ire wilful), 
 lets : *' Be- 
 as a man 
 iDVcr.-solici- 
 
 xvlii. 23. 
 
 tude about earthly things, — place yourselves in the 
 presence of God, — resolve to pray attentively, — and 
 reject distractions, as soon as you perceive them. 
 
 4. We must pray ivith confidence in the goodness 
 and promises of God : — " Let him ask in faith, nothing 
 wavering.. .Let not that man (who wavereth) think 
 that he shall receive any thing of the Lord.'" 
 
 To animate your confidence, think on the infinite 
 goodness of God, — and on his unlin.ited promises : 
 "All things whatsoever you shall ask in prayer, be- 
 lieving (i. e., having confidence), you shall re<'eive."' 
 "Be it done unto you according to your faith"'' (i.e.. 
 your confidence), 
 
 5. To our confidence in God, we must join an 
 humble diflSdence in ourselves — we must pray with 
 humility of heart : i. e., we must cast ourselves entire- 
 ly on the divine mercy ; acknowledging sincerely, that, 
 on account of our sins and unworthiness, we deserve 
 not the blessings we ask, but severe chastisements. 
 This humble disposition is most powerful in inclining 
 God to mercy : *' To whom shall I have respect, but to 
 him that is poor and little, and of a contrite heart, and 
 that trembleth at my words ?"* "The prayer of hini 
 that humbleth himself shall pierce the clouds, and it 
 will not depart till the Most High behold."* 
 
 6. We must pray with perseverance : — We must 
 persevere in our prayer, when God seems not to hear 
 us. Christ teaches, that " we ought always to pray, 
 and not to faint."' Sometimes God grants our pe- 
 tition ins^ensibly by little and little ; sometimes he 
 defers, that he may grant it afterwards more to our 
 advantage, and as a reward of our perseverance 
 
 1 James i. 6, 7. 
 3 Matt xxi. 22. 
 
 8 Matt ix. 29. 
 * Is. Ixvi. 2. 
 
 6 Eccli. XXXV. 21. 
 « Luke xviii. 1. 
 
154 
 
 THE LORD 8 PRAYER. 
 
 ** Know ye that the Lord will hear your prayers, if 
 you continue with perseverance." ' 
 
 Conclusion. — As your wants and miseries cease 
 not, but with your life; so let your supplications also 
 , cease not. Endeavor to become truly men of pvayer ; 
 and then, like David, you will soon become ;ilsi) men 
 according to God's own heart;' — you will be eual)led 
 to pass tiirough all the trials and tem})tations of this 
 life, without sin ; because the grace of God will be 
 with yoii, and his protecting hand will preserve you. 
 Though a thousand should fall by your side, and ten 
 thousand by your right hand, the evil will not be 
 allowed to come near you ; because you will " dwell 
 in the aid of the Most High" — you will abide se- 
 curely " under the protection of the God of heaven.'*' 
 
 Instruction XXYI. 
 
 The Lord'8 Prayer. 
 
 What is the best of all prayers ? — The Lord's Prayer. 
 
 Who made the Lord's Fra >/er ^—Ghviat our Lord. 
 
 Say the Lord s Prayer. — Our Father who art in heaven, hal- 
 lowed be thy name ; thy kingdom come ; thy will be done 
 on earth, as it is in heaven. Give us this day our daily 
 bread ; and forgive us our trespasses, as we forgive them 
 that trespass against us ; and lead us not into temptation ; 
 but deliver us from evil. Amen. 
 
 Who is it that is here called Our Father ? — God, who made us 
 all, and who, by his grace, is the father of all good Chris- 
 tians. 
 
 Why do you say Oar Father, and not Mi/ Father ? — Because we 
 are not to pTay ifor ourselves only, but for all others. 
 
 What do we pray for, when we say, Hallowed be t hi/ name ? — 
 We pray that God may be honored a^d served by all his 
 creatures. 
 
 > Judith iv. 11. 
 
 a Acts xili. 22. 
 
 » Ps. xo. 
 
THE LORD S PRAYER. 
 
 155 
 
 Cl'8, if 
 
 cease 
 ns also 
 Mtiyer ; 
 lit) men 
 
 of tliis 
 will l>e 
 •ve you. 
 and ten 
 . not be 
 
 " dwell 
 .bkle se- 
 ^eaven."* 
 
 ;aven, hal- 
 
 II be done 
 
 onv daily 
 
 crive them 
 
 niptation *, 
 
 10 made ns . 
 ood Chris- 
 
 Because we 
 
 evs. 
 
 hy name ? — 
 by all his 
 
 • What do tvi prmj for, when we say, Thy kingdctn come? — 
 Wo ])my that God may como and he king in all our htwU 
 by his grace, and may bring us all hereafter to his lieavenly 
 kingdom. • 
 
 What do we pray for, when we say, Thy tcill be done on earth, as 
 it is in heaven ?— We pray that God would enable us by his 
 grace, to do his Will in all things as the blessed do in heaven. 
 
 What do we pray for ^ lohen wt say, Oive ns this day our daily 
 bread? — We pray that God will continually give us all thai 
 is necessary for soul and body. 
 
 What do we pray for, when ice say, Forgive us our trespasses, 
 as we forgive them that tre^ass against us? — We pray that God 
 would forgive us our sins, as we forgive others the injuries 
 they do to us. 
 
 What do we pray for, when we say. Lead us not into temptation 9 
 — We pray that God would give us grace not to yield to 
 temptation. 
 
 What do we pray for, when tve say. Deliver us from evil ? — We 
 pray that Goii would free us from all evil of soul and body, 
 in time and eternity. 
 
 This prayer, which our Lord has made, is shorty 
 that all may learn it ; but, tlioufirh short, it contains 
 all we can want or need ask tor ; — it contains acts 
 of the most sublime virtues ; and exprcss^^s sentiments 
 of the highest perfection. When Christ had ex- 
 plained the manner and dispositions ia which we 
 should pray, his disciples said to him : " Lord, teach 
 us to pray." In compliance with their request, he 
 said : " Thus, therefore, shall you pray : Oar Father 
 who art in heaven," <fec.' This prayer contains seven 
 petitions^ ifitroduced by the words, " Our Father ivho 
 art in heaven!'^ 
 
 God is our Father both hy creation^ and hy adop- 
 tion ; and we arc hereby admonished, that we should 
 go to him with confidence, as children to a good and 
 kind Father, — that we are all brethren, — and that we 
 
 8 Pa. xo. 
 
 > Matt. vi. 5 to 13 •, Luke xL 1 to 4. 
 
166 
 
 THE LORD 8 PRAYER. 
 
 bIiouUI pray for one another, as members of the same 
 family : " Pray for one another, that you may be 
 saved." ' 
 
 First Petition : — What do we pray for, when we 
 say: ^'•Hallowed be thy nameP We pray for the 
 greater lionor and glory of God; or that wo may all 
 praise, love, and serve Goil, on account of his divine 
 Peift'ctions. And, in order that we may be enabled 
 to do so, we beg in the next petition, that he would 
 come and establish his kinjjdoiu in our hearts. 
 
 Skcond Pkhtion : — What do we pray for, when 
 we say : " T/uj kingdom come .^" We piay that God 
 would come into our hearts, and reign there by his 
 grace; — that he would rule all our actions, and con- 
 duct us in the path of virtue ; — and would thus inako 
 us true members of his spiritual kingdom hero on 
 earth, as a sure means of brinjjino' us to his eternal 
 kingdom in heaven. And in order that we may be 
 worthy of that heavenly kingdom, we next pray that 
 me may, in all things, accomplish his holy will. 
 
 Third Petition : — What do we pray for, when 
 we say : " Thy will be done on earth, as it in in 
 heaven .^" Considering that, in the kingdom of heaven 
 for which we have prayed, its blessed inhabitants 
 always do God's will, we pray that toe may do the 
 same. The divine will should be the rule of all our 
 actions : " My meat is to do the will of him that sent 
 me.'"' When we repeat this petition, we should at the 
 same time, resolve to do what we pray for ; and, as a 
 means of being enabled to do God's holy will, we 
 next pray for a continual supply of his graces — for 
 the daily spiritual food of our souls. 
 
 Fourth Petition : — What do we pray for, when 
 
 1 James v. 16. 
 
 3 John iv. 84. 
 
THE LORD 8 PKAYER. 
 
 157 
 
 B Bamo 
 lay bo 
 
 Ijen we 
 for the 
 may all 
 3 ilivino 
 enabled 
 e would 
 
 r, when 
 luit God 
 •e by his 
 and con- 
 ui9 niako 
 hero on 
 is eternal 
 may be 
 ray that 
 
 ill. 
 
 T, when 
 
 it U in 
 t' heaven 
 ihabitauts 
 ly do the 
 if all our 
 that sent 
 luld at the 
 and, as a 
 will, we 
 'aces — tor 
 
 [for, when 
 ?4. 
 
 wo say : " Olve us this day our daily bread .^" We 
 pray tor the daily 8Up[)Iy of all our wants, lu)th cor- 
 poral and spiritual ; and thereby we acknowlt*d<^e our 
 total dependence on God. As to corporal wants, 
 we are admonished to be content with necessaries ; 
 and, for these, to rely entirely on ProvitleiK^o : '* Do 
 not solicitous for to-morrow."' "JJiit liavinj^ food, 
 and wherewith to be covered, with these we are eo..- 
 tent." ' As to spiritual wants, we pray for dWino 
 grace, as being our daily spiritual food, without wiiicli 
 the soul languishes and dies in sin : we ])ray for the 
 Blessed Eucharist — that "bread of life,"^ in wh 'jh 
 we receive Christ Inmself, who is able to strenufthen 
 our souls to every good work. But, then, conscience 
 tells us we are sinners, and, as such, unworthy of thia 
 great blessing ; therefore, in the next petition we im 
 plore foi'giveness. 
 
 FiFrii Pktition : — What do we pray for when 
 we say : '"'' And forgive us our tresjyasseSy as we forgive 
 them that trespass against us ? " Knowing ourselves 
 to be sinners, subject to daily weaknesses and trans- 
 gressions (for " in many things we all oti'end"),'* we 
 pray daily for pardon. This petition shows the ne- 
 cessity of our forgiving others, Christ having made 
 this forgiveness a condition of our obtaining '^•irdon 
 from God : "If you will not forgive men, neiil* . will 
 your Father forgive you your offences."" Having 
 asket^ the pardon of past sins, we pray that we may 
 not fall again. 
 
 Sixth Petition: — What do we pray for, when 
 we say: ^^ And lead us not into teinjytation ?'''' We 
 beg of God either to preserve us from temptation, or 
 
 » Matt vl. 34. 
 a 1 Tlin. vL 8. 
 
 8 John vl. 48, 52. 
 * James iii. 2. 
 
 14 
 
 » Matt, vl 15. 
 
■M II 
 
 158 
 
 THE lord's prayer 
 
 to support us in time of temptation ; or, in the words 
 of St. Paul, we pray that " God would not suffer us 
 to be tempted, above that which we are able ; but 
 would make with temptation issue, that we may be 
 able to bear it." ' God does not himself teinpt us to 
 dn, but he permits us to be tempted for our trial. So 
 long as we are living in this world, we can never be 
 secure from temptations ; for " the life of man upon 
 earth is a warfore." ^ But in this w^trfare, "the grace 
 of God is sufficient for us." ' 
 
 Seventh Petition : — What do we pray for when 
 we say: -^^ But deliver us from evilP- Having 
 prayed for the pardon of past sins, and that we may 
 not fall mto them again, we then beg to be delivered 
 fi'om the consequences of sin ; viz., from all evils of 
 soul and body. But, as regards temporal evils — sucfi 
 as sickness, losses, famine, distress, &c., we should 
 pray in the spirit of resignation : " Not my will, but 
 thine be done."* Resignation, patient suffering, and 
 a penitential spirit, can convert these evils into real 
 good. But the evils from which we principally pray 
 to be delivered, are the punishments of sin in the next 
 life. 
 
 "Amen." — Having thus prayed for all we can 
 need, we confirm our prayer by saying: *'^??zew." 
 This word is called by St. Jerome, "The seal of the 
 Lord's Prayer." It means, so he it ; i. e., may God 
 grant these our petitions. 
 
 Conclusion. — Never let a day pass without say- 
 ing this pi-ayer. The words " this dmj " and " daily^^ 
 show tnat it is intended to be said at least every day. 
 Say it then, often ; but always attentively, — devoutly, 
 
 » 1 Cor. X. 18. 
 a Job vil. 1. 
 
 8 2 Cor. xil. 9, 
 * Luko xxii. 42. 
 
INVOCATION OF SAINTS. 
 
 159 
 
 and slowly ; so as to enter into the spirit and mean- 
 ing of it. For if you do so, it will be to you a source 
 of many graces and blessings. 
 
 Instruction XXVII. 
 
 The invocation of Saints and Angels: They can hear us; 
 — They pray for us; — Wc may asl them to pray 
 for us. 
 
 May we desire the Saiiits and Angels to pray for us ? — Yes ; we 
 may. 
 
 Hoio do poll prove that the Saints and Angels can hear us ? — ' * There 
 Bhall be joy before the Angels of God over one sinner doing 
 penance."' 
 
 Having addressed ourselves to God in the " Our 
 Father^'' we are taught next to engage the Saints in 
 our favor, that, through their intercession, we may 
 be heard: we beg of the blessed in heaven to join 
 their prayers with ours^ and to piesent both to God ; 
 because we feel conscious, that God will hear them 
 sooner than us sinners, 
 
 I. But "how do you prove that the Saints and 
 Angels CAN hear us ?" 
 
 1. Christ assures us, that as the shepherd calls 
 upon his friends and neiglibors to rejoice with him, 
 when he has found his lost sheep, " even so there 
 shall be joy in heaven upon one sinner that doth 
 penance, more thnn upon ninety-nine just who need 
 not penance. . . .There shall be joy before the Angels 
 of God upon one sinner doing penance.""^ These 
 words evidently show, that the Angels in heaven A:/?ow 
 what goes on here upon earth ; that they know when 
 a sinner repents — when he repents sincerely ; and, 
 
 1 Luke XV 10. " Luke xv. 7, 10. 
 
160 
 
 INVOCATION OF SAINTS. 
 
 consequently, that they know what takes place in a 
 sinner^s heart ; and, therefore, they must know when 
 he prays. The same words still further show, that 
 the Angels not only know when we piay, but that 
 they .t;ike an interest in our welfare. What is here 
 said of the Angels is equally applicable to the Sahifs in 
 heaven ; because " the Saints are as the Angels of God 
 in heaven :"^ "For they are equal to the Angels."* 
 
 2. Our Lord cautions us againi,t despising or 
 scandalizing those who believe in him, on account of 
 their Guardian Angels : " See that you despise not 
 one of these little ones ; for I say to you, that their 
 Anovls in heaven always see the face of my Father 
 who is in heaven."^ Now, how can we oti'end the 
 Angels, by despising or scandalizing the little ones 
 whom they have to guard, unless the Angels knoio 
 it? If they did not know it, these words would be 
 without meaning. 
 
 3. In the Revelations made to St. John, our 
 Blessed Lord says : " He that shall overcome and 
 keep my works unto the end, I will give him jwtver 
 over the nations ; and he shall rule them with ;i rod 
 of iron." '' Evidently, this is spoken of the Saints — 
 of those who have kept Christ's works " unto the 
 end;'^'' and, therefore, it is spoken of the Saints after 
 they leave finished their mortal life. Now, these 
 must know what passes among the nations; for other- 
 wise, how could they be said to exercise '* power 
 over the nations," and to" rule them V , 
 
 All these Texts clearly prove, that the Angels and 
 Saints in heaven both know^ and take an interest in 
 what goes on upon earth. 
 
 1 Matt. xxii. 30. 
 
 2 Luke XX. 86. 
 
 8 Matt, xvili. 10. 
 * Apoo. ii. 26, 27. 
 
INVOCATION OF SAINTS. 
 
 161 
 
 ice in a 
 )W when 
 iovv, that 
 but that 
 ; is here 
 Saints in 
 9 of God 
 gels.'"^ 
 ising or 
 ccoant of 
 spise not 
 hat their 
 15^ Father 
 itfend the 
 ittle ones 
 vels knoio 
 would be 
 
 ohn, our 
 ome and 
 liin power 
 ,v!th :i rod 
 Saints — 
 unto the 
 aints after 
 ow, these 
 for other- 
 " power 
 
 Luo'els and 
 interest in 
 
 i. 10. 
 
 J6, 2T. 
 
 II. But, DO THEY PRAY FOR US ? — Yes ; for, 
 
 1. The Archangel Raphael said to Tobias : " When 
 thou didst pray with tears, and didst leave thy dinner, 
 and didst bury the dead ; / offered thy prayer to the 
 Lord.. . .Yov I arh the Angel Raphael, one of the 
 seven, who stand before the Lord." ' 
 
 2. When the Prophet Jeremias, long after his 
 death, appeared to Judas Machabeus, the Second 
 Book of Machabees says of him : " TLis is a hn-er of 
 his brethren, and of the people of Israel : tins is he 
 that prayeth much for the people^ and for all the holy 
 city, Jeremias the prophet of God." ' 
 
 The various sects of Protestants do not receive 
 these two books (Tobias and Machabees) ns inspired 
 Scripture ; but they dc and must regard tliein as un- 
 deniable evidence of what was the belief of the Jews 
 (i. e., of the people of God), before Chiist. ]5ut, with- 
 out these Texts, we have, in what Protestants do re- 
 ceive as the inspired Word of God, all the evidence 
 we can need, to prove that the Angels and Saints do 
 pray in our behalf ; and that God receives their pray^ 
 ers : — Thus, 
 
 3. The Prophet Zacharias relates the prayer of an 
 Angel in heaven for God's people on earth : '' And 
 the Angel of the Lord answered, and said : Lord 
 of Hosts, how long wilt thou not have mercy on Jeru- 
 salem, and on the cities of Juda, with which thou 
 hast been angiy ? this is now the seventieth year. 
 And the Lord answered the angel, that spoke in me, 
 good words, comfortable words.. .Therefore thus saith 
 the Lord: I will return to Jerusalem in mercies."' 
 Here, then, an angel implored mercy for the people of 
 God, and obtained it. 
 
 1 Tobias xll. 12, 16. 
 
 a 2 Mnc. xv. 14. 
 14* 
 
 3 Zach. i. 12, 13, 16. 
 
162 
 
 INVOCA.TION OF SAINTS. 
 
 4. The New Testament, also, contains evidence 
 equally strong. For, in the Book of the Apocalypse, 
 it is said : "And I saw seven Anoels stan(liii<y in the 
 presence of God.... And another Angel came, and 
 stood before the Altar, L-aving a golden c nscr ; arid 
 there was given to him much iii(;ense, that he should 
 offer of the prayers of aU fc.unts upon the golden altar, 
 >yhich is before the throne of God. And the smoke 
 of the incense of the prayers of tbj saints asceniled 
 up before God, from the hand of the Angel." ' 
 How evident, then, that Atigels present our })etiiions 
 to God, and join with them the incense of their own 1 
 How perfectly does this accord with what was revealed 
 to Tobias: " When thou didst pray with tears,. . . . 
 I offered thy prayer to the Lord.... For 1 am the 
 Angel Raphael, one of the Seven who stand before 
 the Lord r- 
 
 5. And of the saints in heaven, the same Book 
 says: "The four-and-twenty ancients fell down before 
 the Lamb, having every one of them harps, and golden 
 vials full of odors, which are the prayers of Saints."' 
 These four-and-twenty ancients are Saints in heaven; 
 for they say to Christ in the next verse : " Thou hast 
 redeemed us to God, in thy blood, out of every tribe, 
 and tongue, and people, and nation." Now, in the 
 above passage, these Saints in heaven are spoken of 
 as falling down before Christ, in our favor; and also 
 as offeiing our prayers to Him. 
 
 Thus, then, we are taught, both in the Old and New 
 Testaments, that the Saints and Angels in heaven j>ray 
 for us who are on earth. 
 
 HL But MAY WE ASK THExM to pray for us ? Yes ; 
 we may. 
 
 1 Apoc. vlli. 2, 8, 4. a Tobias sii. 12, 15. » Apoc. v. 8, 9. 
 
 .,\ .;.-^.-i,. . ^ 
 
INVOCATION OF SAINTS. 
 
 163 
 
 evidence 
 ocalypse, 
 iig ill the 
 anie, and 
 iser ; arid 
 le should 
 den aliar, 
 he smoke 
 asceniled 
 Anuel." ' 
 [• pctiiions 
 heir own I 
 IS revealed 
 teMi'^, . . . • 
 1 ain the 
 md before 
 
 ime Book 
 jwu before 
 md golden 
 Saints."' 
 II heaven; 
 ;hou hast 
 very tribe, 
 ow, in the 
 poken of 
 and also 
 
 I s 
 
 and New 
 javen pray 
 
 us ? Yes ; 
 
 >oc. V. 8, 9. 
 
 Do we not thereby injure the Mediatorship of 
 Christ? No-; not in the least degree. 
 
 But does not the Scripture say that there is only 
 one Mediator between God and ns ? The Scripture 
 says : "■ There is one Mediator between God and man, 
 the man Christ Jesus, loho gave himself a ransom 
 for all f^ that is to say, there is only one who ran- 
 somed us — only one who can inteipose his oion 
 merits in our favor ; but this is no reason why others 
 ma^ not intercede for us (not indeed by their oivn 
 merits, but) through the infinite merits of Hlni who 
 ransomed us. St. Paul teaches us that there mav be 
 such intercessors : " I desire that prayers and in- 
 tercessions be made for all men."^ It is just the 
 same, as regards any injury done to the Mediatorship 
 of Christ, whether these intercessors be in heaven or 
 on earth, at the time of their interceding. We expect 
 nothing from them except through Christ. 
 
 That we may pray to the Blessed in heaven, the 
 Scripture plainly shows : 
 
 1. Jacob prayed to an Angel^ saying : " I will not 
 let thee go, except thou bless me : . . . . and he blessed 
 him in the same place.'' ^ The prophet Osee, re- 
 laiiing this event, says : " Jacob prevailed over the 
 Angel, and was strengthened ; he wept and made 
 supplication to him."* Here is supplication made to 
 an Angel, and a blessing obtained. 
 
 2. Abraham prayed to the Angel who was going to 
 . destroy Sodom, begging that he would not "slay the 
 
 just with the wicked;"* and Lot was accordingly 
 spared. 
 
 3. Lot, also prayed to the Angel who conducted 
 
 » 1 Tim. ii. 5. 
 8 1 Tiui. ii. 1. 
 
 ' Gen. xs.Kil. 26, 29. 
 * Osee xii. 4. 
 
 » Gen. xviii. 23, 25. 
 
164 
 
 INVOOATIOK OF SAINTS. 
 
 !!i li 
 
 him out of Sodom, beseeching him to spare the small 
 city of Soger: "And he (the Angel) said to him: 
 Behold also in this, I have heard thy prayers not to 
 destroy the city for whicl: thou hast spoken."' In 
 both these instances, prayers were made to Anr'^^ls, 
 and the petitioners obtained their request^, for Lot 
 was not slain witli the wickod, — and the small city of 
 Segor was spared. 
 
 4. Again, when Jacob was on his death-bed, he 
 bh^ssed his two grandsons; and in ordor to outaiL* a 
 blesfiiiig from heaven upon them, he invoked., woi only 
 God, but hiy (iuardian Angel nlso, in their bebalf : 
 " Gorl that fov'deth me from my youth, until this 
 day ; the Angel that delivercth me from all evils, bless 
 these boys, and l^.i. my imme be called upon them."' 
 Hfie Jacob not only prayed to God, but, in tho very 
 same sentence, he implored a hie using from the Angel 
 who had been Ids constant protector. That holy 
 Patriarch would not have done so unless it, were 
 lawful ; and from the manner in which the Scripture 
 relates it, it is plain, that he did nothing then but 
 what was good and lawful. But, if it was good and 
 lawful /or Am, is it not so /br us? — for us, who 
 (according to St. Paul), in the New Law, " are 
 come," not only " to the city of the living God," 
 (the Church) ; " and to Jesus Christ, the Mediator of 
 the New Testament ;" but also '• to the company of 
 many thousands of Angels^ and to the Church of the 
 first-born, who are written in the heavens, and to the 
 spirits of the just made perfect,^'' ^ i. e., to the Saints. 
 
 After all these proofs from Scripture, that the 
 Angels and Saints in heaven ^jra// /or us, and that we 
 
 1 Gen. xi.v. 18 to 22. 
 a Gen. xlvlii. 15, 16. 
 
 » Heb. xii. 22,lo 24. 
 
GUARDIAN ANGEL. 
 
 165 
 
 may ask them to do so, one must feel surprised that 
 tliis doctrine has ever been doubted. For, is it not 
 most stranfre, that Protestants should deny a docti'ine 
 for which there is such Scriptural evidence? How 
 (heir rejection of this doctrine shows the force of 
 urejudicti! 
 
 Instruction" XXYIII. 
 
 Our Gtiardian Angel; — The '•'■ITail Mary.'''* 
 
 May we desire the Saints and Angels to pray for us ? — Yes ; 
 we may. 
 
 How do you prove that the Saints and Angels can hear %is ? — 
 "There shall be joy before the Angels of God over one sin- 
 ner doing penance." 
 
 What is the prayer to our Blessed Lady which the Church teaches 9 
 —The Hail Mary. 
 
 Say the Hail Mary. — Hail Mary, full of grace, the Loid is 
 with thee ; blessed art thou among women, and blessed is 
 the fruit of thy womb, Jesus. Holy Mary, Mother of God, 
 pray for us sinners, now, and at the hour of our death. 
 Amen. 
 
 How many parts are there in the Hail Mary? — Three parts. 
 
 Who made the first two parts ? — The Angel Gabriel and St. 
 Elizabeth, inspired by the Holy Ghost. 
 
 Who made the third part? — The Church of God, against 
 those who denied the Virgin Mary to be the Mother of God. 
 
 Why do you say the Hail Mary so often ? — To put us in mind 
 of the Son of God being made man for us. 
 
 For what other reason ? — To honor the Blessed Virgin, 
 Mother of God, and to beg her prayers for us. 
 
 It lias been proved from Scripture, that the Angels 
 and Saints in heaven pray for us ; and. that we may 
 aak them to do so. But, 
 
 I. Is there any one of the Anf^els, whom we should 
 invoke more particularly ? Yes ; our Guaudian 
 Angel. 
 
166 
 
 GUARDIAN ANGEL. 
 
 ; ! 
 
 GoJ has given an angel to each of us, to be our 
 special Gu.'Mclian : "He hath given his Angels charge 
 over thee, to keep thee in all thy ways. In their 
 hands they shall bear thee up, lest thou dash thy foot 
 against a stone."* Christ teaches this same truth, 
 when he says : " See that you despise not one of 
 these little ones ; for I say to you, that their Angels 
 in heaven always see the face of my Father who is in 
 heaven."' 
 
 As the wicked spirits tempt us to evil, by their 
 suggestions, and endeavor to deprive us of happi- 
 ness; so our Guardian Angel directs us to good, by 
 inward inspirations, preserving us from dangers, and 
 from many evils: "The angel of the Lord shall en- 
 camp round about them that fear him, and shall 
 deliver them."' Thus, he delivered Judith from 
 being injured by Holofernes: "As the Lord liveth, 
 his Angel hath been my keeper both going hence, 
 and abiding there, and returning from thence hither."'' 
 Thus also, he preserved and delivered Daniel in the 
 Lions' den \^ — he delivered Peter and other Apostles 
 out of priscm ;* &c. 
 
 (Jur Guardian Angel prays particularly for us; 
 and presents our petitions to God. We should fre- 
 quently invoke him; — we should pay great respect 
 and attention to his presence ; — and we should take 
 care not to do in his pie>ence, what we would be 
 ashamed to do before men : " Behold I will send my 
 Angel, who shall go before thee, and keep, thee in 
 thv iournev.. . .Take notice of him, and hear his 
 voice, and do not think him one to be contemned : 
 
 i Ps. xo. 10, 11, 12. 
 2 Matt, xvill. 10. 
 8 Ps. xxxiil. 8. 
 
 * Judith xili. 20. 
 6 Dan. vi. 21, 22. 
 
 • Acts V. 19. 
 Acts xii. 7 to 11. 
 
THE HAIL MARY. 
 
 167 
 
 to be our 
 Is charge 
 In their 
 1 thy foot 
 me truth, 
 Qt one of 
 ir Angels 
 who is in 
 
 ^ by their 
 of happi- 
 ) good, by 
 nger?, and 
 [ sh;dl en- 
 
 nnd shall 
 iditli from 
 ord bveth, 
 ^ing hence, 
 5e hither."' 
 [11 el in the 
 
 r Apostles 
 
 y for us; 
 should fre- 
 at respect 
 lovild take 
 would be 
 U send my 
 ep thee in 
 i»ear his 
 jontemucd : 
 
 V. 19. 
 
 xii. 7 to 11. 
 
 for he will not forgive, when thou hast sinned ; and 
 my name is in him."' How very little is this admo- 
 nition of the Almio-htv attended to I 
 
 IT. Is there any one among the Saints, whom we 
 should ask more particular I i/ to intercede for us ? 
 Yes, THE Blessed Virgin Mary. 
 
 The Blessed Virgin, being the Mother of God, ia 
 above all the Angels and Saints ; — she is pronounced 
 *' blessed among ivomenr ^ — and is to be called 
 ^'' hlessecV by the faithful throughout all generations;' 
 — Chi'ist appointed her as our mother, and us as her 
 childreHy in the person of St. John : "Behold thy 
 son. . . .Behold thy Mother."* 
 
 We should frequently implore her intercession. 
 Such has been the practice of the Saints — they were 
 remarkable for their tender devotion to her ; witness, 
 for example, St Bernard, St. Bonaventure, St. Igna- 
 tius, St. Alphonsus Liguori, (fee. The Saints have 
 received many and great blessings, through her inter- 
 cession : and so may loe, if, like them, we will be fer- 
 vent and devout in imploring her assistance. Have 
 recourse to her, then, frequently and fervently, and 
 on all occasions, especially in your temptations and 
 spiritual necessities. Ask her to obtain your requests, 
 placing the greatest confidence in her intercession ; 
 for, if she prays for you, you may rest assured that 
 God will grant what she asks. Hence, St. Bernard 
 says, that "never hath any one been known to have 
 recourse to her protection, implore her aid, or ask her 
 intercession, without obtaining relief!" 
 
 The manner in which our Lord granted her re- 
 quest, at the marriage-feast in Cana of Galilee, shows 
 
 » Exod. xxxlil. 20, 21. 
 9 Luke 1. 28. 
 
 8 Luke I. 48. 
 
 4 John xlx. 26, 27. 
 
168 
 
 THE HAIL MART. 
 
 the power of her intercession : " The wine failing, 
 the Mother of Jesus (requestinr^ him to supply some 
 by his divine power) sjiilh to him : They have no 
 wine. And Jesns saitli to her: Woman, what is it to 
 me and to thee ? my hour is not yet come (tor work- 
 ing miracles. But, persevering in her request), his 
 Mother sailh to the waiters : Wliatsoever he shall 
 say to you, do ye. Jesus (yielding) saith to them : 
 Fill the water- pots with water. And they tilled tliem 
 up to tiie brim. And Jesus sailh to them : Draw 
 out now, and carry to the chief steward of the ftsast. 
 And they carried it." And it was found to be wine, 
 as the Blessed Virgin liad requested.' With rea- 
 son, then, may we say, that, if fihe intercedes in our 
 favor, God will grant her request. 
 
 What is the Pra} or to her, which the Church 
 teaches? The "Hail Mary;" otherwise called 
 *' The Angelic Salutation^ 
 
 "The Angel being come in, said unto her: Hail ! 
 full of grace, the Lord is with thee; blessed ?irt thou 
 among women."''' She is thus "blessed," because 
 she is gifted with the highest graces and virtues ; and 
 because she is chosen for the special privilege of being 
 the Mother of God. 
 
 St. Elizabeth, being visited by the Blessed Virgin, 
 said to her: "Blessed art thou among women; and 
 blessed is the fruit of thy womb."^ That is to say, 
 of all women thou art the most blessed, because thou 
 art to bring forth the world's Redeemer. On ac- 
 count of the Son, we honor the Mother : it is on 
 I£is account, that " all generations" are to call her 
 blessed.^ 
 
 » John ii. 1 to 10. 
 3 Luke 1. 2a 
 
 « Lnke 1. 42. 
 * Luke i. 48. 
 
 I'i 
 
 Jii'i' 
 
 i'i( 
 
CO^OklANDMENTS IN GF RAL. 
 
 169 
 
 liliiig, 
 some 
 ve no 
 i it to 
 work- 
 t), his 
 
 thcin : 
 i th(?m 
 Draw 
 <t toast. 
 ^ wine, 
 b rea- 
 iu our 
 
 huvch 
 called 
 
 Hail ! 
 
 rt tboLi 
 
 because 
 
 s ; and 
 
 f being 
 
 m 
 
 Virgin, 
 and 
 to say, 
 |se thou 
 On ac- 
 t is on 
 ;all her 
 
 12. 
 13. 
 
 In the third part of the Hail Mary, which liafi been 
 added by the Church, we declare the Blessed Viiu^in 
 Mary to be the '^Mother of 6'orf," against the Nesto- 
 rians, wlio asserted that the Son of God and the 
 Son of Mary were two distinct persons. This heresy 
 was condemned in the third General Council at 
 Ephesus, in 431. The Blessed Virgin is the Mother 
 of JHim, who, besides being man, is also God : in 
 Christ there is but one person, anil she is his Mother : 
 " Whence is this to me, that the mother of my Lord 
 should come to me ?" ' 
 
 In this third part, we also declare ourselves to be 
 *' sinners ;" and, as such, we beg her intercession — 
 ^^noiu f^ i. e., always at the present time, because we 
 always need God's mercy ; — " and at the hour of our 
 death^^ more especially ; because thein, we stand in 
 more need of help ; and because all depends on dying 
 well. 
 
 EXPLANATION 
 
 df \\t iictt Commandments. 
 
 • 
 
 Instruction XXIX. 
 
 FIRST COMMANDMENT. 
 
 The Commandments in General; — What the Mrst 
 Commandment requires, — and what itforMds. 
 
 How many Oommandments are there ? — Ten. 
 Who gave the Ten Commandments ? — God himself in the Old 
 Law, and Christ confirnied them in the New. 
 
 What M the First Commandment ?— " I am the Lord thy God, 
 
 » Luke 1. 48. 
 15 
 
170 
 
 COMMANDMENTS IN GENERAL. 
 
 ^' % 
 
 !! i 
 
 who brought thee out of the Land of Egypt, and out of the 
 house of bondage. Thou shalt not have strange gods before 
 me. Thou shalt not make to thyself any graven thing, nor 
 the likeness of any thing that is In heaven above, nor in the 
 earth beneath, nor in the waters under the earth ; thou 
 shalt not adore them nor serve them." 
 
 Wfiat are we commanded to do by the First Commandment 9 — By 
 the First Commandment we are commanded to believe in 
 one only true and living God, and no more ; to hope in him, 
 to love him, and to serve him all our days. 
 
 What is f&rhidden by the First Commandment? — The First 
 Commandment forbids .us to worship false gods or idols, or 
 to give to any creature whatsoever the honor which is due 
 to God. 
 
 What else is forbidden by this Commandment? — All false reli- 
 gions, and dealing with the devil ; and then inquiring after 
 things to come by fortune-tellers, or superstitious prac-^ 
 tices. 
 
 What else? — All charms, spells, and heathenish observa- 
 tions of omens, dreams, and such like fooleries. 
 
 I. The Commandments contain God's Law, direct- 
 ing what is tp be done by us, and what is to be 
 avoided : they are an epitome of our duties towards 
 God, towards our neighbor, and towards ourselves. 
 
 In the beginning, God impres.sed upon tbe heart of 
 man a sense of right and wrong, called the light of 
 nature — he gave man a conscience. By disregarding 
 the light of nature and the voice of conscience, men 
 soon become wicked — so wicked as to induce Al- 
 mighty God to say : " I will destroy man whom I 
 have created .... for it repenteth me that I have 
 made them .... The earth is filled with iniquity 
 through them, and I will destroy them with the 
 earth." ' After the Deluge, men soon became wicked 
 as before; so that the earth was again "filled with 
 iniquity" — habits of crime silenced, in a great meas- 
 
 » Oen. vi 7, 18. 
 
'COMMANDMENTS IN GENERAL. 
 
 171 
 
 ; of the 
 H \?efore 
 ing, nor 
 ir in the 
 , ; thou 
 
 nt ?— By 
 elieve in 
 1 in him, 
 
 Tie First 
 
 idols, or 
 
 ch is due 
 
 false reli- 
 ving after 
 :>U8 prac- 
 
 observa- 
 
 iv, direct- 
 is to be 
 i towards 
 selves. 
 9 heart of 
 •e light of 
 regarding 
 ence, men 
 iduce Al- 
 1 whom I 
 at I have 
 1 iniquity 
 
 with the 
 me wicked 
 
 filled with 
 rreat meas- 
 
 ure, the voice of conscience ; and, by darkening the 
 light of nature, almost deadened man's sense of right 
 and wrong. As a means of preserving it amid iho 
 general corruption, God wrote his Law or Command- 
 ments on two tables of stone. Ho wrote them in 
 the midst of thunder and lightning, to signify what 
 they might expect, who should dare to transgress 
 them.* In the Gospel, these Commandments are 
 confli med by Christ. For, when " one came and said 
 to him : Good Master, what good shall 1 do that I 
 may have life everlasting?" Jesus said to him : "If 
 thou wilt enter into life, keep the Command- 
 ments." * 
 
 Men, enslaved to vice, have said it is impossible to 
 keep the Commandments. It is impossible, without 
 the help of God's grace ; but perfectly possible when 
 we have his grace to assist us. Now, his grace will 
 never be wanting to those who will take the proper 
 means of having it. The words addressed to St. 
 Paul, apply to each of us : " My grace is sufficient for 
 thee."' And every one of us may say with that 
 Apostle : " I can do all things iu him that strength- 
 eneth me."* "God is faithful, who will not suffer 
 you to be tempted above that which you are able ; 
 but will make also with temptation issue, that you 
 may bo able to bear it."* God requires us to keep his 
 Commandments, under pain of eternal condemnation ; 
 therefore, they are possible, and also obligator]/ : for 
 it would be against the attributes of God, to com- 
 mand impossibilities, and then punish us for not doing 
 the things commanded. 
 
 These words, "I am the Lord thy God, who 
 
 1 Exod. xlx. and xx. 
 a Mutt xix. 16, IT. 
 
 3 2 Cor. xii. 9. 
 * Philip, iv. 13. 
 
 » 1 Cor. X. 13. 
 
"■*■ 
 
 172 
 
 FIJRST COMMANDMENT — I. 
 
 
 brought thee out of the land of Egypt, and out of the 
 house of bondage," ' are an introduction to the Com- 
 mandments : they show that God has a right to com- 
 mand us, as being " the Lord our Ood ;" and that we 
 ought to obey his commands, out of gratitude also for 
 what he has done for us, as having delivered us from 
 the bondage of sin and Satan. 
 
 II. The first cOxMmandment requires us to wor- 
 ship God by Faith, Hope, Charity, and Religion, 
 
 1. By Faith, in paying horaMgc to his truth : and 
 this wo do, when we believe all tliat he has revealed, 
 and believe it upon the authoi'ity of his word ; i. e., 
 because he has revealed it. 
 
 2. By Hope, in paying homage to his power, good- 
 ness, and fidelity : and this we do, when, acknowl- 
 edging our own insufficiency, we confidently expect 
 all good from God alone, through the infinite merits 
 of Christ. 
 
 3. By Charity, in paying homage to his infinite 
 perfections, which render him infinitely deserving our 
 love : and this we do, when we love God for his own 
 sake, above all things ; when, for his own sake, we 
 would rather be deprived of all things — of our pleas- 
 ures, possessions, health, and even life itself, than 
 act against his will. This is tlie most acceptable 
 homage we can give to God ; and we have examples 
 of it in all the Martyrs. We show that we woiship 
 God by (Charity, when we keep his commaridments : 
 "It" you love me, keep my commandments."^ ''He 
 that keepeth his word (his law), in him in veiy deed 
 the charity of God is perfected; and by this we know 
 that we are in him."* 
 
 4. We are required to worship God by the virtue 
 
 
 ^ Exod. XX. 2. 
 
 9 John xiv. 15. 
 
 3 1 Ji)hn ii. 5. 
 
FIRST COMMANDMENT 1. 
 
 173 
 
 , of the 
 J Cora- 
 :o com- 
 bat we 
 also for 
 IS from 
 
 to wor- 
 
 311. 
 
 th: and 
 •evcaled, 
 rd ; i. e., 
 
 3r, good- 
 acknowl- 
 y expect 
 te meiits 
 
 s infinite 
 'ving our 
 his own 
 sake, we 
 Hir pleas- 
 seU; than 
 icceptable 
 exainples 
 e woiship 
 riilmeiits : 
 M 2 4. He 
 
 vevv deed 
 we know 
 
 the virtue 
 
 John ii. 5. 
 
 
 of Religion^ :r. paying homage to his infinite Majesty 
 and supreme dominion over us :. and this we do, when 
 we adore him as our first beofinnino- and our hist end, 
 acknowledging our entire dependence on him ; when 
 we offer him the tribute of our praise and thanksgiving, 
 or address our supplications to him ; when we give hira 
 public and external woiship (which is of obligat?ion) ; 
 and especially, when we celebrate or hear Mass, where- 
 in we offer him a complete acknowledgment of his do- 
 minion over us, and of our dependence on him. 
 
 III. I have now explained what the First Com- 
 mandment requires us to do ; but what is forbid- 
 den by the First Commandment?- 
 
 1. Idolatry^ which is giving to a creature the ado- 
 ration, or supreme honor, which is due to God alone. 
 This is a grievous crime, directly opposed to the First 
 Commandment. We need only use our common 
 sense to see the extreme folly of it^ 
 
 2. False Religions ; i. e., such as are different from 
 tliat one which the Apostles established, and which 
 has come down from them by a regular succession. 
 May we go nnd join with false religions in their wor- 
 ship ? No. — But suppose the members of those reli- 
 gions oblige their servints to go with them to their 
 places of worship, may a Catholic servant go and join 
 with them ] No ; certainly not. When servants en- 
 gage themselves to Protestants, of any denomination, 
 they should not neglect to provide against this evil ; 
 and parents should be careful to make this provision 
 for their children. A Catholic must give up a situa- 
 tion, rather than be compelled to join in a false wor- 
 ship. We cannot join at all, in religion^ with the 
 members of an heretical church. 
 
 3. Superstition, which consists in turning away 
 
 16» 
 
1T4: 
 
 FIRST COMMANDMENT 1. 
 
 ; ' i 
 
 from God to seek help from the devil — in withdraw- 
 incr from God's Providence, and from the means oJ 
 help which he has ordained; to follow the delusions 
 of the devil, by using means appointed by him foi 
 obtainino- somethinir wiiicli we wish to have; such 
 means, for example, as consulting- fortune-tellers, foi 
 the purpose of learning what is to happen ; beginning 
 harvi-st, or any other important affair, on a paiticulaf 
 day of the week, for the purpose of securing good 
 luck, &c. These and such like means are called 
 supn'nt/tioKS practices, because they have no natural 
 connection with the ends to be obtained, and have not 
 been instituted by any proper authority to be super- 
 natural means of obtaining those ends. To put any 
 confidence in omens, charms, dreams, &c., is supersti- 
 tious and sinful. 
 
 Omens are what superstitious people take to be 
 signs ofivhat is to hnppen ; as, certain days being con- 
 sidered lucky or unlucky, — spilling the salt on the 
 table being looked upon as foretelling some misfor- 
 tune to the person towards whom it falls, &c. What 
 folly it is (as well as sin), to place the least confidence 
 in these things ! 
 
 Charms and Spells are certain words, sentences, or 
 things, which are kept by superstitious persons as 
 p'eservatives from some particular evils ; as, charms 
 to prevent or cure the toothache, a horse-shoe placed 
 over a door to prevent any one from going through 
 that door to do any mischief, &c. What gross igno- 
 rance ! what weakness of mind, and want of common- 
 sense ! . 
 
 These follies, and also witchcrafts of every kind, 
 are displeasing to Almighty God, and strictly for- 
 bidden: "Let there not be found among you any 
 
 ii 
 
FIRST COMMANDNENT 1. 
 
 176 
 
 idraw- ,. 
 ans oi 
 
 U si 0119 
 
 im tbi 
 
 ; such 
 
 TS, tbi 
 
 ^innino 
 > . , ^ 
 
 •ticular 
 y good 
 called 
 natural 
 ave not 
 i super- 
 3ut any 
 supevsti- 
 
 e to be 
 ing con- 
 on the 
 misfor- 
 What 
 lufidence 
 
 ,ences, or 
 rsons as 
 
 charms 
 )e placed 
 
 through 
 OSS igno- 
 co mui on- 
 er V kind, 
 •ictly tbr- 
 
 you any 
 
 one that consnlteih soothsMvers, or ohs-rvetli dreams 
 and omens; neither let tlu-re be any wizard, nor 
 channel", nor any one that consulteth pythonic spirits, 
 or foitune telh rs. . . . For the Lord abhorivth all tliese 
 thinu's.'" " Wizards thou shalt not suft'er to live."^ 
 
 Tlie obs( rvance of dreams^ or taking them to be 
 signs of what is to happen, is foolish, superstitious, 
 and sinful. We do indeed read, in Scripture, of God 
 having sometimes made known future events in 
 dreams or visions Tlius, he sliowed Joseph his fu- 
 ture superioii'y over his iTethren in Egypt;- he made 
 known to Pliaia »h the seven years of plenty, and the 
 seven o:' famine ;* he showed Nabuchodonosor a statue 
 which repiesented four kingdoms, to he succeeded 
 and broken to pieces by the kingdom of Christ, 
 vvliich should s ^nd forever;* and "by a vision in the 
 night," the king's dream with its interpretation was 
 revealed to Daniel.® These, and such like dreams, 
 or rather visions, which were either to great Saints or 
 Prophets, or to great public characters, and for the 
 public good, cannot by any means authorize us to ob- 
 serve dreams; since God gives us a general prohihi- 
 tion : " Neither let there be found among you any one 
 that. .. .observe th dreams .... For the Lord bhor- 
 reth all tliese things." ^ How can mere fancier of the 
 brain, arising from constitution, from habit of body, 
 or from previous ideas, be signs of what i« to happen ? 
 *' Dreams have deceived many."^ 
 
 4. Sacrilege is also forbidden by the First Com- 
 mandment. Sacrilege is the abuse or profanation of 
 holy persons, holy places, or holy things. 
 
 1 Dent, xvlii. 10 to 12. 
 
 2 Exod. xxii. IS. 
 
 3 Gen. xxxvii. 5 to IC. 
 
 4 Gen. xli. 1 to T. 
 6 Dull. ii. 
 8 Diiii. ii. 19. 
 
 T Deut. xviii. 10. 
 8 Eccli. xxxiv. 7. 
 

 176 
 
 FIRST COMMANDMENT — ^I. 
 
 1 
 
 First, by holt/ persons are to be understood persons 
 consecrated to God ; as, Priests and the members of 
 Religious Orders. It is a sacrilegious crime to strike 
 them maliciously, to violate them, or to treat them 
 with any other great irreverence : " Touch not my 
 anointed ; and do no evil to my Prophets." ' "With all 
 thv soul tear the Lord, and reverence his Priests." ^ 
 
 Secondly, Py holy places ave meant places conse- 
 
 c. ated ic <jfod ; as, consecrated churches, burial 
 
 grounds, &c. When these places are pillaged, pro- 
 
 I'a.ied b}'- heretical worship, &c., it is the crime of sac- 
 
 ■ilege. 
 
 Thirdly, Holy things are such as either are conse- 
 crated to God's service, or relate to him in a special 
 manner ; as, a consecrated chalice, the relics of a can- 
 onized Saint, (fee. It' is a sacrilegious crime to steal 
 these things, or to employ them in sinful or profane 
 uses ; or to receive Sacraments unworthily : " They 
 (the laity) shall not touch the vessels of the Sanctua- 
 ry, lest they die." ' Baltassar, king of Babylon, serves 
 as a striking example of the great evil of sacrilege. 
 In a feast, which he made for his nobles, he used, as 
 drinking cups, the sacred vessels which his father, 
 Nabiichodonosor, had taken from the temple of Jeru- 
 salem. This Clime cost him his life ; for scarcely had 
 he committed the sacrilege, when he saw a hand 
 writing his sentence on the wall.'' 
 
 We should cherish in our hearts a great respect for 
 Religion, and for whatever is consecrated to God's ser- 
 vice, or relates more particularly to him. 
 
 1 Ps. oW. 15. 
 
 a Eco'i. vi. 81. 
 
 8 Numb. iv. 16. 
 * Dan. V. 
 
 
FIRST COMMANDMENT — H. 
 
 l(t 
 
 ersons 
 lers of 
 
 strike 
 , tbein 
 ot my 
 ^ith all 
 ts.'"^ . 
 
 conse- 
 
 buiial 
 d, pro- 
 I of sac- 
 
 i conse- 
 i special 
 »f a can- 
 to steal 
 profane 
 " They 
 Sanctua- 
 n, serves 
 acrilege. 
 used, as 
 father, 
 of Jeru- 
 cely had 
 a hand 
 
 spect for 
 xod's ser- 
 
 5. 
 
 5 
 
 Instruction XXX. 
 
 FIRST COMMANDMENT CONCLUDED. 
 
 The Lawfulness of mahing Images ; — of honoring fhd 
 Angels and Saints ; — and of showing respect to BeliGSy 
 Crucifixes^ and holy Pictures. 
 
 Does the First Commandment forbid the mahing of Images ? — 
 The First Comraa,iidnient does not forbid the making of Im- 
 ages, but the making of idols ; that is, it forbids making 
 Images to be adored, or honored as God. 
 
 Does the First Commandment forbid us to give any kind of honor 
 to the Saints and Angels ? — No ; it only forbids us to give them 
 that supreme or aivine honor, which belongs to God 
 alone ; but it does not forbid us to give them that inferior 
 honol* which is due to jthem ae the faithful ser\rants and 
 special friends of God. 
 
 And is it allowable to honor Relics, Crucifixes, and holy Pic- 
 tures 9 — Yes ; with an inferior and relative honor, as they 
 relate to Christ and his Saints, and are memorials of them. 
 
 May we pray to Relics or Images ? — No, by no means ; for 
 they have no life nor sense to help us. 
 
 I. When the First Comniandment says, "Thou 
 shalt not make to thyself any graven thing, nor the 
 hkeness of any thing that is in heaven above, or in 
 the earth beneath, or in the waters under the earth ;" 
 these words, were we to reason upon them as Prot- 
 estants do, would render it equally unlawful to make 
 any image or picture at all, sacred or profane. But 
 that their mode of reasonino- is false, is evident from 
 the fact, that, after giving this Commandment, God 
 said to Moses: ''Tliou shalt make two Cherubims of 
 beaten gold, on the two sides of the oracle." ' " And 
 the Lord said to Moses : Make a brazen serpent, 
 and set it up for a sign."' 
 
 * Exod. XXV. 18. 
 
 
 Accordinof to God's 
 
 '* Numb. xxl. 8. 
 
' -ih.i 
 
 178 
 
 FIfiST COMMANDMENT — U. 
 
 direction, Solomon ornamented the Temple with reli- 
 gious images or pictures : " He graved Cherubims on 
 the walls. . . .He made also in the house of the holy 
 of holies two Cherubims of image- work ; and he over- 
 laid them with gold." ' 
 
 These texts evidently show, that it is lawful to 
 make images or pictures, and to fix them in places of 
 worship. The First Commandment, then, does not 
 foi bid us to make them as pictures and images : it 
 o'liy forbids us to make them as idols. God himself 
 explains the Commandment in this sense, by saying : 
 ' Thou shalt not adore them, nor serva them." ' 
 And againr: "You shall not make gods of silver, nor 
 shall you make to yourselves gods of gold." ^ Now, 
 when we make images and place them in our church- 
 es, it is not to make gods of them ; but it is for the 
 same purpose as Moses made the Cherubims and 
 placed them on each side of the oracle ; and as Solo- 
 mon put Cherubims of image-work in the Temple. 
 Protestants will not dare to charge th/m with the 
 crime of breaking ihe First Commandment by so do- 
 ing ; then why do they charge us with it ? 
 
 II. But do we not break the First Commandment, 
 when we honor the Saints and Angels ? for does not 
 this Commandment forbid us to give any kind of 
 honor to the Saints and Angels ? No ; for" it is 
 lawful and proper to give them that inferior and 
 relative honor, which is due to them as the faithful 
 servants and special friends of God ; and which we 
 would show towards a good and virtuous person on 
 earth — we would honor such u person for God^s 
 sake. 
 
 The words, ^^ honor ^^ and ^^ worship,^^ on account 
 
 1 2 Par. iii. 7, 10 
 
 9 Exod. sx. 5. 
 
 3 Exod. XX. 23. 
 
FIRST COMMANDMENT — II. 
 
 179 
 
 of the strong prejudices of Protestants, require some 
 explanation. If we use these words with reference to 
 the Saints, we are charged with giving them supreme 
 homage ; but the words have only this meaning when 
 they are refeired to God. For, when referred to 
 creatures, they merely mean respect, veneration, great 
 reverence. This used to be the common meanino- of 
 the word " worship^^ How strange, then, and how 
 unjust it is in Protestants, to charge us with giving 
 divine honor to the Saints, merely because this word 
 has been retained to express our veneration ; espe- 
 cially as they have retained the same luord in the same 
 sense ! For, in their Marriage Service, they direct 
 the husband to say to his vvife : " With my body / 
 thee ^vorship.''^ This only means, that he will show her 
 great respoct. Again, they say to the Magistrates : 
 "JTowr worahip,''^ and they call them " Worshipful^ 
 Now, we do not charge them with making rjods of 
 wives and mas^istrates, on account of usinof towards 
 them the word " worship ; " then why do they charge 
 us with making gods of the Saints, because we use 
 towards them the same word ? 
 
 In order, then, to know what kind of honor is ex- 
 pressed by any word, we must consider the intention 
 of him who uses it : this may and does give quite a 
 different character to the same outward expression. 
 For exampie, bowing the head, or bending the knee, 
 may be used in adoration of God, or as resp)ect to an 
 earthly superior. A child, for instance, may kneel 
 and bow to ask pardon of God, or of his offended pa- 
 rent: in the first case, it is an act oi supreme adoration y 
 and in the second, an act of filial submission. 
 
 The same external actions or words, then, may ex- 
 press (according to the intention) diflerent kinds of 
 
180 
 
 FIRST COMMANDMENT — ^11. 
 
 honor — either that inferior honor due to creatures, or 
 that supreme honor due to God alone. 
 
 That this inferior and rehitive honor may be haw- 
 fully g'iven to creatures, is clear from many passages 
 of Scrii)ture, several of which I will quote. 
 
 *' And David commanded all the assembly : Bless 
 ye the Lord our God. And all the assembly blessed 
 the Loid, the God of their fathers : and they bowed 
 themselves and wohsuipped God, and then the 
 kin(j.''''^ [^21ie Protestant Version saijs : They 
 " bowed down their heads^ and worshipped the Lord 
 and the A;m^."] Here, civil (relative) honor, and also 
 divine honor, are expressed by the very same word 
 " worship^^ and by the selfsame act of bowing. When 
 three Angels appeared to Abraham, "as soon as he 
 SMW them, he ran to meet them from the door of his 
 tent, and adored down to the ground."^ [The Prot- 
 estant Version says : " He ran to ineet them . . . and 
 bowed himself towards the ground.''''] Lot gave this 
 same mark of honor to two Angels ; ^ and so did 
 Josue to another.^ 
 
 In objection to all this, it is said, that when St. 
 John fell at an Angel's feet to worship him, the An- 
 gel said : "See thou do it not : I am thy fellow-ser- 
 vant, and of thy brethren who have the testimony 
 of Jesus. Adore God."* [According to the Protes- 
 tant Version, it is, " Worship God.^^] But this text, 
 instead of opposing, confirms our doctrine ; for the 
 proffered worship was either divine or not : if di- 
 vine^ then the Apostle must have taken the Angel to 
 be Christ ; for surely we must not charge him with 
 offering divine worship knowingly to a mere Angel. 
 
 . •»■ ■ 
 
 » 1 Par. xrix. 20. 
 « Gen. xviii. 2. 
 
 8 Gen. xix. 1. 
 
 * Jyaue v. 13, 14, 15. 
 
 * Apoc. xlx. 10. 
 
FIR8T COMMANDMENT — II. 
 
 181 
 
 ires, or 
 
 )e law- 
 assages 
 
 : Bless 
 blessed 
 J bowed 
 len the 
 ' Theij 
 he Lord 
 and also 
 ne word 
 . When 
 3U as ho 
 or of his 
 'he Prot- 
 m. .' d'^d 
 Tave this 
 so did 
 
 when St. 
 the An- 
 ellow-ser- 
 eatimony 
 Protes- 
 this text, 
 ; t'ov the 
 if di- 
 Angel to 
 him with 
 ire Angel. 
 
 J. xlx. 10. 
 
 e 
 
 t 
 
 In this case, the passage is not against our doctrine, 
 wliich condemns as idolatri/ the oftering of divine 
 worship to angels. But if not divine worship, then 
 it could not have been refused as being unlawfuL 
 For, that honor and worship which it was lawful for 
 Abraham, Lot, and Josue to givo to Angels, and for 
 those Angels to receive, could not be unlawful for St. 
 John to give, nor for this Angel to receive froro him. 
 Whv, then, did the Ano'el refuse it? It was out of 
 humility, and of respect for St. John, which 1^ shows 
 by styling himself as being merely his ^'felloio-ser' 
 ra,'?7." And besides, we find St. John ofiering it a 
 second time, after having been thus admonished — 
 which we cannot suppose he ivould have done, uidess 
 he knew it was rio-ht.' 
 
 And, indeed, let each one (whatever be his Reli- 
 gion) only appeal to his own heart on tliis subject. 
 Su})pose, for example, that this Angel who appeared 
 to St. John, or St. John himself, or St. Peter, or St. 
 Paul, .weie to appear to you, ougltt you not, and ivould 
 you not, show to him, for God's sake, all the honor 
 and respect you could (except divine)'^: Now, this 
 is all that the Catholic Church teaches on this sub- 
 ject. 
 
 We may, then, honor the Angels and Saints : 
 but, 
 
 III. Is it allowable to honor Relies, Crucifixes, and holy Pio 
 iures? — Yes, with an inferior and relative honor, as they 
 relate to Christ and his Saints, and are memorials of 
 them. 
 
 With regard to Belies, the Council of Trent teach- 
 es, "That the sacred bodies of the Martyrs, and of 
 the other Saints. . . .are to be held in veneration by 
 
 1 Apoc. xvii. 8,9. 
 
■ ' 
 
 P^ 
 
 w 
 
 •f".i 
 
 1 
 
 1 
 
 (S,: 
 
 .* ' 
 
 182 
 
 FIRST C< >MMANDMENT — II. 
 
 the faitlifiil." And, with regard to Ci'uci fixes, etc., 
 the Council also teacnos, "Tliat the Iinag'(;s ofClu'ist, 
 of the Virgin Mothur of God, and of the other Sariif.Sj 
 are to be had, and retained, especially in chinches, 
 and that due lionor and veneration ai'e to b;; given to 
 them ; but that this honor is referred to the Proto- 
 types whom they represent." ' 
 
 Now, if we maf/ and do respect the Temple, because 
 it is dedicated to God's worship ; if we may and do 
 respect the Bible, because it represents to our minds, 
 when we read it, the very words spoken by God ; 
 why may wc nor, respect the Crucifix, for the very 
 same reason — because it represents also to our minds, 
 when we look upon it, the very suflfeiings endured b}' 
 Christ for our salvation ? In all these and such like 
 cases, it is not the mere materials that we respect or 
 venerate; but the Temple, the sacred Volume, the 
 Crucifix, &c., are merely the vehicles, through which 
 our respect is ( 'nvcyed to God. 
 
 Do not Prot.'^sl mts do the very same things to- 
 wards the pit turc. and keep.-akes of their deceased 
 parents and iVionds? and is not this the natural feel- 
 ini? of the heart / Whv, then, do thev condemn ns, 
 for what they themselves do? 
 
 For let Protestants, in this also, only appeal to 
 their own heart. Suppose any of them possessed the 
 body of St. Peter, or Paul, or the mantle of Elias, <fec., 
 would they not pi-eserve it with very great respect, 
 and consider it as a most pr^ ■ ions relic? If so, then 
 why condemn us for what they themselves would do? 
 and for what they actually do do towards the keep- 
 sakes of their departed friends? 
 
 It has been now shown that our doctrines, on this 
 
 * Cone. Trid., Sess, 25, De Invocation©. ^ 
 
 V 
 
SECOND COMMANDMENT. 
 
 183 
 
 subject, »rc both ivjisonable iuu\ Soriptnnil I'loteHt- 
 aiits, then, should take care liow they ehai^ije us with 
 breakitin^ the First Coinmaiuhncnt, by lionoritii^ the 
 Saints, or what relates to them ; lest, instead of prov- 
 ing the charjife against us, they brini;- upon tlienisolves 
 the lieavy guilt of transgressing tliat other Comniand- 
 nient which saith : "Thoushalt not bear false witness 
 against thy neighbor."* 
 
 Instruction XXX i 
 
 SECOND COMMANDMKNT. 
 
 Sow we are to speak of God; — Voics and Oaths; — 
 Cursing^ Blaspheming^ and Profane Words. 
 
 What is the Second Commandment ? — " Thou sbalt not take 
 the name of the Lord thy God in vain.". 
 
 Wliat are we commanded by ihe *.S wid Commandment ? By the 
 Secontl Comnianchnent we are commanded to Hpoiik with 
 reverence of God and all holy things, and to keep our law- 
 ful oaths and vows. 
 
 Wtmt is forbidden by the Second Commaiuhnent ? — The Second 
 Commandment forbids all fase, rash, unjust, and un- 
 necessiiry oaths , as also cursing, blaspheming, and pro- 
 fivne words. 
 
 The Secon4 Commandment is: "Thou shall, not 
 take the name of the Lord thy Go^l in vain : for the 
 Lord will nut hold him guiltless that shall take the 
 name of the Lord his God in vaiii."'^ 
 
 By this Commandment, we are commanded to 
 spealc with reverence of God^ and to avoid .-peak- 
 ing of him with irreverence. Its object, therefore, 
 is to direct us how we are to ivorahip God in our 
 words : tmd it is a natural consequence of the First 
 Commandment; for if we love God, and adore and 
 
 1 Exod. XX. 16. 
 
 2 Exod. XX. 7. 
 

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184: 
 
 SECOND COMMANDMENT. 
 
 serve him, as that Commandment requires, then we 
 shall speak of him with love and respect. 
 
 This Second Commandment enjoins the duty of 
 praising God, i. e., of extolling his Greatness, hi» 
 Goodness, his Bounty towards us, and his other divme 
 Perfections. This is man^s noblest employuient: it 
 is that which is to be continued eternally in heaven. 
 
 II. This Commandment still further requires us to 
 respect God's name, by keeping our lawful Oaths and 
 Vows, 
 
 1. What is a Vow ? It is a free and deliberate 
 promise made to God, of doing something good^ with 
 the intention of binding one^s self to do it, A Vow, 
 in the making of \i^ is a free act ; but, when made'^ 
 it is binding under the strictest obligation : " When 
 thou hast made a vow to the Lord thy God, thou 
 shalt not delay to pay it; because the Lord thy God 
 will require it : and if thou delay, it shall be reputed 
 to thee for a sin." * '* It is much better not to vow, 
 than, after a vow, not to perform the things prom- 
 ised."* It is more meritorious to perform good 
 works by vow, than without a vow ; because, by a 
 vow, we sacrifice our liberty to God— we give him, 
 not only the fruit, but the tree itself, , 
 
 Never make vows of such things as are trivial ; 
 much less of such as are sinful. A vow to do any 
 thing sinful, is itself a sin ; and such a vow must not 
 be kept. But all other vows must be fulfilled ; unless, 
 for some reasonable cause, a dispensation or commu- 
 tation be obtained from a proper authoiity. 
 
 2. What is an Oath? It is calling on God to 
 witness the truth of what vje say ; and to punish u.% 
 if what we say is false. Is it lawful to swear or take 
 
 1 Dent xxiii. 21. 
 
 2 Eccles. v. 4 
 
SECOND COMMANDMENT. 
 
 185 
 
 , then we 
 
 3 duty of 
 atness, hi» 
 iher divine 
 ►ynient*. it 
 n heaven, 
 juires us to 
 Oaths and 
 
 I deliberate 
 good^ with 
 ;. A Vow, 
 vhen niade\ 
 n : " When 
 God, thou 
 ►rd thy God 
 I be reputed 
 not to vow, 
 iiings proin- 
 iform good 
 cause, by a 
 e give him, 
 
 are trivial; 
 |w to do any 
 
 »\v must not 
 [lied ; unless, 
 
 or com in u- 
 
 [y. ' 
 
 on God to 
 \o puni.sh us, 
 Wear or take 
 
 lies. y. 4 
 
 an oath? Yes, when God*s honor, or when our 
 own or neighbor's just defence, requires it : " Thou 
 shalt fear the Lord thy God, and thou shalt swear by 
 his name." ' An oath is the greatest pledge we can 
 give of the truth of our words. {Explain the words, 
 " So help me, God ;" i. e., may God send me blessings or 
 yunishments, according as my words are true or false.] 
 
 Three Conditions are necessary for taking an Oath ; 
 and they are expressed in the words of Jeremias : 
 " Thou shalt swear as the Lord liveth, in truthy and 
 in judgment, and m justice."* That is to say, the 
 oath must be true, — it must be taken with mature 
 deliberation, — and for a good and reasonable cause. 
 We sin against the first of these conditions, by per- 
 jury or false swearing; — against the second, by rash 
 swearing; — and against the third, by unjust or un- 
 necessary swearing. " Swear not at all ;" ' i. e., do not 
 swear at all in your common conversation. It is a 
 sin to take an oath of doing any thing unlawful ; it is 
 a sin also to observe such an oath. [Example : Herod 
 sinned by the oath which he took to the daughter of 
 Herodias, that he would give whatsoever she should 
 ask : this oath was both rash and unjust, because he 
 knew not what unreasonable or unjust thing she 
 might ask. He sinned again, and more grievously, 
 by keeping the oath — by commanding the head of 
 St. John the Baptist to be given to her.) * 
 
 Perjury, or false swearing, is a transgression against 
 the most essential condition of an oath, viz., against 
 its truth. We become guilty of this. 
 
 First, if we know the oath to be false, when we 
 take it ; 
 
 > Dent. vi. IS. 
 » Jer. iv. 2. 
 
 16« 
 
 8 Matt. V. 84. 
 
 * Mark vi. 21 to 28. 
 
186 
 
 SECOND COMMANDMENT. 
 
 m 
 
 m 
 
 Secondly^ If we think it to be false, although it 
 should happen to be true ; 
 
 Thirdly^ li we are uncertain whether it be true or 
 false ; 
 
 Fourthly^ If, without a just cause, we refuse to ful- 
 fil what we have promised upon oath. 
 
 Perjury is a very grievous crime — it is a contempt 
 of God, — and an injury to society ; " and yet, how 
 common is it in this country 1 
 
 But, as to raah^ unjust^ and unnecessary oaths, how 
 still more common are they ! How many people 
 have a habit of uttering oaths, without any just reason, 
 on every occasion ! These oaths are, for the most 
 part, ratih^ and therefore sinful ; — many of them ar^. 
 unjust^ which is worse ; — and all of them are unneces- 
 sary. This habit of swearing on every occasion, is a 
 disedifying, detestable, and irreligious practice. 
 
 III. But the habit of cursing and blaspheming is 
 even more common still ! 
 
 1. What is Cursing? It is calling down judg- 
 ment or some evil upon one's self^ one^s neighbor, or 
 some other creature of God. It is a horrible, impious, 
 and diabolical practice ; for it is imitating the devil, 
 who is always wishing and seeking bring evils 
 upon us. Persons who are addicted to c .ng, should 
 reflect that their curses fall, not upon those against 
 whom they are directed, but noon themselves only ; 
 and that most heavily. (Extrnple: The Jews pro- 
 nounced a curse upon themselves, when thev said : 
 "His blood be upon us and upon our children."* 
 And how literally has their curse been executed ! 
 for his blood has been upon them !) 
 
 2. What is Blaspheming? It is speaking evil of 
 
 1 Matt szvii. 2& 
 
 \ 
 
SECOND COMMANDMENT. 
 
 187 
 
 ►ugh it 
 
 true or 
 
 J to ful- 
 
 )ntempt 
 et, bow 
 
 ths, how 
 f people 
 it reason, 
 the most 
 ihem ar^i 
 » unneces- 
 ision, is a 
 
 je. 
 fieniing is 
 
 wn judg- 
 Ighhor, or 
 , impious, 
 the devil, 
 ring evils 
 ng, should 
 ie against 
 Ives only; 
 [jews pro- 
 thev said : 
 ihiidren."' 
 exec 
 
 uted 1 
 
 |w^ evil of 
 
 Ood^ or of his Saints ; or speaking of them with con- 
 tempt ; or speaking contemptuously of the truths re- 
 vealed by God, or of the Sacraments, or of the Sacri- 
 fice of the Mass^ &c. The mere description of blas- 
 phemy cannot but raise in our minds very serious re- 
 flections. For wliat is more common, in this coun- 
 try, tlian to hear those of other religions railing 
 against the Saints, — casting slights upon the Blessed 
 Virgin Mary, — speaking against, and turning into rid- 
 icule, tliose truths which have been taught by the Son 
 of God himself, and those sacred means of grace 
 which lie has instituted in his Church ! 
 
 For, what horrid blasphemies are uttered against 
 the holv Sacrifii^e of the Mass, and the Sacrament of 
 the Blessed Eucharist ! Christ, the Eternal Truth, 
 declares : "The bread that I will give is my flesh ;" * 
 — "Take ye, and eat: this is my body. . . .Drink ye 
 all of this : for this is my blood^'' ' But, instead of 
 believing, they deny his word : for while He declares 
 it is his body and blood ; they, setting their own pri- 
 vate judgment above every other rule, decjlare it is not. 
 
 But, not content with merely denying this truth, 
 /they make it the subject of ?idicule, sarcasm, and 
 abuse. Other truths are blasphemed in a similar 
 manner. Indeed, there is scarcely one doctrine of the 
 true Church of Christ, which is not misrepresented, 
 abused, resviled, and scoffed at ! How literally do they 
 fulfil the prophecy of St. Peter : " There shall be 
 among you lying teachers, who shall bring in sects of 
 perdition. . . .And many shall follow their riotousness, 
 through whom the ivay of truth shall be evil spoken of 
 . . . .They fear not to bring in sects, blaspheming. . . . 
 But these meJiy. .. .blaspheming those things which 
 
 1 John vi. 62. 
 
 s Matt xxvL 26 to 28. 
 
188 
 
 THIBD COMMANDMENT. 
 
 they knew not, shall perish (he says) in their corrup- 
 tion." » 
 
 3. What are profane words ? They are such words 
 as 'Hhe devir—'' devilish''— -'' heir'— '' hellish,". <fec., 
 introduced into common conversation. This is an ir- 
 religious way of speaking, — it is unbecoming a Chris- 
 tian, — and gives diseditication to others : " Let no 
 evil speech proceed from ydur mouth ; but that which 
 is good to tlie edification of faith, that it may admin- 
 ister grace to the hearers." ' 
 
 Instruction XXXII. 
 
 THIRD COMMANDMENT. 
 
 I 
 
 Its Obligation transferred from Saturday to Sunday ; 
 — its Design; — its Importance; — the Duties it re- 
 quires from us. 
 
 What is the Third Commandment? — "Remember that thou 
 keep holy the Sabbath-day." 
 
 What are we commanded by the Third Commandment ? — By the 
 Third Commaiidraent we are commanded to spend the Sun- 
 day in prayer and other religions duties. 
 
 What do you mean by religious duties? — Hearing Mass, going 
 to the Sacraments, and reading good books. 
 
 What is forbidden by this Commandment ? — The Third Com- 
 mandment forbids all unnecessary servile work and sinful 
 profanation of the Lord's day. 
 
 The Third Commandment is: "Remember that 
 tliou keep holy the Sabbath-day. Six days shalt thou 
 labor and <lo all thy works; but on the Seventh day 
 is the Sabbath of the Lord thy God ; thou shjilt do 
 no work on it ; thou, nor thy son, nor thy daughter, 
 nor thy man-servant, nor thy maid-servant, nor thy 
 beast, nor the stranger that is within thy gates. For 
 
 12 Pet.il. 1,2,10.12. 
 
 > Eph. iv. 29. 
 
THIRD COMMANDMENT. 
 
 189 
 
 corrup- 
 
 ;h words 
 
 is an ir- 
 a Chris- 
 ^'Let no 
 lat which 
 y admin- 
 
 I 
 
 Sunday / 
 ties it re- 
 
 that thou 
 
 ^l ?— By the 
 id the'Sun- 
 
 lass, going 
 
 hiivd Corn- 
 land sinful 
 
 iber that 
 aialt thou 
 renth day 
 shrilt do 
 Idanghter, 
 \^ nor thy 
 Ues. For 
 
 29. 
 
 in six days the Lord made heaven and earth, and the 
 sea, and all things that are in them ; and rested on 
 the Seventh day ; therefore the Lord blessed the 
 Seventh day and sanctified it." ' 
 
 L What day of the week is the Seventh or Sabbath 
 day ? It is Saturday. Then why do we not keep 
 Saturday holy ? Because the Church, in the Apostle&' 
 time, transferred the obligation from the Seventh to 
 the First day of the week. Why was this done ? 
 In honor of Jesus Christ; and therefore the First day 
 of the week is called **TAe Lord's dai/"^ 
 
 It was on the First day of the week (or Sunday), 
 that Christ rose from the dead, — that he commissioned 
 his Apostles to teach all nations, — that he empowered 
 them to forgive sins, — that he sent down upon them 
 the Holy Gliost; — it was on this day that tlie Apos- 
 tles began to preach the doctrines of Christ, and to 
 establish the Christian Religion. Protestants profess 
 to learn the whole of their Religion from the Bible; 
 but where does the Bible tell them that the obligation 
 of the Sabbath is transferred froih the Seventh to the 
 First day of the week ? 
 
 II. What is the object or Design of the Third 
 Commandment? It is this: To determine, by a posi- 
 tive precept, what particular portion of our time shall 
 be dedicated specially and immediately to God ; in- 
 stead of leaving it to the mere natural law, which, 
 without such precept, requires thjit we should set 
 apart some portion of our time for his immediate ser- 
 vice. 
 
 To understand t^iis more clearly, it should be ob- 
 served, that man's, actions are of two kinds: Istj 
 Those which immediately and specially regard the 
 
 1 Ezod. XX. 8 to 11. 
 
 3 Apoa i. 10. 
 
190 
 
 THIRD COMMANDMENT. 
 
 service of God, and the care of oiir aoul ; — and, 2<ffy, 
 Those which regard worldly aflfairs, and the care of 
 the body. Now, as the soul and eternity are of far 
 more importance, than the body and mere temporal 
 pursuits ; so is the service of God of much greater 
 consequence than the seeking of earthly possessions. 
 All our time belongs to God; yet he is satisfied, if 
 a portion of it only be devoted immediatehjy and in 
 a special manner^ to his service. Bat if it were left 
 to ourselves to choose this particular portion of time, 
 we should be too apt to neglect it, by giving to earthly 
 cares that time which ought to be given specially to 
 God. Therefore, in order to prevent such neglect, 
 God has specified and fixed, by a positive connnanid, 
 the time which he requires to be thus given to hirh. 
 Such is the object and design of the Third Command- 
 ment. 
 
 III. The importance of this precept, and the strict- 
 ness of its obligation, are indicated by the word *'i?e- 
 member;^^ — by the ffreat blessings promised to those 
 that keep the Sabbath ; — and by the .severe pun- 
 ishments denounced against them that shall dare to 
 transgress it: "Thus saith the Lord: Ble.«scd is the 
 man that respecteth the Sabbath from profaning it. . . 
 They that keep my Sabbaths, I will give them an 
 everlasting name that shall never perish :... .1 will 
 make them joyful in my house of prayer ;.,.. and 
 their victims shall please me upon my altars.'" 
 " Keep my Sabbath. . . .He that shall profane it, shall 
 be put to death." * 
 
 IV. The observance of this Commandment requires 
 of us two things ; Ist^ That we should rest from un- 
 necessary servile work; and 2ci?ty, That we should 
 
 » Is. Ivi. 1 lo 7. 
 
 > Exod. zxxi. 14 
 
THIRD OOMMAin)MENT. 
 
 191 
 
 Mid, 2d?y, 
 10 care of 
 are of far 
 s temporal 
 ch greater 
 ►ossessions.^ 
 satisfied, if 
 lehj, and in 
 t were left 
 on of time, 
 g to eavtlily 
 specially to 
 ich neglect, 
 e commanfl, 
 
 ivcn to bii^. 
 i Command- 
 id tlie strict- 
 \q word "i2e- 
 ised to those 
 severe pun- 
 hall dare to 
 e?8ed is the 
 ofauirfg it. . . 
 ive them an 
 . I will 
 
 yer •,...• and 
 
 my altars, 
 ofane it, shall 
 
 ment requires 
 rest from un- 
 we should 
 
 ni. xxxi. 14. 
 
 Bpend the time in such exercises as may b«3 said to 
 sanctify the day. 
 
 1. As to resting : All such works are forbidden, as 
 are servile ; i. e., such kinds of bodily works, as are 
 commonly done by servants, mechanics, tradesmen, 
 &c., for gaining a livelihood. Is it never lawful to 
 do such works as these ? Yes ; when they are really 
 necessary : as, to provide food for the day : " Doth 
 not every one of you, on the Sabbath-day, loose his 
 Ox or his Ass from the manger, and lead them to wa- 
 ter?' — To attend the sick: "Love is the fulfilment 
 of the law." ' But nothing should be done on the 
 Sunday, which can be done beforehand, or deferred , 
 till another day. 
 
 2. But, when we are commanded to rest from ser- 
 vile works on the Sunday, we are not to imagine that 
 we may spend the day in idleness ; nor should we 
 consider it sufiicient, merely to hear Mass. We are 
 commanded- to keep holy the day : " Remember that 
 thou keep holy the Sabbath-c?ay." 
 
 To hear Mass is what the Church, by a positive 
 precept, obliges us all to do. If we absent ourselves 
 from Mass on Sundays, without any necessity, we 
 become guilty of mortal sin ; — and if we are wilfully 
 absent, or wilfully distracted, during any par! ni it, 
 we render ourselves guilty of sin more or less. If 
 any person be hindered by necessity, or some suffi- 
 cient cause, from attending, he does not sin by not 
 hearing Mass ; but he should not neglect to pray at 
 home. It is with good reason, that the Church 
 obliges all her children to be present at this holy Sac- 
 rifice; because hearing Mass is the best means we 
 have of sanctifying the Sunday. 
 
 1 Luke siiL 15. 
 
 s Bom. xiil. 10. 
 
192 
 
 THIRD CO>rMANDMENT. 
 
 The Vespers^ or Afternoon- Service ^ should also be 
 attended^ unless persons be excused, by great dis- 
 tance, or by some other great inconvenience ; and, in 
 these cases, they should say prayers at home. But 
 such persons as live near, and yet are in the habit of 
 neglecting on the Sunday-afternoons, what can be 
 thought of them, except that they are slothful, or in- 
 different? Are they not of the number of those of 
 whom .God says: "I know thy works, that thou art 
 neither cold nor hot ; I would that thou wert either 
 cold or hot; but, because thou art lukewarm, and 
 neither cold nor hot, I will begin to vomit thee out of 
 my mouth.",' It is by serving God diligently and 
 devoutly on Sundays, that you draw dowu a store of 
 graces for the rest of the week. 
 
 Salvation is your most important affair — the only 
 affair of real importance : unless you succeed in it, 
 you must be miserable forever. But, cau you ex- 
 pect to succeed in it, without taking the necessary 
 pains ? 
 
 If you only hear Mass on the Sunday morning, can 
 you say you have consecrated Ou day to God's ser- 
 vice? St. Gregory says : " We rest from worldly em- 
 ployment in order to pray." St. Peter Damiau also 
 says : " He only celebrates the Sabbath properly^ who 
 so rests from worldly occupations as to spend the time 
 in SPIRITUAL OCCUPATIONS." Thc Council of Tours, 
 and of Aix-la-Chapello teach, that, besides hearing 
 Mass, we are to spend the day in serving God : this, 
 at least, is the spirit of the Commandment. 
 
 For, though the Afternoon-Service is not expressly 
 and explicitly commanded, does not the spirit of the 
 law require it ? Is not this the proper means of sanc- 
 
 1 Apoo. iU. 16, 16. x 
 
T 
 
 THIHD COMMANDMEIl^T. 
 
 193 
 
 Id also be 
 gieiit (lis- 
 ;e ; and, in 
 lonio. But 
 lie habit of 
 aat can be 
 thiui, or in- 
 of those of 
 lat thou ait 
 wert either 
 3wavm, and 
 t thee out of 
 ligently and 
 vu a store of 
 
 ir — ^the only 
 icceed in it, 
 can you ex- 
 he necessary 
 
 morninsc, can 
 io God's ser- 
 . worldly em- 
 Damian also 
 iroperbjj who 
 \pend the time 
 icilof Tours, 
 ndes hearing 
 ,g God : this, 
 
 Int. I 
 
 not expressly 
 
 spirit of the 
 
 neans of sanc- 
 
 tifying the second part of the day, as hearing Mass 
 is the means of sanctifying the first part^ The 
 Church does not indeed command^ but she strenuously 
 exhorts all her children to attend at her public services. 
 The Catechism of the Coun(;il of Trent, enumerating 
 what reliijious duties are to be done on Sundays an«l 
 Holydays, gives these heads :• 1, " To assist at Mass ;" 
 — 2, '* To frequent the Sacraments ;^^ — 3, " To con/ess 
 one's sins ;" — 4, '* To receive the Holy Eucharist ;" — 
 5, "2^0 hear sermons ;" — 0, (Besides the works of piety 
 already mentioned,) " To supplicate and praise God ;^^ 
 (or, as the same Catechism explains it : ^^The Faith- 
 ful ought also to he diligent in attending to other pray^ 
 ers and divine praises ;") — and, 7, '■^To he present at 
 the Catechetical Instructions ^^ They who are negli- 
 gent in this point, must answer for the effects of their 
 example on others. Such persons should consider the 
 example of the first Christians, who not only spent 
 the first dav of the week in God's service, but attend- 
 od the public Prayers every day^ spending therein a 
 great part of the day ; for the Services of the Clmrch 
 were much longer in those days. Absence was 
 looked upon hy them^ as great negligence. 
 
 Remember, that public prayers, ottered in the name 
 of the Church, and by the Ministers of the Church, 
 are more effectual, than mere private devotions. Go, 
 then, and unite your voi<*tj with the rest of the Faith- 
 ful, and with the whole Church. Let not triflino* in- 
 conveniences hinder you from doing so. 
 
 You should also spend some time in reading and 
 
 1 ^^Agenda diebua FesUft : Missro interesse ; — Sacratnenta frequentare ; 
 — Peccataconflterl: — Eucharistitttnpercipere; — Condones aiidire: — Oiaro 
 Deum et laudare (Excitatio itetn, atquo stadium Fideliuin in precibus di- 
 Vinisque laudibus frequens esse debet);— Catechismis interesse."' — Cat. 
 Cone. Ttidypart. 3, cap. 4, De Tertio Praioepto Decal.., n. 85. 
 
 17 
 
194 
 
 FOURTH COMMANDMENT — I. 
 
 reflecting on tlie great truths of Religion ; sucb as 
 l>eatli, Ktornity, &c. 
 
 An exercise of piety very proper for sanctifying 
 the Sundays, is, to prepare for and receive the Holy 
 Sacraments. Almighty God says: " You shall afflict 
 your souls on that day ;" ' i. e., you shall ramine 
 your consciences, — lament your sins, — and take the 
 means of obtaining pardon, and of persevering after- 
 wards in grace. 
 
 [ What is hen said with reference to Sur^days^ ap- 
 plies equally to Days of Ohligationi\ 
 
 Instruction XXXIII. 
 
 FOURTH COMMANDMENT. 
 
 I 
 
 The Ohligation of Children to he dutiful to their Pa- 
 rents ; — the Duties which this Ohligation requires 
 from them. 
 
 What is the Fourth Commandment ?— " Honor thy Father and 
 thy Mother. 
 
 What are we commanded hy the Fourth Commandment ? — By the 
 Fourth Commandment we are commanded to love, honor, 
 and obey our parents in all that is not sin. 
 
 Are we commanded to obey only our father and mother ? — We are 
 commanded to obey not only our father and mother, but al- 
 so our bishops, pastors, magistrates, and masters. 
 
 What is forbidden by the Fourth Commandment ? — The Fourth 
 Commandment forbids all contempt, stubbornness, and dis- 
 obedience to our lawful superiors. 
 
 The Fourth Commandment is : "Honor thy father 
 and thy mother, that thou mayst be long-lived upon 
 the land which the Lord thy God will give thee.'"* 
 
 This Commandment teaches the mutual duties of 
 Children towards their Parents, and of Parents towards 
 their Children ; and also the duties of all inferiors to- 
 1 Levit zxlii. 29. 3 £zod. sx. 12. 
 
FOUKTU COMMANDMENT — I. 
 
 195 
 
 8ucb as 
 
 anctit'yi"g 
 the Holy 
 ball afftlct 
 I ramine 
 cl tnke the 
 iring after- 
 
 nJaySy ap- 
 
 to their Pa- 
 ion requires 
 
 hy Father and 
 
 rncn«?-Bythe 
 3 love, honor, 
 
 dher ?— We are 
 iother,butal- 
 
 ;er9. ^, 
 
 p_The Fourth 
 aness, and dis- 
 
 lor thy father 
 lived upon 
 
 Iff 
 
 »)3 
 
 Ive thee. 
 uhI duties of 
 rents towards 
 
 ill inferiors to- 
 sod. XX. 12. 
 
 wards their superiors, and of superiors towards their 
 inferiors. 
 
 I. The OBLIGATION of Children to be dutiful to 
 their parents. — Are Children obliged to honor and 
 obey tlicir Parents? Yes, tliey are. Wlience arises 
 this obligation ? It arises. 
 
 Firsts From the positive Law of God — from his 
 express command : and, therefore, obedience to Pa- 
 rents is obedience to God ; 
 
 tSecondl(/y From the natural Law, which is also very 
 clear on this point ; 
 
 Thirdly, From gratitude towards Parents. For 
 what labors, inconveniences, anxieties, and sutferings 
 do not Parents undergo for their Children ? 
 
 Fourthly, Vrom necessity; for dntifulncss to Pa- 
 rents, is a necessary means, not only of obtaining the 
 blessings promised by God to dutiful Children, but 
 also of esc?iping the judgments denounced against 
 those who are undutiful. Almighty God promises, 
 saying: "He that honoreth his mother is as one 
 that layeth up a treasure : he that honoreth his 
 father shall have joy in his own children, and in the 
 day of his prayer he shall be heard." ' But, on the 
 other hand, he says: "Cursed be he that honoreth 
 not his father and mother."' "Children (says St. 
 Paul), obey your parents in the Lord, for this is just, 
 Honor thy father and thy mother; which is the first 
 commandment with a promise : that it may be ivell 
 with thee, and thou mayst be long-lived upon earth^'*^ 
 
 II. The DUTIES which Children owe to their Parents. 
 — Children, then, are under strict obligation of being 
 dutiful to theil Parents; but, what are the particular 
 duties which this obligation requires from them? 
 
 1 Eocli. iii. 5, 6. 
 
 a Deut XXV 11. 16. 
 
 » Eph. vl. 1, 2, 8. 
 
196 
 
 FOURTH COMMANDMENT — ^I. 
 
 They are these: To love their Parents^-— to honor 
 them, — and to obey them. 
 
 1. We must LOVE our Parents. — We are com- 
 manded to h>ve all persons ; how much more, then, 
 oar Parents ? We are bound to love God. as our 
 Creator tVom whom we have received our being, — as 
 our constant Protector by whom we are preserved 
 from evils, — and as our bountiful Provider from whom 
 we derive all that we have : now, in all these charac- 
 ters, our Parents repiesent God in our regard ; and 
 consequently, we should love them most, after God. 
 We are bound to love our Parents sincerely — with real 
 aflfection — wishing them well from our hearts. If 
 our love be of this character, it will show itself out- 
 wardly in our words and actions, and in our whole 
 conduct towards them ; it will lead us to pray for 
 them; and it will make us ready, on all occasions, to 
 assist them in their necessities, both corporal and 
 spiritual. 
 
 To act contrary to this love is grievously sinful. 
 Of this sin we become guilty, 
 
 First, If we entertain feelings of hatred or dislike 
 towards our Parents. It is a sin to hate any one ; 
 how much more, then, to hate our Parents? 
 
 Secondly, If we sliow this dislike by curses, or any 
 other injurious language; whiith increases the guilt. 
 Against such as treat their Patents in this manner, 
 God pronounces the severest judoments : " He that 
 cuiseth his Father and M<jtlier, his lamp sli£^ll be put 
 out in the midst of darkness ;" i. e., he shall die in his 
 sins;"* 
 
 Thirdly, If we strike them ; which mikes the 
 matter still worse. He is a most unnatural child, 
 
 » Prov. XX, 20. \ 
 
JFOURTH COMMANDMENT — I. 
 
 197 
 
 honor 
 
 re com- 
 ►re, then, 
 u as our 
 jing, — as 
 )roserved 
 3111 whom 
 e charac- 
 Mvd; and 
 iftev God. 
 -witb real 
 learts. If 
 itself out- 
 our whole 
 ) pray for 
 •casions, to 
 rporal and 
 
 islv sinful. 
 
 k or dislike 
 |e any one ; 
 
 I'ses, or any 
 the' guilt. 
 
 his manner, 
 «t He that 
 
 ^hall be p"t 
 
 In die in his 
 
 miikes the 
 tural child, 
 
 who lifts up his hand against them who gave him 
 birth ; 
 
 Fourthly^ If we refuse or neglect to relieve them in 
 their necessities, it is a proof that there is a want, not 
 only of love, but also of gratitude. 
 
 2. We must honor and respect our Parents. — ^^\''c 
 should have, and should cherish, a heartfelt esteem 
 for them ; and we must not allow their condition in 
 life to interfere with this duty : for, whatever may be 
 their poverty or infirmities, they are still our Parents; 
 and, therefore, demand our honor and respect. And, 
 AS our love should show itself in our outward conduct, 
 so likewise should the respect which we owe them : 
 for we should honor them in our words, and in our 
 behaviour towards them ; and we should take every 
 opportunity of showing our respect. 
 
 We sin against this duty of honoring our Parents, 
 
 Firsts If we reproach, or mock them, or give them 
 any kind of ill language ; 
 
 Secondly^ If we speak to them in a hasty, harsh, 
 or passionate manner; or if we give them short and 
 sharp answers, or contradict them in an abrupt man- 
 ner; vexing and irritating them by such undutiful 
 behavior, especially in the presence of others ; 
 
 Thirdly^ If we make known their weaknesses and 
 defects, instead of concealing them; or if, in any- 
 way, we expose them to contempt or ridicule ; 
 
 Fourthly^ If we refuse to consult them in affairs of 
 great importance. 
 
 3. We must obey our Parents. — This is a duty that 
 God strictly commands ; and the observance of it is 
 very pleasing to him: "Children, obey your parents 
 in all things, for this is well pleasing to the Lord." ' 
 
 I Coloss. iii. 20. 
 
 170 
 
198 
 
 JFOURTH COMMANDMENT II. 
 
 In order to comply with this duty of obedience to 
 Parents, 
 
 Firsts We must do what tliey command ; and 
 avoid what they forbid ; 
 
 Secondly, We must do this readily and in a pleas- 
 ant manner — without seeking, needless excuses or 
 delays, — without murmuring, or disputing the point, 
 — without showing opposition or stubbornness: for 
 all such resistance is opposed to that dutiful obe- 
 dience, which Children owe to their Parents ; 
 
 Thirdly^ We must' also receive correction from 
 them patiently^ and with filial submission ; aciknowl- 
 edging our fault, asking pardon, and promising 
 amendment; 
 
 Fourthly, When Children are sent to school, they 
 should consider their Teachers as holding the place 
 of Parents in their legard ; and, consequently, they 
 should treat their Teachers with respect; obeying 
 them, as they would their Parents; — they should 
 strive to learn ; — and avoid giving unnecessary trou- 
 ble ; — they should receive correction at school, with 
 the same submission as they should receive it from 
 their Parents. 
 
 If Children would duly comply with all these du- 
 ties towards Parents, as the Fourth Commandment 
 requires ; what a happiness it would be for both ! how 
 pleasing it would be to God ! and how meritorious in 
 his sight ! _____ 
 
 Instruction XXXIV. ' 
 
 FOURTH COMMANDMENT CONTINUED. 
 
 Duties of Parents towards their Children. 
 
 WTiat is the Fourth Commandment? — " Honor thy father and 
 thy mother." 
 
FOTTRTH COMMANDMENT II. 
 
 199 
 
 ience to 
 
 id ; and 
 
 a pieus- 
 :cuses' or 
 \ni point, 
 ness: for 
 tit'vil obe- 
 
 , • 
 
 "I 
 
 Aon from 
 
 acknowl- ■ 
 
 promising 
 
 hool, they 
 the place 
 antly, they 
 t; obeying 
 ley should 
 ssary trou- 
 :hool, with 
 ve it from 
 
 these du- 
 Imandment 
 
 both I how 
 Iritorious in 
 
 Iren. 
 ky father and 
 
 What are ur. anmanded by the Fourth Commandment ? — By 
 the Fourth Commandment we are. commanded to love, 
 honor, and obey our Parents in all that is not sin. 
 
 And ivhat is the duty of Parents and other superms ? — To take 
 proper care of all under their charge, and to bring their 
 children u[) in the fear of God. 
 
 The Fourth Commandment not only reqiiiies chil- 
 dren to be dutiful to their Parents (as was explained 
 in the last Instruction), but it also requires Parents 
 to discharge the duties which they owe towards their 
 children. 
 
 Of these duties, some regard the body and the 
 temporal welfare of their children. About these, 
 Parents are generally, too solicitous : so that it is 
 unnecessary to enforce them. But there are others 
 which reo'ard their children's soul and their eternal 
 welfare. These are of the strictest obligation, and of 
 the utmost consequence : the happiness of Parents 
 and of their children, both here and hereafter, defend 
 very much upon them ; and therefore. Parents should 
 be careful both to learn what those duties are, and 
 also to discharge them fiiithfully. 
 
 I. The first thing which Parents should attend to, 
 is, to regulate aright their love for their children : 
 very much depends upon this. Their natural lovd 
 for their children too often degenerates into a pas- 
 sionate fondness, which is ruinous both to Parent 
 and child. 
 
 How may Parents know whether they are too fond 
 of their children? They may know it by these 
 sifl^ns: — 
 
 1. If they are blind to their children's faults, and 
 displeased when told of them: this is a pretty suie 
 sign that they are too fond of their children ; — 
 
 2. If they cannot bear to hear them cry : and so 
 

 200 
 
 FOURTH COMMANDMENT — U, 
 
 cannot use proper correction, nor refuse what they 
 ask, lest they should cry ; — 
 
 3. If, in consequence of thus neglecting correction, 
 they have allowed them to become headstrong; so 
 that, instead of having proper authority over their 
 children, the children have authority over them : not 
 
 [bearing to be denied any thing which they want, 
 they must have their own will ; and they manage to 
 have it, hy forcing their fond Parents to yield ; — 
 
 4. If they allow their children to be guilty of great 
 rudeness in their presence; and overlook in their 
 own, what they condemn in other children. 
 
 These are signs that Parents are too fond of their 
 children. 
 
 The consequences of this over-fondness are most 
 ruinous. Foi-, 1st, It makes children obstinate and 
 stubborn — they soon get to such a state, that they 
 must and will have their own way; — 2(//y, It ren- 
 ders it difficult to send them to school ; and, when 
 they are there, they will not receive correction ; for, 
 when correction is attempted, they become obstinate, 
 refuse to learn, and when asked a question, will not 
 speak ; — 3dli/, But the most lamentable consequence 
 of all is, that their vices and passions become un- 
 governable; so that they grow up in habits of sin. 
 
 Therefore, Parents must regulate their natural 
 love of their children. But how are they to do it : 
 by what rule? They are to regulate it by a super- 
 natural love — by the love o^ charity — by thcit love 
 which Religion teaches. — Now, 
 
 Religion teaches Parents to love their children's 
 souls more than their bodies — to be more solicitous 
 for their eternal than for their temporal welfare. 
 Consequently, knowing that their children are com- 
 
FOURTH COMMANDMENT — II. 
 
 201 
 
 lat they 
 
 rrection, 
 ■oug; so 
 rer their 
 ein : not 
 ey want, 
 lanage to 
 
 y of great 
 : in their 
 
 i of their 
 
 are most 
 tin ate and 
 that they 
 lij, It ren- 
 and, when 
 iCtion; for, 
 obstinate, 
 
 ,11, will not 
 lonsequence 
 ,e(;ome un- 
 ,s ot" sin. 
 [eir natural 
 sy to do it : 
 ,y a super- 
 " that love 
 
 children's 
 l-e solic'itous 
 \al welfare. 
 m are com- 
 
 manded, under pain of sin, to obey; they will, if actu- 
 ated by a true Christian love for them, make them 
 obey: it is the duty of Parents to do so, and a very 
 imi)ortant duty. 
 
 In order to act in accordance with that love which 
 religion teaches, what rule should Parents follow, in 
 the treatment of their children ? 
 
 1. They must have every order obeyed, cry or not 
 cry ; and in this they must be firm and persevering. 
 Thus they will teach their children proper obedience. 
 
 2. When they see a child impatient to have any 
 particular thing, they should mortify that impatience. 
 Thus thev will teach their children to be submissive 
 instead of self-willed. 
 
 3. When thoy give a child any thing, they should 
 require to be thanked for it, as for a favor. Thus 
 they will teach their children filial love and gratitude. 
 
 4. When any one of their children does what is 
 evil, Parents should never laugh at it, but always 
 show displeasure. Thus they will teach them a gen- 
 eral horror of sin, and a love of virtue. 
 
 5. They must corject their children, whenever 
 circumstances require it. But, in doing this, they' 
 should try the easiest and mildest means fiist ; for 
 instance, they should show their displeasure, — ad- 
 vise, — ^threaten, — and, if all this be not sufficient, 
 then they should inflict some kind of chastisement. 
 But they should first take the child aside, and'show 
 the evil that has been dojie, and why the punishment 
 is intlicted. When children do evil. Parents should 
 never allow it to pass, without some kind of correc- 
 tion : "Bow down his neck, while he is vouno-; and 
 beat iiis sides while he is a child : lest he grow stub- 
 born, and regard thee not; and so be a sorrow of 
 
202 
 
 FOURTH COMMANDMENT — H. 
 
 heart to thee." ' Correction ought never to be given 
 in a passion, nor harshly, which breaks a child's spirit. 
 When one Parent is correcting a child, the other 
 should never interfere, by excusing the child or bla- 
 ming the correction. 
 
 II. Besides the duties already explaine'd, there are 
 also others which are of a most important character, 
 and of serious obligation, and for the neglecting of 
 which Parents will have much to answer for. And 
 they are these : To instruct their children, — to give 
 them good example, — to watch over them, — to pray 
 for them. 
 
 1. Parents must instruct their children: "Hast 
 thou children ? Instruct them, and bow down tteir 
 neck from their childhood."* They should teach 
 them their Prayers, — and Catechism, — how to hear 
 Mass, — and how to prepare for Confession and Com- 
 munion, — to love God, — and, for his sake, to love 
 virtue and hate sin. The mother of St. Louis the 
 Ninth used to say to him : " Though I love you most 
 tenderly, yet, my son, I would rather see you dead 
 before me, than guilty of a mortal sin !" Parents 
 are obliged to prepare their children for the instruc- 
 tions of their Pastor; and to nend them to him at the 
 appointed times. 
 
 2. Parents must set their children good example : 
 The best instructions are but of little use, if they 
 who give them set bad example. Children have a 
 natural tendency to follow example, especially that of 
 their Parents. (Mrarnj^le : the descendants of Cain 
 were wicked like himself; while those of Seth were 
 good.) The experience of all past ages shows the 
 importance and necessity of good example in Parents. 
 
 1 Ecoli. XXX. 12. 
 
 a Eccli. vii. 25. 
 
FOURTH COMMANDMENT — III. 
 
 203 
 
 be given 
 
 ild's spirit. 
 
 the other 
 
 ild or bla- 
 
 l, there are 
 : character, 
 jglecting of 
 r for. And 
 jn,— to give 
 n,— to pray 
 
 ren: "Hast 
 r down tVeir 
 hould teach 
 how to hear 
 )n and Coni- 
 lake, to love 
 St. Louis the 
 )ve you most 
 ,ee you dead 
 1" Parents 
 the instruc- 
 o him at the 
 
 )D examplk: 
 use, if they 
 Idren have a 
 [ciaUy tiiat of 
 lants of Cain 
 lof Seth were 
 js shows the 
 lie in Parents. 
 
 I vii. 25. 
 
 1 
 
 3. Parents must watch over their children, as the 
 shepherd does over a young flock: — they must see 
 that they perform their Christian duties ; — they must 
 keep them i.'om evil, — from bad company, — and from 
 all other occasions of sin ; — they must not allow them 
 to run out at nights where they please, but keep 
 them in. 
 
 4. Parents jimst pray for their children, in 
 order to draw down upon them the divine blessing : 
 for " unless the Lord build the house, they labor in 
 vain that build it ; unless the Lord keep the city, 
 he watcheth in vain that keepeth it.'" As Job of- 
 fered sacrifices daily for his children,' so should all 
 Parents let them share in their daily prayers ; Mud 
 wheneverthey assist at Mass, they should then espe- 
 cially commend them to God, imploring for them his 
 grace and protection. 
 
 If parents would but faithfully discharge all these 
 duties towards their children, the world would soon 
 become very different from what it is at present. 
 Instead of being overrun with vice, as it is, it would 
 soon become a world of saints ! 
 
 Instruction XXXY. 
 
 FOURTH COMMANDMENT CONCLUDKD. 
 
 The Duties of Servants arid Masters towards each 
 other ; — of Subjects toioards the Civil Power ; — and 
 of the People towards their Pastors. 
 
 What is the Fourth Gommandmmt ? — " Honor thy Father and 
 thy Mother." 
 
 What are we commanded by the Fourth Commandment 9 — By the 
 
 » P». oxxvi. 1. 
 
 « Job. 1. b. 
 
204 
 
 FOURTH COMMANDMENT — ^IH. 
 
 Fourth Commandment we are commanded to love, honor, 
 and obey our Parents in all that is not Bin. 
 
 Are we commanded to obey only our Father and Mother ? — We 
 are commanded to obey not only our Father and Mother, 
 but also our Bishops, Pastors, Magistrates, and Masters. 
 
 What is forbidden by the Fourth Comma7idment?—'l'he Fourth 
 Commandment fo: bids all contempt, stubbornness, and diso- 
 bedience to our lawful superiors. 
 
 And what is the duty of Parents and other Superiors 9 — I'o take 
 proper care of all under their charge, and to bring their 
 children up in the fear of God. 
 
 Is it the duty of the Faithful to contribute, according to each 
 one's ability, towards' the support of their Pastors? — Yes; for it 
 is just, and agreeable to the spirit of the Old and New 
 Testaments, and to the practice of the Christian Church, 
 that the Faithful should contribute to the temporal support 
 of those from whose ministry they receive spiritual blesa- 
 ings. — /Slefi 1 Cor. ix. ' 
 
 The Fourtli Commandment obliges children to be 
 dutiful to their Parents ; and it requires Parents to 
 tlake proper care of their children, by a due discharge 
 of those important duties which they owe towards 
 them : so far this commandment has been explained. 
 
 I will now proceed to explain the duties of Ser- 
 vants and Masters towards each other ; — of Subjects 
 towards fhe civil Power; — and of the Faithful to- 
 wards their Pastors. 
 
 I. What, then, are the Duties of Servants to- 
 wards their Masters ? 
 
 1. They must be just and faithful to them : — The 
 Master intrusts his goods and works to the cr\re of 
 his Servants ; now, they ai"e unfaithful to this trust, 
 and become guilty before God, \st, — If they wrong 
 their Master in his goods, by taking them for their 
 own use, or by giving them to others, or by carelessly 
 injuring, wasting, or destroying thera ; — 2c?Z//, If they 
 Buffer others to do so, without taking such means as 
 
FOURTH COMMANDMENT — IH. 
 
 205 
 
 e, honor, 
 
 her ?— We 
 1 Mother, 
 istevs. 
 le Fourth 
 and diso- 
 
 L—l'o take 
 >ruig their 
 
 ing to each 
 res; for it 
 and New 
 n Church, 
 nil support 
 itual blesa- 
 
 dren to be 
 Parents to 
 I discharge 
 re towards 
 explained, 
 of Ser- 
 Subjects 
 aitbfiil to- 
 
 IV A NTS to- 
 
 em :— The 
 he c;\re of 
 this trust, 
 hey wrong 
 
 for their 
 
 I' carelessly 
 
 fZ//, If tbey 
 
 means as 
 
 ^s 
 
 are in their power to prevent them. For, the duty 
 of fidelity obliges them to protect their Ms^ster from 
 these injustices, when they can ; either by telling 
 him, or by admonishing the delinquent, or in sucli 
 other way as prudence shall suggest. — Sdlt/, If they 
 neglect their work; or do it in a bad and insufficient 
 manner; or if they idle away the time for which they 
 are paid ; or if they encourage others to do these 
 things. 
 
 2. They must be obedient to their Masters : — 
 " Servants, be obedient to them that are your Masters, 
 . . . .not serving to the eye, as it were pleasing men ; 
 but doing the will of God from the heart;"' and 
 "not gainsaymg.-'^ 
 
 3. They must show respect to their Masters: — 
 " Whosoever are Servants under the yoke, let them 
 count their Masters worthy of all honor ; lest the 
 name of the Lord, and his doctrine, be blasphemed."' 
 They should show this respect in their conduct, with 
 reference to their Master, whether he be present or 
 absent. They should not expose his faults, as many 
 do ; nor betray family secrets, as they so often do, 
 when they get into a new situation. 
 
 As regards fellow-servants, besides these duties 
 which they owe towards their Masters, there are 
 certain mutual duties which' thev owe towards each 
 other. For, they should strive to live together in 
 peace and good-will ; and therefore they should never 
 say or do any thing that would breed discord or mis- 
 understanding between each other, or between them 
 and their Master : "The tale-bearer shall defile his 
 own soul, and shall be hated by all.'"" "Refrain 
 
 » Eph. vl. 5, 6. 
 « Tit. li. 9. 
 
 18 
 
 « 1 Tim. vi. 1. 
 « Eccli. xxi. 81. 
 
206 
 
 FOURTH COMMANDMENT — HI. 
 
 from strife, and thou shalt diminish thy sins."' It 
 would contribute much to this peace and good-will, 
 if fellow-servants would be always ready to assist one 
 another in what they have to do : for how frequently 
 does the want of this cause quarrels and disputes 
 among them? **Bear ye one another^ burdens; 
 and so vou shall fulfil the law of Christ."' 
 
 II. What are the Dutibs of Masters towards their 
 Servants ? 
 
 1. Masters should consider that their authority 
 come8 from God : — " For there is no power but from 
 God."' They should take care, therefore, how they 
 use their authority ; because they will have to render 
 a strict account of it, immediately after death. \ 
 
 2. They should consider, that, like their Servants, 
 thei/ are also servants of Ood: — "Both you and they 
 have a Master in heaven; and there is no respect of 
 persons with Him."^ Hence, considering themselves 
 as fellow-servants of God, they should act towards 
 their Servants with humility and brotherly love : 
 "The princes of the Gentiles lord it over tbem ;. . . . 
 it shall not be so among you."* 
 
 3. They should act towards them with mildness 
 and fellow feeling : — "Be not as a lion in thy house, 
 terrifying them of thy household, and oppressing them 
 that are under thee."* How generally is this divine 
 admonition disregarded ! 
 
 4. They shou) ' treat their servants with justice: — 
 " Masters, do to } 3ur Servants that which is just and 
 equal, knowing that you also have a Master in 
 heaven."' 
 
 » EccM. xXYili. 10. 
 » Clal. Ti. 2. 
 »Koin.xMI. 1. . 
 
 * Eph. vl. 9. 
 
 " Matt zx. 25, 26. 
 
 • EccH. iy. 86. 
 f Col. iv. 1. 
 
FOURTH COMMANDMENT — HI. 
 
 207 
 
 i9."' It • 
 
 ssist one 
 
 equently 
 
 disputes 
 
 burdens; 
 
 irds their 
 
 authority 
 
 but from 
 
 how they 
 
 to render 
 
 -h. \ ' 
 
 [' Servants, 
 
 L and they 
 respect of 
 themselves 
 t towards 
 erly love: 
 ibcm;. . •• 
 
 mildness 
 thy house, 
 easing them 
 I this divine 
 
 pistice : — 
 
 is just and 
 
 Master in 
 
 (cell. iv. 88. 
 iJol. Iv. 1. 
 
 A . 
 
 6. They should behave towards them with gi atitude : 
 •^" If thou hast a faithful Servant, lot him be to theo 
 as thy own soul ; treat him as a brother." * 
 
 6. They should allow them time^ on Sundays and 
 Holydays, for the Service of God, for assisting at 
 Mass, for receiving the Sacraments, for getting in- 
 structed, &c. Masters should bear in mind, that God 
 has a prior right to man's service, on the days dedi- 
 cated to him; and consequently that to deprive their 
 Servants of time for the divine service on those days, 
 is to deprive God of his right. 
 
 1, They should look to the conduct of their Servants; 
 taking care not to expose them to occasions of sin ; 
 and endeavoring to make thern do their duty ; and 
 for this purpose, they should set them good examples : 
 " If any man have not care of his own, and especially 
 those of his house, he hath denied the faith, and is 
 become worse than an infidel."' 
 
 III. What are the Duties of Subjects towards 
 the Laws, and national Rulers ? They are Respect and 
 Obedience. We must show respect and submission to- 
 wards those whom the country has placed in authority 
 over us ; and we must respect and obey the laws of 
 the land, unless we are commanded what is sinful : 
 " Let every soul be subject to the higher powers : for 
 there is no power but from God ; and those that are, 
 are ordained by God. Therefore, he that resisteth 
 the power, resisteth the ordinance of God. And they 
 that resist, purchase to themselves damnation."^ 
 
 IV. What are the Duties of the Faithful to- 
 wards their Pastors ? ' 
 
 1. To honor and respect their Pastors as " the 
 Ministers of Christ, and the Dispensers of the mys- 
 
 1 Eccli xxxlil. 81, 9 1 Tim. v. S. > Rom. xiii. 1, 2. 
 
I 
 
 208 
 
 FOURTH COMMANDMENT — in. 
 
 teries of God :" '—** With all thy soul fear God, and 
 reverence his priests." ' " Ho that di^sf i«cth you, 
 despiseth me."* 
 
 2. To obey them in spiritual matters : — " He that 
 heareth you, heareth me."* "Obey your Prelates, 
 and be subject to them. For they watch as being to 
 render an account of your souls : that they may do 
 this with joy and not with grief."* 
 
 . 3. To contribute to their temporal support :• — " For 
 (as the Catechism teaches), it is just and agreeable 
 to the spirit of the Old and New Testaments, and to 
 the practice of the Christian Church, that the Fait ifiil 
 should contribute to the temporal support of ihoHe 
 from whose ministry they receive spiritual blessings.^' 
 
 First, That it is just, is evident, when we consider 
 what a Pastor is. He is one chosen by divine Provi- 
 dence to attend to the immediate service of God, and 
 to the care of souls committed to him ; — his duties 
 are ma nj/ and weir/ h t j/, nnd of (/reai rkspossuhliiy \ 
 — he has to offer piavds for them dfiily, — and Sacri- 
 fice frequently, — to administer the SMcrnments to his 
 people, — and to instruct them diligiMitiy, — to console 
 tiie afflicted, — to attend the sick (frequently at the 
 hazard of his lite), — to be ready at m11 times, night or 
 day, to answer the calls of his flock ; and, tliat he 
 may have no earthly cares to draw him off from these 
 duties, he is forbidden to marry, or to engage in 
 worldly business. 
 
 Now when a person thus dedicate hinsolf to the 
 special vservice of the people, how ifi h". '''» live? '9 
 whom must he look for support? 1 i iot just that 
 the Faiiliful should contribute to the temporal sup- 
 
 » 1 Cor. iv. 1. 
 ^ 7->',ell. vii. 87, 
 
 ' Luke X. 16. 
 4 Luke X. 16. 
 
 » Heb. xiil. 17. 
 
FOURTH COMMANDMENT — UI. 
 
 209 
 
 }od, and 
 ith you, 
 
 He that 
 Prelates, 
 
 beirjg to 
 r may do 
 
 t ;— " For 
 agreeable 
 ita, arid to 
 e Fait if"l 
 ; of U»o»e 
 )lessings.V • 
 re consider 
 nne Provi- 
 f God, and 
 •his duties 
 nsibility; 
 •and Sficvi- 
 ents to his 
 •to console 
 itly at the 
 !S, night or 
 d, that he 
 tVom these 
 engage in 
 
 Isolf to the 
 . live ? ''' 
 ■• just that 
 
 tiipoval sup- 
 
 iHeb. xlU. 17. 
 
 port of those from whose ministry tlu^y reooive spir- 
 itual blessings," and who dndicjUfc ihoir whok» lives to 
 their spiritual good ? "Lot him that is instructed iu 
 the Word communicate to hi.o that hi^tnictt'th him, 
 in all good things."' For ('!nistsays on ibis subject : 
 " The laborer is worthy of his hire."* 
 
 Secondlijy That it is " agreeable to th »pirH ot^ the 
 OLD Testamenty^ is evident from the fact of God ' iving 
 C' <>sen the tribe of Levi for the work of the !»i..ustry, 
 u id expressly commanded the other tribes to niain- 
 tain them. And on this account, ijti the division of 
 the promised land, no share was given to the trihc of 
 Levi. 
 
 Thirdly y That it is ** agreeable to the spirit of the 
 NEW Testmnent'^ also, as well as of the Old, is vident 
 from the 9th Chapter of the Ist Epistle of St Paul 
 to the Corinthians, wherein that Apostle strongi . en- 
 forces this duty on the Faithful. 
 
 As a great part of that Chapter is on this subject, 
 I will quote it to you : 
 
 1 Corinthians, chaptbr ix. 
 
 1. Am not I an Apostle ? Are not you my work in the 
 Lord ? . . . 
 4. Have not we power to eat and drink ? . . . 
 
 7. Who serveth as a soldier at any time, at his own 
 charges ? Who planteth a vineyard, and eateth not of the 
 fruit thereof? Who feedeth the flock, a»d eateth not of the 
 milk of the flock? 
 
 8. Speak I these things according to man ? Or doth not 
 the law alsw say these things ! 
 
 9. For it is written in the law of Moses: Thou shall not 
 muzzle the moxith of the ox that treadeth out the corn. Doth God 
 take care for oxen ? 
 
 10. Or doth he say this indeed for our sakes ? For these 
 things are written for our sakes ; that he that plougheth, 
 
 » Gftl. vi. «^ > Luke X. T. 
 
 180 
 

 
 ::^-^' 
 
 210 
 
 FIFfH COMMANDMENT. 
 
 Bhould plough in hope ; and he that thresheth, in hope to 
 receive fruit. 
 
 11. If we liave sown unto you spiritual things, is it a 
 great matter if we i*eap your carnal things '! 
 
 12. If otliers be partakers of this power over you, why 
 not we rather ? Nevertheless we have not used tiiis power : 
 hut we bear all things, lest we should give any hinderance 
 to the Gospel of Christ. 
 
 18. Know you not, that they who work in the holy place, 
 eat the * lings that are of the holy place ; and they that 
 serve thu altar, partake with the altar '! 
 
 14. So. also, the Lord ordained, that they that preach the 
 Gospel, should live by the Gospel. 
 
 15. But I have used none of these things. Neither have 
 I written these things, that they should be so done unto nie ; 
 for it is good for me to die, rather than that any man should 
 make my glory void. 
 
 16. For if I preach the Gospel, it is no glory to me ; for a 
 necessity lieth upon me : for woe is unto me if I preach 
 not the Gospel. 
 
 This is a very unpleasant subject for a Pa'itor to 
 give instructions upon to his own flock. But his 
 office, as a Pastor, requires him to teach them all their 
 Christian duties, so as not to leave them ignorant of 
 any of them, through his own fault. Whetiier they 
 practise them or not, after having been taught them, 
 is a matter for self-examination which rests between 
 their consciences and God, 
 
 Instruction XXXYI. 
 
 FIFTH COMMANDMENT. 
 
 Murder; — Quarrelling ; — Anger ^ Revenge^ Ewcy^ and 
 Hatred ; — giving Scandal^ and bad Example. 
 
 What is the Fijtli Cummandment?—^' Thou shalt not kill." 
 What is forbidden by the Fifth Commandment ? — The Fifth Com- 
 mandinent forbids all wilful murder, hatred, and revenge. 
 
 t 
 
FIFfH COMMANDMENT. 
 
 211 
 
 hope to 
 
 , is it a 
 
 ou, why 
 J power : 
 aderance 
 
 )ly place, 
 they that 
 
 reach the 
 
 thev have 
 unto me ; 
 lan should 
 
 , me ; for *. 
 f I preach 
 
 Pa'^tor to 
 But bis 
 
 „ all t\»eir 
 yrnorant of 
 jther they 
 Ight them, 
 Is between 
 
 \Envy^ and 
 \mple- 
 
 lot kill." 
 I Fifth Com- 
 revenge. 
 
 Does it forbid striking ? — Yes ; as also anger, quarrelling, 
 and injurious words. 
 
 Wh(U else .?— Giving scandal, and bad example. 
 
 The Fifth Coininaiulment is : " Thou slialt not kill ;'' 
 and its oeneral dcsif/u is this: to diroct us in what re- 
 gads the preservation and piotectioii of our own and 
 neljilibor's \\{\t aii<l person, both fis to soul and body. 
 
 It forbids all actions that may have any (even 
 renio c) teiidcncv to deHtroij life unjustly ; .Mnd even 
 the atiectioiis of the soul that have such a tendency: 
 *'You have heard that it was said to them of old: 
 Thou shalt not kill ; and whosoever shall kill, shall 
 be in danger of the judgment. But / say to you, 
 that whosoever is angry with his brother, shall be in 
 danot r of the judgment.'" Anger therefore, and 
 murder^ and nil the intermediate degrees between 
 them, are foibidden. 
 
 I. Murder is a most grievous crime! it is one of 
 the four sins that cry to heaven for vengeance: "Cain 
 rose up against his brother Abel, and slew him. 
 And the Lord said to Cain: What hast thou done? 
 The voice of thy h7'other\s blood crieth to me from 
 the eartUr^ The crime of the murderer haunts him 
 day and night — his conscience cannot rest — at all 
 times he seems to hear God saying to him : " What 
 hast thou done ? I will require of thee blood for blood, 
 life for life, and soul for soul."' Some murders 
 are more heinous than others; as, for instance, killing 
 those who are consecrated to God, or who are the 
 near relatives of the murderer. When persons wil- 
 fully cause a miscaniage, they are guilty of a real 
 murder, and one of the worst kind, because it is the 
 
 1 Miitt. V. 21, 22. 
 a Gen. iv. 8, 9, 19. 
 
 s^f^'Exod. xxi. 23. 
 and Ezecli. xxxiii. 6, S. 
 
212 
 
 FIFTH COMMANDMENT. 
 
 murder of their own child, as to its soul as well as its 
 body ! We may hiwt'iilly defend ourselves if unjust- 
 ly attacked ; and we are not obliged to suffer ourselves 
 to be killed in order to spare the life of an unjust 
 aggressor. Suicide, or self-murder, is also forbidden 
 by this Commandment ; for it says simply : *' Thou 
 shalt not M/." God only has the power of life and 
 death. How awful it is, to go before the judgment- 
 seat of God uncalled for, as the suicide does ! 
 
 11. Uncharitable disputes, — contentions, — strifes, — 
 quarrelling, — fighting, and the like, are forbidden by 
 the Fifth Commandment. 
 
 Why are these forbidden? \st, Because they tend 
 towards murder: "Injurious words go before blood.'" 
 *'A hasty contention kindleth a fire; and a hasty 
 quarrel sheddeth blood." ^ 2,dly, Because they are 
 injurious to the person of our neighbor, by afflicting 
 either his mind or his body, ^dly, Because they 
 are opposed to fraternal charity: " The works of the 
 flesh are manifest, which are. . . .enmities, contentions, 
 wraths, quarrels, dissensions;. .. .of which I foretell 
 you, that they who do such things shall not obtain 
 the kingdom of God."' 
 
 III. Anger, — Revenge, — Envy, — and Hatred are 
 also strictly forbidden. 
 
 1. What is Anger? It is a feeling of displeasure 
 on account of some real or supposed injury, with 
 some desire of punishing the offender. This is not 
 always sinful: for, there is just as well as unjust 
 anger. Anger is just when the cause of it is just ; 
 when the feeling is moderate, and suhjecit to reason ; 
 ind when the desire of punishment is proportioned 
 to the offence, and not from a spirit of revenge. Tliis 
 
 1 Eccli. xxii. 80 
 
 9 Eccli. xxvlil. IS. 
 
 » Gal. V. 19, 20, 21. 
 
FIFTH COMMANDMENT. 
 
 'Jii'6 
 
 II as its 
 unjust- 
 Qvselves 
 [ unjust 
 rbiddeti 
 *^ Thou 
 life and 
 ,dgment- 
 
 HrifeSj — 
 idden by 
 
 they tend 
 3 biood.V ' 
 i a hasty 
 they are 
 J afflicting 
 ause they 
 )rks of the 
 ntentioos, 
 1 foretell 
 ot obtain 
 
 latred are 
 
 [displeasure 
 ijury, 'with 
 ^Hiis is not 
 
 as unju^i 
 
 it is just; 
 
 to reason ; 
 
 opovtioned 
 
 is rather a zeal than anger; as in a parent, correcting 
 his child for having done evil: "Be angry and sin 
 not."' Anger is unjust^ when any one of the above- 
 mentioned conditions is wanting. Then it very soon 
 degenerates into revenge. 
 
 2. What is Revenge? It is rendering evil for evil, 
 or desiring to do so. There is a sin against Charity, 
 which, as St. Paul says, " is not provoked to auger ;" 
 but " is patient, and beareth all things, endureth all 
 things."^ Revenge is' quite contrary to the \irtue 
 of Christian patience, and to the precept of returning 
 good for evil.' 
 
 3. What is Envy? It is a repining or uneasiness 
 at another's good, as lessening one's own. This is 
 likewise opposed to Charity, which "is kind and e^ 
 vieth not.'"" St. Paul says: "Rejoice with them that 
 rejoice, and weep with them that weep."* But envy 
 leads a man to do quite the contrary ; and it even 
 renders his disposition conformable to that of the devil, 
 who, through envy, grieves at our happiness, and re- 
 joices at our misery. 
 
 4. What is Hatred? It is a feeling of mind which 
 is the very opposite to love ; and, therefore, it is a 
 direct breach of that great Commandment which re- 
 quires us to love every neighbor as ourselves. Hatred 
 is a state of mind most displeasing to God; and most 
 gloomy and miserable to the sinner. 
 
 IV. Giving sccindcil, or bad example^ is also forbid- 
 den by the Fifth Commandment; being destructive, 
 not indeed of the body, but of the soul of our neigh- 
 bor. Scandal is any word or action, whit^h, being in 
 itself evil, or having the appearance of evil, is the occa- 
 sion of sin to others. There are three kinds of scandal : 
 
 ige. This 1 
 
 1 Ps. iv. 5. 
 
 3 Rom. xii. 19, 20, 21. 
 
 * 1 Cor. xiii 4. 
 
 1 
 
 2 1 Cor. xiil. 4, 5. 
 
 1 Pec. ili. 9. 
 
 6 Koiii. xli. 15. 
 
 . 19. 20, 21. 1 
 
 
 
 
214: 
 
 FIFTH COMMANDMENT. 
 
 1. There is what is called malicious scandal; or, 
 doing what is in itself evil, either with the intention 
 of causing sin, or when the person knows or ouffht to 
 know that it will cause it, or that it is calculated to 
 cause it : as giving bad example to inferiors, — en- 
 ticing others to sin, — ridiculing virtue, — advising or 
 encouraging what is sinful, — -flattering others for do- 
 ing evil, — uttering immodest words, &c. "Woe to 
 tlie world because of scandals. For it must needs, 
 be that scandals come ; but nevertheless, woe to that 
 man by whom the scandal cometh."* "He that 
 shall scandalize one of these little ones that believe in 
 nie, 't were better for him that a millstone should 
 be lirtnged about his neck, and that he should be 
 drowned in the depth of the sea."' The company 
 of scandalizing sinners should be shunned as much 
 as possible ; for " evil communications corrupt good 
 manners."* 
 
 2. There is likewise what is called the scandal of 
 weak brethren; or, doing what has ow/y the appear- 
 ance of evil, from which ignorant or weak persons 
 take occasion of sin : as, for instance, when a person, 
 who is lawfully dispensed with from the law of absti- 
 nence, eats meat on a forbidden day in the presence 
 of others, forseeing, or having reason to believe, that 
 they will take scandal at it. The doing of this and 
 of such like things, which are not evil, but merely 
 have- the appearance of evil, is not a sin, except when 
 we foresee, or have reason to believe, that scandal will 
 be taken at it; and when circumstances are such as 
 to require us to remove the cause of scandal. 
 
 3. There is also a pharisaical scandal, or scandal 
 taken but not given; i. e., when a person, from an 
 
 > Matt. xviiL 6, 7. 
 
 > 1 Cor. XV. 33. 
 
SIXTH COMMAin)MENT. 
 
 215 
 
 idal; or, 
 intention 
 
 ought to 
 julated to 
 iovs, — en- 
 ivising or 
 rs for do- 
 "Woe to 
 lUst needs. 
 06 to that 
 "He that 
 , believe in 
 )ne should 
 
 should^ be 
 B company 
 d as much 
 rrupt good 
 
 scandal of 
 the appear- 
 ;ak persons 
 ;n a person, 
 :iw of absti- 
 e presence 
 .•elieve, that 
 of this and 
 but merely 
 xcept when 
 scandal will 
 lare such as 
 
 al. 
 
 I, or scandal 
 ,on, from an 
 
 bor. XV. 33. 
 
 evil and malicious disposition, takes scandal, without 
 any reason, at our actions, and even at good actions ; 
 putting the worst construction upon them, and attrib- 
 uting: them to some bad intention. This is called 
 Pharisaical scandal, because it is such as the Pharisees 
 took at the v^ords and actions of our Blessed Re- 
 deemer. Evidently, this is no sin, except in the per- 
 sons who take the scandal. We are not to avoid do- 
 ing good, because malicious people choose to take 
 scandal at it. 
 
 But, as to real scandal, a^oid every thing that 
 would really give cause to others for being scandal- 
 ized, and .avoid it with the greatest care ; because 
 scandal is a very grievous crime, being a spiritual 
 •murder : " Woe to that man by whom the scandal 
 Cometh." Strive rather to set good example — to lead 
 others to virtue : " Let your light so shine before men, 
 that they, seeing your good works, may glorify your 
 father who is in heaven." * 
 
 Instruction XXXYII. 
 
 SIXTH AND NINTH COMMANDMENTS. 
 
 Chaatity commanded ; — Impurity forMddcn ; — in what 
 this Vice consists ; — its Remedies. 
 
 What is the Sixth Commandment? — "Thou shalt not com- 
 mit adultery." 
 
 What is forbidden by the Sixth Commandment 9 — The Sixth 
 Commandment forbids all kinds of sins of uncleanness with 
 another's wife or husband. 
 
 What else ?—A\\ other kinds of immodesties, — by kisses, 
 touches, looks, words, or actions. 
 
 And what ought we to think of immodest plays and comedies ? — 
 That they are also forbidden by this Commandment, and it 
 is sinful to be present at them. 
 
 • 1 Matt, V. 16. 
 
216 
 
 SIXTH COMMANDMENT. 
 
 What is the Ninth Commandment 9 — " Thou shalfc not covet 
 thy neighbor's wife." 
 
 What is forbidden by the Ninth Commandment ? — The Ninth 
 Commjindtnent forbids all lustful tiioughts and desires, and 
 all wilful pleasures in the irregular motions of the flesh. 
 
 The Sixth and Ninth Commandments relate, both 
 of them, to the same object; and they liave both tfie 
 like design : for they both relate to sensual pleasures ; 
 and for the purpose of directing us with regard to 
 them. By these two Commandments, impurity is 
 strictly foibidden ; and chastity is commanded. 
 
 I. Chastity is a mo'st amiable virtue : the practice 
 of it makt^s us rather like Angels, than the fallen 
 children of Adam : it renders us most pleasing in 
 the eyes of God. It was for this virtue that tlie 
 Blessed Virgin Mary was chosen to be the mother of 
 God ; and that St. John was beloved by Christ above 
 the rest of the Apostles. Those who have preserved 
 their chastity, are represented in the Apocalypse, as 
 being most honored in heaven, by being chosen to 
 be the immediate attendants of our Blessed Saviour : 
 •' These are they who are not defiled with women, for 
 they are Virgins : these follow the Lamb whitherso- 
 ever he goeth." * 
 
 II. This amiable virtuQ is sullied, and innocence 
 lost, by every defilement of imparity, or of unlawful 
 carnal pleasure. Every impure thought, every un- 
 chaste desire, and every indecent action, are strictly 
 forbidden ; and when they are wilfully and deliber- 
 ately consented to, they are mortal sins, as is evident 
 from the declarations of Scripture, — from the punish- 
 ments of this vice, — and from its effects on the sinner. 
 
 1. From the declaration of Scripture : — Our 
 Blessed Redeemer tells us, that "evil thoughts, 
 
 * Apoc. x\i. 4. • \ 
 
 th( 
 
SIXTH COMMANDMENT. 
 
 217 
 
 )t covet 
 
 e Ninth 
 ires, and 
 aesh. 
 
 ^te, both 
 both the 
 ensures ; 
 eo'avd to 
 purity is 
 
 jd. 
 
 3 practice 
 Aie fallen 
 easing in 
 
 that tie 
 iiiotbev of 
 ivist above 
 
 preserved 
 icalypse, as 
 
 chosen to 
 
 Saviour : 
 Lvomen, for 
 Iwhitherso- 
 
 innocence 
 If unlawful 
 {every "i^- 
 ive strictly 
 id deliber- 
 is evident 
 the punisii- 
 [the sinner, 
 lure :— Our 
 fthouo'hts, 
 
 adulteries, fornications, <fec., are the things that defile 
 a man."' Sins of iuipunty defile both soul and body. 
 Now, St. Paul says: "Know you not that your 
 members are the temple of the Holy Ghost, who is in 
 you ?. . . .Know you not that you are the temple of 
 God ? But if any man violate the temple of God, 
 him shall Ood destroy^ ^ " Fornication, and all un- 
 cleanness, let it not be so much as named among 
 you, asbecometh Saints."' Frequently, in Scripture, 
 the Almighty expresses his hatred of these sins, by 
 calling them ^''detestable things^'' — '•''abominations:^^ 
 " Every soul that shall commit any of these abomina- 
 tions, shall perish from the midst of his people."'* 
 
 2. From the punishments of this vice : — The ter- 
 rible judgments which have been executed upon 
 mankind, on account of the vice of impurity, show 
 that it must be very displeasing to God. For, being 
 infinitely y^s^, God never inflicts upon any sins more 
 punishment than they deserve ; but being infinitely 
 merdfulj he may inflict much less. Now he has 
 executed the most severe vengeance upon this vice. 
 For, 
 
 First, When " all flesh had corrupted its way upon 
 the earth," by yielding to this vice, " God said : I 
 will destroy man, whom I iiave created, from the face 
 of the earth ; from man even to beasts ; for it repent« 
 eth me that I have made them." * And, in accordance 
 with this teriible threat, he covered the earth with a 
 universal deluge, which destroyed the whole human 
 race, except Noe and his family.* 
 
 Secondly, Wiien the inhabitants of Sodom, and of 
 the neighboring cities, gave themselves up to sins of 
 
 > Matt XV. 19. 
 
 » 1 Cor. vi. 19. 19 ; liL IT. 
 
 ' Eph. V. 8. 
 * Levit. xviii. 
 19 
 
 » Gen. vl. 1 to la 
 29. « Gen. vil. 21, 22, 28. 
 
218 
 
 SIXTH COMMANDMENT. 
 
 the flesh, their crimes Vi je so grievous, that the 
 Scripture says thet/ cried to heaven for vengeance.^ 
 And, in his anger, God showered d6wn fire and 
 brimstone from heaven, and destroyed them all, ex- 
 cept Lot and his family.** 
 
 Thirdly^ Onan, for defiling the marriage-bed, was 
 struck dead, " because (says the Scripture), he did a 
 detestable thing."' 
 
 Fourthly^ Four-and-twenty thousand of the Israel- 
 ites Wore, on one occasion, put to death by God's 
 command, for crimes which they had committed 
 against the Sixth Commandment ; i. e., for adultery 
 and fornication.* 
 
 Fifthly^ Sins against this Commandment exckde 
 those who die guilty of them, from the kingdom of 
 heaven, and condemn them to everlasting torments ; 
 *' The works of the flesh are manifest, which are, for- 
 nication, uncleanness, immodesty, luxury ;. ..of which 
 I fortell you, that they who do such things shall not 
 obtain the kingdom of God."' *'But (Almighty God 
 declares) the abominable .., ,&\\?\[ hnve th^ir por- 
 tion in the pool burning with fire and brimstone, 
 which is the second death." " 
 
 3. From the fatal effects ivhich this vice produces on 
 those who are addicted to it : — For, 
 
 Fii'st, Sins of this kind darken and blind the un- 
 derstanding ; — they produce great hardness of heart, 
 and spiritual insensibility ; — and they lead to many 
 other sins. 
 
 Secondly^ When habitual, they render conversion 
 very diflScult ; for they corrupt the heart to such a 
 degree, as seems to deprive the sinner almost of the 
 
 > Gen. xviii. «iO, 21. 
 s Oen. xix. 24, 25. 
 
 •Gen. xxxvili. 10. 
 * Numb. XXV. 1 to 9. 
 
 • Gal. V. 19, 21. 
 ' Apoc. zxi. 8. 
 
SIXTH COMMANDMENT. 
 
 219 
 
 ,l»at the 
 igeance.^ 
 [ire and 
 L all, ex- 
 bed, was 
 be did a 
 
 le Israel- 
 by God's 
 ommitted 
 ■ adultery 
 
 it exclisfde 
 ingdom of 
 torments ; 
 ill are, tbr- 
 . .of which 
 s shall not 
 ghty God 
 ir por- 
 brimstone, 
 
 reduces on 
 
 the lin- 
 is of heart, 
 to many 
 
 conversion 
 to such a 
 ost of the 
 
 bl. V. 19, 21. 
 ipoc. ssi. 8. 
 
 power of resistance. It is of these signs chiefly, that 
 it is said : "If the Ethiopian can change his skin, or 
 the leopard his spots ; you also may do well, when 
 you have learned evil."* And again: "His bones 
 shall be filled with the vices of his youth, and they 
 shall sleep with him in the dust."' By a habit of 
 sensual indulgences, the sinner becomes so hardened, 
 that the most awful threats can make no impression 
 upon him. 
 
 Thirdly, The vice of impurity destroys all happi- 
 ness, and makes life a complete burden ; it disgraces 
 the sinner ; ruins his health ; and ofttimes brings on 
 a most loathsome disease, which reduces the body, 
 even while living, to a state of putrefaction. 
 
 III. In what does the sin of Impurity consist? — 
 As was said just now, all kinds and degrees of this 
 vice are strictly forbidden ; so that every voluntary 
 and deliberate consent to the carnal pleasure of im- 
 purity, whether it be in thought^ word, or action, is a 
 mortal sin. 
 
 Is it a sin to have immodest thoughts in one's mind ? 
 If they are wilful, yes ; otherwise, no. 
 
 Is it a sin to be tempted? No; the sin consists in 
 either wilfully causing the temptation, or entertoining 
 it, or taking pleasure in it, or yielding consent to it. 
 
 Plays, and promiscuous meetings for dancing, are 
 very often causes of temptations, and of sins : they 
 are dangerous, and should therefore be avoided. For 
 "he that loveth danger, shall pe"ish in it."' By 
 these dangers, thousands have lost their innocence. 
 Hence, the Pastors of the Cimrch have always de- 
 claimed against them. St. Jolm Chrysostom says: 
 "Can any one touch boiling pitch, and not be defiled 
 
 1 Jer. xiil 23. 
 
 a Job XX. 11. 
 
 > Eccli. iii. 27. 
 
220 
 
 SIXTH COMMANDMENT. 
 
 •with it?" And the Book of Proverbs also says: 
 "Can a man hide fire in his bosom, and his garments 
 not burn ? or can he walk upon hot coals, and his 
 feet not be burnt ?" * In like manner it mav be asked : 
 Can you wilfully run into temptations of impurity, 
 and not fall a prey to sin ? 
 
 IV. Remedies. — You cannot avoid these sins, with- 
 out taking the necessary pr>xautions^ and using the 
 proper means ; which are these : 
 
 1. Fly with horror all occasions that are calculated 
 to lead to sin : such as mixed dances, dangerous 
 interviews with persons of the other sex, bad com- 
 pany; indeed, all that tends to excite iuproper 
 thoughts, or to inflame the passions, ■, 
 
 2. Keep a strict watch over yourselves ; guarding 
 especially your eyes and your ears: ''Turn away 
 thy face from a woman dressed up, and gaze not 
 upon another's beauty ; for many have perished by 
 another's beauty, and hereby lust is enkindled as a 
 fire." « 
 
 3. Resist toith vigor and resolution^ and immedi- 
 ately, the first attacks : " Keslst the devil, and he 
 will fly from you."'' 
 
 4. Have recourse frequently to fervent prayer^ and 
 join with it the practice of mortification : " And as I 
 knew that I could not otherwise be continent, except 
 God gave it (and this also was a [>oint of wisdom, to 
 know whose gift it was) ; I went to the Lord, and 
 besought him with my whole hearth ^ ''This kind of 
 devil (the unclean spirit) is not cast out but by jirayer 
 and tasting.*'* "I chastise my body, ani bring it 
 into subjection ; lest, perhaps, when I have pi'efiched 
 
 » Prov. vi. 27, 23. 
 a Eccli. ix. S. 
 
 ' JatnfcS iv. 7. 
 * Wis. I. viii. 21. 
 
 » Matt xvli. 20. 
 
SEVENTH COMMANDMENT. 
 
 221 
 
 > says: 
 armenta 
 and his 
 ) asked : 
 inpuvity, 
 
 ns, 
 
 witli- 
 
 .sing the 
 
 alculated 
 augerous 
 ^ad com- 
 iir proper 
 
 guarding 
 iiMi away 
 
 gaze not 
 fi'ished by 
 
 died as a 
 
 IMMEDI- 
 
 n\, and he 
 
 |m?/<3r, and 
 And as I 
 mt, except 
 isdoni, to 
 Lord, and 
 ,s kind of 
 bv prayer 
 |l bring it 
 preached 
 
 evil. 20. 
 
 to others, I myself should become a cast-away ^^^ 
 ** If you live according to the fleshy you shall die ; but 
 if, by the spirit, you mortify the deeds of the flesh, 
 you shall live."' 
 
 6. Practise humility^ and place great confidence in 
 God. 
 
 6, Be devout to the Blessed Virgi.t, Mary 
 
 Instruction XXXYIII. 
 
 SBVKNTH AND TKNTII COMMANDMRNTS. 
 
 Acts of Injustice ; — Restitution to he made ; — OovetouS' 
 
 ness to he avoided. 
 
 , What is the Seventh Commandment 9 — " Thou shalt not steal." 
 
 What is forbidden by the Seventh Commandment ? — The Seventh 
 Commandment forbids all unjust taking away, or keeping 
 what belongs to another. 
 
 What else ? — All manner of cheating in buying and selling ; 
 or in any other way wronging our neighbor. 
 
 Must we restore ill-gotten goods ? — Yes, if we are able ; or else 
 the sin will not be forgiven : we must also pay our debts. 
 
 What is the Tenth Commandment? — "Thou shalt not covet 
 thy neighbor's goods." 
 
 What is forbidden by the Tenth Commandment 9 — The Tenth 
 Commandment forbids all covetous thoughts and unjust de- 
 sires of our neighbor's goods and proflts. 
 
 The Design of these two Commandments is, to 
 direct us in our duties towards our neighbor, with 
 regaid to his property and temporal goods ; requiring 
 us to act honestly towards him, by forbidding all kinds 
 of injustice^ whether it be in stealing from him, — in 
 cheatinsf or defraudins: him, — in deceiving or over- 
 reaching him in business, — in imposing upon him, — 
 in wilfully damaging his possessions, in coveting, <fec. 
 
 1 1 Oor. ix. 27. 
 
 19« 
 
 9 Rom. vlii. 13. 
 
222 
 
 SEVENTH COMMANDMENT. 
 
 I. Tho Seventh Coinmandmcnt forbids all unjust 
 taking away or retaining what belongs to another 
 person, against his will. If this bo done by secret 
 fraud, it is called theft; if by open violence, it is 
 called rubbery. This i» always a sin ; which is greater 
 or les"*, according to the amount of the injury done, 
 and to tlie disposition of him who does it. For it is 
 a greater sin to steal twenty shillings, than to steal 
 one. But if, in stealing the one shilling, a person 
 had the actual disposition and intention of stealing 
 twenty ; then his (juilt is the same as if the twenty 
 had been stolen. Although the trifling amount of an 
 injustice committed, and the absence of all disposition 
 to commit a greater, may render this sin venial; yet 
 injustice is, in its own nature, a mortal sin. Thus, 
 St. Paul says : " You do wrong and defraud ; and 
 that to your brethren. Know you not that the unjust 
 shall not possess the kingdom of God ? Do not err : 
 neither idolaters, nor thieves, nor covetous persons, 
 nor extortioners, shall possess the kingdom of God." ' 
 Again, he says: "This is the will of God,.... that 
 no man overreach, nor circumvent his brother in 
 business : because the Lord is the avenger of all these 
 things."' 
 
 By these transgressions against the Seventh Com- 
 mandment, we violate two very iipportant virtues, 
 viz., Charity and Justice ; and we act in direct op- 
 position to this precept of Christ : " As you would 
 that men should do to you, do you also to them 
 in like manner."* 
 
 Almighty God frequently punishes sins of injustice 
 by executing vengeance even in this life : " Ho that 
 hath gathered riches, and not by right, in the midst 
 
 » 1 Cor. vL 8, V, 10. 
 
 a 1 Thess. Iv. 8, 6. 
 
 > iMke vL 81. 
 
SEVENTH COMMANDMKNT. 
 
 223 
 
 unjust 
 \other 
 secret 
 1, it is 
 greater 
 J done, 
 or it is 
 to steal 
 
 person 
 stealing 
 
 twenty 
 [it of an 
 iposition 
 
 lial; ye^ 
 . Thufi, 
 id; and 
 16 unjust 
 
 not err ; 
 
 persons, 
 
 f God." ' 
 ....that 
 other in 
 all these 
 
 lith Corn- 
 virtues, 
 [irect op- 
 )U would 
 to them 
 
 injustice 
 ^ Ho that 
 the midst 
 
 Luke vl. 81. 
 
 of his (lay-^ lie shall leave them."' Honesty, tliere- 
 fore, is tli(! best policy; for ill-gotten gooils seldom 
 pros/tcr: " Some distribute their own goods and grow 
 richer; some take what is not their own, and are 
 always in want.'" 
 
 There are mam/ ways by which persons become 
 guilty of injustices : 
 
 1. 15y unjustly taking away or keeping what be- 
 longs to atioihei", against the owner's will ; — 
 
 2. Jiy destroying or damaging another's property 
 wilfully and maliciously, or niischievonsly ;— 
 
 3. IJy passing b id money knowingly ; — 
 
 4. By selling things for what they are not, or con- 
 cealing their defects; — 
 
 5. By taking undue advantage of a person's igno- 
 rance, or of his necessities ; — 
 
 0. By servants wasting their master's goods ; or 
 giving meat and drink to others, without his knowl- 
 edge, and against his will ; — 
 
 7. By workmen doing their work insufficiently, or 
 idling away the time for which they are hired ; — 
 
 8. By persons in trust taking bribes to overlook 
 injuries done to their employer; — 
 
 9. By contracting debts, without any prospect of 
 paying them; or by refusing to pay just debts. Debts 
 should be paid when due if required then : for a re- 
 fusal to pay them is an unjust retaining of what be- 
 longs to another ; it causes loss to the creditor, and 
 frequently occasions his failure in business ; — 
 
 10. By defrauding laborers of their wages: 
 "The cry of them hath entered into the ears of 
 the Lord;"' 
 
 11. By oppressing the poor and helpless: "i>e- 
 
 1 Jer. xvll. 11. 
 
 a Prov. xi. 24. 
 
 * James v. 4. 
 
224 
 
 SEVENTU COMMAND^IENT. 
 
 fraud not tlie poor of alms. . . .Bow down thy ear to 
 the poor, and pay what thou om)C«/;"' 
 
 12 By usury ; i. e., by requiring and taking for 
 tlie loan of money, more than is allowed by public 
 authority, without any just grounds. This is an 
 oppression — it is taking advantage of a neighbor's 
 necessity. "Do good and lend, hoping for nothing 
 thereby."' 
 
 II. When these or other injustices have been com- 
 mitted, what is required to be done? Restitution 
 must be made, by giving back what has been taken 
 away, or its value ; or by repairing the damage which 
 has been done. This is of strict obligation, if we are 
 able to do it.; but if we are not able, then we mus^t 
 be in a disposition to do it, when we shall become 
 able, otherwise the sin will not be forgiven. And 
 this obligation of making restitution and compensa- 
 tion, rests not only on the person who has performed 
 the unjust act, but also on every one who has been a 
 real and guilty cause of it. 
 
 III. As a nieans of avoiding injustices, we should 
 banish (according to the Tenth Commandment) all 
 dispositions to covetousness ; and we should rely on 
 divine Providence. 
 
 What is covetousness f It is having too great a 
 desire and concern for money or possessions, so as 
 to set one's heart upon them. There are two 
 kinds of covetous persons: Ist^ Those who love 
 HKmey so much as to take uvjuat means of getting it : 
 *' There is not a more wicked thin"' than to love 
 money ; for such a one setteth even his own soul to 
 sale. . . .Nc»tliing is more wicked than the covetuus 
 man."^ 2t//?/, Those who do not indeed take un- 
 
 VEccll. iv. 1, 8. 
 
 a Luke vJ. 85. 
 
 8 Eccli. X. 9, 10. 
 
f ear to 
 
 dug foi' 
 ^ public 
 
 ,s is an 
 jiglibov's 
 
 nothing 
 
 een com- 
 estitution 
 en taken 
 o-e which 
 if wo are 
 we mu's^t 
 II become 
 ren. And 
 coinpeusa- 
 performed 
 [las been a 
 
 \\SQ sbouhl 
 
 foment) all 
 
 Id rely ou 
 
 )0 gvent a 
 jions, so as 
 are two 
 
 who love 
 lij;;etting it: 
 lin to love 
 Iwn soul to 
 
 e t'ovetwus 
 take un- 
 
 li. X. 9, 10. 
 
 SEVENTH COMMANDMENT. 
 
 225. 
 
 just ways of getting money, but pursue it loo ardently^ 
 and possess it too closely or fondly : *' If riches 
 abound, set not the heart upon thein." ' " Thou 
 fool ! this night do they require thy soul of thee : 
 and whose shall those things be which thou hast pro- 
 vided ?" ' 
 
 How may persons know when they are covetous? 
 They may know it by ueir conduct in acquiring^ poS' 
 sessiny^ or losing. 
 
 1. In, acquiring : — If they let their mind be habit- 
 ually occupied about their interests ; or neglect their 
 spiritual duties, for the sake of earthly gains ; they 
 may then conclude that they are not free from covet- 
 ousness. 
 
 2. In possessing : — If their possessions m^dve them 
 proud and haughty, — if they trust in them, — if they 
 are too sparing to themselves, — or hard-hearted to 
 the poor, — if they cannot pay their debts, without 
 feeling great difficulty in parting with the money ; 
 then also they are to believe that they are covetous. 
 
 3. In losing : — If they are very fretful, uneasy, 
 and allow their peace of niind to be habitually dis- 
 turbed at every loss that happens to them ; they 
 may then likewise conclude that they are covetous. 
 Riches, to a good maUj may be compared to his 
 clothes, which are put off without pain ; but, to a 
 covetous man, they may be compared to his skin, 
 which is not put oti" without great torment. The good 
 man receives losses with resignation : when they be- 
 fall him, he can say with holy Job : " The Lord gave, 
 and the Lord hath taken away ; as it hath pleased 
 the Lord, so is it done ; blessed be the name of the 
 Lord." 3 
 
 1 Ps. 1x1. 11. 
 
 a Luke xii. 20. 
 
 8 Job 1. 21. 
 
w 
 
 Wi^*'i' 
 
 \J] 'I 
 
 226 
 
 EIGHTH COMMANDMENT. 
 
 The good man relies, not on earthly possessions, 
 but on Providence ; according to the injunction of 
 Christ, who says: "Be not solicitous, saying: What 
 shall we eat, or what shall we drink, or wherewith 
 shall we be clothed ? for your Father knoweth that 
 you have need of al! these things. Seek ye therefore 
 first the kingdom of God, and his justice; and all 
 these things shall be added unto you." ^ 
 
 Instruction XXXIX. 
 
 EIGHTH COMMANDM ISN'T. 
 
 Lies ; — Hash judgment^ Calumny^ and Detraction. 
 
 What is the Eighth Commandment 9 — "Thou shalt not bear 
 false witness against thy neighbor." 
 
 What is forbidden by t/ie Eighth Commandment ? — Tlie Eighth 
 Commandment forbids all false testimonies, rash judgments, 
 and lies. 
 
 What else 9 — All backbiting and detraction, or any words 
 or speeches, by which our neighbor's honor or reputation is 
 any ways hurt. 
 
 What is he bound to do who has injured his neighbor by speaking 
 ill of him 9 — He must make him satisfaction and restore his 
 good name as far as he is able. 
 
 The Eighth Commandment is: "Thou shalt not 
 bear false witness against thy neighbor.'"* and its de- 
 sign is, to direct us in what we owe to truth ; and 
 also in the duties which we owe to our neighbor, with 
 regard to his reputation. It forbids lies of every kind ; 
 and all unjust injuring of our neighbor's character, 
 either by rash judgments, or by calumny or detraction. 
 
 I. What is a lik ? It is any word or action 
 whereby (for the purpose of deceiving) we give 
 others to understand what we believe at tlie time to 
 
 1 Matt vi. 81, 32, 33. 
 
 3 Esod. XX. 10. 
 
EIGHTH COMMANjDMENT. 
 
 227 
 
 ssions, 
 Lion of 
 What 
 erewith 
 th that 
 tievetbre 
 iind all 
 
 "action, \ 
 t not bear 
 
 Che EigWb 
 judgments, 
 
 any words 
 eputation is 
 
 hy speaUng 
 restore bis 
 
 shalt not 
 .nd iisde- 
 \ruth; and 
 ^hbov, with 
 jvew kind *, 
 character, 
 detraction, 
 or action 
 ^) we give 
 fciie time to 
 
 be false; or, in the words of St. Augustine, it is 
 "having one thing in the mouth, and another in the 
 mind." 
 
 Are all lies sins? Yes, if deliberately wilful: "A 
 lie is a foul blot in a man." ' But every lie is not a 
 mortal sin; for there are some kinds which are 
 venial : as, lies of mere jesting, or of excuse, &c., when 
 they do no injury to any one. Is it never lawful to 
 tell a lie, even though great advantage may arise 
 from it ? No ; we must not do evil, that there may 
 come good from it.' 
 
 Are not some lies mortal sins? Yes; as is evident 
 from the declarations of Scripture : "The mouth that 
 belieth killeth the soul."^ "Lying lips are as abom- 
 ination to the Lord.'"* "All liars shall have their 
 portion in the pool burning with fire and brimstone." ' 
 
 When are they rportal sins ? 
 
 1. When told to oppose the great truths of Re- 
 ligion ; — 
 
 2. When to praise vice, or condemn virtue : " Woe 
 to you who call good evil and evil good ;"^ 
 
 3. AVhen to protect or forward wickedness ; — 
 
 4. W^hen to injure one's neighbor in any thing of 
 consequence ; — or when a person foresees, or has 
 reason to believe, that his lie will cirase such an 
 injury ;— 
 
 5. When a person foresees, or ought to foresee, that 
 it will be the cause of great scandal to others ; — 
 
 6. When lies, though otherwise venial, are con- 
 firmed by oath ; — 
 
 7. When persons break their -promise in matters 
 of consequence. For promises (made and accepted) 
 
 » EccH. XX. 26. 
 3 Koin. iii. 8. 
 
 » Wi«d, i. 11. 
 4 Prov. xii. 22. 
 
 • Apoc. xxt 8. 
 
 • I». V. 20. 
 
 « 
 
 i 
 
228 
 
 EIGHTH COMMANDMENT. 
 
 :%v;j 
 
 give a full right to the thing promised : they are of 
 strict obligation. The breach of thein is a double 
 sin, being a violation oi justice^ as well as of truth. 
 Equivocations and mental reservations improperly 
 such) are lies, and therefore forbidden by the Eighth 
 Conunandment. 
 
 II. Th's Commandment forbids all unjust injuring 
 of our neighbor's character; whether it be in one's 
 own mind only, by rash judgments; or in the minds 
 of others, by calumny and detraction. 
 
 1. What is RASH JUDGMENT ? It is judging evil 
 without reasonable grounds, as, 
 
 First, When, at first sight, fiom a person's loQks, 
 we form a bad opinion Ci" him ; — ' 
 
 Sccondhj^ Wheu we attribute good or indifferent 
 actions to bad intentions ; — 
 
 Thirdly, When from his past, we judge of the 
 present state of a person ; or, from the present, we 
 judge of his past or future state ; — 
 
 Fourthly, When we condemn any one without 
 hearing him, or without hearing both sides of the case. 
 
 These rash judgments are uncharitable and sinful : 
 " Charity thiiiketh no evil," but " hopeth all 
 things." ' " Judge not that you may not be judged." ^ 
 "Condemn not, and vou shall not be condemned."* 
 They betray, moreover, a coriupted heart; for "out 
 of the abundance of the heart the mouth speaketh."^ 
 "Why seest thou the mote in tiiy brother's eye, but 
 the beam that is in thine own eye, thou considereth 
 not."* "For wherein thou judgest another, thou 
 condemnest thyself: for thou dost the same things 
 which thou judgest."^ 
 
 1 1 Cor. xiii. 5, 7. 
 9 Matt vii. 1. 
 
 8 Luke vl. 87. 
 * Matt xii. 81. 
 
 • Luke vi. 41. 
 « Kom. il. 1. 
 
EIGUTH COMMANDMENT. 
 
 229 
 
 J are of 
 double 
 
 ,f truth. 
 
 properly 
 Eio;hth 
 
 injuring 
 
 in one's 
 
 he Illinois 
 
 iging evil 
 
 >n's loolvs, 
 
 indifferent 
 
 ^ge of the 
 present, we 
 
 ^Q without 
 of the case, 
 and sinful : 
 lopeth al| 
 eiudo-ed.""^ 
 ndemned. 
 for ''out 
 peaketh." 
 r's eye, but 
 consulercth 
 other, tliou 
 ame things 
 
 But suppose there are strong proofs, is it then sin- 
 ful ? No, if there be these two conditions : 1«/, if 
 the proofs be well founded : and, 2dlt/, if the person 
 be heard in his own defence, or if both sides of the 
 case be duly considered. Appearances, however 
 strong, are not to be relied upon, for they often de- 
 ceive us. {Examples : How stiong and suspicious 
 were the appearances against Benjamin, when he was 
 ac(;used of having stolen Joseph's silver cup ; and 
 when, upon search being made, it was found con- 
 cealed in his sack? and yet he was innocent of the 
 crime.^ How strong also were the appearances, and 
 how satisfactory did they seem to be in the eyes of 
 the people, against Susanna, in Babylon, when two 
 judges accused her of adultery, and appeared as eye- 
 witnesses against her ? Upon their testimony she was 
 condemned ; but still she was innocent, as Daniel 
 aftei- wards proved, by examining the two judges sep- 
 aiatelv. and convicting; them, out of their own mouth, 
 of having borne false testimony against her.)' 
 
 2. What is ckhvuiKY or slandek? It is speaking 
 evil of our neighbor, when we know it to be false. 
 What is DETRACTION ? It is speaking ill of our 
 neighbor, when we know it to be true^ but secret o. 
 only known to a few. 
 
 Calumny and Detraction are grievous sins, being 
 against both Charity and Justice. They are fre- 
 quently the cause of anger, — hatreds, — animosities, — 
 quarrels, &c. ; — and they spring from a depraved 
 and malicious heart: "They have whetted their 
 tono-ues like a sword." ^ " His words are smoother 
 than oil ; and the same are darts."'' Again : ''They 
 
 kuTce vl. 41. 
 iBom. il- !• 
 
 * Gen. xliv. 1, &c. 
 » Dan. xiii. 1, &c. 
 
 8 P8. Ixili. 4. 
 * Ps. liv. 20. 
 
 20 
 
230 
 
 EIGHTH COMMANDMENT. 
 
 have sharpened their tongues like a serpent, and the 
 venom of asps is under their lips.'" 
 
 Some persons are so given to .these sins, that, as 
 soon as they have heard any thing against their 
 neighbor, off they go, and, — " Have you heard what 
 such a one has done ? I could not have believed it ! 
 But I fear it is too true ; and if you will promise me 
 not to speak of it again, I will tell you." Then out it 
 comes, and involves both of them in sin. 
 
 When they know no evil of their neighbor, or 
 hear him praised for some good which they cannot 
 deny: "Ah{ well! (they will say), he is not the 
 man the world takes him to be. For my partj; — 
 but T will say nothing; for least said is soortest 
 mended." Or they will shake their head, and put on 
 a significant smile, with, — '* I could say something, if 
 I chose." This is most uncharitable, unjust, and 
 malicious : " They have whetted their tongues like a 
 sword." ^ 
 
 Sometimes they will even pretend esteem; but 
 only to give greater effect to their detraction. Thus 
 they will say : " He is a person I have great esteem 
 for, for he has some good qualities, but I am sorry 
 to find he is given to such and such things." "I 
 always looked upon him as a good man ; but it is a 
 pity he is not more on his guard against such a prac- 
 tice." These huts^ at the end, are like the sting in a 
 serpent's tail — they carry venom with thein : " Their 
 words are smoother than oil, and the same are 
 darts." ^ " The venom of asps is under their lips."* 
 
 May we never speak of our neighbor's faults, or 
 make them known to others ? Sometimes we may 
 
 i Ps. cxxxix. A, 
 3 Pa. Ixiii. 4. 
 
 « Ps. liv. 20. 
 < Ps. cxxxis. 4. 
 
and the 
 
 that, as 
 st their 
 ii'd what 
 ieved it 1 
 )mise me 
 en out it 
 
 rhbov, or 
 3Y cannot 
 not the 
 J part J— 
 [3 soortest 
 ,nd pnt on 
 nothing, if 
 njust, and 
 rues like a 
 
 ,eem; hut 
 on. Thus 
 eat esteem 
 am sorry 
 
 mgs. 
 
 BUT it IS a 
 ich a prac- 
 sting in a 
 ""Their 
 
 m 
 
 same are 
 i\\ nps. 
 s faults, or 
 es we raay 
 
 r.20. 
 xxls. 4. 
 
 EIGHTH COMMANDMENT. 
 
 231 
 
 and even ought ; for, we may speak of them (with 
 the view of getting the evils corrected) to those 
 whose business or duty it is to correct them ; — we 
 may speak of them, also, when it is necessary to 
 
 guard others 
 
 1 gainst 
 
 injury ; — we may likewise 
 
 speak of them, when the evil is quite 'public^ and we 
 speak of it merely as a public event, without taking 
 pleasure in speaking of it as an evil in our neighbor. 
 
 It is, then, a sin to speak with pleasure of the 
 known faults of our neighbor ? Yes ; it is what is 
 called backbiting: it is not doing as we would be 
 done by. 
 
 Carrying tales backwards and forwards, so as to 
 make mischief among neighbors, is uncharitable, and 
 sinful : ''The tale-bearer shall defile his own soul, and 
 shall be hated by all" ' 
 
 Is it also a sin to listen to calumny, detraction, 
 and backbiting? Yes, when we consent to it, or 
 take pleasuie in hearing it ; or when, by our atten- 
 tion, questioning, tfec, we encourage the detractor 
 to go on. 
 
 Instead of listening to detractors, we should sMm 
 
 their company: "My son have nothing to do 
 
 with detractors."^ "Jledge in thy ears with thorns, 
 and hear not a wicked tongue."^ If obliged to hear, 
 then take the part of the person against whom the 
 detraction is directed ; — or reprove the detractor ; — 
 show displeasure; — or turn aside; — or introduce 
 some other subject of conversation, which if done 
 abruptly, will serve as an admonition to the d(!tractor. 
 
 Calumniators and detractors, who, by their evil- 
 speaking, have lessened the reputation of others, or 
 have caused them to suft'er any other loss, are obliged 
 
 
 1 Eccli. xxi. 81. 
 
 a Prov. xxiv. 21. 
 
 3 Eccli. xxviil. 28. 
 
232 NINTH AND TENTH COMMANDMENTS. 
 
 to make sati>fHction, by refracting what tliey have 
 said, it" it were false; and by repairing the whole 
 injury in wliniever way they can. 
 
 Tliis obligation, togetl.er with the injustice and un- 
 charitableness of these sins, should lead you to avoid 
 them with the greatest care; and should i ake you 
 ready (as the wise man exhorts) even to " melt down 
 your gold and silver, in order to make a balance for 
 your words, and a just bridle for your mouth.' 
 
 'U 
 
 Instruction XL. 
 
 NINTH AND TENTH COMMANDMENTS. 
 
 The Government of the Heart; — Evil Thoughts and De- 
 sires ; — Temptatio7i8 arising therefrom; — the Means 
 to he employed against them. 
 
 What is the Ninth Commandmeni ? — "Thoushalt not covet 
 thy neighbor's wife." 
 
 What in forbidden hy the Ninth Commandment ? — The Ninth 
 Comniaudment forbids all lustful tboughts and desires, and 
 all wilful pleasures in the irregular motions of tbe flesh. 
 
 What is the Tenth Commandment ? — " Thou shalt not covet 
 thy neighbor's goods," 
 
 What is forbidden hij the Tenth Coinmandment 9 — The Tenth 
 Commandment forbids all covetous thoughts and unjust 
 desires of our neighbor's goods and protits. 
 
 The Ninth and Tenth Commandments have, in 
 great measure, been explained in the Instiuciions on 
 the Sixth and Seventh. f 
 
 The Sixth and Seventh Commandments forbid all 
 actions contrary to chasritv and justice; the Ninth 
 and Tenth forbid all wilful thouyhts and desires con- 
 
 1 Eccli. xxviii. 29. 
 
 \ 
 
ctions on 
 
 J^INTH AKD TENTH CO^A^I>MEKTS. 233 
 
 trary to those two virtup, Ti. ,• j . 
 
 to teach „s the prope, 4, J^"" f"ff", H'crofce, i, 
 
 desiies; that is to sav tl,! " '''^'""" "'0"fflits and 
 
 f I- Nothing is o?; ':trr"'"^"'''^'''«''«»'-r 
 
 «OVEKN„EXXOF T„. CuT • fZ^K'""', *''"" *''« 
 
 he causs of all the oth r'sit '^""i^^""^ "f it is 
 »i;o.n the heart (when , ornn T '^*>"""'t- For, 
 'pith evil thon^hts m , '^ F",''^ governed) come 
 t^ieftMalse testC'ieTh 1?/ '''^"^'■"'''' f""dZZ 
 of wickedness.. ^"^ oKf*"^.? ' '"f"^ »" '^'"^^ 
 l'««'', the mouth speaketh A ''^T'^''"<=« of the 
 « good treasure, br no-oH, V ft S°od man, out of 
 »" evil man, out of "f •■ . ^°'"' """S^; »"d 
 evil things."' The J "' ^''''^"'•«. b'inst^h forth 
 
 -d 'dispositions o"l"::.,nf'"'" ?1? '^« dets 
 coDdnct he-good or eviV it ' '? "'" «•"• outward 
 ■""St be, that we sk^J, ^^V" ""l^ortant, then it 
 the heart *'"''^ P'^Pe'''/ yom-« and reyulate 
 
 Ai. Evil Tiiouoma 
 is a sin to ,ay or to X tf" ^^^^^^^- Whatever it 
 
 >° thought o^r Jes?e .' Ev?^ ?! '"' k^'^^ '« '»««' o 
 "'■{fon to the Lord."" Ini"V '°"S'"«.«'-e an abo.ni- 
 
 eily consists in *!,» ^;; •.. ' ""* "'«''«« of sin nron 
 ~«»«^<o/Lw„ "wr""'" "'■"'e hea,t-"„'^2" 
 «n to ;«.^ „ftTL \rJi°T''I '''^" '"Ok on a wom- 
 "■ith her in hi. t^ar^^^' tsT^^^ r'^T'''^'^ adultery 
 h''eaks his fast >t,,o» W,/±3 M '^ ^'"^" » P'"-so» 
 he ,s obliged to fas^the oJ^^w' ^•°" "-^^/^^hen 
 the same, as when h^ b e-.hs hl7 ^°' '^ ''■^'■""'y 
 
 ^ Matt. XV, 19 
 Matt. xii. 84, 35, 
 
 20» 
 
 4 £"■"/• ■^^- 26. 
 
 * Matt. V. fiS. 
 
234 NINTH AND TENTH COMMANDMENTS. 
 
 3 <^4i 
 
 tion of tlio heart. Again, tlie R.'imo mist bo sa'ul of 
 ttikiiij^ and spending anotlier man's money, linllerui(/ 
 it to be his; and doing th<; s.une DUtward a(;t, h Hei^inf; 
 the money, by iiiistaive, to be one\s own. In the <»ne 
 case, it is a lornial injustice, and a siti ; in the »)th(r 
 there is a material injustic*, but wo fjitilt of sin at all.) 
 Thus, the jjcrformance of the very same outward 
 action is sinful or not sinful in hini who perfoinis it, 
 according to the intention and dispositions oi his heart. 
 Hence, it may bo said, that if these two Command- 
 ments be duly observed (that is to say, if the heart 
 be properly governed), the whole law will be fulfilled. 
 
 III. Temptations by evil thouglits and evil incli- 
 nations. Is every evil thought a sin? No; it may 
 be only a temptation. For if we give no wilful oc- 
 casion to such thoughts; as, by reading bad books, 
 — looking at improper objects, — ket^^ing bad com- 
 pany, &c. ; and if we do not consent to them, but 
 oppose them; then they are not, properly speaking, 
 our o'lvn; and they will not be imputed to us as sius. 
 Indeed, instead of injuring us, they are then, an advan- 
 tage, because they serve to prove our tid<;lity to God, 
 — to obtain for us greater gi'aces, — to increase our 
 merits, and, consequently, to procu>e for us a greater 
 degree of glory hereafter. 
 
 VVe make the evil thoughts our own^ and render 
 them sinful, — 
 
 1. If we bring them into our mind wilfully^ being 
 aware, in some degree at least, of the evil we are 
 doing; — 
 
 2. If we love the evil, and wilfully allow our 
 thoughts to dwell upon it ; — 
 
 3. If we consent with our will to any evil proposed 
 to us by the thoughts ; — 
 
NINTH AND TENTH COMMANDMENTS. 
 
 235 
 
 4. W \VG desire or intend to commit it; for this is 
 vvliat is tlirei^tly torbidduri by tho Ninth and Tenth 
 CominHndmcnts. 
 
 We c:m never be secure jicjainst tl/cse temptations: 
 evil tliou^hts, bad desires, and the corrnpt incMnations 
 of the heart, are \vh;it wc shall have to fii;')»t ai:;ainst 
 ail the (lavs of our life. For the human heart is eor- 
 ruptvd by the fall of Adam — it is nainrallij bent 
 iij)on evil. This is what makes ''the life of man 
 upon earth a warfare;"* and put', us eontinually in 
 dano-(;r of sin, unless we use proper means for curbing 
 and correcting our natural inclinations. 
 
 IV. The Means proper for curbing and correcting 
 our^ inclinations or passions : 
 
 1. Acquire a Aai// of attention ; i. e., direct your 
 mind habitually to some us'ful subject ; — and never 
 allow it to run vvilfnlly or wildly on anfj subject that 
 presents 'tself Thus you will be enabled to keep 
 a constant vijjilance over the motions of vour heart: 
 " Watch and pray, that you enter not into tempta- 
 tion." ' 
 
 2. Acquire a habit of industry ; i. e., be always 
 employed tor some useful purpose — let the devil never 
 find yon idle. For indulging in sloth, and in the love 
 of ease, is the cause of many temptations. 
 
 3. Avoid the occasions of temptation ; such as read- 
 ing dangerous books, — looking at dangerous objects, 
 — keeping bad company, — intemperance, &c. 
 
 4. Banish the first thought immkdiately and 
 RESOLUTELY, as you would cast otf a spark from 
 your clothes. 
 
 5. Tarn immediately to God ; — think of his being 
 present,, — think on Christ's passion ; — implore the 
 
 » Job vli. 1. 
 
 9 Matt xxvi. 41. 
 
 ; 
 
236 
 
 PRECEPTS OF THE CHURCH. 
 
 divine assistance; — have recourse to the Blessed 
 Virgin Mary. 
 
 6. If the temptation continues to trouble you, treat 
 tt with, contempt ; engaging your mind on your em- 
 ployment, or on any other subject which will most 
 easily take up your attention. 
 
 7. Put (/reat confidence in the divine ffrace and 
 p'otection ; *' My grace is sufficient for thee." ' " God 
 is faithful, who will not sutler you to be tempted 
 abc i^e that which you are able ; but will mnke with 
 temptation issue, that you may be able to bear it."* 
 "Though I should walk in the midst of the shadow 
 of death, I will fear no evil ; for thou, O Lord, art 
 with mo." ' K \ 
 
 '4: 
 
 EXPLANATION OF THE 
 
 Commaitiymeiits of llje CIjurc|[. 
 
 Instruction XLI. 
 
 FIRST AND 8KC0ND COMMANDMENTS OF THE CHURCH. 
 
 The Obligation of Obeying the Churchy — of Obi^erning 
 the Holydaya, — and of Ilearing Mass on all Sundays 
 and Holydays. 
 
 Are we hound to obey the Commandments of tlie Church ? — Yes ; 
 because Christ has said to the Pastoi-s of the Church : " He 
 that heareth you. heareth me; and he that despiseth you, 
 despiscth me." 
 
 How many are tM Commandments of the Church ? — Chiefly 
 Bix. 
 
 What is the First Commandment of the Church ? — To keep cer- 
 tain appointed days holy, with the obligation of resting 
 from servile works. 
 
 1 2 Cor. xil. 9. • 1 Ok. x. i8. » Ps. xxii. 4. 
 
PRECEPTS OF THE CIIDKCII. 
 
 237 
 
 W/tat are thene daija called 9 — 'J'hey are ciillpd holydays of 
 obli.<ii.ti(ui. 
 
 Wliiit in (he Second Commandment of the Church ? — To hoar Mii«8 
 oil all Siiiiilays atid liulydays of ()l)ligation. 
 
 Ijy tliii " Commandments of the Chnrch,^\\ii mean 
 those (jeuct'ul laws and roi^iilatioiis, wliicli tlio Pastors 
 of tho Cliiircli Imvo inado and rendored bindiiii^ on 
 the Faitlifnl, by an authority received from Christ. 
 Tliat such a power is ju^iven to the Pastois of iho 
 Ciiurch, is evident from our Saviour's own words : 
 "To thee I will give the kt-ys of the kingdom of 
 heaven : and whatsoever thoa shalt bind upon earthy 
 it shall be bound also in heaven; and whatsoever 
 thou shalt loose upon earth, it shall be loosed also in 
 heaven.'" And again : '* Whatsoever yoa shall bind 
 upon earthy shall be bound also in heaven ; and what- 
 soever you shall loose upon earth, shall be loosed also 
 in heaven."* "Take heed to youiscdves, and to the 
 whole flock, wherein tlie Holy Ghost hath placed yon 
 Bishops, to RULE the Church of God^ ^ 
 
 1. Are the laws or Commandments of the Church 
 binding in conscience? Yes; they are of strict obli- 
 gation. For, 
 
 1. Christ coHsuders disobedience to the Pastors of 
 his Church, the sarnie ns disobedience to himself : " lie 
 that heareth you, heareth mk; and he that despi<«eth 
 YOU, despiseth me.""* 
 
 2. Ciirist shows that they who disobey, are cfuilty 
 of a g'ievous sin ; for he ranks thetn with lu-alhena 
 and publicans: "If he will not hear th*' (Miurch, let 
 him be to thee as ;.i heathen aiil piiblicaii "* 
 
 3. St. Paul directly commands, and strongly en- 
 
 1 Matt. xvi. 19. 
 a Matt, xviii. 18. 
 
 > Acts XX. 2S. 
 * Luke X. 16. 
 
 8 Matt, xvill. 17. 
 
238 
 
 FIBST PRECEPT OF THE CHURCH. 
 
 forces this obedience and subjection : " Obey your 
 
 prelates and be subject to them.'" And again: 
 
 " Let every soul be subject to the higher powers, for 
 
 there is no power but from God ; and those that are, 
 
 are ordained of God. Therefore, he that resistetli 
 
 the power, resisteth the ordinance of God ; and they 
 
 that resist, purchase to themselves damnation."'^ 
 
 4. Indeed the Church gives her commands by the 
 
 guidance and authority of the Holy Ghost ; " It hath 
 
 seemed good to the Holy Ghost and to us." ^ 
 
 How many are the Commandments of the Church 9 — Chiefly 
 six. 
 
 These six Commandments of the Church are re- 
 garding duties which God himself commands : ^he 
 Church has onlv determined what God left undefined, 
 viz., the thnes and manner of fulfilling them; for she 
 fears, and with reason, that if we were left to ourselves 
 with regard to these duties, the g'.'ca+er part of us 
 would neo-lect them. 
 
 II. What istlie First Commandment of the Church? — To keep 
 certain appointed days holy, witli the obligation of resting 
 from servile work. 
 
 This Conmiandment directs us in the times we are 
 to set apart for the more immediate service of God — 
 it obliges us to devote to him certain festival days, 
 which have been instituted bv the Church for the 
 purpose of commemoratmg and gratefully acknowl- 
 edging God's special benefits. These festival days 
 are, 1st, The Nativity of our Lord, or Christmas-day; 
 — 2d, The Circumcision, or New-year's day ; — 3d, 
 The Epiphany ; — 4th, The Ascension ; — 5th, Corpus 
 Christi ;— 6tli, SS. Peter and Paul ;— 7th, The 
 Assumption of the ^^. V. Mary ; — 8th, All Saints, 
 
 1 Heb. xlii. 17. 
 
 a Horn. xiil. 1, 2. 
 
 8 Acts XV. 2S. 
 
FIRST PEECEPT OF THE CHURCH. 
 
 239 
 
 >bey yonr 
 id again : 
 (owers, for 
 p that are, 
 , resisteth 
 and they 
 >n."^ 
 
 nds by the 
 : "It'hath 
 
 3 
 
 ;/i ?— Chiefly 
 
 [•ch are re- 
 lands: ^he 
 , undefined, 
 ill ; for she 
 to ourselves 
 part of us 
 
 h9—To keep 
 m of resting 
 
 mes we are 
 
 of God— 
 stival days, 
 
 ch for the 
 acknowl- 
 stival days 
 istnias-day ; 
 
 day ; — 3d, 
 5th,' Corpus 
 -7tli, The 
 
 All Saints. 
 
 These are the eiglit Days of Obligation^ which we arc 
 required to devote to God's service. 
 
 In what manner should these days be kept ? The 
 same as Sundays ; i.e., they should be kept holy 
 by resting from all servile works, — by hearing 
 Mass, — by prayer, — by reading good books, — and 
 by other religious duties. To rest from sen'ile works, 
 and to hear Mass^ are of strict obligation, because 
 they are commanded hy an authority received from 
 Christ. 
 
 Would it, then, be a mortal sin to work on days 
 of obligation ? Without either necessity or a dispen- 
 sation, it most certainly would be a mortal sin, the 
 same as on a Sunday ; because the resting on these 
 days is commanded by the very self-same authority as 
 the resting on Sundays ; and also because to disobey 
 or disregard the Commandments of the Church, is the 
 same thing as disregarding the Commandments of 
 God himself: For, " He that despiseth you, despiseth 
 ME ;" and, " If he will not hear the Church, let him 
 be to thee as the heathen and publican." ' The Com- 
 mandments of the Church are from God's authority, 
 just as much as the Ten Commandments given on 
 Mount Sinai. 
 
 But is it not a great disadvantage in business, and 
 loss of time, to devote so many days to religious du- 
 ties ? In answer to this, it may be asked, 
 
 1. Is it not a much greater loss to lose one*s soul 
 by neglecting to serve God ? " What doth it profit a 
 man, if he gain the whole world, and suffer the loss 
 of his own soul ?"^ — '*Thou fool ! this night do they 
 require thy soul of thee ; and whose shall those things 
 be which thou hast provided ?" ^ 
 
 i c 
 
 Acts XY. 2S. 
 
 » Matt, xviil. IT. 
 
 a Matt xvi. 26. 
 
 > Luke xii. 20. 
 
240 
 
 FIK8T PRECEPT OF THE CHUBCH. 
 
 2. How many days are given to idleness, dissipa- 
 tion, and sin, without complaint or regret ? Is it not 
 a pity, and a shame too, to grudge every moment 
 dedicated to God's service ; while whole days can be 
 given to vanity or sin, without murmur ? When per- 
 sons are thus so afraid of giving a little time to God's 
 service, and look upon such time as lost, does it not 
 show a greater concern for this world, than fur the 
 next; and a lamentable indifference for salvation ? 
 and does it not prove, that they have not a sufficient 
 confidence in divine Providence ? For, 
 
 3. Has not God a thousand ways of recompensing 
 you, for the time you give to him, by giving a blessino- 
 to the time which he allows you to employ for youii 
 selves ? and has he not promised to do so ? " Behold 
 the birds of the air : for they neither sow, nor do they 
 reap, nor gather into barns ; and your heavenly Fa- 
 ther feedeth them. . . .How nmch more you^ ye of 
 little faith ? Be not solicitous, therefore, saying : 
 What shall we eat, or what sh{dl we drink, or where- 
 with shall we be clothed ?. . . .For your Father know- 
 eth that you have need of all these things. Seek ye 
 therefore first the kingdom of God, and hiH justice ; 
 
 and ALL THESE THINGS SHALL BE ADDED UNTO YOU.'" 
 
 Depend upon it, you will not be losers by giving 
 these days to God. But, 
 
 4. What blessing can you expect, if you love and 
 prefer your temporal interests before God? If you 
 offend him, by refusing him the service which he re- 
 quires from you, and by rebelling against the Church 
 which he commands you to obey, you then take the 
 means of «lrawing down upon yourselves judgments, 
 instead of blessinirs. 
 
 Matt vi. 26 to 83. 
 
 \ 
 
SECOND PRECEPT OF THE CHURCH. 
 
 241 
 
 issipa- 
 it not 
 ionient 
 ydu be 
 in por- 
 ) God's 
 i it not 
 for the 
 '^ation ? 
 [fficient 
 
 3ensino* 
 _)lesftino" 
 >r vouiv 
 Behold 
 do they 
 inly Fa- 
 O ye of 
 saying : 
 
 where- 
 r know- 
 
 Seek ye 
 justice ; 
 
 YOU." ' 
 
 giving 
 
 ove and 
 If you 
 I he re- 
 Church 
 take the 
 ^o-ments, 
 
 III. What is the Second Commandment of the Church ? — To hear 
 MasB on all Sundays and holydays of obligation. 
 
 This Commandment directs us as to the manner of 
 employing the days set apart for God's service — it 
 obliges us to hear Mass on all such days. 
 
 Why are we commanded, in particular, to hear 
 Mass? Because the SacriiSce of the Mass is the most 
 solemn and e.ssential act of religious worship, and 
 the most perfect homage which man can pay to God ; 
 it is an act of homage the most pleasing to him, and 
 the most effectual in drawing down his blessings. 
 And therefore, to hear (or celebrate) Mass attentively 
 and devoutly^ is the best means we have of keeping 
 the day holy. Hence, what a pity it is that so many 
 persons either neglect this holy Sacrifice, when the 
 Clnnch requires them to assist at it, or are present 
 at > J.iout attention or devotion; and thereby, not 
 onl; " li their souls into sin by violating this Second 
 Commandment of the Church, but lose, moreover, 
 the many and great spiritual blessings, which a devout 
 assistance at Mass would draw down upon them ! 
 
 Tofuljil this Commandment of hearing Mass on 
 all Sundays and days of obligation, you must be 
 present during the whole Mass, from beginning to 
 end. To be absent loilfully, without a necessary or 
 sufficient cause, during all or any part of it, is a sin ; 
 and the longer the absence, the greater the sin ; 
 if it be durino- two or three minutes only, the sin is 
 venial ; but if during a considerable or an essential 
 part, then it is mortal. The same is to be said of 
 wilful distractions during Mass. 
 
 What is meant hy Days of Devotion? They are 
 festival days, on which it is proper and advisable that 
 you should hcLr Mass, and perform more exercises of 
 
 21 
 
242 
 
 THIRD F.^EOEPT OF THE CHURCH. 
 
 m 
 
 piety than on common days; although there is no 
 command or strict obligation to do so. They were 
 formerly days of obligation ; but on account of the 
 tepidity and negligence of Christians, the obligation 
 has b II removed. 
 
 Instpuction XLIL 
 
 THIRD COMMANDMENT OF THB CHURCH. 
 
 Abstinence and Fasting shown to be Scriptural; — the 
 Times and Manner ^^f Fasting ; — its Advantages ; — 
 Objections answered. 
 
 What is the Third Commandment of the Church ?— To keep the 
 daj 8 of fasting and abstinence appointed by the Church. \ 
 
 What is meant by fasting days ? — P^^ys on which we are bil- 
 lowed to take but one meal, and are forbidden to eat flesh 
 meat. 
 
 Which are the fasting days ? — The forty days of Lent ; certain 
 Vigils ; the Ember days ; and in the United States the Fri- 
 days in Advent. 
 
 Why does the Church command us to fast ? — That by fasting we 
 may satisfy God for our sins. 
 
 What is meant by days of abstinence ? — Days on which we are 
 forbidden to eat flesh meat, but are allowed the usua^ num- 
 ber of meals. 
 
 Which are the days nf abstinence ? — All Fridays except the Fri- 
 day on which Chrisimas-day may fall ; and the Sundays in 
 Lent, unless leave be given to eat meat on them. 
 
 This Third Commandment of the Church directs 
 us as to the times and manner of complying with the 
 duty of Fasting, which duty God himself requires of 
 us — it obliges us to refrain, on certain appointed days, 
 from taking our usual food ; either as to quality qw\)\ 
 and then we call it Abstinence ; or as to both quality 
 end quantity^ and then we call it Fasting. 
 
 I. Are Abstinence and Fasting in accordance with 
 Scripture ? Yes ; nothing can be more so. 
 
THIRD PRECEPT OF THE CHURCH. 
 
 243 
 
 ; 13 BO 
 
 y were 
 
 of the 
 
 ligation 
 
 tages ; — 
 
 keep the 
 lurch. , 
 ve are £tl- 
 
 eat flesh 
 
 t ; certain 
 !S the Fri- 
 
 faating we 
 
 ich we are 
 ma} num- 
 
 pt the Fri- 
 Sundays in 
 
 ;h directs 
 witli the 
 eqiiires of 
 nted day&, 
 «//■<?/ only, 
 th quality 
 
 lance with. 
 
 1. As to Abstinence^ the Scriptures contain liiany 
 passages which strictly enjoined it. Thus, for instance, 
 the \ (dry first and only command given to Adam }»nd 
 Eve in Paradise, was one of Abstinence: "Of the 
 tree of knowledge of good and evil, thou shalt not cat. 
 For, in what day soever thou shalt eat of it, thou 
 shalt die the death."* Noe likewise received a 
 precept of Abstinence: "Flesh with blood you shall 
 not eat.'" The Israelites also were commanded 
 to abstain from several kinds of flesh : '" The flesh 
 of these {ylz.^ the hare^ the swine^ <kc.) you shall not 
 eat; and their carcasses you shall avoid. .. .Do not 
 defile your souls, nor touch aught thereof." ^ (lUx- 
 amples of the strict observance of this p7-ece2)t among 
 the ./ei^'s ; -7- Eleazer preferred death, and suft'ered 
 death, rather than transgress this law of God by 
 eating forbidden meats. So likewise did the Seven 
 Machabees, with their mother." ^ Daniel also, in 
 the Babylonish captivity, "proposed in his heart that 
 he would not be defied with the king's (Nabucho- 
 donosor's) table ;" and to the officer appointed over 
 him, he said : " Try, I beseech thee, thy servants for 
 ten djiys, and let pulse be given us to eat." * The 
 Apostles commanded the converts to abstain from 
 blood, and things strangled ; and they gave this com- 
 mand in the name and by the authority of the Holy 
 Ghost : " It hath seemed good to the Holy Ghost and 
 to US, to lay no further burden upon you than these 
 necesf-try things : that you abdain fioni things sacri- 
 ficed to idols, and from blood, and from tilings stran- 
 gled." ° 
 
 What practice, then, can be more scriptural, than 
 
 » Gen. iJ. 17. 
 8 Gen. Ix. 4. 
 
 8 Lovit. xi. 8. 11, 43. 
 * 2 Mac, vi. and vii. 
 
 8 Dan. 1. S, 12. 
 « Acts XV. 28, 29. 
 

 244 
 
 THIRD PRECEPT OF THE CHURCH. 
 
 that of Abstinence ? How strange therefore it is, and 
 how inconsistent, that they who pretend to take the 
 "Bible as their sole rale of faith, should not only reject, 
 but even ridicule a practice which is taug-ht in almost 
 every page of Scripture ! 
 
 2. J" to Fasting^ the evidences for it in Scripture 
 are n. erous and decisive. Thus, in the Old Tes- 
 tamen ,, God commanded, saying : '* Blow the trum- 
 pet in Sion ; sanctify a fast ; call a solemn assembly 
 ... .Be converted to me with all your heart, in fast- 
 ing, and weeping, and mourning ; and rend your 
 hearts, and not your garments." ' In the New Testa- 
 ment, Christ also commands Fasting : " Then came 
 to him the disciples of John, saying : Why do We 
 fast o^'ten, but thy disciples do not fast ? . And Jesus 
 said to them : Can the children of the Bridegroom 
 mourn, as long as the Bridegroom is with them ? 
 But the days shall come, when the Bridegroom shall 
 be taken away from them, and then they shall fast.'"^ 
 And, accordingly, he gave rules for fu sting to be then 
 observed : " Wtien you fast, be not. as the hypocrites, 
 sad. For they disfigure their faces, that they may 
 appear unto men to fast. Amen, I say to you, 
 thev have received their reward. But thou, when 
 thou fastest, anoint thy head, and wash thy face; 
 that thou appear not to men to fast, but to thy Father 
 who is in secret: and thv Father who seeth in secret, 
 will repay thee."^ I;}oth the Old rnd New Testa- 
 ments testily, that Fasting has, at all times, been 
 practised by the greatest servants of God : Moses 
 fasted forty days, without eating any thing ;* — Eiias 
 also fasted forty days, in the same manner;'^ — David 
 
 i.Toelil. 15,13.13. 
 3 xMatt ix. U, 16. 
 
 3 Matt. vi. 16, 17. 18. 
 
 4 E.>:ocl. xxxiv. 23. 
 
 * 3 Kings xix. 8. 
 
THIRD PRECEPT OF THE CHURCH. 
 
 245 
 
 likewise fasted much : " My knees (he said) are 
 weakened through fasting' ;" ' — The Apostles fasted : 
 " When they had ordained to them priests in eveiy 
 Church, and had prayed ivith fastimj ; they commend- 
 ed them to the Lord;'"" — Christ himself fasted: 
 *' And when he had fasted forty days and forty nights, 
 he was afterwards hungry."* Notwithstanding* all 
 these Scriptural evidences for fasting, how frequently 
 do we hear the doctrine of it rejected, and its prac- 
 tice called superstitious? 
 
 II. Almighty God, then, requires us to favSt ; the 
 Church (as I have already said) determines the times 
 and manner of fulfilling what God thus requires. 
 
 With reffard to the times of Fasting^ the Church 
 obliges us to keep, as fast-days, 1st, The forty days of 
 Lent ; for from Ash-Wed nesd " to Easter, every day, 
 except the Sundays, is a fasting day ; — 2dly, Certain 
 Vigils, viz., the Vigils of Christmas-day, of Whit- 
 Sunday, of SS. Peter and Paul, of the Assumption 
 of the B. V. Mary, and of All Saints ;— 3dly, The 
 Ember-days, i. e., the Wednesdays, Fridays, and Sat- 
 urdays in the first week of Lent, in Whitsun-week, 
 in the third week of September, and in the third week 
 of Advent ; — 4thly, in the United States the Fridays 
 of Advent, 
 
 With regard to the mannkr of Fasting^ the Church 
 restricts all her subjects, who have not a lawful cause 
 of exemption, to oidy one fall meal in the day, with 
 ' collation at night ; but, in this country, custom has 
 authorized us to take also somethinsj in the morning. 
 What is thus taken in the morninoj must be hut a 
 little (one ounce, or, at mont, two ounces) ; and the 
 evening collation, according to the common teaching 
 
 J Ps. ovlil. 24. 
 
 « Acts xiv. 23, 
 21* 
 
 a Matt, iv, 2. 
 
246 
 
 THIRD PRECEPT OF THE CHURCH. 
 
 of Divines, must not exceed eig'lit ounces of food.' 
 As to the quality of what may be taken morning' and 
 evening, according to the present discipline in Eng- 
 land, it must not be flesh-meat, nor any tiling produced 
 from anini;il?, as milk, butter, cheese, eggs, &c. ; but 
 it must consist of such things as are produced by the 
 earth, as bread, fiuit, olive-oil, &(;. '^These regula- 
 tions are liable to he varied by the Lental Pastorals.^ 
 
 Every fasting day is also a day of abstinence; 
 but it has been long customary, to be allowed 
 to eat flesh meat at tlie full-meal, on the Tuesdays 
 and Thursdays in Lent ; except the Thursday after 
 Ash- Wednesday, and the Tuesday and Thursday in 
 Holy-Week. [But this dispensation is liable to be 
 altered by the Bishop,^ 
 
 In the earlier ages of .0 Church, fasting was much 
 more rigorous than it is at the present time. . 
 
 Does the Churcli oblige all her members to fast ? 
 
 1 Bisliop Hays says: " As for the qiMintlty to he used at collation, this 
 must depend a great deal upon circuinstaiKtes, though the (teneral voice 
 of IHvinea ajtree that it <Hight not to exceed about eight ounces." — 
 Sincere Ckrintian^ Vol. 1, Chap. 16, Que6. 39 
 
 St. Alplioiisns Liguorl, quotiug tlie opinion of some Divines who 
 permit a quarter of the usual full meal to be talven at the evening 
 collation, says: "But of this rule I do not ajiprove, because either 
 it might possibly be too indulgent (at least with respect to some per- 
 sons)," or is at 6e8t very obscure, and liable to cause scruples. It is 
 better, therefore, to ftdlow that opinion, given by otiier Divines, which 
 is commonly received at tlie present day, an<l which allows eight 
 ounces to ail persons tndiscriminately (even to those wlio require but 
 little food)." — \y\rii.9. quantitatem alii permittunt quartam partem coenie 
 coiisuetai : sed htec regula mild non i»robatiu", quia aut potest esse 
 niiiiis indulgens (saltcm respectu aliquorum). aut snltom est nimis 
 obscura et. v'-crupulosa. Melius igitur est sentetitlam sequi aliorutn com- 
 niuniter liodie acceptam, qnie- omnibus indi.scrimiuMtim (etiam illis qui 
 parvo cibo indigent) permittit quantitatem octo unciuruni." — Horn. 
 ApoHtol., tract. 12, n. 16. 
 
 "The quantity of eight ounces (he says again) is so adopted in prac- 
 tice at ilie present d:iy, that it is indiscriminately allowed, even to those 
 whose appetite is fully satisfied with it." — ''Cseterum, quantitas octo 
 unciarutn ita h«)die usu recepta est, ut indistinct^ permittatur, etiain iis 
 qui cum ilia ad satietatem reflciuntur." — Theol. Moral., lib, 3^ tract. 
 (>, n. luio. 
 
THIRD PRECEPT OF THE CHURCH. 
 
 247 
 
 f food.' 
 lino* and 
 
 in Enij- 
 •rod need 
 zc. ; but 
 1 by the 
 
 reyula- 
 torals^ 
 tinence ; 
 
 allowed 
 [Tuesdays 
 ay after 
 rsday in 
 He to he 
 
 as 
 
 much 
 
 to fast ? 
 
 •nation, thl9 
 nercil voice 
 : ounces." — 
 
 >lvine3 who 
 ,he evening 
 laiise either 
 > some per- 
 »Ies It is 
 fines, which 
 ilh>ws elglit 
 require iiut 
 litem coenie 
 potest e^se 
 est nimis 
 liorum corn- 
 am iliis qui 
 iini."— //«»i. 
 
 ited in prac- 
 ven to tliose 
 iintitas octo 
 iir, eiiain iia 
 ib. 3i tfuct. 
 
 No; none are coininanded to /'f«/, until they have 
 coni|)I«4ed tht^r twenty-first year of age. And, oven 
 then, nniny are e.\ein|ited — some by the weakness of 
 their constituiion, or by sickness; some by their la- 
 borious em[)loyments; some on MCC(mnt of their being 
 in the familv-WHV, or iheir havifijx a cliild at the breast; 
 some l>v a dispensation lawfully obtained from their 
 Pastors. But all arc obliged to abfftain from flesh- 
 meat on days of fastino* and abstinence, after they 
 have completed theii* seventh year of apje ; unfess, 
 fof some jnst cause, they are dispensed with. 
 
 Would it be a mortal sin to transgress the bws of 
 fasting and abstinence? Yes; uidess it be done 
 fipm some necessity, or by a lawful dispensation. In 
 ordei- to obtain a lawful dispensation, a just cause is 
 necessary. 
 
 III. Why dots the Church command us to fast 9 — ^That by 
 fasting we may satisfy God for our sins. 
 
 It is with good reason that we are commanded to 
 fast ; because fasting is attended with mani/ and very 
 great advantages. For, 
 
 1. It is very powerful in appearing the anger of 
 God, and in averting his judgments. (Example of 
 the Ninivites.) ' 
 
 2. It satisfies the divine Justice, by discharging, 
 or considerably lessening, the debt of temporal punish- 
 ment, due to our past sins. 
 
 3. It acts as a preservative against future trans- 
 gressions; because it tames the violence of our 
 passions, and weakens temptations. 
 
 4. It renders the soul more spiritual — more fit for 
 Prayer, Meditation, and other religious exercises. 
 
 j IV. The advantages of fasting being so great, and 
 
 1 Jonas iii. 8, 9, 10. 
 
248 
 
 THIRD PRECEPT OF THE CHURCH. 
 
 the Scriptures so clear, so explicit, and so strong in 
 its favor, why do other reliyions object so much 
 against the practice of it? They do not like fasting, 
 and therefore they jne glad to catch at every trifling 
 objection against it. 
 
 1. They say ; "// is not that which 'joeth into the 
 mouthy that defileth a man;^^^ and they apply this as 
 an objection against fasting and abstinence : but it is 
 evident, that they misapply the text. For, what was 
 it that defiled Adam an< 1 Eve ? was it not the apple 
 going into their mouths contrary to God's command? 
 Would not the eating of Nabuchodoriosor's meats 
 have defiled Daniel? and swine's flesh the Jews? 
 and was it not to avoid this defilement, that Eleaztir, 
 and the seven Machabees, with their Mother, sufi'ered 
 death ? 
 
 2. They say : ^^Flesh is as pood on Friday, as on 
 other daysy Certaiidy, it is as good ; but the act of 
 eating it is not so good, because forbidden by the law- 
 ful authority. The forbidden apple was as good as 
 the others; but, &c. Leaven bread was forbidden 
 to the Jews, during the week of the passover; so 
 that they would have sinned by eating it;^ yet it 
 was as good during that week, as at other times when 
 allowed. 
 
 3. They object against us these words of St. Paul : 
 " Whatsoever is sold in the shambles^ eat ; asking no 
 question for conscience* saA^e."' But this text, in- 
 stead of opposing, rather confirms our doctrine. The 
 fiist Christians were forbidden to eat things, which 
 had been offered to idols; and, in the very chapter 
 from which the above passage is taken, St. Paul con- 
 
 » Matt XV. 11. 
 
 3 Exod. xiii. 3, 7; Deut xvi. 8, i, 
 
 » 1 Cor. X. 25. 
 
 Kll 
 
 I'! 
 
FOUETH PRECEPT OF THE CUUROU. 
 
 249 
 
 firms that prohibition ; and then teaches that the 
 Ohrisiians were not to bo scrupulous in its observance : 
 for, that, so long as thej/ did not know that the meat 
 had been offered to idols, they might eal it, without 
 first asking the question, whether it had been offered 
 to idols. "But [he adds) if any man say : This has 
 been sacrificed to idols ; do not eat of it, for his sake 
 that told it, and fou conscience;' sake."* 
 
 But, how can Protestants object to the doctrine 
 and practice of either fasting or abstinence, since their 
 "Book of Common Prayer" enjoins both? and since 
 by Protestant laws, it is the duty of Churchwardens 
 to see that the Parishioners hav<^ no flesh on their 
 table, on fish-days, i. e., on days of Fasting and Absti- 
 nence? Existing laws require them to levy penalties 
 for eating flesh on those days ;'' and also to present 
 the transgressors to the Protestant Bishop, at the 
 Visitation. The Protestant Clergy are required by 
 the Canons, under pain of censure, lo declare to the 
 people every Sunday, at the time appointed in the 
 Communion-book, whether there be any Fasting-days 
 the week foUowinir.' 
 
 Instruction XLIII. 
 
 OURTH, FIFTH, AND SIXTH COM. VI A N DM B NTS OF THE CHURCH. 
 
 Annual Confession; — Eaater- Gominitnion ; — Prohibi- 
 tions regarding Marriage. 
 
 What h the Fuurtli Commandment of the Church? — To confess 
 our sins to our Pastor, at least once a year. 
 
 At what lime .s7i ndd children go to Confession .?— When they 
 come to the use of reason, so as to be capable of mortal sin, 
 
 1 1 Cor. X. 2S. 
 
 25 Kltz.. cap. 5 — S''e Burn's Justice, Art. Churchwardens, Sect, vl., 
 Duties of Cliurch wardens in General. ^ Cunon 6-t. 
 
250 
 
 FOURTH PRECEPT OF THE CHURCH. 
 
 m 
 
 which is generally supposed to bo about the ftge of »eveu 
 yeais. 
 
 What is the F\fth Cotnmandment of the Church ?■— 'I'o receive 
 the BleH8ed Sacrament once a year, and that at EaHter or 
 thereabouts. 
 
 At what age are GhriHtiana hound to receive the Blessed Sacrament 9 
 —When they are sufficiently capable of being instructed in 
 tiiUt sacred mystery. 
 
 What is the Sixth Commandment of the Church ? — Not to sol. 
 eiMiii/e marriage at certain times, nor within certain degrees 
 of kindred ; nor privately without witnesses. 
 
 I. The Fonrtli CommHudinent of the Church le- 
 qiiiies us to go to Confession, in obedience to the 
 geueral command of God : it fi.xes a period, beyond 
 which we are not allowed to defer the confession of 
 our sins to our Pastor. ^ 
 
 The general command of God is implied in the 
 very institution of Confession : for, as this institution 
 renders Confession a necessary condition of i-econcili- 
 ation, it follows that God requires it of every sinner. 
 When Christ gave to his Apostles and their successors 
 the power of forgiving and retaining sins, he thereby 
 constituted his ministers the judges of consciences. 
 Now, they cannot exercise this office, without con- 
 fessions being made to them. 
 
 The Church commands us to comply with this 
 general precept of God, at the very least once a 
 year. When does this obligation begin to bind us ? 
 When we come to the use of reason, so as to bo 
 capable of mortal sin — when we are able to distinguish 
 good from evil, so far as to be accountable to God for 
 the morality of our actions. They who have not made 
 their first confession, are obliged (if ignorant) to get 
 instructed, in order to learn how to make it; and they 
 are obliged to prepare themselves foi* it : and they 
 must never afterwards neglect beyond a year. 
 
FOURTH PRECEPT OF THE CHURCH. 
 
 251 
 
 But, is once a year often enough to go to Conf'eH- 
 sion ? It is all that the Church expiCKsly commands ; 
 but not all that she wishes.^ After we have fallen 
 into mortal sin, God requires us to return to him, 
 without delay, by sincere repentance : "/><•/«/// not 
 to be converted to the Lord, and defer it not from 
 day to day ; for his wrath shall come on a sudden, 
 and in the time of vengeance he will destroy thee."' 
 When a person, who has committed a mortal fjin, 
 neglects for a long time to have recou''se to the 
 appointed means of reconciliation, — ; :in we suppose 
 that God is not offended by such neglect ? Can we 
 suppose that such a person is not vioh^ting the pre- 
 cept of loving the Lord his God with his whole heart; 
 and soul, and mind, and strength ? Whenever v^ 
 have been so unhappy as to become guilty of mor- 
 tal sin, we should repent immediatehj, and pi .'pare 
 ourselves for approaching noon to the Sacr.iment of 
 reconciliation. If this were done, how many sins 
 would be thereby prevented ? 
 
 For, Confession is not only a remedy for sins 
 already committed, but it is also a preservative against 
 
 1 The Catechism of the Councilor Trent says: "There Is notliiiiR 
 which oiiglit to bo an object of so much care to the faithful, a3 to study 
 to purify their souls by ihefreqttejit confe-'sion of their sins. 'Fur, who'u 
 any one Is oppressed wlUi any deadly Mn, nothing: can be to him uioru 
 salutary, than to confess his sins iniviediatelif ; on account of the iiinny 
 (lanfrers which hang over our lives."— CVt^. Cc-<'. Tr id., part 2, cup. 6. 
 de mcr. pcenit., n."70. 
 
 Ttie same Catechism, teaching what works « i i lOty ought to be done 
 on Sundays and Holydays. says : "They are such as these:" Qfte7i to innl^e 
 use of the Sacraments of the Churcii ; which were instituted for our salva- 
 tion, and for curing the wounds of our souls Nor is there any thing wiiich 
 can be more seasonable or better for Christians [on thone ddi/f], than 
 often to confess tl»eir sins to the Priest:'. . .But the Pastor shall not only 
 excite the people to tliat Sacrament [Penance] ; but he shall with dili- 
 gence exliort them to it again and again, in order that they may /Ye- 
 quenUij receive the hol^y Sacrament of the Eucharist."— (7«^. Cone T/iii., 
 part. 8, cap. 4, de tertio prone^.pto Decalogi, n. 35. 
 
 2 Kccli. V, 8, 9. 
 
252 
 
 FIFTH PRECEPT OF THE CHTTRCH. 
 
 committing them in future. Wlien a person is en^ 
 slaved to any vice ; when his heart is corrupted, and 
 the powers of his soul are weakened, by a habit of 
 falling ; when he desires and endeavors to reform his 
 conduct, but has not the strength to do so : frequent 
 Confession is to such a sinner a most powerful help, 
 — it is sometimes the only means that will he effectual, 
 of overcoming temptations. They whose repeated 
 falls give them occasion to lament their weaknesses, 
 but who cannot be induced to 0*0 to Confession oftener 
 than once a year; must have great reason to appre- 
 hend, that they are far from being really in earnest 
 about their salvation — that they are very indifferent — 
 that they are worse than merely lukewarm. I^ovv 
 seldom it is that this neglect of Confession is etiec- 
 tually corrected, when once the habit of it has been 
 contracted ? This is a negligence which generally 
 grows upon those who are guilty of it, and too often 
 accompanies them to their death-bed. With expres- 
 sions of bitter regret, they then resolve and promise 
 to do better in future, if God will only spare them. 
 But no sooner do they tiad that they have been 
 spared, than, forgetting their resolutions, they become 
 as negligent as before. 
 
 II. What is the Fifth Commandment of the Church ? — To receive 
 the Blessed Sacrament once a year, and that at Easter or 
 thereabouts. 
 
 The Fifth Commandment of the Church requires 
 us to receive the Holy Communion, in obedience to 
 the general command of God ; and it specifies a time, 
 beyond which we are not allowed to deter the recep- 
 tion of this Sacrament. 
 
 That general command of God is evident from 
 these words of Christ : " Amen, amen, I say unto 
 
FIFTH PRECEPT OF THE CHURCH 
 
 253 
 
 son is en," 
 ipted, and 
 
 habit of 
 reform his 
 : frequent 
 erful help, 
 )e effectual, 
 ) repeated 
 weaknesses, 
 ion oftener 
 I to appre- 
 
 in earnest 
 different — 
 irm. I^ow 
 on is eifec- 
 it has been 
 1 generally 
 d "too often 
 liih expves- 
 nd promise 
 pare them. 
 
 have been 
 ley become 
 
 ? — To receive 
 at Easter of 
 
 eh requires 
 (bedience to 
 liiies a time, 
 the recep- 
 
 ident from 
 I say unto 
 
 you : Except you eat the flesh of the Son of Man, 
 and drink his blood, you shall not have life in you." ' 
 
 At what age are Christians hound to receive the Blessed Sacra- 
 ment 9 — When they are sufficiently capab e of being instruct- 
 ed in that sacred mystery. 
 
 Observe, the Catechism does not say : " When they 
 are sufficiently instructed;''^ but: "When they are 
 sufficiently capable of being instructed.^^ For they 
 are then bound to get instructed, and to make all 
 necessary preparations for receiving the Holy Com- 
 munion. Parents will have much to answer for, if 
 they suffer their children to neglect — (and how many ' 
 parents do?) The negligence of children is almost 
 always traceable to neglect in parents. What a ter- 
 rible account must await those parents, who are guilty 
 of such neglect ! 
 
 Would it be a grievous sin to omit one's Easter- 
 Communion, without necessity or some just cause? 
 Yes ; and the longer people neglect, the more guilty 
 they become. St. Alphonsus Liguori says, that, *' If 
 any one has been prevented from communicating at 
 Easter, he is bound to communicate as soon afterioards 
 as he can — or at the earliest opportunity; because 
 both the divine and the ecclesiastical precept require 
 him to do so." * 
 
 But, if persons communicate at Easter, is that 
 sufficient? It is as often as the Church positively 
 commands ; but not as often as she desires and ad- 
 
 1 John vl. 64. 
 
 2 "Sicnt diximus do confesstone [vide supra, n. 86], ita dicimus de 
 ooiniminlone, quod si quis tempore Paschali non potiilt com muni care, 
 tenet ur ad qnamprimuin communicandum; quia urget prieceptum tain 
 diviniim (ab Ecclesia determinatum ut observetiir quollbet Pascha), quam 
 ecclo^iasticurn quod assisrnat tcmpus Paschale non ad flnienduiu, aed ad 
 BoUicitandam satisfiactionena."— //o?». Apoat^ tract. 12, n. 40. 
 
 22 
 
254 
 
 FIFTH PRECEPT OF THE CHUEOH. 
 
 vises,' nor as often as our necessities require 
 
 The 
 Holy Eucharist is called : " Our daily bread ;" ^ it 
 is " the bread of life," given for the food and nourish- 
 ment of our souls : " The bread that I will give, is 
 my flesh for the life of the world .... For my flesh is 
 meat indeed, and my blood is drink indeed." ' Now, 
 as the body languishes and dies, unless frequently 
 nourished with corporeal food ; so does the soul lan- 
 guish and lose its spiritual life, if deprived of this 
 bread of life. For so Christ declares: "Amen, 
 Amen, I sfty unto you ; except you eat the flesh of 
 the Son of Man, and drink his blood, you shall not 
 have life in youy '* 
 
 How many are there among the faithful, who se<9m 
 to make it a point to approach the Holy Communion 
 once a year only ? But what can be thought of them, 
 except that they are in a deplorable state of soul ? for, 
 to whom are these terrifying words of the Apocalypse 
 most strictly applicable : *' I know thy works, that 
 thou art neither cold, nor hot. I would that thou 
 wert cold, or hot; but because thou art lukewarm, 
 
 1 "The Holy Synod [the CouncH of Trent], with paternal afFectlon, ml- 
 monishcs, exhorts, implores, and entrents all Christians, through the 
 bowels of the mercy of our God, to believe anil venerate the sacred mys- 
 teries of our Lord's body and blood with such constancy and lirmness 
 of faith, and with such devotion, piety, and reverence of mind, that they 
 may be able to re<if)\\e frequently this supersubstantiiil bread, and tliat it 
 may truly be to them the life of their soul, and the perpetual health of 
 their mind."— Cone. Tirid., Sena. 18, de Such., cap. 8. 
 
 Tlie Catechism of the Council of Trent, says: "Let not the faithful 
 think it enough, if, in obedience to the authoriry of this decree, they re- 
 ceive the Lord's body once a year only; but let them know, that the 
 Communion of the Eucharist should be receiva^ oftener. But whether 
 it be more e.\]»edient to receive it every month, or every week, or every 
 day, no fixed rule can be prepcribed for all persons. Yet this rule of St, 
 Angustine is most certain : ' So live, that thou mayest receive every day. 
 Cat. Cone. Trid., part. 2, cap. 4, n. 6. 
 
 ii» 
 
 3 Lake zi. 8. 
 
 s John vl. 48, 62, 66. 
 
 * John vi. 54. 
 
SIXTH PRECEPT OP THE CHUBOH. 
 
 255 
 
 lire. The 
 •ead;'"* it 
 d nourish- 
 ill give, is 
 ny flesh is 
 ." « Now, 
 frequently 
 3 soul Ian- 
 zed of this 
 : " Amen, 
 he flesh of 
 1 shall not 
 
 , who se^m 
 Communion 
 jht of them, 
 ►fsoul? for. 
 Apocalypse 
 works, that 
 I that thou 
 lukewarm, 
 
 jal aflfectlon, ad- 
 ns, through the 
 the sacred mys- 
 ;y and firmness 
 mind, that they 
 read, and that it 
 petual health of 
 
 not the faithful 
 
 decree, they re- 
 know, that the 
 
 >. But whether 
 week, or every 
 this rule of St. 
 
 live every day.'" 
 
 John vl. 54. 
 
 and neither cold nor hot, I will begin to vomit thee 
 out of my mouth.'* ^ 
 
 If such persons will only look well into their own 
 hearts, and observe what passes there, it is to be 
 feared that they will find this threat already executed 
 upon them — that they will find themselves deprived 
 of the protecting and supporting graces of God, — 
 left a prey to frequent and violent temptations, — and 
 repeatedly falling, so as to be continual slaves to their 
 passions, &c. 
 
 HI. What is the Sixth Commandment of the Ohurch ? — Not to 
 solemnize marriage at certain times, nor within certain de- 
 grees of kindred 5 nor privately without witnesses. 
 
 1. ThosQ forbidden times are, from the first Sunday 
 in Advent to the Epiphany, and from Ash- Wednesday 
 to Low-Sunday inclusively. These are times set 
 apart for public penance, or for particular devotion. 
 Marriages solemnized at these forbidden times are 
 unlawful, but not invalid. It is not right to take any 
 part in the solemnization of a marriage to which this 
 prohibition of the Chiirch applies. 
 
 2. The Sixth Commandment of the Church forbids 
 marriao;e between relations to the fourth decree of 
 kindred. Brothers and sisters are the first degree 
 from the common stock ; their children, or first cou- 
 sins, are the second degree ; and so on to third cousins, 
 who are the fourth degree, and included in the pro- 
 hibition. When the parties are not equally distant 
 from the common stock, from which both of them 
 proceed, they are related to each other in the degree 
 of the one who is farthest removed. 
 
 It also forbids marriagjes between those who are 
 within the fourth degree of affinity, arising from law- 
 
 1 Apoc. iil. 15, 16. 
 
256 
 
 SIXTH PRECEPT OF THE OHintCH. 
 
 ful marriage. Speaking of man and wife, our Blessed 
 Lord says : " They are not two, but one flesh ;" ' so 
 that the relations of one of the parties by consanguin- 
 ity, are related to the other party by affinity. An 
 unlawful cohabitation creates the same kind of affinity, 
 which prevents r arriage with the relatives of each 
 other to the second degree. Godfathers and God- 
 mothers contract r spiritual relationship or affinity 
 with the person ibr whom they are Sponsors, and also 
 with the Parents of that person ; which prevents them 
 from marrying any one of the three : and this applies 
 also to those who are Sponsors in Confirmation. 
 
 In all these cases, the marriage would be null and 
 void, if celebrated without a dispensation. > 
 
 3. In places where the decree of the Council W 
 Trent, concerning clandestine mariiages, is in force, 
 any marriage which is not contracted before the proper 
 Pastor of one of the parties, and in the presf uce of at 
 least two witnesses, is null and void. 
 
 1 Matt six. & 
 
 \ 
 
SACRAMENTS m GENERAL. 
 
 267 
 
 EXPLANATION 
 
 Instruction XLIY. 
 
 On the Sacraments in General. 
 
 What is a Sacrament ? — A Sacrament is an outward sign of 
 inward grace, or a sacred and mysterious sign and ceremony, 
 ordained by Christ, by which grace is conveyed to our 
 Qouls. 
 
 Do all the Sacraments give grace ? — Yes j to those who re- 
 ceive them v/ith due dispositions. 
 
 'W}»£nce have the Sacraments the}?ower of giving grace ? — From 
 Christ's precious blood. 
 
 Is it a greai happiness to receive the Sacraments worthily 9 — Yes ; 
 it is the greatest happiness in the world. 
 
 How many Sacraments are there? — These seven: Baptism, 
 Confirmation, Holy Eucharist, Penance, Extreme Unction, 
 Holy Order, and Matrimony. 
 
 Our eternal salvation depends very much on the 
 use we make of the Sacraments ; because they are 
 the means of grace instituted by Christ our Lord for 
 the sanctilication of mankind. It is very important, 
 therefore, that the Sacraments should be well under- 
 stood by all Christians, in order that they maybe able 
 to receive them with greater advantage in their souls. 
 
 I. Thk Essentials of a Sacrament. — What is a Sacrament? 
 — A Sacrament is an outward sign of inward grace, or a sacred 
 and mysterious sign and ceremony ordained by Christ, by 
 which grace is conveyed to our souls. 
 
 Three thing's are necessary to constitute a Sacra- 
 ment: 1st, Some external sensible thing; which is 
 to be applied by the Minister of the Sacrament, while 
 he pronounces a set form of words. All this is the 
 
 220 
 
 i 
 

 268 
 
 SACliA'IBlNTS IN GENERAL. 
 
 i 
 
 Siffn, or the outward part of the Sacrament. — 2dly, 
 This external thing, with the application of it to the 
 Receiver (that is to say, the entire sign or outward 
 part of iliC Sacrament), must both signify invvard 
 grace, and have the power o^ producing it ui th 3 souK 
 — 3dly, This sign, or outward part of the Sac ii went, 
 must have been permanently instituted b>/ ChrJ^^ \r, 
 his Church to be a means of.pr duciisg giac^o. 
 
 1. The Outivard ^if/n. — An externa' sensible Sign 
 is something which \v( can sc»', or hear, <fec., — it is 
 something which can be perceive*] by our senses ; 
 pointing out something else which we do not see, or 
 hear, or perceive with any of our senses i for exau- ;'e, 
 when vve see smoke rising out of the lop of a caimnev, 
 we know by mat outward sign, that there is fire inside 
 the hons;^ ; although the fire itself is not perceived 
 by any of our senses. The external sensible thing^ 
 with the application of it, is called the matter of the 
 Sacrament ; the words which are pronounced at the 
 Sitme time, by the Minister applying the matter are 
 calltd the form of the Sacrament. Thusj the matter 
 of tlie Sacrament of Baptism is the water, with the ap- 
 plication of it to the person who is being baptized [ihe 
 water itself is the remote matter, and its application 
 (or the ablution) is the proximate matter] ;' an^ 
 the form of this Sacrament is the sentence, "1 baptize 
 thee, (fee," pronounced while the water is being poured. 
 " Withhold the word (says St. Augustine), and what 
 is the water, but mere water? The word is joined to 
 the element, and it becomes a Sacrainent."^ 
 
 1 Materia est res corporea et sensibilis, qnsB susciplenti applicatnr, 
 V. g., aqua, chrisiiia, oleum satictum, «fec. Et hsec est materia reinota; 
 uam proii'ima est ipsa flpi»licatio materise, ut ablutiu unctio, &c." — 
 iS. Alp/i Liff, Horn. ApostoL, append. 3, n. 5, 
 
 ' Detraho verbum, quid est uqiia, nisi aqua? Accedit verbutn ad ele- 
 mentum, et lit Sacramentum." — Tract. 80 in Joannem. 
 
 . \ 
 
BACKAMENT8 IN GENERAL. 
 
 259 
 
 .— 2dly, 
 
 it to the 
 
 outward 
 
 iuvYutxl 
 
 th':'« ROUU 
 
 ible Sign 
 :c., — it is 
 r senses ; 
 ot sttCs or 
 oxaii.w'e, 
 cLiimnev, 
 fire inside 
 perceived 
 ble thing, 
 ter of tbe 
 ed at the 
 natter are 
 the matter 
 ith the ap- 
 ptized [che 
 pplication 
 er] ;' au^ 
 " 1 baptize 
 ng poured. 
 ,and what 
 s joined to 
 
 nti applicatnr, 
 iteila remota; 
 unctio, &c."— 
 
 verbuin ad ele- 
 
 The union between the application of the "matter, 
 and tlie pronouncing^ of the form, ought to be such, 
 that, according to the moral estimation of men, the 
 woriis may be considered as affecting the matter, and 
 as coiistituiing with it one whole Sign.* 
 
 Et)€r;/ Sacramelit has a matter and /orm; which 
 are its outward part^ MppHed by the person who ad- 
 ministers the Saciament. 
 
 2. 'ike Inward Grace. — There is also, in every 
 Sacranunt, an inward part, or graci., given by Al- 
 mighty (Jod to tho soul, at the very same instant in 
 which the outward part is performed. This inward 
 graC'^ is certain — it is infallibly produced in the soul 
 of the person receiving the Sacrament, unless he pre- 
 vent it by putting some obstacle in the way : "If 
 any one shall assert (says the Council of Trent), that 
 the Sacraments of the New Law contain not the 
 grace which they signify, or that they do not confer 
 that grace upon those who put no obstacle in the 
 way, let him be anathema.* 
 
 Why is this inward effect certain ? Because God 
 has promised it, and is faithful to his promises. Of 
 Baptism, for instance, Christ has declared, saying : 
 " Unless a man be horn again of water and of the Holy 
 Ghost, he cannot enter into the kingdom of God;"' 
 but "he that believeth and is baptized, shall be 
 saved .'*^ Of the Holy Eucharist he has also promised : 
 
 *"Ut SacranientiHii sit valldum, debet inter materiam et furmam 
 (v. p., inter efTusionein aqure et pronnntiationem verborum) tanta esse 
 conjiinctio, ut secundum nioralem iioininuin ffistimationein, spectata. na- 
 tura ciijiisque Saciamenti. una alteram afflclat; hoc est, ut verba cense- 
 aiitur Ciulere in taiem rem, et cum eA unum totale signcm constituere." 
 S. Alp'i: lAg., Tkeol. 3for., lib. 6, tract. 1, n. 9. 
 
 2 •• Si quis (lixerit, Siicramentu novae legis non continere gratiam, qnam 
 signiflcuni, aut graiiam ipsMin non ponentibus obicem non confer re ; ana* 
 thema sit," — Cohc. Tnd., Se»8. 7, de Sacr. in genere, can. 6. 
 
 3 John iii. 5. * Mark xvi. 16. 
 
260 
 
 SAOBAMENTB IN GENEBAL. 
 
 "He that eateth my flesh, and drinketh my blood, 
 abideth in me, and I in him:. . . .he hath everlasting 
 life; and I will raise him up at the last day."' 
 Of Penance likewise he has promised, saying to his 
 ministers ; " Whose sins you shall forgive, they are 
 forgiven them.*^^ Of Extreme Unction: "And if he 
 (the sick person) be in sins, they shall he forgiven . 
 nim."' Now Christ says of his promises: "Heaven 
 and earth shall pass away, but my word shall not 
 pass away."* For, "as the rain and the snow come 
 down from heaven, and return no more thither; 
 but water the earth, and make it to spring and give 
 seed to the sower, and bread to the eater : 60 sfiall 
 my word he^ which shall go forth from my mouth-+- 
 it shall not leturn to me void^ but it shall do 
 whatsoever I please, and shall prosper in the things 
 for ivhich I sent it." * 
 
 The outward part which is performed by the Min- 
 ister of the Sacrament, is called a sign of the inward 
 grace, because it signifies, and represents outwardly 
 what is done inwardly and invisibly in the soul. 
 These sacramental signs (very different from others) 
 actually effect or give what they represent : for exam- 
 ple, in Baptism, the application of the water, and the 
 pronouncing of the accompanying words, are a sign 
 which not only represents the cleansing of the soul 
 from sin, but actually effects that cleansing. 
 
 3. The Institution of Christ. — A Sacrament must 
 be an Institution of Christ : he is the Author of all 
 the Sacraments. For no one, bu^ God, can give to 
 material things, or to outward signs, the power of 
 producing grace in the soul. 
 
 1 John vi. 57, 55. 
 3 John XX. 23. 
 
 ' James v. 16. 
 * Mark xiii. 81. 
 
 • la. Iv. 10, 11. 
 
SACRAMENTS IN GENERAL. 
 
 261 
 
 J blood, 
 jrlasting 
 t. day."' 
 y to his 
 :hey are 
 nd if he 
 forgiven , 
 ' Heaven 
 shall not 
 )W come 
 thither ; 
 and give 
 
 mouth 
 shall 
 he things 
 
 d^ 
 
 the Mill- 
 ie inward 
 outwardly 
 the soul. 
 HI others) 
 for exain- 
 r, and the 
 re A SIGN 
 f the soul 
 
 nent must 
 thor of all 
 in' give to 
 power of 
 
 V. 10, 11. 
 
 II. The Numbrr of the Sacraments. — How many 
 Sacraments has Christ instituted ? Seven. This is 
 an Article of Faith : " If any one shall a^^sert (says 
 the Council of Trent) that the Sacramcntn of the 
 New Law were not all of them instituted by Jesus 
 Christ our I^ord ; or that there are more or fewer 
 than seven; viz., Baptism, Coi limation. Eucharist, 
 Penance, Extreme Unction, Order, and Matrimony ; 
 or even that any one of these seven is not truly and 
 properly a Sacrament; let him be anathema."' 
 
 These seven Sacraments supply the various wants 
 of the spiritual iife^ corresponding to those of the 
 temporal life. 
 
 1. In order to live a temporal life, we must be 
 born. But we are born in a state of sin; and there- 
 fore, before we can live the life of grace, we must be 
 purified from our guilt — we must receive a spiritual 
 birth ; and this we receive by means of the Sacrament 
 of Baptism. 
 
 2. After being temporally born, we are, for some 
 time, weak and helpless infants; we have to grow up 
 and acquire strength, in order to be equal to the lahors 
 and duiies which we shall have to perform. So like- 
 wise, after being spiritually born, our life of giace is 
 but weak and feeble — we are in a state of spiritual 
 infancy : We are indeed Christians and Servants of 
 Christ ; but we have to become strong and perfect 
 Christians, and Soldiers of Jesus Christ; and this we 
 become by receiving the Sacrament of Confirmation. 
 
 "3. As, in the temporal life, we must be frequently 
 supplied with nourishing food, in order to preserve 
 life, and to maintain and increase our strength ; for 
 otherwise, we should soon languish and die ; so, in 
 
 1 Cone Trid., Sess. 7, de Sacr. in genere, can. 1. 
 
262 
 
 SAOBAMENTS IN GENERAL. 
 
 order to maintain and perfect that spiritual life, which 
 we receive in Baptism, and which was strengthened 
 in Confirmation, we stand in need of a spiritual nour- 
 ishment — of a continued supply of graces; our souls 
 must be frequently fed with " the bread of life ;" and 
 this is given to us in the Sacrament of the Holy 
 Eucharist. 
 
 4. But, however strong and healthy we may have 
 become, we are liable to be seriously or mortally 
 wounded, or to lose our health and strength under 
 the enfeebling influence of some disorder ; we are 
 liable to fall iuto such a state, that even the very 
 food which should administer health .'ind strength, 
 would become pernicious and fatal to us ; we stand 
 in need, therefore, of some healing remedy — of one 
 that possesses the property of curing our wounds, and 
 of restoriiijf to us the health which we have lost. 
 Now (applying all this to the spiritual life), that 
 necessary remedy, capable of healing the wounds of 
 mortal sin, of restoring us to the state of grace, and 
 of enabling us again to partake of "the bread of life" 
 with advantage to our souls — that necessary and heal- 
 ing remedy is provided for us in the Sacrament of 
 Penance. 
 
 6. But, after all, we must die ; the sentence of 
 death is passed upon all mankind ; and, sooner or 
 later, enfeebled nature must yield to the execution of 
 that sentence : it is then difficult to avoid sinking 
 under the pains, infirmities, languor, &c., of our last 
 sickness ; and we need special consolation and special 
 assistances. Spiritually also,, we are then in the 
 greatest need ; for the devil exerts himself then to 
 the utmost of his })Ower in tempting us, especially to 
 impatience and despair; and we, being weakened by 
 
BAOKAMENT^ IN GENERAL. 
 
 263 
 
 ifo, which 
 
 nglhened 
 
 Lual nour- 
 
 ouv souls 
 
 nd 
 
 /' 
 
 a 
 
 life : 
 the Holy 
 
 may have 
 • moi'UiUy 
 i2th under 
 we are 
 very 
 d strength, 
 •; we stand 
 jdy— of one 
 vounds, and 
 » have lost, 
 lite), that 
 wounds of 
 
 a the 
 
 grace, 
 
 and 
 
 read of life" 
 i>y and heal- 
 jacraiuent of 
 
 sentence of 
 d, sooner or 
 execution of 
 .void sinking 
 of our last 
 , and special 
 then in the 
 liseU then to 
 especially to 
 weakened by 
 
 disease, are less able to withstand his attacks : but 
 the special consolation and support — the special as- 
 sistances which we then need, are communicated to 
 us in the Sacrament of Extreme Unction. 
 
 6. Society requires a Government and Adminis- 
 trators of the laws. So, in Religion, we stand in 
 need of spiritual Rulers, Teachers, and Guides : and 
 these are supplied, together with the powers and 
 graces necessary for them, by the Sacrament of Holy 
 Order. 
 
 7. Marriage is necessary, in order to supply chil- 
 dren for succeeding generations ; and as the general 
 happiness of mankind, and the temporal good of so- 
 eiety (being composed chiefly of married persons), 
 depend very much on the proper discharge of the 
 duties of the married state, and especiially on tho 
 manner in which parents bring up their children ; so, 
 the Sacrament of Matrimony has been instituted, to 
 give to married persons the graces which are required 
 for the due fulfilment of their duties, and for training 
 np their children religiously^ so that they may thus 
 people the Church with good Christians^ and heaven 
 wil,h Saints. 
 
 You see how these seven Sacraments serve to 
 sanctify every stage and condition of life, — how you 
 ought, therefore, to thank God for having instituted 
 them, — and also how inexcusable you are, if you live 
 and die in sin. 
 
 III. The Minister of the Sacraments,— Christ 
 having instituted the Sacraments, left the rfdininis- 
 tration of thein to Piiests, who are ordained *' for 
 the work of the ministry." ' And whether the Min- 
 ister of a Sacrament be virtuous or wicked, it pro- 
 
 1 Eph. iv. 12. 
 
264 
 
 8A0EAMENTS IN GENERAL. 
 
 ill m 
 
 duces the same effects in the Receiver. All that 
 is necessary in the Minister, for conferring the Sucra- 
 ments validly^ is, Ist, That he have the poioer of 
 H'hninistering them ; — 2dly, That he have jurisdic- 
 tion^ with regai'd to those Sacraments which require 
 it; — 3(liy, That he perform all the essential rites; — 
 and 4thly, That he have "a/» intention of at least 
 doing what the Church does."' 
 
 IV. The Effects of the Sacraments. — All the 
 Sacraments give grace to those who receive them 
 with due dispositions. 
 
 It is of the nature of two of them, viz.. Baptism 
 and Penance, to give i\iQ first grace ; i. e., to produce 
 sanctifying grace in those who are destitute of i^ — 
 they put sinners in a state of grace — they raise souls 
 that are dead in sin, to the life of grace (hence, 
 they are called Sacraments of the dead). It is of 
 the nature of the other five to increase sanctifying 
 grace in those who already possess it: for the worthy 
 reception of these five requires a pi'evious state of 
 grace (hence, they are called Sacraments of the 
 living). Nevertheless, there may be circumstances in 
 which even these five confer the first grace ; that is, 
 they may restore us, like the Sacrament of Penance, 
 to the state of grace. ^'''^ 
 
 1 Cone. Trld , Sess 7, de Sacr. In genere, can. 11 et 12. 
 
 ' Gousset, archbisliop of Keims, says: '*Thoy are called Sacraments 
 of the living, because they cannot ordinarily be receiveil with fruit, 
 except by those who are living the life of grace. We t^ay ordinarily; 
 for, by ati extraordinary effect, tiiey Hometiincs confer t\\6 flrit grace. 
 Thus: if a person, who Is under the guilt of some mortal sin, believes 
 himself to be in a state of grace; and, in preparing liiinself to receive a 
 Sacrament oftlie living, is moved (we do not Fay to i»erfect contrition, 
 but) to a feeling of aW/'tiion, such as is necessary for roceivingsacrairicntiil 
 absolution ; then the Sacrament will have all its effects— l>y communica- 
 ting sracu to iiiin who receives it, it will itself obtain for him pardon and 
 remission of all his sins •••This is not an opinion lield by a/^io Theo- 
 logians only^ but it is the most common doctrine of Divines— it is that 
 
BAOBAMKNTS IN OENEBAL. 
 
 265 
 
 All that 
 :ho Siicra- 
 
 poioer of 
 i jurisdic- 
 ch Inquire 
 il rites; — 
 )f at least 
 
 ,.— All the 
 3eive them 
 
 z., Baptism 
 to produce 
 tute of it — 
 f raise souls 
 •ace (hence, 
 ). It is of 
 sanctii'ying 
 the worthy 
 0U8 state of 
 ents of the 
 lUnstances iu 
 ace ; that is, 
 of Penance, 
 
 ialled Sacraments 
 leiveil witli fruit, 
 t^ay ordinarily; 
 r tlie flrd gruco. 
 .>rttil sill, believes 
 iiself to receive a 
 lert'oct contrition, 
 jlvini: sacramental 
 — Wy'cominunica- 
 i/r him tiaivton and 
 Id by a/rito Tbeo- 
 )lvlne3— it is that 
 
 Besides thus producing or increasing sanctifying 
 grace, each Sacrament gives a grace proper to itself, 
 called sacramental grace. Thus, Baptism gives a 
 spiritual birth, or the life of grace, making us Chris- 
 tians, and heirs of heaven ; — Confirmation gives us 
 the Holy Ghost, with his sevenfold gifts; — Tlu Holy 
 Euchaiist gives us Christ himself, the Author of all 
 grace, for the food and nourishment of our souls ; — 
 Penance cancels the sins committed after Baptism, 
 
 which Is the most generally received {Communior TJieologornm senten,' 
 Ua,)....\i la not the ntate of sin, but tlie affection to mortal sin, wliicli hi 
 the obstacle (or obex) to the entranuo of grace into the soul.'" — Gousaet, 
 Tkeologie MoraU, tome 2, n. '^2. 
 
 8t. Aiplionsus Llguori says; "Of these (seven Sacraments"), some are 
 called Sacraments of the dead, as BapU-«m and Penance, wliicli produce tbo 
 jUrnt grace, and can therefore be received even by a sinner. Uiliers are 
 called Sacraments of the living, as the Eucharist and the rest, lint not- 
 withstanding this, even tlie Sacraments of the living may sometinu'S con- 
 fer theytrxt grace; as, for instance, when any one, not thinlxliii; himself 
 to be ill a state of mortal sin, or uon^lderint; himself to be contrite, ap« 
 proaches to tlio Sacrament ioith, attrition; as St. Thomas teaclios, p. 8. 
 g. TX art 3, where he says: *77i/« Sacrament [the holy Eucharist] may, 
 however, opi^rate the remission ofnins ; . . ..even when received by him, 
 toho, without being conscious of it, is in mortal sin. For, perhaps ha 
 toas not atjirat Hufflciently contrite ; but, approaching devoutly and 
 reverently, he will obtain by this SaoramfnC the grace of Charity, 
 which will perfect his contrition, a,nd complete the rtminsion of sin) 
 St. Thomas confirms this doctrine in u; <. :er place, q. 72. art. 7, ad 2 ; 
 and Dlvii<<is, with common voice, teach the same concernin;; tlie other 
 S.'icramenis (of the living). Reason: because. In the Council of Trent, 
 S^as. 7, Can 6, It is said : ^Jfany onti shall assert that the Sitcram^nta of 
 the N'ew Law ■ • • do not confer grace upon those who put no obstacle in 
 the way ; let him. be anathema ,•' He, therefore, wlio approaches to a 
 Sacrament of the living wit/t attrition, vfhich excludes both actual and 
 habitual alFection to sin, ceases to put an obstacle in the way ; and there- 
 fore he receives grace, provided he have a desire of the Sacrament of Pen« 
 ance."— 6' Alph'. Lig., Theol. Mor., lib. 6, tract. 1, n. 6. It is said: 
 Provided he have a desire of the Stcrament of Penance;'" i. o . provided 
 he be so disposed, that he would approach the Sacrament of Penance, if 
 he knew that he needed it, and were able to have recourse to it : so far, in- 
 deed, as regards the receiving ofthe Holy Eucharist, there in a command of 
 the Church to that eftect — Vide Cone. Trid., Sesa. 13, de Euchar., oap. 7. 
 Indeed, if the state of sin were itself an obstacle to grace, it is evident 
 that ««e/'y Sacrament would then necessarily require to be received in 
 the state of sanctifying grace ; and, consequently, no Sacrament would be 
 able to produce the first grace, since tke very want of the Urst grace 
 iroald be aa obstacle against its reception. 
 
 23 
 
266 
 
 BAC3AMENTS IN GENERAL. 
 
 
 m4 
 
 if???;. 4.-:' 
 
 ■a J''j " iV' * J -J ■,.'", ■ 
 
 Mm I 
 
 and reconciles us again to God ; — Extreme Unction 
 gives us the grace of patience and resignation in our 
 Jast sickness, the grace of resisting temptations to 
 despair, and of making due preparation for death ; — 
 Holy Order gives the power of the Priesthood, and 
 grace to dischaige properly the functions of it; — 
 Matrimony confers such grace as is required for the 
 fulfilment of the duties of the married state. 
 
 The Sacraments produce grace through the merits 
 of Jesus Christ : through his merits, they produce it 
 of themselves — by virtue of their very institution ; and 
 not by virtue of the merits either of him who admin- 
 isters them, or of him who receives them. In order 
 to receive the grace of a Sacrament, it is, indeed, ne- 
 cessary to be in good dispositions ; but those dispo- 
 sitions do not produce the grace ; they only remove 
 the obstacles which would otherwise prevent its recep- 
 tion. For example, a room, in order to receive light, 
 must have a window, or some aperture in the wall, 
 through which the light may pass ; yet the window 
 does not make the light, but only removes the obsta- 
 cles to its entering. 
 
 When a Sacrament is knowingly received without 
 the necessary good dispositions, i. e., when it is re- 
 ceived unworthily, it then stamps upon the soul the 
 guilt of Sacrilege. 
 
 V. The Reiteration of the Sacraments. — ''' \h 
 each Sacrament be received more than once ? Thio^ 
 of them, viz., Baptism, Confirmation, and Holy 
 Order, can be received only once during life ; and the 
 reason is, because they imprint a character^ or spiritual 
 mark, on the soul, which can never be cancelled.* 
 This spiritual mark, or character, consecrates the soul 
 
 1 CoDC. Trid., Seeo. 7, de Bacr. in genere, can. 9. 
 
SACRAMENTS IN GENERAL. 
 
 267 
 
 le Unction 
 ion in our 
 stations to 
 r death ; — 
 thood, and 
 of it; — 
 ired for the 
 
 the merits 
 
 produce it 
 
 lution ; and 
 
 «rho admin- 
 
 In order 
 
 indeed, ne- 
 
 hose dispo- 
 
 only remove 
 
 nt its recep- 
 
 eceive light, 
 
 in the wall, 
 
 the window 
 
 s the obsta- 
 
 ved without 
 en it is re- 
 the soul the 
 
 lENTS. — ■■■V;< 
 
 nee? Thrv« 
 and Holy 
 ife ; and the 
 ♦, or spiritual 
 ) cancelled.* 
 %tes the soul 
 
 1.9. 
 
 to God in a special manner : for his servants — for his 
 soldiers — for his ministers. It will add to our glory 
 and happiness in heaven ; or to our disgrace and 
 misery in hell. How careful, therefore, each one 
 should be to fulfil the obligations which these Sacra- 
 ments impose. Extreme Unction can be received as 
 often as we are in danger of death hy sickness ; but 
 not twice in the same danger. The Sacrament of 
 Matrimony cannot be repeated while both the parties 
 live ; but, if one die, it can be received again by the 
 surviving party. 
 
 The Sacraments of Penance and Holy Eucharist 
 can be received very often, and even daily. vYc 
 should pjepare ourselves for that Penance, whenever 
 we have had the unhappiness of falling into mortal 
 sin ; and we ^\\o\\\(\ frequently partake of " the bread 
 of life," in the Holy Communion. 
 
 Exhortation. — The Sacraments were instituted 
 for the sanctification of our souls : they are the means 
 appointed by God for this purpose. In vain, there- 
 fore, do you hope for sanctification or salvation, if you 
 will not make use of the Sacraments — if you neglect 
 the means of obtaining that which you hope for. And 
 yet, how general is such neglect! How many are 
 there whom no exhortations, no entreaties of their 
 Pastors, can induce them to have recourse to the 
 Sacraments, those life-giving institutions of God's 
 mercy and goodness ; and who thus live in the most 
 imminent danger of dying without sanctifying grace, 
 and of losino- their souls ! 
 
 Most earnestly, therefore, do I exhort you to make 
 a proper use of these efficacious means of grace ; and, 
 in particular, to approach ve)y frequently to the Sac- 
 raments of Penance and Holy Communion, and to be 
 
 H 
 
 ill 
 
268 
 
 BAPTISM. 
 
 li! 
 
 i 
 
 IP 
 
 
 1. Ml 
 
 i^oHl ^^' 
 
 mwmi m 
 
 ■ffljnj^B 
 
 1 
 
 i ■■Ili' 
 
 1 
 
 
 li 
 
 diligent and devout in preparing yourselves for them, 
 then will you obtain fioin these divine institutions, 
 such graces as will enable you to "avoid evil, and do 
 good;'" — such graces as will enable you to say with 
 St. Paul : " I live ; now not /, but Christ Uveth in 
 
 me. 
 
 It 3 
 
 Instruction XLY. 
 
 BAPTISM. 
 
 Baptism is a true Sacrament; — its Effects ; — its Minis- 
 ter ; — its Necessity ; — the Preparation required in 
 Adults ; — Sponsors ; — Ceremonies. 
 
 What is Baptism, ? — Baptism is a Sacrament by which we 
 are made C/hvistians, children of God, and heirs of heaven ; 
 and are cleansed from original sin, and also from actual sh^, 
 if we he guilty of any. 
 
 How is Baptism given ? — By pouiing water on the child, 
 while we pronounce the words ordained hy Chri.st. 
 
 What are those words? — "I ba{)tize thee in the name of the 
 Father, and of the Son, and of the Holy Ghost ;" which 
 words must be said at the same time the water is poured. 
 
 What do we promise in Baptism ? — To renounce the devil, 
 with all his works and pomps. 
 
 The design of this Sacrament is to cleanse the soul 
 from original sin ; and also from actufd sins, if any 
 have been committed previous to its reception ; — to 
 make us Christians, and members of the Church ; — 
 and to give us a riglit to the other Sacraments. It 
 confers upon us a neio or Hpwiliuil hlrtk^ whereby we 
 become chihlren of God, and heirs of his kingdom. 
 
 I. BAPrxsxM IS A TRUE Sacramenp. — It has all that 
 is necessary to constitute a Sacrament. For, 
 
 1. There is the '''■outward Sign^'' (or the outward 
 
 1 Ps. xxxiii. 15. 9 Gal. ii. 20. 
 
anie of the 
 
 BAPTISM. 
 
 269 
 
 part which the Minister performs), viz., the pouring 
 of the water, and the pronouncing of the words. The 
 water used in Baptism must be natural water, such 
 as rain water, or that which is taken from a well, or 
 a river, or the sea. It must be poured on the head, 
 if possible ; and in suflScient quantity to run, or so as 
 that it may truly verify the words, "I baptize thee," 
 i. e., I wash thee. The words must be said at the 
 same time the water is being poured, — all of them 
 must be said, and by that person who pours the water. 
 There is, then, in this Sacrament, the matter and the 
 form; which are its outward Sign. 
 
 2. There is the ^^imvard Grace*'' (or that inward 
 invisible part which God gives), viz., that sacramental 
 grace whereby the soul is cleansed from all stain of 
 origina' and actual sin, and restored to spotless iuiio- 
 cence : " Do penance, and be baptized every one of 
 you,. . . .for the remission of your sins." ' "Rise up, 
 and be baptized, and wash away thy sins." ^ "Christ 
 loved the Church, and delivered himself up for it ; 
 that he might sanctify it, cleaning it by the laver of 
 water in the word of life."^ This grace, or inward 
 cleansing of the soul, is signified by the outward 
 sign of Baptism, which is called a s?>'? for this very 
 reason. 
 
 3. There is the '"''Institution of Christ^ For he 
 instituted it, when iie commissioned his Apostles to 
 administer it, saying to thein : " G)ing therelbie teach 
 all nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost." '^ 
 
 IT. Ebtkcts of Baptism. — Besides that inward 
 sacramental grace which has just been jnentioned, 
 
 1 Acts ii. 88. 
 a Acts xxii. 16. 
 
 23* 
 
 8 Eph. V. 2.5, 26. 
 *Matt. xxviii. 19. 
 
 Ifi 
 
 '1 
 
 i ',1 
 
270 
 
 BAPTISM. 
 
 s (It *^> <1( 
 
 4 y V ' 
 
 ^ . Ski 
 
 i 
 
 , f . 
 
 M 
 
 I ^i^i^! 
 
 whereby, the soul is cleansed from all steiw of sin, and 
 put in a state of sanctifying grace, there are also other 
 inward graces or effects. For, 
 
 1. By Baptism we are freed, not only from guilt, 
 but also from the temporal punish?nent due to sin. 
 
 2. We are adorned with the Theological virtues 
 of Faith, Hope, and Charity ; which are infused into 
 the soul. 
 
 3. A Character, or spiritual mark, is imprinted on 
 the soul, which consecrates us to God as Christians, 
 and servants of Christ; and which, being indelible, 
 prevents this Sacrament from being received more 
 than once. 
 
 4. A right is given us to the other Sacraments ;4- 
 and a title to the kingdom of heaven. 
 
 But, though Baptism destroys all guilt of sin, and 
 the temporal punishment due to it ; yet the soul re- 
 mains subject to concupiscence, and human infirmity. 
 And why so ? To keep us humble ; — to detach our 
 hearts from the love of this life ; — to make us sigh 
 after lieaven ; — to try our fidelity to God in resisting 
 temptations, (fee. 
 
 III. MiNTSTER OF Baptism. — The proper Minister 
 of this Sacrament is a Bishop or Priest; or Deacon, 
 if he be duly commissioned for the purpose. No 
 other person can baptize solemnly or with the cere- 
 monies ; nor can any others lawfully baptize, except 
 in cases of necessity. But, in cases of necessity, when 
 a Priest cannot be had, any person (man or woman) 
 may baptize ; and not only may but must^ rather 
 than h't any one die without Baptism. Consequent- 
 ly, all persons should know how to baptize. 
 
 IV. Necksstty of Baptism. — Is Baptism necessa- 
 ry fo'' siii . ation 3 Yes ; it is the most necessary of 
 
 i^^^ii?^«l 
 
BAPTISM. 
 
 271 
 
 of sin, and 
 also other 
 
 from guilty 
 to sin. 
 ical virtues 
 nfused into 
 
 iprinted on 
 
 Christians, 
 
 g indelible, 
 
 bived more 
 
 raments ;-V- 
 
 of sin, and 
 the soul re- 
 n infirmity. 
 
 detach our 
 fike us sigh 
 
 in resisting 
 
 )er Ministep 
 or Deacon, 
 irpose. No 
 h the cere- 
 :3tize, except 
 essity, when 
 or woman) 
 nust, rather 
 Oonsequent- 
 ;e. 
 
 sm necessa- 
 uecessary of 
 
 all the Sacraments. We are not members of the 
 Church without it, nor even Christians ; nor can we 
 receive any of the other Sacraments, until v\e have 
 received this. Its necessity is plainly declared in the 
 Scriptures. For, 
 
 1. Our Blessed Lord assures us, that we cannot be 
 saved without Baptism : "Amen, amen, I say to thee, 
 unless a man be born again of vvaier and the Holy 
 Ghost, he cannot enter into the kingdom of God."' 
 
 2. vV^hen giving commission to his Apostles to 
 "preach llie Gospel to every creature," our Lord 
 aCided : "He that believeth and is baptized^ f^\\'.\\\ be 
 saved." ^ This shows that Baptism is a necessary 
 conditio ii of salvation. 
 
 3. After St. Peter's first sermon, the people who 
 were converted by it, said to the Apostles: ''What 
 shall we do, men and brethren ? But Peter said to 
 them : Do penance, and he baptized every one of you 
 in the name of Jesus Christ, for the remission of your 
 
 11 3 
 
 sms. 
 
 4. When St. Paul, on his way to Damascus, cried 
 out : " Lord, what wilt thou have me to do ? " the 
 Lord said to him : "Arise and go to Damascus ; and 
 there it shall be told thee of all things that thou inust 
 do." And when he came to Damascus, Ananias said 
 to him : " Rise up, and he haj^tized, and wash away 
 thy sinsy*' 
 
 Is it impossible^ then, in any case, to be saved with- 
 out being actually baptized ? No ; for when a peison 
 cannot be actually baptized, then martyrdom, or an 
 ardent desire of Baptism, accompanied with faith and 
 true repentance, may supply its place. In these cases, 
 
 I 
 
 
 t\ 
 
 1 .Tonn iii. 5. 
 
 a Mark xvi. 15. 16. 
 
 3 Acta li. 87, 38. 
 
 * Acts xxil. 10 to 16. 
 
272 
 
 BAFnSM. 
 
 I ll'i 
 
 I lUi. - 'J Li 
 
 the person is said to be baptized in his own bloody or 
 in desire. What becomes of children who die unbap- 
 tized ? It has not been revealed where they ffo to ; but 
 they are certainly excluded from heaven, — from the 
 beatific vision. Hence, how careful parents should 
 be to have their children baptized ! 
 
 V. Preparation for Baptism:. — Children, of 
 course, can make no preparation, nor is any required 
 from thein ; but they who have come to the use of 
 reason before they are baptized, must get instructed 
 in the doctrines of the Cliurch, and must believe 
 them : " He that believeth and is baptized, shall be 
 saved ; but he that believeth not, shall be condemned." ' 
 " Going therefore, teach all nations, baptizing them in 
 the name of the Father, and of the Son, and of the 
 Holy Ghost."* They must also have true repentance, 
 and resolve to lead a Christian life : " Do penance^ 
 and be baptized every one of you,. . . .for the remis- 
 sion of vour sins." ' 
 
 VI. Sponsors. — A Godfather and Godmother are 
 provided for those who are baptized. Why so ? To 
 answer and promise in the child's name ; — to be 
 sureties for the fulfilment of the baptismal promises; 
 — to be the instructors of their godchild, in case the 
 parents should neglect their duty in this respect, or 
 be prevented 1)y death, or otherwise, from peiforming 
 it. Hence, Sponsors must be thtmselves sufficiently 
 instructed ; they must lead a Christian life ; and nmst 
 be, at least, Easter-Communicants: otherwise they 
 cannot be adiuitted as Sponsors. They contract a 
 spiritual relationship with t'.eir godchild, and also 
 with its parents, which prevents them from marrying 
 either one or the other. 
 
 1 Mark xvL 16. 
 
 > Matt xxviiL 19. 
 
 ' Acta ii. 88. 
 
 I;l'!il 
 
BAPTISM. 
 
 273 
 
 htood, or 
 e unbap- 
 ) to ; but 
 from the 
 should 
 
 Idren, of 
 
 required 
 
 le use of 
 
 nstructed 
 
 t ]:)elieve 
 
 slijill be 
 
 lemued."' 
 
 y them iu 
 
 id of th(i 
 
 tpeiitance, 
 
 ) penance^ 
 
 the remis- 
 
 lother are 
 J so ? To 
 ! ; — to be 
 promises ; 
 
 CHse the 
 respect, or 
 erfonning 
 uffiuieutly 
 
 and must 
 wise they 
 contract a 
 
 and also 
 
 marrying 
 
 .cts ii. 88. 
 
 Vir. Crremonies. — Hoio is Baptism given ? — By pmiring 
 water on the child, while we pronounce the words ordained 
 by Christ. 
 
 Having explained the Sacrament of Baptism, it 
 remains now to say a few words on the Ceremonies 
 used in its administration. 
 
 All the Sacraments are accompanied with C«M'e- 
 monies, instituted by Christ or his Church for good 
 reasons. For what reasons? To give greater solemnity 
 to their administration ; — to serve as outward expres- 
 sions of those inward dispositions whicii are required, 
 — to present the mysteries of Religion in a sensible 
 manner to the eyes of the people. All the Ceremo- 
 nies of the Church are full of useful meaning. 
 
 The Ceremonies used in Baptism are all taken, 
 either from the Scriptures, or from some important 
 truth of Religion. Some of them serve to' reprt^sent 
 the dispositions for receiving Baptism; — some its 
 beneficial effects; — and some \i9> obligations. There- 
 fore all Christians shouM know tliem. 
 
 Of these Ceremonies, some precede the essential act 
 of Baptism, some accompany it, and &omQ follow it. 
 
 1. The Ceremonies immediately preceding Baptism : 
 
 First^ The Child, or person to be baptized, btops 
 at the porch or door of the church ; anci there the 
 Priest declares the advantaires and oblio-ations of the 
 faith which is .asked of thn. Church of God. 
 
 Secondly^ The Priest breathes on the face of the 
 child, saying : "Depart from him, unclean spirit; and 
 give place to the Holv Spirit." For, as Almighty 
 God, when he created Adam, "breathed into his lace 
 the hreath of life; and man became a living soul :" ' 
 BO Baptism (as this ceresuony represents), causes the 
 
 1 Gffn. ii. T. 
 
 
 i«lJJBAKUfn^1 ! 
 
2U 
 
 BAPTISM. 
 
 ■iM. ■ 
 
 ':'■■ 
 
 ^k.mi 
 
 
 
 soul, that is dead in sin, to become " a living soul," by 
 conferring sanctifying grace. 
 
 Thirdly^ The Priest makes a cross upon the fore- 
 head, to teach us that we are not to be ashamed of 
 the cross of Christ ; and also upon the breast, to signify 
 that we .'ire to cherish an affection for it in our hearts. 
 
 Fourthly^ He puts into the mouth a few grains of 
 blessed salt, saying: "Receive the salt of wisdom." 
 For salt is an emblem of wisdom ; hence, Christ says 
 to his Apostles : "You are the salt of the earth.'*' 
 
 Fifthly^ He exorcises iht child, commanding the 
 devil to depart from him ; and then introduces him 
 into the church, going to the font (if there be one) ; 
 and the Sponsors recite with the Priest, the "Apostles' 
 Creed" and the " Our Father." * 
 
 Sixthly, He touches the f^ars and nostrils with 
 spittle, saying : " Ephpheta," widch is, " Be opened." 
 This, is taken from the example of Christ, who did the 
 same, when he cured the deaf and dumb maii.^ 
 
 Seventhly, He interrogates the child, saying : "Dost 
 thou renounce Satan ? — and all his works ? — and nil 
 his pomps?" The Sponsors answer in its name : ^'I 
 do renounce him — I do renounce them." This is a 
 public, solemn, and binding engagement. 
 
 Mighthly^ The Priest anoints the child on the breast, 
 and between the shoulders, saying : " I anoint thee 
 with the oil of salvation, in Christ Jesus our Lord." 
 This is in accordance with what God directed Moses 
 to do: ''Thou shalt consecrate all (the things dedi- 
 cated to the divine service), with the oil of unction, 
 that they may be most holy."^ 
 
 /, The Priest inquires concerning faith in 
 xl Tiiuity, and in the incarnation, saying; 
 
 Nint 
 
 1 Matt V. 18. 
 
 a Mark vii. 82 to 35. 
 
 3 Eaod, xl. 11. 
 
BAPTISM. 
 
 275 
 
 ng soul," by 
 
 on the fore- 
 asliHined of 
 st, to signify 
 1 our hearts, 
 evv grains of 
 of wisdom." 
 , Christ says 
 3 earth."' 
 nanding the 
 troduces him 
 3ve be one) ; 
 he "Apostles' 
 
 nostrils with 
 Be opened." 
 
 who did the 
 
 inan.^ 
 
 yiiig: "Dost 
 ^s'< — and all 
 
 is name : ** I 
 
 " This is a 
 
 )n the breast, 
 
 anoint thee 
 
 Is our Lord." 
 
 i-ected Moses 
 
 ihingi* dedi- 
 
 of unction, 
 
 ling faith in 
 Ition, saying: 
 
 "Dost thou believe, &c,?" The Sponsors answer: "I 
 do believe." For an explicit belief of these mysteries 
 is necessary for the child, when he shall come to the 
 use of reason. 
 
 Tenihhj, He asks : " Wilt thou be baptized ?" To 
 which the Sponsors answer: *'I will." 
 I 2. The Ceremonies accompanying the act of Baptism : 
 
 Then the Priest baptizes the child ; in doing w'hich, 
 he pours the water three times on the head of the 
 child, each time in the form of a cross ; and while he 
 is pouring the water, he says: "N., I baptize thee in 
 the name of the Father, and of the Son, and of the 
 Holy Ghost." The water he uses is blessed, accord- 
 ing to the form prescribed in the Ritual. 
 
 When a lay person baptizes, he does not use this 
 blessed water. All that such a person has to do is 
 this : Take common water, and pour it upon the head 
 of the child ; and, at the same time^ say these words : 
 "I baptize thee in the name of the Father, and of the 
 Son, and of the Holy Ghost." 
 
 3. TJie Ceremonies immediately following the Bap- 
 tism: 
 
 First, The Priest anoints the child with the chrism 
 on the crown of the bead : and thus are the members 
 of the Church consecrated to God ; so that it may be 
 said of them, in the words of St. Peter : "You are a 
 chosen generation, a holy nation." * 
 • Secondly, The child is clothed w^ith a white garmen' 
 — the emblem of spotless innocence. In delivering it, 
 the Priest says; "Receive this white garment, and 
 see thou carry it without stain before the Judgment- 
 seat of our Lord Jesus Christ, that thou mayst have 
 eternal life." 
 
 1 1 Fei iL 9^ 
 
* '■•1 
 
 276 
 
 CONFIRMATION. 
 
 
 
 f!l|»T I'll 
 
 Thirdly^ Tli n the Priest gives a lighted taper, 
 saying: "Kecrive tliis binning light, jind ; o.ip ihy 
 Bai)tisn), so as to b(^ without blame : keep :iic; com- 
 mandnieiits of God; tbat when tiic Lord ^hail coiue 
 to the Nuptials, thou niayst meet him in the company 
 of all the Saints in the heavenly Court, and liave 
 eternal life, and live for ever and ever." This lighted 
 taper is an emblem of the light of faith ; and al>o of 
 good example. Thus, Christ says: "So let your 
 light sltiiJG before men, that they may see your good 
 voiks, and glority your Father who is in heaven.'" 
 
 Fourthly^ The Priest coneludes by saying: "N., go 
 in peace ; and the Lord be with thee." l 
 
 Exhortation. — As you have had the hap}>iness of' 
 receiving Baptism, you should frequently thank God 
 for this great blessing. You should thiidv on the 
 promises you then made ; and resolve to fultil them : 
 but, if you have broken them, lament the loss of your 
 baptismal ..cnocenee ; — lose no tiine in recovering it, 
 by sincero repentance; Mid approach to the Sacra- 
 mi>nt of PeJiunce for this purpose : ''''Delay not lo be 
 converted t<^' the Lord, and defer it not from day to 
 day ; for his wrath shall come on a sudden, and in the 
 time of vengeance he will destroy 'thee.'" 
 
 Instkuction XLYI. 
 
 coy* TRMATION. 
 
 Confirmation is a true ,jacrame7it ; — its Effects; — its 
 Minister ; — its Necessity ; — the Preparation requir- 
 ed ; — Ceremonies, 
 
 What is Confirmation ? — Confirmation is a Sacrament, by 
 which we receive the Holy Ghost, in order to malce us strong 
 and perfect Christians and soldiers of Jesus Christ. 
 
 » Matt ▼. 16. « Eccli. V. 8, 9. 
 
CONFIRMATION. 
 
 277 
 
 Who in the ordinary Minister of this Sucrament ? — A Bishop only. 
 
 How does the Bishop admininffr thin Siicinnent ? — He prays 
 that the Holy Ghost iimy coiue <lowii upon us ; lie iui|)ose8 
 his hiiniis over uh ; and makes the sign of the crows with' 
 ciiiism on our forelieads, at the saine time [>ronounciiig a 
 set finm of words. 
 
 What are these words? — "I sign thee with the sign of the 
 cross, I confirm thee with the chrism of salvation, in the 
 name of the Father, and of tlie Son, and of the holy Gliost." 
 
 The great object of the Sacrai' of Confiniiation 
 
 is to complete the life of gru in baptism ; 
 
 by giving the Iluly Ghost, with .fold girts,-to 
 
 dwell in our souU, — to strengtht -mi- aith, — and to 
 enable us to withstand whatever oppositions we may 
 meet vvith in the practice of our Religion. 
 
 The Catechism of the Council of Trent savs : "If 
 the diligence of Pastors in explaining the Sacrament 
 of Confirmation were ever required, certainly there is 
 need, in these times, to put it in as clear a light as 
 possible ; seeing that this Sacrament ks wholly neg- 
 lected by many'in God's holy Church, and that there 
 are very few who endeavor to draw from it that fruit 
 of grace which they oaght. Wherefore the Faithful 
 are to b> in such a manner instructed ( >noerning the 
 nature, the efficacy, and the dignity of tiiis Sacrament 
 that they may not only know that it must not be 
 neglected, but that it is to be I'eceived with the great- 
 est piety and devotion ; lest, through their own fault, 
 and to their extreme spiritual injury, this divine ben- 
 efit be conferred on them in vain." ' 
 
 I. Confirmation is a true Sacrament. — It has 
 those three things which are essential to the nature of 
 a. Sacrament. For, 
 
 1. There is the " outward Sign''' (or that part 
 
 I 
 
 'I! I 
 
 » Cat Cone, Trid. de Sacr. Confirm,, n. 1. 
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 OONFIEMATION. 
 
 which is outwardly performed by the Bishop), viz^ the 
 Bishop imposes his hands over all that are to be con- 
 firmed, praying the Holy Ghost to come down upon 
 them with his sevenfold gifts. Then, as the es^sential 
 matter and form, he lays his right hand upon the 
 head of each one ; and with the thumb of the same 
 hand, he anoints the forehead with the holy chrism, 
 saying at the same time : " I sign thee with the sign 
 of the cross, and I confirm thee with the chrism of 
 salvation, in the name of the Father, and of the Son, 
 and of the Holy Ghost." All this Is the outward sign 
 or visible part of the Sacrament of Confirmation. 
 
 2. There is also the ^Hnward grace^^ (or 'that part 
 which is invisibly performed by God), viz., the Holy 
 Ghost, with his gifts and strengthening gra'ces, is, in 
 a special manner, given to the soul. For the Scrip- 
 ture says of 'this Sacrament : " The Apostles (Peter 
 and John) prated for thera (the Samaritans), that they 
 might receive the Holy Ghost ; then they laia their 
 hands upon them^ and they received tlie Holy Ghost" * 
 
 These inward graces are signified and represented 
 by the outward sign. For the imposing of the hand 
 over the person who is being confirmed, represents 
 the imparting of the Holy Ghost; and the anointing 
 with chrism, saying : " I sign thee with the sign of 
 the cross, and I confirm thee with the chrism of sal- 
 vation, in the name of the Father, and of the Son, 
 and of the Holy Ghost," signifies both ih^ fulness and 
 the nature of the grace received. . Chrism is oil of 
 olives mixed with balm of Gilead, solemnly consecra- 
 .ted by the Bishop on Maundy Thursday. The oil 
 of which it is composed, represents /w/wew of grace ; 
 because it is of such a nature, that it easily 
 
 
 1 Acts vllL ISt 17. 
 
OONtlBMATION. 
 
 279 
 
 flows, and spreads^ and penetrates ; and being a smooth 
 and miid substance, it represents also the spirit of pa- 
 tience in bearing contradictions and oppositions. 
 And the balm of Oilead^ of which the chrism is also 
 composed, represents, by reason of its fragrance, the 
 practice of a virtuous life, which is called in Scripture ; 
 **aB odor of sweetness in the sight of the Most 
 High ;" ' and, as it possesses, moreover, the property 
 of preserving bodies from putrefaction, it represents 
 thereby, that the grace of Confirmation has the effect 
 of preserving the soul from the corruption of sin. 
 Thus, then, the outward part of this Sacrament is a 
 SIGN of the inward grace which it confers. 
 
 3. There is the Institution of Christ. That this 
 Sacrament was instituted by Christ, is proved from 
 the /ac/, that the Apostles administered it as a means 
 of grace. In the Acts of the Apostles it is related, that 
 after the Samaritans had been baptized by Philip the 
 Deacon, the Apostles sent to them Peter and John ; 
 who, when they were come, " prayed for them, that they 
 might receive the Holy Ghost ; then they laid their 
 hands upon them, and they received the Holy Ghost."' 
 
 H. Effects of Confirmation. — Like all the 
 other Sacraments, Confirmation produces sanctifying 
 grace ; but (as peculiar to Confirmation or as sacra- 
 mental) it is the grace oi spiritual growth and strenrjih; 
 that is to say, it is a grace which augments an t per- 
 fects that of Baptism, and strengthens us against the 
 enemies of our salvation — it renders us perfect Chris- 
 tians and makes us soldiers of Jesus Christ. 
 
 This Sacrament gives Us the plenitude of the Holy 
 Spirit, who adorns and enriches our souls with those 
 interior graces, with which he sanctified and strength- 
 
 * Eooli. zjczy. 82; 2 Cor. IL 15. 
 
 s AoU viiL 15, 17. 
 
280 
 
 CONFmMATION. 
 
 ened the Apostles on the day of Pentecost. For in 
 this Sacrament we receive the sevenfold gifts of the 
 Holy Ghost ; viz., " the spirit of wisdoniy and of un- 
 derstanding, the spirit of counsel^ and of fortitude^ the 
 spirit of knowledge^ and of godliness, and the spirit of 
 the fear of the Lord.^''^ These gifts are certain super- 
 natural dispositions or habits of soul imparted to us 
 by the Holy Ghost, and they lead us to a(5t accord- 
 ing to the inspirations and motions of his grace ; 
 which inspirations and motions of grace are given to 
 us in those particular times and circumstances, when 
 we stand in need of them, or when they will be of 
 service to us. \^See Instruction LXXL, where thes^ 
 seven Gifts of the Holy Ghost and the twelve Fruits 
 which they produce in the soul, are explained.] 
 
 Although Confirmation is a SHcrament of the living^ 
 it may, nevertheless, produce even iUefrst grace ; that 
 is, it may restore us, like the Sacraiiieni of Penance, to 
 the State of grace. [See Note '2, page 264.] 
 
 There is another etfect of 'Contirmati(jn, similar to 
 what is produced in Baptism and Holy Order; which 
 is, that it imprints a character or spiritual mark on 
 the soul, which can never be eti'aced. is spiritual 
 
 character distinguishes us as the Sold . of Christ ; 
 and, abiding in the soul forever, it will either add to 
 our glory and happiness in heaven, or to our disgrace 
 and misery in hell. 
 
 HI. Minister of Confirmation. — It is an Ar- 
 ticle of Faith, that the ordinary Minister of Confir- 
 mation is a Bishop only} He is called the ordinary 
 minister, because the aduunistrati<»n of this Sacra- 
 ment belongs to the proper office of a l^ishop ; so 
 that he can confirm his own subjects, without, needing 
 
 » fe xi. 2, 8. » 0«»nc. Trid., Sesa. 7, de Confirm , can. «. 
 
OONFIKMATION. 
 
 281 
 
 icost. For in 
 id gifts of the 
 m, and of un- 
 f fortitude^ the 
 d the spirit of 
 certain super- 
 mparted to us 
 lo at;t accoid- 
 of his grace; 
 !e are given to 
 n stances, when 
 hey will be of 
 lL, where thes\ 
 J twelve Fruits 
 lained.^ 
 
 snt of the living^ 
 Irst grace ; that 
 [t of Penance, to 
 264.] 
 
 ition, similar to 
 
 Order; which 
 
 ritual mark on 
 
 is spiritual 
 
 of Christ; 
 
 1 either add to 
 
 to our disgrace 
 
 It is an Ar- 
 ister of Oonfir- 
 d the ordinary 
 of this Sacia- 
 a Bishop; so 
 ithout, needing 
 
 nfirin , can. B. 
 
 H 
 
 to bd specially delegated for the purpose. But it 
 belongs not to the proper office of a Priest; so that, 
 if he should bfe erapoweied to confirm, he would act 
 as the extraordinary minister of this Sacrament. In 
 cases of necessity, the Pope can delegate or commis- 
 sion a Priest to administer Confirmation. But a 
 Priest cannot administer it, without this special papal 
 delegation. 
 
 IV. Necessity of Confirmation. — Is it necessa- 
 ry for every one to receive the Sacrament of Con- 
 firmation ? The reception of this Sacrament is not so 
 necessary, as to be an emsviirml means of salvation 
 {non est necessaria necessitate medii) ; but "it is, never- " 
 theless, so necessary to be received, that it cannot 
 be wilfully neglected without a grievous sin. "This 
 opinion (says St. Alphonsus Liguori) must be fol- 
 lowed, as having been decided by Pope Benedict 
 XIV., in a Bull concerning the Greeks, wherein he 
 says: 'They {who are not confirmed) are to be ad- 
 monished by the Bishops that they contract the guilt 
 of a grievous sin, if they refuse and neglect to receive 
 Confirmation when they have an opportunity.'"* 
 And this is especially true in a persecuting country ; 
 or in a country like this, where Catholic faith and 
 practice are so much opposed and ridiculed by those 
 among whom we live. 
 
 In the Apostles, we have a striking example of the 
 necessity, or extreme utility, of receiving the special 
 graces of the Holy Ghost, such as are conferred upon 
 
 1 "Sed prima nententia omnino est tenenda, ntpote dectsa a Benedioto 
 xiv.. In Bulla, Etai puntordlls, d« RitihuH et DogmatihuH OrcBoorum, 
 1742, nbi (§ ill., n. 4) haeo bnhentur: 'Monendi sunt (qui non sunt con- 
 flrniati) ab Onlinftriis locorum eos gravis peccati reacu teniMi, si (cuin 
 
 Sossunt) ad Conflrtnationem aucodere reniiuiit ac negligunt.^ '* — S. Alph. 
 ,iff., Mam. Apoatol., tract. 14, da Confinna., n. 47, 
 
 24« 
 
282 
 
 CONFIRMATION. 
 
 m 
 
 us in Confirmation. The Apostles had been three 
 years with Clirist, — had seen his miracles, — heard 
 his instructions, — witnessed his example, (fee; yet 
 they had not courage to ju-ofess and practice what he 
 required from tliem : they even forsook him, — denied 
 him, — duist not show tlnmselves in public, or appear 
 to be his Disciples. But .no sooner did they receive 
 the Holy Ghost, with his gifts and graces, tlum their 
 minds were enlightened, and their hearts inflamed; 
 they were filled with zeal and couratre; and being 
 "thus endued with power from on high,"' they bold- 
 ly professed, publicly preached, and courageously and 
 even joyfully suffered for the Religion whi<;h theVi 
 professi d and preached. The S icranient of Confirm-' 
 ation works the like beneficial effects in the souls of 
 those who receive it worthily. 
 
 V. PuKPARATION FOR CONFIRMATION. To FCCCive 
 
 Confirmation worthily^ it is necessary to make a good 
 preparation. In what does this preparation consist? 
 It consists chiefly in these three things : 
 
 1. In getting sufficiently instructed in the nature, 
 effects, &c., of this Sacrament ; and in our Ileligion 
 generally. Hence, they who aie about to be confirm- 
 ed, should attend the preparatory instructions. 
 
 2. In putting one's self in a state of grace. For 
 " the Holy Spirit will not enter into a malicious soul, 
 nor dwell in a body subject to sins."* Therefore, 
 every one who is conscious of sin, should receive wor- 
 thily the Sacrament of Penance. 
 
 3. In spending some time in prayer, previous to the 
 reception of Confirmation ; after the example of the 
 Apostles, who from Ascension-day to Pentecost " were 
 persevering with one mind in prayer, with Mary the 
 
 
 * Luke zziY. 49. 
 
 9 Wisd. L ^ 6. 
 
CONFIRMA'nON. 
 
 288 
 
 been three 
 cles — heard 
 ?., &c.; yet 
 tice what he 
 lim, — denied 
 ic, or appear 
 
 tliey receive 
 '8, than their 
 i-ts inflamed; 
 ; and being 
 " » thoy bold- 
 ageously and 
 
 whi(;h they, 
 it of Confirm-' 
 L the souls of 
 
 . — To receive 
 
 make a good 
 
 ation consist? 
 
 in the nature, 
 our Religion 
 to be confirm- 
 ctions. 
 
 )f grace. For 
 malicious soul, 
 '« Therefore, 
 d receive wor- 
 
 previous to the 
 xample of the 
 sntecost " wove 
 with Mary the 
 
 7i8d. L 4^ 6. 
 
 Mother of Jesns."' Therefore, they who are about to 
 be confirmeil, should be tnore recollected and retired; 
 — should frequently invite the Holy Ghost to come 
 into their souls by the conimunicHtion of his graces, 
 and for this purpose it would be weil to say occasion- 
 ally the *''' HijmHH to the Holy Ghost ;''^ — they should 
 desiie ardently, and implore earnestly, the plenitude 
 of those streng;hening graces which Confirmation is 
 intended to confer: tor " vour heavenlv Father will 
 give the good Spirit to them that ask him."' 
 
 VI. Ceremonies of Confirmation. — I have now 
 to say a few words on the Ceremonies of Confirma- 
 tion. 
 
 How does the Bishop adminiater this Sacrament 9 — He prays that 
 the Holy Ghost may come down upon us ; he imposes his 
 hands over us ; and makes the sign of the cross with chrism 
 on our foreheads, at the same time pronouncing a sot form 
 of words. , / 
 
 1. The Bishop, turning towards the people, im- 
 poses his hands over those who are to be confirmed, 
 and prays that God would send down upon them the 
 Holy Ghost, the Paraclete, with his sevenfold gifts. 
 The people, uniting their intention with that of the 
 Bishop, should make the same supplication for them- 
 selves. 
 
 2. Then they go and kneel one by one before the 
 Bishop, who dips the thumb of his right hand in the 
 holy chrism, and laying that hand upon the head of 
 the person kneeling before him, he anoints his fore- 
 head with the chrism in form of a Cross, saying at 
 the same time : " N., I si^ thee with the sign of the 
 cross, and I confirm thee with the chrism cf salva- 
 tion, in the name of the Father, and of the Son, and 
 
 > Acts i. 14. 
 
 9 Lolo zL 18. 
 
284 
 
 CONFIRMATION. 
 
 of the Holy Ghost." By this we are admonished 
 
 (hat we must not be ashamed of the Cross of Christ ; 
 
 • but boldly profess our faith, and fight manfully under 
 
 tl^ standard of the cross against all the enemies of 
 
 H our salvation. 
 
 8. This being done, the Bishop gives a slight blow 
 on the cheek of him whom he has just confirmed, to 
 remind him, that, being now a perfect Christian and 
 a Soldier of Jesus Christ, he ought to be prepared to 
 suffer any kind of contempt, of insult, and of humilia- 
 tion, for the name of Christ. The Bishop says, at the 
 same time : " Peace be with thee," to give him to un- 
 derstand, that it is only by his patience that he can i 
 preserve his peace of soul : *' In your patience (says 1 
 our Lord) you shall possess your souls." 
 
 4. The Bishop then begs of God to confirm the 
 blessing which has been conferred, saying : " Confirm, 
 O God, what thou hast wrought in us."' And he 
 prays that the Holy Ghost, having come down upon 
 them, would vouchsafe to dwell in their hearts, as in 
 his holy temple. And he concludes by givirg his 
 Episcopal benediction. The persons confirmed,should 
 make the like petitions for themselves; and, more- 
 over, they should spend some time after Confirmation 
 in thanksgiving and. prayer, in the same manner as 
 after the Sacraments of Penance and Holy Commu- 
 nion. 
 
 If a person, after having been- confirmed, unhappily 
 fall into mortal sin, and thereby lose the grace of this 
 Sacrament, he can recover it, by sincere repentance 
 and penance ; because it revives in the soul, when she 
 IB clothed again with the robe of sanctifying grace. 
 
 »Ps.lxvlL2». 
 
HOLT BUOHABIST — ^I. 
 
 285 
 
 admonished 
 IS of Christ ; 
 nfully under 
 3 enemies of 
 
 % slight blow 
 confirmed, to 
 Jhristian and 
 (prepared to 
 id of hurailia- 
 )p says, at the 
 ve him to un- 
 i that he (;ftn . 
 prttience (says > 
 
 > confirm the 
 Iff: "Confirm, 
 ,?."' And he 
 le down upon 
 r hearts, as in 
 by givirg his 
 ifirmed,should 
 s; and, more- 
 Confirmation 
 me manner as 
 Holy Commu- 
 ned, unhappily 
 e grace of this 
 jre repentance 
 soul, when she 
 ifying grace. 
 
 Instruction XLVII. 
 
 HOLY KUCHARI8T. 
 
 T?ie Outward Sign of^ the Holy Eucharist ; — %t» Inward 
 Orace ; — its Institution^ the Scriptural Account oj 
 which proves the Real Presence; — Objections answered. 
 
 What is the Holy Eucharid f — It is the true body and blood 
 of Christ, under the appearances of bread and wine. 
 
 Why has Christ given himself to us in this Sacrament f — ^To feed 
 and nourish our souls, and to enable us to perform all our 
 Christian duties. 
 
 The Holy Eucharist is the greatest of all the Sacra- 
 ments, because we receive therein, not only ffracBj but 
 Jesus Christ himself, the Author of all grace. 
 
 It object is "to fend and nourish our souls,*' in 
 order that the life of grace, which we received in 
 Baptism, and which was strengthened and perfected 
 in Confirmation, may be preserved and increased: 
 "I am the living bread, wliich came down from 
 heaven ; if any nmn eat of this bread, he shall live 
 forever : and the bread that I will give, is my flesh 
 for the life of the woritl." ' The Holy Eucharist is 
 intended to do for the soul, what corporeal food does 
 for the body. 
 
 The Blessed Eucharist is a true Sacrament; th ,t 
 is to say, it is an outward sign — of inward grace — in- 
 stituted by Christ. 
 
 I. There is the " outward kign" (or the visible 
 sertsible part), viz., the bread and wine, — the words of 
 consecration which are pronounced over them, — and 
 the species or outward appearances of bread and wine, 
 which appearances remain after consecration. 
 
 n. There is the " inward grace" (or the inward 
 invisible part), viz., the body and blood of Christ, 
 
 1 John vL 51, 62. 
 
286 
 
 HOLT EUCHARIST — I. 
 
 together with his soul and Divinity ; that is to say, 
 Jesus Christ himself, the Author of all gracCy who 
 gives himself to us in this Sacrament to feed and 
 nourish our souls. 
 
 This inward grace (or spirituaF nourishment) is sig- 
 nified by thq outward sign. For as bread and wine 
 are the food and nourishment of the body ; so their 
 outward appearances, which remain after consecra- 
 tion, represent the spiritual food and inward nourish- 
 ment of the soul — they represent that " bread of life, 
 of which whosoever eateth shall live forever." * 
 
 III. There is the Institution of Christ. — And as 
 the Scriptural account of its institution, besides prov- 
 ing that it was instituted by Christ, proves also the 
 doctrine of the Rea.l Presence, i. e., that this Sacra- 
 ment does really contain the body and blood of Christ, 
 under the outward appearances of bread and wine, I 
 will relate that account from the first promise of this 
 divine Institution, to its final accomplishment. 
 
 1. The Words of Promise. — Though our Lord did 
 not institute this Sacrament till the night before his 
 Passion, h6 had long promised it. He took occa- 
 sion from the miraculous multiplication of the five 
 loaves, to make this promise. For after having pre- 
 pared the minds of the people for this mystery, by 
 feeding 6000 persons with five loaves, he said to 
 them : " Labor not for the meat which perisheth, 
 but for tJiat which endureth unto life everlasting, 
 which the Son of Man will give you.... I am the 
 living bread which cane down from heaven, if any 
 man eat of this bread he shall live forever : and the 
 bread that I will give, is my flesh for the life of the 
 worldr* 
 
 > John vL 48, 61, 63. 
 
 a John vL 27, 61, 62. 
 
HOLT EU0HARI8T — I. 
 
 287 
 
 lat is to say, 
 
 II gracCj who 
 
 to feed tuul 
 
 liment) is sig- 
 •ead and wine 
 ody ; 80 their 
 ifter consecra- 
 iward nourish- 
 * bread of life, 
 ever."' 
 
 MST. — And as 
 , besides prov- 
 roves also the ' 
 liat this Sacra- 
 )lood of Christ, 
 sad and wine, I 
 )roraise of this 
 ihment. 
 
 1 ouv Lord did 
 ight before his 
 He took occa- 
 on of the five 
 .er having pre- 
 lis mystery, by 
 es, he said to 
 hich perisheth, 
 ife everlasting, 
 
 a I atn the 
 
 heaven, if any 
 trover : and the 
 w the life of the 
 
 invL27,61,62. 
 
 The Jews understood him to speak of giving them 
 his real flesh : this is evident from the objection 
 which they instantly made, saying : " How can this 
 man give us his flesh to eat .^" ' . 
 
 In answer to this objection, far from explaining 
 away his words, he confirmed them by the most pos- 
 itive declarations : 
 
 " Then Jesus said to them : Amen, amen, I say 
 unto you : Except you eat the flesh of the Son of 
 Man, and drink his bloody you shall not have life in 
 you. 
 
 " He that eateth my fleshy and drinketh my bloodf 
 hath everlasting life ; and I will raise him up at the 
 last day. 
 
 " For my flesh is meat indeed ; and my blood is 
 drink indeed. 
 
 " He that eateth my fleshy and drinketh my blood. 
 abideth in me, and I in him. 
 
 "As the living Father hath sent me, &nd I live by 
 the Father : so he that eateth me^ the same also shall 
 live by me. 
 
 *' This is the bread that came down from heaven. 
 Not as your fathers did eat manna, and are dead : he 
 that eateth this bread shall live forever."' 
 
 After these plain^ and positive, and repeated decla- 
 rations, the Jews clearly saw that he meant to give 
 them his real flesh and bKx)d ; yet they would not 
 believe, but still objected : *• Many therefore of his dis- 
 ciples, hearing it, said : This saying is hard^ and who 
 can hear it?"' 
 
 In answer to this second objection, he still did not 
 tell them that they mistook his meaning ; but, on the 
 contrary, he reproached them for their unbelief: 
 
 1 John Tl. 6a 
 
 > John Yi. S4 to 69. 
 
 * John yL it 
 
288 
 
 HOLT EUCIURI8T — ^I. 
 
 **Doth this scandalize you! If then you Bhall see 
 the Son of Man Hscend up where he was before ?" ' 
 i. e., if you cannot believe that I can give you my 
 flesh to eat and my blood to drink, now that I u. 
 here with you on earth ; how will you believe it, wheu 
 you shall have Hcen me ascend up into heaven. And 
 thus, he anticipated the objection of later Protesters 
 against his doctrine, who say: "The natural body 
 and blood of our Saviour Christ are in heaven^ aitd 
 not here : it bein&r aixainst the truth of Christ^s natural 
 body, to be at one time in more places than one.'" 
 • Then he proceeded to show the reason why they 
 could not believe his doctrine; it was because they 
 followed their own corrupt fleshy reasoning, instead 
 of listening to the Spirit of God ; and therefore he 
 said to them : "It is the Spirit that quickeneth ; the 
 flesh profiteth nothing : the words that I have spoken 
 to you, are spirit and life."* Then, reproaching 
 them for their unbelief, he added : " But there are 
 some of you that believe not. For Jesus knew from 
 the beginning who they were that did not believe. 
 And he said : Therefore did I say to you, that no 
 man can come to me, unless it be given him by my 
 Father;"* i. e., unless he be quickened hy the Spirit 
 of God to believe. 
 
 *' After this, many of his disciples" (seeing that he 
 really meant to give them his very flesh and blood) 
 **went back, and walked no more with him."* He 
 then let them go, without intimating to them that 
 such was not his meaning. " Then Jesus said to the 
 twelve : Will you also go away ? And Simon Peter 
 
 1 John Ti. 62, 68. 
 
 * Book of Common-Prayer: Declaration at the end of the Communion 
 
 Service. 
 
 • John vi. 64. « John vi. 6^ 66 ; 44 • John vL 67. 
 
HOLY EUCHARIST — I. 
 
 289 
 
 a sball see 
 I before?"' 
 ve yov\ my 
 that I a. 
 leve it, wheu 
 aven. And 
 r Protesters 
 atural body 
 heaven, and 
 rial's natural 
 lan one."' 
 on why they 
 because they 
 )ning, instead 
 therefore he 
 ickeneth; the 
 I have spoken 
 reproaching 
 3ut there are 
 Q8 knew from 
 d not believe- 
 you, that no 
 n him by my 
 by the Spirit 
 
 seeing that he 
 esh and blood) 
 h him."* He 
 to them that 
 sus said to the 
 id Simon Peter 
 
 a of the Communion 
 » John vU 67. 
 
 (in the name of himself and of the other Apo;;lies) 
 answered him: Lord, to whom shall we go; thoa 
 hast the words of eternal life." ' 
 
 How many are there, in these days, who follow the 
 unbelieving Jews, by going away from the Church of 
 Christ; saying like them, in the spirit of unbelief: 
 " How can it he the real flesh of Christ, that is given 
 to us in the Eucharist : — This saying is hardy and 
 who can hear it ?" Catholics alone imitate the f»ith 
 of the Apostles. 
 
 2. The Words of Institution. — Although the 
 Apostles believed the words of Christ, wherein he 
 promised to give them his flesh to eat and his blood 
 to drink ; yet they could not understand how those 
 words were to be accomplished, until they saw our 
 Lord actually fulfil them, by giving what he had thus 
 promised. 
 
 "And when the hour was come (the night before 
 his death), Jesus sat down and the twelve Apostles 
 with him. And he said to them : With desire I have 
 desired to eat this pasch with you before I sufter."' 
 "And while they were at supper, Jesus took bread, 
 and blessed, and broke ; and gave to his disciples, 
 and . said : Take ye, and eat ; this is my body. 
 And taking the chalice, he gave thanks ; and gave 
 to them, saying : Drink ye all of this ; for this is my 
 blood of the new testament, which shall be shed for 
 many unto remission of sins." ' 
 
 Here we see the complete fulfilment of what had 
 been long before promised. Christ declared what he 
 gave to his Apostles to be his body and his blood 
 — the very body which should be delivered for them* 
 
 » John vl. 68. 69. 
 3 Luke xxiL 14, IS. 
 
 * Matt. xxvi. 26, 27, 28. 
 « 1 Oor. zi. 24. 
 
 26 
 
290 
 
 HOLY EUCHABI8T — ^I. 
 
 — the very blood which should be shed for many 
 unto remission of sins.' Now, when he says ; " This 
 is my body . . This is my blood ;" are we to contradict 
 him, and say: "It is not so"? On the contrary, 
 ought we not to say with St. Peter : " Lord, to whom 
 shall we go ?" in whom shall we find truth, if not in 
 thee ? for, " thou hast the words of eternal life." ' 
 
 IV. Objections answered. — It remains now to 
 answer some of the chief objections, which the un- 
 believers of our days raise against this doctrine, to 
 justify their unbelief. 
 
 1. They say : " Christ spoke figuratively at the last 
 Supper. For, if his words were figurative, when he 
 said: '■I am the door^ — I am the vine;^^ why not 
 also, when he said : ^This is my body — This is my 
 blood ? ' " This objection is as much as to say : 
 " Christ spoke figuratively sometimes ; therefore, why 
 not always P 
 
 " / am the door.^^ — The Evangelist expressly bkows 
 that these words were spoken in explanation of a par- 
 able : " This proverb Jesus spoke to them, but chey 
 understood not what he spoke to them."* But when 
 he said : "This is my body. .This is my blood,* there 
 is no expression used to show, that his words »'ere a 
 proverb, or the explanation of a parable. 
 
 " / aw the vine.^^ — The Evangelist plainly shows 
 that these words are the application of a compr*rison : 
 "As the branch cannot bear fruit of itself, except it 
 abide in the vine ; no more can you^ except ye abide 
 in me." This is the comparison. Then comes the 
 application: "/am the vine; ye are the branches: 
 ... .if any one abide not in me, he is cast fonii as a 
 
 i Matt xxvl. S 
 s Jubn yL 68, 
 
 * John z. 7. 
 4 John zv. 6, 
 
 * John X. & 
 
HOLT EFOHAEIST — ^I. 
 
 291 
 
 fcrancA."* Evidently, therefore, this is no real or 
 valid objection. 
 
 2. But, does not Christ say : "Do this /or a com- 
 memoration of me ?" * Yes ; but do what ? Why, 
 what he had just done, i. e., consecrate bread and 
 wine (as I have done) into my body and blood, 
 and eat and drink the same " for a commemoration of 
 me" — when you eat my body and drink my blood, 
 bear in mind that that same body, which you eat, 
 was *' delivered for you," on the Cross ; and that same 
 BLOOD, which you drink, was there " shed for the re- 
 mission of your sins." 
 
 Thus it is that St. Paul explains these words, by 
 immediately adding : " For as often as you shall eat 
 this bread, and drink the chalice, you shall show 
 THE DEATH OF THE LoRD, Until he comc."' For, 
 eating the body and drinking the blood of a person 
 necessarily shows his death : but receiving mere 
 bread and wine does not. 
 
 3. But (they say) does not St. Paul still call the 
 Eucharist " bread'"' after consecration ? Yes ; and the 
 reason is, 1st, Because it has still the appearances 
 of bread; as Angels are sometimes called "mm,"* 
 and the Holy Ghost ^''parted tongues"^ because they 
 had the appearances of being such ; — 2dly, Because 
 it had been bread ; as, for this same reason, the ser- 
 pent was still called a rod: "But Aaron's rod de- 
 voured their rods^^ This, therefore, is a ground- 
 less objection. 
 
 And, indeed, in the very same chapter from which 
 this objection is taken, St. Paul argues, on the Blessed 
 
 * John XV. 6, 6. 
 
 * Luko xxii. 19. 
 
 1 Cor. zL 23, 26. 
 
 « 1 Cor. xl. 26. 
 * Gen. six. 1, 10. 
 
 • Acts II. 8. 
 
 • Exod. vii. ISl 
 
292 
 
 HOLT EU0HAEI8T — I. 
 
 Eucharist in such way, as to give the strongest proofs 
 that HE believed it to be (not bread and wine, but) 
 the real body and blood of Christ. For, after relating 
 the words of consecration, lie reasons thus : " There- 
 fore, whosoever shall eat this bread, or drink the 
 chalice of the Lord unworthily, shall be guilty of the 
 BODY AND BLOOTi of the Lord . , , ,^o\' he that, eateth 
 and driuketh unworthily^ eateth and drinketh judg- 
 ment to himself, not discerning the body of the 
 Lordr' 
 
 Here St. Paul evidently speaks of Chiist's real 
 body and blood. For how could any one be guilty 
 of our Lord's body and blood, by eating mere bread ? 
 How could any one commit an outrage against the 
 body of Christ, if it were not there to be outraged ? 
 How could an unworthy communicant bring judg- 
 ment upon himself for " not discerning the body of 
 the Lord," if it were not there to be discerned ? 
 Evidently, then, St. Paul believed the blessed Euchar- 
 ist to be Christ's real body and blood ; and taught 
 the Corinthians to believe it also. Theietbre, the 
 Catholic Church believes and teaches the same : 
 while they who have left her Communion, follow- the 
 example of the unbelieving Jews, who went away 
 from Christ, " and walked no more with him." 
 
 I have now explained the outward Sign, and the 
 inward Grace, of this Sacrament; and have shown 
 that it was instituted by Christ to be the spiritual 
 food of our souls ; and also that its institution, as re- 
 lated in the Sacred Scriptures, affords abundant proofs 
 of the- doctrine of the Real Presence. 
 
 1 1 Oor. xL 28, 29. 
 
 *'K 
 
 I 
 
HOLi EU0HABI8T — H. 
 
 293 
 
 jngest proofs 
 [1 wine, but) 
 after relating 
 us : " There- 
 )r drink the 
 guilty of the 
 e til at eateth 
 i-inketh judg- 
 body of the 
 
 Christ's REAL 
 
 one be guilty 
 >• mers bread ? \ 
 re against the 
 be outraged? 
 It bring judg- 
 ig the body of 
 be discerned? 
 )lessed Euchar- 
 1 ; and taught 
 Therefore, the 
 les the same: 
 nion, follow- the 
 ho went away 
 th him." 
 I Sign, and the 
 nd have shown 
 je the spiritual 
 istitution, as re- 
 abundant proofe 
 
 Instruction XLYIII. 
 
 HOLT EUCHARIST COMTIMUED. 
 
 Power- given to Consecrate; — Tranmbstantiation ; — 
 Communion in One Kind; — The Effects of Com.mu- 
 nion. 
 
 What is the Holy Uucharitt f — It is the true body and blood 
 >f Christ, under the appearances of bread and wine. 
 
 Why has Christ given himself to tis in this Sacrament ? — To feed 
 ■vnd nourish our souls, and to enable us to perform all our 
 Christian duties. 
 
 How are the bread and tvine changed into the body and blood of 
 Shrist ? — By the power of God, to whom nothing is impossi- 
 ble or difficult. 
 
 When is this change made ? — ^When the words of consecration 
 ordained by Jesus Christ, are pronounced by the Priest in 
 the Mass. 
 
 It has been shown, in the last Instruction, how the 
 Blessed Eucharist is a true Sacrament — how it has 
 an outward Sign, and an inward Grace ; and how the 
 scriptural account of its institution, besides proving 
 that it was instituted by Christ, proves also the Cath- 
 olic doctrine of the JReal Presence. I will now enter 
 into a further explanation of this Sacramont. 
 
 I. Power of Consecrating, given by Christ to 
 his Apostles and their Sticcessors. — When our Lord 
 instituted the Blessed Eucharist, he said : " Do this 
 for a commemoration of me :" ' and by these words, 
 he gave power and commission to his Apostles and 
 their successors to do what he had done ; namely, to 
 change bread and wine into his body and blood, and 
 to administer the same to others. It is in the Mass, 
 that this change is made : it is made in the name, 
 and by the power, of Christ. In His name, the Priest 
 says : " This is my body — This is my blood 
 
 1 Luke xzil. 19. 
 25<» 
 
 .?> 
 
294 
 
 HOLY EUCHAEIST — U. 
 
 It 
 
 ! i 
 
 and in the very same instant in which these words 
 are pronounced, the bread and wine become, by virtue 
 of a divine power, the body and blood of Christ. The 
 appearances, indeed, remain the same as before ; but 
 the substance is changed. 
 
 II. TiiANSuBSTANTiATioN. — This change is called 
 Transubstantiation. In all bodily and material ob- 
 jects, there are these two things; viz., the outward 
 sensible appearances^ and the inward substance which 
 exists under those appearances or qualities. Now, 
 faith teaches us, that, by the words of Consecration, 
 this inw^ard substance of the bread and of the wine is 
 changed into the substance of the body and blood of 
 Christ ; the outward appearances all remaining the 
 same as before. 
 
 Objections answered. — " But (exclaim the unbe- 
 lieving followers of the Reformation), how is this 
 possible ?" 
 
 The Catholic answers: "By the power of God, 
 to whom nothing is impossible or difficulty Such an 
 objection ill becomes us : it is not for ug to limit our 
 Creator's power, by setting bounds to his Omnipo- 
 tence. Since Christ has said it, we know it must 
 necessarily be true : what he has said, we must be- 
 lieve ; and not say with the unbelieving Jews : " How 
 can this man give us his flesh to eat ? This saying 
 is hard, and who can hear it." But rather should we 
 say with St. Peter : " Lord, to whom shall we go ? 
 thou hast the words of eternal life." ' Did not Christ 
 change water into wine in Cana of Galilee?" Was 
 not water changed into blood in Egypt? and the 
 dead rod of Aaron into the body and blood of a living 
 serpent ? ' • 
 
 1 John yL 68, 61, 69. a Jofin ii. 1 to 11. * Exod. vii. 20, 10. 
 
HOLY EUCHARISl^ — ^H. 
 
 295 
 
 these words 
 
 ne,by virtue 
 
 :hvist. The 
 
 before; but 
 
 ge is called 
 material ob- 
 the outward 
 bstance whicb 
 ilities. Now, 
 Consecration, 
 of the wine is 
 and blood of 
 remaining the 
 
 m the unbe- 
 I, how is this 
 
 ower of God, 
 lie Such an 
 15 to liraJt our 
 , his Omnipo- 
 know it must 
 [ we must be- 
 'jews; "How 
 « This saying 
 ^ther should we 
 shall we go? 
 Did not Christ 
 alilee?' Was 
 gypt? and the 
 \lood of a living 
 « 
 
 JExod. vll. 20, 10. 
 
 "But (adds the Objecter), there I could see a 
 change ; but, here I can see none — it appears to be 
 brt^ad and wine as before — am I not to believe my 
 senses?" Yes, we do believe our senses; for they 
 tell us there are ail the appearances of bread and 
 ■wine ; and we believe this testimony of our senses, 
 for there are thos'i appearances. But faith tells us, 
 that under these aj>pcarances are the body and blood 
 of Christ. Thus, then, our senses are not deceived. 
 {^Example: Had we been present, when "the Holy 
 Ghost descended in bodily shape as a dove ;" ' and 
 when he again descended under the outward appear- 
 ances of " parted tongues as it were of fiie ;" ' our 
 senses would have told us, that there were there all 
 the appearances of a dove, and of parted tongues; 
 but faith tells us that there was no dove, no tongue 
 there, but the Holy Ghost under those appearances. 
 Just so in the Holy Eucharist.) 
 
 Under the appearances, then, of bread and wine, are 
 really contained the bodi/ and 5^c»oc/ of Christ. Any thing 
 else ? Yes ; his soul and Divinity: " If any one shall 
 deny (says the Council of Trent), that the body and 
 blood, together with the soul and Divinity of our Lord 
 Jesus Christ, and therefore the whole Christ, are truly, 
 really, and substantially contained in the Sacrament of 
 the most Holv Eucharis't ; let him be anathema." ' 
 
 III. Communion under one kind. — The body and 
 blood, soul and Divinity of Christ, are presented under 
 one kind only, just as much as under both. For, 
 Christ is present in the Holy Eucharist in a living 
 state, having risen from the dead to die no more;* 
 and, therefore, where his body is, there must also be 
 
 » Luko itl. 22. « Cona TricL, Bess. 18, de Euchar., can. 1. * 
 
 > Acts ii. 8. * Som. vi. 9. 
 
296 
 
 HOLY EUCHARIST — ^H. 
 
 fi ji 
 1 ' 
 
 H 
 
 his blood, his soul, and his Divinity : for these are 
 inseparable in Christ's living body. 
 
 For the same reason, Christ is present whole and 
 entire, not only under each kind, but also under every 
 particle. Hence, St. Paul says: "Whosoever shall 
 eat this bread, or drink the chalice of the Lord un- 
 worthily, shall be guilty of the body and blood of the , 
 Lord."' 
 
 From this it evidently follows, that they who com- 
 municate under one kind only^ received Christ just as 
 much as if they communicated under both ; for, in 
 either case, they receive Christ entire ; there being 
 no difference, except in the appearances. {Example : 
 If the Apostles had received the Holy Ghost under 
 the appearances both of a dove and of tongues, at 
 the same time, they would have received no more 
 than they did, but exactly the same ; all the difference 
 would have been in the outward appearances. Just 
 80 in the Holy Eucharist.) 
 
 The Priest, however, must consecrate and receive 
 both, whenever he celebrates Mass. And the reason 
 is, because tiie Mass is a Sacrifice, the object of which 
 is to '•'show Chrisfs death;"' — to represent and con- 
 tinue the Sacrifice of the Cross : and this is shown 
 by the separate consecration of the bread and wine. 
 
 In receiving, then, the Blessed Sacrament (whether 
 under one or under both kinds), we receive Jesus 
 Christ — his body and blood, soul and Divinity ; and 
 therefore, when we receive this Sacrament worthily, 
 it must produce the most happy effects in the soul. 
 
 IV. Effects of Communion. — The efl'ects which 
 the Blessed Eucharist produces in the soul of th« 
 worthy receiver, are these : 
 
 »10or.xi. 27. «lCor. xL2a 
 
HOLY EUCHARIST— n. 
 
 29T 
 
 for these are 
 
 it whole and 
 > under every 
 osoever shall 
 the Lord un- 
 ) blood of the , 
 
 tiey who com- 
 Christ just as 
 both ; for, in 
 ; there being 
 i8. {^Sxample : , 
 y Ghost under 
 of tongues, at 
 eived no more 
 U the difference 
 iarances. Just 
 
 tte and receive 
 Lnd the reason 
 bject of which 
 resent and con- 
 this is shown 
 ad and wine, 
 araent (whether 
 receive Jesus 
 Divinity, and 
 unent worthily, 
 is in the soul. 
 
 efiects which 
 he soul of th« 
 
 ,e 
 
 1. It unites us to Jesus Christ: "He that eateth 
 my flesh, and drinketh my blood, abide th in me, and 
 I in him.'" Thus we become one with him ; for, by 
 means of the Holy Communion, "we are made par- 
 takers of the divine nature."' The effect of this hap- 
 py union will be, to make our lives resemble his ; so 
 that we may be enabled to say with St. Paul ; " I 
 live, now not /; but Christ liveth in me.'" What 
 bounty ! what excess of love and condescension, on 
 the part of our Blessed Redeemer ! 
 
 2. It supports and strengthens the soul^ by giving 
 an INCREASE OF GRACE. It is not, indeed, intended 
 to put the soul in a state of grace (although theie are 
 cases wherein it may have this effect) ;^ but its object 
 13 to preserve us in that state : "He tbat eateth me, 
 the same also shall live by me: he that eateth this 
 bread shall live forever;"* i. e., he shall have stiength 
 to persevere in the life of grace. For the Holy Com- 
 munion inflames our soul with divine love; and im- 
 parts such an increase of grace, as will enable us to 
 avoid sin, by assisting us to overcome all our tempta- 
 tions : " Thou hast prepared a table before me, against 
 them that afilict me."" 
 
 3. Not only does it support us in our spiritual war- 
 fare, by strengthening our souls, but also by weaken- 
 
 * John vi. 67. 
 
 « 2 Pet i. 4. 
 
 8 Gal. II. 20. 
 
 1 Cor. xL 26. 
 
 * SL AlphonsusLlaruorl, speaking on the effects of this Sacrament, snys : 
 "Its first and chief etfeot Is, to confer an increase of t'Dice ; and soinetimeB 
 to cotifiT. accidentally, the firttt grace: as, for instance, if iiny one, not 
 knowing liimself to be in mortal sin, or believing that he has contrition, 
 approaches to Ooinmiinion with, attrition onli/; then, from iieing iittrite 
 he is rendered contrite, (St. Tliomas an<l o her Divines, almost with 
 common voice, tench the same.) Because it belongs, generlcally. to the 
 nature of Sacriunents, to confer graca upon those wh')nro disposed for it 
 by supernatiirHl repentan-o, and who put no obstaclo in thu wuy." — H, 
 Alph. Lig., T)i,eol. Mor., lib. 6, tract. 8, n. 269. See Note 2, page 264 
 
 » John vi. 58, 69. « Ps. xxli. 6. 
 
298 
 
 HOLY EU0HAEI8T — H. 
 
 ing our passions. The passions are those natural in- 
 clinations, which are the unhappy causes of sin : now, 
 in the Holy Communion, we receive our spiritual 
 Physician, whoj as the Psalmist says, " healeth all our 
 diseases ;" ' i. e., cures oui disorderly inclinations, by 
 lessening their violence, and bringing them into per- 
 fect subjection to reason. If, then, temptations at- 
 tack and trouble you, hasten to Jesus Christ in the 
 Holy Communion, with an entire confidence that he 
 will give you a complete victory over them. For, as 
 **he commanded the winds and the sea, and there 
 came a great calm ;"' so will he command your pas- 
 sions, and the violence of your temptations, that they 
 may not lead you into sin. 
 
 4. This Sacrament, moreover, is a pledge of a glo- 
 rious resurrection. Everlasting life consists in possess- 
 ing God eternally in heaven : now, Christ gives him- 
 self to us in this Sacrament, during life, as a pledge 
 of a glorious immortality ; according to his express 
 promise : "He that eateth my flesh and drinketh my 
 blood, hath everlasting life ; and I will raise him up 
 at the last day" (i. e., to eternal glory). 
 
 Such are the happy effects which this Sacrament 
 produces in those who receive it with proper disposi- 
 tions. Every worthy Communion makes us partakers 
 of these inestimable advantages. Have recourse, then, 
 frequently to this divine institution — to this eflSca- 
 cious means of grace. But take care to be always 
 duly prepared; for otherwise, instead of receiving 
 these happy fruits of Communion, you would bring 
 judgment upon yourselves, by becoming "guilty of 
 the body and blood of the Lord :" You would com- 
 mit, therefore, a most grievous sacrilege ! The man- 
 
 iPftcil. 8. 9M8ttviiL26. 
 
HOLT EUCHARIST — ^IH. 
 
 299 
 
 3 natural in- 
 ofsin: tjow, 
 our spiritual 
 -aleth all our 
 lUnations, by 
 lem iuto per- 
 nptatious at- 
 Chiist in the 
 deuce that he 
 hero. For, as 
 iea, and there 
 and your pas- 
 ions, that they . 
 
 oledge of a glo- 
 sists in possess- 
 \rist gives him- 
 ife, as a pledge 
 to his express 
 id drinketh my 
 11 raise him up 
 
 ). 
 
 this Sacrament 
 
 . proper disposi- 
 kes us partakers 
 e recourse, then, 
 -to this effica- 
 ,ve to be always 
 ad of receiving 
 70U would bring 
 Ling " gttilty of 
 jf ou would com- 
 ;ge! The man- 
 
 [att viiL 26. 
 
 ner of preparing for Commanion shall be the subject 
 of the next InstructioD. 
 
 Instruction XLIX. 
 
 HOLT SUCHARIST OONTIMITSS. 
 
 How to Prepare for Communion. 
 
 How must we prepare oursdvea to receive the Blessed Sacrament f 
 — We must be in a state of grace, and be fasting from mid- 
 night. 
 
 Is it a great sin to receive it unworthily f — Yes, it is : ** For he 
 that eats and drinks unworthily, eats and drinks judgment 
 to himself."—! Cor. xi. 29. 
 
 What is it to receive unworthily 9 — To receive in mortal sin. 
 
 Communion is the receiving of the body and blood 
 of Chriet, for the food and nourishment of our souls. 
 
 In the last Instruction, I explained the happg effects 
 oi a worthy Communion ; showing how it unites us 
 with Jesus Christ, — how it supports us in our spirit- 
 ual warfare, by strengthening us with an increase of 
 grace, and by weakening our enemies, — and how it 
 gives us a pledge of a glorious immortality. But, to 
 receive these happy effects we must be properly 
 prepared : and, according to the degree of our prep- 
 aration, we receive these eiFects more or less abund- 
 antly. It is for want of due preparation, that so many 
 derive little or no profit from their Communions. 
 
 How, then, must we prepare ourselves to receive the Blessed Sac- 
 rament 9 — We must oe m the state of grace, and be fasting 
 from midnight. 
 
 In order, then, to receive this Sacrament properly, 
 two things are required : first, preparation of the 
 body ; and secondly, preparation of the soul. 
 
 I. As REGARDS THE BODY, we are required by a 
 positive precept of the Church, to be fasting from 
 
300 
 
 HOLY EUCHARIST HI. 
 
 n u 
 
 midnight ; i. e., from twelve o'clock, at the midnight 
 immediately preceding Communion, we must avoid 
 taking even the least thing by way of eating or 
 drinking; otherwise we could not lawfully commu- 
 nicate that day. It is out of respect and reverence 
 to the Blessed Sacrament, that this command of the 
 Church is given; in order that on the day of our 
 Communion, this spiritual food of the soul may be the 
 first food we receive. 
 
 But this command of being fasting does not in- 
 clude those, who, being in danger of death by sick- 
 ness, receive the Holy Comjnunion by way of Viati- 
 cum^ i. e., as an immediate preparation for their passage 
 into eternity ; for, in this case, the Blessed Sacrament 
 may be received any day or hour, and whether the 
 sick person be fasting or not. 
 
 II. As iiKGARDS THE SOUL, wc are required to be in 
 proper dispositions. 
 
 1. We must be in a state of grace ; i. e., free from 
 all guilt of mortal sin. For as food is of no advant- 
 age whatever to a dead body; so the Holy Commu- 
 nion can do no good to a soul when dead in sin. 
 
 To receive this Sacrament in the known guilt of 
 mortal sin, is to commit the greatest of crimes. To 
 those who are guilty of this sacrilegious crime, may 
 be applied these words of our Blessed Lord : '' Friend, 
 how camest thou in hither, not having on a 
 wedding garment si. e., sanctifying grace)? Then 
 the king said to the waiters; Bind his hands and 
 his feet, and cast him into the exterior darkness ; 
 there sliall be weeping and gnashing of teeth."' 
 St. Paul declares, that they who receive unworthily, 
 or in mortal sin, are " guilty of the body and blood 
 
 1 Matt xxiL 12, 18. 
 
HOLY EUCHARIST — IH. 
 
 801 
 
 the midnigU 
 , must avoid 
 of eating or 
 fully coiumu- 
 and reverence 
 [iiinand of tUe 
 10 day of ouv 
 Dul may be the 
 
 Qf does not in- 
 death by sicic- 
 , way of Viati- 
 •or their passage 
 .ssed Sacrament 
 ^^d wbelher the 
 
 quired to be in 
 
 i. e., free from 
 is of no advant- 
 ,e Holy Coiumu- 
 dead in sin. 
 J known gmlt 01 
 ,t of crimes, io 
 >nou8 crime, may 
 d Lord : '' Fnend, 
 having on^ » 
 . grace)? i^^^n 
 [d liis hands and 
 xteiior darkness; 
 \hing of teelh. 
 uceive unwovUuly, 
 [e body and blood 
 
 L'C' 
 
 of the Lord;" and that they "eat and drink judg- 
 ment to themselves." Therefore he says : " Let a 
 man prove himself; and so let him cat of that bread, 
 and drink of the chalice ;" ' i.e., before Communion 
 you must examine the state of your soul; and if you 
 tind yourselves defiled with mortal sin, you must seek 
 forgiveness by sincere repentance; and for this purpose, 
 in compliance with a positive precept of the Church, 
 you must have recourse to the Sacrament of Penance.' 
 Not only must you be free from the guilt of mor- 
 tal sin ; but, moreover, you should adorn your soul 
 with virtue, endeavoring to enter into such sentiments 
 of piety, devotion, and love, as so great and holy a 
 Sacrament demands. And therefore, 
 
 2. On the Eve of your Communion^ you should be 
 more than usually retired and recollected ; in onler to 
 think on the great work which you are about to per- 
 form, and to dispose your soul for a more immediate 
 preparation. Let your intention be, to please God, 
 and to advance in virtue. 
 
 3. On the Morning of Communion^ employ your- 
 selves in fervent acts of Faith, Adoration, Humility, 
 Contrition, Divine love. Desires of being united to 
 Jesus Christ, and Supplications for his grace. 
 
 First, FAITH : — Make acts of a firm and lively Faith, 
 in the Real Presence, — remember what Christ said to 
 Thomas: "Blessed are they that have not seen, and 
 have believed." ' Faith assures us, that, in retiei ving the 
 Holy Communion, you receive Jesus Christ — "your 
 Lord and your God." This Faith, if it be lively, will 
 naturally lead you to pay him supreme homage. 
 
 Secondly, adoration. — Bow down your soul, 
 
 » 1 Cor. xi. 27, 29. 29. 
 * Cone. Trid., Sess. 18, de Eaohar., cap. 7. 
 
 26 
 
 s John zx. 23, 29. 
 
302 
 
 HOLY EUCHARIST — III. 
 
 Ill J! 
 
 ill 
 
 ii!« 
 
 therefore, in acts of Adoration. If Jesns Christ 
 Were to appear visible before you, what would you 
 do ? Would you not adore him in the most peri'ect 
 manner you could? Now we have his positive dec- 
 laration, &c.; and, therefore, we are as sure of his pres- 
 ence as if we actually saw him. Adore him, therefore, 
 in this Sacrament, with all the fervor of your soul. 
 
 Thirdly^ humility : — Then make acts of Humility^ 
 considering His greatness and your nothingness : the 
 God of inhnite Majesty comes to a mere worm ! to a 
 sinner ! Oh I if your faith were lively, you would 
 humble yourselves to the very dust ; exclaiming with 
 the Centurion: "Lord, I am not worthy that thou 
 shouldst enter under my roof; but only say the word, 
 and my soul shall be healed."* 
 
 Fourthly^ contrition : — ^This thought of your un- 
 worthiness should lead you to make fervent acts of 
 Contrition. You may, indeed, hope to have received 
 pardon in the Sacrament of Penance ; but the true pen- 
 itent has his sins "always hei'ore him," — he continues 
 to lament them, and to cravo mercy and forgiveness; 
 with the penitent David he cries out : " Have mercy 
 on me, God, according to thy great mercy .... wash 
 me yet more from mine iniquity ; and cleanse me from 
 my sin." 
 
 Fifthly^ HOPE : — After this, make acts of Hope and 
 confidence in the divine goodness. He^ whom you 
 are about to receive, is, 'indeed. Lord of heaven and 
 earth; and you a miserable sinner: but 'i^ is infi- 
 nitely good and merciful^ and invites yon to l)Hve 
 recourse to him. "Come to me, o// yoi. ihof ;< j/, 
 and are burdened ; and I will refresh you." ' Go to 
 bin, therefore, with great confidence in his goodness 
 
 1 Matt ^m. & > Matt zi. 28. 
 
UOLY KUCHA HIST III. 
 
 308 
 
 Sixthly^ CHARITY : — Dnt, above nil, g^ with a 
 heart inflamed with an ard; 'it Char 7 —love him 
 with your whole heart and soul, jn return for ll»e 
 great love which he manifests to yon in giving you 
 himself: this is the return which he expects from 
 you. Make, then, fervent acts of Love. 
 
 Sevii'th':/^ desires: — As the time of Communion 
 dravvis 1. ^at". rouse all your devotion — redouble your 
 fiTVor ; hij'ke acts of ardent Desires to receive Jesus 
 C'!iri f — to be united to the beloved of your soul : " As 
 the hart panteth after the fountains of water, so my 
 soul panteth after thee, God."' 
 
 Elgjtthly^ supplications : — Conclude your prepa- 
 ration, by begging of your Blessed Lord to infuse 
 these virtues plentifully into your soul, — to perfect 
 them, — and to supply, by his grace, whatever it want- 
 ing in your preparation. And ask the Blessed Vir- 
 gin Mary, and other Saints, to join their prayers with 
 yours, and to obtain the grant of your petitions. 
 
 (All this you will find expressed in the " Praytrs 
 before Communion" which are provided for you in 
 your Prayer-Books.) 
 
 4. At the moment of Communion, after acknowl- 
 edging again your unworthiness ("Lord, I am not 
 worthy, &c."), receive your Redeemer with the great- 
 est reverence and humility. Having received, employ 
 all the powers of your soul in silent adoration of 
 Jesus Christ, whom you inwardly possess. 
 
 5. Immediateliff after Communion, you should 
 sper 1 some time in acts of thanksgiving and love ; — 
 you should make an offering of your entire selves to 
 God ; — and pray for such graces and blessings, as you 
 stand in need of. 
 
 » Pa. xlL a. 
 
304: 
 
 THE MASS — I. 
 
 J^lrst, Having, then, returned to your place, and 
 adored your Lord who is present witli you ; thank hirn 
 for all his blessings ; and especially for having thus 
 given himself to you : and invoke all creatures to join 
 with you in blessing, and praising, and thanking him. 
 Gratitude or favors received is the way to insure a 
 continuance of them. 
 
 Secondly^ Testify, therefore, your gratitude by offer- 
 ing your whole self to his love and service. Resolve 
 that all your thoughts, words, and actions shall be di- 
 rected to his glory, &o. 
 
 Thirdly^ The time after Communion is most pre- 
 cious ; because then you possess the Author of all 
 grace. Employ it therefore in presenting fervent pe- 
 titions to him : beg of him to adorn your soul with 
 his gifts and graces, — to strengthen you against temp- 
 tations, — to give you the gra(5e of perseverance, &c. 
 
 (These sentiments and petitions you will find ex- 
 pressed in your Prayer-Books.) 
 
 6. Daring the day of Communion^ keep yourselv^es 
 retired and recollected ; — frequently call to mind the 
 great blessing you have received; — be particularly 
 watchful against all occasions of sin ; — resolve to per- 
 severe in God's service, — and frequently renew this 
 holy resolution. 
 
 Ill 
 
 Instruction L. 
 
 THB MASS. 
 
 Sacrifice In general; — The Four Ends of Sacrifice ; — the 
 Sacrifice of the Mass; — Proofs ; — the Mass answers all 
 the Ends of Sacrifice. 
 
 What is (he Mass ?—lt is the unbloody sacrifice of the body 
 and blood of Christ. 
 
THE MASS — ^I. 
 
 305 
 
 ur place, and 
 )u; th'ink h.\m 
 ir liHving thus 
 eatuies to join 
 thanking hiin. 
 ay to insure a 
 
 titnde by offer- 
 •vice. Resolve 
 Dns shall be di- 
 
 >n is most pre- 
 Authov of all 
 ting fervent pe- 
 your soul with 
 m against temp- 
 severance, &c. 
 pu will find ex- 
 keep yourselves 
 :all to mind the 
 -be particularly 
 —resolve t*) per- 
 ntly renew this 
 
 if Sacrifice ;—th6 
 ": Mas8 answers all 
 
 icrifice of the body 
 
 What are the ends for which we are to offer up this Sacrifice f — 
 Ist, For God's honor and glor)'. 2(ily, In thanksgiving 
 for all his benefits, and as a memorial of the passion and 
 death of his Son. 3dly, For obtaining pardon for our sina 
 And 4thly, For obtaining all graces and blessings through 
 Jesus Christ. 
 
 The Mass is the Sacrifice of the body and blood of 
 Christ, offered on our altars under the appearances of 
 bread and wine, to commemorate and continue th« 
 Sacrifice of the Cross. 
 
 The Holy Eucharist is not only a Sacrament, but a 
 Sacrifice also: and this double mystery is accom- 
 plished in the Mass. Hence, the Mass is the most 
 sacred, solemn, and sublime act of Religious Wor- 
 ship that we can perform. Of all the treasures 
 which Christ has left to his Church, this Institution 
 is the richest and most precious — it is the greatest 
 display of his bounty and love towards us. Yet, alas ! 
 how unknown ! how little understood ! how many 
 know not its value, nor how to apply its advantages 
 to their souls ! Pay attention, therefore ; because it 
 is very necessary to be well instructed on this import- 
 ant subject. 
 
 I. What is Sacrifice in general ? It is an offering 
 of some external sensible thing, made to God by a 
 lawful minister, to acknowledge by its destruction or 
 change God's absolute dominion over us, and our 
 entire dependence on him, and thereby to pay him 
 the supreme homage of adoration. Hence, Sacrifice 
 can be offered onlg to God. 
 
 To offer Sacrifice, then, is to offer to God some 
 external thing in testimony of his absolute dominion, 
 and our entire dependence. Thus, Cain offered his 
 first-fruits ; and Abel the first-born of his flock : thus 
 
 26» 
 
306 
 
 THE MASS — I. 
 
 Ill 
 
 also, Noe, Abraham, Melchisedech, &c., offered Sacri- 
 fice. In the Mosaic Law, God appointed Aaron 
 and his descendants to be the only lawtiil Ministers 
 of Sacrifice.' Core, Utilhan, and Abiion, for usurping 
 this office, were punished most severely by Almighty 
 God. For he was so offended at their co!iduct, that 
 he caused the earth to open beneath theii' fitnty and 
 to swallow them down alive into hell, together with 
 those who joined in their schismatical worship.' 
 
 In offering Sacrifice, the victim undergoes a real 
 or mystical destruction, to testify thereby that we de- 
 serve destruction at the hands of God. In the Old Lmw, 
 this was signified by the person, for whom the victim 
 was offered, putting his hand upon its head. 
 
 II. There are four great ends, which the ser- 
 vants of God have always had in view, in offering 
 sacrifice, viz. : 1*^, to adore God by giving him su- 
 preme homage; — 2fl?/y, to thank him for his bless- 
 ings; — 3c?Zy, to appease his anger, and satisfy his 
 justice ; — ithli/j to obtain his graces, and all the bless- 
 ings we stand in need of. 
 
 But all the sacrifices of sheep and oxen could never 
 (of themselves) answer these ends — they could never 
 "take away sin,"' nor render to God the homage 
 woithy of his Majesty. 
 
 In order that Sacrifice may be worthy of God's ac- 
 ceptance, and capable of atoning for sin, the victim 
 must be of infinite value ; because God, against whom 
 sin had been committed, is infinite. Man had no 
 such victim to offer ; but God in his mercy, supplied 
 us with one — the Son of God himself became our 
 great High-priest and victim : by offering himself in 
 
 1 Exod. xxviii. 1, 4; and xsiz.; Nam. t. 4S to SI. 
 3 Num. zvl. 1, dtio. > Heb. z. 4. 
 
THE MASS — ^I. 
 
 307 
 
 , oflFered Sacri- 
 pointed Aaron 
 iwful Ministers 
 >„, for usurping 
 y by Almighty 
 ir conduct, that 
 I their feet, and 
 I, together with 
 1 worship.' 
 ndevgoes a real 
 reby that we de- 
 In the Old Lhw, 
 vhoni the victim , 
 s head. 
 
 , which the ser- 
 'view, in offering 
 y giving him su- 
 nn for his bless- 
 and satisfy his 
 and all the bless- 
 
 oxen could never 
 -they could never 
 |God the homage 
 
 )rthy of God's acr 
 jr sin, the victim 
 [od, against whom 
 be. Man had no 
 mercy, supplied 
 .iself became our 
 Iffering himself in 
 
 1 i. 4Sto61. 
 3 Heb. X. 4. 
 
 sacrifice on the cross, he made full atonement for sin, 
 and purchased redemption for all mankind in gen- 
 eral. 
 
 And to apply the merits of that general i-edemption 
 to our pouls individually^ he has left in the Church 
 an institution for this purpose, viz., the Mass. 
 
 III. ^'What is THE Mass? — It is the unbloody 
 Sacrifice of the body and blood of Chiist ;" offer- 
 ed on our altars under the appearance of bread and 
 ■wine, to represent and continue the sacrifice of the 
 Cross. 
 
 How does the Mass represent, or perpetually ^^shouf 
 (as St. Paul says) the death of Christ?"' By the 
 very act whereby he is rendeied present ; i. e., by the 
 separate consecration of the bread and wine. Christ 
 died by really shedding his blood ; and thereby the 
 Sacrifice of the Cross was accomplished : now, this 
 shedding of his blood — this separation of the blood 
 from the body, is represented in the Mass by the act 
 of separate consecration. The Priest says in the name 
 of Christ : "This is my body;" and, by these words, 
 the bread is changed into the body of Christ. Again, 
 he says : " This is the chalice of my blood ;" and 
 thereby the wine is changed into the blood of Christ. 
 The body and blood are represented^ therefore, as sep- 
 arate from each other ; and thus, our Lord offers 
 himself to his eternal Father under the appearance of 
 death, or, "as it were slain."' 
 
 But the Mass is not a mere representation of the 
 Sacrifice of the Cross ; it is a continuation of the 
 same Sacrifice : for the Priest and the victim are the 
 same ; the only difference being in the manner of 
 oftering. On the Cross, Christ really shed his blood, 
 
 1 1 Cor. xi. 20. * Apoo. v. «. 
 
308 
 
 THE MASS — ^I. 
 
 m 
 
 Ml 
 
 :'il«!i) 
 
 ! i| Pi^:' 
 
 m 
 
 1 ! 
 
 J L 
 Jl.'lll 
 
 and really died ; but, in the Mass, he sheds his blood 
 mystically^ and is " as it were slain." 
 
 IV. Proofs of the Mass, from the Scrip- 
 tures : 
 
 1. The Mass is that perpetual Sacrifice of which 
 God (after having declared that he would reject the 
 Jewish Sacrifices) says : " From the rising of the sun, 
 even to the going down, my name is great among the 
 Gentiles ; and in every place there is sacrifice ; and 
 there is offered to ray name a clean oblation^ ' 
 
 2. It ' thai Sacrifice, which Christ offered at the 
 last supp . : " This is my body which is given for 
 you ;" * '' This is ray blood of the New Testament 
 which shall be shed for many unto reraission of sins."' 
 
 3. It is that Sacrifice which he commanded and 
 empowered his Apostles and their succcvssors to offer, 
 till the end of the world, when he said : "i>o. this 
 for a commemoration of me. . . .For as often as you 
 shall eat this bread, and drink the chalice, you shall 
 show the death of the Lord, until he corned * 
 
 4. It is that great Sacrifice, for the perpetual offer- 
 ing of which, Christ is called "a Priest forever, ac- 
 cording to the order of Melchisedech^ ^ 
 
 V. The Mass, by reason of its infinite value, fully 
 answers the four great Ends of Sacrifice. For, 
 
 What are the Ends for which we are to offer up this Sacri- 
 fice?— 
 
 " 1st, For God's honor and glory .'" — We owe to 
 God supreme homage of adoration, where^^y we are 
 to testify that he has absolute dominion over us — 
 that he is "the Lord our God." But if (indepen- 
 dently of Christ) we were to offer to him our whole 
 
 » Mai. i. n. 
 
 * Luke zxii. 19, 20. 
 
 » Matt. xxvi. 28. 
 
 * 1 Cor. xi. 24, 25, 26. 
 
 e Heb. v. & 
 
THE MASS — I. 
 
 309 
 
 eds his blood 
 
 THE SCRIP- 
 
 ifice of which 
 ould reject tU 
 iing of the sun, 
 reat among the 
 
 sacrifice; and 
 lationV ' 
 b offered at the 
 ch is given for 
 Kew Testament 
 mission of sins.' 
 commanded and 
 iccessovs to offer, 
 
 said : ''Do. this 
 . as often as you 
 shalice, you shall 
 
 Icome." '' 
 
 e perpetual offer- 
 driest forever, ao- 
 
 «j 
 
 [finite value, fully 
 ifice. For, 
 offer up this Sacri- 
 
 .» W^e owe to 
 
 I whereV^y we are 
 lininion over us— 
 1 But if (indepen- 
 Ito him our whole 
 
 ,26. 
 
 6 Heb. V. & 
 
 selves, and all that belongs to us ; it would not be a 
 8acrifi(;e worthy of his acceptance. Now, in the Mass, 
 we have a victim which is in every way worthy of 
 God; namely, Jesus Christ, who offers himself in our 
 behalf, as a Sacrifice of Adoration : and, by uniting 
 our intention with his, when we a:*sist thereat, we are 
 enabled to offer to God a homage which is supreme 
 and perfectly pleasing to him. 
 
 " '2(//y, In (hjnksgiving for all his benefits ;" — We 
 owe intinite thanks to God, for the blessings we have 
 received fiom him ; but, of ourselves, we have no re- 
 turn that we can make, worthy of God's acceptance. 
 Now, in the Mass, Jesus Christ offers himself for us, 
 as a Sacrifice of Thankftgiving ; and thereby he ena- 
 bles us to return adequate thanks for all the blessings 
 which God has bestowed upon us. 
 
 " 3c?/y, For obtaining pardon of our sins ;" — We 
 have frequently sinned against God; we owe him, 
 therefore, a Sacrifice of Propitiation ; but all the re- 
 pentance and penance which we could offer, would 
 not be sufficient or available, without the merits of 
 Christ. Now, in the Mass, Christ offers himself for 
 us as a Sacrifice of Propitiation : and, by offering 
 the same in union with him, we are enabled to repent 
 effectually, to appease the anger of God, and to satis- 
 fy his justice; for the Mass applies to our souls the 
 merits.of Christ for this purpose. 
 
 "4////y, For obtaining all graces and blessings, 
 through Jesus Christ:'''' — We need a constant supply 
 of God's graces, and of his other blessings ; but we can- 
 not obtain them, exce[)t through the merits of Christ. 
 Now, in the Mass, Jesus Christ offers himself for us, 
 as a S'H'rlfi,ce of Irnpetraton, to obtain for us all the 
 graces and blessings of which we stand iu need. 
 
310 
 
 THE MASS — n. 
 
 Conclusion. — You see, from what has been said, 
 
 how perfectly the Mass answers the four Ends of Sac- 
 
 trifice ; how it is the most sacred, soleran, and sublime 
 
 (act of Religious Worship that we can perform, — the 
 
 'most pleasing to God, — and the most advantageous 
 
 jto our souls. You see, therefore, what esteem and 
 
 'veneration you should have for this sacred Institution 
 
 ' of God's mercy ; — and with what reverence, attention, 
 
 ,and devotion, you ought to assist at it. Remember, 
 
 this Sacrifice is the means of applying the merits of 
 
 the Cross to your souls ; but that this application is 
 
 more or less abundant, according to your devotion : 
 
 therefore, with what earnestness you should assist at 
 
 it ! for otherwise, what immense spiritual losses you 
 
 will sustain 1 how many and precious are the graces 
 
 of which you will be deprived ! 
 
 Instruction LI. 
 
 THE MASS CONTINUED. 
 
 Manner of assisting at Mass: ly Using a Prayer-Booh ; 
 — hy Reflecting on the Passion ; — hy Attending to thi 
 Four Ends of Sacrifice. 
 
 Whai is the Mass ? — It is the unbloody Sacrifice of the body 
 and blood of Christ. 
 
 What are the Ends for which we are to offer up this Sacrifice ?— 
 Ist, For God's honor and glory. 2dly, In thanksgiving for 
 all his benefits, and as a perpetual memorial of the Passion 
 and Death of his Son. 3dly, For obtaining pardon for our 
 sins. And 4th ly, For obtaining all graces and blessings, 
 through Jesus Christ. 
 
 How must we hear Mass 9 — With very great attention and 
 devotion. 
 
 In the preceding Instruction, I explained the Na- 
 ture, the Necessity, and the Ends of Sacrifice ; and 
 
THE MASS — n. 
 
 311 
 
 , has been said, 
 aur Ends of Sac- 
 ran, and sublime 
 m perform,— the 
 Dst advantageous 
 vhat esteem and 
 sacred Institution 
 Terence, attention, 
 it it. Remember, 
 ling tbe merits of 
 this application is 
 to your devotion : 
 5U should assist at 
 piritual losses you 
 ous are the graces 
 
 LI. 
 
 in. 
 
 iing a Prayer-Bool; 
 
 -hy Attending to the 
 
 Sacrifice of the body 
 
 hfer up this Samfice 9- 
 t In thanksgiving for 
 
 [Aiorial of the Passion 
 fining pardon tor our 
 [graces and blessings, 
 
 L great attention and 
 
 ll explained the Ha- 
 ls of Sacrifice; aud 
 
 particularly of the great Christian Sacrifice ; — I 
 showed how the Mass is the most 'sacred, solemn, 
 and sublime act of Religious Worship that we can 
 perform ; the most pleasing to God, and most advan- 
 tageous to us. It is a most inestimable treasure, pro- 
 vided for us by the divine goodness ; for, one Mass, 
 heard well^ is sufficient to enrich our souls with spe- 
 cial graces, and to make us Saints. 
 
 Why, then, do so many persons who hear Mass, 
 derive therefrom so little benefit? That proceeds 
 from their defective manner of assisting at it. 
 
 As three kinds of persons were present at the 
 Sacrifice of the Cross on Mount Calvary ; some cru- 
 cifying and insulting their Redeemer, — others satis- 
 fying their curiosity, or merely passing away their 
 time, — and some few (as the Blessed Virgin Mary, 
 St. John, (fee.) with feelings of devotion, love, and 
 compassion : so, how many in like manner are there, 
 who, going to Mass in a state of mortal sin, are so far 
 from repenting, or seeking forgiveness, that they per- 
 severe in their sinful dispositions ; and who, by their 
 presence, do not honor, but rather "crucify again 
 the Son of God ?" ' How many also are there, who 
 only go to see and be seen; who are, indeed, present 
 at the Holy Sacrifice, but with indiflFerence — without 
 attention or devotion ! How few there are, who, 
 by their conduct and dispositions during Mass, im- 
 itate the devotion of the Blessed Virgin, or of St. 
 John ! I will now explain the manner of hearing 
 Mass. 
 
 In order to assist at Mass properly and with spir- 
 itual advantage, 1st, you should show great devotion 
 and respect in your outward behavior ; aud 2dly, 
 
 1 Heb. vl. 8. 
 
312 
 
 THE MASS — n. 
 
 jrou should also strive to enter into such sentiment* 
 and feelings as this great Sacrifice ought to inspire. 
 
 I. For this purpose, read attentively the Prayers 
 for Mass^ either in your Missul, or in some other 
 Prayer-Book. If you use a Missal, you have then 
 the very same prayers wliich the Priest says ; but, 
 after the '■'•Agnus 2)«V' take another book, or pray 
 mentally. If you use a " Garden of the Soul," or any 
 similar Prayer-Book, you have prayers which are ex- 
 pressive of the sentiments proper for each part of the 
 Mass. Accompany the Piiest, by reading the piayer 
 corresponding to what he is saying; and strive to 
 enter into the spirit of each prayer. While you 
 are hearing Mass, never lose sight of this truth, 
 namely, that you are then assisting at the same sacri- 
 fice, as that which Christ offered on the Cross ; and, 
 consequently, that you should h/;ve the same senti- 
 ments as you would have had, if you had been present 
 on Mount Calvary ; viz., a lively representation of 
 the Sufferings of Christ, — devotion, — love, — grati- 
 tude, — contrition, — and hatred of sin, with afirraieso- 
 lution to avoid it in future. You will find all these 
 sentiments expressed in your Prayer- Books ; and you 
 should strive to excite them in your soul. 
 
 II. Those who cannot read ; or, who can read, but 
 prefer to pray menially, may employ themselves in 
 reflecting on the Passion and Death of Christ, and in 
 exciting the sentiments and feelings just mentioned ; 
 accompanying their reflections with frequent aspira- 
 tions, pious affections, and frequent acts of love and 
 contrition, &c. To assist you in following this 
 method, I will now show you how the different Cere- 
 monies of the Mass may serve to remind you of the 
 different stages of our Lord's Passion. While hearing 
 
THE MASS — ^n. 
 
 813 
 
 ill sentiments 
 t to inspire, 
 the Prayers 
 1 some other 
 ou have theti 
 est says; but, 
 book, or pray 
 J Soul," or any 
 i which are ex- 
 ach part ot* the 
 iing the prayer 
 ; and sltive to 
 r. While you \ 
 of this truth, 
 the same sacri- 
 the Cross ; and, 
 the same senti- 
 lad been present 
 ^presentation of 
 I,— love,— grati- 
 with afirrareso- 
 l find all these 
 Books ; and you 
 loul. 
 
 10 can read, but 
 y themselves in 
 )f Christ, and in 
 ust mentioned; 
 frequent aspira- 
 acts of love and 
 following this 
 ie different Cere- 
 mind you of the 
 While hearing 
 
 Mass according to this method, you should bear in 
 mind that it \% Jesus Christ who is then offering 
 himself in Sacrifice to his eternal Father by the min- 
 istry of the Priest; and that he is thus oftering him- 
 self, in order to apply the merits of Redemption to 
 your soul. 
 
 1. The Priest goes to the Altar, with the Clerks, 
 to begin Mass. This may remind you of Christ going 
 to the Garden of Gethsemani, with three of his Apos- 
 tles, to commence his Passion. [Enter into scntimey,ts 
 of resignation to God's will ; casting yourselves en- 
 tirely, on his mercy ^ in the spirit of Penance?^ 
 
 2. The Priest prays at the foot of the Altar, bowing 
 down at the " Confitaor." Christ prays in the Gar- 
 den, prostrating himself on the ground, his soul being 
 "sorrowful even unto death;"' so much so, that "his 
 sweat became as drops of blood trickling down upon 
 the ground."* [Think of your sins ; — excite contri- 
 tion; — implore forgiveness?!^ 
 
 3. The Priest ascends up to the Altar; and, having 
 kissed it, goes to the Epistle side to read the " Introit," 
 — then he returns to the middle to say the " Kyrie," 
 — he goes agg,in to the Epistle side to read the " Col- 
 lects" and the " Epistle," — he returns again to the 
 middle and prays, — then he goes to the other side to 
 read the " Gospel." Christ having risen from his 
 prayer, is led by the Jews to Annas and Caiphas, — 
 then to Pilate, — from him to Herod,-r-and back 
 again to Pilate ; and in these stages of his Passion, 
 he is ill-treated by his enemies, mocked, spit upon, 
 struck on the face, condemned, and delivered up to 
 be crucified. [Make Acts of meekness, — patience, — 
 humiliation, 45c.] The reading of the Gospel repre- 
 
 * Matt zsvi. 88. 
 
 3 Luke xxii. 44. 
 
 27 
 
314 
 
 THE MASS — ^n. 
 
 I! ill 
 
 liiiil 
 
 sents our Lord's preaching. [During the *' Gospel^ 
 and the '* Creed^'' make lively Acts of Faith ; and re- 
 solve to practise what Faith teaches^ begging God's 
 grace for this purpose?^ 
 
 4. The Priest uncovers the Chalice, and offers the 
 Host. Christ is stripped of hif» clothes; and, after 
 having been scourged and crowned with thorns, he 
 is exhibited to the people: "Behold the man."' 
 Our Blessed Lord offered all the^e sufferings, to atone 
 for our sins of sensuality, pride, and vanity. [Make 
 Acts of contrition for these sins ; and of love and 
 gratitude towards Christ, from the consideration if 
 what he has done to expiate them.^ | 
 
 6. The Priest washes his hands, to show the purity 
 of heart with which we ought to assist at the Hoiy 
 Sacrifice. This may remind us of Pilate " washing 
 his hands before the people, saying : I am innocent 
 of the blood of this just man.'* ' But Pilate was not 
 innocent, for " he delivered up Jesus to bo crucified."' 
 [Think how often you also have been gmlty of similar 
 self-delusions ; — deplore these unhappy delusions, — 
 and beg of God to preserve you from them in future^ 
 
 6. The Priest, going to the middle of the Altar, 
 boios down in silent prayer; then, turning towards 
 the people, he says : " Brethren, pray that my Sacrifice 
 and yours may be acceptable to God the Father 
 Almighty." Christ, going to Calvary, falls down ; 
 and then turning round to the pious women, says: 
 "Daughters of Jerusalem, weep not over me; but 
 weep for yourselves and for your Children."^ [Mere 
 compassion for his sufferings is not sufficient ; hut we 
 must hate and lament the cause of them, viz., our 
 
 1 John six. 6. 
 a Matt, zzvii. 24 
 
 * Matt txvii. 26. 
 « Luke zxiii. 28. 
 
THE MASS — n. 
 
 815 
 
 - the *' Gosper 
 ^aiih ; and re- 
 begging God's 
 
 and offers the 
 hes; and, after 
 xvith thorns, he 
 )ld the man. 
 ferings, to atone 
 vanity. [Make 
 md of love anrf 
 consideration './ 
 
 \ 
 
 > show the purty 
 BBist at the Hoiy 
 
 Pilate "• washing 
 . . I am innocent 
 lit Pilate was not 
 
 to bd crucmea. 
 I gi'Alty of similar 
 
 W'ppy delusions,-- 
 ^ them in future] 
 die of the Altar, 
 I turning towards 
 I that ray Sacrifice 
 God the Father 
 tvary, falls down ; 
 \ious ivomen, says : 
 ,ot over me; but 
 Ihildren."* [^^'^ 
 sufficient ; hut we 
 of them, viz.^ our 
 
 lMatt«xvi|.2ft. 
 1 Luke XXI"' 20. 
 
 own sins: and we should beg of Ood to accept this 
 Sacrifice, in satisfaction for what we owe to ?iis Jus- 
 tice ; that both we and our offering may be pleasing 
 in his sight,^ 
 
 1. The I'riest, having come to the " Canor ' com- 
 mences that part of the Mass wherein the Sacrifice 
 or mystical Immolation properly takes place. This 
 may represent Christ arrived at Calvary^ when the 
 Jews begin to nail him to the Cross. [Endeavor to 
 die to sin, to your passions^ to the world ; and resolve 
 by daily mortification and self-denials, to offer your- 
 self a continual sacrifice or oblation to GodJ\ 
 
 (During this portion of the Mass, the bread and wine are 
 consecrated ; and are then no longer bread and wine, but 
 the body and blood of Christ, who is then truly present 
 upon the Altar, under the appearance of death. ) 
 
 8. After pronouncing tlie words of Consecration, 
 the Priest elevates and adores. The Elevation may 
 remind us of Christ's being* raised up on the Cross ; 
 and the separate consecration represents the shedding 
 of his blood for us. [At this solemn part, bow 
 down in silent adoration, — offer your whole heart and 
 soul to your Blessed Redeemer, dedicating yourself 
 irrevocably to his service, and pouring forth fervent 
 Acts of love, gratitude, contrition, dtc. These are most 
 precious moments; take care^ therefore^ to employ 
 them well] 
 
 9. After the Elevation, the Priest, extending his 
 hands, says a number of prayers in silence. • Christ, 
 with his hands extended on the Cross, silently offers 
 his Sufferings and Sacrifice to his Fnthei" ; and gives 
 up his soul, with-perfect resignation, into his hands.' 
 [Join with your Redeemer in offering the same ; and 
 
 1 Luke zxiiL 40. 
 
816 
 
 TUB MASS — n. 
 
 /way most earnestly^ that the merits of this Saerifcey 
 may he applied to you for the pardon of your sins, 
 and for the enriching of your soul with all the graces 
 and blessings you stand in need of] 
 
 10. At the "Agnus Dei," the Priest strikes his 
 breast, saying : " Lamb of God, who takest away the 
 sins of the world, have norcy on us." Say the 
 same yourself with heartfelt sorrow ; like the Jews, 
 who "returned home striking their breasts," and 
 saying: "Indeed this was the Son of God,"' whom 
 we have crucified! [Think with sorrow how often 
 TOU have crucified him again by your sins ;' and 
 strike your breast, to testify your sorrow ; and implore 
 his merry ^ 
 
 11. The Priest breaks the Host, dividing it into 
 three parts. The soldiers pierce tlie side of Christ, 
 as if to open to us a way to his divine heart — that 
 treasury of all graces. [Beg of your Lord to inflame 
 your heart with an ardent love of him ; and conceive 
 longing desires of being united to him, that he may 
 enrich your soul with the treasure of his graces.] 
 
 12. The Communion may remind you of Christ's 
 burial and, of his descent into Limbo. \If you have 
 not the luippiness to receive your Blesaed Lord sacra- 
 mentally, make here a spiuitual communion ; that 
 is, make an Act of lively Faith in what the Church 
 te.iches concerninc; the Holy Communion, — an Act 
 of Hope or Confidence in the gooilness and bounty 
 of Christ, — a fervent Act of Charity, uniting there- 
 with sentiments of sincere repentance for your sins; 
 then conceive in your hi^art an ardent desire of being 
 united with Chiist in the Holy Communion ; and, in 
 these dispositions, entreat him to come into your soul 
 
 ^M.tt. xxvii. 64; Luke zxili. 4a <> Heb. vi. 6. 
 
THE MA88 — II. 
 
 8ir 
 
 this Sacrifice^ 
 
 \ of your ains, 
 
 ail the graces 
 
 est strikes his 
 akest away the 
 119." Say the 
 like the Jews, 
 r bieasts," and 
 ,f God,"* whom 
 yrrow how often 
 
 o 1 
 
 >/our sins 
 
 .9 
 
 and 
 
 ow; and implore • 
 
 dividing it into 
 e side of Christ, 
 ivinc lieHrl— that 
 . Lord to inflame 
 im; and conceive 
 dm, that he may 
 
 his graces.] 
 
 1 you of Christ 8 
 
 K). [If y^^ ^^'^' 
 
 esi^ed Lord sacra- 
 jommunion; that 
 wlmt the Church 
 nuniion, — an Act 
 ilness and bounty 
 ity, uniting there- 
 [u-e for your sms; 
 nt desire of beuig 
 [lununion ; and, ni 
 ,uie i«ito your soul 
 9 Heb. vl. & 
 
 by a spiritual Communion, and to confer upon you 
 those precious j,nt,s and special graces, whidi he 
 coinrnunicatos so abundantly to those happy souls, 
 who, being duly prepared, received Wun sacmmentally.^ 
 
 13. After the Comnunion, the Priest turns towards 
 the people, and says : " The Lord be with you!'' 
 After his rcsurrectio!), Christ says to his Apostles : 
 ^^ Peace be with you^^ [Implore the grace of per- 
 severance ; that, avoiding sin in future, you may enjoy 
 the PEACE of a good conscience ; and that, advancing 
 continually in virtue, you may arrive at that perfection 
 to which God calls yo//.] 
 
 14. Before leaving the Altar, the Priest blesses the 
 people. Christ blesnes his Apostles, before he leaves 
 them by ascending into heaven. [^Receive this bl^iS' 
 ing with great devotion, humility, and confidence in the 
 divine goodness.^ 
 
 Thus you see, how every part of the Mass may 
 serve to leraind you of some circumstance of our 
 Lord's Passion; and to excite within you correspond- 
 ing sentiments of piety, such as are proper for the 
 time of Mass. 
 
 III. Another method of assisting at Mass with 
 great advantage, is, to confine yourself chiefly to the 
 four great ends of Sacrifice, viz. : 1st, To adore God ; 
 — 2tily, To supplit'ate him for mercy and pardon ; — 
 3dly, To implore his graces and blessings; — and, 
 4thlv, To thank him for all his benefits. 
 
 1. In the First Part of ti»e Mass (which is from 
 the beginning to the end of the Gosp«il or Creed), 
 employ yourself in making Acts of profound adora- 
 tion, and humility; acknowledging God's supreme 
 dominion over you, and your entire dependence on him. 
 
 » John XX. 19, 21. 
 
 27* 
 
318 
 
 THE MASS — n. 
 
 2. In the Second Part (which is from the Offer- 
 tory to tlie Canon), call to mind your sins, — lament 
 them in bitterness of soul, — send forth to God re- 
 peated and fervent supplications for mercy, imploring 
 the gift of true repentance, that you may obtain the 
 divine foigiveness. To these acts of contrition, join 
 firm purposes of amendment — resolve to avoid sin in 
 future, and make your resolutions decisive and practi- 
 cal^ praying for grace that you may be enabled to re- 
 duce I hem to practice. 
 
 3. The Third Part of the Mass is from the 
 "Canon" to the '"Paier Noster." At the PZleva- 
 tion, bow down in silent adoration of Jesus Christ, 
 who is then present on the Altar; and ofter him 
 your whole heart and soul. Employ the rest of this 
 Part ill begging, through the merits of this divine 
 Sacrifice, all the gifts and graces you stand in need 
 of, and the virtues which ought to be your daily prac- 
 tice, viz.. Faith, Hope, and Charity,— -Humility, and 
 Chastity, — Patience, Resignation, and Conformity to 
 God's will, — the spirit of Mortification and Penance, 
 &c. Make similar petitions for your friends, and for 
 all mankind. 
 
 4. The Fourth Part is from the " Pater Noster" 
 to the end of the Mass. In this part make a spiritual 
 Communion, by conceiving an ardent desire to receive 
 your Blessed Lord ; and by inviting him to come and 
 take up his abode in your soul ; that henceforth you 
 may abide in him, and he in you. Then, considering 
 the great and special favors you have received from 
 God, thank him for them from your heart, and beg a 
 continuance of them ; — deplore your past ingratitude, 
 — and resolve to be more grateful in future, and to 
 testify your gratitude by a good life. 
 
THE MASS — II. 
 
 319 
 
 >m the Offer- 
 sins,— lament 
 I to God re- 
 rcy, imploring 
 lay obtain the 
 lontrition, join 
 to avoid sin in 
 Ive and pracii- 
 enabled to re- 
 
 5 is from the 
 ^t the Eleva- 
 f Jesus Christ, > 
 and offer him 
 the rest of this 
 
 of this divine 
 L stand in need 
 lyour daily pruc- 
 ^ -Humility, and 
 
 Conformity to 
 ,n and Penance, 
 
 friends, and for 
 
 "Pater Noster" 
 make a spiritual 
 desire to receive 
 [lira to come and 
 
 henceforth you 
 *hen, considering 
 /e received frotn 
 lheart,and beg a 
 
 past ingratitude, 
 fn future, and to 
 
 The Mass being finished, thank Ood for the favor 
 of having been allowed to assist at ii; and leave the 
 church with the same teeliiigs of compunction, grati- 
 tude, and love, with which you would have left the 
 crucifixion on Mount Calvary. 
 
 Conclusion. — If you hud always assisted at Mass 
 in this devout manner, how nuinv craees and bless- 
 ings would you have thereby obtained ! Be resolved 
 BOW at le.'isi to correct all past negligences, by heaiing 
 Mass in future "with very great attention and devo- 
 tion ;" and then you will aiot fail tp advance ra])idly 
 in virtue. 
 
 [When persons are prevented, by an unavoidable 
 impediment, from being present at Mass, they may, 
 in some measure, supply for their absence, by attend- 
 ing in spirit during the time that the Holy Sacrifice 
 is being offered ; and they may thus obtain very 
 great spiritaal advantages. 
 
 For this purpose, let them (while Mass is being 
 said) represent themselves as being actually present 
 before the Altar of God, joining with the Priest, and 
 with the assembled Faithful, in ofi'ering up the 
 adorable Sacrifice; and then let them go through 
 the same devotions, and endeavor to excite the 
 same sentiments and feelings, and make the same 
 petitions, as they would do, if they were assisting at 
 Mass really. Let them not forget to commemorate 
 the Passion of Christ, — to attend to the four great 
 Ends of Sacrifice, — and to make a spiritual Coinmn- 
 nion ; — and also to beg of God, with all the fervor of 
 their soul, to bestow upon them those special graces 
 and blessings, which he gives to the Faithful who 
 hear Mass attentively and devoutly.] 
 
320 
 
 PENANOB — ^I. 
 
 Instruction LII. 
 
 PENANCE — I. 
 
 ^Penance is a true Sacrament, i. «., an Outward Sign — 
 of Inward Grace — Instituted J)y Christ; — Its Minis- 
 ter; — Its Necessity; — Its Efects. 
 
 What is the Sacrament of Penance ? — Penance is a Sacrament 
 in which, by the Priest's absolution, joined with contrition, 
 confession, and satisfactioi>, the sins are forgiven which we 
 have committed after Baptism. 
 
 How do you prove that the Priest has power to absolve sinners, if 
 they be truly penitent ? — From the words of Christ : " Whose 
 sins you shall forgive, they are forgiven ." — John xx. 23. 
 
 How wonderfully God has manifested towards us 
 his goodness, bounty, and love in the institution of 
 the three Sacraments already explained ! — for, in 
 Baptism, he gives us a new and spiritual birth; 
 whereby we receive the life of grace, are made 
 members of the Church of Christ, and heirs of his 
 heavenly Kingdom ; — in Confirmation, he imparts to 
 us the Holy Ghost, with his sevenfold gifts ; where- 
 by we are strengthened against our spiritual enemies ; 
 — in the Holy Eucharist, Jesus Christ communicates 
 to us his own body and blood, for the food and nour- 
 ishment our souls; whereby we receive grace to 
 enable us to perform all our Christian duties. But 
 notwithstanding all this bounty and goodness on the 
 part of God, what would still become of us, if, after 
 having lost his grace by mortal sin, we had no 
 means of recovering it? We should have to live 
 and die in sin, and be lost eternally ! God mighty 
 in his justice, have left us without such a means of 
 pardon, as he left the fallen Angels ! 
 
 How consoling, then, for us is the reflection that 
 God, in his tender mercy, has provided for sinners 
 
PENANCE — ^I. 
 
 321 
 
 )utward Sign- 
 et;— Its Minis- 
 
 je is a Sacrament 
 
 with contrition, 
 
 »rgiven which we 
 
 [0 absolve sinners, if 
 Christ: "Whose 
 —John XX. 23. 
 sted towards us 
 le institution of 
 lainedl— for, in 
 spiritual birth; 
 ;race, are made 
 iind heirs of his 
 m, he imparts to 
 )ld gifts; where- 
 piiitual enemies ; 
 ist communicates 
 e food and nour- 
 •eceive grace to 
 ban duties. But 
 goodness on the 
 .e of us, if, after 
 sin, wo had no 
 .Id have to live 
 ly! God might, 
 such a means of 
 
 le reflection that 
 aded for sinners 
 
 an efficacious means of reconciliation with him I 
 This means is the Sacrament of Penance. How very 
 important, therefore, it must be, that you should be 
 well instructed in the nature of this Institution of 
 Mercy, and in the manner of making a good and 
 profitable use of it ; for it is for the want of such in- 
 struction, that many sinners neglect the Sacrament of 
 Penance, — that many others derive but little benefit 
 from it, — and that many even make it a means of in- 
 creasing their guilt, by sacrilegiously profaning it. I 
 will endeavor, therefore, to give full instructions on 
 each part of this Sacrament. 
 
 'I. What, then, is the Sacrament of Penance f — Penance is a 
 Sacrament in which, by the Priest's absolution, joined with 
 contrition, confession, and satisfaction, the sins are forgiven 
 which we have committed after Baptism. 
 
 There is a difference between penance as a Virtue, 
 and penance as a Sacrament. \^S/iow the difference^ 
 I have to speak of it now as a Sacrament, i. e., as an 
 outward Sign — of inward Grace — instituted by Christ. 
 
 1. There is the "outward sign" (6r that part 
 which is performed externally by the penitent and 
 the Priest), viz., the three acts of the penitent — 
 contrition, confession, and satisfaction, which are 
 as the matter of this Sacrament;' and the words of 
 
 1 Gousset, arclibishnp of Reims, says: "Scholastic divines mal^e the 
 distinction ofreniolc and proximatf iimtt^r of the Sacrament wf Penance: 
 the sins of the penitent are he remote niHttor: and liis acts are the prtjx- 
 iinate matter: but it would be mure correct to say, tliat tiie sins iire th« 
 matter ot the Couffssiiin, and not of the Saaranmnt. At all events, the 
 opinion now general y received, is, that the 8ai'rainental matter of Pen- 
 ance consists in the external a-ts of the penitent, which are contrition^ 
 confossioii. and SMtist'action." — T'eo'ogit Morale, tomf 'i, w. 388 
 
 St Tliomassays: '-T.irt proximate matter of the Sacrament of Penance 
 are tlic acts of the penitent." (Afnterin proa.'im<t Sucramenti I'Miiiten- 
 tim Kimt uctKs pdeiiiUntii*.) — .*?'<•'»., p 3. q. -4, a '2. 
 
 J'he Council of Trent says: 'The iicts of tlie penitent himself, to wit, 
 contrition, confession, and Mitlsf.iction. ure at it werf, tlip mutt.p.r of tlii» 
 bacrauK-nt" {Sunt autem quasi materia /iw^Ji^ Siiaramenti ipaius pat- 
 
l^M 
 
 I 
 [ 
 
 iiii 
 
 (iBi! 
 
 
 322 
 
 PENANCE — I. 
 
 ahsolution^ pronounced by the Priest, which are its 
 form. The three acts of the penitent, being out- 
 wardly expressed or externally manifested, are prop- 
 erly and naturally taken to signify an inward 
 change of heart — they have been divinely appointed 
 to be signs of inward remission : and the words of 
 absolution determine those acts more clearly to this 
 signification; for the absolution pronounced over 
 the self-accused penitent, outwardly expresses^ and 
 therefore signifies^ the inward remission which it op- 
 erates. 
 
 2. There is the " inward grace" (or inward part 
 of this Sacrament), namely, the remission of the' 
 guilt of sin. For thus Christ says to the Pastors of 
 his Church : " Whose sins you shall forgive, they 
 are forgiven them ; and whose sins you shall retain, 
 they are retained." ' Therefore, when the Priest pro- 
 nounces absolution over a penitent sinner, God ratifies 
 the sentence, and gives sanctifying grace to the soul. 
 
 3. There is the " institution of Christ." Christ 
 instituted this Sacrament, and gave the power of 
 administering it^ when he said to the Apostles: 
 "Receive ye the Holy Ghost : whose sins you shall 
 forgive, they are forgiven them ; and whose sins you 
 shall retain, they are retained."' He had previously 
 promised this power, saying : "Whatsoever you shall 
 bind upon earth, shall be bound also in heaven ; and 
 whatsoever you shall loose upon earth, shall be loosed 
 also in heaven."^ 
 
 Proofs that the Church has this Power : 
 
 1. When Christ cured the Paralytic, he worked 
 
 ■iiitentis actua^ nempe contritio, confeaaio «t sati^aetio.) — Sess. 14, de 
 Poenit, cap. 8. 
 
 1 John XX. 28. a John xx. 22, 28. * Matt xviii. 18. 
 
PENANCE — I. 
 
 323 
 
 \atiifactio.y-S>es6. 14, de 
 * Matt xviii. 18. 
 
 that miracle for the express purpose of proving, that 
 he, as man, had " power on earth to forgive sins." ' 
 Now, 
 
 2. Christ sent the Apostles (and through them 
 their successors) with the same power. For, on the 
 day of his resuixection, he appeared to the Apostles, 
 and said : " Peace be to you. As the Father hath 
 sent me, / also send you. And when he had said 
 this, he breathed on them, and he said to them : 
 Receive ye the Holy Ghost: whose sins you shall 
 forgive, they are forgiven them ; and whose sins 
 you shall retain, they are retained."' "Whatsoever 
 you shall bind upon earth, shall be bound also in 
 heaven ; and whatsoever you shall loose upon earth, 
 
 SHALL be loosed ALSO IN HEAVEN."' 
 
 3. St. Paul declares, that God has given this pow- 
 er to the Church : " God hath reconciled us to him- 
 self by Christ ; and hath given to us the ministry of 
 (this) reconciliation. For God indeed was in Christ, 
 reconciling the world to himself; and he hath placed 
 in us the word of reconciliation (i. e., the power of 
 pronouncing the Words of Absolution). For Christ 
 therefore we are ambassadors."^ 
 
 4. The Church has constantly taught this doctrine, 
 and has always exercised this power. 
 
 5. All the ancient heresies have likewise held the 
 same ; and it is even taught by the Protestant Church 
 of England, in the " Order of the Visitation of the 
 Sick." 
 
 II. Minister. — None but Priests can administer 
 the Sacrament of Penance : and not all Priests ; for, 
 besides valid ordination, jurisdiction is also necessary ; 
 
 1 Matt ix. 6. 
 
 3 John XX. 21, 22, 28. 
 
 * Matt zviii. 18. 
 « 2 Cor. Y. 18, 19, 20. 
 
824 
 
 PENANCE — I. 
 
 that is to say, the Priest must have received faculties 
 from the Bishop for the administration of this Sacra- 
 ment. But the Church supplies all necessary juris- 
 diction to any Priest, with regard to those who aie in 
 imminent or immediate danger of death (in artkulo 
 mortin). 
 
 III. Necessity of Penance. — Since its institu- 
 tion, this Sacrament is as necessary for the remission 
 of mortal sin committed after Baptism, as Baptism is 
 for the remission of original sin. Ilence, whatever 
 good works we might do — however much we might 
 pray, fast, and give ahiis; even though we should 
 spend our whole lives in repenting and doing penance; 
 we could not obtain pardon of a mortal sin, unless we 
 would comply with this necessary condition of recon- 
 ciliation — unless we would have recourse to those, to 
 whom alone " God hath given the ministry of recon- 
 ciliation." 
 
 When does this obligation of the Sacrament of 
 Penance urge, or require the Faithful to have recourse 
 to it ? The Ecclesiastical precept, once a year; but 
 the natural and divine precept, ajfter mortal sin, when 
 we have to receive another Sacrament; and when in 
 danger of death.' When they who are in mortal sin, 
 neglect or defer the appointed means of pardon, hew 
 fearful the danger wherein they live ! how awful, how 
 fatal the consequences to which they expose them- 
 selves ! 
 
 1 The Catechism of the Couitdl of Trent says: "Bat at what time es- 
 necidU;/ wo ought to go to Confession, the Holy Church has defined by 
 the Canon of the Council of F^ateran ; for she comman<is all the Faithful 
 to ( onfess once a year at least. But if we conclaer what tiie nature of 
 our salvation demands: oertninli/, as often either as the danger of death 
 threatens us; or as we have to do any thing which ought not to be done 
 in a state of sin, as when we administer, or receive the Sacraments; so 
 often Confession is not U> be omitted."— Ca^. Oono. Trid., part. 2i, cap. 
 6,n.69. 
 
PENANCE — ^I. 
 
 825 
 
 lived faculties 
 3f this Sacra- 
 icessary juris- 
 )se who are in 
 ,th (in articulo 
 
 ce its institvi- 
 the remission 
 , as Baptism is 
 :ence, whatever 
 [luch we might 
 ugh we should 
 doiug penance; 
 d sin, unless we 
 idition of recon- 
 Lirse to those, to 
 inistry of recon- 
 
 e Sacrament of 
 to have recourse 
 >nce a year; but 
 {mortal sin, wlien 
 it; and when in 
 ire in mortal sin, 
 of pardon, how 
 how awful, how 
 ley expose them- 
 
 " But at what timers- 
 thurch has rteflne'l by 
 Inrtn.ls all the Faiihfal 
 Ir what the nature of 
 las the danger of death 
 t ought not to be .lone 
 Ive the Sacraments; so 
 \o.Trid., part. 'i, cap. 
 
 IV. Effects. — The Ejects of thid Sacrament are 
 these : 
 
 1. It remits the guilt of sins committed after 
 Baptism : " Whose sins you shall forgive, they are 
 forgiven them." Therefore, when the Priest absolves 
 A penitent sinner on earth, God absolves him at the 
 very same instant in heaven. This Sacrament remits 
 all sins, however giievous or numerous they may 
 be. 
 
 2. It remits also the eternal punishment due to our 
 sins ; but the temporal punishriicnt may remain. 
 
 3. It restores (or, if the penitent be already ia 
 grace, it increases) sanctifying grace; it restores to 
 us also our right and title to the kingdom of heaven, 
 which we had lost. 
 
 4. It revives in us the merits which we had gained 
 by doing good works in a state of grace, but which 
 we afterwards lost by consenting to mortal sin.. 
 
 5. It confers actual grace, and strength to resist 
 temptations. 
 
 In order to obtain these happy effects, four things 
 are required ; viz.. Contrition, Confession, Satisfaction, 
 and Absolution : that is to say, Is/, You must detest 
 and renounce your sins; — 2dhjy You must confess 
 them; — Zdly, You must be resolved to expiate 
 them ; — 4/A/y, You must receive absolution from a 
 Priest. In the subsequent Instructions, I will en- 
 deavor to give a full explanation of each of these ne- 
 cessary conditions of pardon. 
 
 Conclusion. —Thank the infinite mercy and good- 
 ness of God, for having instituted this efficacious 
 means of rescuing us from sin and hell; and of re^ 
 stoiing to us his sanctify insf grace, and our title to 
 the^kingdom of heaven. Whenever you shall have 
 
 28 
 
326 
 
 PENANCE II. 
 
 had the misfortune of falling into the dreadful evil of 
 mortal sin, have immediate recourse to this Sacra- 
 ment of reconciliation; and do not imitate the exam- 
 ple of so many unhappy sinners who refuse or neglect 
 to make use of this effectual means of pardon. For, 
 how many are there, who are so negligent, so indif- 
 ferent, with regard to this Sacrament, that all the ex- 
 hortations and entreaties of their Pastor are not suf- 
 ficient to induce them to have recourse to it ! What 
 a dreadful state of spiritual insensibility they must be 
 in ! what regret, what bitter remorse they are prepar- 
 ing for the hour of their death ! and perhaps for eter- 
 nity ! Never let this be the case with you ; but, if ' 
 you have any reason to fear that you are in a state of 
 sin, make your peace with God without delay. [Ex- 
 hort to frequent Confession^ 
 
 Instruction Lin. 
 
 PENANCE— II. 
 
 Contrition : its Nature^ — its Necessity, — its Qualities. 
 
 What are the parts of Penance ? — Contrition, Confession, and 
 Satisfaction. 
 
 What is Contrition ? — Contrition is a hearty sorrow for our 
 sins, by which we have offended so good a God, with a firm 
 purpose of amendment. 
 
 What is a firm purpose of Amendment ? — It is a resolution, by 
 the grace of God, not only to avoid sin, but also the occa- 
 sions of it. 
 
 Why are we tale sorry for our sins ? — The chiefest and best 
 motive to be sorry for our sins, is for the love of God, who 
 is infinitely good in himself, .vad infinitely good to us ; and 
 flierefore, we ought to be exceedingly grieved for having 
 offended him. 
 
 What other motives have we to he sorry for our sins ?— Because 
 by them we lose heaven and deserve hell. 
 
PENANCE — n. 
 
 327 
 
 3 dreadful evil of 
 ie to this Sacra- 
 raitate the ex ira- 
 refuse or ucglect 
 of pardon. For, 
 jgligent, 80 indif- 
 t, that all the ex- 
 stor are not suf- 
 rse to it ! What 
 Uty they must be 
 3 they are prepar- 
 l perhaps for etev- 
 with you ; but, if ' 
 u are in a state of 
 lout delay. \Ex- 
 
 Hy^ — its Qualities, 
 
 tion, Confession, and 
 
 earty sorrow for our 
 d a God, with a firm 
 
 -It is a resolution, by 
 in, but also the occa- 
 
 rhe chiefest and best 
 he love of God, who 
 itely good to us ; and 
 y grieved for having 
 
 far mr sins ?— Because 
 ell. 
 
 The first and most essential part of Penance is 
 Contrition, the nature, necessity, and qualities of which 
 I will now explain ; and after that, I will show the 
 means of obtaining it, and also the marks whereby 
 you may judge whether you have it or not. 
 
 I. Its Natuue. — What, then, is Contrition ? — Contrition is a 
 hearty sorrow for our sins, by which we have oflfended so 
 good a God ; with a firm purpose of amendment. 
 
 The word " contrition," means a breaking to pieces ; 
 and consequently, by a ''''contrite heart," is meant a 
 heart broken with grief for sin. 
 
 Contrition, theiefore, is an inward sorrow — a re- 
 pentance which grieves and afflicts the soul ; arising 
 from the consideration of the em7 committed against 
 God : " When thou shalt seek there the Lord thv 
 God, thou shalt find him ; yet so, if thou seek him 
 with all thy heart, and with all the ajfiiction of thy 
 souV * " Rend your hearts, and not your gar- 
 ments."' This sorrow or repentance necessarily 
 contains two things, viz., a hatred of one's past life, 
 and a resolution of a new life ; so as to be able to 
 say -with the penitent David: "I have hated all 
 wicked ways. . .1 have hated and abhorred ioiquity ; 
 but I have loved thy law .... I have sworn and am 
 determined to keep the judgments of thy justice . . . . 
 I have inclined my heart to do thy justifications for- 
 ever." ^ 
 
 II. Its Necessity. — This inward sorrow, or re- 
 pentance for sin, is, and always was necessary {ne- 
 cessitate medii et prcecepti), being both an essen- 
 tial means of pardon, and also a positive precept of 
 the divine law : " Be converted to me with all your 
 
 ' Deat Iv. 29 
 
 3 Joel ii. 18. 
 
 » Ps. cxvilL 128, 163, 106, 112. 
 
828 
 
 PENANCE — II. 
 
 heart, in fasting, and in wi-eping, apd in mourninty ;'* ' 
 *' And niako tv yourselvori a new hearty and a new 
 spirit J^ ^ 
 
 Consequently, absolution does not and cannot rec- 
 oncile a sinner to God, unless he be a truly penitent 
 ainner ; for, without true repentance, absolution is 
 null and void. Therefore, a Priest cannot (and must 
 not) absolve any sinner, when he has reason to believe 
 there is no true repentance ; and one sign of the re- 
 pentance not being true, is, when the penitent will 
 not adopt the means of amendment lirescrihed and re- 
 quired by his Confessor. 
 
 You see, then, the nature and necessity of Contri- 
 tion. And the explanation which I will now give of 
 its essential qualities^ will show this still more clearly. 
 
 III. Its Qualities. — The essential qualities of 
 Contrition are these : it must be internal in its nature, 
 — supernatural in its motive, — universal in its extent, 
 — and predominant in its 'degree. Both cowtrition 
 and attrition (that is to say, both perfect and imper- 
 fect Contrition) must necessarily have these four 
 qualities. 
 
 1. Internal: — Our Contrition (whether joe;/ec/ or 
 imperfect) must spring from, and reside in, the heart 
 — it must be the real inward disposition of the soul. 
 Mere external appearances, therefore, or outward 
 expressions, are not sufficient : " Rend your hearts^ 
 and not your garments.'" ''When thou shalt seek 
 there the Lord thy God, thou shalt find him ; yet so, 
 if thou seek him with all thy hearty and with all the 
 affliction of thy soaV^ ^ It is not enough, then, to 
 recite Acts of Contrition, unless the heart accord with 
 
 » .Toe! ii. 12. 
 
 a Ezech. xvill. 81. 
 
 » Joel ii. 13. 
 « Deut iv. 29. 
 
PENANOE — n. 
 
 329 
 
 the words of the mouth ; for it is to the heart that 
 God looks. As the malice of sin proceeds from the 
 heart;' so likewise must repentance for sin. 
 
 2. Supernatural : — Our Contrition (whether perfect 
 or imperfect) must spring from supernatural motives ; 
 i. e., from motives which are taught by Faith, and 
 excited in us by the Holy Ghost. The Council of 
 Trent declares, that Attrition is "the gift of God.^*' 
 With what reason, then, must Contrition also be said 
 to be hi8 ffift? Therefore, to God we must apply for 
 it : " Convert us, O Lord, to thee, and we shall be 
 converted : renew our days as from the .beginning."' 
 
 A sorrow for sin may arise from two kinds of 
 motives — natural and supernatural. It springs from 
 natural motives, when it is excited by considering 
 tlie evil consequences of sin, in the order of nature ; 
 viz., disgrace and degradation in the eyes of men ; 
 the loss of reputation, of health, or of property ; 
 civil punishments, &c. These are mere natural 
 motives of sorrow. {Example of Esau,* — of Saul,* 
 — and of Antiochus.)" Sorrow for sin springs from 
 supernatural motives, when it is excited by the con- 
 sideration of the supernatural evils of sin — those evils 
 which we learn from Faith or Religion ; viz., the 
 divine displeasure, — ingratitude towards God, and 
 towards Jesus Christ, — the loss of grace, of God, and 
 of heaven, — the divine vengeance, &c. These are all 
 supernatural motives of sorrow ; and from such kind 
 of motives repentance for lin must necessarily spring. 
 
 But, in these supernatural motives, there is a very 
 great difference, some being far more perfect than 
 
 1 Matt XV. 8, 18, 19. 
 
 3 Cono. Trid. Sesa 14, de Poeait, 
 
 cap. 4. 
 * Lam. V. 21. 
 
 28* 
 
 * Gen. xxvii. 21. 
 » 1 Kings XV. 28, 26, 80. 
 « 1 Mac. vi. S to 1(J. 
 2 Mao. ix. 4, <Seo. 
 
330 
 
 PENANCE — n. 
 
 m . ^ ''Ih;! 
 
 otliers. And it is tliis differcnco of the motive, that 
 makes the ditt'erenco between Contrition and Attri- 
 tion : both, indeed, nnu^t proceed from supernatural 
 motives ; but Conuiution is a sorrow for sin arising 
 from (lie pure love of God or Charity ; as, when we 
 repent of sin, because it offends a God who is injinitely 
 good in himself : a!id Attrition is a sorrow for sin 
 arising from the fear uf punishments in the next life, 
 or from some other supernatural motive, accompanied 
 with some beginning of the love of God : '' Blessed is 
 the man to whom it is given to have iha fear of God f^ 
 for "the fear of God is the beyinning of his love.''^^ 
 This difference of the motive is the only difference ' 
 between Contrition and Attrition, as regards their 
 qualities ; but, as regards their effects^ there is another 
 difference, which is, that Contrition (which includes 
 A desire of receiving the Sacrament of Penance) re- 
 mits the guilt of sin immediately, before the Sacra- 
 ment be actually received ; whereas Attrition disposes 
 and prepares the penitent for receiving that remission 
 in the Sacrament ; when the words of absolution are 
 pronounced over him, and not before.' 
 
 3. Universal: — Our Contrition (whether /)«r/ccf or 
 imperfect) must be universal in its extent ; i. e., it 
 must extend io all our mortal sins, without excepting 
 any one: "Be converted, and do penance for all 
 your iniquities ; and iniquity shall not be your ruin." 
 
 Every mortal wn offends God grievously, — deprives 
 us of heaven, — and renders us deserving of hell. 
 We have the same urgent motives, therefore, for 
 repenting of any one of them, as for repenting of the 
 others. One mortal sin cannot be forgiven, without 
 
 » Eccli. XXV. 15, 16. 
 
 * See Cone. Trid., Sess. 14, de Pcentt., cap. 4. 
 
 s Eaech. xviii. 30. 
 
PENANCE II. 
 
 331 
 
 ,he motive, that 
 tion and Attri- 
 in supernatural 
 V for sin arising 
 y ; as, when we 
 who is injinitely 
 a sorrow for sin 
 in the next hfe, 
 ive, accompanied 
 lod : '" Blessed is 
 Xm fear of God ;'' 
 ung of his lover ^ 
 e only difterence ' 
 as regards their 
 f, there is another 
 I (which includes 
 t of Penance) re- 
 before the Sucra- 
 Attrition disposes 
 ng that remission 
 of absolution are 
 
 8 
 
 dietlier perfect or 
 extent; i. e., it 
 [without excepting 
 1 penance for all 
 ot be your ruin." 
 pvously,— deprives 
 feserving of hell, 
 [ves, therefore, for 
 repenting of the 
 forgiven, without 
 
 3 Eaech. xviil. 80. 
 
 all the rest being pardoned with il; because we can- 
 not be ill the slate of grace and of mortal sin, at the 
 same time. 
 
 If a penitent confess both mortal and venial sins in 
 the same confession, and has Attrition for all his mor- 
 tal sins only, then these, and tiiese onlf/, will be re- 
 mitted by absolution. If (not being under the guilt 
 of moital sin) he confess only venial sins, and has 
 Attrition for .some of them, but not for the others, 
 then he receives pardon of thoae only for which he 
 has Attrition : but if he has Attrition for none of 
 then), and knowingly receives the Sacrament in this 
 state of soul, then his Confession is ^sacrilegious; 
 and it is for fear of this, that Confessors sometimes 
 tell the penitent to mention some sin of his past life 
 for which he is truly sorry. 
 
 4. Predominant : — Our Contrition (whether perfect 
 or imperfect) must be predominant in its degree ; i. e., 
 our sorrow for sin must predominate in the soul ; ii 
 must be greater than our sorrow for any other evil, — 
 we must prefer to suff' any other evil, rather than 
 be under the guilt of mortal sin. The degree of our 
 sorrow ought, indeed, to be proportioned to the degree 
 of evil for which w^ ^ieve : now, sin is the greatest 
 of all evils; and, therefore, our sorrow ror it should 
 be predominant in the soul. We need not, however, 
 FEKL the sorrow so much, or be so sensihly afflicted 
 as for temporal losses: but sin must i^splecse us 
 more, or be more hatefuJ to us, than any other evil ; 
 however sensibly we may feel that evil. Tear- and 
 lamentations (which may be delusive) prove nti the 
 greatness of our sorrow for sin, but only of our nat- 
 ural sensibility. The best and surest sign whereby 
 we may know the greatness of our contrition, and its 
 
332 
 
 PENANCE — in. 
 
 predominance in the soul, is, when we have a will to 
 Buffer any thing^ rather than offeud God by sin, when 
 we are able with truth to say, in the words* of St. 
 Paul : " Who shall separate us from the love of Christ? 
 Shall tribulation ? or distress? or famine? or danger? 
 or persecution ? or the sword ?....! am sure that 
 neither life nor death ; nor things present, nor things 
 to come ; nor any other creature shall be able to sep- 
 arate us from the love of God, which is in Christ Jesus 
 our Loid." ' This shows the predominance of our sor- 
 row for sin, or that we hate sin above all other evils. 
 
 Such are the essential qualities of Contrition (both 
 perfect and imperfect), as regards the past : but there 
 is another quality, equally essential, as regards the fu- 
 ture ; viz., a firm purpose of amendment. And this 
 will be explained in the next Instruction, together 
 with the signs of true sorrow, and the means of ex- 
 citing it in the soul. 
 
 Instruction LIY. 
 
 PENANCE — III. 
 
 A Firm Purpose of Amendment; — Maries of a true 
 Sorrow for Sin^ — and the Means of obtaining it. 
 
 What are the parts of Penance ? — Contrition, Confession, and 
 Satisfaction. 
 
 What is Cotitrilion 9 — Contrition is a hearty sorrow for our 
 sins, by which we have offended so good a God, with a firm 
 purpose of amendment. 
 
 JVhat is a firm purpose of ameyidmeiU ? — It is a resolution, by 
 the grace of God, not only to avoid sin, but also the occasions 
 of it. 
 
 Why are we to be sorry for our sins ? — The cliiefest and best 
 motive to be sorry for our sins, is for the love of God, 
 
 » Eoni. vill. 85, 38, 89. Vide S. ThoiniB, 8 part. sum. suppl, q. 3, a. 1. 
 
PENANCE^ — ^m. 
 
 338 
 
 nave a will to 
 i by sin, when 
 5 words' of St. 
 
 love of Christ? 
 le? or dangev? 
 
 am sure that 
 ent, nor things . 
 
 be able to sep- 
 ; in Christ Jesus 
 lanoe of our sor- 
 all other evils. 
 Contrition (both 
 past : but there 
 3 regards the fu- 
 nent. And this 
 ruction, together 
 he means of ex- 
 
 larhs of a true 
 'obtaining it. 
 
 In, Confession, and 
 
 [rty sorrow for our 
 ]a God, with a firm 
 
 J is a resolution, by 
 |t also tiie occasiona 
 
 , chiefest and best 
 the love of God, 
 
 Luin. suppl., q- 3, a. 1. 
 
 who is infinitely good in himself, and infinitely good to us ; 
 and, therefore, we ought to be exceedingly grieved for having 
 oflfended him. 
 
 Wliat other motives have we to he sorry for our sins 9 — Because 
 by them we lose heaven, and deserve hell. 
 
 JJow may we obtain this hearty contrition and sorro^o for our 
 sins ? — We must earnestly beg it of God ; and make use of 
 such considerations, and meditations as may move us to it. 
 
 Having shown the Mature and Necessity/ of Contri- 
 tion ; and also its essential qualities as regards the 
 past ; I have now to explain another quality, equally 
 necessary, which has reference to the fatut\% viz., a 
 firm Purpose of Amendment ; after which, I will show 
 the Marks of true sorrow, and the Means of obtain- 
 ing it. 
 
 I. A Firm Purpose of Amendment. — You must 
 resolve to amend your life, and to employ the proper 
 ineans for this purpose ; for, without this, there can 
 be no true Contrition ; and many Confessions are bad 
 for want of it. When persons relapse, after Confes- 
 sion, so soon, so easily, and so frequently, it is some 
 SIGN that their resolution of Amendment was not 
 sincere — that there was not that real change of heart 
 which Contrition necessarily includes : " Make to 
 yourselves a new heart, and a new spirit." ' 
 
 As our sorrow for sin must have certain qualities ; 
 80 likewise must our resolution of Amendment : it 
 must be sincere, — firm and efficacious, — universal, — 
 and supernatural. 
 
 1. Sincere. — Our resolution of a new life must 
 come from the heart ; and not consist in mere words 
 only : it must be something more than a mere promise 
 or outward profession ; for it must be a 7'eal determi- 
 nation of the will — a disposition of the soul, to avoid 
 
 1 Ezech. xviii. 81. 
 
834 
 
 PENANCE — m. 
 
 both sin and tlie occasions that lead to it. To say 
 we hate sin, and will avoid it ; and yet frequent and 
 love the occasions of it ; is to resolve in words only, 
 and not in heart. Such a resolution is not sufficient 
 — it is not sincere. 
 
 ' 2. Firm and Efficacious. — Our resolution of 
 Amendment must be (not a vague wish, but) some- 
 thing decided — a complete determination of the will, 
 not only to avoid sin and the occasions of it, but to 
 take all necessary means for this purpose ; and to 
 persevere in this, whatever it may cost to our natural 
 inclinations. For otherwise, our resolution is not; 
 firm and efficacious ; but only a mere self-delusion. ' 
 
 3. Universal. — We nmst have a resolution to 
 avoid ALL sins, such at least as are mortal : " I have 
 restrained my feCt from every evil way, that I may 
 keep thy words.'" There must be no reserve. 
 
 4. Supernatural. — Our resolution must spring, not 
 from mere human or natural^ but from supernatural 
 motives ; as, from the love of God, the fear of God, &c. 
 
 These qualities show that our resolution of Amend- 
 ment must be practical ; i. e., we are not to resolve in 
 a mere general manner, to avoid sin and to take the 
 means of avoiding il ; but we must descend to partic- 
 ulars — we must enter into details: we must see ivhat 
 means are to be employed in this particular case, and 
 what in that ; and we must resolve to begin, from the 
 present moment, to employ them accordingly. 
 
 I have now explained the nature and qualities of 
 Contrition, both as it regards sorrow for the past, and 
 a resolution of Amendment for the future ; and I 
 entreat you to examine whether your sorrow and 
 resolution have K^cn such as are required — such as 
 
 » Pb. cxviil. li)l. 
 
PENANCE — ^ni. 
 
 335 
 
 have been described in this and the preceding Instruc- 
 tions. 
 
 II. Marks of true sorrow for sin. — Although 
 you can never be absohitely certain^ that your Con- 
 trition has been really such as it ought necessarily to 
 be ; nevertheless, you may have a well-grounded con- 
 fidence, that it has had at least the necessary quali- 
 ties. And the signs which may give you such confi- 
 dence, are these : . 
 
 1. If you do really amend your life ; — 
 
 2. If you mortify yourself in expiation of past sins, 
 ai d as a preservative against future transgressions ; — 
 
 3. If yon are careful and resolute in avoiding the 
 occasions o" -^'n ; — 
 
 4. If, f< ;se purposes, you frequent the Sacra- 
 ments, — p...^ and meditate, — attend to spiritual read- 
 ing, — and are regular and diligent in your religious 
 duties. 
 
 Unless there be such signs as these, you have rea- 
 son to fear that there has been some deficiency^ either 
 in your sorrow, or in your resolution of Amendment. 
 
 III. Means of obtaining Contrition. — I will now 
 explain the Means which should be employed in or- 
 der to excite Contrition in the soul. 
 
 1. Consider how sin provokes the anger of God! 
 For he not only excludes impenitent sinners from his 
 heavenly kingdom ; but cj\8ts them, body and soul, 
 into hell — "into everlasting fire," where "they have 
 no rest either dav or nifjht, but the smoke of their 
 torments shall ascend up for ever and ever." ' Oh ! 
 "it is a fearful thing to fall into. the hands of the liv- 
 ing God." ^ 
 
 2. Consider the great evil of sin in its own nature : 
 
 » Apoc. xlv. 11. » Hob. X. 81. 
 
336 
 
 PEJTANCE — in. 
 
 that it is an outrage, offered by a mere worm of the 
 earth ngainst God's infinite Majesty — against his in- 
 finit Goodness and Perfections. Reflect, then, who 
 you are ; and who Ood is ; and how great, therefore, 
 must be the evil of t^in ! 
 
 3. Consider the evil of sin, moreover, in its conse- 
 quences or effects in the soul, during life ; that it de- 
 prives you of sanctifying grace, or spiritual life, — 
 makes you the enemy of God, and slave of the devil, 
 — destroys all your happiness, and peace of mind, — 
 renders you always restless and uneasy : " The wick- 
 ed are like a raging sea, which can never rest ; and 
 the waves thereof cast up dirt liud mire : There is no* 
 peace for the wicked, saith the Lord God." ' 
 
 4. Consider, in sin, its ingratitude against the good- 
 ness and bounty of God, which are infinite. [Para- 
 phrase the following words ;] " Judge between me 
 and my vineyard. What is there that I ought to do 
 jnore to my vineyard, that I have not done to it? 
 Was it that J looked that it should bring forth granes, 
 and it hath bronght forth wild grapes? And now I 
 will show you what I will do to my vineyard. I 
 will take away the hedge thereof, and it shalt be 
 wasted:....! will make it desolate : it shall not be 
 pruned, and it shall not be digged ; but briers and 
 thorns shall spring up : and I will command the 
 clouds to rain no rain upon it." '^ 
 
 5. Consider also its ingratitude towards Jesus Christ 
 from the view of what he has suffered to expiate its 
 guilt. See him agonizing in the Garden ; scourged 
 at the pillar; crowned with thorns; nailed to ihe 
 Cross; and expiring upon it in most excruciating toi- 
 tiires ! And why <X\iX he suffer all this? For your 
 
 » Is. Ivil. 20, 21. a Is. V. 8 to 6. 
 
PENANCE — ^IV. 
 
 337 
 
 e worm of the 
 against Ins in- 
 lect, then, who 
 fi-eat, therefore, 
 
 er, in its conse- 
 life; that it d:- 
 spiritual life, — 
 ive of the devil, 
 jaco of miud, — 
 sy : " The wick- 
 never rest ; and 
 lire : There is no» 
 
 God." ' 
 
 against the good- 
 iufinite. [^Para- 
 dge between me 
 lat 1 ought to do 
 not done to it? 
 ring forth graces, 
 lesl And now I 
 my vineyard. I 
 and it shall, be 
 it shall not be 
 ; but briers and 
 ill command the 
 
 jards Jesus Christ 
 [red to expiate its 
 hirden ; scoiuged 
 is; nailed to the 
 |t excruciating tor- 
 this? For your 
 
 Is. V. 8 to 6. 
 
 salvation. Now, when you commi*: mortal sin, you 
 make void, in your regard, all that he endured for 
 you : you *' crucify again the Son of God."* 
 
 [^Paraphrase t/u following Text ;] " O my people, 
 what have I done to thee, or in what have I molested 
 thto? Answer thou me. For I brought thee up out 
 of the land of Egypt; and I delivered thee out of the 
 ho Tse of slaves ; and I sent before thy face Moses, and 
 Aa^'.n."' 
 
 Such considerations as these cannot fail to excite 
 within your soul a sorrow for sin ; and to make you 
 cry out in deep compunction : " Oh 1 what an evil I 
 have committed, in committing sin! 'Who will give 
 water to my head, and a fountain of tears to my eyes ; 
 and I will weep day and night ?" '0 God, be merci- 
 ful to me a sinner.* " ■* 
 
 6. But the Jlrsty — the most necessary/, — and most 
 efficaciouii means of obtaining Contrition, is Prayer : 
 "Your heavenly Father will give the good Spirit to 
 them that ask him.""^ "Ask, and you shall receive."* 
 All these considerations, therefore, and every other 
 Means of Contriiion, must be commenced^ accompanied, 
 and terminated, by fervent supplications to God ; be- 
 cause Contrition is His gift. 
 
 Instruction LY. 
 
 PENANCK — IV. 
 
 Perfect and Imperfect Contrition further explained;-^' 
 Advantages of having the Fear of God. 
 
 What is Contriiion ? — Contrition is a hearty sorrow for our 
 Bins, by wliich we have offended so good a God, witli a firm 
 purpose of amendment. 
 
 » Heb. vi. 6. 8 Jer. ix. 1. • Lnke \\. 13. 
 
 a Midi, vl. 3, 4. * Luke xviil. 18. « John xvi. 24. 
 
 29 
 
338 
 
 PENANCE rV. 
 
 fllf 
 
 !!l .lilll 
 
 mwm 
 
 What is a. fnn purpose of amendment ? — It is a resolution, by 
 the grace of God, not only to avoid sin, but also the occa- 
 sions o*' 'J 
 
 Wily ' we to he sorry for our sins ? — The chiefest and best 
 motive b*: sorry for our sins, is for the love of God, who 
 is infiaivily good in himself, and infinitely good to us ; and, 
 therefore, we ought to be exceedingly grieved for having 
 offended him. 
 
 What other motives have ice to he sorry for our sins ? — Because 
 by them wo lose heaven, and deserve hell. 
 
 In the last two Instructions, it has been shown how 
 a sorrow for sin raay spring from different supernatu- 
 ral nfotivtvj. All the motives that are good are nol| 
 equally good — they are not equally perfect ; and con- 
 sequently, the sorrow arising from those motives, will 
 not be equally perfect. Hence you see, how there are 
 two kinds of Contrition, perfect and imperfect. 
 The sorrow which arises from perfect motives^ is per- 
 fect Contrition ; while that which arises from imper- 
 fect motives (if they be good and supernatural), is 
 imperfect Contrition. You will understand this more 
 clearly by an example. 
 
 We will suppose, then, that there are three broth- 
 ers, who, by an act of wilful disobedience, have offend- 
 ed a good Father ; which is the case with every sin- 
 ner, whenever he transgresses the laws of God. All 
 three know they have provoked their Father's auger, 
 and they expect punishment; they all repent and 
 crave pardon ; but from different motives. 
 
 The iirst son really loves his Father, — the thought 
 of having displeased him fills his heart with sorrow, 
 — he thinks more of this, than of the punishment, — 
 he would willingly suffer the punishment to obtain 
 pardon, — and would gladly repair the evil he has 
 done. (This is an example of perfect Contrition.) 
 
PENANCE — IV. 
 
 330 
 
 The second son, so far as regards the love of his 
 Father, cannot (strictly speaking) be said to have 
 any more than "a beginning oi love;" for his love 
 is not strong enough of itself to induce him to be 
 sorry for the oflence ; but it requires the assistance 
 of some other motive, such as the baseness of his 
 conduct, — the fear of punishmeui, &c. : he has only 
 (as I said) some beginning of love, — but he sincerely 
 desires, pnd firmly resolves, to love his Father in fu- 
 ture ; — and to perfect his love. (This is an example 
 of impel feet Contrition). 
 
 The third son is influenced by mere fear, — love 
 has no part in his sorrow, — he car»^s not for the 
 displeasure of his Father, but only fo .is chastise- 
 ments, or vengeance : he resolves, indeed, to obey in 
 future ; but solely from this motive of fear. Evident- 
 ly this son would not deserve to receive pardon, nor 
 to escape punishment. (This is an example of such 
 repentance as falls short of Attrition). 
 
 AprucA'iioN. — Perfect Contrition is a sorrow for 
 sin, arising from the pure love of God — fiom the 
 pure motive of Charily — from the consideration of 
 the infinite perfections of Him whom we have 
 oftended ; or from the thonght of that infinite Good- 
 ness, both in himself and to us, which renders him 
 infinitely deserving of our love : it is a sorrow 
 therefo":;, which proceeds, not from the fear of chas- 
 tisements, but from the thought of having offended a 
 God so good. [^Such was the sorrow of the first son.^ 
 As soon as any penitent has this kind of sorrow, he 
 receives immediate pardon ; yet not without an effi- 
 cacious desire of receiving the Sacrament of recon- 
 ciliation, and of doing penance ; which are two 
 dispositions necessarily included in perfect Con- 
 
840 
 
 PENANCE — IV. 
 
 tiition. Of this kind of Contrition, Almighty God 
 says: "Charity covereth all sins.*" ''I love them 
 that love me."^ "He that loveth me shall be 
 loved of my Father; and 1 will love him."' "He 
 that abideih in charity, abideth in God, and God in 
 him."* This Contrition, perfected by Charity, ia 
 exemplified in Magdalen : when she came into the 
 presence of her Redeemer, "she began to wash his 
 feet with teats;" but they were tears flowing from a 
 sorrow which love had excited; and hence our blessed 
 Lord said : " Many sins are forgiven her, hecdfuse she 
 bath loved much."* ^ 
 
 Although we should al\ .lys strive to have perfect 
 Contrition, yet it is not necessary for absolution. 
 
 Imperfect Contrition or Attrition is a sorrow for 
 having offended God, aiising commonly from the con- 
 sideration of the baseness of sin, or from the fear of 
 hell and of punishments. [This sorrow was repre- 
 sentcd'hy that of the second son^ A sinner, who has 
 this kind of Contrition, repents partly because, in 
 sinning, he has done somtthing which faith teaches 
 him to be unjust, base, and unworthy of man ; or be- 
 cause he dreads hell ; and partly because sin displeases 
 God. This last motive 'shows that he has some 
 beyinninff (){' love; but his love is weak; it requires 
 aid from other motives to give his sorrow and resolu- 
 tion the necessary qualities. Hence, he considers the 
 evils of sin, in its oion nature, and in its jyresent and 
 future consequences.^ 
 
 This imperfect Contrition is not sufficient to obtain 
 I for us, without the Sacrament of Penance; 
 
 par( 
 
 1 Prov. X. 12. 
 
 2 Pr<.v. vlii. 17. 
 
 s .John xiv. 21. 
 
 * 1 Jiihn iv, 1^ Vide 8. ThDtrue, 3 p.ut. Sum. snppl. q. 5, a. 3. 
 6 Luki- vii. arto 50. 
 
 • Vide S. Thoiiiffl Sum. 2—2, q. 19. a. 2 ; c< 3 part. Sum. suppl , 9. 1, a. 8. 
 
PENANCE — IV. 
 
 341 
 
 sufficient to obtain 
 nent of Penance; 
 
 )ait. Sum. suppl , 9. 1, 8.8. 
 
 indeed, to be sufficient with the Sacrament, it must, 
 according to the Council of Trent, have these three 
 qualities or conditions, which I will now mention : 
 
 1. It must contain a sincere, firm, f^nd efficicious 
 resolution of Amendment (such as I have explained 
 it). The sorrow must be sufficiently strong to pro- 
 duce a firm determination of the will to avoid sin in 
 ; future : - ' I have sworn, and am determined to keep 
 I the judgments of thy justice." ' 
 
 ' 2. ij must contain a Hope of pardon, i. e., a confi- 
 dence that God, in his goodness, will forgive us. 
 This hope rests on, and springs from, the consideration 
 of God's infinite goodness and mercy, of the merits 
 of Christ, and of the divine promises; and it natural- 
 ly excites some beginning of love. 
 
 3. It must contain this beginning of the love of God 
 — we must begin to love him as the fountain of all jus- 
 tice ; i. e., as the only one from whom sinr'^rs can 
 hope for justification ; and from whom we do hope for 
 it, as a free gift of his pure mercy and goodness. 
 Without this beginning of love, our sorrow would 
 only be the effect of mere servile fear [like that of the 
 third son] — the fear of a slave^ and not of a son ; and 
 it would not obtain pardon. 
 
 But when, with this fear, there are joined a hatred 
 of sin, and a resolution of avoiding it, — a hope of 
 pardon, — and some beginning of the love of God ; 
 then the sinner has imperfect Contrition : and the 
 Sacrament of Penance has the effect of strengthening, 
 and, in some degree, perfecting this love in the soul ; 
 because it puts the soul in a state of sanctifying g'-ace, 
 which cannot be without Charity : for "Chaiity and 
 saactifyin^ grace (says Liebermann) are one and the 
 
 » Pfl. cxvili. 106. 
 
 29» 
 
342 
 
 PENANOE-^rV. 
 
 Jf! 
 
 I I'll! i 
 
 same tiling."' And therefore, from being attrite 
 when receiving the Sacrament, a penitent is enabled, 
 by the power of the keys, to be contrite {ex attrito Jit 
 contritas) ; because, together with the remission of 
 his sins, he receives the gift or grace of Charity^ 
 which perfects Contrition. And hence St. Thomas 
 says : "Some, not being perfectly contrite {i. e., being 
 only attrite)^ obtained, by virtue of the keys, the grace 
 of contrition." ' 
 
 Wliat I have been saying on Attrition^ as a prepa- 
 ration or disposition for receiving sanctifying grace in 
 the Sacrament of Penance, is in accordance with what 
 the Council of Trent says, when describing the man- 
 ner in which Adults, who have not been baptized, are 
 prepared for receiving the grAce of justification in 
 Baptism : 
 
 "They are disposed unto the said justice, when^ 
 excited and assisted by divine grace, .... they are 
 freely moved towards God, believing those things to 
 be true which God has revealed and promised ; and 
 this especially, that God justifies the impious by his 
 
 > "E«t ergo Ctiaritas quid nnnm cum gratia sanctiflcante."— X<*6., In- 
 ttitu. Theoli, lib. 5, de Gratia, part. 1, udp. 1, § 2, quai». 8. 
 
 3 '' Aljqui non perfect^ contriti virtute eluvium gratiatn contritionil 
 oonsequuntiir." — Div. Thom, in Quodl. 4, art. 1. 
 
 Wlien a Penitent, after bavins committed mortal sin, goes to Confea- 
 Bioii with only Attrition, he goes t^tained with the guilt of sin ; but, by 
 receiving ab.solutiiin, his guilt is remitted, and be is gifted and adorned 
 with sanctifying grace, or Charity, which then abides in his soul : he 
 ceases, tlierefore, to have a mere beginning of love ; because, by means 
 of absolution, his beginning of love is perfected by the Charily, or sanc- 
 tifying giat-e, which be has received. Tlie Penitent therefore, who, be- 
 fore absohuion, could only arrive (but tjtid arrive) at Attrition, is enabled, 
 by the eflfocts of absolution, to make an act of Contrition ; because h« 
 has Banctifj ing grace, or Oliarity. abiding in his soul : and thus, from b»- 
 ing attrite, be is enabled by tlie Sacrament to be contrite. " Kt sic in- 
 telligitur (ait S. Alphonsus Liguori), qumnodo peccator ex attrito Jit coti' 
 tritus, ncmpe quia virtixte davium sequivalenter contritus redditur."— 
 ThaoL Mor., lib 6, tract. 4, n. ii2, paragr. Objiciunt autem 1 
 
PENANCE — IV. 
 
 843 
 
 1 being attrite 
 Item is enabled, 
 •He (ex atlrito Jit 
 he iemi>sion of 
 •ace of Charity, 
 ;nce St. Tbonuis 
 utrite (i.e., being 
 le keys, the grace 
 
 'ition, as a pvepa- 
 nctifying grace in , 
 •rdance with what 
 cribing the man- 
 been baptized, are 
 of justification in 
 
 aid justice, when, 
 •ace,.... they are 
 g those things to 
 id promised; and 
 he impious by his 
 
 Hictlflcante."— Ii*&., /»• 
 
 , 2, qiioM. 8. 
 
 uin gratiam contrltionil 
 
 -Irtal 8ln, goes to Confer 
 the guilt of sin ; but, by 
 16 l9 gifted and adorned 
 1 abides in his soul : he 
 love ; because, by means 
 
 by the Charily, or sane- 
 idtent therefore, who, be- 
 e) at Attrition, is eniibled, 
 
 Contrition ; because h« 
 
 soul : and thus, from be- 
 ,e contrite. " Kt sic in- 
 'ccator exattrito fit cm- 
 
 er contritus redditur. — 
 
 iciunt autem L 
 
 grace, through the redemption that is in Christ Jesus; 
 and when, understanding themselves to be ainnersy^ 
 [they are struck with a fear of God, and.] '* by turn- 
 ing themselves from the /car of divive justice, wh«^n*by. 
 they Hie profitably agitated, to considt-r the mercij of 
 God, they are raised unio hope, confiding that (jod 
 will be propitious to them /or Christ'' s sake ; and they 
 begin to love him as tlie fountain of all justice; and 
 are therefore moved against sins by certain hatred 
 and detestation, to wit, by that penitence which iniist 
 be performed before Baptism" [or before Absolution, 
 with regard to sins committed after Baptism] ; — 
 "lastly, when they purpose to receive 13aptism," [or 
 Penance, if the sinner be already baptized,] to begin 
 a new life, and to keep the commandments of God." ' 
 
 From this doctrine of the Council, it is evident, 
 that they who prepare for Confession sincerely and in 
 earnest, may console themselves with a well-grounded 
 confidence, thai they will have the dispositions which 
 are necessary and sufficient for receiving grace in the 
 Sacrament. For those necessary and siidicient dis- 
 positions arise from the very exercise oi faith, fear 
 of Qod, and hope of jiordon — some beginning of thb 
 LOVE OF vjrOD urises from the exercise of these ; and 
 you do exercise them, in the very act of going through 
 the ordinary preparation, when you go through it 
 sincerely and earnestly. 
 
 On this point, St. Alphansus Liguori says : "When- 
 ever a Penitent has an act of Sorrow, he has also, 
 even explicitly, acts of Faith and Hope (not indeed 
 by direct reflection upon them, but by actually exer- 
 cising them) ; because without doubt, he does then 
 ACTUALLY bcUeve and hope, that, in virtue of the 
 
 1 Vide CoDo. Trid., Bess. 6^ cap. ft. 
 
314 
 
 PENANOE — IV. 
 
 merits of Christ, his sins are forgiven him by the 
 SaciHtnent of Penance .... And we say, that a be- 
 ginning of love is found in any Attrition — both in the 
 fear of punishments to be inflicted by God, according 
 to that of Ecclesiasticus, xxv. 16 : 'The fear of God 
 ia the beginning of his love ;^ and also in the hope of 
 pardon and of eternal happiness, according to these 
 words of St. Thomas (1, 2, q. 40, a. 7) : 'From this, 
 that we hope to obtain good things from any one, we 
 begin to love him.^ " ' 
 
 Advantages of having the Fear of God : 
 *'Ye that fear tlie Lord, hope in him; and mercy 
 shall come to you for your delight :"' for, "the fear 
 of the Lord driveth out «m."^ 
 
 "Ye that ^ear the Lord, love him; and your hearts 
 shall be enlightened:"* for "the fear of the Lord 
 is the beginning of wisdom^^'^ — "the fear of God is 
 the beginning of uis Love."* 
 
 Consequently, "They that fear the Lord, will 
 PREPARE their hearts; and in his sight they will 
 ^x^ciiwY their soulsP'' With reason, therefore, it is 
 saiil : '' Blessed is the man, to whom it is given to 
 have THE Fear of God."' 
 
 1 " Poenitens, semper ac habet actum doloris, etiam explloite (non jam 
 reflexo, sed easercite) actus flilei et spei h.-ibet; quia tunc sine<liil>ioea;«r- 
 dtfi credit et Bperat sibi per s.icrainentnm poeniientite, In viitiite inerito- 
 rum (Jhristi, peccata remitti. £t dirimus initium amoris in qnnlibet attri- 
 tione repei'iri, turn metu poenaruin iiDeo indigendarum, Juxia iiliid Ecdi. 
 xxv. 16: '■Timor Dei initium dilectionin ejus:'' turn ape reinisslonls et 
 beatliudinis, juxta illud quod (licit S. Tliom. : 'JSSu hoc, quod per ali- 
 
 Suem speranms bona, incipimua ipsutn diligerey — S. Alph. Lig., 
 Lom. Apostul., tract. 16, n. 18 et 16. 
 
 « EccH. U. 9. * EccH. II. 10. 
 • Ecoli. L 27. • EcolL L 1& 
 
 « EcoH. xxv. 16. 
 •> EooU. iL 20. 
 
 • Eooli. xxv. IS. 
 
 U 
 
PENANOE — ^V. 
 
 845 
 
 n him by the 
 
 jay 
 
 that a he- 
 
 rn — both in the 
 God, according 
 tie fear of God 
 in the hope of 
 Di'ding to these 
 ') : 'J'lom this, 
 ora any oue, we 
 
 God : 
 
 dm ; and rnercy 
 '« for, "the fear 
 
 and your hearts 
 ear of the Lord 
 } fear of God is 
 
 the Lord, will 
 
 sight they will 
 
 )n, iheretore, it is 
 
 )m it is (jiven to 
 
 tiam expHolte (non Jam 
 iR tunc sine (lii»)i»«a'«'** 
 »UiB. In vlrtute inerito- 
 ftmorisinqunlibetaltn- 
 aruinJiixiailliKl fiCfW. 
 turn 81)6 reinissionis et 
 ^Ex hoc, quod per ali- 
 igere:"—S>- Alph. Lig., 
 
 5. • Eocli. XXV. Ifti 
 
 Instruction LVI. 
 
 PKNANOK — V. 
 
 Neeetaity of Confession proved ; — and its great Adoan- 
 
 tages. 
 
 What are tne parts qf Penance f — Contrition, Confession, ar 1 
 Satisfactiun. 
 
 What is Confession t — It is to accuse ourselves of all our 
 sins to a Priest. 
 
 Having explained the first part of Penance, viz., 
 Contrition; we come now to the second, wliicii is 
 Confession, I will prove its Necessity, and show its 
 great Advantages; after which, I will describe its 
 necessary qualities, — the manner of preparing for 
 Confession, — and how the Confession is to be made. 
 
 L Necessity of Confession. — Are we obliged to 
 confess our sins? Yes. Why? In obedience to 
 Christ — to comply with his Institution. For he has 
 instituted Confession as a necessary condition for ob- 
 taining the application of his merits for the pardon of 
 our sins. 
 
 Proofs tliat Confession is a necessary condition of 
 pardon : 
 
 1. In the Old Law, God prefigured this InstitM*!.. ,, 
 He ordained that every one infected with leprosy (a 
 figure of sin), should be obliged to show himself to 
 the Priest, whom he appointed to be the only author- 
 ized judge of leprosy.' And he preti'.nred it. still 
 more clearly, by diredly commanding C»>iift's>ion 
 ainoiiff the Jews, as a letrnl observance : " Say to the 
 ren of Israel : When a man or woman shall have 
 committed any of all the sins that men are wont to 
 
 i Levit xiiL 1, 2, 8. 
 
346 
 
 PENANCE — V. 
 
 commit, and by negligence shall have transgressed 
 the commandment of the Lord, and offended ; they 
 shall confess their sin." ' 
 
 The practice of Confession, here enjoined, is com- 
 manded and enforced by the later Scriptures of the 
 Old Testament : " He that hideth his sins, shall not 
 prosper ; but he that shall confess and forsake them, 
 shall obtain mercy."* Again: "For thy soul be not 
 ashamed to say the truth. For there is a shame that 
 hringeth sin, and there is a shame that hringeth glory 
 and grace ,.. .l^Q not ashamed to confess thy sins; 
 but submit not thyself to every man for sin."^ Thcsie 
 last words show, that they were, indeed, to submit 
 themselves *'i?o man;'''' yet not "to every man," but 
 only to those who were duly appointed to receive the 
 Confession ; — and the words " hideth" and '■''ashamed^'' 
 also show, that the Scripture speaks of Confession to 
 man. 
 
 Thus, then, by a divine command. Confession was 
 practised by the Jews, as an act of penance; and it 
 continued to be practised by them till Christ came. 
 For when St. John the Baptist was preaching pen- 
 ance, and baptizing, "there went out to him Jeru- 
 salem and all Judea;. . . .and were baptized by him 
 in the Jordan, confessing their sins.^"* '' Therefoie, 
 Confession is no novelty, but much older than Chris 
 tianity : it is as old as the Scriptures, and God is its 
 author. 
 
 2. The practice of Confession (thus instituted and 
 'jommanded bv God, in the Old Law, as a leiral ob- 
 Rei Vcince conducive to penance), was raised by Jesus 
 Christ, in the New Law, to the dignity of being 
 
 » Num. V. 6. 7. 
 s Piov. xxviii. 18. 
 
 SEccU. iv. 24, 25, 81. 
 
 « Matt. iii. 1, 2, 5, 6 ; Mark i. 4, &. 
 
PENANCE — V. 
 
 347 
 
 lave transgressed 
 d offended; they 
 
 enjoined, is cora- 
 Scriptures of the 
 his sins, shall not 
 and forsake them, 
 3r thy soul be not 
 jre is a shame that 
 that bringeth glory 
 
 confess thy sins; 
 a for sin." => Thesb 
 
 indeed, to submit 
 to even/ uisin," but 
 inted to receive the 
 Hh" and "as/iawed" 
 ks of Confession to 
 
 md. Confession was 
 of penance; and it 
 11 till Christ came, 
 as preaching pen- 
 out to him Jeni- 
 e baptized by him 
 sins:' ' Therefore, 
 1 older than Chris 
 ure?, and God is its 
 
 (thus instituted and 
 Law, as a legal ob- 
 A-as raised by Jesus 
 dignity of being 
 
 24,25,81. 
 
 1, 2,5,6; Mark J. 4,0. 
 
 SACRAMENTAL ! it was made an essential part o ' pen- 
 ance — a necessary condition of pardon. In fulfilment 
 of what had been prefigured, Christ a])pointed the 
 Priests of the New Law to be judges of the s^yiritual 
 leprosy of sin, with power of pronouncing pardon in 
 his name : "As the Father hath sent me, I also send 
 you. And when he had said this, he bfeathed on 
 them, and he said to them : Receive ye the Holy 
 Ghost : whose sins you shall forgive, they are forgiv- 
 en them; and whose sins you shall retain, 'they are 
 retained."^ "Whatsoever you shall bind upon earth, 
 shall be bound also in heaven ; and whatsoever you 
 shall loose upon earth, shall be loosed also in heav- 
 en."" It is evident from these words, that Christ 
 appointed the Ministers of his Church to act as judges 
 of consciences : row, this judgment is not, of course, 
 to be exercised at random ; but with justice and dis- 
 cretion — after a full knowledge of the whole case to 
 be decided. But a full knowledge of the case cannot 
 be obtained, except by the sinner's own Confession : 
 therefore. Confession is necessary for the exercise of 
 that power of forgiving and retaining sins which 
 Christ has given to his Church. 
 
 3. Confession having been thus made a necessary 
 part of the Sacrament of reconciliation, the first con- 
 verts to Christianity practised it accordingly : for we 
 read, in the Acts of the Apostles, that, when St. Paul 
 had been preaching for two years at Ephesus, " many 
 of them that believed, came confessing and declar- 
 ing their deeds.'' ^ Now, this must have been done in 
 compliance with St. Paul's teaching. 
 
 4. For the Apostles taught Confession^ as a mean? 
 of pardon. Thus, St. John says : " If we say we 
 
 » John XX. 21, 22, 26. 
 
 3 Matt xviil 18. 
 
 8 Acta xlx. 10, 18. 
 
348 
 
 PENANCE — ^V. 
 
 \|l! ; ! 
 
 have no sin, we deceive Qurselves" (i. e., it is a self- 
 delusion, if we expect pardon without complying 
 with the necessary condition of confession); but "if 
 we confess our sins, God is faithful and just to for- 
 give us our sins, and to cleanse us from all iiiiqui- 
 ty." » 
 
 St. James likewise says : " Confess therefore your 
 sins one to another, and pray one for another, that 
 you may be saved." ^ He iiad just directed that the 
 Priest should be called in to the sick, and had said 
 that their sins should be forgiven throuijh his minis- 
 try: "Confess therefore your sins to him, *• that you 
 may bo saved ;" because this is a means and necessary 
 condition of reconciliation. 
 
 St. Paul also, speaking of the reconciliation of sin- 
 ners to God, clearly shows that we must receive it 
 through the ministry of the Priests. For the Apostle 
 says : " God hath reconciled us to himself by Christ ; 
 and hath given to us the ministry of {this) reconcilia- 
 tion. For God indeed was in Christ, reconciling the 
 world to hiinself ;. . . .and he hath placed in us the 
 WORD OF RECONCILIATION (i. c., the words of absolu- 
 tion). For Christ therefore we are Ambassadors."^ 
 If, then, we would have part in this reconciliation, we 
 must apply to those to whom alone God has given the 
 ministry of it. 
 
 Thus, then, even from Scripture alone, it is quite 
 evident, tha^ Confession is a divine institution — a ne- 
 cessary part of the Sacrament of Penance — a necessa- 
 ry condition of reconciliation. 
 
 5. All this has been declared, moreover, by the in- 
 fallible decision of the Chuich.* 
 
 » 1 John 1, 8, 9. 3 James v. 16. » 2 Cor. v. 18 to 20. 
 
 * CuQc. Trid., Sess. 14^ do Poenit., cap. 5 ; et can. 6. 
 
PENANCE-r-V. 
 
 349 
 
 ,, it is a self- 
 It complying 
 sion); but"if 
 d just to for- 
 )m all iniqui- 
 
 iherefore your 
 anotber, that 
 icted that the 
 , and had said 
 ugh his minis- 
 im, *• that you ; 
 s and necessary 
 
 ciliation of sin- 
 must receive it 
 For the Apostle 
 ^self by Christ ; 
 this) reconcilia' 
 reconciling the 
 laced IN us the 
 ords of absolu- 
 Ambussadors." 
 conciliation, we 
 id has given the 
 
 llone, it is quite 
 istitution — a ne- 
 luce — a necessa- 
 
 jover, by the in- 
 
 loor. V. 18 to 20. 
 1 ; et can. 6. 
 
 6. The Arguments, which have been already 
 given, are greatly confirmed by others, drawn from 
 the constant practice of the Church, — from the very 
 nature of Confession^ — and even from the acknowi- 
 eilgments of the first Ri^forraers, after they had abol- 
 ished it, and had seen the sad consequences of its 
 abolition. For, 
 
 Firsts As to the constant practice of the 
 Church, the necessity of Confession is, at the present 
 time, the doctrine and practice of the Catholic Church 
 universally ; — in the preceding age it was the sarue ; 
 — and so it has been in every age up to the Apostles. 
 Secondly^ Even the very nature of this duty 
 proves, that it could not have been instituted other- 
 wise than by divine authority. Confession is a duty 
 so painful to our natural feelings, so humiliating to 
 the sinner, that no human power could ever have 
 succeeded in establishing the practice of it. For 
 instance, suppose it to have been introduced at any 
 time since the Apostles : what opposition, what 
 clamors, what outcries, would have been raised 
 against it ? Now, we have no accounts of any such 
 opposition ; and why ? Because it was instituted by 
 God himself. But when attempts were made to 
 abolish it, we have accounts of that. 
 
 Thirdly, We have even the acknowledgments 
 of the Reformers themselves of the evil consequences 
 of having abolished Confession. For, after its aboli- 
 tion, we hear them exclaiming, that all restraints of 
 vice seemed to be removed ; that the passions of men 
 were let loose, &c. : " The world grows worse and 
 worse (says Luther), and becomes more wicked every 
 day. Men are now more given to revenge, more 
 avaricious, more devoid of mercy, less modest, and 
 
 80 
 
350 
 
 PENANCE — V. 
 
 more incorrigible; *n fine, more wicked, than in the 
 Papacy." ' " Of tl'.e thousands who renounced popery 
 (says Calvin), hcv few^ have amended their lives 1 
 Indeed, what else did the greater part pretend to, 
 than, by shaking off the yoke of superstition, to give 
 themselves more liberty, and to plunge into every 
 kind of lasciviousness."" "The greater part of the 
 people (says Bucer), seem to have embraced the 
 Gospel (by which he means the Reformation), only to 
 live at their pleasure, and to enjoy their lusts and 
 lawless appetites without control."* Indeed, such 
 were the sad consequences of having abolished Con- 
 fession, that the Protestants of Nuremberg sent an 
 emba&sy to the Emperor, Charles the Fifth, beggi'^^ 
 him to re-establish Confession by a public edict ; * but 
 it was all in vain ; for no other than a divine author- 
 ity could establish the practice of Confession. 
 
 II. No wonder there should be cause for such com- 
 plaints, when we consider the great Advantages of 
 Confession, and in these we see the wisdom of God 
 in giving us this salutary institution : 
 
 1. Confession humbles the pride of the sinner. 
 Pride leads from God ; it is the first principle of re- 
 volt in man : "The beginning of the pride of man, is, 
 to fall of from God ; .... for pride is the beginning 
 of all sin." « 
 
 Therefore, by appointing Confession as a necessary 
 means of reconciliation, God strikes at the very joot 
 
 ^ Luth. in Postilla sup. 1 Dotn. Advent. ; apud Amicable Discuss., 
 Vol. 1, letter 2, append. 2, p. 66. 
 
 3 Calv., lib. 6, de Scand. : aptid Lingard's Tracts, p. 2S5, edit. 1S13. 
 
 3 Buc. de Kcgn. Ghrisit., lib. \, cap. 4; apud Lingard's Tracts, ibid. 
 
 * Bergier, Dictionnaire de Th6ol., art. Oonfeanion auriaulaire, paragr. 
 Plus d'une/oia. 
 
 <> EcclL X. 14, 15. 
 
 
PENANCE — V. 
 
 351 
 
 id, than in the 
 ounced popery 
 d their Uveal 
 irt pretend to, 
 rstition, to give 
 ige into every 
 ber part of the 
 
 embraced the 
 
 nation), only to 
 
 their lusts and 
 
 Indeed, such 
 
 abolished Con- ' 
 eraberg sent an 
 e Fifth, beggi'-^ 
 iblic edict;* but 
 
 a divine author- 
 nfession. 
 
 ise for such com- 
 Advantages of 
 e wisdom of God 
 
 of the sinner, 
 principle of re- 
 piide of man, is, 
 is the beginning 
 
 an as a necessary 
 at the very root 
 
 wd Amicable Discuss., 
 
 t8,p.2S5,edlt.l813. 
 ngaid'8 Tracts, Ibid. 
 
 of the evil : we forsake God by pride ; we must re- 
 turn to him by humiliation. 
 
 2. Confession is a means of furnishing us with suit- 
 nble remedies for our spiritual disorders. As, when 
 we would obtain the remedies proper for the cure of 
 bodily diseases, we must make known to the physi- 
 cian the symptoms of our complaint ; so, (fee. 
 
 3. By means of Confession, we obtain direction as 
 to when we may or ought to receive the Holy Com- 
 munion. 
 
 4. Confession is a great check !o vice : the very 
 thought of having to confess prevents many sins. 
 
 5. It is a powerful support to virtue : the snares of 
 the enemy, and the delusions of self-love, are thereby 
 detected, — suitable advice is obtained, — encourage- 
 ment is given to those who are in spiritual difficul- 
 ties, (fee. 
 
 6. Confession promotes the good of society. How 
 many enmities are thereby cured. — injustices repaired, 
 and frcruently prevented, — occasions of sin quitted, 
 — scandals avoided, vfec. ? 
 
 But (yon will perhaps say) are there no enmities, 
 injustices, scandals, (fee, among Catholics. Unhappi- 
 ly, there are too many ! but, among what kind of 
 Catholics? Are they found among those who fre- 
 quent, or those who neglect Confession ? Their ex- 
 ample, then, proves the advantages of Confession. It 
 is no wonder, therefoie, that the Reformers complained 
 of human passions being let loose — of men becoming 
 every day worse and worse, when the practice of Con- 
 fession had ceased to be in usi^ among them. 
 
 Conclusion. — I have now shown tiiat Confession 
 is a divine institution, and an essential part of the 
 Sacrament of Penance ; and have described, more- 
 
 
352 
 
 pena:lWE — ^vi. 
 
 over, some of its great advantages (acknowlp itjcd 
 even by its veiy adversaries). I have yet tv explain 
 what kind of Oonfession is required of us,--hovv :o 
 prepare for it, — and how to male it. 
 
 Instruction LYII. 
 
 PENANOG — VI. 
 
 The Qualities of Confemon ; — General Confession 8. 
 
 What is Conjcmon f — It, is to accuse ourselves of all our sins 
 to a Piiest. 
 
 What ?/ (jTie. mlfuUij cmceal a mortal sin in Confession ? — He 
 coTninUs a ^neat sin by telling a lie to the Holy Ghost, and 
 malsi'.s iiis Confession nothing worth. 
 
 What must we do t/iat we may l&ive out no sin in (hnfession ? — 
 We must carefully examine our conscience upon the Ten 
 Commandments and the seven deadly sins. 
 
 Having shown the Obligation and Advantages of 
 Confession, I have now to explain its necessary Qual- 
 ities. I will show, likewise, when a General Confes- 
 sion is required ; and how it is to be made. 
 
 I. As to the necessary Qualities of Confession, it 
 must be. 
 
 1. Humble. — Your Concession should be accom- 
 panied with a sense of your misery — you should 
 confess as a criminal who is conscious of his guilt : 
 you are not to throw the fault on others, nor to seek 
 excuses, as Adam and Eve did in Paradise : "Adam 
 said : Tlie woman gave me of the tree, and I did eat. 
 And she answered : The serpent deceived inn, and I 
 did eat."' You should receive, in an humble and 
 obedient spirit, the advice and direction given by 
 your Confessor : " He that heareth yoa, heareth me." 
 
 1 Gen. iii. 12, 18. 
 
PENANCE — VI. 
 
 353 
 
 yet t*> expi<an 
 
 2. Entire.- 
 your sins, at 
 
 >f us,--l'^w '-' 
 
 al Confessions. 
 1 vea of all our sins 1 
 
 in Confession?— Be 
 e Holy Ghost, and 
 
 sin in (hnfession?— 
 nee upon the Ten 
 
 IS. 
 
 d Advantages of 
 
 1 necessary Qual- 
 
 Geneval Confes- 
 
 matle. 
 
 of Confession, it 
 
 boukl be accom- 
 [e,.y — you should 
 ous ot' liis g-uilt : 
 thera. nor to seek 
 al•adi^^^' : " Adam 
 ee, and I dn\ eat. 
 •eived nie, and 1 
 an liuinble and 
 rection given bjr 
 you, heaieth me.' 
 
 -Your Confession mnst contain all 
 least all that are mortal; — and the 
 number of each kind ; together with all such circum- 
 stances as change the r.?ture of any sin ; — and you 
 should make it your practice, moreover, to mention 
 those circumstances whi-^-h considerably aggravate 
 the guilt of your sins. Therefore, you must examine 
 your conscience diligently, and confess all that you 
 recollect ; but if, after a diligent examination you 
 cannot recollect all your sins, you need not be uneasy 
 about that, because the i absolution will extend to 
 those sins which you cannot call to mind. If, with 
 regard to any sin, you have a real doubt, as to wheth- 
 er you committed, it or not, or whether it was mor- 
 tal ;' and still more, if, being certain of the sin, both 
 as to the fact of its commission and the mortal de- 
 gree of its guilt, you have a reasonable doubt of hav- 
 ing omitted to confess it; you should (and in the 
 larit case you must) confess the sin, about which you 
 have any such doubts; not indeed absolutely, as if it 
 were certain, but specifying your doubt. (But if, on 
 account of beino- scrupulous, you receive a different 
 rule from your Director, you should fearlessly follow 
 it, by confessing only such sins as are certain — certain 
 that you have committed them, — certain that they 
 are mortal, — and certain that they have not been al- 
 ready confessed.) 
 
 To omit any mortal sin, through want of due ex- 
 amination of conscience, or wilfully and knowingly to 
 conceal any, would render the absolution invalid and 
 
 ' "CsBterum in praxi (ordinarie loquendo) omntno snadenda est Poenl- 
 tentibiis oonfossio iriortaiinin tain negative quam positive dul>ioriini. cum 
 ill nriiinHri6 pmsit ad oonscientiie tranquillltiitem. Dixi nrdinnrie, nam 
 8cnipiilo»i oniiiino eximi debent ab ohligatiune conflttMuli |>eccata<liibia" 
 —S. Alph. Lig.f Tluol. Mor., lib. 6, tract. 4, n. 476 ; et vide n. 477. 
 
 30« 
 
354 
 
 PENANCE — VI. 
 
 
 sacrilegious. It is to be feared tliat many, through a 
 false shame, yield to the temptation of concealing 
 their sins : they are asliained to confess with repent- 
 ance, what they are not ashamed to t'ike pleasure in 
 
 committing. 
 
 Such false Penitents should remember, that they 
 add very considerably to their guilt : for they add 
 the criintj of hypocrisy, — of telling a deliberate lie to 
 the Holy Ghosi, — and of a sacrilegious Confession, 
 followed generally by a sacrilegious Communion. 
 They should remember the terrible consequences of| 
 sacrilege, as exemplified in Baltassar,' — in Antio- ' 
 chus,'^ — in Judas,' — in Ananias and Saphira.* False 
 Penitents may deceive the Priest;, but they cannot 
 deceive God. 
 
 To conceal sins in Confession, is the greatest act of 
 folly : because you must confess them sooner or later, 
 or else die in the guilt of them: and, in the mean 
 time, your life will be miserable, because your con- 
 science will be troubled. 
 
 By concealing your sins now from only one person, 
 the consequence will be, that, at the last day, they 
 must be exposed to the whole world. 
 
 \^E.iplain the inviolable nature of the seal of Confes- 
 sion^ 
 
 3. Sincere. — What hjis just been said of wilfully 
 concealing sins, is to be said also oi wilfully disguising 
 or excusing them. They should be leclared just as 
 they are, without increafing or diminishing them: 
 what is certain, should be confessed as being certain, 
 that is to say, it should be declared absolutely ; and 
 what is fl?0M6{/w/, should be represented as being such. 
 
 1 Dan. V. 
 a 2 Mac. ix. 
 
 » Matt xxvU. 8 to 6. 
 Acts L 16, 18. . 
 
 « Acts V. 1 to 1 
 
PENANCE — VI. 
 
 355 
 
 ly, through ft 
 ot' concealing 
 i with vepent- 
 Ue pleasure in 
 
 ber, that they 
 for they add 
 eliberate lie to 
 us Confession, 
 5 Communion, 
 onsequences of ^ 
 ir,'^ — in Antio- 
 aphira.* False 
 ut they cannot 
 
 e greatest act of 
 sooner or later, 
 id, in the mean 
 jause your con- 
 only one person, 
 last day, they 
 
 le seal of Confes- 
 
 said of wilfully 
 Ifally dhguising • 
 eclared just as 
 iuishing them: 
 being certain, 
 ahsolutely; and 
 d as being such. 
 
 ♦ Acts V. 1 to 1 
 
 IS 
 
 You should yndeavor to lay open the stnte of your 
 conscience, as correctly as you know it ' airself. 
 
 4. Simple. — Confession should be confined to vour 
 sins ; find not b« mixed np with the recital of such 
 circumstances, as have nothing to do with the state 
 of ycur conscience. Yon should avoid making known 
 any other person who may be concerned in the sins 
 you confess. 
 
 II. Gknbkal Conpkssion. — There are two kinds 
 of Confession, viz., Particular, i. e., of the sins com- 
 mitted since the last Confession ; — and General, i. e., 
 either of one's whole life, or including several particu- 
 lar Confessions. 
 
 When is a General Confession necessary ? — 
 when is it usejd? — and when is it hurtful? 
 
 Firsts It is NECESSARY for those who have made had 
 Confessions ; i. e., who have been wanting in the ne- 
 cessary integrity^ sorrow, or resolution. 
 
 If your cons(;ience testifies, that you havTe always 
 examined carefully, — confessed sincerely, — employed 
 diligently the proper means of exciting sorrow for 
 your sins, and a resolution of avoiding them in future, 
 — and above all, if actual amendment gives reason to 
 believe, that you really had such sorrow and resolu- 
 tion ; then thank God — a General Confession is not 
 necessary for you. But if, on the contrary, you 
 find that you have been really wanting in any of 
 these points, you have then sufficient reason to be 
 alarmed. 
 
 There are Eight Classes of persons, who are under 
 a necessity of making a General Confession : 
 
 1. All those who have wilfully concealed any mor- 
 tal sin, through fear, shame, or inditference ; — 
 
 2. Those who, instead of having used sufficient 
 
356 
 
 PE2JAN0E — VI. 
 
 
 :i I 
 
 diligence, have been grossly nogiigent, in the exami- 
 nation of their conscience ; — 
 
 3. Those who have lived in gross and culpable ig- 
 norance of the necessary points of Faith and Prac- 
 
 ^tice; — 
 
 4. Those who have confessed without sincere re- 
 pentance for the past, or ajirm resolution to avoid sin, 
 and the occasions of it, in hiture ; — 
 
 5. Those who have continued both to go to Con- 
 fession ; and to live also in immediate occasions of sin, 
 which they could bat would not avoid ; i 
 
 6. Those who have neglected restitution, when ' 
 they had the power and opportunity of making it ; — 
 
 7. Those who have continued in vicious habits^ 
 without employing the ordinary and prescribed means 
 of correcting them ; — 
 
 8. Those who have continued, after their Confes- 
 sions (the same as before), to live on in enmity, hatred, 
 malice, he. 
 
 The Confessions of all such persons have been bad, 
 for want of proper dispositions ; and mv.st be repaired 
 by a General Confession. (Examine what your Con- 
 fessions have been.) 
 
 Secondly^ A General Confession is useful to 
 those who have been leading a tepid life. It is fre- 
 quently (for such persons) the beginning of a new 
 life : the reason is, because it humbles them in their 
 own eyes, — moves them to greater sorrow for their 
 sins, and to a more determined resolution of avoiding 
 them, — and it gives an impulse to general fervor in 
 taking proper means both of rooting out all vicious 
 habits, and of advancin,, in virtue. But its greatest 
 utility and consolation ar6 experienced on the death- 
 bed : for who would not then rejoice at having put 
 
PENANCE — ^VI. 
 
 867 
 
 n the exami- 
 
 i culpable ig- 
 ith and Frac- 
 
 out sincere rs- 
 m to avoid sin, 
 
 to go to Oon- 
 occasiona of sin, 
 
 • 
 
 islitution, when' 
 >t' making it ;-— 
 vicious hahitSy 
 prescribed means 
 
 er theiv Confes- 
 1 enmity, hatred, 
 
 have been bad, 
 '.v.st be repaired 
 [What yom' Con- 
 is USEFUL to 
 
 life. It is f»e- 
 Inning of a new 
 les them in their 
 I sorrow tor their 
 ition of avoiding 
 reneral fervor in 
 ^ out all vicious 
 But its greatest 
 id on the deatb- 
 •e at having put 
 
 his house in order, while in health ? What a comfort 
 to have done so ! because it is the time then (not to 
 begin to prepare, but) to be prepared. Before you 
 sleep to-niglit, imagine yourself on yowr death-bed ; 
 and think what you would wish then to have done, 
 and do that now. 
 
 Thirdly, Though necessary for many, and vseful to 
 others, there are some to whom a General Confession 
 would be vertj injukious, viz., scrupulous and over- 
 timid persons, who frequently wish to majce a General 
 Confession, vainly and presumptuously imagining that 
 they will then be satisfikd. Such persons should 
 be satisfied with tlie decision of their Director ; to do 
 otherwise, is not piety, but obstinacy, and pride^ and 
 delusion; — it is not obeying God, but the inspira- 
 tions of the devil. They can have nothing to fear 
 in obeying an order established by God, and which he 
 requires to be obeyed as himself: they must not 
 proudly set up their own fancies «gainst the decisions 
 of tlieir Director. 
 
 III. How is a General Confession to be made? 
 The devil will represent it as impossible ; and will 
 perhaps lead you to exclaim : " How can I make a 
 suflicient examination ? How can I recall to ray 
 mind all the sins of ten or twenty or thirty years ?" 
 But tlie ditiiciilty is not so great as it appeal's to be. 
 
 For, in a General Confession, it is not necessary to 
 examine venial sins in particular; it is sufficient to 
 accuse one's self of them in general. You need only 
 examine mortal sins : and 
 
 Your mortal sins have either been habitual or not. 
 If habitual, you cannot know the number of times; 
 but you can say, about how long you had the habit, 
 —about how often you fell in the day, week, month, 
 
f 
 
 
 ri 
 
 
 ,V'i;:::U 
 
 ^M' 
 
 III' 
 
 
 
 858 
 
 PENANCE — VII. 
 
 or year, — and whether tlie habit was interrupted by 
 periods of amendment, and about how long those 
 periods were. 
 
 U, instead of being habitual, the sins were but 
 seldom committed ; then it is not very difficult to 
 make out the number of times, or somewhere about 
 it. St. Thomas says : " In Confession, no more is 
 required from man than he is able [i. e., morally able] 
 to do." You will receive great assistance from your 
 Confessor; and much more from God, to whom 
 you should apply for it by frequent and fervent 
 prayer. » 
 
 Instruction LVIII. 
 
 PKNANOB — VII. 
 
 Preparation for Confession. 
 
 Wiiot is Confession ? — It is to accuse ourselves of all our sins 
 to a Priest. 
 
 What if one unlfully conceal a mortal sin in Confession ? — He 
 commits a great sin by telling a lie to the Holy Ghost, and 
 makes his Confession nothing worth. 
 
 What miust we do that we may leave out no sin in Confession ?— 
 We must carefully examine our consciences upon the Ten 
 Commandments and the seven deadly sins. 
 
 How m^tny things then have we to do, by way of preparation for 
 Confession .' — Four things : la/, We must heartily pray to 
 God for his grace to help us ; — 'Idly, We must carefully ex- 
 amine our conscience ; — 3rf/y, We must beg pardon of God, 
 and be very sorry from our hearts for offending him ; — and 
 4</<Zy, We must resolve to renounce our sins, and to begin a 
 new life for the future. 
 
 To obtain a reconciliation with God, we must con- 
 fess our sins truly ^ — we must repent of them sincerely, 
 — and we must resolve firmly to amend our life. 
 
PENANCK — ^Vn. 
 
 359 
 
 But wc cannot do so unless we know what we have 
 to confess, to lament, and to amend. ' Therefore, we 
 must examine, all our thoughts, desires, words, actions, 
 and omissions, whereby wc have violated God's law. 
 I. ITow is this EXAMINATION to be made? 
 
 1. We should begin hy imploring light from above, 
 to know our sins. For we are too apt to be blind to our 
 own faults : self-love and our passions naturally prej- 
 udice our reason ; and the false maxims of the world 
 assist in deluding us. Hence, we should pray with 
 St. Augustine : "Lord give me grace to know thee; 
 and give me grace to know m.yselfr Our natural 
 forgctifulness — the fallibility of our memory, is another 
 reason which should make us earnest, like holy Job, 
 in our petitions for the divine light, to enable us to 
 know the true state of our consciences : " How many 
 (he says) are mine iniquities and sins? make me 
 know my crimes and offences." * 
 
 2. You should not only implore the divine light to 
 know your sins ; but also a sincere detestation and 
 sorrow foi them, as offences to God ; and a firm res- 
 olution of avoiding them during the remainder of 
 your lives. For these dispositions are necessary for 
 making a good Confession, and they should properly 
 accompany the examination of your conscience ; and 
 as they are gifts of God, to him you must apply for 
 them. 
 
 3. Having thus prayed to God for his light and 
 grace to help you, the next thing is, to examine the 
 state of your conscience, by considering attentively 
 and diligently what you have committed against God 
 in thought, word, and deed ; examining yourselves 
 on the Commandments of God and his Church, — on 
 
 » Job xliL 2a 
 
360 
 
 PENANCE — ^Vn. 
 
 the seven deadly sins, — and on the duties of your 
 state of life.^ But, 
 
 II. How much TIME and diligence must he given 
 to this examination ? 
 
 1. As to diligence, you should employ as much at- 
 tention and diligence in the examination of your con- 
 science, as prudence would require you to give to any 
 other affair of great importance. {^Example: If some 
 one had unjustly deprived you of your property, and 
 taken possession of it himself: what care and diligence 
 you would employ in procuring witnesses, and in, 
 proving your right to the property, in order to recover' 
 your possession ? Now, apply this to your prepara- 
 tion for Confession : Sin has robbed you of sanctify- 
 ing grace, and of your title to the kingdom of heav- 
 en : and absolution, preceded by a good Confession, 
 is the judical act, by which we are to recover both. 
 What care and diligence, therefore, you ought to era- 
 ploy in your preparation for Confession, which is an 
 affair of so great importance ?) 
 
 2. As to time, no universal rule can be given. The 
 length of time which should bo devoted to your ex- 
 amination of conscience, depends very much on the 
 period which has elapsed since your Confession ; anc^ 
 on the kind of life which you have led. 
 
 Very little time is sufficient for persons of a timo- 
 rous conscience, who go frequently to Coniession. 
 Such persons should be satisfied with the time point- 
 ed out for them by their Director. 
 
 A; 
 
 :i "■■■-'' 
 
 ' Every person Is bound to know the daties of his state of life: who- 
 ever, therefore, is grossly ignorant of them, must make that ignorance a 
 mutter of Confession ; and he must resolve, moreover, under pain of sin, 
 to take effectual means of acquiring a sufficient knowledge or Ids duties. 
 Ignorance of duties cannot excuse a person for transgressing them, when 
 the ignorance proceeds from his own wilful neglect. 
 
PENANCE — VII. 
 
 861 
 
 uties of your 
 
 must be given 
 
 J as much at- 
 n of your con- 
 to give to any 
 mple: If some 
 r property, and 
 re and diligence 
 messes, and in, 
 order to recover' 
 ) your prepara- 
 you of sanctify- 
 ngdom of keav- 
 ■ood Confession, 
 o recover both, 
 ou ought to era- 
 ion, which is an 
 
 be given. The 
 »ted to your ex- 
 •y much on the 
 
 [confession; anc^ 
 
 irsons of a timo- 
 to ConiLtissioQ. 
 the time point- 
 
 IhisBtateof life: who- 
 Vake that ignorance ft 
 ter, umler pain of m", 
 howledge of his dttties. 
 Ssgressing tbem, wbeu 
 
 A much longer time is necessary for those who 
 have lived in habits of sin, and who confess but sel- 
 dom. Such persons should enter seriously into them- 
 selves; and be diligent in striving to recollect the 
 places where they have been, — the persons with whom 
 they have had intercourse, — and the employ men l.s or 
 pursuits in which they have been engaged, since their 
 last Confession; for such recollections will assist 
 very much in bringing to mind their transgressions. 
 They should give themselves a reasonable time to 
 discover all the ditferent kinds of sin, which they 
 have committed ; the number of each kind ; and all 
 those circumstances which ought to be confessed. 
 For it is not sufficient to say, as some do : " I have 
 cursed, — I have stolen, — I have told lies, — I have 
 been vexed, &c. ;" but you must endeavor, by exami- 
 nation, to enable yourselves to specify both the num- 
 ber of your sins, and the extent of their guilt. It is 
 to be feared, that many Penitents, through sloth or 
 self-love, make ver;^ careless and superficial examina- 
 tions. 
 
 III. When you have finished your examination, 
 seeing then your sins in one view^ endeavor to excite 
 yourselves to Contrition ; — earnestly craving pardon 
 of God for the sins which you find you have com-- 
 mitted, and resolving firmly that you will never com- 
 mit them any more. [See the Means of obtaining 
 Contrition^ Instruc. LIV., Sect. III., pages 335, 336,. 
 337.] 
 
 Remember, that, to form a firm and eflcacious res- 
 olution of amendment, is a very important point, and 
 a necessary part of true sorrow : many Confessions 
 are bad for want of this ; many, v6ry many Penitents 
 may attribute their relapses after Confession to their 
 
 31 
 
362 
 
 PENANCE — ^Vin. 
 
 m^i 
 
 'i*t' 
 
 defective resolutions of amendment. With regard to 
 your resolution, therefore, sound your heart — ask 
 yourselves the question : " Am I resolved sincerely^ 
 firmly y and effi,caciously^ to forsake my sins ? to avoid 
 the occasions of them? and to employ the proper 
 means for these purposes ?" 
 
 Beg of God to give you these necessary disposi- 
 tions ; implore this mercy by many supplications, and 
 with all the ardor of your soul : " Your heavenly Fa- 
 ther will give the good spirit to them that ask him : 
 .... Ask, and you shall receive." ' " Call upon me 
 in the day of trouble, and I will deliver thee."* ' 
 
 &t ;fS:-'!' 
 
 Instruction LIX. 
 
 PENANCE — VIII. 
 
 Manner of mahing Confession; — Absolution. 
 
 What is the Sacrament of Fenance ? — Penance is a Sacrament 
 in which, by the Priest's absolution, joined with Contrition, 
 Confession, and Satisfaction, the sins are forgiven which we 
 have committed after Baptism. 
 
 What is Confession 9 — It is to accuse ourselves of all our sins 
 to a Priest. 
 
 After having made all necessary preparation (as 
 described in the last Instruction), you may then go to 
 Confession ; but go with the sentiments and disposi- 
 tions of the humble Publican — with a deep sense of 
 your guilt and unworthiness. 
 
 I. Manner of making Confession. — Having ar- 
 rived at the Confessional, kneel down, — make the 
 Sign of the Cross,- — and ask the Priest's blessing, 
 saying: " Pray, Father, give me your blessing, for I 
 
 » Luke xi. 18, 9. 
 
 « Pa. xllx. 16. 
 
 ':.». -J .' 
 
PENANCE — ^VIII. 
 
 363 
 
 selves of all our sins 
 
 have sinned." Having received the blessing, say the 
 first part of the " Conjiteor^'' as far as " through my 
 most grievous fault." Then say how long it is since 
 your last Confession, — and whether you were then 
 absolved or not ; — after this, confess all the sins you 
 can recollect (beginning with the omissions of your 
 past Confessioh and of the obligations then pointed 
 out, if there have been any such omissions). 
 
 Confess with great humility, with truth, candor, 
 and simplicity. Answer sincerely the questions which 
 your Confessor may find it necessary to ask : let your 
 disposition and endeavor be, to lay open the real 
 state of your : juI. 
 
 When you have declared all that you had to con- 
 fess, you conclude by saying: "For these, and all 
 other my sins which I cannot at present call to my 
 remembrance, I am heartily sorry, purpose amend- 
 ment for the future ; and most humbly ask pardon of 
 God, and penance and absolution of you, my Ghostly 
 Father. Therefore I beseech the Blessed Mary, ever 
 a Virgin, &c." 
 
 Receive the Penance, enjoined by Vf.nr Coniessor, 
 in the same penitential disposition as ho' \ Job revieived 
 the afflictions that befell him : " I have sinned, and 
 indeed I have offended; and I have ^.i')*) received 
 what I have deserved." ' 
 
 While your Confessor is giving you direction, do 
 not employ yourselves in examining whether you 
 have forgotten any thing ; but listen attentively to 
 what he is saying,-.— strive to remember it, — and re- 
 solve to practise what he advises. 
 
 While receiving absolution, renew, with great fer- 
 vor, youi» Contrition and Resolution of amendment. 
 
 » Job xxxlii. 27. 
 
364 
 
 PENANCE — Vm. 
 
 *til 
 
 But if it be judged expedient to defer absolution, 
 submit humbly to the decision. 
 
 II. Absolution. — Absolution is an essential part 
 ci the Saeiament of Penance : it is the siMitence of 
 pardon, which the Priest pronounces in tiie name and 
 by the commission of Christ. For Christ has ap- 
 pointed his Priests to be judges of consciences, with 
 power to absolve or nnt^ as the case may require: 
 " Whose sins you shall forgive^ they are forgiven 
 them ; and whose sins you shall retain^ they are re- 
 tained." ' Wherefore, tlie Priest says : " /, by His 
 authority, absolve thee from thy sins, in the name o^ 
 the Father, and of the Son, and of the Holy Ghost." 
 When a Priest absolves a Penitent, he does so as 
 really and as effectaaUy^ as if Christ himself pro- 
 nounced ihe absuhition : because he acts in His name, 
 and by His authority and com*nission (that is to 
 say, he absolves eflfectually, if the Penitent be duly 
 disposed). 
 
 Can a Priest give or refuse absolution, just as he 
 pleases ? No ; Priests are not the masters, but " the 
 dispensers of the mysteries of God."* 1'hey must 
 follow the rules prescribed by the Church ; and must 
 act, to the best of their judgment, as Christ himself 
 would act; otherwise they will have a very severe 
 account to give. {Example : A Judge must pro- 
 nounce sentence according to the laws.) Christ has 
 given power to absolve, but on certain conditions, 
 viz., that the sinner confess, repent, resolve, and 
 I" in a disposition to satisfy. When the Priest 
 has reason to believe, that any one of these is want- 
 ing, then he must defer absolution; o'lierwise hei 
 would ruin both his own soul and the pen. Lent's also. 
 
 1 Jobs XX. 28. 
 
 a 1 Cor. iv. 1. 
 
PENANCE — Vm. 
 
 335 
 
 fer absolution, 
 
 essential part 
 [le sentence of 
 
 tlie name and 
 Christ bas ap- 
 nsciences, with 
 
 may require: 
 V are forgiven 
 w, they are re- 
 s: ''/, by His 
 in the name of 
 e Holy Ghost." 
 
 he does so as 
 st himself pro- 
 ds in Hiii name, 
 ion (that is to 
 enitent be duly 
 
 ition, just as he 
 lasters, but " the 
 ," ^ They must 
 uroh ; and must 
 s Christ himself 
 e a very severe 
 udge must pro- 
 wf.) Clivist has 
 itain corditiovis, 
 n^ refiol'ie, aiul 
 hen the Priest 
 ^f these is Nvant- 
 n; o'hervvise hei 
 e peii.uent's also. 
 
 a 1 Cor. iv. 1. 
 
 You sec, then, how unreasonable it is for any one to 
 take it ill, when absolution is obliged to be deferred : 
 he who does take it ill, shows thereby groat ignorance, 
 and proves also his want of proper dispositions ; and 
 he shows, therefore, that the Priest was ri(/ht in refus- 
 ing absolution. In such dispositions, the absolution 
 would be of no service to the Penitent; but, on the 
 contrary, it would add to his sins the guilt of sacrilege. 
 What kinds of persons must be re/used absolution ? 
 
 1. They who will not correct, or take means to cor- 
 rect, their bad habits, cannot be absolved. For every 
 sinner must resolve to employ the necessary means of 
 amendment. 
 
 2. They who will not quit and avoid the imme- 
 diate occasions of sin, cannot be absolved. [Explain 
 what is meant by occasions of sin ; taking for exam- 
 ples^ the society of drunkards. — the impure acquaint- 
 ance^ — vicious companions in general^ — bad bqoks^ — 
 dc] No one can be a true Penitent, unless lie re- 
 solve to avoid the immediate occasions of sin ; for 
 how can any one be said to be really disposed to 
 forsake sin, if he will continue to frequent the occa- 
 sions that lead to it ? " He that loveth the danger 
 shall perish in it."' "If thy right eye scandalize 
 thee (i. e., cause thee to offend God), pluck it out, 
 and cast it from thee;.... and if thy right hand 
 scandalize thee, cut it off, and cast it from thee : for 
 it is expedient that one of thy members should 
 perish, rather than that thy whole body go into 
 hell.'"' By these words we are given to understand, 
 that the occasions of sin, however near or dear 
 they may be to us, must be renounced, if we would 
 escape eternal condemnation. And hence, the Ptitual 
 
 1 Ecoll. iii. 27. 
 
 31« 
 
 9 Matt V. 29, 30. 
 
366 
 
 PENANCE — IX. 
 
 iiir"^ 
 
 m 
 
 
 ■ «'. ,i,. 
 
 Kii >■::,, 
 
 positively says : " Let not the Priest absolve those who 
 will not quit the immediate occasions of sin^ 
 
 3. They who will not be recoociled to their ene- 
 mies, are likewise incnpMble of receiving absolution : 
 for "if you will not forgive men, neither will your 
 Father forgive you your offences." ' 
 
 4. Neither can they be absolved, who will not 
 (when able) make restitution or rej>arHtion for the 
 injustices which they have committed against their 
 neighbor; or who will not pay their just debts, 
 
 When a penitent has already promised, in severali 
 Confessions, that he would avoid occasions, — would 
 be reconciled, — would make restitution, &c. ; but has 
 neglected, after each Confession, to execute those 
 promises, when it was in his power to do so ; he 
 cannot expect that such promises will be again relied 
 on ; for he himself, as well as his Confessor, must have 
 sufficient reason to suspect (and more than suspect) 
 their sincerity. Such a penitent, therefore, must ex- 
 pect to be required to ./«//?/ his promises, be/ore he 
 can be considered as being sufficiently disposed for 
 receiving absolution. 
 
 Instruction LX. 
 
 PENANCE — IX. 
 
 Oil Satisfaction. 
 
 What are the parts of Penance ^ -Contrition, Confession, and 
 Satisfaction. 
 
 What is Satisfaction ? — It is doing the Penance given us 
 by the Priest. 
 
 The third part of Penance is Satisfaction, which 
 consists in repairing the injury done to God by sin. 
 
 » Mutt vi. 15. 
 
pp:nance — IX. 
 
 367 
 
 iolve those who 
 
 »» 
 
 sin. 
 
 [ to their ene- 
 iig absolution: 
 ther will your 
 
 who will not 
 aration for the 
 J against their 
 list debts, 
 nised, in several^ 
 casions,— would 
 ,D, &c.; but has 
 ) execute those 
 • to do so; be 
 il be again relied 
 fessor, must have 
 re than suspect) 
 erefore, must ex- 
 .mises, before he 
 itly disposed for 
 
 )n, Confession, and 
 |e Penance given us 
 
 itisfaction, which 
 le to God by sin. 
 
 The true Penitent must necessarily be disposed to 
 make satisfaction to the divine justice, even when the 
 guilt of sin is remitted. 
 
 Satisfaction may be distinguished into vnlantartj 
 and sacramental. That satisfaction is callfd volun- 
 tary^ which we impose upon ourselves, by our own 
 free will, althouijh it be strictlv due fioni us: saC' 
 ramentdl is that which is enjoined by the Confessor, 
 and which forms a part of the Sacrament of Pen- 
 ance. 
 
 This, as to its principle^ or the disposition required 
 in the Penitent, is an essential part of the Sacrament; 
 and inseparable from true Contrition (whether perfect 
 or imperfect), whereof it is a necessary consequenC/e. 
 But, ax to its acts^ or the actual imposing of it by the 
 Confessor, and its actual performaticc by the Peni- 
 tent, it is only an integral part of the Sacrament ; 
 and is necessary by a divine precept : we cannot re- 
 ceive absolution, without being disposed to satisfy 
 God's justice ; but we can receive it, validly and wor- 
 thily, before we have actually performed the satisfac- 
 tion. As to its effects^ sacramental Penance is more 
 efficacious, than that which is voluntary, in expiating 
 tlic temporal punishment of sin. 
 
 1. Can we offer to the divine justice an adequate 
 satisfaction? No, not of oui selves: for sin is an out- 
 rage against infinite Majesty ; and man cannot offer 
 any atonement of his own, which will be equal to 
 such an offence. 
 
 But have we any means of offering an adequate 
 Satisfaction ? Yes ; we have the expiatory merits of 
 Christ, which God is pleased to accept in our favor : 
 but then, with His satisfaction, we must join our oion 
 penitential works. By this means, we can supply, 
 
368 
 
 PENANOE — IX. 
 
 and more than supply, our own insufficiency ; because 
 the merits of Christ are infinite. 
 
 It is principally in the Sacraments, and in the Sac- 
 rifice of the Mass, that his merits are applied to our 
 souls, and made over to us, a« if they were our own. 
 This application is a pure grace — a pure bounty, on 
 the part of God. But one condition for obtaining 
 this application in the Sacranent of Penance, is, that 
 we be in a real disposition to do penance ourselves. 
 
 II. Does divine justice require us to make satisfac- 
 tion for sin, by temporal punishments, even after its, 
 guilt and eternal punishment have been remitted?' 
 Yes ; and this may be proved l^y a number of exam- 
 ples, recoided in the Scriptures, of su(;h satisfaction 
 having been exacted by the justice of God. Thus, 
 — Is^ In punishment of Adam's sin, although par- 
 doned as to its guilty God inflicted upon Adam him- 
 self severe temporal chastisements, and continues still 
 to inflict them upon all his posterity;"^ — 2(if/y, Moses, 
 for his sin of ditfidence, which he committed when he 
 struck the rock twice, was punished, after his furuive- 
 ness, by not being allowed to enter into the promised 
 land;- — '^dbj^ David's sin of vanity in numbering the 
 people, was punished, after his repentanoe, by the 
 destruction of 70,000 of his subjects by pestilence;* — 
 Athly^ And his sins of adultery and murder \V(M-e like- 
 wise severely punished, after the Proplu^t Nathan 
 had declared tliat their guilt was remitted.'' If this 
 tempoial punishment be not discharged here, during 
 life, it will be exacted much m>re rigoiously hereaf- 
 ter, in purgatory, 
 
 III. Besides satisfying for the temporal punish- 
 
 » Gen. lii. 17to'i4. « Num. xx. 7 to 12. 
 Kom. V. 12. Deut. xxxii. 48 to 52. 
 
 3 1 Par. xxl, 9 to 14. 
 * 2 Kius3 xii. 1?.. 14. 
 
PENANCE — IX. 
 
 369 
 
 ency; because 
 
 ,nd in the Sac- 
 applied to our 
 were our own. 
 ure bounty, on 
 L for obtaining ^ 
 enance, is, that 
 ice ourselves. 
 ) make satisfac- 
 i, even after itSi 
 aeen remitted?' 
 limber of exavn- 
 ucli satisfaction 
 of God. Thus, 
 I, although par- 
 pon Adiun liivn- 
 d continues still 
 '» — 2dUj, Moses, 
 rnitted when he 
 fter his furgive- 
 ,o the promised 
 •numbering the 
 entan>;e, by the 
 »y pestilence;'^ — 
 urder were like- 
 'rophet Nathan 
 .nitted.-" If this 
 red here, during 
 gorously hereat- 
 
 jmporal punish- 
 
 3 1 Par. xxl. to 14 
 
 4 2 Kings xii. V?u U- 
 
 ment of sin, are there any other advantafjes in doing 
 penance? Yes ; there are many very great advantages : 
 
 1. It is a preservative against sin : for doing pen- 
 ance makes us carefid in avoidinjx sin ; — 
 
 2. It keeps us humble, by constauiiy reminding us 
 of our guilt ; — 
 
 3. It cures the infirmities which sins leave in the 
 soul, viz., the spiritual weakness, languor of soul, and 
 repugnance to spiritual exercises, which sins produce; 
 and it renders the soul more active and strung, moro 
 fervent and spiritual ; — 
 
 4. It weakens the force of our evil inclinations or 
 passions; and destroys bad habits by contrary prac- 
 tices ; — 
 
 6. It disarms the anger of God, provoke.l by our 
 sins.' {Example of Achah : "And when Achab had 
 heard these words, he put hair-cloth upon his flesh, 
 and fasted, and slept in sack-cloth. And the word of 
 the Lord came to Elias, saying : Hast thou not seen 
 Achab humbled before me ? therefore, because he 
 hath humbled himself for my sake, I will not bi ing the 
 evil in his days."* Example of the JVinivites : By 
 fasting in sack-cloth and ashes, they saved themselves 
 and their city from the threatened destruction) ; — ' 
 
 6. It makes our life more conformable to. that of 
 Christ ;— * 
 
 Y. It increases our merit, and will add to our future 
 glory;— 
 
 8. It brings spiritual consolations, and confidence ; 
 3specially at the approaches of death : for what 
 a comfort it will then be, to have led a penitential 
 life ! 
 
 * Jer. xvlii. 8. 
 
 » 8 Kings xxl. 27, 28, 29. 
 
 s Jonas iil. 
 
 4 Se« Horn. viii. 29. 
 
U*; 
 
 370 
 
 PENANCE — IX. 
 
 
 IV. Wliat is the extmt of th(3 temporal punishments 
 which may remain due to sin, after its ^ruilt and eter- 
 nal punishment have been forgiven ? Their extent is 
 raucli greater than many Penitents iimigine. The 
 Council of Trent teaches, that the satisfactions, eu- 
 'joined by Confessors, shonid bear some proportion to 
 the criiTies and ability of the Penitents: " Tli<, refore 
 the Priests of the Lord ought, as far as the spirit and 
 prudence shall suggest, to enjoin salutary and suitable 
 satisfactions, according to the quality of the crimes 
 and ability of the Penitents ; lest, if haply they . . .deal 
 too indulgently with Penitents, by enjoining certaiui 
 very light works for very grievous crimes, they be made 
 partakers of other njcn's sins. But let them have in 
 view, that the satisfaction, which they injpose, be not 
 only for the preservation of a new life,. . .but also for 
 the avonjjjing and punishing of past sins."' And the 
 pracs<cf! <.f the primitive Church, as recorded in the 
 Po?':,krit5ni Canons, may serve to give us some idea of 
 the sairsfactions, which, in those days, the Cliurch re- 
 quired as bearing some proportion "to the quality of 
 the crimes and ability of the Penitents." No niore 
 was required of Penitents in those first ages, than was 
 justly and strictly due; nor indeed so much; and 
 what was due then^ is due noio ; because the divine 
 justice is essentially the same at all times. 
 
 That you may see n'.iat the ancient penances were, 
 I will quote some few of the Penitential Canons : 
 
 1. They who had denied the Faith, even though it 
 were to save their life, were required to do peuauce 
 ten years. 
 
 2. They who had joined in Pagan worship, two 
 years. \ 
 
 * Cone Trid., Sess, 14, de Poen. , cap. 8. 
 
PENANCE — IX. 
 
 371 
 
 : punishments 
 ;uilt aial t'tey- 
 iieiv extent is 
 ungine. The 
 isfactions, eu- 
 pi'opoition to 
 s: "Tl»<'vetbrc 
 the Bpivit and 
 ry and suitable 
 of the crimes 
 .ly they. . .deal 
 joiniii'f^ certain 1 
 s, they be made 
 t them have iu 
 iuipose, be not 
 ,.. .bnt also for 
 ns ." ^ A.nd the 
 recorded in ihe 
 us some idea ot 
 the Chur<}h rc- 
 the quality of 
 nts." No more 
 St ^.ges, than was 
 so much ; and 
 ;ause the divine 
 
 jmes. 
 
 t penances were, 
 tial Canons : 
 1, even though it 
 to do penance 
 
 ran worship, two 
 
 cap. 8. 
 
 3. T^iey who had taken a false oath, fortf/ dai/s on 
 bread and water. 
 
 4. They who had broken a fast, twenty days on 
 bread and water. 
 
 5. Tliey who had cursed their pnr* ''orty days, 
 
 6. They who had struck their p,. years. 
 
 7. They who had done an injury -arcnts, 
 three years. 
 
 Similar penances were inflicted for other mortal 
 sins; and, in some cases, the penance was for life. 
 
 It may be asked : " Why are less penances enjoined 
 now; seeing that sin requires, at all times, the same 
 atonement?" Because the spirit of fervor is relaxed ; 
 the faith of Christians is less lively; and the Churoh has 
 accommodated herself to the weakness of her children, 
 lest, if a severer penance were now enjoined, they should 
 become guilty of mortal sin by neglecting to perform 
 it, and so change the temporal punishment into one that 
 is eternal. The penance enjomed now, is not considered 
 as being suffcient to expiate the whole tempoi il pun- 
 ishment; hence, the Priest says: "And the rest I 
 leave to the merits of Christ, and to your own pious 
 endeavors." But even at the present time, the Church 
 admonishes her Pastors to impose pi.* nances, " as far as 
 the spirit and prudence shall suggest, according to the 
 quality of the crimes and ability of the Penitents, lest 
 they be made partakers of other men's sins."' 
 
 V. Must the Penitent accept ajust penance? Yes; un- 
 less it be incompatible with his state or circumstances. 
 Must he perform it ? Yes ; because it is an integral 
 part of the Sacrament of Penance, and required by di- 
 vine precept : it would be a sin to neglect it wilfully. 
 
 The penance, enjoined in Confession, should be per- 
 
 i Cona Trid., Sess. U, de Poenit. cap, 8. 
 

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372 
 
 PENANOB — ^IX. 
 
 formed at the time and in the manner prescribed ; — it 
 should be performed with devotion, — in a spirit of pen- 
 ance, — andi.also in a state of grace or repentance, be- 
 cause otherwise it would lose its efficacy as a means of 
 expiation. 
 
 VI. Is there an obligation to do more penance than 
 that which is enjoined in Confession? St. Thomas 
 says : " If the Priest impose a less penance than the 
 sins deserve, the Penitent is obliged to do more ; and 
 if he neglect to do it in this life, he must suffer it in 
 purgatory." ' The same (as has been already observe 
 ed) is intimated by the Confessor, when, after enjoin- 
 ing the penance, he immediately adds : ." And the rest 
 1 leave to the merits of Christ, and to your own pious 
 endeavors^ 
 
 What are the ^^pious endeavors^'' whereby that 
 deficiency may be supplied ? It may be supplied by 
 Prayer, — Alms-deeds, — and Fasting. 
 
 1. By Prayer: — by many and fervent supplications, 
 offered up in the spirit of penance ; — by hearing Mass 
 in the same spirit; — by frequenting the Sacraments, — 
 being regular and diligent in meditation, — and in the 
 general and particular examinations of conscience. 
 
 2. By Alms-deeds: — by performing the works of 
 mercy, corporal and spiritual, in a spirit of penance. 
 
 3. By Fasting : — by observing the fasts and absti- 
 nences commanded by the Church; — and by voluntary 
 mortifications and self-denials. Is/, of the body, by pri- 
 vations in eating, drinking, sleeping, amusements, and 
 other lawful pleasures; and by bearing pains, sick- 
 ness, &c., in the spirit of penance ; and 2dly, of the 
 j)assioris, by denying our own will ; and by- patiently 
 receiving reprimands, reproaches, contradictions, con- 
 
 1 Qaodlib. 8, art 1. 
 
PENANCE — IX. 
 
 373 
 
 cribed ; — it 
 
 )irit of pen- 
 
 intance, be- 
 
 a means of 
 
 enance tban 
 St. Thomas 
 3ce tban the 
 more; and 
 t suffer it in 
 pady observ^ 
 after enjoin- 
 t And the rest 
 )ur own pious 
 
 ;vbereby that 
 e supplied by 
 
 supplications, 
 learing Mass 
 
 sacraments, — • 
 
 \^ — and in the 
 
 conscience, 
 the works of 
 of penance, 
 asts and absti- 
 d by voluntary 
 ,e body, by pri- 
 lusements, and 
 \g pains, sick- 
 id "Idly, of the 
 d by- patiently 
 •adictions, con- 
 
 tempt, humiliations, injuries, persecutions, &e. ; and 
 all this in a spirit of penance — as deserving it. 
 
 You see, from all this, with what reason the Arch- 
 angel Raphael said to Tobias : " Prayer is good with 
 fasting and alms, more than to lay up treasures of 
 gold." ' 
 
 To animate yourselves to fervor in these penitential 
 works. 
 
 First^ Consider the divine command to do penance : 
 "Bring forth therefore fruits worthy of penance;"' 
 for '' except you do penance, you shall all likewise 
 perish."' "The kingdom of heaven suffereth vio- 
 lence ; and the violent bear it away."* " They that 
 are Christ's, have criicified the flesh with its vices and 
 its concupiscences." '^ "If you live according to the 
 flesh, you shall die ; but if, by the spirit, you mortify 
 the deeds of the flesh, you shall live."® " Be con- 
 verted, and do penance for all your iniquities; and 
 iniquity shall not be your ruin."^ 
 
 Secondly^ Consider what your sins have deserved ; 
 and what penance the souls in hell or in purgatory 
 would do, if they could have the opportunity. 
 
 Thirdly^ Consider also what penance the first Chris- 
 tians did, as required by the Penitential Canons. 
 
 Fourthly^ Consider, moreover, what Christ has suf- 
 fered for the expiation of sin. 
 
 Such considerations can hardly fail to animate you 
 to fervor in doing penance. 
 
 VII. By these works of penance, joined with an 
 amendment of life, you have the surest proof of the 
 sincerity of your repentance — of your Coniessious 
 
 » Tobias xli. 8. 
 » Luke »i. 8. 
 s Luke xiii. 8, 5. 
 
 * Matt xl. 12. 
 » Gal. V. 24. 
 
 82 
 
 • Rom. viil. 18. 
 f Ezech. xviii. 80. 
 
374 
 
 PENANCE — X. 
 
 if 
 I 
 
 havino- been good : — and oh ! what joy and confidence 
 will this practice of penance give you at the hour of 
 your death ! 4 
 
 Always bear in mind these words of St. Augustine : 
 "We must either do penance or burn." For "all 
 sin must necessarily be punished, either by the man 
 PENITENT, or by an avenging Ood : would you that 
 Jle should not punish you ? then punish yourselves." 
 
 Instruction LXI. \ 
 
 PENANCE — X. 
 
 Indulgences: Partial and Plenary; — the Church can 
 grant them; — her Intention in granting them ;-—the 
 Dispositions and Conditions for gaining them ; — 
 whence they derive their Efficacy. 
 
 What is Satisfaction f — It is doing the Penance given us by 
 the Priest. 
 
 What is an Indulgence ? — An Indulgence is a releasing of the 
 temporal punishment which often lemai' Hie to sin, after 
 its guilt has been admitted. 
 
 In explaining the Catholic doctrine on Satisfaction, 
 in the last Instruction, I showed, that, besides the 
 guilt and eternal punishment of sin, there is a tem- 
 poral punishment due to it; — that this temporal 
 punishment (as many S(triptural examples prove) may 
 and often does remain to be expiated, after the guilt 
 of the sin has been remitted ; — that, as to its extent, 
 the debt of punishment thus justly due is according 
 to the quality of the crimes committed, or has some 
 proportion to their number and enormity ;— that the 
 penance enjoined in Confession, is much less than 
 what is due ; — and that, if the deficiency be not dis- 
 
PENANCE — X. 
 
 375 
 
 and conficleTice 
 at the hour of 
 
 St. Augustine : 
 •n." For "all 
 er by the man 
 Yould you that 
 lish yourselves." 
 
 ^the Church can 
 iting them ;—the 
 'gaining them; — 
 
 jnance given \18 by 
 
 is a releasing of the 
 'ue to sin, after 
 
 e on Satisfaction, 
 |that, besides the 
 there is a tern- 
 
 Lt this temporal 
 
 jples prove) may 
 jd, after the guilt 
 fb, as to its extent, 
 I due is according 
 |tted, or has some 
 
 ►rmity ;— that the 
 much less than 
 
 liency be not dis- 
 
 charged here, during life, it will be exacted much 
 more rigorously hereafter, in purgatory. For "we 
 must either do penance or burn." 
 
 Is there any means of obtaining a remission of this 
 debt of temporal punishment? Yes; by the applica- 
 tion of the atoning merits of Christ. How cai> his 
 merits be applied for this purpose ? It was shown, 
 in the last Instructiou, that they are applied in the 
 Sacrament of Penance ; but that, even then, much 
 may still remain for the Penitejit to expiate by his 
 owu voluntary works of penance : but there is an- 
 other means, viz., the gaining of Indulgences^ where- 
 by the atoning merits of Christ may be efficaciously 
 applied for the discharge even of the whole debt of 
 temporal punishment due to our sins. An Indulgence 
 does not regard the ffuilt of sin at all ; but only the 
 temporal punishment due to it. 
 
 I. Indulgences may be either partial or plenary. 
 — A Partial Indulgence is one which remits a part 
 only of the temporal punishment due to sin — it re- 
 mits so much of it as is specified in the grant of the 
 Indulgence ; as, forty days, seven years, &c. A Plen- 
 ary Indulgence is an entire remission of the whole 
 debt. 
 
 The ancient Penitential Canons subjected sinners to 
 long and severe penances : for some sins, the penan- 
 ces enjoined were of many years' duration. An In- 
 dulgence, when granted in those days, meant, if Par- 
 tial, a remission of so much of the Canonical Penance, 
 and of the temporal punishment corresponding to it, 
 as was. specified in the Indulgence; and, if P/r'wary, 
 a remission of the whole of the Canonical Penance, 
 and of all the corresponding temporal punishment. 
 
 Although the Church does not now impose those 
 
3Y6 
 
 PENANCE — X. 
 
 
 severe penances, yet the justice of God requires as 
 mucli atonement now, as it did then. How tew Pen- 
 itents are there, who, sin(re tliey first came to the use 
 of reason, have not committed sins, which, if put to- 
 gether, would require many years of penance (accord- 
 ing fo the ancient Canons) to expiate them ? Perhaps 
 they would require hundreds, perhaps even many 
 thousands of yeare. How much, therefore, would re- 
 main to be atoned for after death, unless remitted by 
 Indulgences ? »Now,. an Indulgence of 40 days, of 
 100 days, of 7 years, &c., means a remission of sd 
 much temporal punishment, as would be expiated by 
 the due performance of the Canonical Penance during 
 80 many days or years. 
 
 Whereas, a Plenary Indulgence (as now granted) 
 means a remission of the wliole debt of temporal pun- 
 ishment due to all our sins. 
 
 II. The Church has power to grant Indulgences, 
 — Concerning Indulgences, the Church teaches these 
 two things : — l«i,, That she has received from Christ 
 the power of granting them ; and, 2dly, that the use 
 of them is very salutary to Christian people.' 
 
 Proofs: — Christ said to St. Peter : "And I will 
 give to thee the keys of the kingdom of heaven : and 
 whatsoever thou shalt bind upon earth, it shall be 
 bound also in heaven ; and whatsoever thou shalt 
 loose upon earth, it shall be loosed also in heaven.'" 
 And, on another occasion, he said to all the Apostles : 
 "Atnen I say to you, whatsoever you shall bind upon 
 earih, shall be bound also in heaven ; and whatsoever 
 you shall loose upon earth, shall be loosed also in 
 heaven."' \ 
 
 » Cone. Trid., Bess. 25, de Beform, cap. 21. deer, de Indiilgentiis. 
 » Matt. xvi. 19. 3 Matt, xviil. 18. 
 
PENANCE — X. 
 
 3YT 
 
 Here the power of binding contains the power of 
 refusing absolution, when the case requires a refusal ; 
 and also of imposing penances (when absolution is 
 given), to satisfy the divine justice : the power of 
 loosing contains the power of absolving the really peni- 
 tent from guilt; and also from temporal punish- 
 . MENT, for just reasons. 
 
 , Such has always been the doctrine and practice of 
 I the Church, from the time of the Apostles to the 
 I present day. We read, in the New Testament, of 
 St. Paul granting an Indulgence to one of the faith- 
 ful at Corinth. That Corinthian had taken his 
 father's wife ; and St. Paul exercised the power of 
 binding^ by inflicting a penance, and by excluding 
 him from the assemblies of the faithful till he had 
 performed it.' The Corinthian submitted with sin- 
 cere and fervent repentance; and the following 
 year, St. Paul exercised also the power of looaing^ by 
 remitting the remainder of the penance, " lest such a 
 one (he said) be swallowed up with over much 
 sorrow. * 
 
 We know that it was the practice of the primitive 
 Church, to impose very long penances : now, at th« 
 breaking out of a persecution, she granted Indul- 
 gences to the more fervent of the Penitents, by 
 abridging the duration of their Penance, and admit- 
 ting them to the Holy Communion ; thus exercising, 
 like St. Paul, that powei' of binding and loosing^ 
 which she has received from Christ. Tha Church, 
 then, has the power of granting Indulgences. 
 
 And the very nature and ol^ect of Indulgences 
 (namely, to lessen, or remove, by remission, the 
 debt of temporal punishment), prove sufficiently their 
 
 » 1 Cor. V. 3 2 Cor. H. 7. 
 
 82« 
 
378 
 
 PENANCE — X. 
 
 inestimable advantages^ or that the use of them is 
 very salutary to Christian people. ' 
 
 III. Intention of the Church in granting Indul- 
 gences. — Is it the intention of the Church to dispense, 
 by Indulgences, from the obligation of doing works 
 of penance? No; "It never was the intention of 
 the Church (says Liebermann), to favor the sloth- 
 ful negligence of Christians, nor to exempt them 
 from all obligation of doing penance, against that 
 which is sjiid : ^ bring forth fruits worthy of penance.^ 
 Hence, Indulgences were anciently granted to suchl 
 only as were fervent in doing works of penance. 
 St. Cyprian ♦(TVac^. de Lapsis) very much blames 
 those, who, at the recommendations of the martyrs 
 admitted Penitents to reconciliation before they had 
 done penance : * Vain and false peace (he says), 
 dangerous to the givers, and of no advantage to the 
 rec^iveis.' " ' 
 
 What, then, is the intention of the Church in 
 granting Indulgences ? Her intention is this : 
 
 1. To assist Penitents of good will, to discharge 
 their debt of temporal punishment, by supplying, from 
 thet reasury of the Church, their inability and insuf- 
 ficiency. 
 
 2. To excite the Faithful to greater piety and love 
 of God. And indeed, for this purpose, certain acts 
 of piety and religion are always prescribed and re- 
 quired as necessary conditions. 
 
 IV. Conditions for gaining Indulgences. — What is 
 necessary for gaining an Indulgence, especially a 
 Plenary one ? 
 
 1. It is necessary to be in the state of Grace — 
 free from the guilt of mortal sin ; at least, when the 
 
 1 Libermann, de Sacr. F<Bnit, cap. 4, art. 8, % 8, quces. 5. 
 
PENANCE X. 
 
 379 
 
 ' them is 
 
 y Jndul' 
 dispense^ 
 ng works 
 ention of 
 \iQ slolh- 
 iipt them 
 ainst that 
 f penance! 
 (1 to such^ 
 ' penance. 
 ;h blames 
 le martyrs 
 ) they had 
 (lie says), 
 iage to the 
 
 Church in 
 
 lis: 
 
 discharge 
 lying, tVom 
 
 and insuf- 
 
 by and love 
 Certain acta 
 id and re-, 
 
 I __What is 
 Ispecially a 
 
 last condition is fulfilled. For without this dispo- 
 sition, it is not possible to gain any Indulgence. 
 We cannot obtain the full effect of a Plenary In- 
 dulgence, without being free from the guilt of o// sin, 
 both mortal and venial ; and from all affection to any 
 sin. 
 
 2. It is necessary to be in a disposition to satisfy 
 the divine justice ; at least, by performing the Sacra- 
 mental penance, and the works enjoined in the grant 
 of the Indulgence ; and by offering to God the satia- 
 factory merits of Ohiist, as an equivalent for the re- 
 mission which is granted in the Indulgence. 
 
 But whether it be necessary to be in the actual 
 disposition to satisfy the divine justice, as fjir as we 
 can, by our own penitential works, is controverted 
 among Divines. Some assert that this disposition is 
 necessary for gaining the effect of an Indulgence; 
 while others teach the contrary. With regard to 
 the opinion, which asserts that the actual disposition 
 to satisfy, by our own penitential works, is necessary 
 for gaining Indulgences, Bellarmine says, that it ia 
 salutary and pious, but perhaps not true; espt-K^'ly 
 as it is opposed to the common teaching of Diviius, 
 But, as Liebermann says, " This is certain^ that both 
 the pious use of Indulgences, and also continual 
 labor in doing works of penance and satisfaction, 
 cannot be sufficiently recommended to the Faithful. 
 The business of salvation which we have to accom- 
 plish, is a most arduous and important work. He 
 who is wise will choose the safer way. Now, un- 
 doubtedly, the safer way is this : to be so intent upon 
 doing works of penance, as if no remedy were to be 
 obtained from Indulgences ; and to be so earnest in 
 gaining Indulgences, as if nothing were to be expect- 
 
380 
 
 PENANCE — X. 
 
 ed from our own works. This is the surest way to 
 salvation.'* ' 
 
 3. It is necessary to perform all the conditions 
 prescribed, faitlifnlly and devoutly, and with an 
 intention of gaining the Indulgence: for some good 
 works are always required, as conditions — -is some 
 compensation or satisfaction to the divine justice, for 
 the remission granted. (Such as prayers tor some 
 public and important purpose ; — alms-deeds ; — visit- 
 ing the sick, or other works of mercy ; — receiving 
 the Sacraments of Penance and Communion, &c") 
 No Indulgence can be gained, unless its coiKlitions bi 
 duly fulJiUed^ with an intentioii of gaining it. But it 
 is not, necessary that this intention be actual; for a 
 virtual intention is sufficient, i. e., one which has been 
 actufil, and which still continues virtually to exist. 
 Hence, it would be a sfilutary, as well as pious prac- 
 tice, to form an actual intention every morning of 
 gaining all the Indulgences which are attached to 
 whatever devotions and good works we shall perform 
 during the day: this intention (which may be made 
 by way of oblation in our morning prayers) will con- 
 tinue virtually and validly to exist, during the day; 
 unless retracted by some contiary act or intention. 
 
 V. Whence do Indulgences derive their efficacy in 
 remitting the teniporal punisllm^•nt due to sin ? From 
 the superabundant merits of Christ and his Saints. 
 The merits of Christ, being infinite, are n»ore than 
 
 1 "Certum est non posse Fidellbus satis commerdari et pinin Indul- 
 
 f^entiarum nsnizi, et oonliriuum in poenitentice ut JsaMsfactionis openibus 
 ahorem. Oravissimutn est qnod nobis Incumbit saliitis ni'^^otiuin; qui 
 Bapit eliaet quo I tuiins est Est aiifein prociil dubio tntiiis. pcenitentiie 
 ]ul'<iril>ns ita incuinV)ere, ac si nulltim ade-^setex Indti'gentijs reniecliuni, 
 etitastudiiise captare Indiilgeiitias. .ic si iiiliil esse t ex proptiis operittiis 
 Bperaiiduni. Certissima h»o est ad salutem via," — Da Sacr. J'cenit,, cap- 
 i, art. 8, § 8, qucBHt. 5. 
 
EXTREME UNCTION. 
 
 381 
 
 were necessary to purchase the Redemption of all 
 niaiikiiid. Now iiis superabundant merits, toofether 
 with those of the Saints (the Blessed Viru^in Mary, 
 the Baptist, &c.), form a precious treasure, which 
 Christ has left to his Church, with power to disjieuse 
 it to the Faithful. 
 
 Conclusion. — How this concession commends 
 the great goodness and bounty of God ! — how it 
 should influence our hearts with gratitude and love I 
 — and should stimulate us to fervor in doing pen- 
 ance ! For by living in the disposition and practice 
 of penance, we shall be able to supply our weakness 
 and insuflSciency ; because such disposition and prac- 
 tice will enable us to gain the Indulgences oftered us 
 by the Church ; and thus, out of the treasure of the 
 Church applied by Indulgences, we may discharge 
 the whole of our debt of temporal punishment, and so 
 be prepared for entering into heaven immediately 
 after death. 
 
 Instruction LXIT. 
 
 t,er>dftrl et [linm In<1vil- 
 
 t palntia H' jrotinm: qui 
 
 abio tntlus. P«''''*f"' * 
 maulgentUsreine.l. , 
 get ex pr..pTii8 opeiiln* 
 
 EXTREME UNCTION. 
 
 Extreme Unction is a true Sacrament ; — ita Effects ;— ^ 
 its Necessity ; — wlten^ and hy whom^ it should he re- 
 ceived ; — its Ceremonies ; — the Dispositions required. 
 
 What is Extreme Unction 9 — Extreme Unction is the anoint- 
 ing of the sick with holy oil, accompanied with prayer for 
 the forgiveness of their sins. 
 
 When is this Sacrament given ? — When we are in danger of 
 death by sickness. 
 
 What authority is there in Scripture for the Sacrament of Extremo 
 Unction ? — In the 5th Chapter of St. James, it is said : "Is 
 
!■ 
 
 "!M 
 
 1? 
 
 ill 
 
 , .1" 
 
 lie'';,' 
 II' 
 
 III 
 
 
 
 
 882 
 
 EXTREME UNCTION. 
 
 any innn Rick among you, lot him bring in the PriestH of 
 the Church ; and let them pray over him, anointing lilm 
 witli oil, in the name of the Lord ; and the prayer <if faith 
 shall Have tlie sick man ; and the Lord shall r we him up ; 
 and if lie be iu sins, they shall bo forgiven hii."~St. 
 James v. 14, 15. 
 
 Con(5erning the Sacrament of Extreme Unction, 
 the Council ol* Trent declares it to have been " regard- 
 ed by the Fathers as being the completion, not only 
 of penance, but also of the whole Christian life, which 
 ought to be a perpetual penance." The Council, 
 moreover, showing the goodness of our most gracimis 
 Redeemer towards his servants, declares and tcaclle>» 
 that ** as, in the other Sacraments, He prepared the 
 greatest aids, whereby, during life, Christians may 
 preserve themselves whole from every more grievous 
 spiritual evil ; .«o did He guard the close of life, by 
 the Sacrament of Extreme Unction, as with a most 
 firm defence. For though our adversary seeks and 
 seizes opportunities, all our life loug^ to be able in 
 any way to devour our souls; yet is there no time 
 wherein he strains more vehemently all the powers of 
 his craft to ruin us utterly, and to make us fall, if he 
 possibly can, even from tiust in the mercy of God, 
 than when he perceives the end of our life to he at 
 hand.''^^ All this shows the great advantages of re- 
 ceiving Extreme Unction ; and also the importance oi 
 being well instiucted concerning this Sacrament, that 
 you may know how to receive it with greater benefit 
 to your soul. 
 
 What, then, is Extreme Unction ? — Extreme Unction is the 
 anointing of the sick with holy oil, accompanied with 
 prayer for the forgiveness of their sins. ^, 
 
 1 Cone. Trld., Sess. 14, Doctr. de Extr. XJnc 
 
EXTREME UNCriON. 
 
 883 
 
 in the Priests o( 
 m, anointing him 
 the pniyor of faith 
 mil V '^«e him up ; 
 igiven 
 
 !m."--S<. 
 
 xtremo Unction, 
 ive been " regard- 
 pletion, not only 
 ristian lite, which 
 " The Council, 
 our most j;raciou8 
 lares and tcacU&i 
 He prepared the 
 , Christians may 
 cry more grievous 
 e close of life, by 
 n, as with a most 
 yersary seeks ami 
 )tg, to* be able in 
 is there no time 
 all the powers of 
 nake us lall,^ it' he 
 le mercy *>t' God, 
 our life to ^e at 
 advantMges of re- 
 the importance ot 
 is Sacrament, that 
 ith greater benefit 
 
 eme "Unction is the 
 , accompanied with 
 
 \ 
 Extr. XJno. 
 
 I. ExTRBMR Unction is a tkue Sacrament. — Tt has 
 all that is necessary to constitute a Sacrament. For, 
 
 1. There is the ^^ on t ward SigrC (or outward part 
 performed by the Priest), namely, the anointing with 
 holy oil^ which is the matter of this Sacrament ; and 
 the accompanying prayers, which are its/orw. 
 
 2. There is the ^Hnward Grace''' (or inward part 
 performed by God), namely, strength against tempta- 
 tions, — remission of sins, — purifying the soul from the 
 remains of sin, &c. 
 
 The inward grace of Extreme Unction is signified 
 or represented by its outward part, which is therefore 
 called a sign. For as oil is often used to soothe and 
 cure wounds^ and restore bodily strength to parts that 
 have been weakened, it is therefore very appropriate- 
 ly used to signify similar spiritual eflfects, produced in 
 the soul by this last anointing ; and the words or 
 prayers, which accompany the anointing, determine it 
 to such a signification, by expressing the nature of the 
 grace received, 
 
 3. There is the ^''Institution of Christ;''^ which we 
 find intimated by St. Mark,' and described and pro- 
 mulgated by St. James, when he says : — '* Is any 
 man sick among you ? let him bring in the Priests of 
 the Church, and let them pray over him, anointing 
 him with oil, in the name of the Lord ; and the pray- 
 er of faith shall save the sick man, and the Lord shall 
 raise him up; and if he be in sins, they shall be for- 
 given him.'" These words clearly show — 
 
 Firsts The Divine Institution of the Sacrament of 
 Extreme Unction : for it is evident, that St. James 
 only describes and promulgates what Christ had in- 
 stituted; because the Apostles could not give to out- 
 
 1 Mark vL 18. 
 
 > James v. 14, 16. 
 
384: 
 
 EXTREME UNCTION. 
 
 ward acts and ceremonies the power of profluf.ing 
 grace, pardon, or any other spiritual effect : only God 
 can do this — He alone can give grace. Thertfore, 
 when the Apostle declares and promises these etlVcts, 
 it is and must be in consequence and iu virtue of the 
 insiitution of Christ. That it is a divine institution, 
 has been the constant doctrine of the CImrch ; and 
 haB been defined, moreover, by the Council of Trent.' 
 
 Secondly^ The words of St. James show what Ex- 
 treme Unction is: that it is "the anointinjr of the 
 sick with oil, accompanied with prayer for the for-i 
 giveness of their sins." * 
 
 Thirdly^ They show who its Ministers are : " Let 
 him bring in the Priests of the Church." 
 
 Fourthli/^ They point out who its subjects are: 
 " Is any man sick among you ?" 
 
 Fifthly, They specify its effects and advanrao-es: 
 *' The prayer of faith shall save the sick man, and the 
 Lord shall raise him up; and if he be in sins, they 
 shall be forgiven him." 
 
 IL Effects of Extreme Unction. — Most precious 
 are the effects which this Sacrament produces in the 
 soul of the worthy receiver; especially if we consider 
 the critical time when those efiects are conferred, and 
 how much they are then needed. 
 
 1. It strengthens the soul against the temptations 
 of the enemy, which are more violent then, than at 
 other times. Our adversary, the dt'vil, is always go- 
 ing about, like a roaiing lion, seeking to devour iis; 
 but when he sees that our death is drawing near, he 
 redoubles his efforts then to ruin us eternally, unless 
 he be restrained bv God, because he knows that then 
 he either gains or loses us forever : " Woe to the 
 1 Soss. 14, (Ju Sacr., Extr. Una, can. 1. 
 
EXTREME UNCTION. 
 
 385 
 
 ' of producing 
 Feet : only God 
 Lce. Thertbre, 
 es these ettV-cts, 
 ij virtue of tlie 
 vine institution, 
 e Church ; and 
 uncil of Trent/ 
 show what Ex- 
 nointinor of the 
 yQV for the for-i 
 
 sters are : " T^et 
 
 h." 
 
 ts subjects are: 
 
 md advaniag-es: 
 
 ck man, and the 
 
 be in sins, they 
 
 •Most precious 
 
 produces in the 
 
 y if we consider 
 
 e conferred, and 
 
 the temptations 
 nt then, than at 
 ii, is always go- 
 g to devour us; 
 rawing near, he 
 eternally, unless 
 knows that then 
 "Woe. to the 
 
 %n. 1. 
 
 earth, because the devil has come down to vou, liavinor 
 great wrath, knowing that he hath but a short time.'" 
 "There aie spirits that are created for vengeance; 
 and, in the time of destruction, they sh&U pour out 
 their force." ^ 
 
 Now, under these more violent attacks, how could 
 the poor soul stand her ground? weakened, ex- 
 hausted, and distracted by the pains and languor of 
 expiiing nature, and dismayed by the violence and 
 continuance of temptations, she would fall an easy 
 prey to the enemy, unless strengthened and supported 
 by more powerful graces : now. Extreme Unction 
 was instituted to give these more powerful graces ; 
 and thus the malicious eftbrts of the tempter are 
 counteracted. 
 
 2. It cleanses the soul from the remains of sin^ 
 and thus is " the completion of penance, and of the 
 whole Christian life." After sin, even when reuiitted 
 by penance, there remain in the soul spiritual weak- 
 nesses, — stronger inclinations to evil, or an increased 
 concupiscence, — a sluggishness to good, — pusillani- 
 mous fears, &c. Now, so far as these are the etfects 
 or remains of our sins, they are remedied by Extreme 
 Unction ; either wholly or in part, according to our 
 disposition. But, 
 
 8. As the remains of sin cannot be destroyed, so 
 long as their guilt continues, it follows as a conse- 
 quence, that this Sacrament removes that guilt, when- 
 ever it finds no obstacle in the way. 
 
 As to venial sins : it blots them out provided they 
 be repented of with attrition; and it does this as its 
 own proper effect. 
 
 As to mortal sins : it also purifies the soul from 
 
 » Apoc. xil. 12. » Eccll. xxxlx. 83, 34. 
 
 88 
 
386 
 
 EXTREME UNCTION. 
 
 them, when we cannot receive the Sacrament of Pen- 
 ance, if we remove the obstacle to grace by due 
 repentance ; as, for example, when the sick person, 
 after absolution, falls into a mortal sin, and then 
 repents of it with real attrition, and has the disposi- 
 tion or intention of confessing it ; but before he can 
 confess it he quite forgets it, or becomes insensible ; 
 and the Priest, not knowing that there is 2i.xij need of 
 repeating the absolution, proceeds to administer Ex- 
 treme IJuction. In this, and in all similar or equal 
 cases, Extreme Unction will restore the person to a 
 state of grace ; and will produce the other effects for 
 which it was instituted, as if it had been received in 
 the state of grace.' 
 
 But when the sick person is conscious^ at the time 
 of receiving this Sacrament, of being in mortal sin ; 
 he cannot, under such circumstances, lawfully receive 
 it without either obtaining absolution (if he can), 
 with attrition ; or else making such an act of sorrow 
 for his sins, as he may prudently judge to be contri- 
 lion} 
 
 4. Extreme Unction giv*es calmness of mind, — res- 
 
 , » See Note 2, page 264. 
 
 It should be oVerved, that althongrh the Note here referred to is true 
 witli regard to all the Sacraments of the living, yet It applies more direct- 
 ly to Extreme Unction thiin to the others; because to remit sins is one 
 of the express objects of its institution : ''And if he be in sins, tliey sliall 
 be forgiven liim." 
 
 St. Alplionsns Llguori says: "Commune est inter Doctores per hoc 
 Sacramentum rernitti pecciUa tarn venialia. qtiiim ntortalin, si Iijbc in- 
 firmus invlncibiliter ignoret, habeatque attritionem qnii aiiferatur obex 
 
 peccati; ita S. Thoinas Sententia vero prohabilior et coniinunior 
 
 dicit Extremam Unctionem remittere mo\'\.&\\& per xe, etsi conseqiicnter, 
 Katio est, quia licet hoc Sacramentum sit vivorum, tamen ex in>*titutione 
 
 divinti peccHta remittit, at patet ex verbis Apostoli." S. Alph. Liy., 
 
 Theol. Mor., lib. 6, tract. 5, n. 731. 
 
 ^ " Ad Sacrnmentum hoc cum fructu recipiendum, in eo qui rationls 
 est compos, et conscius peccati mortalis (si non confltcatur) requiritur 
 contritio naltem ea)iatimata."—S, Alph. Lig.^ Theol. Mor.^ lib. ii, tract. 
 6, n. 716. 
 
EXTREME UNCTION. 
 
 387 
 
 ament of Pen- 
 grace by clue 
 le sick person, 
 
 sin, and then 
 las the disposi- 
 t before he can 
 mes insensible; 
 e is an)^ need of 
 
 administer Ex- 
 similar or equal 
 the person to a 
 
 other effects for 
 been received in 
 
 :ious, at the time 
 g in mortal sin ; 
 , lawfully receive 
 ion (if he can), 
 an act of sorroNV 
 idffe to be contri- 
 
 3s of mind,— res- 
 
 here referred to is true 
 
 it applies more rtlrect- 
 
 se to remit sins is one 
 
 ho be in sins, tliey slmll 
 
 -nter Doctores per hoc 
 n mortaliit, si liiec in- 
 .em qua aiiferfttur obex 
 •liftbilior et coiinnunior 
 r «^, etsi consequcnter. 
 tainen ex inxtitutinne 
 jtylj;- -S. Alph. Lig., 
 
 idiim, in CO qui rationis 
 
 confltoatur) requintur 
 
 leol. Mor., lib. 6, tract. 
 
 ignation to God's will, — patience in bearing the last 
 sickness, — confidence in the divine mercy. 
 \ 5. It sometimes restores bodily health ; i. e., it has 
 this effect, if God foresees that it is expedient for our 
 salvation. 
 
 III. Its Necessity. — Is it absolutelv necessary to 
 receive Extreme Unction in our last sickness? No; 
 but it cannot be wilfully neglected without some sin. 
 Some Divines say that the sin would be mortal; and 
 St. Alphonsus Liguori calls this a probable opinion} 
 To deprive one's self, through wilful neglect, of such 
 povveiful helps, when so much needed, would be ex- 
 posing one's self to the danger of yielding to tempta- 
 tions, and of perishing eternally ; and how can wo 
 wilfully expose ourselves to that danger without sin? 
 
 IV. When, and by wfiom, is Extreme Unction to be 
 received ? — This Sacrament is to be received, " when 
 we are in danger of death by sickness:''^ and we should 
 not put off the reception of it till the last extremity ; 
 because we are not then able to receive it with so 
 much spiritual piofit ; and also because we run great 
 risk of putting off till it be too late, and so being de- 
 prived of it altogether. 
 
 Peisons who have lost the use of their senses are 
 capable of receiving this Sacrament : and they obtain 
 its beneficial effects, if, at the time of being deprived 
 of their senses, they were in requisite dispositions; i. e., 
 if thev had at least attrition. 
 
 Soldiers engaging in battle, — sailors in a storm, — 
 culprits about to be executed, <fec., cannot receive 
 Extreme Unction because, although they are in dan- 
 ger of death, yet their danger is not by sickncsa. 
 Children also before they have come to the use of 
 
 1 Theol. Mor., lib. 6, tract. 5, n. 738. 
 
388 
 
 EXTREME UNCTION. 
 
 reason, — idiots and insane persons who never had the 
 use of reason, cannot receive this Sacrament ; becausp, 
 not having any sm, nor any remains of sin, and not 
 being liable to any temptations to sin, they are incapa- 
 ble of experiencing its effects. 
 
 Can we receive Extreme Unction more than once? 
 Yeb ; as often as a sick person recovers from the dan- 
 ger of death, and then falls into it again ; so often he 
 can receive this Sacrament. But he cannot receive 
 it a second time, while he continues in that same dan- 
 ger wherein he was, when this Sacrament was admin- 
 istered to him. 
 
 V. Its Ceremonies. — How is Extreme Unction 
 administered? Confession having been made, and 
 the Holy Viaticum received, the dying Christian is 
 fortified in his last struggle with the enemy, and 
 enabled to perfect and complete his preparation for 
 death, by this last holy anointing. The Priest 
 sprinkles the bed and the attendants with holy water, 
 and then implores the blessings of heaven upon that 
 house, and upon all who dwell therein. After this, 
 the sick person (or some one in his name) repeats 
 the '^Confiteor;" and the Priest then prays for him, 
 begging, in the name of the three divine persons, 
 that by the administration of this Sacrament, the 
 whole power of the devil may be extinguished in 
 him. Then follows the essential part of the Sacia- 
 nient; namely the Priest anoints, in the form of a 
 Cross, the different senses of the body, i. e., the eyes, 
 ears, nostril;*, mouth, hands, and feet; saying at the 
 same time: "By this holy anointing, and of his own 
 •jiost tender mercy, may the Lord f'lgive thee what- 
 ever thou hast committed 6y ti/,y sight''^ i^\ . . .hy 
 thy hearing^^^ (fee, according to the paiticular sense 
 
EXTREME UNCTION. 
 
 389 
 
 J neifer had the 
 ment; becausp, 
 of sin, and not 
 they are incapa- 
 
 lore than once? 
 •s from the dan- 
 ain ; so often he 
 J cannot receive 
 n that same dan- 
 nent was admiit- 
 
 Ixtreme Unction 
 been made, and 
 pug Christian is 
 the enemy, and 
 is preparation for 
 ,g. The Priest 
 with holy water, 
 leaven upon that 
 ;rein. After this, 
 liis name) repeats 
 len prays for liini, 
 i divine persons, 
 is Sacrament, the 
 extinguislied in 
 hart of the Sacra- 
 in the form of a 
 .dy, i. e., the eyes, 
 J3t ; saving* at the 
 L, and of^hisowii 
 Prgive thee what- 
 l sight'' ("....% 
 L paiticuhir sense 
 
 which he is anointing). While the Priest is tlins 
 anointing the various senses, the sick person should 
 unite with him in spirit, by craving that same pardon 
 for himself. 
 
 The Priest concludes by hni)loring the divine bless- 
 ings for the sick person — the remission of his sins, 
 the assistance of grace, spiritual consolation, corporal 
 reliet^ «fec. 
 
 VI. The Dispositions required. — What are the 
 Di'oper dispositions for leceiving Extreme Unction ? 
 
 1. We should be in a state of f/race, because this is 
 a Sacrament of the Uv'ukj. Yet, there are circumstan- 
 ces wherein it can be received lawfully, and with fruit, 
 even by a peison who is vot in the state of gra(;e : for, 
 what was said just now with reference to the effects of 
 Extreme Unction, must be said also with reference to 
 the disjjositions of the lieceiver; namely, that if he is 
 in 4nortal sin of which he is unconscious^ then attrition 
 is a necessary and sufficient disposition ; but if he is 
 conscious of being in mortal sin, then such a repent- 
 ance as he may prudently judge to be contrition 
 (supposing no absolution), is a disposition of soul re- 
 quired^ under such circumstances, for receiving this 
 Sacrament worthily.' 
 
 2. We should have sincere repentance for all our 
 sins, great or small, known or unknown ; because eveu 
 venial sins cannot be remitted without sincere repent- 
 ance. 
 
 3. We should excite ourselves to great confidence 
 in the divine mercy, and in the merits of Christ; afid 
 endeavor to be completely resigned to God's will. 
 
 1 "Notandmn, quoad dispoaJtionein aniinie, quod si inflrmus rfit in poc- 
 cato mortiili, debet esse saltern contritus putativfi. ut hoc sucraiiiento 
 iniiniatur." — S. Aiph. Lig., Horn. Apontol., trad. 17, n. 9. 
 
 See Note 2, puge 3S6. 
 
 3a* 
 
390 
 
 HOLY ORDER. 
 
 After receiving Extreme Unction^ we should return 
 thanks to God for so great a blessino;, — cast one's self 
 on his mercy, — and think only on Uiui and eternity ; 
 bearing in mind, that when we have but a short time 
 to live, that time is very precious. 
 
 Conclusion. — I have now explained all that is ne- 
 C3ss;iiy concerning this Sacrament. And how clearly 
 do its Institution and Advantages show, \st, The im- 
 mense li'oodness and tender mercv of God towards 
 us, and ins sincere desire of our salvation ; — 2c//y, 
 The great happiness of being members of that ChurcL 
 in which alone this Sacrament can be received; — 
 3fl?/?/, How caifeful we should be to receive it in dile 
 time, while we are able to attend to its administia- 
 tion ; — and Athly^ How cautious we should be, during 
 life, not to abuse God's graces by delaying repent- 
 ance ; lest, by a just judgment, we should be deprived 
 of the graces of this Sacrament, at the time when th^y 
 are so much needed ; as there have been many strik- 
 ing examples. 
 
 Instruction LXIII. 
 
 HOLY ORDER. 
 
 Priesthood necessary to Religion ; — Order and Mission 
 ' necessary to the Priesthood ; — Holy Order a true Sao- 
 
 rament; — The Different Orders ; — Dispositions for 
 
 receiving Holy Orders ; — Celibacy. 
 
 What is Holy Order ? — Holy Order is a Sacrament by which 
 Bishops, Priests, and other Ministers of the Church are or- 
 dained ; and receive power and grace to perform their sacred 
 duties. 
 
 I. Priesthood necessary to Religion. — Although 
 
HOLY ORDKR. 
 
 301 
 
 should return 
 cast one's self 
 and eternity ; 
 t a short time 
 
 all that is ne- 
 id how clearly 
 V, 1st, The ini- 
 [ God towards 
 vation ;—'idh/y 
 of that Churcli^ 
 )e received;-— 
 ceive it in dite 
 
 its administra- 
 ould be, during 
 elaying repent- 
 ,uld be deprived 
 [time when thfcy 
 eeu many strik- 
 
 \der and Mission 
 )rder a true Sao- 
 -dispositions for 
 
 crament by which 
 Ae Church are or- 
 frform their sacied 
 
 low. — Although 
 
 the Sacrament of Holy Ord^r is rcccivi^d, coinpim- 
 tively hy few only of the Faithful ; ye;, it cniicerns <///, 
 since it is necessary for the existi^nce of the Church, 
 — for the a(lminiRtrMti(m of other Saera'nents, — tor 
 the relcbrati'ni of the Holy SficriHce, &r. Wt^re the 
 Fnitiiful to he left without Pasiors, tliey miirht per- 
 haps persevere for a time; but how t-xtremely rare 
 would oe the cases of anv of them perseverinir ionir? 
 "What would become of children, without a parent «)r 
 guardian ? of the sick, without a physician ? of a ves- 
 sel, without some one to steer it ? Therefore, what a 
 terrible privation it is for any coiigregation, to be left 
 without a Pastor! How, then, we should lament the 
 scarcity of Priests in this country ; and implore our 
 Lord to ''send laborers into his harvest !"' — and how 
 important and meritorious a duty ir, must be in the 
 Faithful, to contribute to the support and extension 
 of the Priesthood ! For the Church, by the help of 
 which they are to be saved, cannot subsist without 
 Ministers. 
 
 The Priesthood, then, is necessary to the 
 Church — to the Faithful at large. Hence, Christ, 
 in founding his Church, established in it an order of 
 Ministers, whom he empowered and commissioned to 
 oflFer Sacrifice, — to administer the Sacraments, — to 
 instruct and guide the Faithful, — and to govern the 
 Church, The Apostles were the first to whom he 
 gave order, and mission, and grace, for the perform- 
 ance of these important functions. And. as his 
 Church was to continue to the end of the world, he 
 gave them, moreover, the power of communicating 
 the same to their successor!} : '^As the Father hath 
 sent me I also send you ;" '^ i. e., as the Father hath 
 
 1 Luke z. 2. 
 
 3 John XX. 21. 
 
392 
 
 HOt.Y ORDER. 
 
 sent me, his first Priest, with power to ordain and 
 comnnission others: so I send you also, as Pric>^ts, 
 with power to do the name; and your successors, 
 having the same power as I have given you, can, iti 
 like manner, send others ; and so on to the end of 
 the world. Accordingly, the Apostles did ordain 
 successors; and they instructed them to ordain others 
 after them: for the Apostles ordained Matthias, in 
 place of Judas;' St. Paul ordained Timothy and Ti- 
 tus, and instructed them to appoint others : "Stir up 
 the grace of God, which is in thee bf/ the imposition 
 of my handsy^ "And the things which thou hait 
 heard of me by many witnesses, the same commend 
 to faithful men, who shall be fit to teacli others also."* 
 "For this cause I left thee in Crete, .... that thou 
 shouldst ordain Priests in every city, as I also ap- 
 pointed thee."* 
 
 This succtssion of the Priesthood has continued, 
 ever since, to be regularly handed down in the 
 Church ; and will so continue to the end of time. 
 
 II. Order and Mission necessary to the Priesthood. 
 — No one could ever lawfully exercise the functions 
 of this ministry, unless duly ordained and commis- 
 sioned by the Apostles or their lawful successors; 
 and whoever (knowing that he is not thus duly or- 
 dained and commissioned) pi-esumes to exercise them, 
 commits a grievous sin, and incurs the malediction of 
 God: "Neither doth any man take this honor to 
 himself, but he that is called by God, as Aaron was."* 
 "How shall they preach, unless they be sent?"' 
 Such as are not ordained and seiit^ are not true pas- 
 
 » Acts i. 24 to 26. 
 
 Acts xiv. 22. 
 a 2 Titn. i. & 
 
 8 2 Tim. H. 2. 
 4 Tit i. 5. 
 
 » Heb. V. 4. 
 • Kum. X. 15. 
 
HOLY ORDER. 
 
 393 
 
 to ordain and 
 ao, as Priests, 
 Mv successors, 
 jn you, can, in 
 to the end of 
 es did ordain 
 ordain others 
 )d Matthias, in 
 'iniothy and Ti- 
 llers : "'' Stir up 
 y the imposition 
 hich thou hai 
 same commend 
 jh others also."* 
 
 3, that thou 
 
 f, as I also ap- 
 
 has continued, 
 down in the 
 Slid of time. 
 the Priesthood. 
 \Q the functions 
 'd and commis- 
 [wful successors; 
 jt thus duly or- 
 io exercise them, 
 le malediction of 
 this honor to 
 as Aaron was."* 
 hey be sent?"* 
 '6 not true pas- 
 
 6 Heb. V. 4. 
 • Rom. X. 15. 
 
 tors, but hirelinjrs ;" — they are " thieves and robbers, 
 that enter not by the door into the sheepfold, but 
 climb up anotijer way;'" — they are those false pro- 
 phets against whom our Lord cautions us, saying : 
 " Beware of false prophets, who come to you in the 
 clothing of sheep, but inwardly they are ravening 
 wolves ;" ' — " they are blind, and leaders of th"e blind ; 
 and if the blind lead the blind, both fall into the pit."^ 
 St. Peter foretold that there would be such : '' There 
 shall be among you lying teachers, who shall bring in 
 sects of perdition ; . . . , bringing upon themselves swift 
 destruction."'' 
 
 God has shown the grievousness of this sacrilegious 
 crime, by most terrible and visible judgments. [Ex- 
 amples: Ozias, king of Juda, presumed to exercise 
 the functions of the priesthood — to offer incense ; and 
 the High Priest, Azarias, '* withstood the king, and 
 said : It doth not belong to thee, Ozias, to burn 
 incense to the Lord ; but to the priests, that is, the 
 sous of Aaron, who are consecrated for this ministry." 
 The king persisted ; but God instantly struck him 
 with leprosy, " and Ozias was a leper unto the day of 
 his death."* But a still moie striking and terrible 
 example has been given us, in the persons of Core, 
 Dathan, and Abiron, who, with 250 leading men of 
 the synagogue, assumed also the })riestiy office of 
 offering incense to the Lord. For tlie earth broke 
 asunder beneath the feet of Cor<', Batlian, and Abi- 
 ron ; and, opening her month, swallowed them down 
 alive into hell ; and a fiie coming out from the Lord, 
 destroyed the 250 men that offered the incense : and 
 when, on account of their death, the people murmured 
 
 1 John X. 1, 12, 18. 
 a Matt. vii. 15. 
 
 8 Matt. XV. 14. 
 * 2 PeL ii. 1. 
 
 ' 2 Par. xxvL 
 16 to 21. 
 
•0! 
 
 f''!l 
 
 I' .>,►) 
 
 394 
 
 HOLY ORDER. 
 
 against Moses and Aaron, the Lord destroyed HjTOO 
 
 more. 
 
 Suroly, all this is sufficient to prove, that no one 
 has a right to "take this honor to himself, but he 
 that is called by God, as Aaron was."' Therefore, 
 ill what a lamentable state, since the ReformatiDn, is 
 England, where each successive earthly Sovereign, 
 with the Government, assumes the functions of Peter, 
 appointing bishops and parsons, who, for want of a 
 divine commission, are as so many Cores, leading the 
 people in the way of perdition ! Or rather, the 
 temporal power has assumed the very office of Chriki, 
 having established a religion and a priesthood of its 
 own, in opposition to His! and it even proceeds to 
 such a degree of religious folly, or rather impiety, as 
 to give to any man, who applies for it, a written 
 license to be a preacher of any religion : thus giving 
 an authorization to any one, to commit the grievous 
 crime of Core, Dathan, and Abiron ; and to expose 
 his hearers, as well as himself, to .the like spiritual 
 ruin ! 
 
 Of all such it may be literally said : "'I did not 
 send them, yet they ran ; I have not spoken to them, 
 yet they prophesied;'^ — *They have not entered by 
 the door into the sheepfold, but have climbed up an- 
 other way.""' They only are "sew^" — they only 
 '"enter by the ioor^'' who have received Order and 
 Mission from the Apostles or their lawful successois. 
 For the powers of the ministry, with grace for the duo 
 exercise of its functions, are conferred by the Sacra- 
 ment of Holy Order, which our blessed Lord has in- 
 stituted for that purpose. 
 
 1 Num. xvi. 
 a Heb. v. 4. 
 
 » Jer. xxiil. 21. 
 < John X. 1. 
 
HOLY ORDER. 
 
 395 
 
 III. Is Holy Order a true Sacrament? — Yes; it 
 has all that is necessary to constitute a Sacrament. 
 For, 
 
 1. There is the ^^outivard SigrC (or outward part 
 performed by the Bishop), viz., the imposition of 
 hands, and prayer, with the delivery of the instru- 
 ments of that power which is communicated. 
 
 2. There is the ^^ inward Grace^^ (or inward part 
 performed by God), viz., the poiver of the Order re- 
 ceived, with an indelible character imprinted on the 
 soul ; and also actual grace for the due exercise of 
 that Order, tofjether with an increase of sanctifvincf 
 grace.'" But this Sacrament does not confer mission^ 
 because Ordination does not give jurisdiction. 
 
 3. There is the ''Institution of Christ:' St. Paul 
 declares, that this Sacrament confers grace, by prayer 
 with the imposition of hands : " Neglect not the 
 grace that is in thee, which was given thee by proph- 
 ecy, with imposition of the hands of the priesthood."* 
 " I admonish thee that thou stir up the grace of God 
 which is in thee by the imposition of my hands." ^ 
 Now, it is evident, from these declarations of St. 
 Paul, that Holy Order is a divine institution ; because 
 only God can give to outward acts the power of pro- 
 ducing grace in the soul. When outward things, 
 therefore, are made a certain and efficacious means of 
 grace, it must be in virtue of a divine institution. 
 
 IV. The different Orders of Ministers, — No one 
 can lawfully receive any Order, until he has first re- 
 ceived the Tonsure ; which is not an Ordei", but a 
 preparation or disposition for Orders. The first four 
 Orders that are received, are called Minor Orders ; 
 which are these : 1, llie Order of Porter or Door- 
 
 * See Note 2, page 264. 
 
 » 1 Tim. iv. U. 
 
 8 2 Tim. 1. 6. 
 
396 
 
 HOLY ORDER. 
 
 lO,. if 
 
 keeper ; — 2, Lector ; — 3, Exorcist ; — 4, Acolyte, Tlio 
 otlu'i's are calltMl tlni Greater or Jlohf Orders^ :r,iuu'- 
 ly : 5. Siil)-deacou ; — 6, DcHCon ; — 7, Priest; — 8, J^islu 
 op. Bisliops are the hiu'lu'st Order: tliey are prop- 
 erly the Pastors of the Chiircli : '*T;tke heed to your- 
 selves, and to the whole flock, wherein the Holy 
 Ghost hath placed you Bi-^hops, to rule the Church of 
 God." ' It belono's, of I'i^s^ht, to them only to meet iu 
 Council and define what is of Faith. Ordination is the 
 actual conferring of these Orders, 
 
 V. Dispositions for receiving Holy Orders. — Whji 
 are the Dispositions necessary for receiving Holy 0^•• 
 dei's ? 
 
 1. To be "called by God, as Aaron was;" — * 
 
 2. To be in the state of grace ; — 
 
 3. To have no canonical impediment; — 
 
 4. To lead a good life ; — 
 
 5. To be single and chaste, with a fi.xed determina- 
 tion to continue so loi life. 
 
 VI. Celibacy. — The practice of the Church, with 
 regard to the Celibacy of the Clergy, rests on very 
 strong grounds. 
 
 1. The Scripture teaches that Celibacy is a moro 
 perfect state, and more acceptable before God, than 
 that of Marriage : 
 
 "I would that all men were as myself. . . .1 say to 
 the unmarried, and to the widows : It is good for 
 them if they so coiitinue, even as i . . . . S.v\> thou 
 loosed from a wife? seek not a wife i ^ /uld have 
 
 you to be without solicitude ; he that is without a 
 wife, is solicitous for the thino-s that beloncj to the 
 Lord, how he may please God ; but he that is witli a 
 n'if-., is solicitous for the things of the world, how he 
 
 - Actf< XX. 23. 3 Heb. v. 4. 
 
HOLY OKHER. 
 
 397 
 
 ed detennina- 
 
 may please his wife ; and ho '^ divichnl. And the 
 unmarried woman ana tlie virgin tliiriktth on the 
 things of the Lord, tiiat she may be holy both in Inxly 
 and in spirit. .. .And this I speak /br ymtr pmjit : 
 not to cast a snare upon you, but for tliat whidi is 
 deci^nl, and which may ffive you power to attend upon 
 iM f.ord without impediment ... ,T\iQ\do\\\ both ^no 
 tii.i'. giveth his virgin in marriage, doth well ; au I h« 
 that giveth her not doth better^ ' 
 
 2. In accordance with this plain testimony of St. 
 Paul, in favor of a life of Celibacy or Virginity, the 
 Celibacy of the Clergy has been the practice oi ihe 
 Church /ro/w the earliest ages.^ 
 
 Conclusion. — Thank the mercy and bounty of 
 God for this sacred institution, bv means of whi^^h 
 you receive so m,any and so great spiritual blessings — 
 even all the blessings of Religion. For, by meaijs 
 of this divine institution, you receive the benefit of 
 the Sacraments and Sacrifice, whereby the merits of 
 Redemption are eflScaciously applied to your souls ; — 
 you receive, moreover, authoritative instruction in faith 
 and morality, — counsel in your doubts, — consolation 
 in your heaviest troubles (those of conscience), — sup- 
 port in your greatest trials, — secure guidance in the 
 way of salvation, — and (where most felt) comfort, con- 
 solation, and spiritual assistances, at that fearful time 
 when you are about to stand before the Judgment- 
 seat of your God ! 
 
 » 1 Cor. vii. T, 8, 27, 32, 83, 84, 85, 38. 
 
 > See Cballoner's Oatbolio Cbristioa Instructed, chapter IT. 
 
 34 
 
v&m 
 
 398 matrimony — ^i. 
 
 Instruction LXIY. 
 
 MATRIMONY. 
 
 Matrimony as a Contract; — It is a true Sacrament; — 
 . idissoluhle; — Conditions required; — Consent of Pa- 
 rents ; — Impediments. 
 
 What Matrimony? — Matrimony is a Sacrament which 
 gives gruce to those who contract marriage with due dis- 
 positions, to enable them to bear the difficulties of their state, 
 to love and be faithful to one another, and to bring up their 
 children in the fear of God. 
 
 Only one Sacrament remains now to be explained, 
 viz., Matrimony. In the Instructions on the piip- 
 ceding Sacraments, you cannot but have frequently 
 admired the great mercy, goodness, and bounty of 
 God, in having provided suitable and efficacious helps 
 for every age and state of life, and for every condition 
 in his Church."* 
 
 Married persons stand in need of special graces, 
 adapted to their state ; and our bountiful Redeemer 
 has provided them, in the Sacrament of Matrimony : 
 and what those graces are, I will proceed now to ex- 
 plain, after saying a few words on the nature and obli- 
 gations of Marriage. 
 
 I. Marriage as a Contract. — Marriage may be 
 considered either as a mere natural contract, or as a 
 sacramental contract. 
 
 I. As a natural contract^ it is the union of a man 
 and woman, till the death of one of them ; with the 
 view to be a mutual help to each other, and to have 
 children who may love and serve God. This was 
 instituted by God in the beginning : " And the Lord 
 God said : It is not good for man to be alone ; let us 
 make him a help like unto himself. Then the Lord 
 
 ' See I17BTBU0TI0M XLIY. pagoa 257, 358, 259. 
 
 I 
 
MATRIMONY — I. 
 
 399 
 
 
 cast a deep sleep upon Adam : and when he was fast 
 asleep, he took one of his ribs, and filled up flesh for 
 it. And the Lord God built the rib, which he took 
 from Adam, into a woman : and brought her to 
 Adam. And Adam said : This is now bone of my 
 bones, and flesh of my flesh. Wherefore a man shall 
 leave father and mother, and shall cleave to his wife ; 
 and they shall be two in one flesh." ' Eve was made 
 of a rib of Adam, to show, Is^, The close union that 
 exists between man and wife ; — 2c?Zy, The subjection 
 of the wife to her husband ; — and 3(//y, That the hus- 
 band should love his wife as a part of himself. 
 
 2. At the establishment of Christianity, this natural 
 contract was raised to the dignity of being sacrament- 
 al ; and, as such, we are now to consider it. 
 
 II. Matrimony is a true Sacrament. — "If any 
 one saith (says the Council of Trent), that Matrimony 
 is not truly and properly one of the seven Sacraments 
 of the Evangelic Law, instituted by Christ our Lord ; 
 ....and that it does not confer grace; let him be 
 anathema." ' 
 
 1. There is the ^^ outward Sign'''' (or outward part 
 of this Sacrament), viz., the mutual consent of the 
 parties expressed^ and the actual giving and taking of 
 each other (under such conditions as God and his 
 Church require). 
 
 2. There is the ^^ inward Grace^^ (or inward part 
 performed by God), viz., an increase of sanctifying 
 grace ; but principally sacramental grace, to enable 
 the married couple to discharge the duties and obliga- 
 tions of their state in a proper manner. 
 
 3. There is the ^^Institution of Christ.''* For our 
 Blessed Lord says in the Gospel: "He who mada 
 
 1 Gen. ii. 18, 21, 22, 23, 24 ^ Seas. 24, de Matrim., can. 1. 
 
400 
 
 MATRIMONY — I. 
 
 man from the beginning, made them male and female ; 
 .... and they two shall be in one flesh : therefore 
 now they are not two^ but one fiesh. What therefore 
 God halh joined together, let not man put asunder."' 
 The Council of Trent, quoting these words, says: 
 "But the grace which might perfect that natural love, 
 and confirm that indissoluble union, and sanctify the 
 married, Christ himself, the Institutor and Pertecter 
 of the venerable Sacraments, merited for us by his 
 passion; as the Apostle Paul intimates, saying: 
 * Husbands^ love your wives^ as Christ also loved tiie 
 Church, and delivered himself up for it ;"* adding 
 shortly after: ''This is a great Sacrament; but I 
 speak in Christ and in the Church.^ " * 
 
 III. Indissoluble. — Matrimony was instituted to 
 be a perpetual bond — a union not to b& dissolved, 
 while both the parties live. They may, indeed, for 
 just reasons^ live separate ; but they are still married 
 persons : " Whosoever shall put away his wife, and 
 marry another, committeth adultery against her : and 
 if the wife shall put away her husband, and be mar- 
 ried to another, she committeth adultery. .. .What 
 therefore God hath joined together, let no man put 
 asunder."* 
 
 IV. What CONDITIONS are required to render the 
 celebration of a Marriage lawful : 
 
 1. Proclamation of banns; where the decree for 
 this is in force ; — 
 
 2. To be celebrated before witnesses ; and by their 
 own proper Pastor, where the decree for this is re- 
 ceived ; — 
 
 » Matt xMx. 4, 5, 6. 
 
 9 Ses8. 24, Doctrlna de Sacr. Matrlm.— Eph. v. 26, 82. 
 
 » Mark x. 11, 12, 9. 
 
MATBIMONY — I. 
 
 401 
 
 ed to render the 
 3 the decree for 
 
 Sph. V. 26, 82. 
 
 3. To have no canonical impediment ; — 
 
 4. To be in a state of grace. 
 
 V. Consent of Pare^^ts. — The two parties should 
 have the consent of their parents. Parents may refuse 
 their consent, if they have just reasons, viz. : 
 
 1. If the Marriage would be a disgrace to, or dis- 
 turb the peace of the family ; — 
 
 2. If it would prove highly detrimental to the 
 child ; — 
 
 3. If it would endanger the loss of Religion. 
 
 But if the refusal be unreasonable, the parent sins ; 
 and if it be quite evidently so, then the child may 
 marry, notwithstanding the Parents' refusal of consent. 
 
 VI. What are Impediments ? They are cases 
 which are a hindrance to Marriage, rendering it either 
 null and void, or else unlawful. 
 
 First, those Impediments which render it null (i. e., 
 no marriage at all), are these : 
 
 1. A solemn vow of Chastitv ; — 
 
 2. Consanguinity to the fourth degree inclusively ; 
 
 3. Affinity, by lawful marriage, to the fourth de- 
 gree ; by unlawful cohabitation, to the second degree ; 
 and also t?ie affinity which arises fi'om persons being 
 sponsors in Baptism or Confirmation ; — 
 
 4. Either party being already married to another; — 
 
 5. Either one, but only one, being unbaptized ; — 
 
 6. Previous adultery, with a promise of marriage 
 \n case the innocent party should die ; — 
 
 7. If the consent be not free, or be extorted by 
 great fear. 
 
 Secondly, Those Impediments which render mar- 
 riage criminal, though valid, are these : 
 
 1. A promise of marriage to another person (that 
 promise still existing) ; — 
 
 34* 
 
402 
 
 MATRIMONY — U. 
 
 2. A SIMPLE VOW of Chastity ; — 
 
 3. Solemnizing tlie Marriage in Advent or Lent. 
 
 I have yet to explain the Dispositions and Prepa- 
 ration necessaiy for receiving Matrimony worthily ; 
 and also the Duties and Obligations of married peo- 
 ple, which the graces of this Sacrament enable them 
 to fulfil. And the explanation of these shall be the 
 subject of the next Instruction. 
 
 Instruction LXY. , 
 
 MATRIMONY CONCLUDED. I 
 
 7%« Dispositions for receiving the Sacrament of Matri- 
 mony ; — Duties and Obligations of Married People. 
 
 What, is Matiimony? — Matrimony is a Sacrament, which 
 gives grace to those who contract marriage with due dispo- 
 sitions, to enable them to bear the difficulties of their state, 
 to love and be faithful to one another, and to bring up their 
 children in the fear of God. 
 
 Having explained the Institution and Nature of the 
 Sacrament of Matrimony, and the Conditions neces- 
 sary for rendering it valid and lawful ; I have now to 
 explain the Dispositions and Preparation necessary 
 for receiving it worthily ; and also the Duties and 
 Obligations of married people. 
 
 I. What, then, are the Dispositions and Prepara- 
 tion necessary for receiving this Sacrament worthily ? 
 
 1. You should endeavor, in the fi/st place, to pro- 
 cure the favor and direction of Heaven, by fervent 
 prayer, — by being attentive to all the duties of a good 
 Christian, — and by avoiding dangerous interviews, 
 <fec. : " A good wife is a good portion ; she shall be 
 given in the portion of them that fear God — to a man 
 for his good deeds."* Nothing is of greater im- 
 
 1 EccIL xxTi. & 
 
MATRIMONY — II. 
 
 403 
 
 s and Prepara- 
 ment worthily 1 
 St place, to p'o- 
 iven, by fervent 
 duties of a good 
 rous interviews, 
 she shall be 
 
 portance, in entering into the married state, than to 
 obtain the divine blessing; and yet nothing is lesa 
 attended to ! 
 
 2. They who are about to get married, should con- 
 sult their Parents and Director ; instead of allowing 
 themselves to be hurried away by passion : "My son, 
 do nothing without counsel, and thou shalt not. repent 
 when thou hast done ;" * " Children, hear the judgment 
 of your Father;'" and "seek counsel always of a 
 wise man." ' 
 
 3. They should have a right intention — such as 
 God had in the institution of Marriage ; viz., to be a 
 mutual help to each other; — to have children who 
 may serve God ; — and to prevent incontinence. Their 
 intention, then, should not be to gratify ambition, — 
 or avarice, — or carnal desires : " The Angel Raphael 
 said to Tobias : Hear me, and I will show thee who 
 they are, over whom the devil can prevail. For they 
 who in such manner receive Matrimony, as to shut 
 out God from themselves, and from their mind, and 
 to give themselves to their lust, as the horse and the 
 mule ; . . . .over them the devil hath power."' *• 
 
 4. They should be careful to choose a proper per- 
 son. This is of very great importance ! yet, to be of a 
 high family^ — rich, — beautiful, &c., seem to be made 
 the chief considerations, by a great proportion of those 
 who marry. These are very well as secondary^ but 
 should not be the chief determining motives. 
 
 The choice should fall on one of the true Religion^ 
 and a good Christian: your own peace and happi- 
 ness; your own salvation and that of your children, 
 depend greatly upon it. Family, riches, and beauty, 
 
 » EccI!. xxxil, 24. 
 3 Eccli. iii. 2. 
 
 » Tobias iv. 19. 
 * Tobias vL 16, 17. 
 
404 
 
 MATRIMONY — H. 
 
 Ift 
 
 i 
 
 are but poor helps to happiness, if the temper be bad, 
 — the humor eitravagant, — or the passions violent: 
 *' It is better to dwell in a wilderness, than with a 
 quarielsonie and passionate woman." ' " Happy is 
 the husband of a good wife, for the number of his 
 years is doubled."' 
 
 What is the tnore immediate Preparation ? 
 
 1. To get instructed in the nature of this Sacra- 
 ment, and in the conditions and dispositions necessary 
 for receiving it ; and .also in the duties and obliga- 
 tions of the married state ; — and to resolve to comply 
 with them ; — 1 
 
 2. To be sufficiently instructed in Christian doc- 
 trine, on account of being able to teach the children ; — 
 
 3. To be in a state of grace : otherwise the mar- 
 riage would be sacrilegious; and would tend to draw 
 the curse of God, instead of his blessing ;•— ' 
 
 4. To receive the Sacrament of Penance (if in a 
 »tate of sin) ; — and to spend some time in preparation 
 and prayer. 
 
 II. I will now explain the Duties and Obligations 
 of the married state. The duties of married people 
 are most seiious and important; because their own 
 and "their children's happiness, both here and hereaf- 
 ter, depend very much upon them. For the fulfilling 
 of these duties, particular graces are necessary ; and 
 Faith teaches, that this Sacrament gives them. You 
 will understand what these graces are, and the value 
 of them, by learning those duties which they will en- 
 able you to fulfil. 
 
 What, then, are the Duties and Obligations of the 
 married state ? 
 
 1. The husband and wife must have a mutual love 
 
 * Prov. xxi. 19, 
 
 ' Eccli. xxvL 1. 
 
 s See Note 2, page 264. 
 
MATRIMONY — H. 
 
 405 
 
 I per be bad, 
 )ns violent: 
 ban with a 
 "Happy is 
 oaber of his 
 
 on ? 
 
 ■ this Sacra- 
 
 •ns necessary 
 
 and obliga- 
 
 ve to comply 
 
 hristian doc- 
 e childien ; — 
 wise the mar- 
 tend to draw 
 
 lance (if in a 
 n preparation 
 
 d OhUgatioM 
 arried pe«^ple 
 lise their own 
 le and heveat- 
 
 the tulfilliug 
 icessary ; and 
 
 them. You 
 land the value 
 
 they will en- 
 
 |(7aiions of the 
 la mutual love 
 
 fote 2, page 264. 
 
 for each other. The precept of Cliarity obliges 
 married persons moat strictli/ : " Husbands, love your 
 wives as Christ also loved the Church, . . .Men ouixht 
 to love their wives, as their own bodies : he that loveth 
 his wife, loveth himself. ^^^ Without this, there will 
 be no peace or "happiness. 
 
 2. They must keep their love within proper 
 bounds. For they must love God more than they 
 love each other; and not act like Adam, who otfonded 
 God by eating the forbidden fruit, rather than dis- 
 please Eve. 
 
 3. They must give each other good example ; and 
 pray for their mutual happiness and salvation: "So 
 let your light shine before men, that they may see 
 your good works, and glorify your Father which is in 
 heaven."* How nmch more ought nmrried persons 
 to give edification to each other? St. Paul snys : "I 
 desire that prayers and supplications be made for all 
 wen."' How much more then, ought husband and 
 wife to pray for one another ? 
 
 4. They must preserve inviolably the sanctity of 
 the marriage-bed: "(Let) marriage (be) honorable 
 in all, and the bed iindefiled. For fornicators and 
 adulterers God will judge."'' Adultery is a most (jriev- 
 ous crime^ being, 1st, The violation of a Sacramental 
 contract ; — 2dly, the breach of a vow made before God 
 and the Church ; — 3dl(/, A great injustice to the 
 innocent party. If it should be discovered (or sus- 
 pected, which is frequently the case), it then sows the 
 seed of perpetual discord. 
 
 6. The husband should exercise his authority in a 
 proper manner (with prudence, mildness, charity, 
 
 » Eph. V. 25, 28. 
 » Matt. V. 1& 
 
 » 1 Tim. il. 1. 
 « Heb. xiii. 4. 
 
406 
 
 MATRIMONY — II. 
 
 &c.), as God's law requires : " The husband is head 
 of the wife, as Christ is head of the Church.'" 
 Therefore, as Christ is solicitous for the good of his 
 Church, so the husband, &c. 
 
 6. The wife should behave towards her husband 
 
 'with due respect, obedience^ and submission : " Let 
 
 women be subject to their husbands, as to the Lord. 
 
 ... .As the Church is subject to Christ; so let wives 
 
 be to their husbands in all things."' 
 
 If both parties would observe these duties, how 
 happily they would live togecher! But if one of 
 them should act contrary to them, what is the ot^er 
 to do ? In such cases, they seldom act as they should. 
 When, for instance, the wife offends, how frequently 
 does the husband treat her with harshness; cursing, 
 threatening, or striking her; and then pleading ne- 
 cessity in excuse for his conduct : " She has such a 
 temper! (he says); she is always out of humor, and 
 forever scolding and tormenting ; so that I must be 
 harsh," &c. When the husband offends, the wife 
 uses I'eproaches ; and will continue, for hours to- 
 gether, uttering all kinds of spiteful expressions. 
 All this is the effect of impatience;' and makes the 
 matter much worse. When they disagree, there are 
 generally faults on both sides, at least before they 
 have done. And when wives complain of harsh 
 and violent treatment, although the husband may be 
 faulty, yet they may generally thank themselves for 
 the ill usage they receive ; as St. Monica used to say to 
 those who went to her with their complaints: "Lay 
 the blame (she said) rather on yourselves and your 
 tongues.'" 
 
 » Eph. V. 28. 
 a Eph. V. 22, 24. 
 
 3 Butler's Lives of the Sain}», 
 Vol. 6, May 4 
 
VIKTUE CF FAITH. 
 
 4t 
 
 Y. There is another very important duty of married 
 people, viz., to bring up their children religiously. 
 They must instruct their children ; — instil into them 
 religious feelings; — see to their prayers, confessions, 
 and communions ; — watch over them ; — keep them 
 from bad companions, and from occasions of sin ; — 
 set them good example ; — pray for them, &,c. These 
 duties towards children lay parents under a heavy re- 
 sponsibility ; yet how ge.nerally are they neglected ! 
 
 These are the Duties and Obligations of the mar- 
 ried state : they are important and difficult ; and can- 
 not be fulfilled religiously^ without particular graces. 
 These graces the Sacrament of Matrimony gives to 
 such as receive it with proper dispositions. You see, 
 then, how important it is to make a good preparation 
 for it ! you see the great advantages of receiving it 
 with proper dispositions I and how careful you should 
 be afterwards not to lose, by sin, those special graces 
 which it gives to those who receive it worthily. 
 
 EXPLANATION 
 
 ^f WnivLt^ Hub Wnz%, 
 
 Instruction LXYI. 
 
 THEOLOGICAL VIRTUE OF FAITH. 
 
 The Nature^ — Necessity^ — and Exercise of the Virtue of 
 Faith ; — the Sins against Faith. 
 
 What is meant by. the Theological Virtues ? — Virtues that relate 
 immediately to God. 
 
 How many, and what are the Theological Virtues ? — Three ; 
 Faith, Hope, and Charity. 
 
408 
 
 VIRTUE OF FAITH. 
 
 ;if. 
 
 j^H'i' 
 
 What does Faith help us to do ? — It helps lis to believe, with- 
 out doubting, till tiiat Qud has taught and the Church pro- 
 poses. 
 
 I. Nature of Faith. — Faith is a supernatural 
 and Theological Virtue, by wliicli we fiimly Ixilieve 
 all the Truths which God has revealed to his Church ; 
 and believe them, because He who has revealed them 
 is Truth itself. It is called a Theoloi/ical Virtue, be- 
 cause it has God himself for its immediate object, 
 being a direct homage to his eternal Truth — to his 
 divine Veracity, which is one of his essential Attri- 
 butes ; but moreover, because it is not acuiired ^by 
 us, but infused into our souls by God: "liiussed 'art 
 thou, Simon liar-Jona ; because flesh and blood hath 
 not revealed it to thee, but my Father who is in 
 heaven." ' 
 
 What we believe from the evidence of our senses, 
 is not Faith, but experience; what we believe from 
 arguments drawn from self-evi i>nt propositions, is 
 reason and demonstration ; what we believe from tes- 
 timony, is Faith, and it may be either human or di- 
 vine. It is human faith, when we believe any thing 
 on the authority of the word of mct,n only : it is divim 
 Faith, when, on the authority of the word of God, we 
 believe the truths which he has revealed, and which 
 he proposes to us as revealed^ by the teaching of his 
 Churcli, " which (as St. Paul says) is the pillar and 
 ground of the Truth.'"* 
 
 But the decisions of the Church, although infallible, 
 are not the motive of our Faith ; they are only the 
 sure means of knowing the truths of Faith. The 
 pi'oper motive of Faith is the word of God — the di- 
 vine Veracity : we believe the truths of revelation 
 
 » Matt xvL IT. 
 
 > 1 Tim. iU. 15. 
 
VIRTUE OF FAITH. 
 
 409 
 
 > believe, with- 
 lie Church pro- 
 supernatural 
 fiimly believe 
 his'CliurcJi ; 
 revealed ihein 
 •al Virtue, be- 
 lediate object, 
 Truth— to his 
 issential Attri- 
 •t ac.uiircd ^by 
 : "Blessed *art 
 md blood hath 
 her who is in 
 
 i of our senses, 
 e believe from 
 propositions, is 
 elieve from tes- 
 |v human or di- 
 ilieve any thing 
 nly : it is dmne 
 ' ord of God, we 
 laled, and which 
 Iteaching of his 
 the pillar and 
 
 louo-li infallible, 
 iv are only the 
 lof Faith. The 
 )f God— the di- 
 IS of revelation 
 
 h 1 Tim. ill. IS* 
 
 precisely because God, who is Truth itself, has de- 
 clared thera ; and we know with certainty that he has 
 declared them, by the infallible teaching of his 
 Cburch. And the chief merit of Faith consists in be- 
 lieving, on tlie same authority — on the divine Veraci- 
 ty, what we do not see or should not otherwUe know. 
 For, "Faith is the substance of things to be hoped 
 fur — the evidence of things that appear not."* 
 
 This divine Faith is the pure gilt of God : " For by 
 grace you are saved through Faith ; and that not of 
 yourselves, for it is the gift of God." ^ 
 
 IE. Necessity of Faith. — The Virtue of Faith is 
 oi strict obligation ; and is included in that homage 
 of adoration, which is enjoined in the First Command- 
 ment. It is a most grievous insult to God, and mor- 
 tally sinful, to refuse to believe his word : and hence 
 Christ says : " He that believeth not, shall be con- 
 demned;"' and St. Taul likewise assures u's, that 
 "without Faith it is impossible to please God." * 
 
 To satisfy this obligation, our Faith must have 
 these two qualities, namely, it must be ^/7/i, without 
 the least doubt or misgiving; — and it must be entire^ 
 comprehending al' revealed truths either explicntly or 
 implicitly. Our Faith is explicit, when, knowing that 
 such or such a truth is revcjded by God, we believe it 
 distinctlfj ov in particular : but it is implicit^'whvn we 
 believe all revealed truths in general, whether we know 
 them or not; as, for instance, when we believe all 
 that the Church believes and teaches. 
 
 There are some leadino; Truths which we must 
 know, and believe with an explicit Faith ; because an 
 explicit belief of them is absolutely necessary us a 
 
 » Heb. xi, 1. 
 9 £ph. ii. 8. 
 
 85 
 
 » Mftrk xvl. 16. 
 « Hcb. xi. 6. 
 
410 
 
 VIRTUE OF FAITH. 
 
 •: 
 
 irv. 
 
 'lis '; 
 
 m 
 
 means of salvation {necesnaria necessitate medii). Thus, 
 wc must know, and explicitly believe, tliut there is a 
 God, the Sovereign Lord of all thinj^s; and that h^ 
 rewards those who love and servo him ; " Withou\ 
 faith it is impossible to please God ; for ho that Com- 
 eth to God, must believe that he is, and is a rewardei 
 to them that seek liim." ' Therefore, when persona 
 have come to the use of reason, there is no salvation 
 for them, unless they believe explicitly in a God, 
 whose Providence looks to our conduct ; and in the 
 existence of a future life, where each one will receive 
 rewards or punishments according to his works. \ 
 
 Explicit Faith in the tnysteries of the Adorable 
 Trinity, and of the Incarnation and Passion of Jesus 
 Christ, is also imperatively necessary for salvation; 
 either because such explicit belief is an essential n.eans 
 of being saved, or, at least, because it is a diviue pre- 
 cept.* 
 
 By divine precept {necessitate prcecepti), we must 
 also know and explicitly believe, at least in substance, 
 the Apostles' Creed, — the Lord's Prayer, — the Com- 
 mandments of God, and of the Church, — the Sacra- 
 ments which are more especially necessary, as Bap- 
 tism, Penance, and the Holy Eucharist ; and the oth- 
 ers when we may have occasion to receive them. 
 
 By Ecclesiastical precept, we are still further 
 obliged to know by hearty the Apostles' Creed,— 
 
 » Heb. xl. 6. 
 
 3 Divines are not unanimons, as to whether an emplicit belief in theN 
 mysteries is necessary, as being an essential means of salvation (i. e., ««■ 
 cesHtate medii), or as beina; a divine precept (i. e., necesnitate prcecep- 
 U): eacii opinion is probable; but the former is more common and more 
 probable thim the laiter, and therefore we must act us if it were certain ; 
 Because, loitk regard to the esaential means of salnatum, it is not law- 
 ful to adopt probable opinions and follow them in practice, merely be- 
 cause the/ are probable. The doubt is not as to the obligation of an ex- 
 plicit belief in these mysteries, but only as tu the particular ground of the 
 obligation. 
 
VIRTUE OF FAITU. 
 
 411 
 
 medii). Tliua, 
 tliivt thevc is a 
 ; and tlwit \\(\ 
 iin; ''\Vithou\ 
 »r lie tluit corn- 
 el is a rewavJei 
 , when pcrsom 
 I is no salvation 
 itbj in a God, 
 ct; and in the 
 )nc will receive 
 liis works. \ 
 f the Adorable 
 'assion of Jesus 
 y for salvation; 
 I essential n«eans 
 , is a divine pre- 
 
 Bcepti), we must 
 5ast in substance, 
 lyer,— the Com- 
 rch, — the Sacra- 
 cessary, as Bap- 
 ist ; and the oth- 
 jceive them, 
 re still further 
 )ostles' Creed,- 
 
 etoplicit belief In these 
 8of salvation (I.e., ««• 
 5., necesititate pmcep- 
 ore common and more 
 •t as if it were certain ; 
 
 ^alvatwn, it is not law- 
 In practice, merely w- 
 
 \o ohliguUon of &n ^^■ 
 articular flfrottnrt of tm 
 
 the Lord's Prayer, — the Hail Mary, and how to make 
 the Sign of tie Cioss.' 
 
 Those persons, therefore, are guilty of sin, \st, who 
 are ignorant of any of tlu'se, through their own wilful 
 neglect; — 2d li/, who wilfully and without necessity, 
 deprive themselves of the means or opportunity of 
 knowing them ; — 3(?/y, who neither instruct their 
 children theinselves, nor send them to he instructed, 
 on these points; — and 4//*/^, who, in this respect, hin- 
 der or neglect the servants or domestics who are un- 
 der their chariife. 
 
 III. ExKucisE OF Faith. — We worship and honor 
 God by the virtue of Faith, when we make Acts of 
 this virtue ; i. e., when we make protestations to God, 
 that we do actually believe all the truths which he 
 has revealed, and proposes to us, as revealed, by his 
 Church ; and that we believe them precisely because 
 He, who is Truth itself, has revealed them. This is 
 paying direct homage to God — it is au act of homage 
 to his eternal Truth — it is the submission of our falli- 
 ble judgment to his infallible word. These Acts serve 
 to enlighten and strengthen our Faith, — to increase 
 our attachment to Religion, — and to confirm our res- 
 olution of practising what it teaches ; and they should 
 form a part of our daily prayer. 
 
 There are some circumstances, in which it is neces- 
 sary that we should exercise our Faith, by making an 
 outward and open profession of it; as, when God's 
 honor, the cause of Religion, or our neighbor's sal- 
 vation, requires it. {^Example of the Martijrs^ who 
 courageously made open profession of their Faith 
 before persecuting tyrants, even when they knew it 
 
 » 8, Alph. Lig., Theol. Mor., lib. 2, tract 1, n. 3, Reap. 2; et Unde re- 
 tohitur, 2. 
 
 i 
 
4:12 
 
 VIRTUE OF FAITH. 
 
 would cost them their life). It is never lawful to de- 
 ny our Relig'ion, or to be ashamed of it, before men ; 
 "He tliat shall deny me before men, I will also denj 
 him before my Father who is in heaven."' 
 
 IV. Sins against thk virtue of Faith. — Th« 
 sins which are directly ngainst the theological Virtu? 
 of Faith, are infidelity, apostasy, heresy, and doubts. 
 
 1. Injide/iti/ {iomT^vehandA Paganism, Judaism, and 
 Mohammedanism. When infidelity is the cft'ect of in- 
 voluntary and invincible ignorance; as in those who 
 have never heard of the Christian Religion, nor had 
 the means of knowing it, it will not be imputed^ to 
 them as a sin :^ '* If I iiad not come (says our Bloi-sed 
 Lord), and spoken to them, thei/ would not have sin ; 
 but now they have no excuise for their sin." ^ " For 
 whosoever have sinned (says St. Paul) without the 
 law, shall perish without the law ; and whosoever 
 have sinned in the law, shall be judged by the law."* 
 But when the infidelity is voluntary, either directly 
 or indirectly ; i. e., either in itself, or in its cause, it 
 is grievously sinful : " But now [aftei' hadmj heard 
 the doctrines of Christ) they are without excuse for 
 their sin."* "He that believeth *not, shall be con- 
 demned." ^ 
 
 2. Apostasy is the renouncing of Christianity — it is 
 the entile abandonment of the Christian Faith ; and 
 it is a very grievous sin. 
 
 3. Ilere^sy is a pertinacious adherence to such error, 
 as is directly opposed to some Article of Faith — to 
 some truth which the Church proposes to us, as 
 having been revealed by God ; it is refusing to be- 
 lieve v/hat one knows to be declared by the Church 
 
 » Matt X. 33. 
 
 " Goiiaset, Th6ol. Mor., torn. 1, n. 339. 
 
 8 John XV. 22. 6 John xv. 22. 
 « Kom. ii. 12. « Mark .\vi. 18. 
 
VIRTUE OF HOPE. 
 
 413 
 
 of Christ, as a revealed truth — it is preferring one's 
 own opinion to the infallible decisions of the Church. 
 By apostasy, the whole of Christianity is renounced; 
 but by heresy, only some of its truths are rejected. 
 Heresy is a grievous mortal sin. 
 
 4. Doubts concerning any Article of Faith, when 
 they are voluntary, or wilfully consented to, are also 
 grievously sinful. Whenever they arise in the mind, 
 they should be rejected immediately as suggestions of 
 the devil, without our stopping to reason them away: 
 they should be opposed by Acts of Faithy and by 
 Prayer. If they proceed from ignorance, it is neces- 
 sary to get instructed ; if from the enemies of our 
 Religion, by giving ear to their irreligious conversa- 
 tion, or by reading their heretical books, then these 
 must be avoided; for thus to expose one's Faith 
 knowingly and unnecessarily, is a sin. True Faith is 
 a most precious gift of God, for which we should dai- 
 ly thank him ; and we should show our esteem for it, 
 by using every means to preserve and practise it. 
 
 Instruction LXYII. ' _ 
 
 THEOLOGICAL VIRTUE OP HOPE. 
 
 The Nature^ — Necessity^ — Grounds^ — Advantages^ — and 
 Exercise of the Virtue of Hope; — the Sins against Hope, 
 
 Wfiat is meant hy the Theological Virtues ? — Virtues that relate 
 immediately to God. 
 
 How many, and what are the Theological Virtues 9 — Three ; 
 Faith, Hope, and Charity. 
 
 What does Hope help us to do .?— It helps ns to expect, with 
 contidenoe, that God will give us all things necessary for 
 our salvation, if we do what he reijiiires of us. 
 
 I. Nature of Hope. — Hope is a supernatAiral and 
 
 35» 
 
 y 
 
VK ' 
 
 414 
 
 VIRTUE OF HOPE. 
 
 Theological Virtue, by which we confidently expect 
 eternal life, and the means of arriving at it; resting 
 our confidence on the goodness, power, and promises 
 of Goil, and on the infinite merits of Jesus Clirist : it 
 is a desire and expectation of salvation, with a firm 
 confidence of obtaining it, through God's infinite 
 goodness, and his promised mercy and assistance. It 
 is called a Theological Virtue, because, like Faith, it 
 has God himself for its immediate object, being a di- 
 rect homage to his infinite Goodness, Power, and Fi- 
 delity to his promises ; and because it is a virtue, not 
 acquired by us, but infused by God into our souls. \ 
 
 II. Necessity of Hope. — We may say of the vir- 
 tue of Hope what St. Paul says of Faith, that, with- 
 out it, it is impossible to please God : for it is abso- 
 lutely necessary, as a means. of salvation {riecessitaU 
 medii) ; and is included in that duty of adoration, 
 which is required by the First Commandment. St. 
 Paul says : " We are saved by Hope." * " Do not 
 therefore lose your. confidence, which hath a great re- 
 ward.^'' ^ If we do not put our trust in God, but in 
 ourselves, jt is a sin ; and, moreover, it is great folly ; 
 because <ff ourselves we could not take the least step 
 towards heaven, but should fall into the very depth 
 of vice : " We are not sufficient to think any thing 
 of ourselves, as of ourselves ; but our sufficiency is 
 from God!'"' ' " Without me, you can do nothing^ * 
 What folly therefore it is, and what presumption, to 
 trust in ourseWes ! 
 
 III. GitouNDS OF Hope. — Hope is grounded on 
 God's mfinite Goodness, Power, and Promises, through 
 the infinite Merits of Christ. Notwithstanding our 
 
 » Rom. vili. 24 
 a Ueb. X. 85. 
 
 « 2 Oor. m. 6. 
 * John XV. 6. 
 
VIRTUE OF HOPE. 
 
 415 
 
 entW expect 
 it it'; resting 
 ind promises 
 us Clirist : it 
 
 witli H firm 
 Tod's infinite 
 ssistance. It 
 like Faith, it 
 t, being" a di- 
 ower, and Fi- 
 3 a virtue, not 
 
 our souls. * 
 say of the vir- 
 th, that, with- 
 for it is abso- 
 on {riecessitat€ 
 
 of adoration, 
 andment. St. 
 ." 1 " Do not 
 
 ath a great re- 
 in God, but in 
 
 is great t'oUy ', 
 the least step 
 
 he very depth 
 
 ink any thing 
 sufficiency is 
 do nothing.'''' 
 
 resumption, to 
 
 grounded on 
 )mises, through 
 ihstandiug our 
 
 XV. 5. 
 
 own weakness and inability to do good, notwithstand- 
 ing even the number and grievousness of our sins, we 
 have reason to place an entire confidence in God ; 
 and to trust that we shall receive from him all tliat is 
 necessarv both for this life and the next ; not because 
 we deserve any of his favors, but because He is good. 
 Hope has these two parts, viz., a complete distrust in 
 ourselves ; and an entire confidence in God. With 
 these dispositions, there is no blessing which we may 
 not obtain: ^''Because he hath hoped in me, I will de- 
 liver him; I will protect him, because he hath known 
 my name : he shall cry to me, and I will hear him ; I 
 will deliver him, and I will glorify him."* 
 
 IV. Advantages of Hope. — Hope brings to the 
 soul that possesses it, many and very great Advan- 
 tages : 
 
 1. It gives us great courage and resolution in the 
 service of God: "If God be for us, who is against 
 us?. . . .Who then shall separate us from the love of 
 Christ? shall tribulation? or distress? or famine ? or 
 danger ? or persecution ? or the sword ? .... I am 
 sure that neither death nor life,. . . .nor powers, nor 
 things present, nor things to come,. . . .nor any other 
 creature, shall be able to separate us from the love 
 of God, which is in Christ Jesus our Lord."* "For 
 though I should walk in the midst of the shadow of 
 death, I will fear no evils, for thou (O God) art with 
 
 »3 
 
 me. 
 
 2. It enables as to triumph with ease and certainty 
 over temptations: "He that dwelleth in the aid of 
 the Most High, shall abide under the protection of the 
 God of .Jacob. . . , Because he hath hoped in me, I will 
 deliver him ; I will protect him, because he hath known 
 
 1 Ps. xc. 14, 16. a Rom. viil. 81, 85, 88, 89. » Ps. xxll. 4. 
 
416 
 
 VrRTXJE OF HOPE. 
 
 »» 1 
 
 my name. " "If armies in camp should stand to- 
 gether against me, my heart shall not fear : it a bat- 
 tle should rise up against me, in this will I be confi- 
 dent. Tlie Lord is the protector of my life ; of whom 
 shall I be afraid ?" ^ 
 
 3. It renders the greatest difficulties in God's ser- 
 vice easy, and even agreeable to us. The praittice of 
 virtue is frequently represented .is being difficult : it 
 is so to those who are without hope; but when we 
 possess this virtue, the difficulty vanishes ; and hence, 
 our Blessed Redeemer says : " Take up my yoke 
 upon you,. . . .and you shall find rest to your soulip; 
 for my yoke is sweet, and my burden light."* 
 
 4. It sweetens all the pains and troubles of this life, 
 by the certain prospect of future rewards : '' The suf- 
 ferings of this present time, which are momentary 
 and light, work for us above measure, exceedingly, an 
 €;ternal weight of glory."* "Blessed are ye, when 
 men shall revile you, and persecute you, and speak all 
 that is evil against you, untruly, for my sake ; be glad 
 and rejoice, for your reward is very great in heaven."* 
 
 V. Exercises of Hope. — We worship and honor 
 God by the practice of Hope, when we make Acts of 
 this virtue ; i. e., when, from our heart, we make 
 protestations to God, that we place an entire and per- 
 fect confidence in him — that, relying on his goodness, 
 power, and promises, we confidently hope for mercy, 
 grace, and salvation from liim, through the merits of 
 Christ; accompanying these protestations with* the 
 determination or disposition of doing, on our part, 
 what God requires from us. This is paying direct 
 homage to his infinite Goodness and Mercy, to his 
 
 1 Ps. xc. 1, 14 
 9 Ps. xxvi. 8, L 
 
 « Matt. xi. 29, 80. 
 *2 0.r. iv. 17. 
 
 » Matt V. 11, 12. 
 
VIRTUE OF HOPE. 
 
 417 
 
 divine Power, and to his Fidelity to his promises : 
 especially when we make these Acts under difficult 
 and trying circumstances; like Abraham, " who (as 
 St. Paul says), against hope, believed in hope; that he 
 might be made the father of many nations, according 
 to that which was said to him : ^''As the number of 
 stars ^ so shall thy seed be^^ "Although he should 
 kill me, I will trust in him."^ These Acts of Hope, 
 when they come from the heart, are very pleasing to 
 God; and should form a part of our daily prayer: 
 but they should be made with a real disposition 
 to do, on our part, what God requires of us — to do 
 what we can ourselves, confidently trusting that God 
 will supply our insufficiency. Without this, our hope 
 would be vain and presumptuous. 
 
 Exercise of Hope in temporal things.— May we ex- 
 ercise Hope in temporal things, by praying for them 
 with the hope of obtaining them ? We not only maijj 
 but ought; because God directs us to do so, and prom- 
 ises that he will grant these things, as far as will be 
 conducive to our leal good : " When you prav, say : 
 ....Give us this day our daily bread."'^ "Be not 
 solicitous saying: What shall we eat? or what shall 
 we drink? or wherewith shall we be clothed ? For 
 your Father knoweth that you have need of all these 
 things. Seek ye therefore, first the kingdom of God, 
 and his justice; and a// tliese things shall be added 
 unto you."* 
 
 As to the necessaries of life, and the assistances we 
 need for obtaining them; it is our duty to trust in 
 God, with an entire resignation to his will; persnaded 
 that he will bless our lawful endeavors, by sending 
 
 Matt V. 11, 12. 
 
 1 Eom. iv. 18; and Gen. xv. 5, 
 
 2 Job xiil. 15. 
 
 SLMkexi. 3. 
 
 < Mate vi. 31, 32, 33. 
 
418 
 
 VIRTUE OF HOPE. 
 
 US what he knows to be the best for us. "We 
 should be thoroughly convinced of these two truths, 
 viz.: 
 
 1. Nothing that we undertake can succeed, with- 
 out God's blessing, or against his will: For '* unless 
 the Lord build the house, they labor in vain that 
 build it; unless the Lord keep the city, he watcheth 
 in vaiii that keepeth it."* In all things, therefore, 
 we should have recourse to God ; and should employ, 
 on our part, such means only as are lawful ; but w i 
 
 'should never use sinful means; for if we do, we cav 
 not expect a blessing fi-orn God, but the contrary; \ 
 
 2. No malice of men, nor of devils, can hurt those 
 who serve God, unless he permit it; and then, on/y 
 so far as he shall permit. Therefore, when we meet 
 with difficulties, or unjust opposition, we should never 
 lose couraofe nor our confidence m God : "In God I 
 have put my trust, I will not fear what flesh can do 
 against me. . . .In God have I hoped, I will not fear 
 what man can do to me."* '.'If armies in camp 
 should stand together against me, my heart shall not 
 fear."^ For "Af God be for us, who is against 
 us?"* Do nothing sinful to escape difficulties or 
 dangers, but trust in God ; — look upon all trials as 
 coming from his hand ; — and be resigned to his will 
 in all things, " casting all your care upon him :" and 
 then you need not fear what all the world can do 
 against you. 
 
 VI. Sins against Hope. — The sins which are 
 directly opposed to the virtue of Hope, are Despair 
 and Presumption. 
 
 1. Despair is a distrust of arriving at eternal hap- 
 
 *'P8. cxxvi. 1. 
 « Ps. Iv. 6 11. 
 
 5 Ps. xxvl. 8. 
 * Kom. vili. 81. 
 
VIRTtE OF HOPE. 
 
 419 
 
 piness, or of obtaining the helps which are necessary 
 for that purpose. It is a most pernicious and fatal 
 crime ; because it puts a stop to our endeavors, and 
 opens the door to every kind of vice. 
 
 Those persons are guilty of it, who give up all 
 hopes, 1, of salvation, on account of its difficulties; — 
 2, of pardon, on account of the number or grievous- 
 ness of their sins ; — 3, of amendment, on account of 
 the violence of their evil inclinations, the force of 
 their bad habits, or the experience which they have 
 had of their weakness; — 4, of obtaining what they 
 ask for in prayer, because it is deferred ; — 5, of re- 
 ceiving relief or support in distress or sickness ; and 
 so wish for death. 
 
 Remedies. — Prayer ; — Acts of Hope ; — Reflecting 
 on the power, goodness, mercy, and promises' of God, 
 — and on the merits of Christ. 
 
 2. Presumption is a vain expectation of salvation, 
 and of the necessary helps, without performing the 
 conditions required. It is in its own nature a griev- 
 ous Clime, because it makes the divine goodness an 
 encouragement to sin ! 
 
 Those persons arsj guilty of Presumption, 1, who 
 continue in sin, with the intention of repenting before 
 death ; deferring their repentance because God is 
 merciful ; — 2, who trust their salvation, their repent- 
 ance, or amendment, to i\\Q\v own strength and en- 
 deavors; — 3, who expose themselves, without necessi- 
 ty, to the immediate occasions of sin, depending on 
 their own resolutions; — 4, who, in temporal att'airs, 
 trust to their own power, prudence, or endeavors, in- 
 dependently of God. 
 
 Eemedies. — Prayer, — Acts of Humility, — Reflecting 
 on the danger of living in sin. 
 
420 
 
 CHARITY : ITS FIRST BRANCH. 
 
 God is infinitely merciful ; therefore, do not despair: 
 but he is also infinitely ^t/s^; therefore, do not presume. 
 
 Instruction LXYIII. 
 
 THBOLOaiOAL VIRTUE OP CHAttlTY : ITS FIRST BRANCH. 
 
 The Love of God : its Nature ; — its Necessity ; — Grounds 
 ofitu Obligation ; — its Exercise ; — its Effects ; — Mpmiis 
 of obtaining and increasing it. 
 
 How many andivhnt are the Tlieologlcal Virtues 9 — Three : Faith, 
 Hope, and Charity. \ 
 
 Wkat then Charity help us to do ? — Tt helps us to love God 
 above all things, and our nei<ijhbor as ourselves. 
 
 What are the hoo precepts of C/uirity? — 1. Thou shalt love the 
 Lord thy. God with thy wliole heart, with thy whole soul, 
 with all thy strength, and with all thy mind. 2. And thy 
 neighbor as thyself. 
 
 I, Nature of the Love of God. — Charity is a 
 supernatural and Theological Virtue, by whiuh wo 
 love God above all things, for his own sake ; and our 
 neighbor as ourselves, for God's sake. "By one 
 and the same Charity (says St. Augustine), we love 
 God and our neighbor: God indeed for his own 
 sake ; but ourselves and our neighbor for God's 
 sake."* This Charity is the love of benevolence 
 and of friendship, whereby we wish all good to God, 
 on account of the infinite perfection of his Divine 
 Nature. It is called a Theological Virtue, becau!>e, 
 like Faith and Hope, it has God himself for its im- 
 mediate object, being a direct homage to all his 
 divine Perfections, by which he is infinitely good in 
 
 1 "Ex nna eSdemque charitate, Deura proxiinumqiie dlligimus ; sed 
 Denm propter Deuin, nos auteni etproxiinum propter Deiim."— i>e Tvi- 
 nitate, lib. 8, cap. 8. 
 
CHARITY : ITS FIRST BRANCH. 
 
 ^21 
 
 rhree : Faith, 
 to love God 
 
 )eum."— 2>« Tri- 
 
 himself, and infinitely deserving of our love ; and 
 also because it is a Virtue, not acquired, but irtfused 
 by God into our souls: "For Charity is of God.'" 
 " The Charity of God is poured forth in our hearts by 
 the Holy Ghost, who is given to us."" 
 
 All Love of God is not the love of Charity : for 
 the Love of God may be either of that kind which is 
 called perfect^ or of that which is called imperfect ; 
 and the essential difference consists in the motive 
 from which our love pioceeds. Perfect Love is the 
 love of CJmrity^ by which we love God for his own 
 sake ; imperfect Love is the love of Hope^ or of 
 Gratitude^ by which we do indeed love God, but on 
 account of our own advantage, rather than purely for 
 his sake.^ 
 
 Our Love of God is of that kind which is perfect, 
 that is to say, it has the nature of perfect Charity, — 
 
 L When, in loving God, we habitually fix our 
 whole heart in him ; in such a manner, that, for his 
 sake, we will not allow ourselves any thought, or wish, 
 which is contrary to his divine love. This perfection 
 (says St. Thomas) is common to all who possess the 
 Virtue of Charity.'^ 
 
 2. AVhen we desire to possess God ; if we tend 
 towards that possession rather for his glory, than for 
 our own advantage. Thus St. Paul made an act of 
 perfect Charity, when he expressed his " desire to be 
 
 1 1 John W. 7. a Eom. v. 5. 
 
 s " Ainor quulam est perfectus, quidam iinperfectus. Perfectus quidem 
 amor est quo aliquis secundum se mnatur. nt pnta cum uliquis secundum 
 se vult alicui bonum ; sicut homo amat amicum. Imperfectus amor est 
 quo quis amat aliquid, non secundum ipsum, sed ut illud bonum sibi 
 ipsi proveniat; sicut homo amat rem qunm concupisciL Primus autem 
 amor perlinet ad Charitatera, quse inheeret Deo secundum 8eip>um ; fed 
 spes perlinet ad secundum amorem, quia ille qui sperat, aliquid sibi 
 ODtlnere intendit"— *X Tlioin., Sum. p. 2, 2, q. 17, a. 8. 
 
 * S. Thom,, Sum p. 2, 2, q. 24, a. 8. 
 
 36 
 
422 
 
 CHARITY : ITS FIRST BRANCH. 
 
 dissolved and to be with Christ.'" "Charity (says 
 St. Alphousus Liguori) tends to God as our last end ; 
 and therefore the desire of possessing God, who is 
 our last end, is a proper act of Charity, and indeed 
 more perfect than others, for the possession of God is 
 the consummation of Charity."' 
 
 3. When we love God on account of his divine 
 Goodness (which is one of his principal Perfections), 
 even inasmuch as it is advantageous to us, by assist- 
 ing us to accomplish his will, and to obtain our last 
 end ; for this is to love God for his ov.n sake. 
 
 But if we love God merely as the means of arriving 
 at eternal life, or of avoiding eternal misery ; our love 
 is not that of Charity but of Hope ; neither is it the 
 love of Charity, if we love God on account of the ben- 
 efits which he confers upon us ; for this is the love of 
 Gratitude, But, if we regard the favors and gifts 
 of God as the effects of his Goodness, and love thera 
 for the sake of God — for the sake of his Goodness, 
 rather than for our own sake : then our love is an 
 act of Charity ; for, in this case, it is not so much 
 the favors or gifts themselves that we love, as the di- 
 vine Goodness — the source of all good and of every 
 gift. 
 
 4. When we are in such disposition of soul, that 
 we can truly say from our heart : " my God ! I 
 love thee above all things^ because thou art infinite 
 Goodness^'' or " because thou art infinitely Good.''^ 
 
 Charity is the most excellent of the Theological 
 Virtues : " And now there remain Faith, Hope, and 
 
 » Philip. 1. 28. 
 
 3 '' Charitas tendit in Denm tanquain Qltimum flnem, et i^oo desiderium 
 possidendi Del, qui est ultimus quidem noster finis, est proprius actus 
 Cbaritatis, inib perfectior aliis ; nam possessjo Dei est Churitas consum- 
 mata."— 7%€o;. Mor.^ lib. 2, tract. 3, n. 24, Hio dubitatur, 1. 
 
CUABITY : ri'8 FIliST BKAxVCH. 
 
 423 
 
 Charity, these three; but the greater of these is 
 Charity. . . .Charity never fulleth away.'" 
 
 11. Necessity of the Lovh of God. — The vir- 
 tue of Charity is absohitely necessary, as an essential 
 means of salvation {^necessitate medii) ; it is inchuied 
 in that homage which is enjoined in the First Coni- 
 manclnient ; and it is declared, by our Blessed Ue- 
 deenier, to be "the greatest ai>d the first Coniniand- 
 iiicnt," on which "dependeth the whole law and the 
 prophets.'"' It is that "wedding garment," without 
 which it A'ill be said to us, when we appear before 
 God to be judged: "Bind his hands and his feet, 
 and cast him into the exterior darkness ; there shall 
 be weeping and gnashing of teeth."* The Virtue of 
 Charity is so necessary, that St. Paul says of it: 
 "If 1 speak with the tongues of men, and of angela, 
 and have not Charity, I am become as sounding bi-ass, 
 or a tinkling cymbal. .. .And if I should have all 
 faith, so that 1 could remove mountains, and have 
 not Charity, I am nothing. And if I should distrib- 
 ute all iijy goods to feed the poor, and if 1 should de- 
 liver my body to be burned, and have not Charity, 
 it profiteth me nothing."* 
 
 III. Grounds of the Obligation op Lovino 
 God. — Our obligation to love God is grounded on 
 many and strong reasons, drawn from the excellency 
 of his divine nature. We are bound to love God, 
 
 1. Because he is infinitely good in himself — 
 infinite in all perfections. Other virtues have some 
 particular attribute for their object, but this has all. 
 
 2. Because he is infinitely good also to us^ both as 
 to this world and the next. 
 
 » 1 Cor. xiii. 13, 8. 
 a Matt xxii. 8S, 40. 
 
 ' Matt, xxH. 12, la 
 * 1 Cor. xiii. 1,2, a 
 
424 
 
 charity: its first branch. 
 
 W) 
 
 3. Because he is our la'^t end — to love him is the 
 very end of our being: our happiness or misery de- 
 pends upon it. 
 
 4. because ho (the Lord our God) commands us 
 to love him : " Hear, Israel : Thou shall love the 
 Lord thy God, with thy whole heart, and with thy 
 whole soul, and witli thy whole mind, and with thy 
 whole strength."' Thus it is commanded in the 
 strongest terms : for all our powers, and the whole of 
 each, must be employed in loving God. 
 
 IV. ExEKciSE OF THE LovE OF GoD. — The precept 
 of Charity requires us to " love God with our who^e 
 heart, and soul, and nnnd, and strength." 
 
 1. To love God with our lohole heart, we must 
 actually give Him the preference in our atiectioiis — 
 they must all centre in Him: we must be really and 
 truly disposed to part with all things, latlier than 
 lose Him by sin: "Every one of you that doth not 
 renounce all that he possesseth (i. e., when the love 
 of God requires him to make such a sacriHce), he 
 cannot be my disciple.'"* "He that loveth fatlier or 
 mother more than me, is not woithy of me ; and he 
 that loveth son or daughter more than me, is not 
 worthy of me."' "8on, give me thy heart"'' This 
 preference which we give to God, is loving him with 
 our whole heart. 
 
 2. To love God with our whole soul^ we must refer 
 all that we i.o, to (liod's honor and glory; perform- 
 ing every thing with a view to please him : this should 
 be our constant aim and intention: "Whether vou 
 eat or drink, or whatsoever else you do, do all to the 
 gloiy of God."' Our will must be so fixed in God, 
 
 i Mark xil. 29. 80;— 
 Deut. vi. 4, 5. 
 
 » Luke x\v. 83. 
 » Matt. X. 87. 
 
 * Prov. xxili. 26. 
 •'' 1 Cor. x. 81. 
 
 f 
 
charity: its first uranch. 
 
 425 
 
 as to make us habituallv (U'tenniiu'«l to su^ftT, I'uduro, 
 or sacritiite any tliinjr, rutlior than ott'tMul (Jod by sin. 
 [JCxample of the Martt/rs.) Liko tlio Aposiles, wc 
 should l>o able to say : " Whc) shall si-paiate us from 
 the love of Christ? shall tribulation { or distress i or 
 famine? or danger? or persccuiion ? or the sword? 
 ... .1 am sure that neither death, nor life, nor prin- 
 cipalities, nor powers, nor things present, nor things 
 to come ;. . . .nor any olher (uvature, shall be able to 
 separate us from the love of God, wliieh is in Christ 
 Jesus our Lord."' Tins devotedness and determi- 
 nation of our will is loving God with our whole 
 soul. 
 
 3. To love God with our tvhole mind^ we must 
 give him our thoughts : we must frequently think of 
 Almighty God ; — meilitate on his divine Attributes 
 or Perfections, — on his infinite Goodness, — on his 
 Mercy, Bounty, and Love towards us, — on the Ne- 
 cessity of lovinjx an<l servino: him, — and on the nutans 
 of doinsj so. T' is is lovino: him with our whole 
 mind. 
 
 4. To love GfcMl with our whole strength, we must 
 strive^ on all ocvasions, to act in accordance with his 
 Law, and to do his will : we must labor for God — 
 we must do what we can to promote his oreater 
 honor and glory. This is a natural eoiisecpience of 
 the three former duties; for a sinc«^re aftVetion of the 
 heart, an entire ds^votedness of the will ind the mind, 
 naturally excite effictwnous endeavors to please God 
 in all our actions : '' If you love me, keep my com- 
 mandments."' This is loving God with all our 
 strenfyth. 
 
 » Rom. vlH. 85, 33. 89. 
 
 9 John xlv. 15. Vide S. Thomae Sum., 2, 2, fl. 24, a. 9. 
 
 ati* 
 
w. 
 
 i 'if 
 
 i 
 
 vi 
 
 )'■ 9 
 
 in 
 
 m 
 
 426 
 
 CHAKITY : ITS FIRST BRANCH. 
 
 We worship and honor God by the exercise of this 
 greatest of Virtutr-s, when we make Acts of Cliarity^ 
 i. e., when we dechue to God, sincerely and truly ^ that 
 we do ao nally love him wth onr whole lieart, above 
 all thiiiii^s, on account of his intiiiite Goodness, or Per- 
 feclioiis: and if ihi'se declarations are joined with 
 actual ivpeiitance for sin, they become also Acts of 
 Contri ion. When these Acts of Cliaritv and Coiitri- 
 tion are made/rowi the hearty they are most pleasing 
 to (Jod, and should form part of our daily prayer. 
 
 V. El FECTs OF THE LovE OF GoD. — This divine 
 Virtue p odnces the most happy effects in the souls of 
 thos.' who possess it. 
 
 1. An a' dent zeal for God's honor and glory : for if 
 we love him above all things, we sha!! be zealous and 
 active in promoting his greater honor and glory. 
 
 2. A true sorrow for our sins. It will put the soul 
 in tho<*e dispositions of repentance in which David 
 was, when he said : " I know mine iniquity, and my 
 sin is always before me.... Lord, I am ready for 
 scouiges, and my sorrow is continually before me. . . . 
 I did eat ashes like bread, and mingle my drink with 
 weeping." ^ {Example of Peter ^ when "going out, he 
 wept bitterly.'") 
 
 3. Esteem for God's graces, and for all his favors ; 
 nnd thankfulness for them. Nothing is considered 
 little, that comes from those whom we really love. ^ 
 
 4. Hespect and veneration for whatever relates to 
 God, or to his service : for love naturally extends itself 
 to every thing relating to the object of our love. 
 
 VI. Means of obtaining and increasing the 
 Love of God. — How may we obtain this divine Vir- 
 tue, and inciease it in the soul ? '"* 
 
 / » Ps. 1. 6; XXX vil 18; ci. 10. « Luke xxll. 62. 
 
 m 
 
[. 
 
 CHARITY": ITS SECOND BRANCH. 
 
 427 
 
 bi-cise of this 
 of Charity^ 
 d truly^ that 
 heart, above 
 itiess, or Per- 
 joined with 
 also Acts of 
 1 and CoMtii- 
 i\ost pleasing 
 y prayer. 
 —This divine 
 a the souls of 
 
 I glory : for if 
 )e zealous and 
 id glory. 
 1 put the soul 
 which David 
 piity, and my 
 am ready for 
 lefore me ... . 
 ny drink with 
 going out, he 
 
 ill his favors; 
 is considered 
 really love. . 
 ver relates to 
 y extends itself 
 our love. 
 
 CREASING THE 
 
 lis divine Vir- 
 Luke xsii. 62. 
 
 1. By Prayer: "Your heavenly Father will give 
 the good spirit to them that ask him.'" "Ask, and 
 you shall receive."^ 
 
 By mortifying and destroying our self-love ; for 
 thereby we remove our greatest obstacle to the love 
 of Gotl : "No man can serve two masters — you can- 
 not serve God and mammon."' 
 
 2. By frequent meditation on the divine Perfec- 
 tions, and on the great love of God towards us. 
 
 By a diligent performance of those duties, which 
 , the Itjve of God requires from us. 
 
 By frequent, and fervent, acts of the Love of God, 
 and of Contrition for the sins whereby we have offend- 
 ed him. 
 
 3. By rendering every thought, w^rd, and deed an 
 act of the Love of God, which is done by referring 
 them all to his glory in order to please him. 
 
 And by that close union with God here, which 
 proceeds from an habitual ardent desire of being in- 
 separably united with him hereafter in eternal glory. 
 
 ' Instruction LXIX. 
 
 THBOLOOIOAL VIRTUS OP CHVRITY : IT3 SECOND BRANCH. 
 
 Why we must Love our Neighbor ; — How we must Lote 
 him ; — We must Love even our enemies. 
 
 What does Charity help us to do ? — It helps us to love God 
 above all things, and our neighbor as ourselves. 
 
 What are the two precepts of Charity ? — 1 . Thou shalt love the 
 Lord thy God with thy whole heart, with thy whole soul, 
 with all thy strength, and with all thy mind. 2. And thy 
 neighbor as thyself. 
 
 The Theological Virtue of Charity has two branch- 
 
 » Luke xi. 18. » John xvi. 24. » Matt vl. 24. 
 
4:28 
 
 charity: its second branch. 
 
 es : it helps us to love God above all things, for his 
 own sake ; and to love our neighbor as ourselves, for 
 God's sake. " There are two precepts (says St. Au- 
 gustine), but only one Charity ;. . . .because the Char- 
 ity by which we love our neighbor, is no other than 
 that by which we love God."' 
 
 The love of our neighbor, or fraternal Charity, is a 
 Virtue by which we love all persons without excep- 
 tion, for God's sake, with a desire to procure their 
 best interests, because such is the will of God. 
 
 I. Why must we love our neighbor ? — We must , 
 love every neighbor, \ 
 
 1. Because the relation which he bears to God, re- 
 quires us to do so. For we are all children of God 
 both by creation, and by adoption ; — we are all broth- 
 ers of Jesus Christ, — members of his mystical body, — 
 and coheirs with him in eternal glory. 
 
 2. Because God commands us: "Thou shalt love 
 thy neighbor as thyself.'" "This is iny command- 
 ment, that you love one another, as I have loved 
 you."' 
 
 3. Because, in loving our neighbor, we love Jesus 
 Christ, who assures us that what we do towards one 
 another, he considers as done to himself; and who 
 declares that fraternal Ch^'ity is the characteristic 
 mark of his disciples — the very spirit of Christianity : 
 " By this shall all men know that you are my disci- 
 ples, if you have love one for another."* 
 
 4. Because the Love of our neighbor is a most 
 powerful and necessary means of obtaining mercy 
 and blessings from God : " Above all things, have 
 a constant, r atual Charity among yourselves; for 
 
 > Serm. 265. 
 3 Matt. x.\ii. 89. 
 
 " John XV. 12. 
 « Johnxiii.35. 
 
ohabity: its second bbakoh. 
 
 429 
 
 [. 
 
 ings, for his 
 arselves, for 
 says St. Au- 
 36 the Char- 
 I other than 
 
 Charity, is a 
 
 ;hout excep- 
 
 rocure their 
 
 Ood. 
 
 ? — We must . 
 
 s to God, re- 
 Idren of God 
 are all broth- 
 itical body,— 
 
 ou shalt love 
 ny command- 
 have loved 
 
 fQ love Jesus 
 towards one 
 plf; and who 
 [characteristic 
 I Christianity : 
 [are my disci- 
 
 )r is a most 
 lining mercy 
 things, have 
 lurselves ; tor 
 
 Charity covereth a multitude of sins."' "The love 
 of our neighbor worketh no evil : love, therefore, is 
 the fulfilment of the law."* "We know that we 
 have passed from death to life, because we love the 
 brethren : he that loveth not, abideth in death." ' 
 
 II. How MUSr WE LOVE OUR NEIGHBOR ? — Thfl 
 
 Scripture lays down for us two rules whereby we are 
 to regulate our love for our neighbor : viz., as we love 
 ourselves ; and as Christ has loved us. 
 
 1. After having declared the Love of God to be 
 " the greatest and the first commandment," our Bless- 
 ed Lord says : " And the second is like to this : 
 Thou shalt love thy neighbor as thyself. On these 
 two crviTimandments dependeth the whole law and the 
 pro . •."* Our Love of our neighbor should have 
 the oaiwe characters or qualities, as our Love of our- 
 selves; i. e., we should love him from a sincere dcvsire 
 to promote his real happiness, both in this life and the 
 next ; but chiefly in the next. Our love of one an- 
 other should be such as is expressed in these two pas- 
 sages of Holy Scripture : \st^ " See thou never do to 
 another what thou wouldst hate to have done to thee 
 by another."' Therefore, do no evil to any one. — 
 2dly^ "All things whatsoever you would that men 
 should do to you, do yo°u al»o to them."* Therefore, 
 do good to all men. 
 
 2. Our Blessed Lord says : " This is my com- 
 mandment, that you love one another as I have loved 
 you."^ Now, how has Christ loved us? He has 
 loved us, l.v^, With a gratuitous love : " When as 
 vet we were sinners, Christ died for us."" — 2rf^y, 
 With a univert,jil love : " He will have all men to be 
 
 » 1 Pet iv. 8. 
 » Rom. xiii. 10. 
 » 1 John VA. U. 
 
 * Matt, xxll, 37 to 40. 
 » Tobias Iv. 16. 
 « Matt. vii. 12. 
 
 » Jolin XV. 12. 
 • Koin. V. 8, 9. 
 
430 
 
 charity: its second branch. 
 
 saved;" and so, "gave himself a redemption for 
 ally ' — Sdli/j With a constant love : " Many waters 
 cannot quench Charity, neither can the floods drowQ 
 it."* VHaviog loved his own who were in the 
 world, he loved them unto the end."' Such was the 
 love of ChrisL : such, therefore, must be our love of 
 one another. 
 
 We should love our neighbor in his adversity, as 
 well as in his prosperity : " Bear ye one another's 
 burdens; and so you shall fulfil the law of Christ."* 
 We should love him when he injures or ill-treats us, 
 as well as when he is kind to us : " Do good to them 
 that hate you."* ' 
 
 III. Must wb, then, love our enemies ? — 
 
 Yes; we must love all persons, without exception, 
 for God's sake. How must we love our enemies ? Is/, 
 We must lay aside all thoughts of revenge ; — 2dly, 
 We must forgive them from our hearts ; — 3c?/y, We 
 must return them good for evil. All this our Blessed 
 Lord teaches us both by word and example : " Love 
 your enemies (he says) ; do good to them that hate 
 you ; bless them that curse you ; pray for them that 
 persecute and calumniate you."^ Thus, although the 
 Jews sought to kill him,^ he did good to thgm ;' to 
 his enemy Malchus, he restored the ear which Peter 
 had cut off ;' he forgave and prayed for his very ex- 
 ecutioners, even at the very time when they were en- 
 gaged in putting him to death.'" 
 
 Our Blessed Lord and Model shows us the necessi- 
 ty of imitating his example in this respect (i. e., of 
 forgiving and loving our enemies), by making the ful- 
 
 » 1 Tim. ii. 4, e. 
 9 Cant vill. 7. 
 » John xiii. 1. 
 4 Gal. vi. 2. 
 
 6 Matt. V. 44. 
 • Matt. V. 44. 
 
 Luke vi. 27, 28, 29. 
 1 John V. 18. 
 
 8 Matt iv. 23, 24. 
 » Luke xxli. 50, 51. 
 10 Luke xxili. 84. 
 
charity: its second branch. 
 
 431 
 
 filment of this duty a condition for our obtaining par- 
 don from our offended Gcd : " If you forgive men 
 their offences, your heavenly Father will forgive you 
 also your offences." ' Hence, he teaches us to crave 
 pardon from God on this condition : " Forgive us our 
 trespasses, as we forgive them that trespass a^inst 
 us. 
 
 You see, then, how you must forgive and love your 
 enemies. You see also that this duty is of strict obli- 
 gation. 
 
 The duty of forgiving and loving our enemies is 
 generally complained of, as being a most difficult du- 
 ty ; and very many Christians fail to comply with it. 
 But the difficulty arises from two common delusions 
 under which mankind general^ labor. 
 
 1. Blinded by self-love, we have a great attachment 
 to earthly goods and earthly enjoyments; in a great 
 measure, we place our happiness in these things. 
 Consequently, when prevented from obtaining them, 
 or when deprived of them, we conceive an aversion 
 against those persons who are the cause of this. Now, 
 if you will lay aside this undue attachment to earthly 
 things, and place your happiness in God alone, you 
 will then find less difficulty in complying with the 
 precept of forgiving and loving your enemies. 
 
 2. The other delusion is, that we look upon our 
 neighbor, when he injures or offends us, as the real 
 cause of what we suffer from him. We should cor- 
 rect this false notion, by considering what Faith 
 teaches us on the subject, viz., that all crosses, &c., 
 come to us from the hand of God; and that our 
 neighbor, or enemy, is only a mere instrument. Then 
 we shall find less difficulty in receiving injuries pa- 
 
 ' Matt vi. 14. 
 
432 
 
 THE CARDINAL VIRTUES. 
 
 i?* <■•■;: 
 
 
 tientl y, and in forgiving and loving those persons who 
 are tlie immediate authors of them. ReHect, there- 
 fore, that all such trials are really ordained and sent 
 b^ "^od for our greater good — that "good things and 
 ev life and death, poverty and riches, are from 
 God."' Our Blessed Lord teaches us, by his example, 
 to act upon this reflection: "Put up thy sword into 
 the scabbard ; the chalice which iny Father hath 
 given me, shall I not drink it?"^ Observe, he does 
 not attribute his sufferings to the malice of the Jews, 
 nor does he express any resentment against them, as 
 hh enemies ; but he considers them only as executing 
 i!„e appointments of heaven in his regard. Let us imi- 
 tate him in this; and then the difficulty of forgiving 
 and lovinor our enemies will vanish. 
 
 O 
 
 Instruction LXX. 
 
 The Four Cardinal Virtues. 
 
 How many are the Cardinal Virtues ? — Four : 1. Prudence. 2. 
 Justice. 3. Fortitude. 4. Temperance. 
 
 Of all the moral Virtues, these four. Prudence, Jus- 
 tice, Fortitude, and Temperance, are the most neces- 
 sary for us in our journey through this world to our 
 last end. Thev are called "mca^' Virtues, because 
 they regulate our morals^ and our whole conduct, ac- 
 cording to the divine law : and they are called "Car- 
 dinur (from the Latin word '•''cardo^'' which means a 
 hinge), because thiey are as the hinges whereon the 
 whole Christian life must constantly move, and 
 whereby it is necessarily supported. 
 
 L Prudence. — Prudence is a virtue which en- 
 
 1 EcolL xL 14 
 
 « John xviii. 11. 
 
THE CARDINAL VIRTUES. 
 
 433 
 
 . Prudence. 2. 
 
 lightens our mind, and leads us to take proper and 
 effectual means of securing- our salvation. This virtue 
 is required in every occurrence of life: in every un- 
 dertaking, it is for Prudence to examine both sides, 
 so that we may not act rashly ; — in doubts, it di- 
 rects us to suspend our judgment, and, in the mean 
 time, to seek information and advice: "My son, do 
 nothing without counsel ; and tnou shalt not repent 
 when thou hast done."^ Prudence tells us to con- 
 sid3r our last End, — the advantages of obtaining it, 
 — the consequences of losing it, — the proper means 
 of arriving at it, — and to be earnest and diligent in 
 employing those means ; — it shows us the extreme 
 folly of fixing our hearts on pei'^^able riches, — and of 
 yielding to forbidden pleasures, uecause " the end of 
 them is death."* 
 
 II. Justice. — In its limited sense. Justice is a 
 virtue whereby we give to every man his own ; but, 
 as a Cardinal virtue, it means much more — it includes 
 all the duties which we owe both to God and man : 
 " Render therefore to Caesar the things that are Caesar's ; 
 and to God, the things that are God's."'' We render 
 to Caesar the things that are Caesar's, or aie just 
 towards our neighbor, when we do no injury to him 
 either in his goods, or in his honor, or in his person ; 
 and when, moreover, we fulfil towards him all those 
 '^aties, which society and Religion give him a right 
 to expect from us. And we render to God the things 
 that are God's, and are therefore just towards Hlniy 
 when we fulfil the whole of his Law, which is justice 
 and truth : "All thy commandments are justice, .... 
 and thy law is the truth."* If we transgress the 
 
 t Eccli. xxxil. 84. 
 « Rom. vi. 2.^ 
 
 » Matt, xxii. 2i. 
 * Pa. oxviii. 172, 142. 
 
 87 
 
434 
 
 THE CARDINAL VIRTUES. 
 
 Commandments of God, or neglect his service, we are 
 then unjust towards God : "Unless yowr justice abound 
 more than that of the Scribes and Pharisees, you shall 
 not enter into the kingdom of heaven.'" "Blessed 
 are they that hunger and thirst rHqt justice ; for they 
 shall have their fill."' "Seek ye, therefore, first the 
 kingdom of God and his justiceJ^ ^ 
 
 III. Fortitude. — Fortitude is a virtue which en- 
 ables us to face any danger or diflftculty for the 
 cause of justice and truth, — to suffer any thing, rather 
 than to act contrary to the fidelity which we owe to 
 God: it is an invincible courage in the fulfilment of 
 our duty, founded o' he Goodness and Providence of 
 God. And we hav» innumerable examples of it in 
 the Martyrs, who endured the most excruciating tor- 
 ments, the most painful and lingering deaths, rather 
 than do any thing against either truth or morality. 
 Such ought likewise to be our disposition. We 
 must not confound this virtue 'with rashness: Forti- 
 tude is a virtue ; but rashness is a vice : Fortitude 
 springs from humility — from an humble confidence in 
 God ; but rashness from pride — fiom a presumptous 
 confidence in one's self. Fortitude must be directed 
 by Prudence : these two Cardinal virtues, acting in 
 unison, will preserve us from exposing ourselves rashly 
 or unnecessarily to dai>ger; but they will lead us to 
 brave any danger, when the Cardinal virtue of Justice 
 (i. e., when any duty which we owe to God or man) 
 requires it from us. St. Paul possessed true Fortitude, 
 and made an Act of this virtue, when he said : "Who 
 shall separate us from the love of Christ ? shall trib- 
 ulation ? or distress ? or famine ? or danger ? or per- 
 secution ? or the sword?. . . .1 am sure that neither 
 
 1 Matt. V. 20. 
 
 3 Matt y. 6. 
 
 » Matt vi. 83. 
 
THE CARDINAL VIRTUES. 
 
 435 
 
 death, nor life, nor principalities, nor powers, nor 
 things present, nor things to come,. . . .^nor any other 
 creature, shall be able to separate us from the love of 
 God, which is in Christ Jesus our Lord." * " If God be 
 for us, who is against us ?" ' 
 
 IV. Temperance. — In its limited sense, Temper- 
 ance means moderation in eating and drinking ; but, 
 as a Cardinal virtue, it means moderation in all things^ 
 and enables us to restrain every desire of the hearty 
 according to the dictates of reason and Religion. 
 Even virtues may sometimes be injured by excess, as 
 well as by deficiency (a^*, for example, the virtue of 
 mortification) ; what would otherwise be a virtuous 
 action, may, by intemperance in the p'^rformance of 
 it, be rendered vicious. Our passions naturally in- 
 cline us to run into excess ; Temperance, theretore, is 
 necessary for us : it is by means of this virtue, that 
 we are to restrain and subdue our passions, and to 
 keep them in complete subjection to reason. 
 
 Conclusion. — From this short explanation of the 
 Four Cardinal Virtues, you see how necessary they are 
 for us, — how we have to practise them at all times, 
 and on all occasions, — and with what reason it is, that 
 they are called ^^ Cardinal;" for you see how they 
 contain the practice of every other moral virtue : how 
 Prudence, by directing us to seek and secure our last 
 end, leads us to esteem and employ the proper means 
 of fulfilling our entire duty ; how Justice is the act- 
 ual fulfilment of every obligation which we owe to God, 
 to our neighbor, and to ourselves ; and how Fortitude 
 and Temperance insure peisev;erance in our duty, — for 
 Fortitude secures us from being led av\ y by what is 
 terrifying or painful to nature, and Temperance pre- 
 
 » Matt vi. 83. 
 
 1 Eom.viil,85,88,89. 
 
 a Eom. viii. 81. 
 
436 
 
 GIFTS OF THE HOLY GHOST. 
 
 
 ■Mli 
 
 y, I , 
 
 'S.'i 
 •» I 
 
 •V 
 
 ■An 
 
 '!i: 
 
 vents us from incurring the like evil by what is flat- 
 tering to our inclinations or pleasing to the senses. 
 
 Instruction LXXI. 
 
 The Seven Gifts and Twelve Fruits of the Holy Ghost. 
 
 How many are the Gifts of the Holy Ghost f — Seven : 1 . Win- 
 doni. 2. Understanding. 8. Counsel. 4. F«Mtitiule. 6. 
 Knowledge. 6. Godliness. 7. The, Fear of the Lord. 
 
 How many are the Fruits of the Holy Ghost? —Twelvo: 1. 
 Charity. 2. Joy. 3. Pence. 4. Patience. 5. Benignity. 
 6. Goodness. 7. Longanimity. 8. Mildness. 9. Faith. 
 10. Modesty. IL Continence. 12. Chastity. \ 
 
 I. The Seven Gifts of the Holy Ghost. — Every 
 soul, when in the state of sanctifying grace, is enriched 
 more or less with these seven GifLs of the Holy 
 Ghost: but it is in the Sacrament of Confirmation 
 more particularly, that we receive the plenitude or ful- 
 ness of them. These Gifts are certain supernatural 
 dispositions or habits of soul, conferred upon us by the 
 Holy Spirit; leading us to act (whenever occasions 
 require, or opportunities oftVr) according to the inspi- 
 rations and motions of grace ; and enabling us to fulfil 
 the divine Law with readiness and ease, especially iti 
 difficult circumstances. Thev are called " 6^//'/n," be- 
 cause we receive them from the pure bounty of God, 
 without any merit or claim on our part. They are 
 all mentioned by the Prophet Isaias, who speaks of 
 the Holy Ghost as '* the Spirit of Wisdom, and of Un- 
 derstanding; the Spirit of Counsel, and of Fortitude; 
 the Spirit of Knowledge, and of Godliness; and the 
 Spirit, of the Fear of the Lord." ' 
 
 1. ''The Spirit of Wisdom'' is a Gift, which 
 
 » Is. xl. 2. 8, 
 
GIFTS OF THE HOLT GHOST. 
 
 43T 
 
 teaches ns to set a right vaUie on salvation, and on 
 the means of obtaining it; and to undervahie all that 
 is earthly and perishable ; — it leads us to despise the 
 honors, riches, and pleasures of this short life, — to 
 seek what is heavenly and eternal, — and to employ 
 our whole life in promoting God's honor, and in se- 
 curing the possession of our last Knd. 
 
 2. "7%e Spirit of Understanding^'' is a Gift, which 
 enables us to conceive the truths of Religion, and to 
 penetrate the mysteries of Faith, as far as (according 
 to God's particular designs in our regard) is necessary 
 for us, or conducive to our good ; — it fits us for medi- 
 tating on the great truths of eternity ; and f(M* con- 
 templating those mysteries of love, mercy, humiliation, 
 &c., which are manifested to us in the Incarnation, 
 Life, Passion, and Death of our Blessed Redeemer. 
 
 3. " The Spirit of Counter is a Gifr, \\\\\v,\i shows 
 us the deceits of our spiritual enemies, directing us 
 how to detect and escipo their snares ; — it discovers 
 to us the true means of advancing in virtue ; — and in 
 doubts, it leads us to take tb.a ri^ht side of the ques- 
 tion : thus it helps very much to secure us in the 
 path of salvation. 
 
 4. " The Spirit of Fortitude''' is a Gift, which sup- 
 p^/ts us in the trials of the Christian warfare, and 
 makes us stand firm in the cause of truth and virtue, 
 whatever difficulties, dangers, or persecutions we may 
 have to encounter. 
 
 5. " The Spirit of Knowledge^^ is a Gift, which 
 helps us to learn the duties of Religion ; and leads us 
 to prefer this learning before any human science ; — 
 it enables us to distinguish good from evil ; and to 
 avoid a false or blinded conscience, which is a source 
 of so many sins and miseries. 
 
 37« 
 
438 
 
 FKUrrS OF THE HOLY 0II08T. 
 
 U 
 
 •4.: 
 
 6. " The Spirit of Godliness'^ is a Gift, which helps 
 us to put tiie duties of Religion in practice: it leads 
 us to keep the Coniiimndnients, — to be rej^ular and 
 diligt-nt in serving God — in prayer, meditation, pub- 
 lic worship, confession, coniniunion, acts of the theo- 
 logical virtues, and in general piety. 
 
 7. " The Spirit of the Fear of the Lord'' is a Gift, 
 which (being a filial fear) makes us dread incurring 
 the anger of God, and so prevents us from offending 
 him by sin ; — it sets before us the terrors of his judg- 
 ments against sinners, and so makes us labor to avert 
 them by leading a virtuous and penitential life: "The 
 fear of the Lord hateth evil ;" " it is a fountain of life; to 
 decline from death.'" "The fear of the Lord driveth 
 out sin ;" it is "the beginning of wisdom ;" it is even 
 "fulness of wisdom." "The fear of God is the begin- 
 ning of his love :" therefore, " blessed is the man to 
 whom it is given to have the fear of God." * 
 
 From this explanation of the seven Gifts of the Ho- 
 ly Ghost, you see how truly rich are they upon whom 
 they are bestowed ! Were we possessed of these pre- 
 cious treasures, what advances should we daily n)ake 
 in virtue, and what a high degree of glory should we 
 obtain hereafter! especially as our souls would, be 
 adorned, moreover, and enriched, with the Twelve 
 Fruits of the Holy Ghost. 
 
 n. The Twelve Fruits of the Holy Ghost. — 
 Oh ! how happy ^ how supremely happy must their 
 lives be, who, being possessed of the Gifts of the Ho- 
 ly Ghost, enjoy also the precious Fruits which those 
 Gifts never fail to produce in the soul ! 
 
 These twelve Fruits are all enumerated by St. Paul, 
 in his Epistle to the Galatians, where he says : " The 
 
 » Prov. vili. 18; xlv.27. 
 
 a Eccli. i, 27 16, 20; xxv. 16, 16. 
 
FRUITS OF THK IIOIA' (illOST. 
 
 439 
 
 n ;" it is even 
 
 Fruit of the Spirit is Charity. Joy, IV'acc, rationce, 
 l^eiiijj^iiity, Gooilncss, Lonnaiiimily, Mildness, Faith, 
 Modesty, CoiuiriL'iict', Chastity. Against sucli there 
 is no law.'" 
 
 1. Chtrity^ l»y winch we keep our eyes fi.\e(l on 
 God — on his divine Attril>ut('.s or PerlectioiiH ; and 
 tend towartls him ineess.mtly, as ihe (K*ai'est <>l>j(M;t of 
 our artVctions : " The Charily of God is j>')invd forth 
 in our hearts, by the Holy Ghost who wasgivon to us."' 
 
 2. t/«//, hy which we serve God will. ciie«'rt'idi)ess, 
 — obey his will with alacrity, — and ta^-te those sweet 
 consolations which are found only in tl) i })ra<;tice of 
 virtue. 
 
 3. Peace., by which, amidst the storms of life, amidri, 
 sufterings and misfoiitunes, we preserve traiiqu'Hity of 
 soul; and enjoy a perpetual calmness of coi^cu^nce 
 — that "peace of God, which suipasscih all under- 
 stand imr."^ 
 
 4. Patience, by which we endure the hiborjs and 
 troubles of life willingly, and with resignation to the 
 divine will ; and even rejoice iu sufferings, attiictions, 
 and privations, as real goods. 
 
 5. Benignity, by which we conduct ourselves to- 
 wards others with condescension and kindness; bear- 
 ing with and compassionating their weaknesses. 
 
 6. Goodness^ by which we avoid f^'ng any injury 
 to others, and are always ready to render them what- 
 ever services we can, taking a pleasure in promoting 
 their welfare. 
 
 7. Longanimity, by which we preserve steadfastly 
 in our duty; and never desist or grow weary, what- 
 ever trials or difficulties we may have to endure, and 
 however long those trials or difficulties may continue. 
 
 » Gal. V. 22, 23. » Kom. v. 6. » Phil. iv. 7. 
 
 
 1 
 
 11 
 
 ) *>mJ 
 
 lvl')|| 
 
 '''H 
 
 ml 
 
 11 
 
 |i 
 
440 
 
 FKUIT8 OF THE HOLY GHOST. 
 
 '.1? ■ 
 
 mm 
 
 mm 
 
 r 6 
 
 'l*f ! 
 
 8. Mildness, by which we restrain the motions of 
 anger and preserve a perpetual gentleness of temper, 
 which renders a person truly amiable and beloved by 
 all who know him, and also by God. 
 
 9. Faithr, by which we keep to our engagements, 
 and fulfil our promises. 
 
 10. Modesty, by which we are reserved in our com- 
 portment, and avoid self-commendation. 
 
 11. Continence, by which we restrain, and effectu- 
 ally resist, our carnal inclinations ; and so force them 
 into subjection to the divine law. 
 
 12. Chastity, by which we have such a love and 
 esteem for angelic purity, as preserves us effectually 
 from every defilement of both body and mind, and 
 entitles us to the fulfilment of the promise contained 
 in this Beatitude : "Blessed are the clean in heart; 
 for thoy shall see God."* 
 
 Between Continence and Chastity, St. Anselm 
 makes this distinction : "Continence (he says) is in 
 struggles — in combat ; Chastity is mjoeac^."^ There- 
 fore, according to him. Continence is Chastity militant 
 and exercised by temptation. 
 
 Conclusion. — These are the precious Fruits 
 which arise from the Holy Ghost's abiding in the 
 soul. If you possess them, happy are you ! but, if 
 you have lost them by sin — by banishing the Holy 
 Ghost from your soul, ddeavor to recover tliem im- 
 jnediately by sincere repentance. Whenever your 
 conscience tells you that you are in mortal sin, hasten 
 to the Sacrament of reconciliation — put yourselves in 
 a state of grace, — and employ the means which are 
 necessary for enabling you to persevere in tlris state; 
 and then you will enjoy these happy Fruits of the 
 
 1 Mutt V. 8. 3 " Continentia in luctamine est, castitas in jiaco. 
 
CORPORAL WORKS OF MERCY. 
 
 441 
 
 Holy Ghost, together with his sevenfold Gifts. Pray 
 fervently for these heavenly treasures — tor the renew- 
 al of the graces of your Confirmation . recite, for this 
 purpose, the " Hymns to the Ilohj Ghost" earnestly 
 inviting him to come and impart to you his heavenly 
 Gifts, and to produce his Fruits in your soul. 
 
 Instruction LXXII. 
 
 The Seven Corporal Worlcs of Mercy. 
 
 Say the seven Corporal Works of Mercy. 
 
 1. To feed the hungry. 
 
 2. To give drink to the thirsty. 
 
 3. To clothe the naked. 
 
 4. To visit and ransom captives. 
 
 5. To harbor .the harborlei^s. 
 
 6. To visit the sick. 
 
 7. To bury the dead. 
 
 In the Second of the two great Commandments of 
 the Law, we are required to love our nelr/hbor as our- 
 selves. But as our love is not to be confined to mere 
 words only, but must show itself in our works, the 
 Catechism teaches us how we are to exercise charity 
 towards our neighbor, in all his wants, both corporal 
 and spiritual. 
 
 As to Corporal works of Mercy, we «re strictly 
 obliged to exercise them. The law of Nature re- 
 quires, that we should help the distressed. God has 
 provided for the wants of the poor and destitute, by 
 obhging those who are not poor, to relieve them by 
 giving their superfluities : this he positively com- 
 mands, saying: "There shall not be wantiiig poor in 
 the land of thy habitation ; therefore I command thee 
 
 ■ It 
 
 It 
 
442 
 
 CORPORAL WORKS OF MERCY. 
 
 10 
 
 ;■! : I 
 
 i t* !" 
 
 to open thy hand to thy poor and needy brother."^ 
 " ffelp the poor, because of the Commandment ; and 
 send him not away empty-handed, because of his 
 poverty." ^ " Give alms out of thy substance ; and 
 turn not away thy face from any poor person : for so 
 'it shall come to pass, that the face of the Lord shall 
 not be turned away from thee." ' " Give^ and it shall 
 be given to you ; good measure, and pressed down, 
 and shaken together, and running over."^ God re- 
 wards those who comply with this command ; for 
 his divine Word assures us, that while " he that 
 despiseth the entreaty of the poor, shall suffer indi- 
 gence ;" ^ " he that hath inercy on the poor, lendeth 
 to the Lord; and he will repay him."* "For the 
 Lord maketh recompense, and will give thee seven 
 times as much." ^ And to excite our confidence in 
 these promises, the Almighty even says : " Try me 
 in this : if I open not unto you the floodgates of 
 heaven, and pour you out a blessing even to abun- 
 dance." * 
 
 As there are seven kinds of corporal miseries ; so 
 ther'e are seven corresponding Corporal Works, of 
 Mercy : 
 
 1 and 2. To Feed the Hungry, and To give 
 Drink to the Thirsty ; i. e., to supply them with 
 necessary food, or corporal nourishment. — How pit- 
 iable is the state of persons reduced to absolute 
 want of food — perishing from hunger or thirst ! How 
 hard-hearted must he be, who can see them in this 
 extremity, and refuse relief! and how guilty must 
 such a one be in the sight of God ! With what hope 
 
 1 Dent. XV, 11. 
 » Eccli. xxix. 12. 
 » Tobias iv. 7. 
 
 * Luko vl. 8S. 
 8 Prov. xxviil. 27. 
 6 Prov. xix. 17. 
 
 T Eccll. XXXV. 18. 
 8 Mai. iii. 10. 
 
CORPORAL WORKS OP MERCY. 
 
 443 
 
 can he beg the blessings of God, when he himself re- 
 jects the entreaties of his distr-^ssed neighbor ? '* Eat 
 thy bread with the hungry, and the needy." ' "Who- 
 soever shall give to drink a cup of cold water only in 
 the name of a disciple, amen I say to you, he shall 
 not lose his reward."^ 
 
 3. To Clothe the Naked. — When the poor are 
 not only ill-/ec/, but Wl-dothed also — covered only with 
 a few tattered rags ; their state becomes still more pit- 
 iable. The charitable Christian cannot see them in 
 this destitute state, without melting into compassion ; 
 but what would be his feelings, if he could sec the 
 wretched condition of many poor, during the nights ? 
 if he were to behold both parents and children shiv- 
 ering with colu, under most scanty covering, — exposed 
 to the wind, which enters through broken panes, or 
 through gaping cracks in the walls, — perhaps also ex- 
 posed to the rain, dropping upon them ihiough the 
 roof! What a charity it is, to relieve these miseries; 
 and how meritorious ! If, instead of decorating them- 
 selves and their children with useless ornaments, peo- 
 ple would save these expenses, in order to procure ne- 
 cessary comforts for the poor, how many human mis- 
 eries would be thereby relieved ! " When thou shalt 
 see one naked, cover him."' 
 
 4. To Visit and Ransom Captives. — By Captives 
 are meant those who have been taken and confined un- 
 justly, or through misfortune. To visit such, with a 
 view to comfort them ; and to endeavor to obtain their 
 deliverance, are acts of great charity, and are highly 
 meritorious. To afford poor persons the means of 
 keeping out of the workhouse is a similar charity. 
 
 5. To Harbor the Harborless. — To lodge Stran- 
 
 » Tobias Iv. IT. 
 
 '■» Matt. X. 41. 
 
 « Is. Ivili. 7. 
 
444: 
 
 CORPORAL WORKS OF MERCY. 
 
 I "'4! 
 
 gers in one's house, in the present state of society, is 
 neither sate nor prudent ; so that, this work of mer- 
 cy would be better exercised, by affording the meanSy 
 to those who j^tand in need, of procuring a sufficient 
 lodging, [n riany cases, this is a great and necessary 
 chaiity. 
 
 6. To Visit the Sick. — To attend the Sick, or to 
 visit thein, in order to afford consolation, is always 
 considered a great work of mercy : it relieves their 
 affliction, — cheers their drooping spirits — and gives 
 them comfort ; — and it is doing as we would be done 
 bv. I 
 
 7. To Bury the Dead. — To afford decent burial to 
 the Dead, is the last act of charity we can peiform for 
 our neighbor with rega'-d to the body. It should be 
 done from motives of charity. For this work of 
 mercy, Tobias is highly commended in Scripture, and 
 held out to others, as an example.' 
 
 Conclusion. — These Works of Mercy are of such 
 obligation and importance, that, to the neglect or per- 
 formance of them, our sentence at the last day will 
 be attributed : " Then shall the King say to them 
 that shall be on his right hand : Come, ye blessed of 
 my Father, possess you the kingdom prepared for you 
 from the foundation of the world. For I was hun- 
 gry, and you gave me to eat ; I was thirsty, and you 
 gave me to drink ; I was a scianger, and you took 
 me in ; naked, and you covered me ; sick, and you 
 visited me ; I was in prison, and you came to ine. 
 Then shall the just answer him, saying: Lord, when 
 did we see thee hungry, and fed thee ? thirsty, and 
 gave thee drink? and when did we see thee a stran- 
 ger, and took thee in ? or naked, and covered thee ? t 
 
 1 Tolias xii. 11, 12. 
 
SPIRITUAL WORKS OF MERCY. 
 
 445 
 
 of society, is 
 ivork of inor- 
 ^ the means, 
 r a sufficient 
 md necessary 
 
 •vlien did we see thee sick or in prison, and came to 
 tliee ? And the Kinu answcrinu^, shall say to iheni : 
 Amen I say to you, as ionjv as you did it to one of 
 these my least brethren, you did it to me. Then vshall 
 he say to them also that shall be on his left-hand : 
 Depart from me, ye cursed, into everlasting fire whi(;h 
 was prepared for the devil and his angels. For I was 
 hungry, and you gave me not to eat ; I was thirsty, 
 jind you gave me not to driidv ; I was a stianger, and 
 you took me not in ; naked, and you covered me 
 not; sick and in prison, and you did not visit me. . . . 
 Amen I say to you, as long as you did it not to one 
 of these least, you did it not to me. And these shall 
 go into everlasting punishments ; but the just, into life 
 
 ever 
 
 lastin 
 
 Of 
 
 What a powerful motive to induce us to practise 
 these Corporal Works of Mercv ! The performance 
 
 or neoflect of them is to decide our lot forever ! Take 
 
 "in 
 
 care, therefore, not to neirlect them. 
 
 Instruction LXXIII. 
 
 7%e Seven Spiritual Worhs of Mercy, 
 
 Say the seven Spiritual Works of Mercy. 
 
 1. To convert the sinner. 
 
 2. To instruct the ignorant. 
 8. To counsel the doubtful. 
 
 4. To comfort the sorrowful. 
 
 5. To bear wrongs ])atiently. 
 
 6. To forgive injuries. 
 
 7. To pray lor the living and the dead. 
 
 The exercise of fraternal Charity extends to the 
 
 1 Matt sxv. 34 to 46. 
 
 28 
 
m-'^' 
 
 m 
 
 5? 
 
 446 
 
 SPIRITUAL WORKS OF MI^RCY. 
 
 perforiiiMnce, not only of tlie Corporal, l>nt ;<lso of the 
 S.imiUAi. Works of Mtrci/ : and. indoiMl, thes'^ are 
 of greater imporLnnce ; because ihf v.'elfai'e of the 
 soul is of f;i,i more consequence thui tiiat of the hMv. 
 If, tiierefore, so great a rew.iid is i;*ivei!, '^.o tiost; v'lo 
 relieve tl»e corporal wants of thei' neighbor;' what 
 must be the reward j^'iven to th.ose who relieve hij, 
 spiritual \y&\itA I Certiiinly, they v ill be entitled to 
 God's tenderest mercie?, an. I mo ,t special gi'.tces, in 
 this life ; and to a hiijher dcQjreo of o-lorv in the next: 
 ''For tliey that instruct maiiy to just'uH?, s:.--!! shine as 
 stars for all eternity." ^ " He that canseth a sinner to 
 be v'onvertod from the error of his way, shall save 
 Li; 'st>ul from death, and shall cover a multitude of 
 sins; 
 
 ?i» 
 
 1. To CONVERT THE siNNEit. — The Hiost neccssu- 
 ry good that we can procure for any one who is liv- 
 ing in habits of sin, is, to convert him from his evil 
 ways : this is the greatest act of Charity we can exer- 
 cise towards him. To admonish sinners, with a view 
 to their amendment, though a delicate point, is often 
 a strict duty ; but it is a duty, in the performance of 
 which great prudence is required. Neglect not to 
 give charitable admonitions, when there is a prospect 
 of doing good : * If a man be overtaken in any fault, 
 you, wlio are spiritual, instruct such a one in the spirit 
 of meekness."* 
 
 2. To INSTRUCT THE IGNORANT. — How many op- 
 portunities are there of performing this work of 
 mercy ? By embracing these opportunities, you both 
 contribute to your neighbor's salvation, and also add 
 very considerably tc your future glory: "They 
 
 1 Matt XXV. 84 to 40. 
 3 Dan. xii. 3. 
 
 8 James v. 20. 
 * Gal. vi. 1. 
 
SPIRITUAL WOIiKS OF MERCY. 
 
 447 
 
 tlint instruct injiny to justice, shall shine as stars for 
 all eteniirv."* 
 
 3. To COUNSEL THE DOUBTFUL. — When doubts are 
 floating' in a person's" mind, with reg-ard to Ileligiou 
 and duty ; and when, with regard to these, he is in 
 difficult circumstances; it is a great charity to give 
 hira suitable advice — to relieve his anxious waverinos^ 
 by clearing i^j) jiis doubts; thereby putting him in 
 the way of salvation. St. James says : "That he w!io 
 causeth a sinner to be converted from the error of his 
 way, shall save his soul from death, and shall cover a 
 multitude of sins.'"^ 
 
 . 4. To COMFORT THE SOtiUOWFUL. WllCU WC SOotllC 
 
 the afflicted heart with words of. consolation ; sug- 
 gesting motives ot* patience, resignation, an<l penance ; 
 and when we show towards the distressed a compas- 
 sionate and kind treatment; we then comply with 
 these words of St. Paul: "Weep with them that 
 weep.""^ And when this is done from pure motives — 
 from the motives of Christian Charity, it is very mer- 
 itorious in the sight of God. 
 
 5. To BEAU WUONOS PATIENTLY. Pcoplc's humOrS, 
 
 ill-tempers, and other failings, and also their ingrati- 
 tude for kindnesses received, are sometimes so tiresome 
 and provoking, that it requires no little patience to 
 bear with them. Yet we ought not to lose our pa- 
 tience ; but to bear with these failings of our neigh- 
 bor, considering our own, and encouraging ourselves 
 by these words of St. Paul : "Bear ve one another's 
 burdens; and so voii shall fulfil the law of Chiist." 
 "We that are strono-er, ouo-ht to bear the infirmities 
 of the weak."' 
 
 1 Dan. xii. 3. 
 
 2 James v. 21 , 
 
 3 Rom. xii. 15, 
 
 * Qal. vi. 2 ; lioin. xv. 1. 
 
448 
 
 SPIRITUAL W0BK8 OF MERCY. 
 
 6. To FOKGivE INJURIES. — If OUT ciiemy repent 
 and nsk purdon, Chanty obliges us to Jorgive him ; 
 for if we were in his phice, we should wish to he 
 forgiven: "If thy brother sin against thee, ivprove 
 him ; and if he do penance, forgive him. And if he 
 sin ao-ainst thee seven times in a day, and seven times 
 in a day be converted unto thee, saying, I repent; 
 forgive iiim"' But, even if lie do not ask pardon, 
 still Charity requires us to foigive him, as Chii.st on 
 the Cross forgave .his executioners;^ and as St. 
 Stephen forgave those who were stoning him to 
 death.^ 
 
 7. To PRAY FOR THE LIVING AND THR DEAD. — 
 
 We should pray for all mankind — for both friends 
 and enemies. The latter, indeed, have more need of 
 prayers; and our praying for them, shows a more 
 disinterested <;harity : " E^ray one for another, that yon 
 may be saved."'' "l*ray for them that persecute and 
 calumniate you."* We should piay also for (he dead 
 — for our deceased relatives, fiiends, and benefactor-;; 
 and for all the Faithful departed : this is the last act 
 of charity that we can do for them : " It is a holy and 
 wholesome thought to pray for the dead, that they 
 may be loosed from sins."* 
 
 Conclusion. — Be diligent in exercising these 
 Works of Mercy, both Coiporal and Spiritual. For 
 thereby you will be "laying up to yourselves tiea-^ures 
 in heaven ; where neithe. the rust nor moth doth 
 consume, and wliere thieves do not break through, 
 nor steal.*''' You will by these good works, " make 
 sure your calling and your election ;"^ and there will be 
 
 * Luke xvii. 3, 4. 
 9 Liikexxiii. 3i. 
 J Acts vii, 59. 
 
 * James v. 16. 
 
 * Miirt. V. 44 
 
 « 2 Mac. xii. 46. 
 
 T Mutt. vi. 20. 
 8 2 l>ct. i. 10. 
 
THE EIGHT BEATITUDES. 
 
 44D 
 
 "laid up for you a crown of justice, whicli (at Vf vir 
 departure out of tliis world) the just Judge will render 
 unto you.'" Bec.iuse then, instead of that "judg- 
 ment without mercy," which »vill be dealt out "to 
 him that hath not done mercy;'" in you will be ful- 
 filled this Beatitude, promised by your Redeemer : 
 "Blessed are the merciful ; for they shall obtain 
 mercy 
 
 ))3 
 
 Instruction LXXIY. 
 
 llie Eight Beatitudes. 
 
 Sat/ the Eight Beatitudes. — 
 
 1. Blessed are tlie poor in spirit ; for theirs is the kingdom 
 of heaven. 
 
 2. Bl( sed are the meek ; for they shall possess the land. 
 
 3. Blessed are they that mourn ; for they shall be com- 
 forted. 
 
 4. Blessed are they that hunger and thirst after justice ; 
 for they shall be filled. 
 
 5. Blessed are the merciful ; for they shall find mercy. 
 
 6. Blessed are the clean of heart ; for they shall see God. 
 
 7. Blessed are the peace-makers ; for they shall be called 
 the children of God. 
 
 8. Blessed are they that suffer persecution for justice' 
 sake ; for theirs is the kingdom of heaven. 
 
 In the Eight Beatitudes with which Christ com- 
 mences his Sermon on the Mount,'' he shows us where- 
 in true happiness really consists, and by what means 
 we aie to arrive at it. Man naturally and necessari- 
 ly seeks happiness ; bur, blinded and deluded by his 
 passions, by his love of the honors, riches, and pleas- 
 ures of this life, he seeks his happiness where it is not 
 to be found. Our Blessed Lord directs our pursuit 
 to proper objects: he lays down Eight Maxims, as 
 
 » 2 Tim. iv. 8. 
 a James ii. 13. 
 
 38* 
 
 3 Matt. V. 7. 
 
 * Mrttt. V. 3 to 10. 
 
450 
 
 THE KIGIIT BEATITUDK8. 
 
 i 
 
 the foundations of that sublime morality which he 
 came to teach, and wluch arc tht' sure way to a Ij.ippy 
 life here, and also eternal liap[)in(.'.ss hereafter. 
 
 1. ^^Bhssed are the poor in spu-it ; for theirs Is thfi 
 kingdom of heaven.''^ — How consoling'' are thesii woitjs 
 to the poor and destitute ! Their kingdom, their ele- 
 vation is not of this world ; hut they are directed to 
 look forward to that happy kiiiodom which is to lt(> 
 their evei lasting* inheritance. If on earth they lia\e 
 to endure labors, hardships, humiliations, contempt, 
 privations, and destitution; after their sliort pilgrim- 
 age here, they will be exalted, enriched, and united 
 with their God in the possession of eternal gioiy: 
 "For t'leirs is the kingdom of heaven." 
 
 Yet this Beatitude regards such of the poor only, 
 as are so ^Hn spirit^'' — such as bear their privations 
 in a spirit of patience, resignation, and humility ; and 
 are content with tiieir condition. 
 
 It applies also to those among the rich^ who are 
 ^''poor in spirit,'''' — who are detached in heart and af- 
 fection from their possessions ; and who employ their 
 riches in doing good, by as>istiiig the poor, an<l con- 
 ti'ibuting to the support of Religion : " Blessed are the 
 poor in spirit; for theirs is the kingdom of heaven." 
 
 2. ^''Ulcssed are the meek; for they shall possess 
 the landy — Meekness, mildness, an 1 gentleness of 
 temper, are amiable dispositions, and when manifested 
 under insults, violence, oppression, injuries, or any 
 other ill-treatment, they show the true Christian; 
 they make a person pleasing to God, and beloved by 
 men ; and promote his happiness both here and here- 
 after : "Do thy works in meekness, and thou shalt be 
 beloved above the glory of men."^ "Blessed are the 
 
 i Eccli. Hi. 19. 
 
THK KIGHT BKATITUDPIS. 
 
 451 
 
 iV which he 
 y to H happy 
 it'ter. 
 
 theirs is thfi 
 : thesi; words 
 )m, tiu'ir cle- 
 j direcjU'd to 
 iiich is to h(». 
 th thuy ha\o 
 IS, contompt, 
 liort pilgiiin- 
 1, und united 
 tenial giory: 
 
 tie poor only, 
 cir privations 
 lunility ; and 
 
 rich, vvlio are 
 
 leart and af- 
 
 eniploy their 
 
 oor, anrl con- 
 
 lessed are the 
 
 of heaven." 
 
 shall possess 
 
 rentleness of 
 
 en manifested 
 
 uries, or any 
 
 le Christian ; 
 
 d beloved by 
 
 ere and here- 
 
 thou shalt be 
 
 lessed are the 
 
 meek; for tlioy shall pos-^ess the hind," — "the land 
 of the livinn;.'""' 
 
 3. ^^ Blessed are they that mourn; for thei/ shall he 
 covifortxiy — To mourn, to lament, and weep, scu'in 
 to earthly-minded persons to indicate any thinj^ hut 
 happiness and comtbrt; they setk iheir comfort in 
 earthly pleasures and festive enjoyments. ]hit, ('hrist; 
 tells us, that they only have true happiness or <;om[orr, 
 who mourn — who, renouncinof earthlv fi!id canitd 
 pleasures, bewail their own and others' sins, — who 
 sigh over the dangers to which salvation is continu- 
 ally exposed, — and w' o N^ok upon this lite as a time 
 of banishment: "The\ who sow m tears, shall re.'O in 
 joy:"^ and therefore, "Blessed are they that moiUM ; 
 for they shall be oomfoited." 
 
 4. ^'•Blessed are they that hunger and thirst after 
 justice ; for they shall he Ji. I led." — By hungering and 
 thirsting after justice, is meant, desiriny ardently and 
 seeking earnestly to become just ; i. e., to become 
 v'ivery day more and more virtuous. This disposition 
 cf soul is a verv irreat scrace, enablino" us to advance 
 rapidly, and with much facility, in the pia(;tice of 
 virtue; and to arrive, in a short time, at a very high 
 litate of perfection : it is a constant source of abundant 
 merit, and an effectual means of acquiring a greater 
 degree of glory in heaven : therefore, " Hl'ssed arc 
 they that hunger and thirst after justice; fov they 
 shall be filled." 
 
 5. ^"Blessed are the merciful ; for they shall find 
 mercyy — To show mercy to our brethren, is one 
 condition for our obtainino* mercv from God. Wh'at 
 an eiKuniragement is this Beatitude, to assist the poor 
 and distressed! If their wants are regarding the hody, 
 
 » Ps. xxvi. 13. a Ps. cxxv. 5. 
 
452 
 
 THE EIGHT BEATITUDES. 
 
 we lijivo to exercise the corporal works of mercy : 
 "Do gooil [even] to (hem tliat li.ite you; bless them 
 that curse you ; pray tor tliem that persecute and ca- 
 lumniate you."' By thus sliovving mercy to others, 
 we disarm the anifcr of God, and entitle oursidves to 
 his mercy : "Blessed are the merciful; for thi^y shall 
 find mercy." 
 
 6. '"Blessed are the clean of heart ; for the}/ shall 
 see GodP — "The clean of h'^art," are they who are 
 free from earthly, carnal, and impure aftV^aions, which 
 defile the heart in tlie sight of God. Our outward 
 actions correspond wiih, and proceed from our in- 
 war<l dispositions : our Blessed Lord assures us, that, 
 out of the heart come forth evil Mctions, as well as 
 evil thoughts and dt^sires.*' Now, God sees the heart 
 — he sees its affections and intentions; and, unless 
 these be right, whatever our outward conduct may 
 be, we cannot see God; it is only the upright of 
 heart that can enjoy this blessing: " BK-ssed are the 
 clean of heart; for ihev shall see God." 
 
 7. '"Blessed are the peace -makers ; for they shall he 
 called the children of God^ — Peace-makers are, in 
 a special manner, the followers of Christ, whose title 
 is "The Pkince of Peace;"' and who becpieathed 
 Ins peace, as a legacy, to his followers. We must 
 first make peace in our own souls, by subiluing our 
 passiois, tfec. ; — then we nuist endeavor to make and 
 maintain peace with our neighbor: "If it /be possi- 
 ble, as much as is in you, have peace with all men."* 
 "// it he possihle,'^ i. e., if we can have peace with 
 them, without purchasing it at the expeiise of truth 
 or virtue. We should endeavor to reconcile persons 
 
 1 Matt. V. 44: 
 Luke vi. 27, 28. 
 
 a Matt XV. 19. 
 8 Is. Ix. 6. 
 
 * Rom. xil. 13. 
 
TUK KIOIIT BEATITUDES. 
 
 453 
 
 wlio an^ at variance, by making peace between them : 
 "IJlessed ar« the peace-makers; I'or they slwill bo 
 called tlie chililren of God." 
 
 8. ^^Blessed ore they that suffer pprsecution for jus- 
 tice' sake: for theirs is the kimjdom of Go<iy — '!'«) 
 suffer persecution in the cause of truth and virtiu^ is 
 the hist and hiijliest deifree of Beatitude : it is tlio 
 most pel feet sacrifice of ourselves which wo can make 
 to our Creator; and, consequently, it "works for iia 
 above measure, exceedingly, an eternal weio-ht of 
 glory."' Convinced of this truth, the Apostles es- 
 teemed it as a great favor, when God permitted 
 them to be persecuted: "They went from the pres- 
 ence of the Council, rejoicing that they wore ac- 
 counted worthy to suffer reproach for the name of 
 Jesus."* "My brethren (says St. James), count it 
 all joy, when you shall fall into «livers temptations" 
 (i. e., trials and persecutions); "knowing that the 
 trying of your faith worketh patience, and patien(;o 
 hath a perfect work."^ "All that will live godly in 
 Christ Jesus, shall yuffer persecution."* These con- 
 siderations should console and encouraofe us, wlieu 
 we have any thing to endure for the cause of truth, or 
 for our dutv to God: "Blessed are thev that suffer 
 persecution for justice' sake ; for theirs is the kingdom 
 of heaven." 
 
 Conclusion. — Endeavor to become truly '•''poor 
 in spirit^'' by disengaging your affections from all at- 
 tachments to earthly possessions; — to be "m^f^*," 
 mild, and patient under contradictions; — to "mo//rM" 
 over your own sins, and those of others, by making 
 atonement for them ; — to be always longing and 
 
 2 Cor. iv. 17. 
 ' Acts V. 41. 
 
 * James i. 2, 8, 4. 
 < 2 Tim. 111. 12. 
 
454 
 
 THE SEVEN DEADLY SLNS, ETC. 
 
 striving; ^^^ after justice^'' or greater perfection; and to 
 fulfil what is pointed out in the other Beatitudes : 
 then will you be truly '•''blessed^'' for you will then be 
 happy here, in the peace of a good conscience ; and 
 happy hereafter, in tlie eternal enjoyment of all that is 
 promised in these Eight Beatitudes. 
 
 Instruction LX.^X, 
 
 The Seven Deadly Sins ; and the Contrary Virtues. 
 
 Say the Seven Deadly Sins. — 
 Pride. 
 
 Covetousness. 
 Lust. 
 Anger. 
 Gluttony. 
 Envy. 
 Sloth. 
 
 Conlrary Virtues. — 
 Humility. 
 Liberal ity. 
 Chastity. 
 Meekness. 
 'Jeniperance. 
 Brotherly Love, 
 Diligence. 
 
 \v 
 
 These seven Vices are called deadly, because they 
 brino- death to the soul that vields to them. Thev 
 are fdso called the seven capital sins, because they are 
 the heads from which all o'.her sins proceed. On these 
 Vices there are, in the " Garden of the Soul,"'' some 
 veiy e.\ceilenl. Instructions entitled ''''Remedies a ''<-jt 
 Vices;'''' which it would be well to read occasi ■ '/ 
 with attention. 
 
 In each person, there is (geneially speaking) some 
 one passion or vicious inclination, which is stronger 
 tlian the rest, and which is called his Predominant 
 Pamon. This is the ruling passion of his heart, and 
 the chief source of all the vices to which he may be 
 enslaved. You should pay very special attention to 
 your Predominant Passion, and also to its Contrary 
 Virtue ; that you may root out the one, and plant 
 
THE 8KVEN DEADLY SINS, ETC. 
 
 455 
 
 the other in its place : this is the warfare wherein you 
 will have to be eno-aijtHl as loiiij as vou live : and to 
 succeed in it, should be vour constant aim and en- 
 deavor: "To him that overcometh I will mve the 
 bidder, manna. . . .To him that shall overcome, I will 
 give to sit with me in my throne." ^ 
 
 1. Pkide is an inordinate love of one's own excel- 
 lence — an inordinate self-esteem. It is a inost danger- 
 ous passion, because it is so natural", and sni)tle ; and 
 also because it branches out into so many other vices ; 
 for the proud become vain-gloiious, or fond of the 
 applause of men, — ambitious, or in love with worldly 
 honors, — hypocritical, — conceited, — disdainful, — ob- 
 stinate, — contentious, (fee. Pride is essentially a lie, 
 because it is founded on a falsehood; — it is essential- 
 ly a robbery, because it is the taking to one's stdf what 
 belongs to God; — and it is the very root of nil evil: 
 " From pride all perdition took its beginning." ^ 
 
 Humility, on the contrary, is the foundation of 
 eveiy virtue. It teaches us to look upon all good, as 
 coming to us from God, without any merit on our part : 
 "What hast thou, which thou hast not receive*! ? and 
 if thou hast received, why dost thou glory as if thou 
 hadst not received it?"^ It leads us to believe, not 
 only that we have no merit, but that we have much 
 f/emerit — that, if we were to have our due, we should 
 receive from God nothino; but chastisements on 
 account of our sins. Hence, the liumbie man de- 
 bases himself below all others: happy disposition! 
 because it is most pleasing to God, and draws down 
 his favors and protection : " To the liumble, God 
 giveth grace.'"* 
 
 » Apoc. ii. 17; iil. 21. 
 9 Tobifts iv. 14. 
 
 3 1 Cor. Iv. 7. 
 
 4 1 Pet. V. 5. 
 
456 
 
 THE SEVEN DEADLY SINS, ETC. 
 
 2. CovETousNESS is an inordinate love of riches or 
 earthly possessions. The more this love is graiitied, 
 the stronger and more insatiable it becomes : ms ihe 
 possessions of a covetous man increase, his want of 
 still greater possessions also increases; and consi^quent- 
 ly, covetousness makes a man ivretchedhj 'poo)\ oven 
 in the midst oi 2)^eiiti/ ; it lenders him deaf to the cries 
 of the destitute, — nn mercifully sparing to the wants of 
 his poor relations, — and even to his own individual 
 necessities; — and it leads to many other sins, — to ex- 
 torlion, cheatinnf, stealino- Ivinov &c. What with the 
 desire of gaining, and the fear of losing, the covetous 
 man is always restless and unhappy: ''They that will 
 become rich, fall into temptation, and into the snare of 
 the devil, and into many unprofitable and Ijurtful de- 
 sires, which drown men into destruction and pei'dition. 
 For the desire of monev is the root of all evils." ' 
 
 LiBEUALiTY, which is opposed to covetousness, 
 withdraws the aftections from earthly possessions; 
 and- leads us to exercise works of mercy : it makes 
 us look upon it as being "a more blessed thing to 
 give, rather than to receive;"^ and it inclines us, 
 therefore, to " bow down our ear cheerfully to the 
 poor," and open our hand readily for the relief of 
 him that is in distress.'' 
 
 3. Lust is an inordinate love or desire of carnal 
 pleasures; and it comprises every kind of unclean- 
 ness in thought, word, and deed. This vice is so 
 displeasing to God, and the ci'imes to which it leads 
 are so hateful in his sight, that he speaks of tiiem 
 as being ^■^ detestable things,^'' — as '•^ abominaftons^^ 
 which draw down his reveno-e : "Every soul that 
 shall commit any of these abominations, shall perish 
 
 » 1 Tim. vi. 9, 10. » Acts xx. 35. » Eccll. iv. 8, 3. 
 
THE SEVEN DEADLY SINS, ETC, 
 
 457 
 
 from the midst of his people." ' It enkindles his 
 wrath to such a degree, that his severest, and most 
 extensive chastisements, executed upon mankind in 
 this life, have been provoked by sins of the flesii ; as, 
 the universal deluge;^ the destruction of Sodom, 
 and of the neighboring cities ;^ the- four-aiid-twenty 
 thousand Israelites, whom God ordered at once to be 
 slain in the desert;^ &c. This vice, by blinding the 
 understanding and hardening the heart, leads to 
 almost every kind of sin ; and is most ruinous in its 
 consequences, both to body and soul ; as the last day 
 will demonstrate, by showing us the vast multitudes 
 of im. mitent sinners who will owe their ruin to this 
 fatal vice. 
 
 Chastity is the contrary Virtue, which is so 
 pleasing to God, that it draws down upon us his 
 choicest graces and blessings. It renders our souls 
 the spouses of Jesus Christ ; and makes us like 
 Angels on earth ; it is therefore called the Angelic 
 Virtue, In order to obtain and preserve it, be hum- 
 ble; because Humility is the Moth-' and Guardian 
 of Chastity : it is only to the humble chat God gives 
 the special grace of this virtue. Never expose your 
 Chastity to danger, but preserve it with the greatest 
 care, praying for it frequently ani earnestly, and al- 
 ways cherishing a great love and tpteem for it in your 
 heart : " Blessed are the clean of heart ; for they shall 
 see God." ' 
 
 4. Anger is an inordinate desire of revenge. 
 This vice is directly contrary to the Spirit of the Gos- 
 pel, which breathes nothing uiore than meekno: s and 
 patience. Anger huVries a person into many other 
 
 1 Levit. xviil. 29, 27. 
 aQen. v' 1 to 13. 
 
 3 Gen. xviil 20; xix. 24, 25. 
 
 4 Num. XXV. 1,8,4,9. 
 
 39 
 
 « Matt V. a 
 
458 
 
 THE SEVEN DEADLY SINS, ETC. 
 
 
 ;1 
 
 n 
 '«.«* 
 
 It 
 
 si 
 p. 
 
 I "( 
 
 1 * 
 
 pi. 
 
 i'vl'' 
 
 sins ; as contentions, enmities, hatred, revenge, fight- 
 ing, &c. ; and how many oaths, curses, and blasphe- 
 mies proceed from it ? Therefore, " let all bitterness 
 and anger. . . .be put away from you."^ 
 
 Meekness is contrary to anger ; and it shows 
 itself in mildness of conduct, gentleness of temper, 
 and patient forbearance : it is a most amiable Virtue, 
 which not only corrects our own anger, but also dis- 
 arms that of others ; and it makes persons beloved 
 both by God and man : " Learn of me, because I am 
 meek and humble of heart; and you shall find rest to 
 your souls." * 
 
 5. Gluttony is an excess in the use of food, or 
 an inordinate desire of eating or drinking. Food is 
 given to us to be used for our support ; and not to 
 be nbused by intemperance. They are guilty of this 
 vice, who take too much to the prejudice of their 
 health, — who are over-nice in what they take, — or 
 who are always hankering after eating and drinking. 
 Such persons should reflect, that we do not live in 
 order to eat and drink; but we eat and drink in 
 order to live ; and that, by perverting this order, 
 they rank themselves with those of whom St. Paul 
 says: "They are enemies of the Cross of Christ; 
 whose God is their belly, and whose end is destruc- 
 tion." ' 
 
 Temperance and sobriety are contrary to gluttony : 
 and they are virtues necessai'y for us, not only as pre- 
 sdi'vatives from that vice, and from manv other sins ; 
 but also as means of practising that penance, mortifi- 
 cation, and self-denial, so much insisted upon and en- 
 forced by Christ and his Apostles'. 
 
 6. Envy is a sadness or repining at another's 
 
 » EjA. iv. 81. 
 
 9 Matt. xl. 29. 
 
 9 Philip, iii. 18, 19. 
 
THE SEVEN DEADLY SINS, ETC. 
 
 459 
 
 good, because it seems to lessen one's own ; and it is 
 directly opposed to Christian Charity, which, as St. 
 Paul says, "envieth not, but rejoiceth in j>*ood."' 
 Envy destroys a person's peace of niind ; and is the 
 source of so many other sins, that St. James says : 
 "Wiiere envying and contention is, there is incon- 
 stancy, and every evil work^ ^ 
 
 Brotherly Love, on the contrary, "rejoices with 
 them that rejoice, and weeps with them that wee)) ;"^ 
 — it io ihe very spirit and practice of Christianity : 
 "The love of our neighbor wovkelh no evil ; love 
 therefore is the fulfilling of the law ;"•* — it is also the 
 characteristic mark of the true followers of Christ: 
 "By this shall all men know that you are my disci- 
 ples — if you have love one for another.'"' 
 
 7. Sloth is a laziness of soul, by which peisons 
 neglect to begin, or to perform, such things as are 
 necessary for salvation ; for, as one of the deadly sins, 
 it means spiritual sloth. The more this sloth is in- 
 dulged, the more burdensome it becomes. The sloth- 
 ful Christian has indeed faith ; but it is a dead fa"ith ; 
 because he neglects to keep it alive by good works. 
 We are sent into this world, not to live at our ease, 
 but to loork out our salvation ; and to succeed in this 
 work, we must not only be resolute in " dec!inin2r from 
 evil ;" but diligent also in " doing good."" [Example 
 of the five foolish Virgins ; and also of the slothful 
 servant.^) 
 
 DiLiGENCPJ, or spiritual fervor, is a virtue by which 
 we are zo;dous in laboring for the service of God, '.nd 
 the salvation of our soul : it makes ihe duties of Mq- 
 
 'M 
 
 su 
 
 1 1 Cor. xiil. 4, 6 
 
 2 James iii. 18, 
 8 liotii. xii. 15. 
 
 * Rom, xiii. S to 10. 
 
 * John xiii, 85. 
 
 « Ps. xxxvl. 27. 
 
 ' Matt. XXV. 1 to 30. 
 
460 
 
 SINS AGAINST THE HOLY GHOST. 
 
 
 ligion appear, not burdensome or tedious, but easy and 
 agreeable ; — it keeps the lamp of our faith burning 
 with the oil of good works ; and so causes us to be 
 always ready, like the five wise Virgins; — and, hav- 
 ing made us rich in good works, it will entitle us, at 
 our entrance into eternity, to hear from our Lord 
 these consoling words : " Well done, good and faith- 
 ful servant; because thou hast been faithful over a 
 few things, I will place thee ovijr many things : enter 
 thou into the joy of thy Lord.'" 
 
 \ 
 
 Instruction LXXYI. 
 
 The Six Sins against the Holy Ohost ; — the Four Sins 
 crying to Heaven for Vengeance ; — the Nine Ways of 
 heing accessory to another Person^s Sins. 
 
 Say the. Six Sim against the Holy Ghost. — 1, Presumption of 
 God's mt rcy ; — 2, Despair ; — 3, Resisting tlie known truth ; 
 — 4, Envj at anotlier's spiritual good ; 5, Obstinacy in sin ; 
 — G, Final impenitence. 
 
 Say the Four Sins crying to Heaven for vengeance. — 1, Wilful 
 munler ; — 2, Sodomy ; — 3, 0}>pre8sion of tlie Poor ; — 4, De- 
 frauding laborers of their wages. 
 
 Soy tin Nine Waya of heing accessory to another person's sins. — 
 1, By counsel; — 2. By command; — 3. By consent; — 4, By 
 provocation ; — 5, By praise or flattery;— 6, By concealment ; 
 — 7, By partiiicing ; — 8, By silence ; — 9, By defence of the ill 
 done 
 
 I. The Six Sins * tainst the Holy Ghost. — 
 These are not sins of mere frailty, or ignorance; but 
 of leal malice, or wickedness of heart. They are di- 
 rectly contrary to God's love and mercy — to the di- 
 vine Charity; and are therefore called '*Sins against 
 the Holy Ghost." 
 
 » Matt. x-\v. 21, 23. 
 
SINS AGAINST THK HOLY GHOST. 
 
 461 
 
 permn s sins. — 
 
 1. Presumption of God's mercy. — This Presump- 
 tion is a rash conHdenc8 ot' obtaining mercy and eter- 
 nal salvation, without taking the means that are ne- 
 cessary ; and it is founded on the iiien, which some 
 persons get, that God is too merciful to condemn them 
 to everlasting misery. We should bear in mind, that, 
 though God is infinitely merciful, he is also iiijinitely 
 just. 
 
 2. Despair. — This sin against the Holy Gho*st is 
 committed, by giving up ail hope of salvation, or of 
 the ame!idment of our life; as if we were already 
 numbered among tne reprobate. 
 
 3. Resisting the knoivn truth. — This sin consists in 
 speaking or writing against the true Religion, at the 
 same time knowing better; or in wilfully misrepre- 
 senting its doctrines and practices; or in refusing to 
 embrace it, when convinced of its truth. How com- 
 mon in these d^tys ! 
 
 4. Envy at another'' s spiritual qood. — How common 
 also is this! for, how many are there, at the present 
 day, who scoff at Religious Orders, celibacy, fasting, 
 festival days, confession, and otlier practices of the 
 Catholic Church, because they aim not at such devo- 
 tion themselves ? Our practices of Religion are a re- 
 proach to them ; and are therefore the objects of their 
 misrepresentation, and of their invectives, sarcasms, 
 and abuse, of which they are not at all spaiing. 
 
 5. Obstinacy in sin. — This crime is committed by 
 those who go on in &m, positively resisting graces, ad- 
 monitions, remorses, &c. This is a most dreadful 
 state of soul ! for it draws down the execution of that 
 terrible judgment, which was denounced against the 
 Jews: "Blind the heart of this people, and make 
 their ears heavy, and shut their eyes; lest they see 
 
 39* 
 
462 
 
 8IN8 AGAINST THE HOLY GHOST. 
 
 with their e3'es, and hear with . their ears, and under- 
 stand with their heart, and be converted and I heal 
 them."' 
 
 6. Final impenitence. — This consists in puLtincf off 
 one's r. peiitance till death, and then dying without 
 repentance. 
 
 "Tlierefore I say to yon : Every sin and blasphe- 
 my sIihII be forgiven nu;n ; but the blasphemy of the 
 Spinl; shall not be forgiven. And whosoever shall 
 speak a word against the Son of Mnn, it shall be for- 
 given him ; but he that shall speak against the Holy 
 Ghost, ic shall not be forgiven him, neither in tliis 
 worlil, nor in the world to conie;"^ i. e., it will be 
 very d ffiuult for such a sinjier to obtain the grace of 
 true repiiiitance. Final impenitence, of course, can- 
 not pnasibbj be forgiven ; because, after death, repent- 
 ance comes too late. To avoid this dreadful evil, 
 begin your repentance now — put yourselves now in 
 the state of grace : " Let your loins be girt, and 
 lamps burning in your hands, and you yourselves like 
 to men who wait for their Lord, .... that when he 
 cometh and knocketh, they may open to him imme- 
 diately. Blessed are those servants, whom the Lord, 
 when he cometh, shall find watching. .. .And if he 
 shall come in the second watch, or if he shall come 
 in the third watch, and find them so, blessed are those 
 servants. .. .Be you then also ready; for at what 
 hour you think not, the Son of Man will come."' 
 Comply with this advice of your Redeemer; and 
 then, whatever vour sins n^ay have been, instead of 
 dying impenitent, you will die the death of the just, 
 and obtain the eternal happiness for whic-h you were 
 created. 
 
 » 18. vl. 10. 
 
 3 Matt xil. 81, 82. 
 
 8 Luke xil. 85 to 4a 
 
BINS CRYING FOR VENGFANCK. 
 
 463 
 
 IT. The Four Sins crying to IIkavks for 
 Vengeance. — These are i'owv very drofvU'iil critncs, 
 asfvi'i'^t whioii Alinijjfhtv Goil expresses his aiiLjer in 
 the stron<r,'st terms. The explanation of thtTii be- 
 loniis proper V to tlie expla»iati<ni of the Coininand- 
 meiits: for, Wilful Mnrder is forhid(Uni hy the Fifth 
 Coininandmeiit; — Sodomi/ (which is ars luiuauiral 
 sin of impurity), by the Sixth ; — Oppression of the 
 poor, anil defrauding laborers of their war/en^ by the 
 Seventh. 
 
 These four sins are said to "cry to heaven for ven- 
 gennce^'' because we find them so represented in the 
 Sacred Scriptures : 
 
 1. Wilful Murder.— ''Th^. Lord said to Cain: 
 What hast thou done ? the voice of thy brother's 
 blood crieth tome from the earth."* 
 
 2. Sodomy. — " And the Lord sai<l : The cry of 
 Sodom and Gomorrha is multiplied, and their sin is 
 become exceedingly grievous. I will go down and 
 see whether they have done according to the cry that 
 is come to meP^ And the Atigels saiJ to Lot; " We 
 will destroy this place, because their cry is grown 
 loud before the Lord, who hath sent us to destioy 
 them."' 
 
 3. Oppression of the poor. — "You shall not hurt a 
 widow or an orphan. If you hurt them, they will cry 
 out to me,' and I will hear their cry.^^^ "The Lord 
 will not accept any person against a poor man, and he 
 will hear the prayer of him that is wronged. He will 
 not despise the prayers of the fatherless : nor the wid- 
 ow, when she poureth out her c<jmplaint. Do not 
 the widow's tears run down the cheek, and her cry 
 
 I 
 
 g. 
 !,|;i' 
 
 11 
 
 'Mi 
 
 » Gen. Iv. 10. 
 
 9 Gen. XTlii. 20, 21. 
 
 ' Gen. xix. 13. 
 
 4 Exod. zxii. 22 tn 24 
 
m V'' 
 
 
 Mm 
 
 
 rMi'lBi 
 
 % ''^:A^H 
 
 
 
 ^urfli 
 
 464 
 
 THE NINE WAYS, ETC. 
 
 against him that caiiseth them to fu'l ] For from the 
 cheek the]/ yo up even to heaven, and the Lord that 
 heareth will not be deliglited with them."' 
 
 4. Defrauding laborers of their ivayes. — "Behold 
 the hire of the laborers, who have reaped down your 
 fields, which by fraud hath been kept back by you, 
 crieth ; and the cry of them hath entered into the 
 ears of the Loid of Sabaoth."* 
 
 III. The Nine Wavs of being accessory to 
 ANOTHER Person's Sins. — There are some persons, 
 who concern themselves but very little about the sius 
 which they cause their neighbor to commit ; although 
 they are as guilty before Ood, as if they committed 
 the sinful acts themselves ; and even more so. We 
 may cause others to sin (and so be guilty ourselves), 
 in thes3" nine ways, viz. : — 
 
 1 Bij counsel : i. e., by advising or directing the 
 ook>^?Dk'sion of an evil; — 
 
 'i. /iy command : by forcing or obliging any one to 
 it; — 
 
 3. ^g consent : by permitting any of those who are 
 under oar control, to commit it ; — 
 
 4. By provocation : by exciting any one to passion, 
 to cursing, to lewdness, <fec. ; — 
 
 5. By praise or flattery : by praising or flattering 
 any person for the evil which he has done, and there- 
 by causing him to io it again ; — 
 
 6. By concealment: by hiding the crime, or the 
 criminal, or things that have been stolen ; and tliere- 
 by encouraging the evil to go on ; — or by harboring 
 thieves, or lewd persons, &c., thereby favoring their 
 criminal practices ; — 
 
 7. By partaking : by shading in ill-gotten goods, 
 
 1 Eccli. xsxT. 16 to 19. 
 
 a Jamee v. 4 
 
THREE EMINENT GOOD WORKS. 
 
 465 
 
 or in any other fruits of wickedness, whereby we en- 
 courage the transij^reasions ; — 
 
 8. By silence : by not 8[)ealving to prevent an evil, 
 when we should and could have prevented it ; — 
 
 9. Bf/ defence of the ill done: by justifying the 
 evil-doers, or their evil actions ; id also by defending 
 false religions. 
 
 When an injury has bet our neighbor 
 
 by any of these sins; he wh' used the injury 
 
 to be done, is bound to repair it, just as much as if 
 he had done it himself. Besides the sin of causing 
 injury to be, done to others^ and the obligation of re- 
 pairing it ; there is also the guilt of scandal^ i. e., of 
 Zmc/m^ the person into sin who did the evil. Now, 
 if the destroying of our neighbor's body is a crime 
 which cries to heaven for vengeance;' how much 
 more the destroying of his soul ? " Woe to the world 
 because of scandals!" Such indee<l is the wickedness 
 of man, that there will be scandals: "For it must 
 needs be that scandals come ; but nevertheless, woe 
 to tli.it man by whom the scandal coiic'th .... He that 
 shall scandalize one of these little ones that believe in 
 me, it were better for him that a millstone should be 
 hanged about his neck, and that he should be drowned 
 in the depth of the sea." " 
 
 Instruction LXXVII. 
 
 The Three Eminent Good Worlcs ; — the Evangelical 
 Counsels ; — the Four Last Things to be remembered. 
 
 Say the Three Eminent Good Wwks.—l, Prayer ;— 2, Fast nig j 
 —3, Ahns-deeds. 
 
 1 Gen. iv. 10. 
 
 «MatL.xviii.6,7. 
 
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^66 
 
 THREE EMINENT GOOD WORKS. 
 
 Say the Evangelical Goumds. — 1, Voluntary Poverty ; — 2, 
 Perpetual Chastity ; — 3, Entire Obedience. 
 
 Say the Four Last Things to he remembered. — 1, Death ; — 2, 
 Judgment ; — 3, Hell ; — 4, Heaven. 
 
 I. The Three Eminent Good Works. — These three 
 good works are called Eminent^ because they are, in 
 a most especial mfinner, pleasing to God : and because 
 by them we devote to God all that we are, and all 
 that we have. For, by Prayer^ we make to God an 
 offering of our soul, with all its powers ; and of our 
 heart with all its affections; employing them io Acts 
 of Faith, Hope, Charity, Contrition, Adorataon, 
 Thanksgiving, and other virtues ; — by Fasting^ weMe- 
 vote to him our body, with all its senses; offering it 
 to him perpetually as a living sacrifice; — by Alms- 
 deeds^ we dedicate to him our earthly possessions, 
 with all our means of assisting others ; using them 
 for him in the persons of the poor, and of such as 
 need our help. 
 
 1. Prayer^ as an Eminent Good Work, comprises, 
 not only petition, but acts of adoration, praise, and 
 thanksgiving, — acts of faith, hope, charity, and con- 
 trition, — and also a good and regular use of the holy 
 Sacraments aud Sacrifice ; — and more especially, the 
 practice of daily meditation, and frequently raising 
 our minds and heaits to God. 
 
 2. Fasting^ as an Eminent Good Work, extends, 
 not only to a faithful observance of the fasts and 
 abstinences commanded by the Church, but to every 
 species of mortificatioL and self-denial — so necessary 
 for leading a spiritual life, which is a life of daily 
 penance and of self-crucii!xion. 
 
 3. Alms-deeds, in like manner, are to be taken in 
 a comprehensive sense ; for they are to be understood 
 
THE EVANGELICAL COUNSELS. 
 
 467 
 
 as including all kinds of charities, both corporal and 
 spiritual, whicri we can render to our neighbor. 
 
 By these Three Eminent Good Works, we offer to 
 God, like the three Wise Men, our frankincense 
 (prayer), — our myrrh (fasting), — and our gold (alms- 
 deeds).' Be regular, diligent, fervent, and generous 
 in the exercise of them : for, as the Archangel Ra- 
 phael said to Tobias, " Prayer is good with Fasting 
 
 and Alms^ more than t6 lay up treasures of gold 
 
 When thou didst joray with tears, and didst leave thy 
 dinner, and didst bury the dead ; I offered thy prayer 
 to the Lord.'"' 
 
 II. The Three Evangelical Counsels. — These 
 are called Counsels, because they are not command- 
 ed, but recommended, as means of greater perfec- 
 tion ; and they are called Evangelical Counsels, be- 
 cause they are recommended, as such, in the Gos- 
 pel. 
 
 1. Voluntary Poverty is a leaving of all things, by 
 our own free will, to follow Christ. The practice of 
 this Counsel uproots a most dangerous passion. " For 
 they that will become rich, fall into temptation, and 
 into the snare of the devil, and into many unprofita- 
 ble and hurtful desires, which drown men into de- 
 struction and perdition." ' " There is not a more 
 wicked thing than to love money ; for such a one 
 setteth even his own soul to sale." * And hence our 
 Blessed Lord declares: "That a rich man shall hard- 
 ly enter into the kmgdom of heaven. It is easier for 
 a camel to pass through the eye of a needle, than for 
 a rich man to enter into the kingdom of heaven." * 
 He also says : *' Woe to you that are rich ; for you 
 
 »Matt.ii. 11. 
 
 a Tobias siL 8, 12, 
 
 3 1 Tim. vl. 9. 
 * EccU. X. 10. 
 
 Matt six. 28, 24 
 
468 
 
 THE BVANOEUCAL 00TTNSEL8. 
 
 have your consolatioa" in this world.' Now, these 
 awful declnrations lose their terrors, and the soul is 
 put into the most secure way to perfection, by the 
 practice of this Counsel : " And behold one came and 
 said to him : Good Master, what good shall I do that 
 I may have life everlasting ? Who said to him : ... . 
 If thou wilt enter into life, keep the commiinum^nts 
 . . . .The young man saith to him : All these huve I 
 kept from my youth, what is yet wanting to me? 
 Jesus saith to him : If thou wilt be perfect, go sell 
 what thou hast, and give to the poor, and thou shalt 
 have treasure in heaven ; and come, follow niei" * 
 " Peter answering, said to him : Behold we have lift 
 all things^ and have followed thee; what therefore 
 shall we have? And Jesus said to them: Amen I 
 say to you, that you, who have followed me, in the 
 regeneration, when the Son of Man shall sit on the 
 seat of his Majesty, you also shall sit on twelve seats 
 judging the twelve tribeg of Israel. And every one 
 that hath left house, or brethren, or father, or moth- 
 er, or lands, for my name's sake, and for the Gospel, 
 shall receive a hundredfold, an-' ^hall possess life ev- 
 erlasting."' "Blessed are th oor in spirit; for 
 theirs is the kinsjdom of heaven.'' * 
 
 2. Perpetual Chastity is a voluntary abstaining 
 from marriage, in Oit!3r to dedicate one's self, in a 
 more special manner, to the love and siervice of God, 
 and to the great work of isalvation. It is strongly 
 recommended by our Blessed Lord, when he says: 
 " He that can receive this word, let him receive it^ * 
 How forcibly also does St. Paul recommend it, in hip 
 First Epistle to the Corinthians, where he says: "I 
 
 1 Luke vt. 24 
 •MiUtziz.21. 
 
 •Matt xix,29; 
 Mark z. 29, 80. 
 
 * Matt ▼. 8. 
 •Matt six. 11, 18. 
 
THE EVANGELICAL COUNSELS. 
 
 469 
 
 would have you to be without solicitude : he that is 
 without a wife, is solicitous for the things that belong 
 to the Lord, how he may please God : but he that 
 is with a wife, is solicitous for the things of the 
 world, how he may please his wife ; and he is di- 
 vided.'" And the Revelation made to St. John, in 
 the Apocalypse, represents those who have observed 
 this Counsel, as singing in heaven a new Canticle, 
 which none of the rest of the Blessed can sing ; and 
 as being privileged to "follow the Lamb whitherso-* 
 ever he goeth."* 
 
 3. Ent-ire Obedience is a total subjection of one*s 
 own will to that of lawful superiors, in all that is not 
 sin. The life of Christ was one continued model of 
 perfect Obedience. From twelve to thirty years of 
 age, all that we are told of him, is, that he was obe- 
 dient to those whom his heavenly Father had ap- 
 pointed to act as his superiors : "lie went down with 
 them to Nazareth; and was subject to them^^ Thus 
 does he show the importance of Obedience. And, as 
 to his Obedience to his heavenly Father, he says : 
 "In the head of the book (i. e., in the beginning of 
 his life) it is written of me, that I should do thy will : 
 O my God, I have desired it, and thy law, in the 
 midst of my heart."* " My meat (he says) is to do 
 the will of him that sent me, that I may perfect his 
 work."* And in the end of the book or history of 
 his life, it is also written of him, that "he became 
 obedient unto death, even to the death of the Cross."* 
 How important, then, is Obedience ! It is a most 
 eflfectual means of subduing self-will and self-love^ 
 which are our most fatal enemies : for, "if thou give 
 
 1 1 Cor, vll. 82 to 35. 
 * Apoo. ziv. 8, 4 
 
 » Luke ii. 51. 
 
 * Ueb. z. 7 ; Ps. zxziz. 8, 9. 
 
 40 
 
 » John iv. 84. 
 • Philip, ii. a 
 
 ijii 
 
470 
 
 THE EVANGELICAL COUNSELS. 
 
 thy soul to her desires, she will make thee a joy to 
 thine enemies."^ But, on the contrary, " the obe- 
 dient man shall speak of victories;"' because Obe- 
 dience draws down the most special and abundant 
 graces; for, so pleasing is it to God, that he 'says of 
 it, "Obedience is better than sacrifices."' 
 
 All those persons who enter Religious Orders, bind 
 themselves {voluntarily) by vow, to observe these 
 three. Evangelical Counsels. 
 
 We frequently hear and read the most bitter invec- 
 tives against Monks and Nuns, who devote them- 
 selves to observe these Counsels. But is there any 
 thing in these three Maxims of Perfection to call Jlbr 
 invective or sarcasm? They who utter or write such 
 things, would do better to practise these Counsels 
 themselves, rather than scoff, as they do, at what 
 Christ recommends, because Ihey find the observance 
 thereof too diflBcult for them. Let them reflect, be- 
 fore it be too late, upon these words of Holy Scrip- 
 ture, which, unless they repent in this life, are pro- 
 phetic of their repentance in the next : — The wicked, 
 repenting and groaning for anguish of spirit, will say 
 within themselves, when they see the salvation of the 
 just : " These are they, whom we had some time in 
 derision, and for a parable of reproach. We fools 
 esteemed their life madness, and their end without 
 honor: behold how they are numbered among the 
 children of God, and their lot is among the Saints ! 
 Therefore we have erred from the way of truth, and 
 the light of justice hath not shined upon us, and the 
 sun of understanding hath not risen upon us. . . .Such 
 things as these the sinners said in hell."'' 
 
 » Eccli xvlil. 8t 
 « Prov. xxi. 28. 
 
 » 1 Kings XV. 22. 
 * Wisd. V 1 to 14. 
 
FOUK LAST THINGS. 
 
 471 
 
 III. The Four Last Things to be Remembered. 
 — ^The Holy Scriptures recommend the remembrance 
 of these four last things — Death, Judgment, Hell, and 
 Heaven, as an effectual means for avoiding evil, and 
 for leading a life of innocence and virtue : " In all thy 
 works, remember thy last end ; and thou shalt never 
 sin."' Bv the word ''^ remember ^^ we are admonished 
 to keep our last end always in mind. 
 
 1. Death: We shall die; therefore we must/?re- 
 pare ; — we shall die very soon^ because life is short; 
 therefore we must prepare soon; — we mai/ die at ani/ 
 moment; thjrefore we must prepare now, and must 
 keep ourselves always ready. 
 
 2. Judgment : For immediately after Death, comes 
 Judgment ; our soul will be instantly placed before 
 Jesus Christ, to render unto him a strict account of 
 all that we have thought, said, and done, during life, 
 whether good or evil ; and to receive sentence from 
 him accordingly. 
 
 3. Hell : If we shall be found to be in the guilt 
 of mortal sin, that sentence will be followed by an 
 Eternity of extreme misery, with the devils and con- 
 demned souls, in everlasting flames. 
 
 4. Heaven : But if we shall be found to be in the 
 state of sanctifying grace, then it will be followed by 
 an Eternity of supreme happiness, with God and his 
 Saints, in the kingdom of heaven. 
 
 If we reflected seriously on these awful truths, how 
 we should then fear the great evil of sin ; and how 
 carefully we should avoid \tl — how diligent we should 
 be in making use of the means proper for obtaining 
 God's grace, and for persevering in our duty to him! 
 Reflect, therefore, frequently and seriously on these 
 
 * Eocli. Til. 40. 
 
472 
 
 oheistian's rule of life — I. 
 
 truths — on these four Last Things : keep them con- 
 stantly in mind ; and you will find tliera a powerful 
 preservative against falling into sin, in time of temp- 
 tation : " In all thy works, remember thy last end ; 
 and thou shalt never sin." * 
 
 EXPLANATION OF THE 
 
 (ttfrislian's |lule ai fife. 
 
 Instruction LXXVIII. ' 
 
 I%e Founding of the Christian Religion ; — the Rule of 
 Life which this Religion teaches, viz., to hate sin, to 
 love Gody and to love our neighbor. 
 
 Of what Religion are you ? — By the grace of God I am a 
 Christian. 
 
 Who wan the founder of the Christian Religion ? — Jesus Christ, 
 the Son of God, who came down from heaven to teach us the 
 way to heaven. 
 
 . Whao rule of life must we follow, if we hope to be saved ? — We 
 must follow the rule of life taught by Jesus Chiist. 
 
 WluU are toe bound to do by this Rule ? — We are bound always 
 to hate sin and to love God. 
 
 How must we hate sin ? — Above all other evils ; so as to be 
 resolved never to commit a wilful sin, for the love or fear 
 of any thing whatsoever. 
 
 How must we love God ? — Above all things, and with our 
 whole heart. 
 
 How must we learn to love God ? — We must beg of, God to 
 teach us, " my God, teach me to love thee !" 
 
 What else must we do ? — We must often think how good 
 Qod is, often speak to him in our hearts and always seek to 
 please him. 
 
 And does not Jesus Christ teach us also to love one another f 
 
 » EccU. vil. 40. 
 
christian's rule of life — I. 
 
 473 
 
 — Tes ; he commands us to love all persons without excep* 
 tion for his salie. "'^ 
 
 In what manner are we to love one another f — In God and foi 
 God, 80 as to wish well to all, and pray for all ; and never 
 to allow ourselves any thought, word, or deed, to the prej- 
 udice of any one. 
 
 And are we also to love our enemies f — Yes, we are ; not only 
 by f(M-^iving them from our hearts, but also by wishing 
 them well, and praying for them. 
 
 I. Our Religion was founded by Jesus Christ ; and 
 being thus the work of God, it is unchangeable : it 
 varies not with times and circumstances, like all hu- 
 man institutions : its doctrines of Faith and Morality 
 are the very same now, as were taught by Christ and 
 his Apostles, This constant uniformity is a standing 
 proof of the divinity of our Religion ; and raises it in- 
 finitely above all erroneous societies. These retain 
 indeed the name of Christian ; but when the Catechism 
 here speaks of the " C7tm/iaw. Reliffion,''^ it means that 
 Religion of which Christ is the Founder — that Reli- 
 gion which is called, in the Apostles' Creed, " The 
 Holy Catholic Church^'' and in the Niceno Creed, 
 ** The One, Holy, Catholic, and Apostolic Church^ 
 And that Religion is essentially one. 
 
 That there would be men setting up tbeir own 
 opinions as revealed truths, and calling theii .he doc- 
 trines of Christ, was foretold. The founder of our 
 holy Religion calls such men "strangers;" "thieves 
 and robbers ;'" " false prophets ;" " ravening wolves :*" 
 and both He and his Apostles caution us against 
 them.' They are branches cut off and dead : the 
 very date of their separation, or of their origin, stands 
 against them ; and destroys the force of every argu- 
 
 » John X. 6, 8, 10, 12, 18. 
 * Matt vil. 15. 
 
 sMatt vil. 15: xxiv. 28to26; 
 2 Pet. ii. 1 to 8, 12. 
 
 40« 
 
474 
 
 CHRISTIAN 8 RULE OP LIFE — ^I. 
 
 ment which ihey would urge In their favor. And 
 hence, instead of attempting to prove tl»eir own doc- 
 trines to be true, they exert all their powers in niis- 
 repivsenting ours, and then inveighing against them. 
 It may indeed be said, that, from the fall of Adam, 
 there has been but one true Religion. Before the 
 coining of Christ, all hope of salvation was through 
 the merits of the promised Redeemer :' the Prophets 
 all foretold him ; Judaism prefigured him, and cx- 
 
 Eressed the most ardent desires of his coming. And 
 ence, the Christian Religion maybe said to have ex- 
 isted from the beginning : yet Christ is its Founder, 
 by fulfilling the prophecies, and substituting the real^ 
 ity in place of the ancient types and figures : " Do not 
 think (he says) that I am come to destroy the law, or 
 the prophets : I am not come to destroy, but to fulfil."* 
 
 After the lapse of more than 4000 years, Jesus 
 Christ lays the foundation of our Religion, by calling 
 his twelve Apostles,' of whom he makes St. Peter the 
 head :^ he teaches them the great mysteries of Srilva- 
 tion, and the most sublime Tiaxims of morality : and 
 he confirms his teaching by miracles ; for at his word, 
 " the blind see, the lame walk, lepers are cleansed, the 
 deaf hear, and the dead rise again :" ' all nature is 
 obedient to his voice ! 
 
 After his Death and Resurrection, he gives full 
 power and commission to his Apostles to teach his 
 doctrines to the whole world, and to establish his 
 Church :" to enable them to accomplish this great 
 work, he endi.es them with power from on high, by 
 Bending down upon them the Holy Spirit,' to abide 
 
 » Acts iv. 12. 
 « Matt V. 17. 
 • Luke vL 18 to 16. 
 
 ♦Mattxvl. !8,19; 
 Luke xxii. 81, 82 ; 
 John xxi. 15 to 17. . 
 
 • Matt. xl. 8 to .■>. 
 
 • Mark xvi. 15 to 10, 
 7 Luke zxiv. 49 ; 
 
 Acts ii. 1 to 4. 
 
CHRISTIAN 8 RULE OF LTFK — I. 
 
 475 
 
 witli them;' niid ho proiiiis«'s to he. Iiiiiiself perpetu- 
 ally with tliein.' Tiiiis prepared Hiid nnpuwerud, 
 the Apostles enter upon their ini.s>inii : th.-y pieaeL, 
 and convert ; whole nations proluss the faitii of Christ; 
 and I lie Clin>tian ll«'li^'ion increast's, like the stone 
 cut out of the mountain/ so as to HII the whole earth/ 
 This llclgion against which the ^ates of h»l.l could 
 nevei pievail,* has eqntinued ever since, the veiy same 
 as the Apostles left it; aiul wc ought to thank the 
 Providence of God, for having pr«)vir' d for un the 
 the happiness of heing members of it. 
 
 II. This holy Religion teaches the Eule of Life^ 
 which is set down here in the Catechism. 
 
 1. The rtrst thins; we are bound to <lo Itv this 
 Rule, is, "to hate sill above all other evils i so as to 
 be resolved never to commit a wilful sin, for the love 
 or fear of any thing whatsoever." As an etiectual 
 means of exciting such a hatred, we should reflect on 
 the greatness of the evil of sin — we should consider 
 how it is the greatest of all evils, because it is. directly 
 opposed to that infinite Goodness and Perfection, 
 which we ought to love above all things ; and also 
 because the consequences of sin are infinitely worse, 
 than any other evil that can befall us; for nothing 
 but sin can rob us of heaven, or condemn us to hell. 
 We cannot, therefore, have too great a horror and 
 hatred of sin. • 
 
 2. The next thing we are required to do by tho 
 Christian's Rule of Life, is, " to love God above all 
 things, and with our whole heart:" i. e., to love him 
 with a love of preference : we are required to prefer 
 God's will before all things else — before our dearest 
 
 > John xiv.l6, IT. 
 * Matt xxviii. 19, 20. 
 
 • Dan. li. 84, 85, 44. 45. 
 
 * Col. 1. 5, 6 ; lioin. i. S. 
 
 » Matt xvl. 18. 
 
 I 
 
4Y6 
 
 CHRISTIAN 8 RULE OF LIFE — I. 
 
 friends, our interests, or pleasures, or even our very 
 life. Tlie waiit of this preforenco will eoii(Jenin many 
 Christiann — those niarned persons, fc insttuico, who 
 prefer husband or wife before God, — ose pnrtMits, 
 who love their children more tlian they love God, — 
 all those persona in every station, who prefer the 
 creaturo before the Creator. 
 
 How are we to excite in our hearts the love of God 
 above ail tilings ? " We must earnestly beg it of God ;" 
 for, being his pure gift, it is to be sought by prayer: 
 this is the first and most necessary means of obtain- 
 ing it. But God will not grant this precious gj^'t of 
 his love, unless we show the sincerity and earnestness 
 of our prayers, by using such means as are in our 
 power to render our petitions etFectual. Therefore, we 
 must not only pray for the love of God, but we must 
 strive to kei-p the commandments; and, moreover, we 
 must employ our minds in such reflections as are calcu- 
 lated to excite divine love in our souls ; and hence, we 
 should frequently think on God's infinite Perfections, 
 which render him deserving of all our love; — on his 
 infinite Goodness towards us, as manifested in our 
 Creation, Preservation, Redemption ; in all the corpo- 
 ral and spiritual blessings conferred upon us in this 
 life: and in the eternal glory prepared for us in the 
 next. These are most powerful means of exciting the 
 love of God in our soul». 
 
 3. To this love of God, we must join the love of 
 our neighbor: "This commandment we have from 
 God, that he who loveth God, love also his brother." ' 
 Our love of our neighbor must have the same quali- 
 ties as our love of ourselves, viz., we must wish him 
 well from our hearts, — we must act towards him with 
 
 ilJohniv.21. 
 
< 
 
 CHRISTIAN 8 KULE OF LIFK — H. 
 
 477 
 
 kindness, — and render him nssistanoo, wImmi lio needs 
 it and we are able to render it, — and xm-mv ontertaiQ 
 thouu^lits, or ciierish dispositions, to his jncjudico. 
 
 Tlie love which we owe to our neiy;iilM)r, must ex- 
 tend even to our greaU-st eniMiiies : we must love tiiein 
 for God'.s sake; so as to fori^ive sincerely all the inju- 
 ries which they may have done against us; comply- 
 ing with this conmiand of Christ: ''I say to you: 
 Love your enemies; do goml to them that liate you ; 
 bless tliem that curse you; pray for tlu'm that perse- 
 cute and calumniate you; that you may l>o tlie chil- 
 dren of your Father who is in heaven, who maketh 
 his sun to rise upon the good and bad, and raiueth 
 upon the just and the unjust." 
 
 Instruction LXXIX. 
 
 The Chri8tian''a Rule of Life requires us nhn to deny out' 
 selves^ — to take up our Cross, — and tojblloio Christ. 
 
 Wluit other rules does Jesus Christ give m? — 'To <leny our- 
 selves, to Uike up our cross, and to follow him." St. Matt. 
 xvi. 24. 
 
 What is meant by denying ourselves ? — The renouiuiiip: of our 
 own will, and going against oiu- own humors, inuliii "tions, 
 and passions. 
 
 Why are ive bound to deny ourselves in this munner ? — Ik'cause 
 our natural inclinations are prone to evil from our very 
 childhood ; and if not curbed and corrected by self-denial, 
 will infallibly carry us to hell. 
 
 What is meant by taking tip our cross? — Patiently submitting 
 to, and willingly embracing, the labors and sufferings of this 
 short life. 
 
 And what is meaiU, by following Christ ?— To follow Christ, is 
 to walk, in his footsteps, by an imitation of his virtues. 
 
 > Matt v. 44^ 45. 
 
 :iii 
 
478 
 
 CHRISTIAN S RULE OF LIFE — H. 
 
 What are the virtues we are to learn of him ? — ^To be meek 
 and humble of heart, to be obedient unto death, and seek 
 to do, in all thiugs, the will of his Father. 
 
 I. To DENY OURSELVES. — The self-denial which the 
 r Christian's Rule of Life requires, consists in a general 
 mortification of our natural inclinations and passions. 
 In consequence of the fall of our first parents, such is 
 our natural tendency to evil, that mortification ia 
 as necessary for preserving our souls from sin, as salt 
 is for preventing meat from becoming tainted ; " For, 
 if you live according to the flesh, you shall die ; but 
 if, by the spirit, you mortify the deeds of the flesh, 
 you shall live." ' 
 
 Our practice of virtue, and all our spiritual pro- 
 gress, our perseverance and salvation, depend on our 
 imitating the life of Christ : now, we do not and can- 
 not imitate him, unless we renounce ourselves : '' If 
 any man will come after me, let him deny hiraseU"."* 
 Christ's whole life was one of suffering and of self- 
 denial: He was "despised, and the most abject of 
 men, a man of sorrow,. . . .and as one struck by God 
 and afflicted :"* and St. Paul says, that *' they that 
 are Christ's have crucified the flesh with its vices and 
 concupiscences.'"' 
 
 Adopt therefore, resolutely, the practice of mortifi- 
 cation : offer violence to self-love and self-will with 
 firmness : a resolute will surmounts all difficulties : 
 "The kingdom of heaven suffereth violence, and the 
 violent bear it away."* 
 
 There are two kinds of mortification, viz., external 
 or of the senses, and internal or of the heart. Internal 
 mortification is far better than that which is merely 
 
 trou 
 
 your 
 
 force 
 
 it; 
 
 you 
 
 deeds 
 
 A 
 tices, 
 praye 
 and 
 
 If 
 diffici 
 
 » Rom. v\[\. 13. 
 • Malt xvL 24. 
 
 8 Is. llii. 8, 4 
 « Gal. V. 24 
 
 •lllatt si. 12. 
 
CHRISTIAN 8 RULE OF LIFE — H. 
 
 479 
 
 r 1 : 
 
 a 
 
 external ; ati(1 it consists in correcting and subduing 
 the disorderly appetites and passions. 
 
 In order to succeed in the important work of cor- 
 recting and subduing your disorderly appetites and 
 passions, you must begin with outward mortificatioa 
 and self-denial : you must not only abstain from all 
 sinful pleasures, but you should frequently deprive 
 youiselves even of lawful gratifications : you will thus 
 acquire habits of self-denial, and find less difiiculty in 
 overcoming temptations. For, as St. Gregory observes, 
 we more easily refrain from forbidden pleasures, when 
 we are accustomed to abstain from such as are per- 
 mitted : but, says St. Clement of Alexandria, "They 
 who allow themselves to do every thing that is law- 
 ful, will soon do things that are unlawful."' 
 
 You must acquire a habit of moderating and re- 
 pressing your desires: "Turn away from thy own 
 will : if thou give to thy soul her desires, she will 
 make thee a joy to thy enemies."* 
 
 Examine what passion or disorderly inclination 
 troubles you most — what is the ruling paiL^'^ion of 
 your heart ; and, having discovered it, direct all your 
 force against it, until you have completely subdued 
 it; imposing a penance upon yourselves every time 
 you yield to it ; " If, by the spirit, you mortify the 
 deeds of the flesh, you shall live."' 
 
 A constant and resolute perseverance in these prac- 
 tices, if accompanied with continual watchfulness and 
 prayer^ will draw down upon you the grace of God, 
 and give yon a complete victory over your passions. 
 
 If the practice of this continual mortification seem. 
 diJQBcult to you, look up to heaven, and see the recom- 
 
 1 "Cito faclent qutB son licent, qni fadant omnia quae licent^'— 
 Patdagog Ub., c. 1. > Ecoll. XTliL 81. * Koui. vlii. 18. 
 
480 
 
 CHRISTIAN 8 RULE OF LIFE — U, 
 
 pense prepared for them that persevere : encourage 
 yourself with these words of St. Bernard : *' If the la- 
 bor terrifies, the reward invites ;" and still more with 
 the divine promises: "To him, that overcometh, I 
 will give the hidden manna."' This hidden manna 
 is a constant peace of soul, and the sweetness of heav- 
 enly consolations, which a proper practice of mortifi- 
 cation never fails to produce — it is "the pcMco of 
 God which surpasseth all understanding."* And 
 hence St. Bernard says of those who observe the life 
 of the mortified Christian, and are discouraged : 
 "They see the cross which he carries; but tiiey do 
 not see the unction which it brino-s to his soul."' 
 
 II. To TAKE UP OUR Oross. — By taking up our 
 Cross, as the Christian's Rule of Life requires, is 
 meant "patiently submitting to, and willingly embra- 
 • cing, the labors and sutierings of this short life." 
 The troubles and afflictions of this life — misfortunes, 
 losses, the privations of poverty, tribulations, pains, 
 sickness, &c., are all from God : whatever may be 
 the immediate cause of them, they are sent by Him; 
 and are designed to withdraw your afFections from 
 this world, and to aflford you means of exercising 
 patience, resignation, and penance. Receive them as 
 such, and tliey will be to you a source of very great 
 merit: "For that which is at present momentary 
 and light of our tribulation, worketh for us above 
 measure exceedingly an eternal weight of glory."* 
 Evidently, therefore, they are tokens of God's mercy, 
 goodness, and love towards you : " My son, neglect 
 not the discipline of the Lord ; neither be thou 
 wearied whilst thou art rebuked by him ; for whom 
 
 1 Apoc. if. 17. * "Grucem vident: unotionem non vldent*' 
 
 « Philip, iv. 7. *2 0or.iv. 17. 
 
CHRISTIAN B WAEFARE. 
 
 481 
 
 the Lord lovetli, he chastiseth ; and he scourgeth 
 every son whom he receiveth."' 
 
 in. To FOLLOW Christ. — "To follow Christ, is to 
 walk in his footsteps, by an imitation of his virtues.'* 
 The virtues which we are especially to learn of him, 
 are, "to be meek and humble of heart; to be obe- 
 dient unto death ; aud to seek to do, in all things, the 
 will of his Father." These virtues — meekness, humil- 
 ity, obedience, and conformity to the divine will — were 
 most conspicuous in the life of Christ; and the prac- 
 tice of them is most pleasing to God. But the piac- 
 tice of them supposes a life beset with trials, contra- 
 dictions, and persecutions ; with humiliations and con- 
 tempt ; with labors and difficulties. Such was the 
 life of Christ; and such is also the life of his true fol- 
 lowers: "For whom he foreknew (or called to be 
 saints) he also predestinated to be made conformable 
 to the image of his Son."^ We must expect, there- 
 fore, to be exercised with trials, humiliations, difficul- 
 ties, &c. : whenever God sends these, we should re- 
 ceive and suffer them, like Christ, in a spirit of meek- 
 ness, humility, and obedience to God's will ; encoura- 
 ging and consoling ourselves by keeping his example 
 before our eyes, and by looking forward to the prom- 
 ised reward : " For if we be dead with him, we shall 
 live also with him ; if we suffer, we shall also reign 
 with him."' 
 
 m 
 
 Instruction LXXX. 
 
 The demies of our Salvation^ mz.^ the Devil, the 
 World, and the Flesh. 
 
 Which are the etiemies the Christian must fight against all the dayn 
 of his life ? — The devil, the world, and the flesh. 
 
 * Heb. xii. 6, 6. > Som. viil. 23, 29. * 2 Tim. il 11, 12. 
 
 41 
 
482 
 
 christian's warfare. 
 
 What do you mean by the devil? — Satan and all his wicked 
 angels, who are ever seeking to draw us into sin, that we 
 may be damned with them. 
 
 Whom do you mean by tlie world ? — All wicked company, and 
 all such as love the vanities, riches, and pleasures of this 
 world better than God. 
 
 Why do you number those among the enemies of the soul ? — Be- 
 cause they are always seeking, by word or example, to car- 
 ry us along with them in the broad road that leads to dam- 
 nation. 
 
 And what do you mean by the flesh ? — Our own corrupt incli- 
 nations and passions, which are the most dangerous of all 
 our enemies. 
 
 What must we do to hinder these enemies from dragging us aUmg 
 with them to hell ? — We must always watch, pray, and fight 
 against all their suggestions and temptations. \\ 
 
 Whom must we depend upon in this warfare ? — Not upon OMi- 
 selves, but upon God alone. 
 
 In following the Christian's Rule of Life, we must 
 not expect to go on without opposition. Hence, the 
 Wise Man admonishes us to be prepared for combat : 
 " Son, when thou comest to the service of God, stand 
 in justice and in fear, and prepare thy soul for temp- 
 tation." ' In our way to heaven, we have enemies to 
 contend with ; their opposition is violent and perse- 
 vering ; it will not cease, except with our life. Christ 
 himself endured temptations ; his Saints have passed 
 through many and diflBcult temptations ; and we can- 
 not hope to escape : " The life of man upon earth is a 
 warfare."* Temptations are permitted by Almighty 
 God, in order that we may have occasions of proving 
 our fidelity to him. 
 
 I. The devil is permitted to tempt us : " For our 
 wrestling (says St. Paul) is not against flesh and 
 blood ; but against principalities and powers, against 
 the rulers of the world of this darkness, against the 
 
 > fiecU. u. 1. 
 
 •Jobvlil. 
 
CHRISTIAN 8 WARFARE. 
 
 488 
 
 spirits of wickedness in high places." ' " Your ad- 
 versary the devil, as a roaring lion, goeth about seek- 
 ing whom he may devour ; wliora resist ye, strong in 
 faith." " 
 
 How does the devil tempt us? 1, He places before 
 our imagination such representations as serve to dark- 
 en and blind our understanding; — 2, He endeavors 
 to deceive us with promises of false happiness; — 3, 
 He avails himself of the assistance of our self-love, or 
 our love of honors, riches, and pleasures. Lay aside 
 these fatal attachments — eradicate them from your 
 heart ; and then you will have no difficulty in over- 
 coming the temptations of the devil : for this is laying 
 the axe effectually to the root of the evil. 
 
 n. Tlie world also (another dangerous enemy) is 
 permitted to tempt us. By the world, we mean that 
 large portion of mankind, who follow their passions 
 and concupiscences, — who propagate the false maxims 
 of self-love, or the seeking of honors, riches, and pleas- 
 ures, as the cliief objects of pursuit, — who court the 
 rich and powerful, while they despise the poor, — who 
 ridicule the pious and virtuous, as weak or supersti- 
 tious, — and who frequently make outward professions 
 of kindness and friendship, when no corresponding 
 feeling exists in the heart. Such is the world ! " P'or 
 all that is in the world, is the concupiscence of the 
 flesh, the concupiscence of the eyes, and the pride of 
 life."^ "The whole world is seated in wickedness."* 
 And yet it is admired, loved, and courted ! its appro- 
 bation is sought after, and its censures are dreaded ! 
 What a general fear there is among men of wiiat the 
 world will think, cr say, or do ! how they dread the 
 
 » Eph. vl. 12. 
 a 1 Pet V. a 
 
 3 1 John il. 16. 
 
 4 1 JohQ V. 19. 
 
484: 
 
 CHRISTIAN 8 WARFARE. 
 
 idea of being laughed at, or pointed at, by the world! 
 It is this that renders the world so dangerous an en- 
 emy ; because to be ridiculed, or laughed at, wounds 
 self-love and pride. 
 
 If you would prevent this enemy from exercising its 
 dangerous influence over you, 1, Labor to destroy your 
 attachment to the honors, riches, and pleasures of this 
 life; be poor in spirit, and humble of heart; and then 
 the world can make no impression upon you ; — 2, Do 
 not conform to its dissipating and pernicious customs ; 
 — 3, Never court its favor, nor fear its fiowns; but 
 despise its opinions : "To me it is a very amall thing 
 to be judged by you, or by man's day:,.,. but he 
 that judgeth me, is the Lord ;"'— 4, Glory in standing 
 up for the cause of God, and of virtue, bearing in mind 
 the words of our blessed Redeemer : "Blessed are ve, 
 when men shall revile you, and persecute you, and 
 speak all that is evil aa'ainst you, untruly, for my sake ; 
 be glad and rejoice, for your rewaid is very great in 
 heaven. For so tliey persecuted the prophets that 
 were before you." ^ 
 
 IlL The Jlesh is called the most dangerous of all 
 our enemies; and with reason, because it is a domes- 
 tic enemy, and because from it tlie other two d'-rive 
 thtir f "rce. By the flush is meant corrupt nature — 
 self-love and its passions — our propensity to sensual 
 gra'ifications. 
 
 God created us to serve him in a state of inno- 
 cence; and man had no difficulty, so long as he pre- 
 servt'd iiis innocence, in complying with this duty, be- 
 cause his heart was upright before God. But, after 
 sin, the lieirt of man became cornpted, and natuially 
 bent upon evil : we are under the necessity of resist- 
 
 » 1 Cor. Iv. 8, 4. a Matt. v. 11, 12. 
 
CHRISTIAN 8 WARFARE. 
 
 485 
 
 ing this natural tendency to evil ; and hence it is, that 
 " the lite of man upon earth is a warfare." ' 
 
 Self-love and its passions lead to evil, by darkening 
 the understandiuij, — by perverting the reason and en- 
 gaging it on their side, — by filling the imagination 
 with vain, sensual, and sinful ideas, and thereby cor- 
 rupting the heart. When the understanding is thus 
 darkened, the reason perverted, and the heart <;orrupt- 
 ed, the will easily yields ; and the more it yields, the 
 more it is in danger of yielding again. " God seeing 
 that the wickedness of men was great on the earth, 
 and that all the thought of their heart was bent upon 
 evil at all times, it repented him that he had made 
 man on the earth." * 
 
 In order to avoid being thus led away by self-love 
 and its passions, that is to say, by the flesh, we must 
 employ the piopi^' means : 1, We must meditate on 
 such trutiis as will convince us of the vanity and emp- 
 tiness of the transitory enjoyments of this world, and 
 the misery of indulging in such as are sinful ; — 2, We 
 must keep a strict watch over our senses, lest they 
 should be a cause of temptation and sin ; — 3, To our 
 watching, we must join fervent petitions to God, im- 
 ploring his help and protection ; — 4, Our watching 
 and praying must be accompanied with the practice 
 of mortification and self-denial ; for we must necessa- 
 rily '"crucify the flesh with its vices and concupiscen- 
 ces ;" ^ — 5, being thus armed, we are prepared for 
 combat : with these necessary weapons we are to fight 
 against all the suggest'ons and temptations, not only 
 of the flesh, but also of the other enemies of our sal- 
 vation. But we must bear this truth constantly in 
 mind, that all our watching, and praying, and prac- 
 
 » Job vil. 1. » Gen. vi. 5, 6. » Gal. v. 24. 
 
 410 
 
 ?i 
 
 I. 
 
486 
 
 christian's warfare. 
 
 tising inoi'tifiration, and all our fighting against temp- 
 taiioii. will not be sufficsieiit to give us the victory, un- 
 less we avoid the occasions tliat lead to sin. The 
 piV'serifH of the iiniiiediate occasion of any sin renders 
 the 'em|»tation to that sin more vivid and violent. 
 In the same manner, therefore, as a man cannot "hide 
 fi;'o in his bosom, and his garments not burn ;" nor 
 *'vv;ilk U|)Ou hot coals, and his feet not be burnt:"' 
 80 We cannot expose ou, selves wilfully and unneces- 
 Bari'.y to the immediate occasions of sin, without fall- 
 ing vict'ins 10 tempta ion : for '• he that loveth dan- 
 ger, shall perish in it."" No matter what our resolu- 
 tions may be; the immediate occasions of sin will up- 
 set them, if we will expose ourselves to those occa- 
 sions witliKQt necessity. 
 
 Tiie efore, medit ite frequently and seriously, — watch 
 over yourselves continually, — pray without ceasing, 
 and earnestly, — mortify your senses and your inclina- 
 tions, — in every assault of your enemies, fight manful- 
 ly, — and be careful to avoid the occasions of sin ; and 
 then you may depend upon God giving you a com- 
 plete vii'tory : for, although it be necessary that we 
 should employ these means, we are not to depend 
 upon GUI selves at all in this warfare, nor upon our own 
 endeavors; but upon God alone: for, "unless the 
 Lord keep the ciliy, he watcheth in vain that keepeth 
 it." ' 
 
 »Prov.vI.27,28. « Eocli. IIL 27. » Ps. oxxvL 1. 
 
DAILY EXERCISE — I. 
 
 487 
 
 EXPLANATION OP THE 
 
 Instruction LXXXI. 
 
 What we are to do in the Morning ;—and how we are to 
 go through the day. 
 
 What is the first thing you should do in the morning ? — I should 
 make the sign of the cross, and offer my heart and soul to 
 God. 
 
 What should you do next? — I should rise diligently, dress 
 myself modestly, and entertain myself with good thoughts. 
 
 What are those good thoughts? — ^Such as thoughts on the 
 goo(hies8 of God, who grants me this day to lab(n- in it for 
 the salvation of my soul ; which day perhaps may be my last. 
 
 And lohat should you do after you have pui on your clothes ? — I 
 should kneel down to my prayers, and perform my morning 
 exercise. 
 
 How should you perform the first part of your morning exercise ? — 
 I should bow down my whole soul and body to adore my 
 God ; and offer myself to his divine service. 
 
 Hou should you perform the second part of your morning exer' 
 else? — I should give him thanks for his infinite goodness to 
 me and to all his creatures ; and desire to join with all the 
 Angels and Saints in blessing and praising him. 
 
 How should you perform the third part of your morning exer- 
 cise? — I should crave pardon, from my heart, for ail my 
 sins ; and beg that I may rather die, than offend my God 
 any more. 
 
 How should you perform the fourth part of your morning ixer- 
 cise? — I should offer up to God all my thoughts, words, and 
 actions of the day ; and beg his blessing on them. 
 
 And what prayers should you say after this ? — I shotild say the 
 Our Father, the Hail Mary, and the Apostles' Creed ; and 
 make Acts of Faith, Hope, and Love of God. 
 
 Should you do any thing else ? — I should pray for my fiiends 
 and my enemies, for the living, and for the dead ; and beg 
 mercy, grace, and salvation for all. Then I should conclude 
 
 
488 
 
 DAILY EXERCISE — L 
 
 by desiring our Blessed Lady to be a mother to me, and by 
 recommending myself to my good angel, and to all the court 
 of heaven. 
 
 Is this all a good Christian should do hy way of morning exep' 
 eisef — No; for he should also, if he has time and opportu- 
 nity, meditate in the morning on his last end, or some other 
 devout subject, and hear Mass with attention and devotion. 
 
 What should you do at the beginning of every work or employ- 
 ment ? — I should offer it up to God's service, and thinlc that 
 I will do it because it is his will, and in order to please 
 him. 
 
 And what should you do as to your eating, drinking, sleeping, 
 and diversion ? — All these things I should use with modera- 
 tion, and do them because such is the will of God, and with 
 a good intention to please him. 
 
 Jiy what other means should you sanctify your ordinary actiona 
 and employments of the day ? — By often raising up my heart to 
 God, while I am about them, and saying some short prayer 
 to him. 
 
 What should you do aa often as you hear the clock strike ? — I 
 should turn myself to God, and say to him, "O my God, 
 teach me to love thee in time and eternity." 
 
 What should you do as often as you receive any blessing from 
 God? — I should endeavor immediately to make him a re- 
 turn of thanksgiving and love. 
 
 What should you do when you find yourself tempted to sin ? — I 
 should make the sign of the cross upon my heart, and call 
 upon God as earnestly as I can, saying, " Lord, save me, or 
 I perish." 
 
 And what if you have fallen into sin f — I should cast myself 
 in spirit at the feet of Christ, and humbly beg his pardon, 
 saying, *' Lord, be merciful to me a sinner." 
 
 WhcU should you do when God sends you any cross, or suffering, 
 or sicknef . or pain?~l should say, "Lord thy will be done ; 
 I take thw for my sins." 
 
 And what other little prayer i should you say to yourself from 
 time to time in the day ? — Lord, what wilt thou have me to do ? 
 Oh, teach me to do thy holy will in all things. Lord, keep 
 me from sin. Come, my dear Jesus, take full possession of 
 my soul. Glory be to the Father, and to the Son, and to 
 the Holy Ghost. As it was in the beginning, is now, and 
 ever shall be, world without end. Amen. 
 
DAILT EXERCISE — I. 
 
 489 
 
 This ^^ChrisliavUs Daily Exercise''' ig a very beau- 
 tiful and useful part of the Catechism : it teaches us 
 how we are to reduce to practice all the rest, by do- 
 scribincf for us the method of iiitroducinsf lielijjjion 
 into ail the common actions of life : it descends to 
 particulars, and leads us through the various occupa- 
 tions of each day, showing us how to render them vir- 
 tuous and meritorious. 
 
 I. In the Morning^ the first thing you should do, 
 when you awake, is, to make the Sign of the Cross, 
 and immediately to offer your heart and soul to God : 
 thus you will consecrate to him the first-fruits of the 
 day. In all our works a good beginning is of great 
 importance: it will draw down the grace and blessing 
 of heaven upon what remains to be done ; so that, if 
 we begin well, we are in a fair way of ending well. 
 
 When the proper time arrives for rising, rise imme- 
 diately, without giving way to slothful indulgence. 
 Observe due modesty in dressing, bearing in mind 
 that you are in the presence of God and his Angels ; 
 and, as you must be thinking of something, strive to 
 acquire the habit of occupying yourself with good 
 thoughts; and more particularly to call to mind the 
 subject which you have chosen for your Meditation. 
 ^Parents should be very careful to prevent their chil- 
 aren from appearing before each other, without being 
 sujfficiently dressed ; which would be very injurious to 
 their morals.^ 
 
 Being dressed, kneel down to say your Morning 
 Prayers: let nothing but real necessity prevent you 
 from doing so. In performing this duty, begin by 
 placing y«)urselves in the presence of God, and implor- 
 ing his assistance. Then, bowing down your whole 
 soul and body, adore God as your Sovereign Lord and 
 
490 
 
 DAILY EXKB0I8E — I. 
 
 Creator, offering yourselves to his love arxl eervice ; — 
 thank him for all his benefits, begging a continuance 
 of them ; crave pardon for all your sins, resolving to 
 avoid them in future ; — and otier up to God all your 
 thoughts, words, and actions of the day, begging his 
 blessing upon them. All this may be done according 
 to the following form : — 
 
 Behold me, O Lord, prostrate in thy holy presence, in or 
 der to blesS and praise thine infinite Goodness, and t< sup- 
 plicate thy Mercy : oh, give me grace to pray as I ou;ht ' 
 
 Bowing down my whole soul and body, I adore theu as 
 my Sovereign Lord and Creator, as my first P* ginning and 
 last End, on whom I depend for every thing tliat I have or 
 can hope for. 
 
 With sincere gratitude, I acknowledge the many and great 
 blessings which I have received from thy Bounty ; and I 
 thanlc thee for them : vouchsafe to grant me a continuance 
 of them. 
 
 I acknowledge also, with heartfelt sorrow, my past in- 
 gratitude — my many grievous sins committed against thee ; 
 and I implore tUy forgiveness ; resolved, with the help of 
 thy grace, nevur more to oftend thee. 
 
 I offer up to thoe all my thoughts, words, actions, and suf- 
 ferings of this day, and of my whole life, and beg thy bless- 
 ing on them ; and I give myself wholly to thy love and ser- 
 vice — henceforth I will live for thee, and for thee only : my 
 sole intention shall be, during the remainder of my life, to 
 please thee, by complying in all things with thy holy will. 
 And knowing that I owe a heavy debt of punishment for my 
 past sins, I desire to make full satisfaction to thy justice 
 while I am in this world ; and therefore, by all the devotions 
 and good works which I shall perform this day, I intend to 
 gain all the Indulgences attache' ' ^ 'm ; and, with this 
 view, I offer tLi. u to thee now for thi .i ,i/i"ed intev^' ^s. 
 
 Then, in these dispositions and intentions, say the 
 Our Father^ — Hail Mary, — Apostles^ Creed,— 'ahA 
 Conficeor ; — and make Acts of Faith, Hope, Charity, 
 and Contrition, To these may be added such other 
 
 s 
 
DAJLT KXKHC^dK — ^I* 
 
 491 
 
 prayers, as shall bo suitable to your time and devo- 
 tion. Neijlect not to pray for your ff irn«is and ene- 
 mies both livinjj and dead; anu to implore tN«' ajracres 
 and blessings of heaven for all the world. And never 
 conclude your morning prayers, without ^egiji uof the 
 intercession and protection of the Blnssod Viri;; fi, of 
 /our Angel Guardian, of your Patron Saint, anil c the 
 whole court of heaven. 
 
 Set apart, a proper time, in the morning, for your 
 Meditation: and be regular and diligt" t ifi this im- 
 portant exercise. [And never let a day pass, >*ithout 
 reading some portion of a spiritual book, either in the 
 morning, or some other part of the day.] 
 
 It is a very devout practice to hear Mass ilso, in 
 the morning, whenever timcand opportunity p- rmit : 
 hearing Mass is a most powerful means of grac md 
 of drawing down the divine blessings upon your ives 
 and your families. 
 
 In this manner you should be<;/in the day. 
 
 II. During the day^ or after you have finished \ our 
 Morning Exercise, until the evening, you will be em- 
 ployed in the various occupations of your state of li^i ; 
 and perhaps you will have but little time to spend in 
 prayer. Still, we are admonished by our Blessed Re- 
 deemer " that we ought always to pray."' How can 
 you pray always? By living and acting in the spirit 
 of prayer; i. e., by keeping yourselves in the divine 
 presence ; and by performing all your actions well^ for 
 the love of God ; offering them to him; and saying 
 some short prayer to him from time to time, while 
 you are pevtorniing them. By this means, all your 
 actions, even the most trivial — your very eating, 
 drinking, sleeping, and diversions, will be a kind of 
 
 1 Lake zviil. 1. 
 
492 
 
 DAILY EXERCISE — ^I. 
 
 prayer; for, being done with the pure intention of 
 pleasing God, and sanctified by your manner of per- 
 forming them, they will be a means of drawing down 
 graces and blessings upon you. 
 
 At the beginning, then, of every employment, offer 
 it up to God: "O my God, I offer up to thee this 
 . . . . : be pleased to give it thy blessing." If the 
 employment be one of long continuance, olTer it up 
 again occasionally. By this means, you will walk in 
 the presence of God, and lay up a rich store of merits 
 for eternity. 
 
 In the course of the day, there are other occasions 
 on which you ought to think of your Maker. For, 
 as the Catechism teaches, you ought to make him a 
 return of thar:k-:giving and love, whenever you receive 
 any blessifig from him; such as preservation from 
 some danger, — comfort in distress, — victory over your 
 passions, or over any temptation, &c. Never neglect 
 to make this grateful return ; for gratitude for bless- 
 ings received is the surest way of obtaining a contin- 
 uance of them. 
 
 Again, if assaulted with temptations, think on your 
 ■weakness, — on the fatal consequences of yielding, — 
 and, remembering that in God alone is your help and 
 safety, ^ry to him with perfect confidence : " Lord, 
 save me, or I perish !" ' This will give vigor to your 
 soul, and strengthen your resolution against sin. 
 
 But if, unhappily, yon have fallen into some sin, 
 oh ! think then on the uncertainty of human life — 
 that you may die suddenly, when you least expect it, 
 — think on the happiness which you have lost, and 
 the miserable eternity into which you are in danger 
 of falling, — think also on the good God whom yoa 
 
 1 Matt vlii. 25. / 
 
DAILY EXERCISE — I. 
 
 i93 
 
 ention of 
 3r of per- 
 ing down 
 
 lent, offer 
 thee this 
 ' If the 
 Ifer it up 
 11 walk in 
 of merits 
 
 occasions 
 cer. B'or, 
 ike liini a 
 )\i receive 
 tion from 
 over your 
 sr neo'lect 
 for biess- 
 a contin- 
 
 c on your 
 
 ielding, — - 
 
 help and 
 
 : "Lord, 
 
 )r to your 
 
 sin. 
 
 some sin, 
 an life — 
 expect it, 
 lost, and 
 \\ danger 
 hom you 
 
 C 
 
 t 
 
 J 
 
 have ungratefully offended, and, with a heart full of 
 sorrow, exclaim : "'O God, be merciful unto me, a 
 sinner!'^ For the sake of thy sovereign Goodness, 
 which I love above all things, I am sorry from my 
 heart for havinnf offended thee: oh! for^-ive me for 
 thy menjy's sake !'' "Delay not to be converted to 
 the Lord, and defer it not from day to day : for his 
 wrath shall come on a sudden, and in the time of 
 vengeance he will destroy thee."^ 
 
 Again, if you feel the hardships of labor, — the in- 
 clemency of the weather, — the privations of poverty, 
 — pain, — sickness, &c., endeavor to make a meiit of 
 these sufferings: consider them as coming from the 
 liand of God, for your good — to wean your atfcctions 
 from the love of this world, — and to afford you op- 
 portunities of patience, resignation, and atonement. 
 Receive them, therefore, in this spirit; saying from 
 your heart: "Lord, thy will be done: I take tliis for 
 my sins. 'Not my will, but thine be done.'"^ 
 
 If you will spend your days in the manner jnst de- 
 scribed, they will be to you full days : you will thus, 
 "by good works, make sure your calling and eicftion ; 
 foi', doing these thiacv, you shall not sin at any time ; 
 for so an entrance shall be ministered to you abund- 
 antly into the everlasting kingdom of our Lord and 
 Saviour Jesus Christ." '' For vou will be entiiled to 
 hear, after death, that consoling sentence: "Well 
 done, good and faithful servant; because thou hast 
 been fiithful over a few things, I will place thee over 
 many things: enter thou into the joy of thy Lord."* 
 
 1 Luke xviH. 18. 
 a Eccll. V. 8. 9. 
 
 3 Matt. vi. 10: 
 Luke xxii. 42. 
 
 4 2 Peter i. 10, H, 
 6 Matt. XXV. 21. 
 
 4t 
 
494: 
 
 DAILY EXERCISE — II. 
 
 Instruction LXXXII. 
 
 Further Directions how we should go through the day ;-^ 
 how we should Jinish the day. 
 
 Hozo should you perform your eveniny exercise ? — I should say 
 tlie Our Father, tlie Hail Mary, and Belief, together with 
 the acts of Faith, Hope, and the Love of God, &c., as I did 
 in the morning. 
 
 And should you not also Join with the family in sayiny the 
 Litanies, and other eveniny prayers, which are usually said in 
 Catholic families ?— Yes ; as also in the daily examination of 
 conscience. 
 
 How should you prepare for your eveniny examination of con- 
 science 9 — I should place myself in the presence of God, as I 
 usually do at the beginning of all my prayers, and beg his 
 light and help to know my sins, and to be sorry for them. 
 
 Hoio should you make your examination of conscience ? — I should 
 consider how I have spent the day from morning till night ; 
 in what manner I have performed my prayers and all other 
 duties ; what blessings I have received from God ; and what 
 offences I have been guilty of against him, by commission 
 or omission. 
 
 What acts should you perform after your examination of con- 
 science ? — I should give thanks to God for all his blessings, 
 and beg pardon for all my sins, endeavoring to make a 
 hearty act of contrition for them. 
 
 How should you conclude this evening exercise? — I should 
 recommend my soul into the hands of God, with the best 
 dispositions I can of love and conformity to his blessed will 
 as if I were to die that night. 
 
 Hoio should you finish the day? — I should observe due 
 modesty in going to bed ; entertain myself with the thoughts 
 of death ; and endeavor to compose myself to rest at the foot 
 of the cross, and to give my last thoughts to my crucified 
 Saviour. 
 
 How do you make an Act of Faith? — Eternal Truth, 
 who hast revealed thyself to men, one God in three Persons, 
 Father, Son, and Holy Ghost, I believe in thee. Jesus 
 Christ, the Son of God, my Saviour and Redeemer, who 
 hast died for us all, I believe in thee : I believe all the di- 
 vine truths which thou, my God, hast taught us by thy 
 
DAILY EXEliCISE — II. 
 
 495 
 
 word and by the Church, because thou hcORt taught them, 
 who art the sovereign Truth ; and I had rather die than call 
 in question any of these truths. 
 
 IJoiv do you make an Act of Hope ? — my God, who art infi- ' 
 nitely powerful, and infinitely good and merciful, who hast 
 made me for thyself, and redeemed me by the blood (jf thy 
 Son, and promised all good through him ; I firmly hope for 
 mercy, grace, and salvation from thee, through the same 
 Jesus Christ my Saviour ; resolving, on my part, to do all 
 that thou requirest of me. 
 
 Hoio do you make an Act of the Love of God ? — my God and 
 my All, infinitely good in tliyself, and infinitely good to me, 
 I desire to praise thee, bless thee, and glorify thee forever. 
 Oh, take possession of my whole soul, and make me forever a 
 servant of thy love. 
 
 How do you make an Act of the Love of your Neighbor ? — my 
 God, thou hast commanded me to love every neighbor as 
 myself for thy sake : oh, give me grace to fulfil tliis com- 
 mandment ! I desire to love every neighbor, whether friend 
 or enemy, in thee and for thee. I renounce every thought, 
 word, and deed, that is contrary to this love. I forgive all 
 that have in any way oflended me, and I beg thy mercy, 
 grace, and salvation for all the world. 
 
 How do you make an Act of Contrition for your sins ? — my 
 God, who art infinitely good, and always hatest sin, I beg 
 pardon from the bottom of my heart for all my offences 
 against thee ; I detest them all and am heartily sorry for 
 them, because they offend thy infinite goodness, and I beg I 
 may rather die than be guilty of them any more. 
 
 The last Instruction sliovvs, how you should heghi 
 the daij, by oftering your whole heart and soul to 
 God ; and by the due performance of your Morning 
 Exercise; — how you should. ^/o through the day ^ by 
 doing all your actions for God — with the view to 
 please him ; — how you should act, when you receive 
 any blessing from God ; and also when he sends you 
 crosses, afflictions, &c.; — how you should have im- 
 mediate recourse to him for assistance and protection, 
 when you are tempted to sin ; and for mercy and 
 
496 
 
 DAILY EXERCISE II. 
 
 pardon, whenever you have been so unhappy as to of- 
 fend hi in. 
 
 I. But. besides these, there are manv other occa- 
 sions whicli will naturally direct your thouijhts to 
 God ; as, for example, when you hear the clock strike, 
 it should remind you how quickly time pisses^ away : 
 reflect that you are then an hour nearer death, judg- 
 ment, eternity! resolve to t*pend the time th;it re- 
 mains, in loviuGf and servino: God; and bes that he 
 would enable you to do so : '" O my God ! tea(;h me 
 to love thee in time and eternity." When you see a 
 large fire, think on the fire of hell, exclaiming with 
 the Proj)het Isaias: "Who can dwell with devouring 
 fire? who shall dwell with everlasting burnings?"' 
 When you see a person dying, or dead, or hear the 
 funeral bell from a ueiuhborint^ church, or hear of 
 sudden death, or pass through a chui'ihyard, say to 
 yourself: "My turn may be next;" resolve to p epare 
 immediately for your |ast hour, and to keep yourself 
 always ready; graying in the wonls of the Church : 
 "From suddtMi and unprovided death, dtdiver me, O 
 Lord."^ When you wash yourself, think of tiie state 
 of your Soul — how frequenily it ha-^ been dt^filed with 
 sin ;,aiid make fervent acts of Contrition^ saying, with 
 the penitent David: "Wash me yet more from mine 
 iniquity, and cleanse me from niy sin"^ Thunder 
 and lightning will remind you of the awful M Jesty 
 of God, and also of the day of judgniHnt ; and will 
 suggest to you a variety of useiul reflections, and, 
 among the rest, this question: "Am I prt-par^d to 
 stand before the divine Tribunal ?" When you be- 
 hold the beauties of nfitnre, direct your thought-; to 
 heaven, saying with St. Augustine: ''If thy maguifi- 
 
 1 Is. xxxiii. 14. 2 Lit. of tlie Saints. 8 t>s. 1. 4. 
 
DAILY EXERCISE — II. 
 
 497 
 
 cence, Lord, be so illustriously displayed in this our 
 dungeon ; how resplendently shall it blaze forth in the 
 palace of thy glory ! .... If this prison atford so many 
 conifoi Ls, oh ! what enjoyments are prepared for thy 
 servants in their true and everlasting country !" ' 
 Sincere genuine piety will suggest to you good 
 thoughts, on many other occasions durinnf the dav. 
 
 II. Having described how you should begin, and go 
 through the day ; I have now to explain how you 
 should end it. When you have finished your worldly 
 employments, you are not to consider that all the du- 
 ties of the day are completed ; for you have yet to 
 perform your JSoening Exercise. 
 
 Never n<?glect your evening devotions, as too many 
 do, who lie down to rest at night, like the beast of 
 the field, without thinking of their Creator. Do not 
 imitate them ; but, before you retire to rest, say your 
 Night Prayers^ and endeavor to say them well. 
 [Heads of families should assemble their domestics, 
 for the purpose of saying these prayers in common.] 
 Night Prayers should consist of the Gar Father^ — . 
 Hail Mary^ — Apostles^ Creed^ — Confiteor^ — and the 
 Acts ; with some other pi-ayers according to your de- 
 votion, or according to the forms which you find in 
 your Prayer-Books. 
 
 Your Daily Examination of Conscience should nev- 
 er be omitted ; but should form a part of your Even- 
 ing Exercise; and it may be made in this manner : — 
 First call to mind the benefits which you have re- 
 ceived from God, and thank him for them, imploring 
 a continuance of them : and then examine what sins 
 you have committed during the day; make fervt.-nt 
 acts of Contrition for them ; resolving to avoid them 
 
 ' Solil., cap. 21. 
 
 4:Z« 
 
498 
 
 DAILY EXERCISE — II. 
 
 in future, and also the occasions of them ; and beg- 
 ging God's grace for this purpose. Endeavor, eveiy 
 night, to put yourself into such dispositions, ms you 
 would wish to be in at the moment of your death. 
 
 Never conclude your Evening Exercise, without 
 recommending yourself to the intercession of the 
 Blessed Virgin Mary, and all the S.dnts and Angels; 
 and begging your good Angel to guard and preserve 
 you during the night. When undressing yourself, re- 
 member that God and his holy Angels see you. And 
 when you get into bed, say: "In the name of our 
 Lord Jesus Christ, I lie down to rest. Lord, I offer 
 my sleep to thee : preserve me, this night, from all 
 evils of soul and body." Thus, even your sleep will 
 be sanctified. 
 
 Begin and spend the next day, according to the 
 same plan ; and so on, as long as you live ; and then 
 your life will be a life of virtue, and will entitle you 
 hereafter to the possession of your God in a happy 
 eternity. 
 
 Besides the daily Examination of your Conscience 
 every night, on your conduct during the day, you 
 would do well to examine yourself every Sunday, on 
 your conduct during the week ; and to compare one 
 week with another, humbling yourself at the sight of 
 your sins, and resolving to spend the next week bet- 
 ter. You must, of course, examine yourself again, 
 when you prepare for Confession or Communion, on 
 your conduct since your last Confession. Make it a 
 point to approach frequently to the holy Communion; 
 or, at least, as often as your spiritual director shall ad- 
 vise. At those times, renew your fervor in God's 
 service, and form plans for the amendment of your 
 life. By means of these self-examinations, and the 
 
 
DAILY EXERCISE II. 
 
 499 
 
 graces of the Holy Communion, you will be enabled 
 to keep yourself always ready for appearing before 
 your God, whenever he shall be pleased to call you 
 out of this life into eternity. 
 
 Conclusion. — Be nlways striving to practise this 
 "Christian's Daily Exercise," which the Catechism 
 recommends : persevere in this method, which is 
 pointed out to you. Then you will "be perfect, as 
 also your heavenly Father is perfect."' You will be 
 "laying up to yourself treasures in heaven," which no 
 one can take from you.** You will be "like the wise 
 man, who built his house upon a rock;"^ for you will 
 be firmly established on the rock of solid virtue, which 
 no temptation will be able to shake. You will enjoy 
 true contentment of heart, and peace of conscience, 
 here during life; and the sight and possession of 
 God, for all eternity, in the kingdom of heaven. 
 
 (I 
 
 Meditate upon these things; he wholly in these 
 things: that thy profiting may, he manifest to all. 
 Take heed to thyself and to doctrine; he earnest in 
 them: for in doing this, thou shalt hoth sate thyself' 
 and them that hear thee^ — 1 Tim. iv. 15, 16. 
 
 I Matt v. 48. 
 
 a Matt vi. 19, 20. 
 
 s Matt vli. 24, 26. 
 
 FINIS. 
 
 t-