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Les diagrammes suivants illustrent la mdthode. 32X 1 2 3 4 S 6 D aO A NEW TREATISE OP TlIT! DUTIES OF A CHRISTIAN TOWARDS GOD BEING AN I M !• H t) V K D VERSION OP T H H ORIGINAL TREATISE WRITTEN nv TIIR VEN. DE LA SALLE VODNDKB OKJTHB CHRISTIAN 8 H O^Jl? Tlir, CIIAI'TEUS AND ARTICLES ARE ''OLLOWED BI HISTORICAL EXAMPLES RELATING TO THE TRUTHS CONTAINED THEREIN By V. P. B. ADTiiouizKn r.Y Tiir; counoii. oim'ithmc instruotiob ANU Al'l'lUlVKO BY III3 GKACK THE ARCUBISIIOl' OV PARIS HY 1118 GRACE THE AUP- OK TOURS ic, Ac, Ao TItANSliATED FROM THE FRENCH BY THE CHRISTIAN BROTHERS AU'RUVEU r.Y ms I.OROSHU' the BISUOI" UK MONTREAL MONTUKAL 44 COTE bTRBIiiT, 44. '■4 RnlfirPf; ancnrdincr to Aft oPthf^ Parlinnr^nt orCmaf?,!, in thft year 1860, by B. E. Gagnon, in the ofTico of thp Ministor of Agriculture. /"v i'i^-' # ^ APPROBATION OE MGR. i.'ARCHEVEO"iS ^^ PARIS, Htaointhe Louis de Quelen, par la misericorde divine et la grace du Saint-Siege apostolique. Archevaque de Parb, etc. p Minister Nous avons autorise et autorisons par ces presentes la publication d'un livre de format in- 12, ayant pour titre : NouvEAU Tkaite des Devoirs du Chretien exvers Dieu, ETC., de rimprimerie de Poussielgue, a Paris. Get ouvrage, qui a ete soumis a notre examen, nous a paru propre a faire bien connaitre, aimer, et pratiquer les principaux devoirs de la vie chretienne, et a prcmunir les jeunes gens, contre les pieges tendus de tous cotes a 1" innocence. Donne a Paris, sous le selng de notre vicaire general, le Bceau de nos armes et le contro-seing de notro secretaire, le dix-huit octobre mil huit cent trente-sept. ^ J. LE SURRE, Vicaire G6n4raL Par mandement de Monseigneur I'Archevefiue de Paris MOLINIEK, Chanoine Secretaire APPROBATION OF TFIE ENGLISH I:D1TI0N iSY HIS LORDSHIP THE RISHOP OF MONTREAL. We have examined the New Treatise of the Duties ov a f !JiiRisTi ".n TOvvAiiDS God. and linding IL confoi-mahlc to the loacliing of the holy Cliurch, we joyi'iiUy authorize its l^ubhcution. The fact that the work has received the approbution of several of the higher Ecclesiastical Authorities of France, and has passed through twenty-six editions, excludes the necessity of our eulogizing its excellence. (iivc-ii at our lOpiscopal Uesidenco this 2nd of January, A D. 1869. -f IG., BISilOJ:' OV UONTliEAl.. ITU^iN PREFACE WHAT AM I ? WHAT SHALL BECOME OF ME ? PTIRS OF A « 1(. to the lorizo its * f January, n^UEAi.. Questions so serious and so important that the truly wise and prudent will never treat them incon- siderately, fully convinced that errors on matters of so vital a nature may become most fatal and may be followed by irreparable consequences. The idea of our existence and that of God are so intimately connected that we can not reflect on the former without being strongly impressed by the lat- ter. Nothinj:^ exists but by him who is, and who is of himself. It is in Him that we have being, life, and reason. lie has created us by his almighty liower; lie preserves us in his unbounded good- ness; lie governs us by his beneficent providence. It is, consequently, a stringent duty incumbent on us all to render Him tlie sincere homage of our woT-ship ; his pre-eminent existence demands it. A God, a religion, a rational being, — the latter can not exist without the former. The idea of religion is as natural to man as that of God himself; the child on his mother's knee, receives its impression with docility: the young man embarking on the stormy sea of the world, acknowledges it as his unvarying compass ; and the man bowed imder the weight of years, finds his consolation m its salutary precepts Let the furious tempest of the VI PREFACE. passions be calmed, and all men will be found marshalled beneath the standard of Religion. This Treatise, as shall be seen, is an exposition of the truths which a Christian must believe ; of the duties he is obliged to practise ; and of the means he has in his power to obtain the grace to persevere in virtue and to attain the end for which he has been created. Historical examples and sundry questions are appended to its several divi- sions. These latter, if judiciously used, will stim- ulate the attention of the pupils, accustom them to reflect on what they read, and engrave more in- delibly on their memory that science which leads to eternal bliss, and compared with which the wis- dom of this worla is nothing but ignorance and fully. An Epitome on Christian Politeness, principally from the VeiN. De la Salle's " Civilit^ Chr^tienne," is also appended to the " Duties." The limited space does not allow its embracing numerous matters to which attention might profitably be drawn ; but sufTicient, it is hoped, has been said to induce those for whom it is intended, to behave with decorum in society, and to render their daily actions worthy their exalted character and agree- able to Him to whom even the minutest of tliem should be consecrated. Montkeal, Dec. 8th, 1868^ und ' ? ition of the ro to hich and divi- stim- m to e ill- leads e wis- and -.5 CONTENTS. Approbation, iii Approbation of the English Edition, iv Preface, v Introduction. — Necessity of Religion and Obligation of Studying it, J BOOK FIEST.— OF THE KNOWLEDGE AND LOVE OF GOD. PART FIRST. — OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Creed as an Abridgment of thb Truths of Faith, 7 Sect. 1. Of the Oreediu general, ib, — 2. Of the Necessity of lievelation, 9 — 3. Of the Existence of God, 13 - 4. Of the Unity of God, 16 — 5. Of the Perfections of God, 18 — 6. Of the Blessed Trinity, , 25 — 1. Of the Creation, 29 CHAP. H. Ofthb Angels and of Men, 32 Sect. 1. Of the Angels, ib. — 2. Of Man, 35 — 3. Of the Immortality of the Soul, ....•• 36 — 4. Of the Fallo/Man, 38 CHAP, in.— -Sect. 1. Of the Prootse of a Redeemer, 42 Sect. 2. Of the Development of the Promises, 44 CHAP. IV.-— Sect. 1 . Of thb Incarnation, 49 Sect. 2. Of the Birth of Jesus Christ, 54 — 3. Of the Doctrine of Jesus Christ, 57 — ^. Of the Life of Jesus CJirist — His Miraclea, 60 — 5. Of the Virtues of our Lord, 63 CHAP. V. — Sect. 1. Of Christ's Passion, 66 Sect. 2. Of Christ's Death and Burial, 72 CHAP. VI. — Sect. 1. Of Christ's Descent into Limbo, 74 Sect. 2. Of the Resurrection 75 CHAP. VII. ' Op Christ's ascension, 78 — VIH. Op Christ's Second Coming, 81 Shot. 1. Of Death, ib. — 2. (y Judgment, 85 7111 COVTKN'TS. Psgn ClIAl'. IX. Of the Holy Uuost, 88 — X. — Skct. 1. Of tiik CiniRcn, 90 Sect. 2. Cunatancij of Ike Martijrs, 95 — 3. Of the Marks- of {he Church, 98 ~ 4. Of the Authoritj of the Chiinh 102 — 5. Of Salvation on! (f the Church, 104 — 6. Of the Communion (f Saints, 109 OUAl'. XI. Of tub Forgiveness of Sins 112 — XII. Of the liESUKRECTION OF THE BoDV 114 — XIII. Of Life Everlasting, 117 Sect. I. Of Purgaton/, 118 — 2. Of Heaven, 121 — 3. Of Hell, 125 CHAP. XIV. Of Professing OxXe's Faith, and of the Sign of the Cross, 127 PART SECOND. — OF THE LOVE OF GOD AND OF OUn NEIGHBOR. CHAP. I. Op the Commandjients of God in Genicral, 130 — 11. Op THE First CoMJiANDMENT, 131 Sect. 1. Of Faith, 132 — 2. Of Hope, 135 — 3. Of Chari/i/, 139 — 4. Of Adoration, - ... 144 — 5. OfliesjKct due to the House of God, 148 CHAP. III. Of the Second Commandment, 150 — IV. Op the Third Commandment, 154 — V. Of the Fourth Command.mknt. 157 — VI. Op the Fifth Commandmi:nt, 163 — VII. Of the Sixth Comjiandment 168 — VIII. Of the Seventh Commandment 173 — IX. Op the Eighth Commandment. 176 — X. 0» the Ninth Commandment, 181 — XL Op the Tenth Commandment, 1 83 — XII. Op the Precepts of the Church, 187 Sect. 1. Of the First Precept, 188 — 2. Of the Hearing of Mass, 191 — 3. Of the Second Precept, 192 — 4. Of the Third Precept 197 — 5. Of the Fourth Precept, 200 — 6. Of the Fifth Precept, 203 — 7. Of the Sixth Precept, 904 CHAP. Xni. Of Sin, '.'.'. .WW 2O6 — XIV. Of the Capital Sins, 2O8 CONTENTS. IX Pogt Skct. I. Of Pride, 209 — 2. Of CoveLoxisness, 212 — 3. Of Lust, 214 — 4. Of Anger, 216 — 5. Of Glutionu, 218 — 6. ()f'Env>i, 221 — 7. OfSlot/i, BOOK SECOND.— OF THE SACRAiMLXTS .,\ND OF PRAYER. PART FIRST. CF THE SACr' ' JENTS. Preliminary Instruction. O.v (J race, 227 CHAP. I. Op the Saciiajients ;n General, 230 — II. Op Baptism, 233 Sect. 1. Of the Necessity of Baptism, ih. — 2. Of the Administration of Baptism, 235 — 3. Of the Ceremonies out to enter the world, bo ever mindl'ul of the precepts of the Church; be faithful t^.) your duties. and do not sutler j-'ourselves to be drawn aside from the path of rectitude and virtue, though the unpiousand iiidilfcrent should scoif at your generous and noble lid(4ity to the commands of Ciod and his Church. Read such books as will instruct you thoioughly hi the truths of religion : the better you are instiaicted, the liianer will be your faith; the more you study religion, the more impressed shall you be with its divhio beauty and heavenly unction. Be not dazzled by the vain sophistries of the inlidel : neilhei' acct^pt blasphemy Ibr reason, nor raillery for proo*" Shun bad ci^mpany, for " evil connnunications corrupt trood manners! " t "Decline from evil, and do ' Luke, VI, 36, and MaU., v, 44. t 1 Cor., xv, 33. m INTRODUCTION, 5 good; ■■ • — thus .shall yon, to the end, preserve, pure and uusulUcd. the proeiuus ti'casurc of faith. If, howovc!', j^oii ha\'o had the misfortune of straying from your duty, rrturn without delay to Ilim who, with outstretched aiin^. iiwaits you. and who never rejects those tint seek Ilim with a contrite and humble heart : sacrilice not. dear youtli, your eternal interests at the shrine of vile and contempti'jlo human respect. An unha|)py Cliiistian, having nothmg of Christianity but Baptism, and who had either never learned liis catechism, or had forgotten it, made it his particular request (doululess from a sentiment of humility — the fruit of a sincere conversion), that th;^ lollowing epitaph should be engraved on his tomi)stone : — •• Here lies a fool, who departed (his world without ever having sought to know why he had lieen sent into it. '" — (Jatkoiiis.m oktiii:: CiiuitciiEs ok Filanc;' A dhitiiiguished oflicerf in the United States' Army, who passed for i\u atheist, had a daughter dangerously ill. Th(^ i)00c girl had, appai'cnlly, but few moments to live. She called for her fither, and, clasping his hand in hers, said in accents the most touching: "Dearest father. I am about to oxpii'e; tell me, tlien, I beseech you. uliolliGi 1 am to believe what / have so frequently heard you 'aifirm. th.il there is neither a God. a Heaven, nor a lu'll; or to Lielieve the consoling truths of the (Jatecliism, which i have leained from the lips of my lieloved mother." The oflicer, strmk with amazement at those words, re- mained for some moments in melancholy silence. At length, leaning over the bed of his dyhig child, he said in a voice broken with soljs : •• i\Jy daughter, my own darling daughtei', l.ielieve that alone which thy mother h.as taught thee." The a.'-tonishment of the by stander^., many ol whom were inlidcls, m.ay be easily imagini'ti. Oneof them, who had long sin 'c abjured his religion, having beenasl/^'d • 1 I'otor, iii, 11. I Colonel i]. Alien, tlio horo of TicouderojCi DlTttODWmON. what he thought of the matter, gravely replied that it wa* more agreeable to live according to his new religion, but much safer to die in the old. Such is the idea the impious themselves form of religion at the dieadful hour of death. — Schmidt et Be let. E.xkrci3f:s. — 1- What do the existence of the univdrse and the inef' fable order that rervados it, proclaim ? — 2. What does Job say of the existence of this omnipotent Being? — '.'. Who is this Bcir.g ? - 4. Are all creatures capable of knowing, willing, and loving ? — 6 Why has (led conferred those faculties on man ? -- G. What do these truths convincingly prove ? — 7. Do the greatness and elevation of God ren- ilcr llim indilTerent to the homage which we owe Ilim V - 8 l oes lie require our homage ? — 9. What do the perfections of God require of us ? — 10. What does St. Paul say of the blessings which God has in reserve for those who love and serve Ilim ? — 11. What are the condi- tions of the worship which we owe God ?— 12. Why ought it to be inter- nal ? - 13. Why, external ? — U. Why, public ? — 15 Why is a settled lorm of worship necessary ? — 10. Has public worship always been in useV — 1*- To what must we attribute the inconsistency of j)ersons, who, believing in the existence of God, live as though they had neither rewards nor punishments to expect '.' — 18- ^Vhat are the most formi- dable enemies of religion ? — W. What do the three powers of the soul prove?— 20- In the circle of the sciences, what knowledge is the mos'i important for man ? — 21. What are its advantages ? — 22. What does Montesquieu say of the benefits of religion ? — 23. Cite the words of Voltaire on the necessity of religion. — 24. Repeat the principal coun- eels which young persons, who desire to preuerve their faith, should follow when about to enter the world. 4 III THE DUTIES OF A CHIIISTIAN. BOOK FIRST. ON THE KNOWLEDGE AND LOVE OF GOD. PART FIRST. OF THE KNOWLEDGE OF GOD. CHAPTER I OF THE CREED, VVHIGII IS AN ABRIDGMENT OF THE THUTHS or ["AiTH. SECTION I. Of the Apostles' Creed in general. It was necessary that the faithful should possess a formula, or i^i-ofossioii of filth, which would bo concise, simple, easy nl icLontion, and the same throughout the world. To secure (his desirable object, the Apostles, it is believed, before tb.'y separated to preach the Gospel, drew up the Symbo' uliich bears their name, and which tradition has constantly ;i t ; ributed to them. The word symbol signifies sign, or abridgment ; that name li ;s been given to this formula, because the profession of f lith, which is made in reciting it, distinguishes Christians from unbelievers ; and because it contains, in an abridged fi-rm. the truths which a Christian, in order to be saved, is bound to believe. The Symbol, or Apostles' Creed, consists of twelve articles, mid is divided into three principal parts.* The first part consists of the first article, and speaks of God the Father, nndofthe Creation of the world. The second part com- • In the imperial library of Vienna, a very ancient Greelt manuscript So said to exist, containing tho Symbol of the Apostles, divided into welve articles, with the name of each of tlie Apostles who composed 410111.— TnoNOT. H 8 DUTIES OF A CHrJSTIAN. prelionds the next six ai-ticlos. aiKl ti'oats of the Ron of (_r()(.l, tlie Kodcinption of man. and the General Jud;iment. The third pai'tcomi)rises the list iiveartick'^s, and proi'esses our hehef in the llolv Ghost, the Holy Catholic (Jhuroh, the Comrnnnion of Saints, the Foriiiven(.\ss of sins, the GeniMal K<'sun'ection . and the Reward-^ and L'lniisluncnts of a future lil'e. In recituig the Ai)ostles' Creed, av(^ ])i-oducG as many acts oi' faith as there are truths contained in it. We shoidd, therefore, accustom ourselves to repeat it fre- quently, hut })articularly on risinh people in Babylon, which was to be the consequence of lUo ciipture and destruction of .Jeru- salem, tluni in a Hourishing condition ; the precise term of seventy years, marked out as tiie duration of the Babylonian captivity ; the glorious return of that people to their own country, in the reign of Cyrus, tlieir liberator, who was described and culk-d by his name more than two hundred years before his birtli ; the succession and order of the four great empues, two of wliich, Persia and Greece, were expressly named, altliough they were, at the time of the prediction, conlined to a mere corner of the earth, and divided into numerous petty states and kingdoms. How did the Prophets thus penetrate futurity ? Who could discover to them events so remote and so improbable ? who, but He who is the Master of time, and who regulates all things by his eternal decrees ? Hence, the sacied penmen have ever been regarded as God's ministers and ambassadors, and then* wii tings as the revealed word of Ti-uth itseF. The authority of the New Testament rests on the same foundation as that of the Old, and is equally incontrover- tible. The Now Testament contains the history of the life, miracles, and doctrine of the Son of God, vn:'itten by his Disciples — all contemporary authors — whose testimony is uniform, and who relate only what they had heard and seen. From the beginning of Christianity, these books have been cited ; they were even transcribed by the great men who lived in the time of the Apostles ; nor was their authen- ticity ever questioned even by those early enemies of the 12 DUTIES OF A CHiaSTlAN. Christian lailli — Julian, Celsus, and Porphyry ; althou?^ at the poiiod in wliich they hved, they could easily havf ascertained whether any rational doubt of that authenticity had previously existed. Th(^ Church has had, at all times, a profound veneration for these sacred books; she has caused them to be read ill her rtdigious assemblies ; slie has always regarded them as the work of the Holy Ghost ; as the word of God : and has always taught that to add to or take from them, would be imjjiety and sacrilege. But, if these books arc authentic and of divine authority, the facts contained in them must all be true ; and if these facts are certain, then it is true to assert that God liimself has sjDoken to man. We should, therefore, consider every doctrine contrary to that revealed by God, as illusion, deceit, and error, and should oppose his sacred word to the daring licentiousness of unpiety and incredulity. We should never forget, that, if our iaith ought to l)e reasonable, by an examination of the reality of the facts on which it is founded, it can not be too humble, by our entire submission to the truths wliioh it reveals, and to the expositions of them given l»y the Church, '• the pillar and ground of truth."* A number of persons waited on a certain philosopher, and thus addressed him : '' We are deputed to beg that you iiiibrm us clearly, who is God." lie replied, '■ I will consider the subject : call on me in eight days." The eight days having elapsed, they leturned, but the philosopher recjuired eight days more to frame his answer. These being expired, they again presented themselves, but were told to call in eight days more. Weary of hearing the same reply, and in jji'i'iasely the same terms, they asked him how long he would continue telling them to call in eight days. " So U)ng," replied he, " as you conthuie to put the same (pies- tion, 1 must return the same answer. I know well that there is a God ; but who, or what He is, J know not, nor Bhall I ever be able to tell you." Who can teach what Gotl is but God liimself? St. Augas • 1 Tiui., lii, 15. THE EXISTENCE OF GOD. 13 lino, before his conversion, went to the churcli as often as liis occupations would permit, awl never failed on Sundays to hear the sermons of St, Ambrose. Avho was then Eishop of Milan. "They were," says he, "excellent exi-)lnnatio,is of the word of truth ; and whilst I opened my heart to the eloquence of his words, the truth entered by degrees."' After his conversion, he says, " Oh I how mucli did I weep in hearing thy hymns and canticles, being exceedingly moved by the voices of thy harmonious Chui'cli I Tlioii enchanting sounds charmed my cars, as thy truth distilled into my heart, whence the affection of devotion arose, and from my eyes flowed sweet tears, in which I found much comfort."* ExERCiSKS. —1. What is man's first and chief concern? — 2. Where arc these revealed truths to be found? — 3. Ifow ore the Scriptures divided? — 4. What is comprised in the Old Testament? — 5. What. in ti)o Kew ? -If). How Wore those books written, ami what is s^aid of Uieir authenticity ? —l?. ^^'hat facts, rcspcctinf? these l)ooks. canudt be questioned? — 8. To whom is the Pentntoiich attributed ? --Lu* How did the writers of the Old Testament prove tlieir divine mission ? -- 10. Nftmo some of the mir.aclos. —-11. Name some of the jiropliccies . — 12. On what does the authority of the ^ow Testament rest? -- 13 Of what does it treat ? — /Ui How has the Church always regarded these books ? - lo. IIow should wo consider all doctrines contrary to divine revelation ? SECTION HI. 1 BELIEVE IN GOD, 1) Of the Existence of God. This truth — there is a Cod — presents itself, as it were, naturally to the mind. A single glanc(>, a moment's reflection, is sufficient to convince us of its reality. J'vciy object in nattne, the least as well ;is th(» gr<»at'st, is ;i sensible proof of God'.s existence. Behold the magnificent cnno])y of tbc h<\iven' ' Who h;is croateil this innnense vault V Who h;is suspended nil these glorious orbs ; — this siui whii'h diirus(\s every wlun^ itii light and heat — this moon, these st.n-s, which shine in the ♦ Confees., lib. vii, c. (>. 14 DtrrtES OP A CHRISTIAN. firmament during the night, and which perform their rovohitions with a regularity so truly admirable ? If now we look down vii^on the earth, and contemplate the couiitless multitudes of animals wliich inhabit it ; the amazing variety of trees, plants, and fruits, with which it ia covered ; the myriads of fishes which the sea contains within its bosom ; shall we not exclaim, — who, but God alone, could be the author of so many wonders ? To attribute them to chance, would be the climax of absurdity. On seeing a })eautiful palace, we instantly judge that a skilful architect has planned and built it ; and on beholding a fine jjictiu'e, we doubt not that an excellent artist has designed and painted it. And should any one dare tell us that the building and the painting are the effects of chance ; that the stones, &c., of the former, happened to shajje, polish, and adjust themselves ; and that the colors of the latter, by some accident, mixed and arranged themselves on the canvass, and thus formed the correct and graceful figures which we so much admire ; would wo not pronounce our informant a madman? How, then, should we characterize him, who, for an instant, could imagine that the universe has been the result of a similar process ? In line, contemplating ourselves, wo see the human body composed of a multitude of muscles, members, and organs, arranged with amazing regularity ; and, throughout the' whole, we perceive evidence of a marked design, and proof that lie who called man into existence, wished to give, in his person, a manifest indication of his infinite wisdom, since (Jod alone could have produced a work so admirable ! But we have a soul as well as a body. This soul is not formed of matter ; for matter is not capable of thought. The soul is, then, a spirit. It is united to the body ; and so intimate is this union, that when the body is in health, a sweet joy dilfuses itself through the soul ; and when the body suiters from sickness, the soul sympatliizes in its sufferings. Who, but Ciod, could thus unite two sucb opposite substances, and establish between them so admu* able a correspondence Y TEra BXISTBNOB OF OOD. 16 iheu The feelings of joy and sadness which we experience, are a further proof of God's existence. If these feelings depended on ourselves, or if we could possess or banish them at pleasure, we would always be joyous — never sorrowful. We have, then, a sovereign and almighty Master, on whom we depend, and who disposes of us at his good pleasure. This supreme Master is God. Hence, the exclamation — "My God ! " which escapes us in any unfore- seen calamity or danger — an exclamation which is not the effect of reflection, but the testimony of a soul '' naturally Christian," as is remarked by the famous, but unfortunate, Tertullian. It is, then, true, that we bear within us the impress of the Divinity, traced in indelible characters ; and hence, there has never been a nation, how savage or barbarous soever, which did not acknowladge the existence of a supreme Being. Many nations have been discovered destitute of the arts and sciences ; — not one that had not a God. In their choice, many were, certainly, mistaken ; but all felt the necessity of acknowledging a supreme Power. This universal consent of mankind, of all countries, and of all times, and among people dilfering so much from one an- other in genius and manners, could noL be the effect of any arbitrary convention : it can only be the effect of a light which shines on all mankind — a light proceeding from God, which even the most simple-minded cannot misunderstand. '' The heavens show forth the glory of God, and the firmament declareth the works of his hands."* Who else could order the sun to come forth, and preside over the day ; or the moon to appear, and rule over the night ? t All creatures proclaim aloud that they did not make themselves, that it was God alone who made them. Who but God could cause the plants to germinate and increase in the bosom of the earth ? Who else could regulate the (\\act succession of day and night, and lix the invariable order of the seasons ? Every thing around us proclaims the existence of God. I PBtdm xvii, '2, t Geu., i* 1 16 DUTIES OP A CHRISTIAN. ^ 1 A young libertine, whose levity of mind corresponded with thrt of his manners, presented himself to M. Oudin. a learned and pious ecclesiastic, and impudently said, " 1 feel much pleasure, sii-, in informing you that I am an atheist." At these words, the man of God recoiled with horror ; then, putting on his spectacles, he steadfastly gazed at the silly fop, who, after a few moments, demanded why he stared lim. ^'Igaze," hereplied, ''upon the strange being called an atheist, having never seen one till now." Discouccnted at this answer, the atheistical youth hastily withdrew. — Meuaui.t. ExKnciSKS. — 1. Are deep repearobes requisite to convince us of the exisLonco i.'f GodV-ilL'. M'liat arc the cxiernal proofs of the existence of God ? - o. Can the creation of the world and the numberless beauties it contains, bo .n(ir:uutcd to chance ? — 4. Can the admirable form- ation most absurd, lait lik(>wis(' tlic most deeplj^ rooted iind incorrigilile. Some 18 DUTIES OF A OHKISTIAM. of their philosophers, it is true, by much reasoning and deep reflection, discovered the unity of God, but they never dared teach tliis doctrine in public- Men would never have gone forth from the darkness of idolatry, had not a supernatural light come to the assistance of reason, and had God himself not spoken to man, and made known who lie is, and how lie should be honored. Had not the Lord deigned to enlighten us also, we, too, would now be buried in this frightful darkness ; but thanks to his infinite goodness, the lirst lessons given us in our childhood, taught us more than was known by the wisest pagans of antiquity. Epictetus being asked who God is, replied, ''Were I capable of declaiing what God is, God would not be what lie is, and I should be God. — for God alone can compre- hend himself."' m J> I ExDRCiSKS. — 1. What do faith and reason teach us concerning God ? — :.'. IIow do the perfections of God prove his Unity? — 3. What has given ri?o to idolatry? — 4. What creatines (ircit attracted man's adora- tion?— 5. Was this excess of wickedness and blindness limited to savajjo and barbarous nations ? — i'> To wlioin do wo owe our dolivor- anco from this frightful darkness ? SECTION V. " r DELIKVK IN r.OD, &;G." Of the Perfections of God. God is so groat, and our understanding is so limited, that it is impossible for us to conceive what He really is. The knowloclgo of Ilim, which faith and reason communi- cate, is naturally imperfecst, but still quite sufficient for us while wo aro in this life. Nothing can give us a more exalted idea of God than what Ho says of himself: ''I am WHO AM ;"* — thatis, the 7?r/»// by excellence, the FirstCause of all, on wlioui alone evoiytbing else depends. From this * EzoduB, lii, 14. THE PERFECTIONS OF GOD. 19 idea of God, it follows, that He possesses, in an infinite degree, every possible perfection. God is a Spirit, — that is, a pure Intelligence, without body, figure, or color : He is not like the objects which surround us, and which strD^e our senses ; for everything which we see and touch is material : but an iufiiiitely perfect being is immaterial. The angels and our souls are indeed spirits, but the knowledge of the angels, as well as ours, is limited and imperfect : that of God extends to every object in creation. God is Eternal. — He existed before all things, for lie made them all ; He existed before all time — He never had a beginning, and never will have an end. Before anything was created, God existed in himself, and nothing existed but God alono. Godis Almighty. — He can do all things ; He does all that He wills ; by his single word all creatures came forth from notliing, and, if He pleased. He could create a thousand other worlds. " He," says the Apostle, " calleth the things that are not as those that are,"* and they immediately obey his voice. Nothing ir impossible, nothing difficult to Him. The heavenly bodies are suspended in the liimament without any other support than his good pleasure ; the sea respects his orders, £ind keeps within the limits which He has prescribed it. The fire, the air, the tempest, all nature is obedient to his laws. He covers the heavens with clouds, whence descend the fertilizing rain ; and each succeeding year He jiresents to our admiring view the renovated aspect of universal nature. God is Independent. — God is, or exists, from himself alone, and is the principle of all that is. He is the inexhaustible source of all good; and He distributes his gifts to whom He pleases. A Being sovereignly hnppy in himself. He has no need of creatures ; and, absolute Master of all things, He has neither superior nor equal. We, on the contrary, live in a universal and continual dependance upon God. It is He who preserves and nourishes us. We can do nothing • Rom., iv. 17. 20 DUTIES OP A CHRISTIAN. whotovor without his assistance, and were Ifo to withdraw, Cor an instant, his sustaining ni'm. wo should at once return to our original nothingness. God is UnrJinnr/oihlr. — What TIo is, ITe ahvays was. un'^ ahvays will bo. '• Vov I am the fiOi'd. and 1 cliange not."'* ]\Ian is never in a fixed or pormanent condition. Tlis hody sultject to the revolutions oi'dillerent periods of life, passe*^ successively from sti'ength to weakness, from health tr sickness, from life to death. His will, either through liJ- own inconstancy, oi' liocause he has discovered reasons for abandoning what he sought, or for seeking what he despised, is subject to perpetual change. ''But Thou," says the Psalmist, addressing the Almighty, ''art alwayt^ the selfsame, and thy years shall not fail r'"t and St. James declares, that \vith " GJod there is no change, nor shadow of altor:ition."4: God /.v [ii/!ii'/i% — that is, his essence and his attributes are without limit. He possesses, in an unlimited degree, all possible porfections. God is not only good, hnl intinitely good; not only Just, l)ut inllnitely just; — and thus might bo characterized all his other perfections, of whieh the number is as unlimited as their greatness is unbounded. Gad /.f Tnnnensc. — lie is in ITeaven, on earth, and in all places. It is lie who animates all, who sustains all, who gives life and motion to eveiy created being. lie is in all things, or to say better, all things are in Ilim ; his presence e.xtends to the farthest boun> is of the universe ; He could create other worlds as well as this; and if created, they wotild all be conlined within the extent of his immensity. It is, then, cert;iin, that w^i are :ontinually in (iod's presence; lie hears all oui' words; lie witnesses all our actions; He penetrates the inmost recesses of our he.art; He knows well all our thoughts and all our desires. When we do evil, lie is present and sees it. The thickest darkness does not conceal us from his sight ; the darkest night is, with Ilim, as the biightest day. The proof of this truth is deeply engraven on our heart. Whence come thoso * Malaohy, iii, 6. t Pb. ci, 27. t James, i, 17. THE TRRFBOTIONS OP GOD. 21 remorses which agitate us in the commission of crime, though concealed from every human eye ? Whence those Uvely and bitter reproaclics with w^hich conscience then assails us ? In vain would the sinner endeavor to silence them ; the piercing cry of this interior voice penetrates whatever opposes it ; in vain would he fly from his own heart, and seek to avoid the confusion of these i-eproiiches. Wherever ho goes, he is liUed with fear and covered wiih shame before this invisible censor, that continu ill y reminds him of the turpitude of liis crime, in order to induce him to detest it. We should never forget that God is always with us, and that we are never alone ; that, in the most retired place, in the deepest solitude, we have an invisible Witness, who accompanies us everywhere, and observes all our actions. This thought should restrain us from evil. The enemy of our salvation is weak, his efforts powerless, so long as we remember the presence of God. Ilow could we dare to commit sin before his eyes ? Who would h ive the temerity to do in his presence what he would not do in the presence of his father or master ? This was the lesson which Tobias gave his son: — "My son," said he, "all the days of thy life, have God in thy mind."* It is also the counsel of St. Augustine : " if any one,'' he says, " would tempt you to sin, say to him: ' Find me a place in which God will not see me ; but since there is no such i)lace, speak to me no tonger of sin; lam not sufficiently wicked to oifend Ilim in his presence.' " This thought — God sees me — should sustain us against the attacks of the devil, give us strength and courage to resist them, and stimulate us to discharge our duties with the utmost fidelity. God governs all Iauujs. — He takes care of all his creatures, and this care is called his Providence. Noiliing happens in this world but by his order or permission, fhe good which happens is by his order. lie approves it, He wills and commands it, and He rewards it. The evil which is committed happens not by his order. He forbids it, and will punish it ; but He does not prevent it, because He will * Tobias, iv, 6. •»o DUTIES OP A CHRISTIAN. il not constrain oui' liberty, and is sufficiently powerful to draw good from evil. God abandons not his creatures to ch'ince after having created them. To govern them, after having deigned to create them, is not unworthy of his infinite mijesty. The providence of God watches over each individual, as well as over kingdoms and empires. Not a sparrow falls to the ground without the order of your heavenly Father. •• Tlie very hairs of your head are all numbered,'"* says our Lord, iris bountiful providence annually covers the earth with crops, causes the trees to be laden with fruit, gives increase to plants, provides, with paternal care, for the various wants of his creatures, and nourishes even the birds of the air, the fishes of the sea, and the animaln which roam over the earth. We must not, howevei", imagine, that God's care of his creatures is to Him a source of trouble, or that it disturbs. king, who is cannot in the least, his unalterable repose. A the great aftlihs of his kingdom. for, so limited occupied with attend to the details of its minor concerns ; are the powers of the human mind, that he could not devote his attention to the care of the latter, without exposing himself to the manifest danger of neglecting the former. But with God all things are equally easy, and nothing can be ditfioult or embarrassing to Him. From this principle, that there is a Providence, flow two important duties of man. The (irst is, that he should submit without reserve to the conduct of that Providence : adoring it in adversity, as well as in prosperity ; hi sickness and suffering, as well as in health and enjoyment. Our sentiments, then, should be, "as it hith pleased the Lord, so is it done: blessed be the name of theLord."| If He sometimes permits the good man to suffer want, while the impious is in a state of affluence, it is that He may exercise his virtue, and reward it munificently in the Ufe to come, — knowing that the passing evils which we here endure will bo the means of securing to us everbiaimg felicity. The second duty is, to confide in this Provia«uca • Mutt.. X. ;^(i. ^ Jub, i, 2L THB PERFBOnONS OP GOD. 23 and to expect, without inquietude, from the goodness of God, all that is necessary for this life and '.he life to come. •'Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns, and youi-lieavenly Father feedeth them. Are not you of much more value than they? Consider the lilies of the field how they grow, they labour not, neither do they spin : but I say to you, that not even Solomon, in all liis glory, was arrayed as one of these. And if the grass of the field, which is to-day, and to-morrow is cast mto the oven, Gfod doth so clothe, how much more you, yo of little faith ?""* Let us, therefore, adore divine Providence under all events; our lot cannot be in better hands. Never will so good a Father abandon his children, if they but confide in liis paternal care. We read in the Old Testament, that a virtuous young woman, named Susanna, was solicited to commit a grievous sin, and was threatened with an ignominious death in case she refused. Horrified at the thought of offending God, she raised her eyes in supplication to Heaven and then protested courageously that she would rather die than sin in the presence of her God. Being afterwards falsely accused before the people, in consequence of her resisting this temptation, God himself undertook her defence, and, by means of his prophet, Daniel, clearly established her inno- cence. Her wicked accusers were then put to the same kind of death to which they had nefiiriously condemned her. Thus, the remembrance of God's presence, which she hid constantly preserved, was the cause of Susanna's heroic conduct in the hour of trial, and of her generous fidelity, to vindicate which, divine Providence thus miraculously interposed. Canute, the Dane, king of England, one of the wisest and most powerful monarchs of his time, was an object of the most extravagant adulation — a tribute liberally [)aid even to the meanest and weakest princcis — but which thiis reUgious sovereign held in abhorrence. Being one day on • Matt., vi*26, 28, 2y. 3i). 24 DUTIES Ok A OHRISTIAK. ii the sea-shore, surrounded by a numerous retinue, some of them took occasion to extol his greatness, styling him— king of kings, and ruler of both sea and land. Canute, desirous of showing how conscious ho was of the emptiness of the base compliment, and wishing to reprove their impiety, seated himself near the water's edge at tho flowing of the tide, and commanded the foaming element not to approach his person, but to withdraw since he was lord even of the ocean ! The sea, it may be easily believed, little heeded the monarch's mandate. It gained, as usual, upon the shore, and would soon have drenched and submerged the royal personage iand his suite, had they not had the prudence to retire. ''You see," said the king, smiling, "the impotence of your sovereign: learn, that supreme dominion is the attribute of God alone, who with a nod can raze the towering piles of human pride and ambition, and who alone can say to the ocean: ' Hitherto shalt thou come, and thou shalb go no farther ; and here shalt thou l)reak thy swelling waves.' "* Whatever afflictions fell to the lot of the holy king and prophet, David, he never murmured or uttered the least complaint. On the contrary, he wished on all such occasions to acknowledge the goodness of God, and to proclaim his praises, knowing that everything comes from Him as from the source of .dl good. Thus was he disposed when pursued and per.-'C-.oated by Saul, and long afterwards, when driven from his palace and from the regal city, by his unnatural son. Absalom, and when cursed and reviled by the ungrateful Semei.f M. de Chantal having been mortally wounded by a friend, who mistook him for a deer, became that friend's consoler, and said to him, — "My dear friend, thy arrow h:id been pointed by the Most High before it left thy bow." — Life of St. F. de Chantal. Madame de Sevigne, spealdng of Marshal Turenne, says, ^' The cannon wliich killed this great man was loaded from * Jub, xxxviii, 11- t 2 Kings, xvi, 10. ;; jw < TT i T * nT iw THE MYSTERY OP THE BLESSED TRINITY. 29 all eternity:" — a thought as true as it is energetic— Leti'ers op Madame df Si'viox;':. KxERCiSKS. — 1. Is it possible for us to conceive what God really is ? ~-H. What can communicate, at least imperfectly, the knowledge of God ? -^. What do you moan by saying that God is a spirit ? — 4. Are not the angels and our souls spirits ? — 5- Why do we say that God is eternal TO. Why, almighty? — 7. Why, indcpendeui? —8. Why, unchangeable? — A*r Why, inlinite? -- 10. Why, immense? — 11. What means the providence of God? —'K- What two important duties flow from the principle that there is a Providence ? SECTION VI. "■ 1 BliLIEVE IN GOD, &C." Of the Mystery of the Blessed Ihnniiy. Although God is but one in nature, yet there are in God tliree really distinct persons, called the Father, the Son, and the Iloly Ghost. This truth is called the mystery of the Most Holy Trinity. God himself revealed it, in a sensible manner, at the baptism of Jesus Christ, when the Holy Ghost was seen descending upon liim in the form of a dove, and the voice of the Father was heard acknowledging liim publicly as his only Son: ''Ileaven was opened," says the Evangelist, *' and the Holy Ghost descended, in a bodily shape, as a dove, upon him ; and a vc ice camo from Heaven : ' Thou art my beloved Son ; in thee I am well pleased.' "* •Jesus Chi'ist himself clearly revealed it, when he commanded ois Apostles to baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost ; showing that these three persons are equal to one another. This truth is con- firmed by St. John, when he says, "There are thi'ee who give testimony in Heaven; the Father, the Word, and the Holy Spirit ; and these three are one. ' ' t This mystery of the Blessed Trinity is the great object of our faith, and there is no one truth the remembrance of Lnke, iii, 21, 22. T 1 J»hn, T, 7. 26 DUTIES OF A OHUISTIAN. ^f! which religion so frequently recalls. All our prayers begin and end with the invocation of the three divine Persons. The .sign of the cross, which is so frequently used in the ceremonies of the Church, and in the ordinary actions of Christians, is made in their name. Although we must not divide the divine nature, which is one, we must be careful not to confound the persons, which are really distinct. The Father is the same God as the Son, but not the same person; the Holy Ghost is the same God as the Father and the Son, but not the same person us cither. The three divine Persons are not three Gods, because they have but one and the same divine nature ; hence, tliey are equal to one another in all things ; the one is not greater, wiser, or older than either of the others ; they have all the same power, the same wisdom, the same eternity. This incomprehensible truth is above human reason, not contrary to it, as seme heretics assert. We do not say that there are three Gods in one God, but three persons in one God. Nor should we represent to ourselves the three persons in body and soul like ours ; the three persons in God are purely spiritual. The first person is the Father ; the second person is the Son, begotten of the Father from all eternity ; the third person is the Holy Ghost who proceeds from the Father and the Son. Such is the knowledge which God has been pleased to reveal of this sublime mystery. Man could not of himself have attained to this knowledge, but God, who is truth itself, and who can neither deceive nor bo deceived, having revealed it to us, we believe it with undoubting faith, resting on the authority of his infallible word. There is nothing more reasonable than that man should submit his reason to God's authority, for it is not in spirit- ual things alone that the weakness of man's understanding is seen. How many things are there in nature wliich he cannot comprehend, but which, nevertheless, are certain and indubitable I Can we conceive now a grain of wheat cast into tli(> earth, produces a multitude of others; how a tlry and apparently withered trunk sends forth such a viviety (if loaves and tlowora, and such a profusioo I THE UnrSTERT OF THE BLESSED TRINITY. 27 of delicious fruits ; with a thousand other wonders which nature daily presents to our view ? Whe" n. 1 aarned astron- omer speaks to his pui^ils of the immensity of the heavens, of the countless multitude of the heavenly bodies, of their bulk, of their distance, and, in line, of the velocity and regularity of their motions ; when he tells them, for ins- tance, that the sun is 1,400,000 times as large as our earth, and that his distance from it is 05,000,000 of miles, they cannot comprehend what he tells thorn; but, conscious that they are yet only children, they believe all this on the word of a man in whose veracity thej'^ confide. When there is question of the nature of God, all men are but cliildren. They will one day arrive at the plenitude of perfect age ; their darkness will be dissipated, and they will see clearly what they can now neither penetrate nor comprehend. St. Augustine says, that 'Ho wish to penetrate this mystery here below, is temerity j to believe it by the light of faith, is the fruit of piety ; to contemplate it in the other life, is sovereign felicity." The human soul is an illustrious image of the Trinity. Like the Father, it has being; like the Son, it has intelligence; and like the Holy Ghost, it has love. Like the Father, the Son, and the Holy Ghost, it has in its being, intelligence, and love, one and the same h ipijiness, one and the same life. Nothing can be ^akenfrom it, unless .ill bo taken. Perfect in its life, undersl vnding, and love, tt understands what it is, and loves what it understands : its being and its oporat.ons are insepiu'able. Happy he who secures the happiness for which his immortal soul was created. Moses, in his history of the creation, inform'! us, that before the formation of Adam, God said, " Le;i Us make man to our imago and likeness,"* The words. 'God said," show the unity of .lie Godhead, ''Let Us make," show the plurality of the Torsons. And tbo lord, in reproacliing Adam for disobeying his just coniii an .s, ironically said, 'T3ehold, Adam is become as one of U'^. knowij^g good and evil."t Here it is evident, that God speaks to an equal, Gen., i, 26. t (, ^n., IH, 22. 28 DUTIES OF A CHRISTIAN. and from thos(* words it l«? also evident, that God wrus ppoaking to his equal when He said, " Let Us make man to our image and likeness." The prophet David saj'-s, "By the word of the Lord the heavens were established ; and all the power of them by tiio spirit of his mouth ;"* and in these makes express mention of the three divine Persons • the Lord, who is the Father ; the Word of the Lord, who i. the Son ; and ihe Spirit of the fjord, who is the Holy Ghosv Thus, it appears that the mystery of the Holy Trinity wn,- intimated in the Old Law, though not so clearly taughf as in the New ; tor, to teach it clearly, was rei^rved for I'" in- who commanded his disciples to "go and teach all nations ; baptizing them in the name of the Father, and ol the Son, and of the Holy Ghost." t Two men, blind from ilieir birth, the one ignorant and impious, the other pious and well-instructed, conversing together, the forme baid to the latter — "How cm there be three persons in one God, while each of the three persons is God, although there is but one God? I cannot understand how that can be, and tliink it very silly to believe what one cannot comprehend." " I iirmly believe it," replied the other, and, in thus believing, am not foolish, but the contrary." " If you can prove that," said the impious man, "my cane — good and beautiful as it is— shall bo yours." " And prny," said the good man, " how do you know that your cane is pretty? what can a blind man know of beauty ? We, who ire blind, can form no conception of colors. Who could make us comprehend the difference between red and yellow — green and blue? Are we, therefore, to deny tliat Lacro are colors, and that there is a differenco botVv'oiMi them, until we can understand what constitutes that diilerence ?"" "Certainly not," replied the other, "wo lave so many reasons to believe the fact> — all men who are not blind assure us of 'ts truth." " And so," rejoined the good inui, 'men tell 48 that there are colors, and we believe thrfv, • iiv, Qod ''^*' * Pb. xxxii, 6. t Matt., rxtriii, M. TUB OliEATION. 20 has revealed the mysteries of which wo have just spokon, and yet, wo will not believe Iliin ! Have we not far more •'oason to believe the mysteries of our holy religion, than to bolicvo in the existence of colors. The CathoKc Church, which teaches us the mysteries of faith, has been divinely established — she will instruct you in them. Lead a life of faitli, vivilied by charity, till God shall call you out of this world ; then you shall be no longer blind, but shall behold God fiioe to ftico as He really is." ExKRCrSKS. — 1. What do you understand by the mystery of the Blcs.scd Trinity ? — 2. When, and by whom, waf this mystery revealed to us ? — 3. How is the mystery of the Blessed Trinity considered ? — 4. What recalls to our mind tliis fundamental dogma? — 5. What should we kn w cuncorning this august mystery? — 6 Though above uur comf)rohcnyion, is it reasonable to believe in it? —7. Uave we lu cursclvos an imago of tlie Blessed Trinity ? SECTION Vll. **I BELIEVE IN r.OD, THE FATHEIl ALMIGHTY, CREATOR OF HEAVEN AND EARTH. '* Of the Creation. The world whicli wo inhabit is not eternal ; it had a be- ginning. Tho book which gives the history of its creation Is lh'> most ancient in existence, and is, like all the saored VM'itings, most authentic and worthy of credit. "In the beginning," says this inspired volume, *'God created heaven and earth,"* that is — made all things. God has existed from all eternity, and nothing else than He alone could have been from eternity. In time, at the moment chosen by himself. He created the heavens and the earth out of nothing, by a single act of his almighty will : " He spoke, and they were made: Ho commanded, and they vvei'o created" t If we transport ourselves, in spirit, back to tho time of tho creation, with what admiration shall wo be lilled, at seeing myriads of beautiful and perfect • U«D., i, 1. t Pa- oxlriii, 5. 30 DUTIES OF A CHRISTIAN. I '! creatures start into existence at the voice of God, that is, by Ivs omnipotent will ! God employed six days in the work of the creation. Ha could as easily have accomplished it in a single instant: but He wished to show that He acts without constraint, and according to his good will .and pleasure. On the first dny He created the heavens and the earth. '' A.nd God said. ^e liglit. madr :' and light was made."* On the second day lit ' ^ '' ^ 1 he lirmament^ — the immense vault wliich w^ call the L ws. '*Let there be a lirmaraent," said the Lord, ''ana . was so.''t It did not then possess its present brilliancy, and was, as yet, like an immense pavilion, destitute of ornament — the sun and the stars not being yet created. On the tliird day God collected the waters together, and separated them from the land; He also commanded the earth to bring forth trees and plants, to each of which He imparted the wonderful property of reproducing others of tlie same species, by means of seeds. Thus, at the order of God, a dry and sterile surface becam(v in an instant, a delightful landscape, covered with smiling meadows, with fertile valleys, adorned with fruits and flowers, and with hills and mountains, crowned with stately forests. On the fourth day God created the sun and moon, and adorned the firmament with a multitude of stars, which charm our sight and astonish our imagination. On the fifth day He created the birds and fishes, saying, "Let the waters bring forth the creeping creature having life, and the fowl that may flyover the earth under the fli-mamentof heaven : " t and presently the deep was filled with inmates, and the air with an innumerable variety of birds. On the sixth day, "God said, ' Let the earth bring forth the living creature in its kind, cattle and creeping things. and beasts of the earth according to their kinds. And ii was so dono.'"§ Thus were created the various animaU which inhabit the eoith, from tlie smallest worm, to the huge elephant; from the garden-bee, to the mountair^ qon., i, 3, t Qou., i, (), 7. t Um, i, 20. § God., i, 21 tssasmmm THE CREATION. 3i eagle : from the smallest reptile, to the largest serpent ; from the minute animalculum that escapes the eye, to the enor- mous whale which, like an animated mountain, agitates the deep ; in line, from the meanest insect, to the most finished form in the animal crcatio}i. How admirably various are their conformation, theii- (jualities, and their instincts! To some were given strength; to others, industry; and to all, the qualities necessary for fultilling their respective destinies. All creatures being thus created, God resolved to give them a master, and created the first man, whom He called Adam. The most illustrious of naturalists, the immortil Linnaeus, after an extensive and prolbund study of n;iture, thus expresses himself: — " I have seen pass by the shadow of the eternal God — the Inunense, Omnipotent, sovereignly Wise — and I have been stupilicd with wonder. I have followed his foot-prints on the universe, and, oh I what power, what intelligence, what fathomless perfection, are displayed in all his works, even to the least, and such as hardly have a being ! I have observed that the existence of animals is founded on vegetables ; that of vegetables, on minerals ; that of minerals, on the earth; and that the earth is vivilied by the sun, about which it continually revolves with unvarying regularity. I have contemplated the sun turning on its axis, like the other stars, and the assemblage of sta^-s, whose number is incalculable, suspended and put in motion in boundless space, by the inellable and primitive Mover — the Being of beings, the Cause of causes; the Author, Regulator, and i'reseivor of all things, and Monarch of the universe." — .Systi;ma NATuUiE. l-xi:ucisi;s. - 1. Of what doos tlio lirst aitiolo of tho Creoil treat ?- 2. - I laa tho world always existed? 3. What book gives tlio history of lis creation? -4. Is tiiis booli worthy of boliot'V *— 5. How many days did (3od employ in (he creation (.1' tho world? - ('. Was it neces- sary that llo should employ this timo in its croationV- 7 What did <3od create on tho lirst diiy?— 8. On the second?— i*. On tho third" — 10. On tho fonrth?-ll. On tho (ifth ? - 12. On tho sixth? — 13. How A'xd IIo oruwD tho creation of tho Avorld? * See Chapter on llovolation, paKo 9 ■ I' 52 DUTIES OP A CHRISTIAN. CHAPTER 11. OF THE ANGELS AND OF MEN. Angels and men are the most perfect beings which God has created, because they alone possess understanding, are capable of knowing and loving thoii' Creator, and are made to be eternally happy in the possession of Him. SECTION I. Of the Angels. Although no mention • is made of the Angels in the account of the creation, it is believed they were created on the i'ji'st day, when God said, ''Let there be light."* This is the v'r'nic.. of St. Augustine. God, says the Scripture, made the Angels in Heaven, and created an innumerable multitude of them. The Angels are pure spirits, not destined, like our souls, to be united with bodies. The name wkjcI signities messenger, and the Holy Scripture furnishes n. variety of examples, in which these blessed spirits have been deputed to men ; — theAngel Gabriel to Zachary, and to the Blessed Vii'gin ; Raphael to Tobias, «&c Abraham, Jacob, Moses, Gideon, and a great number of other holy persons, have been favored with angelical visions. These blessed spirits are represented with wings, to show the promptitude with which they execute the orders of God. The Angels were created with free-will ; all could have remained faithful and could have merited the happiness for which tliey had been created ; but the chief amongst them. Lucifer — so named, on account of the gi'eat splendor and beauty with which he had been adorned— forgot the duty he owed his Creator, and wished to become his equal. A great number of the heavenly spirits followed his example ; but c. itill greater num- ber followed that of the Archangel Michael, t who, placing liimself at their head, overcame these vebellioug spirits. "Michael," in Hebrew, signifies — Who is like unto God ? Who so great, so powerful, so holy, or so just '' • aeu.,i, .1. \ Rev , xH. 17. i tHB AlfOELS. 33 These wicked spirits were cast into hell, where they shal' endure the most terrific punishments for all eternity. God, to give us an occasion of proving our love for Him. and of meriting a greater recompense, permits these spirits of darkness, who are also called devils, to tempt us to evil ; but He, at the same time, gives us the graces necessary to resist their suggestions. Wo may prevent their attacks by prayer and vigilance, nnd overcome them by the grace which Jesus Christ has purchased for us by his sufferings and death. The angels who had remained faithful were confu-med in grace, and entered into the joy of the Lord, with which they will be eternally i.-^briated in the contemplation of his ineffable perfections. Therv> are thi-ee hierarchies of these blessed spirits, and in each hierarchy tlu'ee different orders. The first hierarchy comprehends the iSorapliini, tlie Cherubim, and the riirones; the second, the Dominations, the Virtues, and the Powers; the third, the Principalities, the Arch-mgcL-;, and the Angels. Their occupation, as wo arc t luglit by the rioly Scriptures, is to sing the praises of God, to adore [lim, present our prayers to Ilim, and protect thos(^ who invoke their assistance. Wo should entertain great respect for all these blessed spirits, but in n. particular manner for our Guardian Angel. We know from the words of -lesus Christ himself,* that the smallest chilcJ has commanded. A com^ianion vtnA necessary for tho Hrst man, and there- fore a vroman was oj-^ated : she was taken from his side, and received the nam^s of Eve ; thus was marringe first histi- tuted. All mankind Uave descended from our first parents, Adam ai..d Eve, and otight, therefore, to consider them- selves as members of one common family, and love one another as children of ones common fiither. Observe, that man has not only a body, *»hich is mortal, but also a soul, capable of thinking and loving, and which, in its own nature, is immortal and indestructible. One of the Roman emperors had a stag which was nearly tamo. It was fed at the palace, to which it roturned every day, after having roamed through the neighboring forest. The emperor, with whom it was a favorite, fearing that, during his excursions, any one might pui'sue and wound • G«n., i '/:6.. 36 DUTIES OF A CHRISTIAN. I • it. hiid ii golden collar put around its neck, and on it were ongiaved tlio words, "Touch me not: I belong to Caesar." Wo came forth from God; we belong to Him; He there fore marks us with hia seal — our souls with their fiiculties, our bodies with their senses, bear the impress of the Divinity. Let us, then, never suffer ourselves to be seduced bj^ bad example, or dra^ai away by passion, for thus we should become the slaves of the malicious spirit, who is the great enemy ol' our happiness. ExKiiCiSKS. ~ 1. How did the Almighty distinguish man from the rest of ficatmes ? -- li. How was Kvo formed? — 3. AVhat may we deduce from the fact that we arc dc^conthmls <.f the same father ? — 4. Of what id man composed ? si':ci io:\ HI. Oil the ItnmorlaUtij of the Soul. The belief of the immortality of the soul was held by thu ancient patriarchs and proi^hets, and by all tlie ador^^fa o/ the true God, as well as by the faithful,, under tad uew dispensation; and no less made by them tho governmg principle of their conduct. The most renown^u bages of antiquity — Socrates, Plato, Aiistotle, Giceru, and many others, have, by the light of reason, aided by some tradi- tional reminiscences, acknowledged thac ueiitH is not the end of the whole man, i)ut that his soa'»- che more noble part — survives this catastroi)he, whicu ia nothing more than the separation of the two subscaaces — the soul and the body — of wliich man is coniposcu. We are as convinced thai w(; possess tliese two substances, as we are that we exisL : for that which tliinks in us, which is capable of so grea'« a variety of knowh^dge and senthnent, cannot be matenal. Tho dogma of the immortality of the soul is not founded \x]iO\\ simple conject- ures, or ujjon mere probabilities ; the primitive revelation, tho general persuasion of mankind, tho idejis which God has given of his power, justice, and goodness, are all so many foundations of this truth, as consoling to the virtuous, as it is terrifying to the wicked IMMORTAr.ITV OF TTTR SOri- 37 After liis sin, man was condomncd to death ; his body wras to return into its mother dust : but if his soul was to perish T^•ith his body, if this principle of life, which emanated from the (.Creator, was to be annihilated, the promise of a Redeemer would be absurd, and totally without a motive. The belief of a future state, and conse quently of th(i immortality of the soul, was always one ol the fundamental ai'ticles of religion ; it was the hope of our first parents; it is also ours, and will be reahzed if we observe, faithfully, the piecepts which the Lord has given us. It was the belie i' of the entire world ; and idolatry, far fi'om destroying it, had added to its strength, or rather, it was the abii^c of this belief which was one of the sources of pag'an worship ; for never would divine honors have been paid to men after their death, if there had not been a tirm belief in a future existence. God, in creating our souls with such rare capacities, could have had no other object than to make them happy, by the possession of a good, suited to the nature with which He had endowed them. But can such good be found ui this world? or, is the virtuous man always the happiest? Alas ! every day's expei'ience teaches the contrary. The divine justice is another proof of the soul's immortality. We freij[uently, in this world, see vice triumphant, and virtue trampled upon ; the impious man possessed of affluence ; the good, in misery. Order must be established 5 vii'tue must bo rewarded, and vice punished. But how could order be established, or justice exercise her rights, if the soul were not immortal ? Remorse, it may 1 le . < u . is the i3un'shment of guilt; but what would remoi.,e be with ./ut faith ? We may, then, say with truth, that to deny tho immateriality of the soul, and consequently its innnor- tality, would not only be contrary to the general belit-f of mankind, but even to sound reason and common sense. This truth, believed at all times, and by almost all mankind, is, no doubt, terrifying to the impious ; it pursues him everywhere; it rends his heart, notwithstand- ing his eftbrts to tranquillize it. The unbounded liberty wliich he gives to his passions, makes etei'nity terrible to € m i;r1 ■ i' J ■ ■ ■ 4 38 LiniEA OK A ;;HlvI:3TlAN'. him, because lie has notliing advantageous to hope lor, ho wishes not to boheve, but loniorse pursues hhn; he doubts, but he cannot persuade hunself. Thus increduht) discovers the guilty soul. " VVlien the thought of the future visits the incredidous. he cringes, he trembles, he doubts, he believes." The just, on the contrary, lind in this truth, the strength necessary for bearing with resignation the sutleiings of tliis life; and on it, too, they found their hopes lor eternity. A few hours before iiis death, Bernardino 8t. Pierre, author of the kUndleHof Kalure, seeing liis children weeping around his bed, addressed them m these aftecting terms: '•My deal' cliildren, death shall separate us for a short time only : then, render not my departure so painful to me. 1 feel that I oMt the earth, but i-t is only that I may enter into life. FaVewell I — ;!Void evil — do good — live in r Chrislian manner, — and wo shall soon meet again, neve more to part." ^xKRCisKS. — 1. Are Christiana the only uue.* ^ho have recognized the ininiortalily of tho soul? — i. What are the foundations of our belief in the immortality of the soul ? —3. How is tho prtnniso of a Iiedeemer a proof of the immortality of tho s-oul? - 1. How has tho belief of a future state always been regarded V — a. Show u.s that idolatry has not destroyed this belief.— Is divine justice another proof of tho existence of a future state? — 7 ll(.wso? — 8. What are the oifects ol this belief on tho impious and tho just? si-cnoN IV. Of the Fall of Man. Man, when he came forth from the hands of his Creator, was just, lioly, happy, and adorned with many noble and excellent '"ualities; his understanding was illuminated In a divine light, wliich informed him of all that was necessary lor him to know. His will was upright, without the least in clination to evil ; nothing troubled the peace and tranquil lity of his soul ; nor was his body subject to inconvenience, disease, or death. Tlie majesty of God reijuired that lie should exact of man the devotion of his heart, and proofs of his love and obedience. When, therefore. He placed THB PALL OF MAN. 39 him in the terrestrial paradise, lie Ibrbado him to touch the fruit of a particular tree, but allowed him, at the same time, to eat the fruit of every other. Tliis command, so easy to he observed — particularly by man in the state of innocence, when lii.s will was naturally inclined to good — was accompanied by an awful tin-eat, that its violation would be visited with the penalty of death : " In what day soever thou shalt eat of it, tiiou shalt die the death.""* Notwithstanding the benefits of God, and the fear which this threat must naturally have excited, the woman yielded to the suggestions of the devil. In order to deceive her, the devil took the i'orm of a so-pent, and, having told her that by eating of the I'orljidden tree, she should become like God, knowing good and evil, she ate tlie fruit, and after- wards made Adam a partner in her disobedience. By their disobedience, oiir iirst parents lost all the advantages which God, at their creation, had bestowed upon them. A thick darkness overspread their tinder- standing ; their will became depraved ; their passions obscured the light of reason ; and the inclinations of their heart became corrupt and prone to evil. In losing original justice, and separating themselves from God, they liecame subject to eternal damnation ; their bodies were condemned to labor, sickness, and death. These terrible consequences of Adam's sin have descended to all his posterity. In disobeying God, he lost himself, and the whole human race, of wliich he was the head. We, being descended from liim, have become inheritors of his sin and its penal- ties, as we would have been of his innocence and happiness, h;id he not violated the command which God liad imposed upon him. The sin thus transmitted to us is called ori(/in((lsm, with which we are infected before our entrance into the world. " I was conceived in ini(]uity," says the Prophet David, '' and in sins did my mother conceive me :''t and kSt. Paul, speaking of it, says. " By one man sin entered the world, and by sin death : and so death passed upon all men, in whom allhave sinned. "'t The pagan philosophers themselves have, by the aid of •0«n.,i, 17. t Ps. I. 17. t Rom., V, 12. ' 1' 90 DUTIES OP A CHRISTIAN. human reason, arrived, not indeed at the knowledge of tliis truth, but at the belief that m;in is born guilty of some crime. The sight of the miseries to which, from infancy, he is subject, has led them to this belief. Indeed, without the belief of original sin, man is himself a mystery still more inexplicable ; for how are we otherwise to account for all the contradictions that are Ibund in him ? So much dignity and baseness : so much light and darkness ; so lively an inclination for happiness, and such profound misery ! He approves what is good, but does not practise it ; he condemns evil, and yet commits it. The knowledge of original sin can alone unravel these difficulties, and reconcile these contradictions. The virtue and knowledge which man possesses, come (Uioctly from God, and from the good qualities with which ho w.ih originally endowed ; they are the beautiful remains of a great edifice which has crumbled to ruins. Vice and ignorance are the consequences of sin, which has corrupted God's work, and so defiled his image in man, that it can scarcely be recognized. We see an example of this rigorous justice in the conduct of a king, who punishes a rebellious subject by degrading him and his posterity. Comparisons drawn from Imman things are, however, always imperfect ; the rules of human justice are but a shadow of those of God's justice; they may assist our faith, but they cannot discover to us the depth of that impenetrable mystery. God had created man to render liim and all his posterity eternally happy. ^lan being just and holy coming from the hands of God, it was his duty to preserve these precious advantages, and to transmit them miimpairod to his children. This he could have done by remaining faithful. Had he persevered in justice, he would have communi- cated liis own happiness to his descendants, and have thus secured their eternal felicity. But by his disobedience he forfeited all; and tlio consequences of his sin — igno- rance, inclination to pvil, the miseries ol' life, the deatli of the body, and loss of the soul — have been transmitted to us. Thus, we should for ever have been excluded from ^ THE FAX.L OF MAN. 4! Heaven, had not God provided a remedy for our evils, by sending a Redeemer. " And the Lord called Adam, and said to him, ' Wliere art thou?" And lie said, ' I lioard thy voice ui parudisc; and I was afraid, because I was naked, and I hid myself. And Ho said to him, ' And who h.ith told thee that thou wast naked, but that thou hast oaten of the tree whereof I commanded thoo that thou should.st not oatV And Adam said, 'The woman whom Thou gavest mo for a companion, gave me of the tree, and I did eat.' And the Lord God said to the woman, * Why hast thou done this ?" And she answered, ' The serpent deceived me, and I did eat.' And the Lord God said to the serpents ' Because thou hast done this thing, thou art cur.sed among all cattle p.nd beasts of the earth; upon thy breast shalt thou go, and dust shah thou eat all the days of thy life. [ will put enmities between thee and the woman, and thy seed and her seed : she sh ill ci'ush thy head, and thou shalt lie in wait for her lioel.' To the woman also He said : 'I will multiply thy sor- rows, and thy conceptions ; in sorrow thou sh dt bring forth childien, and thou shalt be under thy husband's power, and he shall hive dominion over thee.' And to .Adam IIo said: 'Because thou hast hearkened to the voice of thy wife, and hast oaten of the tree, whereof I commanded thee that thou shouldst not eat, cursed is the oiirth of thy work ; with labor and toil shalt thou oat thereof all the days of thy life. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herbs of the earth. In the sweat of thy face thou shalt eat bread till thou return to the earth, out of which thou wast taken : for (lust thou art, and into dust thou shalt return.'" — LiKNESis, chap. iii. I'XKROiSKS. — 1. Inwhatstato vinn man oroated? — 2. To \vh;it trial dill tho Almighty subjoct him? — 3. J»i(l Adam remain faithful to tliig commnndV— 4. What woro tho oonsoijuoncns of his disnbodioii'o Y — 5. Ilavo wo bocomo inheritors of ,\(lain's .sin V (>. What i« liio sin thus tranHmitlnd called?— 7. Had tho pawan iiliiiosophcr.s luiy idea of tho original fall ? — 8. Can tho contradictions (hat aro found in tniin's heart bo aoconntod for without tho belief of oriyinal nin ? — ',). What would bAYo beon the oonsoquence had man |)or8uvc thoir Liberator, as well as that of tlie .Jews, and would make of both but one jx'ople — adorers of tlie true God. The rro[>hots were the harbhigers whom the great King sent before his Sou, to keep alive in the minds ol men the expectation of his coming. • Vide Daniel, \x. THE PROMISE OF A REDEEin5R. 4,'; All the characteristics of our Redeemer wore distinctly pointed out, together with the chief circumstances which should accompany his birth, lil'o, death, and resurrection. His history mav be said to hive been written before he made his appearance among men. The I'oyul Prophet spoke of the Messiah in the clearest tt'ims. lie styled him his Lord, and acknowledged him to be the Son of God. lie foretold thiit his kingdom would extend over all nations, and would huve no other limits thin those of the universe ; he foretold his cruel death, and the chief circumstances of his passion — that his hands and feet would b© pierced — his body violently suspond«d — his thirst quenched with vinegar and gall — his garments divided, and lots cast for liis coat. IIo foretold, at the same time, that '' he should not see corruption,'"* but would arise silorious from the tomb. This prediction is the more remarka])le, as it was made mora than a thousand years before its accom- plishment. Isaiah prophesied of the Messiah with equal clearness. lie saw him como forth IVom tliQ root of Jesse, and lake birth of a virgin Mother; and he styled him the Atlmirable — the Father of the world to come — the Prince of Teace — the Emmanncl. He declared that his kingdom should be everlasting — that all the nations of the earth would fall prostrate before him — that at his word the lame should walk, the deaf hear, the dumb speak, the blind see, and tho dead rise again. Ilavhig announcc^l the glories of the Redeemer, ho next foretells his luuniliations. IIo represents him as one unknown, despised — as the last of men — a man of sorrows, and acquainted with inlirmities; and adds, that he would bo spit upon, troat(;d as a criminal, reputed with tho wicked, and that, having delivered him self for our ransom, he should be led to death as a lamb to tho slaughter. But tho Prophet sul )joins, that by his death, the Redeemer should become the head of u numerous posterity, and that the Cientiles woukl lloc^k to him in mul- titudes, whilst tho Jews, on account of th(5ir incredulity, would, with tho oxcejjtion of a small number, bo utterly rejected. What can bo more detailed, unless it be the • Pb. XV, 10. Acta, H, 27. w 46 DDTIKS OF A CHRISTIAN. \r\ 'ill Gospel history of our Redeemer's life? And yet Isaiah /rophosiod more than seven hunded years before Christ's coming. The othor Prophets speak no less clearly of the Messiah One foretells that ** Bethlehem Ephrata,"* one of the cities of Juda, would be rendered illustrious by the birth of the Messiah : another that he would be sold for '* thirty pieces of silver," and that in the purchase of a ''potter's field" 1 this money should be expended. The same Prophet repre sents him as a " king," but ''poor, and riding on an ass,"} when making his entry i*ito Jerusalem. Aggeus publishes the glory of the second temple, because the Messiah, " the desired of all nations, "§ would sanctify it by his presence. The Prophet Daniel determines the precise time ol Christ" s coming. Whilst his mind was occupied on the captivity of the Hebrew people, and the seventy weeks it was to last, he was suddenly elevated by the spirit of God to the contemplation of greater events, viz., that after "seventy weeks" of years, (four hundred and ninety years.) a moro deplorable captivity would terminate, 'and the whole human race be set free by the death of Christ- • a freedom consisting in a deliverance from sin, and in the eternal reign of justice, — that in the last week the Christ would be put to death, that a new alliance would be con- firmed, and the ancient sacrifices abolished. After the death of Christ, he further adds that there shall be horror and confusion — the holy city and the sanctuaiy will be destroyed — the people who had not known him will no longer bo his people — abominations will be sden in the holj place ; and a desolation, which " will continue to the con summation, and to the end."|| Malachy, the last of the Prophets, foretells that the sacrifices of the Jews should be rejected; that in their place a pure offering would be instituted, and that this cloan ofloiing and sacrifice should be offered among the Gentiles in every place, from the rising of the sun to the going down of the same, throughout the whole world : • Micheas, v, 2. t Zach., ix. 9. t Zacb., xi, 12. Matt., zxvil, 9, 10. $ AgK«U8, ii 8. II Dan., ix. TH£ PROMISE OF A REDEEMER. 47 —"for my name is great among the Gentiles, saith the Lord of Hosts."'* These prophecies are all contained in the saored writings, the authenticity of which is attested by the unsuspected testimony of an entire people, the Jews, fhe declared enemies of Chiistianity, and who cannot avoid reating these writings with veneration, though they lind n them their own condemnation. From the Jews they have descended to us ; and it would seem as if God has preserved that people amidst so many revolutions, and the subversion of so many nations, to give a living and striking proof of the authority and veracity of these Aviitings. To convince the most incredulous of the divinity of Jesus Christ, and to prove that he is the true Messiah promised I)y tiie Prophets, wo have but to compare the characteris- tics of the Desired of all nations with the events which took place at the coming of Jesus Christ upon earth. If we look at the predictions and then at the facts — holding the Old Testament in one hand and the New in the other — the resemblance is so exact that it is impossible not to rec- ognize it. It is an additional fact, that at the time of our Savior's birth, the expectation of the Messiah was general, not only in Judea, but throughout the entire East j and this is attested even by pagan writers. Suetonius tells us that it was an old and constant opinion in the East, that concjuerors would come from Judea who would bo masters of the world. Tacitus exjiresses liimself in similar terms. ''Many," he says, ''wore at this period persuaded, that men should come forth from Judea who would be masters of the world." This general expectation was founded on tlie prophecy of Jacob, who foretold that the Messiah would come when the Jews were no longer governed by princes of the race of .Tuda, and on that of Daniel, who had lixod the period of Christ's coming, to four hundred and ninety years. The carnal Jews and the pagans understood the terms of the prophecies relating to the Messiah in their literal sense, and confounded his spiritual empire with the sovereignty of a conijueror ; but the prophecies are not on this account the less true ; and facts attest that i\\c • Mai., i, 11. (8 OimES OF ▲ OBBIBTIAM. \." •' ')• I' J Apostlos, who came forth from Judea, brought all natoi/jiu under obedience to the law of Christ. Tho Gospel points out the literal accomplishment of th« prophecies concerning the coming of Jesus Christ. Ho w IS born in Bethlehem ; lie gave a now law to his peopla —performed tho most ttupendous miracles — sanctilied the temple by his presence — died ignominiously on a cross — rose again on the thu'd day, &c. The knowledge of the true God was preserved in the kingdom of Etlaiopia. Candace, who was its queen m the time of the Apostles, sent one of her officers, with presents, CO adore the Lord in the temple of Jerusalem. The officer was returning, and reading in liis chariot the prophecy ot Isaiah, when the Lord ordered Philip the Deacon to follow him. The passage which he was reading was this: ''lie was led as a sheep to the slaughter."* St. Philip being come up, thus addressed liim : " Tliinlcest thou that thou understandest what thou readest?" ''How can I," replied the officer, "unless some man show me?" He then invited St. Pliilip into his chariot, and begged him to tell him '' of whom doth the Prophet speak this ? of himself, or of some other?' St. Philip availed himself of this opportunity to speak to him of Jesus Christ, and of the necessity of being baptized in his name. Tho officer behoved the word of the Lord which was spoken to him ; and having come to a place in which there was water, he asked what was to liindcr him from being baptized. St. Philip answered, nothing, if he believed ; to which he replied, " I believe that Jesus Christ is the Son of God."t Then they descended into tlie water, and St. Phihp baptized hun. Then St. IMiilip disappeared, and the officer continued his journey, wondering at wh it had happened, and glorifying the Lord for the grace he had received. It is supposed, and with reason, that he afterwards made Jesus Christ known to hia countrjTnen, and thus bewime their apostle. ^ ExKRCiSKS — l.What was tho oonuition of almost the entire world before the coming of Christ? — 2 i id God, at anytime, foreiell the ealiing of the Gentiles to tho Icnowledgo of the Messiah ? — 3. Who • Isa., liii, 7 t Aots, viii, ao, 34. 37- MYSTERY OF THE INOARNATION. 49 predicted in the clearest tenna the comin? of tb« Messiah ? — 4. Tefl us of the principal circumstancos in the life of Jesus Christ predicted by David . -5. What did Isaiah prophesy concerning the greatness and humility of the Messiah ".' C What does Daniel foretell of the Messiah's a .vent? — 7- What is the prophecy of Malachy ? - 8. May we believe in the authenticity of these prophecios '.' - 0. How may we convince the most incredulous of the divinity of Jesus Christ, and prove that he is the true Messiah promised by the Prophets ? — 10- What writings point out the literal accomplishment of tlie.se prophecies 7 CHAPTER IV. ARTICLE 3. — '•• WHO WAS CONCEIVED BY THE HOLY GHOST, AND BORN OF THE VIRGIN MARY." SECTION I. The Ml/stay of the Incarnation. The only Son of God, who from eternity had dwelt in the bosom of the Father, so humbled himself in time as to take a body and soul like ours. He, '• being in tlie form of God, thought it no robbery to be equal with God ; but emptied himself, taking the form of a servant, being made in the Ukeness of men, and in habit, found as a man."* The Father did not become man, neither did 'ho Holy Ghost it was the Son, the second person of the adoraWe Trinity, who assumed our nature. The manner in vvliich this mystery was accomplished can neither bo conceived nor expressed. The Gospel informs us, that when the time decreed in the divine counsels had arrived, an angel was deputed to the Virgin Mary : that he saluted her with the title, '' Full of grace ;"t announced to her that she should become a mother without ceasing to be a virgin ; and that ho wlio should be born of her, would be the Son of the ^lo.st High. Tlie holy Virgin believed the word of the heavenly messenger, and gave her consent. At that instant the mystery of the Incarnation was accomplished : the Holy Ghost formed in her womb tlie body of Jesus Chiist, and united to it a pure soul, and then was ettectod the union • Phil., ii, fi, 0. t Luke, i, 28. 00 DUTIBS OF A. OHRISTIAJi. i; of the divine and the human nature in the person of the Son of God. "The lowliness of the inferioiy' says the great Pontiff. St. Leo, "was not consumed in the glory of the superior, nor did the assumption of the inferior, dimin ish the glory of the superior."* The only Son of God thus became man without ceasing to be God, and hence the Blessed Virgin is truly the Mother of God, having con- ceived and l)rought forth the Man-God. Mary in becoming a mother, ceased not to be a virgin, Josus Christ, her only Son, having been conceived by the operation of the Holy Ghost. As man he had no Father, — St. Joseph, the spouse of the Blessed Virgin, having been given her by God, in ordei to conceal this mystery under the veil of a chaste marriage ; but as God he had a Father, by whom he was begotten from all eternity, and to whom he is equal: "Being in the form of God," he "thought it no robbery to be equal with God.''t In Jesus Chiist there is but one person, and in tliis one person there are two distinct natures, the divine and human-, — the divine nature by which he is God, eijual to the Father ; and the hiunan nature l)y which he is man like unto us, and possessmg all the faculties proper to our nature. Although this mystery infinitely surpasses the capacity of the human mind, yet we believe it firmly, because God, who is the Infallible Truth, has distinctly revealed it. It is by no means contrary to reason, though infinitely above it ; and we have in ourselves an image, which, though faint and imperfect, may assist our faith. The human soul, which is of a spiritual and incorruptible nature, is united to a mate rial and corruptible body; and the union of these substan ces, so very different in their nature, forms but one man who is at the same time l)ody and spirit ; corruptible and incorruptible ; material and intelligent. In the same way, the Divinity of the Word, and the nature of man, united without being confounded, form but one Jeam Christ, true God and true mim, begotten by the Father from all eternity, and born of a Virgin in the fulness of tune ; — almighty as God, and surrounded with weakness as * Serni. i, de Nat. t Phil., ii, 6 .HYSTERT OF THE IKCARNATION. 51 man; ibr, except pin. and the consofiuenc^es inseparabla from it, such as ignorance and coin'upisconce. our Lord was pleased to subject himself to all our miseries. He was subject to hunger, tMrst. fatigue, and all tlio inlirmities of our nature, with this difference alone, that ho was subject to these inlirmities only because he willed it: we suffer lliem because they are the consequeneo of our condition, to which we must submit. )iow contrary soc^vei- to our in- clinations. We must not suppose that the divine nature was altered in the Incarnation. Goil. without ceasin" to be all that He is, has deigned to unite himself to human nature; lie has lost nothing Ity this union : his opprobriums and his sufferings affected only his humanity: as man lie suffered — as God lie im])aited an intlnite value to his suf- ferings; as man He became an infant, tc Ir- the model for every age — as God-Man lie redeemed tlu human race. The Son of God became mm to redeem us from tht slavery of sin, and from the p:iins of hell, and to merit foi us everlasting life, all right to which we h id lost, as well by our own transgressions, as by the sin of our (irst parents. Wo hid offended a God of iniinite majesty, and his justice- could not be satisfied, but liy an atonement iiroporiionate to the injury which sin had offered Him. Man could not, then, of himself, offer to God -?«tfiicient satisfaction, oi merit his foi-giveness. It was the Son of God made man, true God and true man, who alone could ofl'ei' that satis- faction I as a man, suffering for oui- transgressions, and as God, giving to his sufferings infinite value. By this ad- mirable invention of Divine Wisdom, sin is punished, and the sinner is saved — "mercy and justice have met each other: justice and peace have kissed"* — ample reparation is made for the insult offered to the majesty of God by sin. .Jesus Christ has, then, l)ecorae our Mediator — a perfect Mediator- -one with the Father by his divinity, and united to us by his humanity, — who could suffer like us, because he possessed a nature like ours, and reconcile us to God, being God himself; a mediatoi-, who, by his perfect sancti- *P«- IxxxiT, li. i 52 DUTIES OP A CnUISTIAK. *!K ty, i.s infinitely agrec:t'olo to Jlim. bcloie whom lie pi-cscnts himscilf as a victim for the veconciliation of sinners. A comparison will exhibit this truth in a stiil clearer light. If a king were ip'^uited l>y the lowest of his subjects, neither the criminnl hiuiself, nor any othei- subject of the king, could possibly ofloi' lo his royal niitjesty a satisfaction ecjual to the olVence : nil iliit the criminal could do. would be nlwtiys much less th ,n the grievousness of the injury rii(iuired ; but if the son of a king, the heir prcsumjitive to his crown, already seityd with him upon his throne, moved with compassion f<>r this unfortunate person, descended from thit throne, divested himself of his princely orna- ments, and. covered with sackcloth and ashes, cast himself at his father's feet, and oflered to submit to the j)unish ment due to the transgressor, — wo shoidd readily con- ceive that a humiliation so profound, was a satisfaction proportionate to the miijesty of the person oflended; that the injury was fully I'epaired ; and that the king might, without prejudice to the strictest justice, extend mercy to the crimiuid. This is an image of tha grace which God grants to sinful m:in, by the incarnation of his Son. How admirable is lie in all lus works; and, above all, in this great work of love! What benefit comparable to that of having given his (july Son to save us ! What, then, ought to bo our gratitude towards our henigu antl most generous Redec^ner, who has stripped himself of his glory, in order to clothe himself with our nature, to be subject to our inTirmities, and to appear and be, in reality, like t' us a all things, sin and ignorance excepted 1 A follower of the heresiarch Eutyches, speaking-, to a ■'hild who had been carefully instructed in the Catholic 'aith, wished to make him believe that there is but one nature in Jesus Christ. For this purpose he took two pieces of iron, which having made red hot, he joined together so as to form one piece: "Thus," said he, *'the two natures— the divine and human — being united together in Josus Chi'ist, form only one nature in his person." "But," replied the child, '' if a small ingot of gold be put MTSTRUY OF TFTR IXOAI;N'ATIO\. on m place of one of the pieces of iron, and fused with the uthor, would the mixture be all gold or all iron ? Would not each i)ioco remain what it was before ? Would not the one bo gold and the other iron, although both wore united together? You cannot deny it. See, then, two pieces, the one gold, the other iron, distingui^^hed from each other, though both form but one pi(;ce. In like manner," continued the child, "the divine natin-e and the human are distinct from each other, and yet Ibrm but one person in Christ." — Edifyino Lktteks. An ecclesiastic of Constantinople, named Athanasius, blasphemously assoi'ted in public, that the Blessed Virgin should not bo called the .Mother of God ; and Nestorius, the patriarch, mstcad of putting a stop to the scandal, de- fended the preacher, and maintained that there were in .losus Cliiist two persons, as well as two natures; and, consequently, that his mother should not l»e called the Mother of God^ but Mother of the man, Jesus Christ. St. Cyril of Alexandria opposed and refuted these erroi's, and they were condemned by St. Celestine, Pope, in a council held in Rome in 430. The following year a council as- sembled at Ephesus, for the condemnation of these errors. Nestorius, who was held in horror by all the people for his imi^iety, was condemned, and deposed from his patriarchal dignity, and the sentence of his excommunication pro- nounced by the Fathers in the following terms: "The holy Council, as.sembled by the grace of God in the city of Ephesus, to Nestorius, the new Judas. Know that for the impious doctrine thou hast preached, and for thy obstinacy in maintaining it, thou art deposed from all ecclesiastical functions and dignities by the holy Council, according to .lie laws and rules of the Church." Nestorius was exiled into Africa, by the emperor Theodosius the 3'-ounge:' ; hi.^ tongue shortly after became frightfully ulcerated, and was devoured by worms to the very root. After having wandered about in different places, he died at l(Migth i'l great miscvy, and impenitent. — Mi:uault. ..^ ..^:^i: m 54 DUTIES OP A CHRISTIAN. f I.:! i fJxKncisics — 1. By what mystery has God fiilfilled the i^romise madu to Adam litter his fiiU'.' — Which of tho thrco divine Persons became in:in' -u \\'hat Vnformation docs tho Gospel atlbrd us of tho manner in whii'h tho mystery of the Injarnation was a'.'i.Mi;n;>i.shed '.' l Iluw i:in> uitiiro;! are there in Josiis Chri^^t ? — o- Can ;in imaso of the - I'l V uf tho In-^arnation bo found in man? — t) M:iy wo suppose the i' ■ III 110 altered in this mystery?— 7 Why did iho. Son of God bo- II ,u' man? -8. Show that our divino llcdoeinor alone could repair tho 'njury made to God by sin , - 'J. Explain the truth of this usscrtion hy a comparison . SECTION II. 4 ■ 15 ( Of the Birth of Jesus Clirist. Augustus C csar, the Roman emperor, ii.tving ordered .t census of all the inhabitants of his vast empire. Joseph and Mary, that thoy might there l>e enrolled, repaired to Bethlehem, to which city their fimily originally belonged. Here, in the year of tho world 4004. tho 8oa of ( "od was born in a stable, the poverty of St. Jo.st^ph and his hol\ sjjouso having excluilod them from the inns. His birth was? announced by angels to the poor shopl.u;rds, who watched by turns over their (locks-, and as soon as lln^ announcement was made, those blessed si)irits sang. "Glory to God in tho highest; and on earth peace ttunen of good will."'* Eight days after, ho was circumcised, and on tho sauKulay, Mary and Joseph, m obedience to tho order they had received from God by an angel, gave him the name of Ji:sus, which signiiies Savior, for ho w.is come to save all men, and to drlivei" them from sip and hell. To the name Jksus, is added that oi Ciiuisr, which signiiles, anointed or fonsc- crated ; not that he "vas an )inted in a sensible manner, but on account of the hypostatic union of his hmnan with the tiivine nature. We also cal» him "our Lord," because ho has a p.irticular right over all Christians, whom he re- deemed with his preiuous blood. A few days aft l.he Ma(ji, or wise men, who, guided by a stir, came from the East to adore him. * Luke, ii, 14. THE BIKTH OP .IK8US OHRIST. 55 Being arrived at Jeriisalam, the royal city, they inquired, " Where' is he that is born king of the Jews ? For we have seen his star in the East, and are come to adore him."* Tlie doctors of the law, interrogated by Herod, king of Judea, declared that the Messiah was to be born in Bethle- hem. Herod, alarmed, and already meditating the death of the Infant-God, desired the wise men to inform him, when they should have found the cliild, that he, too, might go and adore him. The wise men continued their journey, found the infont whom they had so eagerly sought, offered him gold, frankincense, and myrrh ; but, admonished by an angel that they should not return to Herod, they went back another way into their own country.! In obedience to the law, the Blessed Virgin and St. Joseph, forty days after the birth of Jesus, carried him to the temple to present him to God, because he was '' the ru'st-born."t The holy Virgin, at the same tune, complied to Iho letter with what the law of purification requu-ed on the occasion. What admirable examples of humility and obedience ! Ilorod, Ihuliiig that the wi.se men had returned home- ward, conceived the design of murdering all the male C'liikben of two years old and under, in and about Betlile- hiin, imnglning that the Savior of the world would surely 1)0 involved in the massacre ; but St. Josei^h, forewarned by an iingel of all that was to h:>ppcn, (led into Egypt with Jesus and Mary, whore ho remained until after the death of this barbarous prince. Ho then returned, and resided at Nazareth of (lalileo, for which reason Jesus waa after- wards, through contempt, styled a Kazarcan. At the ago of twelve years, Josus accompanied his Liessed Mother and St. Joseph to Jerusal(>m, in order to celebrate • ho Tasch, and remained in the temple, without their knowing of his absence, till the ovenhig of the lirst day of iho'w journey homeward, wlien the r retuinod in search of him to Joru.salcm, where they found him in the temple, Bitting in the iiiidst of the doctors, hearing them, and pro* I si ■ 31 i i 'M Mfttt.. il. 2. t M»tt., ii, 8, 11!. t MaU., i, 25. ■k ' 1 56 DUTIES OP A OHRISTIAM . posing questions to them, in a manner so extraordinary, that those who heard him, were astonished at his wisdom and his answers.* At the age of thirty, he was baptized in the river Jordan by St. John the T? iptist, tLo Holy Ghost descended upon him, in the form of a dovo, and the Eternal Father declared from Heaven, that he was his " Beloved kSon.''t Uo was then led by the Holy Spirit into the desert, where he fasted forty days and nights, without any nourislmient. It is to honor this fast of Jesus Christ, that the Church has established the annual fast of Lent. He afterwards permitted himself to be tempted by the devil, to teach us not to be troubled at temptations, to instruct us in the manner of resisting them, and to merit for us the grace necessary for overcoming them. > A good mother, as pious as she was enlightened in her faith, recommended to her children, not to lot any day pass without begging the blessing of the Infant Jesus. " When you will have finished your morning and night prayers," said she to thom, '' imagine that the Blessed Virgin appears before you, with the child Jesus in her arms ; bow down with respect, and say to her with fervor.- Mary, deign to extend over me the hand of your divine Son, that, blessed by him, I may avoid whatever displeases him, and do the good which ho wills ; that I may imitate him in his obe- dience and his other virtues, and render myself worthy of possessing him with you in Heaven." ExKRCisKS.—l. What dooathoOositel aay of tho principal oirouinstanoos of the birth of our ilivino Lord? — '2 What moan these words Josus Christ?— 3 Wliy do wo call Josiia Christ our Lord? — 4. Givo us on account of tho adoration (if tlio Muni . —!'>, What did thoBlo?sod Virgin and St. Joaoph do forty dayd after tho birth of Christ ? — (5. W hat do^ign did Horod concoivo. scoing that ho had boon foiled by tho Magi? — 7. How did Jo8U8 Cluisto.icapo this cold-blooded massacre? —8. With what oiroumBtancos, in tho private lifoof our Lord, does the Qosp^l aequaint ua 7 • Luke, il, 40, 47. tMatt Ul, 17 I THB DOOTBINB OF JESUS CHRIST. 57 SECTION in. Of the Doctrine of Jesusf Christ. No soonei' had Josus Christ come forth from the desert^ than he began to preach his Gosi)el, or New Law. From among his disciples he selected twelve, whom he named Apostles, that is, persons sent, because he destined them for tho conversion of the world. These wore, J^eter and Andrew his brother, James and John, Philip, Bartholomew, Matthew, Thomas, James ihe son of Alplious, Jude liis brother, Simon the Cananean, and Judas l^cariot. The law which our divine llodeemor brought into the world is truly admirable , it forms a body of doctrine so perfect, that we can neither add to ii nor take from it. It teaches man all his duties to God, to liis neighbor, and to himself; it is suitable to him as a member of society and as an individual, in every situation in life, and in every age and nation. When we examine it closely, we are forced to avow, that its Author possessed the most profound knowledge of the entire man — of all his evils, and of their proper remedies ; of the end of his creation, and of the means of its attainment. It is evident that if men conformed to this morality, they would bo as good and hippy as it is possible to be on earth. And if wo ropresont to ourselves a truly Christian people, who love God as tlicir father and all men as their brethren, who liiivo but one heart and one soul, who all aspire to the aarae end, walk towards tho same term — the kingdom of Heaven — who never make reason yield co passion, the general interest to the individual, but who, on the contrary, place their happiness in that of otliers, share in the pains of their brethren, and assist in supporting them ; such a people would, undoubtedly, be a dt^lightful spectacle to tho universe. Yet such would bo a state composed of true Christians ; peace, which is tlio sweetest fruit of chari- ty, would reign in tho midst of them ; the cry of discord would never be lioard, because they would be strangers to injustice, violence, jealousies, or rivalry. Hero wo would 58 DITTIES OF A OHSISTIAM. 1 I m ;; ^ see no misfortune, because sin, the only real misfortune, would not exist araoi^st them. Old age, infirmity, sick- ness, would be balanced by the assurance of future happi- ness ; and death itself would be regarded but as a passage from temporary happiness, to the permanent possession of that which L eternal. Yes, such are the fruits Avhich the doctrine of Jesus Chi-ist, if practised, would produce : " the whole universe would be peopled with friends, and the entire world would become a terrestrial paradise." The mysteries which rehgion teaches, are, indeed, above our compf ehension ; but tlie motives of credibility which it supplies, are more than sufficient to satisfy any reason- able mind. What sublimity, what sanctity in this morality! Fear not, says the Go.'^pol, those svho c;m kill the body, but fear Him who can cast both soul and body into hell. Love God with your whole heart ; and remember that no man can servo two masters. Take heed you do not your justice before men to be seen by them. If thy right eye scan- dalize thee, pluck it out and cast it from thee. If thy right hand scandalize thee, cut it olF and cast it from thee. Every idle word that men shall speak, they shall render an account for it in th(^ day of judgment. Be not solicitous what you shall oat oi- what you shall drink, or wherewith you shall bo clothed ; boiiold the fowls of the air, they sow not, neither do they roup nor gather into barns, and your heavenly Father footUMh tbom. Consider the lilies of the field, how they grow, thoy lalirn- not. neither do they spin, but I say to you, iSoloninu in all his glory was not arrayed like one of these. Do good to all, lovo your enemies; for- give and you shall be foi-giveii; .judge not and you shall not be judged. A drop of water given in my niime will not be without its reward. BK'ssod .are ye when men shall revile and piM'secute you ; be glad and rejoice, for your roward i;* v'ory groat in lioavon.* ririrmod with (ho sublijuily (»f this heavenly doctrine^ Joan .laajuos Kousscau oii.'sout with admiration, "Tho sanctity of the ( Jospt^l spo iks to my heart. How trifling • See Alutt., v, vi. x, iitiU zU. THK DOOTRINK OF JESUS CHRIST. 59 !k. arc the pompous writings of the philosophers when com- pared with it ! Can a book, so sublime, and yet so simple, bo the work of man ? Can he whose history it is, be no more than man ? Is his the tone of an entliusiast or of an ambitious sectary ? What moeknoss! what purity in his morals! what tuuchini? ^rice in his discourses I whateleva- tion in his maxims ! wli it ingenuity and ju^^^tnoss in his replies ! what an empire over his passions ! Whore is the man — where the philosopher, who knew how to act, to sutler, and to die, without weakness or ostentation ? When Plato described his imaginary just man, covered with all the opi^robrium of crime, and worthy of all the rewards of virtue, he tlopicted every I'eature of the character of Jesus Clirist. The resemblance is so striking that all the holy Fathers have remarked it : it was impossible not to re- cognize it. What folly, what blindness, what rashness, to compare the son of Sophronius with the Son of Mary' what a disparity between them in life and death! Socrates is said to have invented morality : but others had practised it before lie taught it: he described only what they had done, putting into the shape of lessons that of which they had given the example. Aristidcs had been j'ust before Socrates described what justice was; Leonidas had died for his country before Socrates taught that patriotism was a duty; the Spartans had boon temperate l)efore Socrates praised sobriety, and (Jreeco liad abounded in vh'tuousmen l)efore ho defined virtue. But where did Jesus Christ learn the pure and sublime morality of which he alone gave the lessons and the o.vamjilc^ ? The death of Socrates, discoursing tranquilly with liis (Vif>nds, was the sweetest one could de- sire ; that of Jesus Christ, (^xi)iring in torments and oppro- brium, cursed and railed at by tlie people, i.s the most ai)i)alling tint can be imagined. Soorrtes, receiving the poisoned drauiiht from an executioner w!io shed tears in presenting it, wislKMlhim a blessing ; Jesus dymg in fright- ful torments, praycil Ibrliis brutal executioners. Yes; il'the lif(» and death f)l' Soi'rates w<>re tboseof a sage, the life and death of .Ji'sus Christ wei'o those of a (iod. Shall we saj that the ^ospol liLbtory is but a lictiou. the work of human hiven 60 DTTTIES OP A CHRISTIAN. 't? 1 h ■ ') , tion? Ah! it is not thus thiit men invent. The facts relating to Socrates, of which no one doubts, are Itir less authentic than those concerning Jesus Christ. Indeed it would be more incr'^dible that a number of men should agree to fabricate this book, than that one alone should be the suVtject of it. Never did the Jewish writers lind its tone or its morality ; and the Gospel has characteristics of truth so grand, so striking, so perfectly inimitable, that the inventor of them should be more astonishing than the heioes.'" Diderot, as he one day read the Gospel for his daughter, was surprised in the u^_t by one of his friends, who testilied his .'istonishment thereat. ''After all," said this philoso- pher, in self-defence, "what can I teach her that is better for her to learn ?"" And the famous Byron, although an enemy to true piety, wished that his daughter should be educated in the i)rinciples of faith. How many others would have admired the sublimity of the Gospel, and be- lieved and adored its mysteries, had it not commanded the avoidance of all evil and the practice of evwy virtue ! E.KKRCiSKS. — 1. What dill Jcsua Christ on coming forth from th« desert? — 2. What is the moaning of the word «/)0"(^(!e .?? — 3. Nametho twdve Apostles ?— 4. What are the special features ot tbo perfection of Christ's doctrine ? — 5. What would bo the result if all men wero faith- ful ubsorrers of the law of Christ ? — G. Enumerate some of tho evangel- ical precepts . Si:CTION IV. Of the Life of Jesus Clu'iHt — Uin Miracles. Our Lord proved the divinity of his mission, not only \;y the exact fullilment of the prophecies which, for four thousand years, had annoiniccd his coming, but also, by a vast niunbor of miracles wliii'h he performed in his own name. If a prophecy is a proof of divine intervention, bo is a miracle, wlien incontestable. If, for example, we see a man tiommand nature, walk upon the waters, give sight to the blind, raise the dead to life, — we cannot doubt that Buch a man has been sent by God. We feel that such THE LIFB OF JESUS CHRIST. 61 tic be to he or so tor works are above human power, and that it is God alone who can thus interrujit the ordinary course of nature. It is thus our Lord proved his mission. He performed a great num- ber of miracles, as the Gospel testifies ; ho raised the dead, appeased the storm, by commanding the wind and the sea, twice multipUod bread in the desert to feed the mul- titudes who had followed him, changed water into wine, gave sight to the blind, hearing to the deaf, motion to the paralytic • he healed instantly the most inveterate diseases, frequently by a single word, and sometimes, even, without seeing the sick or approaching them. Remark, that all the miracles of our Lord were useful to men ; they were manifestations of his goodness as well as effects of his power ; and were performed without ostenta- tion. In vain did the Pharisees demand a sign from Heaven, in vain did Herod desire to witness son prodigy •, our Lord never did anything to gratify curiosity, but he never refused to heal the sick, who had recourse to him. The reality of his miracles is unquestionable ; they were not wi'ought in secret, but in the temple, in places of public resort, in the streets, ami in the presence of an entire people. Lazarus was raised to life at Bethania, a short distance from Jerusalem, before a multitude of wit- nesses ; the cure of the man who had been a paralytic for tliiity-eight years, and that of the man born blind, were effected in the midst of Jerusalem. This last miracle excited much attention ; the chiefs of the synagogue ex amined the man and his parents, but their interrogations served but to confirm the miracle, and to extend its publicity. If our Lord performed some of his miracles in the desert, it was in tlio sight of thousands of persons ; the greater number took place in the presence of the Pharisees and doctors of tho law, his most declared enemies, and those most willing to deny his power ; but, confounded by tho evidence of those miracles, instead of daring to deny them, they were obliged formally to acknowledge the wonders ho performed. *• What do we," said they, " for this man doth many niiiaulos V If wu let hitn alone, so, uU will be- I ■< i I ft (I w 14 ■ iff ■'II: 62 DUTIEa OP A CHRISTIAN. lieve in him."* We must then conclude, that the miracles of Jesus Christ were sufficiently numerous and evident to prove him the Messiah, so long promised to mankind. None of the ancient prophets performed such wonders. The people, filled with admiration, acknowledged him a.s the Messiah: "They glorified God, saying, ' A great prophet is risen up amongst us, and God hath visited bi.^ people.' "t Our Lord not only performed mu'acles himself, but con ferred on his disciples the power of doing so. Sending them to preach, he thus addressed them : •' Heal the sick, raise the dead, cleanse the lepers, cast out devils : freely give.''t And the Apostles did perform all these wonders in the course of their mission. By them they proved thai they spoke in the name of the Author of nature ; and ex- traordinary was the effect which they produced, for, by means of them, the whole world was converted to C Chris- tianity. This is a continually subsistingproof of the muvacles of the Apostles. Religion could not havo been estiiblished on a firmer basis. Its proofs, which consist in prophecies and mii'acles, are adapted to the capacities of the most simple, and are, at the same time, capable of convincing the most enlightened. God raised up a crowd of inspired men, who predicted, with the utmost exactness, events which it was impossible to foresee by any natural means, and which were to take place in many ages after. To this first proof he joined that of the most evident miracles, performed in the sight of all Judea, multiplied in number- less ways, and repeated throughout all jjarts of the world. What stronger evidence can be rcMjuired to produce a full conviction of the truth of our religion, and an unhesitating submission to all that it inculcates ? A young man being in a company wliich declaimed against miracles, felt it his duty to defend his faith on that subject. At first he cited unsuspected witnesses — Celsus, Julian, and Toiphyry — who all admitted that Jesus Christ bad astoni.shod the world by his miracles. lie next adduced • John, xi, 47, 48. t Lukei vii, 16. I Matt., X, 8. THB VTRTUB8 Olf OUR LORD. 63 cle? it to ind. lers. as rear bii con ling the admissions of Rousseau and Voltaire ; but, surprised to find his hearers more inci-edulous than Rousseau, and more obstinate in tlie rejection of miracles than ... > impious apostate himself, he said, ''It appears that ^ '' abso- lutely decided not to yield to the authority of your masters. You say it is difficult — nay, impossible, to balieve oar- mysteries, or to practise our morality." " Yes," they cried, " impossible ! " " But," replied he, "if our mysteries bo in- credible, how is it that they have been credited throughout the world; or that the Gospel has had believers in every condition of life, IVom the cottage to the palace, and at a time, when Baptism was a prelude to martyrdom?" These words covered them with confusion, and they knew not what to reply. — MEiiAui/r. ExERCiSKS. — 1. Was it only by tlio exact fulliluieut of tbo prophecioa that our Lord proved tho divinity of his mission ? — 2. Naino the prin- cipal miracles ho wrought. — ;j. Why h tho reality of tho miracles of Josus Christ unquestionable? — 4. ^Vhat did tho Jewish pcoplo say at tho sight of the numerous miracles of our divine Lord ? — 5. Did Jesus Christ confer on his Apostles the power of working miracles ? SECTION V. Of the Virtues of our Lord. Jesus Christ practised in the liighcst perfection the les- sons of virtue which he inculcated and the law which he taught, so that his whole lite was a faithful mirror of his doctrine. The more we meditate on his actions, the more shall we admire the eminent sanctity displayed in his conduct, lie passed through the state of childhood to give an example of virtue suitable to that period of life. Ilis obedience to the Blessed Virgin and St. Joseph contains all the virtues of a child ; ho is docile and submissive ; he hears, he follows in everything, the advice of those who have authority over him.* lie continmss to exercise these tranquil and obscure viitu(\s till tho age of thirty, when ho commenced his pubhc Mission, at which period, the most Bublime virtues began to shine forth in his conduct. His Luke, ii, 61, 62. '>'-■ i-. < ■• ;!. 64 DUTIEa OP A CHRISTIAN. meekness was admirable. "The bruised reed he shall not break, and smoking flax he shall not quench."* He never rejected any one ; he received the greatest sinners with kindness ; ho did not hesitate to eat with them, and when reproached for his condes^^/Cnsion, his only reply was that he came to seek not the just but sinners ; that they who are well need not the physician, but they who are sick. He represents himself as a good father, who runs to meet his returning child, casts himself on his neck, bathos him with his tears, and delivers himself to the transports of joy in- spired by his return. He embraces little children with af- fection and tenderness, he imposes hands upon them and blesses them, saying to his disciples, " Suifer the little children to come to me, and forbid them not ; for of such is the kingdom of God. '' t In everything he displays a goodness which inspu'es confidence in all who approach him ; but this did not prevent him from leprehending, in strong terms, hardened sinners, and principally the Phari- sees, whom he openly reproached with their pride and hypocrisy. Our Lord bore with invincible patience all the evils which befel him ; and if we follow him from tho stable in which he was born, to the cross on which he died, wo shall everywhere find him in sorrows, labor, and sufferings . enduring hunger, thirst, fiitigue, and all the inconveniences of the most rigorous poverty ; possessing nothing — not even a place " where to lay liis head y't subsisting on what was voluntarily bestowed on him by those to whom he announced the word of God ; supporting meekly the pressure of the crowds that followed him, and the impor- tunities of the miirm, by whom he was continually sur; rounded, insulted, reviled, outraged ; — yet no desire of revenge — no word of complaint escaped his blessed lips But it was in the diflerent circumstances of his passion that he particularly exorcised this virtue. In the midst of the most miheardof tortures, unjustly Inflicted, ho uttered neither menace nor reproach ; and, hanging on tho cross, *l8a.,xlii, S. t Mark, z, U. I M»tt., riii, 20. THT? VIRTUES OP OXTR I,OUD. 65 he prayed for his executioners, saying. '* Father, forgive thorn, for thoy know not what they do."* His whole life was a coiitiiidal exercise of the mo.st pro- found liumilily : '' Learn of me," s;iid h<\ '• because I am mock and liunililo of heart," j- IIo was liorn of a poor mother. i)a.ssed tliirty years in obscurity, and wlion he did manifest himself to the world, he carefully ;i voided all pomp and splendor. He sought not in anvLhing his own glory; ho even forbade the publication of his miracles. His detachment from riches was so complete, tint he may be .said to h ive espoused poverty ; his contempt of honors, and his aversion to pleasure, were so great, that he coiu'ted humiliations, and cheerfully embraced sulferings and the cross. With good reason, then, did he reproach the Jews with their disbelief of the truths which he announced to them; for sanctity, so perfect as his, was incontrovertil)le evidence that lie had been sent by God. A lioly man, when consulted on the great affair of salva- tion, was accustomed to say: " In all your actions, have the example of our Savior before yoiu' eyes ; thus you shall acfjuire a sublime degree of perfection, and all tlie obstacles which oppose your progress shall sjjeedily vanisli. Un awaking, consider with what fervor his holy humanity rendered homage to his heavenly Father, and the disposi- tions with which he devoted himself to his dsiily labors ; and learn thence how you should pray, and sanclily the duties of your calling. Reflect how he conversed with his neighbor — on his frugality and modesty at meals — and how many and great were the privations to which he con- demned himself out of love for us. If you are poor, remember that your Redeemer had * not where to lay his head ;"t if your en<^mies persecute you, think liow the Pharisees hated him : if your fi-iends for.sake you, consider that he was sold by .ludas, deni(Ml l)y St. Peter, and aban- doned by all his disciples. In a word, however you shall bo circumstanced, never lose .sight of this divine Model, and your life will be truly angelical.'' i f * Luk«» laili, 34. tMstt,xi, 29. t Matt., viii, 20. i 66 DUTIES OP A OHRISTIAN. ExKRCiSKS. — 1. What rirtues did our divine Lord practise during hia privafe life? — 2 Wh:itsublimo virtues shono forth durinsr ?'is public life V — ;;. What admirable lefssons ofinitiencc and meekness did ho give to tho world?— 4. How did ho teach humility? — 5. What practical examples did he give us during his |)assion? CIIAI'TKR V. THE MYSTERY OF THK REDEMPTION. ARTICLE 4. — " SUFFEUEl) UNDER I»0NT1US PILATE, WAS CUIJCIFIED, DIED AND WAS BURIED." SECriON I. J' ill 1 ; Of the Passion of Jesus CJmsi. Tho divine sanctity which nv.inifcstecl itself in our Re- deemer, the j)urity of hi.s doctrine^ and the splemlor of his miracles, nihtead of conciliating tlu' i'liarisocs suid chiefs of tho Jews, enkindled tluar envy, and inspiii-d theiu with the cruel design of putting him to death. The mom«nt in which ho was to abandon himself t<» theii fury, and effect our salvation, being near at hand, he sent two" of his discip'^s to prepare tlie Pasch, and in the evening repaired with his disciples to the appointed ])lace. Having eaten the i)asch;d lamb ac;cordliig to the law, he arose from table, girded himsdl' with a towel, and washed the feet of his discijiles. Ib^ tlu-n icturned to th*^ table, and having given thanks, tooli bii>i(l and l>lessed it, and changed it into his body. Aftei- this bi' took the op, and did in like manner, cliinging th'.> wiu'.> which it contained, into his blood. When iniv Lord bnl tlnis insiituK'd tho sacrament ol' the Eucharist, he (!onunande>, tki. TUR VASSION OK JESUS OHRIST. 69 o ; but, to gratify them, he would order him to be scourged, and then dismiss him. 'riie .I-'W-! l»eing yet
  • Lol' tbi-.b-w^ : and a notorious robber and mui'deri'r, inuii'il i'.ii'aM)arS, happened to be in prison. I'ilate, thtMiMbre, proposed .b'sus and Barabbaa to the people, and asked wliirh of tlie two they would have ndeased — not sui. {losing it pc).H,sil)le they would demand the libeiaiion ul" a thief and a mur derer, that the meek .b^sus, in wbom no erii.ie eouKl bo found, might be i)ut to (bnitb. but llie princes of the priests persuaded the peopK; to demand Ijarabbas ; where- upon they all cried out, '' Away with this man, ami release unto us Barabbas.''* Pilate finding all his" expedients unavaihng, resolved ou littving JoBUs cruelly scourged, hoping that the sight of hk n ( ■ f. • 1 liuko, kxn. m. f'U i !f t I J- 10 DUrreS OF A CHRISTIAN. l)f)(ly, covorod with wounds and Mood, might move tho pi'oplt' to compassion. IIo tlicn abandoned him to tho Cury of tho soldiery, who. hiving torn him with whip:5, t'lolhcd hhn with a pui'plo garment, put a crown of thorns on his head, and a rei>d in his hand; then Icneehng before him. they saluted him in mockery, saying, " Hail, king of the ,K>ws."* Th'>y then sjiat on his face, and taking tho reed out of liis hand, struck liim with it on tho head. i'ilato seing .Ji'sus in this piteous condition, led him forth from tlio prctorium, and having seated himself on Ixis tribunal, he said to tho .lews, "Behold tho man;'' adding, that though he had thus punished him, he found no crime ui him. Lut tho princes of the i)riests, and thi'ir olUcers, on seeing Jesus, cried out, " Crucify him ! crucify him !'■ I'ilato then said, "Take liim you, and crucify liini: lor 1 lind no cause in liim." They repli»'d, " We have a law ; and at;cording to tho law he ought to die, because ho niado himsi'Lf tho Son of (lod. When i'ilate, tlu!refore, had heard this saying, ho feared the more," and sought some other expedient to save Jesus ; but tho Jews, unwilling to sutler tlu^ least delay, cried again, "If thou release this man. thou urt not Ca'sar's friend.""t Intimidated by these words, tho wrctchtnl judgiM'.aused water to be brought, and washuig his hands, said, "1 am innocent of the blood of this just man." Tiie Jews, to remove all a^jprehensions from his miml, exclaimed, "His blood 1)0 upon us, and upon our children !,''J Jesus was then abandoned to tho fury of his implacable enemieB, who, havingslripptHlhim of the purplo cloak, clothed liim with his own, garments, placed a heavy cross on his mangled shouMers, and, in tliis condition, lt>d him out of the city to bo laucilii'd. Exhausted by fatigue and sulFering, our lUossed Savior fell several times under this enormous burden ; but at length, a man named Simon, wlio was commg out of tho country, was forced by tho soldiers to carry the cross. Wo are ignorant of tho motive of this conduct; but it is probabUt^it was tlwough ft^irlest our Lord might dio on the way, and tliat his crucitixioa • Matt., xxvii, U".!. t .lolin, xix, f), G, 7, 8, I'i I MatU, xxvii, 'JA, l!C>. THB PASSION OP JESUS CHRIST. 71 10 10 IS rniu'ht tlioroby be prevented, rather tli;m through any feel ii'T of t'onipa.sft, niadc^ him tho same ro- 2)roaches : ono of them, however, was converted, and begged of Jesus to remember him when he .should come into his kingdom : — "Jvord, remember nui when thoushalt come into thy kindom." .Je^us meieifully replied, "This day thou shalt be with me in L'aradise.""t lie prayed to his Father to forgive liis executioners ; " Father, forgive them, for tliey know not what they do;""§ then addressing him- self to his holy ^Mother, whom he saw standing at the fool of the cross. h(» commended Ivn- to the care of St. .John: "Woman, bi'hold thy son ;"' and to the disciple, "Behold thy mother." lie afteiw.irds said, "[ thirst ;"|| upon which he was i)resented with vinegar to drink. Thus were fuhilhHl the proi)hecies wbieh had foretold that he would bo so tr(\ited for love ol" us, and that b}' his bruises we should be healed. A young lady, dcsirou.>^ of euteiing the religious state, visited tlu^ superioress of a convent, and informed her ol her intention. The superioi'(>ss. wishing to put the young lady's constaiu'y to a trial, reinarketl to hiM", th.it theirs was rather a strict rule, and sueh as .she, probiibly, might not wish to embrace. JShe then conducted her to tho chapel, and told her of the many hours which 1 he bisters John. .\ix, ]'.)■ t AIatt..x.xvii, 3'.), 40. 42. t Luke, xziit, 42, 43. ^ Luke, xxiii, 34. Johu, xix, 2(<, 27, 2S. f I 72 DUTIES OF A CHRISTIAN. .* I ■ i: ! • ppont in prayor, not only during the clay, hut even for a con.sidorahlo poriion of tho niglit. Slio next showed hor tlio doi'mitory, with the h;ud anenanee, A;c. ; — and tl u arked her, would she, under such circumstances, i)ersevero in her resolution. ''Mad;iin,"' i-ephed the young lady, "I seo clearly that naturo sjiill liere iirul mucii to suller. One tiling, however, consoles me ; — I p(>rceive that every apart- ment is furnished with a cruciiix, and, with sucli a spectacle hel'ore my eyes, can any austerity bo insupport- aoie llxi.iiciSKS.— I. Wliiit onkiiiilled tlio ciivy of tbo PJiariseos nnd the cliiol's of tlio Jews? — L'. Hulato tlio history of tho institution of tho EIo.-'Hcd l]iicli;ui.>'t . —?> .Meiiliuii tlio principal inytMiu'e.s of Uio ngoiiy ot our Loil in tho U:iiilcn of Ulivcs . - 4 Who ilelivercil .Itaus to the chiof priests? — 5. llululo how ho was delivered . — li. Whoro did tho JcwH first loiid him ? — 7. How was ho treated there ? — 8. W hut did the Jews do to convict him ? —'J. \Vhat iiirectcd Jesus inoro seusihly than all tljD.-o outrages? rclato tho circumstimcos . — 10. Wiiy was Jesus Chrift led heforo Pilate ?— 11 How was ho treated by Herod ? 12. What did I'ilato to cficct iho relcaso of .Jesus? - IS What was I'iiato's ro- solvu ou lindin;; all his o.\|)cdieiits uuavailini; ; — 1 1 l)e8orii)u tho siiourgiug . —1"). What treiiluieut did Jesus ruLcivo from tho i>o|),ilaco, after Pilato had abandoned hiui to their fury ?— lo Give on udoaoiiinion of our Lord'8 death . r- ' SKCllON II. Of the Death and llnrini of Jesus (Christ. When our Lor l)odies should remain on the eioss duiing the Sabliath, the .lews be.sougl.t i'ilate that the legs el" the sull'ei'crs miglit be broken, and their liodies taken down. Tlie governor, accordingly, sent, soldiers, wlio In'oke the legs ol' the two criminals ; but seeing Jesus already dead, tliey pierced his side with a lanee. Thus was fullilled what the [troiiliel had predicted: "You shall not break oiu^ of his bones;'' .and. '•They shall look on him whom they pii'i'eetl/'i Josej)h of Arimalliea, desii'ous of interring thc^ f'Ody oi'.Ksus. begged it of i'ilate. and, .assisted by Nicodemus, look It he li;;, ;Ld .' .'i W liat :iio WO tO nuiicr- ft;iiiil by l!h' 'j.s:).o<.vinu, .Io-;;s t"!ir,.-t Uio;V -t. Why Jiil oar bIe.<.us rcsiid'oclinii of .Jl-sus (Jun.-i iMit, in which the jjatiiai'dis and saints of the ' »ld Law Were coniined. (WpiH'ting Hie coming of (lioii Deliverer. 'rii(\se holy souls had loved and gloiilled (lod. and had lived in expectation of the Mossiaii ; but tiiey • I Coi., X u 'ro IV; l> (v it is ol Ill/It ni ! or- ('Vi. 'fir, RKSURREOTION OF JKSU.S CHRIST. 76 were not yet admittod into Heaven, the gates of which had been closed by the sin of our lu'st parents, ami wore to be opened only by the death of the promised liedtfemcr. At the presence ol" the holy soul of Josus Christ, united to his divinity, theso just tuuls began to enjoy the h;ip]»iHes;i they hail so long and so ardently desired, but they were not adniilt<'d into Heaven until the day of the ascension; because it was fitting that he, who, by his death, had opened its gat(vs, slmuUl be the lirst to enter. (Jn this day, then, they entered with him to grace his trinmpli. ;mitions c>l' the holy souls who, for so many ages, expected, in lii;ioo, tlie corning oi' the Messiah. Who can cxjness the joy which (liey felt when they saw their nu^st uierciful and divine Liberator? With what transpoits must they not hav(! })rostrated themselves before him, to render him their homages, and to thank liini for the satislaction he had offered for them, and tln^ lavor he had bestowed, in thus eomnmnicating himself to them! They were occu])ied solely with him, deeming nothing else worthy of theii' attention. lienoimc(N in the same manner, every otlier air.'ction, and attach yourselves to him alone, for time and eternity. ExKuciSKS. — 1. What moans the word Umbo? — 2. In what stato wore tho Koiilt) who wlmo thoio detaiued V— .'J. When did thoy luxcond into Heuvon V SKCTION II. ({I Ike HefiHtrevtion of Jeans ilnisl. On the morning of the Sabbath (Siitunlay), the .Jews went to J 'date, and reported to him what our Lori)uh;hre, lest tiie disciph^s might take away the body of their blaster, and then report that be wiwariiien from the doad. IMlatt^ gave tlu^m tlui perniia T6 DUTIBS OK A CHRISTIAN. IM ■v: t * I. '1i A\ sion to secure the sepulclu-e : "You Lave a guard," said he; " go, guard it as you loiow."'* Tho princes of the priests, hiiviiig visited th() body of Jesus Chiist, sealed the stone which clo.scd tho eutraiice of the sepulchre, and placed their guards around it. Thus, by the wise dispensations of I'rovidonco, Wimo tho dcatli and resurrection of Jesus Christ rendered more certain and authentic, by the very precautions which liis enemies had taken to prevent all deception. If tho body of our Lord had not boen visited iii tl.'o tomb, more than twenty-four houi's after it had been luul ilu-rcin, tho Jews might say that he did not die; and if tlicy had not placed about it their own guards, tliey might accuse the Apostles of having bribed the Koman soldiers, [• permit them to take away liis body. On the lirst day of tho week ( Sunday ), our Lord having reunited his soul to his body, arose glorious and immortal fi'om tho tomb ; an angel dt\scended from Ueaven, rolled back the stone which closed tho entrance of the sepulchre, aud sat upon it. The guaids were terriiiod, "and became as dead men ;"' but recovering themselves, they ran "into tho city, and told the chief prii'sts all thmgs that had been done. And they being asscmljlod together with tho an- cients, taking counsel, gave a great sum of money to the soldiers, saying : Say you, liis disciples came by night, and stole liun away when wo were asleeij. And if the governor shall hear of this, we will persuade him, and secure you. "f Mary Magdalene, not aware of ^vhat had passed, or that tho sepulchre had been guarded, left Jerusalem at an early hour, accompanied by tho other holy women, to embalm th(^ body of their Master. When they arrived at tho sepuli'hre, they I'ountl it open, and Mary Magdalene returned to aci^uaint tho Apostles with tho circumstance. St. Peter and St. John instantly ran to the monument, and lindmg only the linen eloths in which the body had been wrapped, departed astonished, but nut y 13, li nEsnRRE(moN of .tkst::^ oiirtst. 71 angel nppeared to her, anu." Then addi'cs.sing Thomas, ho bade him put his hand iui(j his side, and liis lingers into tho wounds of liis hand^. Tiiomas ;.;iswering, said, witli astonishment and humility, "^tly Lord and my God: .bsus saith to liim : Because thou hast seen me, Thomas, thou hast believtid ; blessed aro they that have nol s(>en and have beliiived."' X During tlio forty days which our Ijlessed Lord remain(^il on earth, ho repeatedly app(\u'ed to th(» .\postlcs, and to tho discipl(\s assembled in great number:-.. Ihi conversed with them, ate with them, recdled to their remembrance what ho had tanglit thcsm bei'oi'e his death, instrucu"! them concerning the establishment of liia Church, perform ing miracles in their presence — and thus convincing them that he wavS truly riscMi from tlie deacb Tho prophet .Jonas i,-> ;i m<).-,L striking ligure of our Lord m this mystery, lie had been connnanded by God to * Johu, xz, 17. t Luku, jcxw, oO. t Joiin, zz, 20, 28, L".). ^'•y 1 1 ■1 1" Ih 78 DHTIES OF A CHRISTIAN. p'-eucli peniinoe to the Ninivitas. but fearing that this wicked people might put liiiii to death, he embarked for Tharsls. (iod, displua^^ed with his disobedience, raised a fuiious tempest. The tcrriliod sidlois, con-^idaring it Bupernatural, coneludod tli •* thoro u\is some crhninal on Ijoard, on wliich account thoy wero hi danger of .sliipwreck. To di.scover him, they o^i.st lots, and the lot fell oh Jonas, lie acknowledged frankly that ho was the guilty pur.son, and begged tho sailors to tlu'ow liJm uito the sea, lost tlwy bhould all perish tluough hi.s disobedience. They consented, though reluctantly ; and, no sooner h;M they cyst him overboard, thun th<^ tempest ceased. But Clod, who was resolved to save tlio proj)het, and in hib i)erson to give a ligure of tho resurrection, caused a Luge whnle to swallow him aliv(>, and at the end of three avon, and that ho rost!s, after his labors, on the tlu'ono of his eternal empire. WTien a king associates his son with him in tho govern- nu-nt of his kingdom, he places him on a tlii'ono by his side, to bhow that ho wishes to have him regarded as his (Mpial, and that all persons in his kingdoni should render liim tho samo respect and obedience which they pay to himself. The Holy Scripture represents God to us seated upon iiis thione, as the Sovereign Lord and Master of tho universe. When, then, wo say, that Jesus Cluist sits on tho right hand of (jod. lus Father, we arc to understand, that being, as God, equal to his Father, he is, as man, by reason of his glory and power, raised abovo all cremated beings : liLs sacred humanity enjoying tho glorious privilege of being united to tho Eternal Vv'^ord. Our divine Lord, in tho kingdom of his glory, is not mimindful of us: hois attentive to our wants; he ex«r- cisea for us tho olUco of Mediator, presenting to his Eternal Father the wounds ho received in his passion, thereby to obtain his mercy for men; and skdl not thu voico of his blood bo moro ijowerful in obtaining that mercy, i'" we avail ourselves of its merits, than that of our sins in rawmg down upon us tho chastisement of Divine Justi(-e ? lie is in Heaven as our King and Lord, he has sovereign dominion over us, not only because he has created and preserves us, but also because he has redeemed us. We belong to him, lh<'refore, as his inheritance, his couiiuest, and the price of his blootb Jettua Cki'iat, in Heaven, is our Higii i'riest. He exer- IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 11.25 lti|Z8 |2.5 •^ Uii 12.2 ■u 13. lis HtUL. 1.4 11.6 ^ Va Photographic Sciences Corporation 33 WIST MAIN STRUT WItSTM.N.Y. MSIO (71*) •72-^)03 ■^ «0 DUTIES OP A CHRISTIAN. I' "^t I. ciscd this office on the cross, by oflfering himself to liia Eternal Father, as a victim of propitiation for our sins : he exercises it now in Ilcaven, where, being at hi3 light hand, he presents himself before Ilim ; and, as ho possesses an eternal priesthood, he cm always save those who ap- proach Clod through his mediation. Having, then, for nigh I'riest, Jesus Christ, the Son of God, let us approach his throne with confidence, that we may fmd mercy, and ilio as«ii.stance of his grace in our necessities ; for the High l*rii\st that we liave, is not one who cannot have compas- sion on our infirmities, but one who was tempted in all things like ourselves — yet without sin.* In fine, Jesus Christ in Ilcaven is our head ; that is, ho is the head of the body of which ^ve are the members. This body is the Church, and Jesus Christ is to his Church, what the head is to the body ; he gives it life, ho animates it with his spirit : every grace, good tiiought, holy.desh'e — eveiy good work flows from the plenitude, which is hi Christ, our head. A gentleman, who was very i'ervent hi the practice of his Christian duties, made a most edifying journey through the Uoly Land. lie first made liLs confession, and received, with great devotion, th« sacrament of oui- Lord's Body. Ue then went to Nazareth, where our Lord became incar- nate ; to Bethlehem, where he was born ; to the Jordan, in which he was baptized by St. John ; to the desert, where ho fasted for forty days ; to Mount Tabor, where he was transligm'cd; to the su2)per-room, in Jerusalem, in wliich he instituted the Blessed Eucharist; to tho Garden of Olives, the pra-torium of I'ilate, and the hill of Calvary, which wero the theati'cs of his ignominies and suil'wrings ; 1.0 the sepulchre, in which liis body was laid, and from which he arose on the third day ; and last of all, to Mount Ulivet, where, after having blessed his Apostles, ho ascend- ed tritimphantly into Heaven. At these diileront stations, full of the most lively faith, this fervent Christian houored the niysLerii's oi'our Lord's life upon earth, and his heart ivas iuUamed wiiii the most ardent love. Having now no • U«b., iv. 10, li). Of DEATH. 8] farther to go. whilst he ye^. remained on Blount Olivet, he pronounced the following prayer, " Jesus, Jesus, my most amiable Redeemer, where shall I now seek thee upon earth, since thou hast left it? Permit me to follow thee. Draw me up to Heaven, where thou now ubidest !" No sooner had he concluded this prayer, than it was heard. He expired — dying of love for that Savior to whom he had been so tenderly devoted. — Lasausse. Exercises.— 1. '*Vhen and how did Jesus Chri.st asicend into Iloaven? — 2. What do you mean by saying r.liat Jesus Christ sits at tho riaht iand of God? — 3. What aro tho functions of tho Son of G.d in the /l^ingdom of his glory ? — 4- What rights has ho over us as our King and Lord? —5. Why do you say that Jesus Christ is our High Priest io Heaven? — C. What relation docs Jesus Christ in Ilcavon bear to hia Church? CHAPTER Viri. FROM THENCE HE SHALL COME TO JUDGE ARTICLE 7. — " THE LIVING AND THE DEAD. SECTION 1. OfDcalh. "It is appointed for men once to die."* There is nothing more certain than death; nothing more uncertain than the time at which it shall happen. Wo shtdl uUdie ; that is, we shall quit this earth, and enter into eternity. Wo shall quit all : parents, fri«nds, riches, honors, employments, without exception, and for ever. At death everything will also leave us, and nothing will accompany us but our vices or virtues. If tho mere thought of death is so insupportable to tho lovers of this world, how terrible must it be in itself! (.) terrible moment 1 which shall discover to them tho emptiness of the things hero below, which they so much loved, and the impoi'tanco of those virtuivs, which Ihoy know, perhaps, only to despi.se. Nothing is more uncertain than the time and circuia- • Uob, ix, 27. : 82 DDTIES OF A CHRISTIAN, V -. stances of death. Shall we die after a short life, or shall we arrive at old ago ? in the grace of God, or in sin ? No one c'ln lull; what is certain is, that we shd' die. and pro't i' \y ;i ' W(^ shall have lived ; that we shall gaiher whu we will li:ivc sowed : ^'o leatliis tlie echo of life. \Vliat is ce: in. lu^-id(\s. is, tnit death lixes our destiny, and de- cides our lot for eternity : if we die in the state of grace, \xo shall l)(^ eternally happy ; if in the state of sin, we shall l)e l')r ever miserable. Since, tlien, death is unavoidable, anressed it aliVctionately, and with a look of gratitude, whirii uU'ected the whole connnunity, said, '' father ! how great is my happin(\ss ! In opening to me the door of tliis monastery, you opened to me the gate of Heaven. How i now rejoice that 1 have prepared for death! and oh! how sweet it is to die, wlum one has a lirm hoi)e of passing iVom e;irih to Heaven! IJaj^py are they who comprehend well iIiom' words : ir/tat dolk it projit a mail io (/tun, Ihe iciotle uuirUL and .siijj\'r Ike loss of hi.,- own suul!*"' What subject of regret h is the just man nt death? Not the goods of the earth — his heart has alwaj's b<>en de- tached from ih.an ; nor f i.nily and i'riends — I'or he knows that his separ.ition I'rom them shall be only temporary. ''We shall meet again," said a young lady at the point of death to her disconsolate) parents ; '-wo shall meet again,'" Shi'dit^d ^Jionouncing these words ; and a l)eautilul monu- nn'ut was ei'eeted over her remains, on which she was represented writhig r^ii a i)illar — W'c skull meet again I A child, only seven years old. b(>ingatthe point of death, said to his mother, whom he saw weeping by liis bed-side, " Have you not taught me, inotlier, that to see God, Imust irst die?" ExrnoiBKS. - 1. Mlifit tonniiiiitei mnn's existence hero below? — 2. What iiraetical t'oiisoiiuunccs iiiny bo drawn IVoin tUo certainty of death, and the iincorlaiuty of (ho liino and manner thereof?— 3. Showua that it 13 the height of rashness and folly tu defer tho preparation fw doAlh ? • Mark. xvi. '^ OF JUDGMENT. 85 SECTION 11. Of JuJgment. " It is appointed for men once to die, rind after this the judgment."* The soul being immortal, it necessarily fol- lows that there must be a judgment, which will decide our lot for eternity -, for the fate of the just and that of the imp- ious cannot be alike. Faith teaches that tliis judgment will take place, and that it wiil l.)e of two kinds — i\iG p aril cnlar and the general. The particular judgment is that which every one must undergo immediately after death, for the evil he has done, or- the good ho has omitted; and by this judgment his lot for eternity will be decided. Souls stamed with venial guilt must expiate it in purgatory, be- fore they can be admitted in Heaven; those who are entu-ely exempt from sin, will instantly take possession of the glory of the blessed ; but those who die in the unex- piaied guilt of mortal sin, will be cast into hell, to await the general resurrection at the end of the workl. The general judgment will then take place, and in it will be manifested and conllrmcd, the sentence pronounced in the particular. The most awful signs will go l)cfore it, as our Lord himself has declared in his Gospel. There shall be wars, and rumors of wars, and famines, and pestilences, and earthquakes ; the sun and moon shall be darkened ; the stars shall fall from heaven ;t the sea shall make a frightful noise by reason of tlu^ agitation of its waters ; and men shall wither away wilh fear, in expectation of the evils whicli are to come upon the universe. J In a moment, in the twinkling of an eye, at the sound of the last trumpet, the dead shall arise. § The sign of the 8on of Man, that is, his cross, will appear in the heavens, and Jesus Christ will descend visibly in great power and majesty, to rendcM- to every one according to his works. || He will be accompa- nied by his angels, who shall at once separate the good from the bad. "The angels," says the Evangelist, "shall • Hob., ix. 27. t Matt. , xxiv, 0, 7, 2'.>. I Luiic, xxi, 25, 20. '^ I Cor., jtv. 62. li Malt., xiiv. Di). \ ?« DUTIES or A CIIRTSTIAX. go out, and separate the wicked from among the just. '* How toi'iiric this separation ! liow diiForcnt tlio lot of each ! The just will bo placed on the right hand of the Sovereign Judge, the wicked on hi.s lef't.f Then the conscience of each one shall he manifested in the presence of the entire universe and those cihnes th:it are now most hidden and secret, will tlien l^e revealed in all their enormity. The just man who h:id been despised on earth, will ap- pear ornamented with all the good works which he had so carefully concealed, and the sinner will be covered with conru.si(jn and shame, at the sight of the iniquities which he had liidden from men. Then will vice appear v.a it really is, with all the deformity and infamy which naturally belong to it. "What joy will then bo felt by the virtuv^as young man, who despised the language of sinners, and lied from the contug'ion of their wicked example ! IIow will he then bo indcmniiled for the combats ho sustained, and the raillery which he endured for his faith ! What despair, on the other hand, will seize the heart of the young libertine, when ho shall see exposed, in the viev/ of IIe;wen and earth, his most hidden crimes, and shall behold the objects of liis ridicule numbered amongst the saints ! How will he then abhor those vices wliich, during life, had charmed and seduced him ! But this is only the preparation — tho prelude to the judgment. What impression must bo produced by the sentence of tho Sovereign Judge! All being in profound silence, the Son of God will address those on his right hand in these consoling words : ''Come, ye blessed of my Father, possess tho Kingdom prepared for you from the foun- dation of the world." Then turning to tho reprobate, he will say, "Depart IVom me, you cursed, into cverhisting lire, prepared for the devil and his angels. "t Tlie moment this lecreo is pronounced, the just shall ascend to the enjoy- ment of everlasting happiness with God and his angels ; tho wicked shall bo precipitated into hell to burn forever, without the least hope of ever possessing tho happiness Matt., xii, 49. t Matt., XXV, 32, 33 t Matt., XX*, :u, 41. OP JUDGMENT. 87 thoy have forfeited. Let us, then, prevent this terrible judgment, and profit of the advice our Lord gives us in his Gospel : " Take heed to yourselves, lost perhaps your hearts be overcharged with surfeiting and drunkenness and the cares of this life : and that day come upon you suddcnlv. For iis a snare shall it come on all thosi> that sit upon the face of the whole earth. Watch ye, therefore, praying at ill times, that you may be accounted worthy to escape all those things that are to come, and to stand before the Son of Man." * A young man, who in his childhood had been trained up in piotv under the care of a good and virtuous mother, yielded go far to the temptations of the devil, as to abandon hhnscA 'jO the most shameful irregularities. One good elTcct of his religious education, however, yet remained : though he was depraved in morals, ho had not loit his respect for religion. One night, after a day on which he Iv.vd been guilty of many grievous sins, ho had a dream : ho iui'iginod th;tt ho was carried before the tribunal of God, and th it ho was unable tomalco any reply to the interroga- tories pat to him, or to oiler any defence of the crimes laid to his charge. Ilis confusion and terror wore beyond description. Awaking from sleo[>, he was covered with a cold perspiration and his mind was iilled with horror at the spectacle he had just witnessed. In a few moments, some ofliis family entered the room; but he said to them, '•Leave me to myself ; I have seen my Judge, my God 1 grant me pardon." Some of the companions of his hreg- ularities, hearing of his illness, came to visit and console him. " Begone," said ho to them; 'l know you no longo^* — I will never see you agahi — I have seen my Judge — Ail my crimes are written against me. Never, until now, did 1 know their number or enormity. The devil awaited but the signal to carry mo away. My God I how I tremble ! False friends, begone from mo forever. How happy shall I bo if I can appease my Judge by a lilc of rigid penance I From this moment 1 begin to servo Hun. I shall soon, in I I \ ! I Luko, xxi, M, o5, i^ti- 88 DUTIES OP A CHRISTIAN. reality, appear before his tribunal. It may be this very dfiy. Pardon me, my God ! Jfay I never cease to invoke thy mercy. I'ardon mo. my Ojod ! have mercy on me ; cast me not ofl' forever." " Exi'RCisrs- -- 1. Whnt nooo!wn rm. ive |my fed, ise feed world ; that is, there have at all times been men who have made i)rofession of their belief in God, who have adored and served Ilini, and have hoped for salvation through the. nicvits of the Messiah. The adoi-ers of the true God did not, however, always form a society, united by exterior, or visible bonds. The Jews wei'e tlie only nation, before the coming of our Redeemer, who, in quality of God -. chosen people, had a law and religious exercises in eomiaon. But Jesus Christ, who came into the world to sav^ all men, has civen them new means of salv;t,tion: ho w. ues that all be uniteci, b^. as to form one body, and ]io lias imp 1:1 ted to f.hem a new law, the law of grace. The Apostles, having received the Holy Ghost, came forth from the house in which they had shut themselves up, and announced in tlie midst of Jerusalem, the resur- rection of Jesus Christ. Three thousand Jevvs weie converted at the first sermon of St. Peter, and five thou- sand at the second. The number of the faithful increased ilaily, and these men, regenerated by Baptism, and re- newed by the Uoly Spirit, presented to the world a spectacle of the purest and most perfect virtue. The Apostles soon after preached the Gospel throughout Judea, Galilee, and Samaria; thence thoy ptissed into Syria, and tlie provinces of Asia Minor, Macedonia, Greece, and almost through the entire world, announcing everywhere the Gospel, that is, the (jood news of the redemption of man, by the sufferings of Jesus Christ. The Jews, however, remained obst'nate in their opposi tion to the Gospel, and cruelly persecuted those who eml)raced it. Infidels, on the other hand, used every effort to prevent its establishment. Tli(3 great and powerful amongst them, (declared themselves, from the beginning, its most implacable enemies; yet, notwithstanding the fury of the .lews, the opposition of the powerful, and the general corruption of the people, — long attached to a religioii altogether sensual, — the Apostles established, throughout the world, the Church of .lesus Christ. Those whom they made choice^ of as their successors in the ministry, imitated their zeal, and transmitted, in like 92 DUTIES OP A CnniSTIAN. manner, to their successors, the sacred deposit of the faith, which has thus been handed down from age to age, to the present time, in all its original purity. To form an idea of what an admirable work the establish- ment of Christianity was, we should consider that it was effected by twelve men of low condition, without educa- tion, property, or influence, and to whom thoir Master had promised no other portion, in this world, than persecu- tions, sufferings, and martyrdom : — such were the Apostles. Can any one suppose tint twelve men of this character, if not animated by the Spirit of God, woidd not have shrunk from undertaking to chnnge the face of the universe, to convert all nations — Greeks and Romans, Jews and J 'agans — and that, too, by proposing to them the most incom- prehensible mysteries, and the strictest morality? Yet these twelve men, thus destitute of all human succor, — with no other arms than the cross, no other means than the word, no other defence than patience under every trial, not only formed this extraordinary design, but ac- tually carried it into execution. They preached a doctrnie which captivated the mind, and won the heart : they preached it in the midst of the Roman Empire, in the principal cities, — cities the richest, the most learned, and the most voluptuous, — in Antiocli, Alexandria, Ephesus, Corinth, Athens, and even in Rome itself. Every cflbrt was made to oppose this new doctrine ; everything done to stifle Christianity in its very birth, and to arrest its prog- ress, — confiscation, exile, imp isonuKint, torture ; and yet Christianity was established in all parts of the world l)y the force of mere persuasion, notwithstanding all the ojiposi- tion of the powers' of this world, and all the means i'or its destruction, which human wisdom, supported by passion, interest, policy, and the most extravagant violoice, couJd invent. To abandon a religion, ordaining practices f)ainful to nature, and prosci-ibing every vice, in order to embrace one favorable to the senses, and which would give a free scope to the passions, is a thing easily comprehended ; but to abjure a religion favorable to the passions, in order to ESTABLISHMENT OF THE OHUROU. 98 lith. the embrace the cross and penance, and to expose oneself to the loss of property and life, — is what conviction alone could effect ; and this is what it did really effect at the establishment of the Christian rchgion. Surely we cannot hcliD exclaiming, The Jingcr of God Z^- //ere ! for either the Apostles performed miracles to prove to the people the truth of what they arniounced, or they convinced them without miracles. If they performed miracles, then it was God himself who presided over tliis work; and if they per- suaded the world without miracles, the proof would still be the stronger; it was a divine power alone which could establish this persuasion in the minds of men, despite of all the obstacles opposed to^it. ''The conversion of the world effected without miracles, would be, itself, the greatest of mii'acles." Victorinus, a celebrated orator, was a professor of rbeto- tic in. Rome. Tie had passed his life in the study or the liberal arts; had lead and examined almost all the writings of the ancient philosophers ; and was master of all the learning most prized amongst the Roman senators. He had exercised his profession with so much success and reputation, that his statue was erected in one of the public pLux's in Rome ; and this was one of the highest honors to which a man could then aspire, lie was, however, still a pagan, and a worshi[)per of idols, jud not only did he adore them himself, but he even employed liis eloquence to engage others in this impious worship. How great the grace which could touch and conveit a heart like his ! Victoiinus began to read the Holy Scriptures, and soon alter to study tliem attentively; he read other books also, which treated of the Christian religion. He one day waited on St. Simplician, with whom he had been intimate, and said to him, " I have news with which I am sure you will be pleased; 1 am a Christian." ''1 cannot believe it," sail St. Simplician, "and shall not, until I see you in the t'hui'ch, johung in the prayers of the faithful." " What !" replie(l Victoiinus, "is it by being snut up within walls, that a man is known to be a Christian?" Every time that I '.'- 94 DUTIES OF A CriRISTIAN. he protested he was a Christian, Simplician made the same observation, which was followed by a similar answer. The i'ear which Victorinus entertained of incurring the displeasure of his friends, and whicli he knew would prove his destruction if once excited, retidned him still in *lie bosom of infidelity ; but his coui-age and generosity soon triumphed over this difficulty. lie became convinced that it would be a heinous crime to bo ashamed of the mysteries of Jesus Christ, and yet feel no shame at the horrifclo superstitions of paganism. Feeling one day a more than ordinary determination to embrace the Gospel, ho waited on Simplician, and said to him, '' Let us go to the Church ; I am resolved not only to be a Christian, but openly to appear such." Simplician. iillod with joy, instantly ac- companied him, and placed his name on the list of those who desired Baptism. Tiie whole city was iitlcd with astonishment and admiration at this wonderful conversion, the high rejoutation of Victorinus adding considerably to the universal joy which was dillused among the faithlVd. The happy day, destined lor the public profession of faith, previous to Baptism, at length arrivi^d. The custom of the Eonian Church was, that the formula should be committed to memory, and |ironounced with a loud voice, m the presence of all the raillil'ul. The Priests, through deference to Victorinus, ollerod to permit him to pro- nounce it in private, a favor wliiidi was ordinarily granted only to the timid ; but Victorinus wished to profess idoud, and in the presence of all the people, the heavenly doc- trine which leads to salvation. When he appeared in the Church, a sudden transport of joy llllcd all who were present; and, although each endeavored to moderate it through respect for the i)lace and ceremony, yet a low whispering was hoard on every sid(^ : •' it is Victorinus ! it is Victorinus f Anxicly to hear him produced a profound si- lence ; when he, fidl of a holy courage, pronounced in a loud and distinct voice, the truths wliiih are the objects of our faith. Every one in llu^ assembly was desirous of pres.sing him to his heait, fuul e.xpre.-.-ijig the joy which he experienced Ui beholding him a Christian. 'I'his remarkable conversion iame ESTABLISHMENT OF THE CHURCH. 95 was productive of tliu iiiOrfL liappy consequences-, and when St. Augustine, thoi a ^Manichee. heard it mentioned by St. Simplician, ho aclcnowlodged that he felt strongly disposed to follow the example. This he did soon after, when he was received into the Cliurch l)y St. Ambrose. Bishop of Milan. We should learn from the conversion of this great man tirst, — not to hesitate to correspond with the divine grace, the moment we receive its inspii'ation, lest through our hiiidelity we may cause it to be withdrawn ; secondly, — to repair, by some heroic act of virtue, the iniidelities and resistance with which wo may have hitherto opposed it: and thirdly, — to be the more I'aithful in future, in propor tion as our correspondenoo with it was the longer delayed. — VidcCosi'. S. Aug. I. viii. ExKRCiSKS.— J- lliis tlio Chinch always cxii?tccl? — 'J. What were the happy results uf iho Apostles' lir.st preaehins? — 3. What obstacles did they encounter in preachini? the (iospel '!- 4. How may we form an idea of the aduurablo work of the establishment of Christianity? — 5. Shovf that the estahlishmeut of Christianity was not a human invention.— C. Were the obstacles opposed to its establishment very groat »^ T sixniox II. Of Ih'j Church. — Co)tslaiiri/ < I'ury of liell suggest was tried in order to force them to renounce their religion. Some were stretched upon racks, v.-ith their hands and feet fastened with cords ; others were lumg u[) by the arms, with weights attached to their feet; and. in this condition, they were 'vith iron-pointed v/hii^s, until their 96 DUTIES OP A CHRISTIAN. sides and entrails were laid oare. When tney did not ex pire under these torments, salt and vinegar were applied to their wounds, in order to render them the more painful ; at other times these wounds were again opened, when they began to heal. The prisons became, for theChristians,anew mode of punishment ; and for tliem the most infected were reserved. Into these prisons they were cast naked — theii foot bound and their wounds yet bleeding, — with no other bed thai' the dungeon -floor, thicldy strewed with pieces of brolcen glass. Sometimes they were left to die of hunger ; and when food was given them, it was only with the inten- tion of reserving them for greater punishment. They were ordinariljf not permitted to converse with any one, because it Wis known, that in this s,ate, they converted many inlidcls to the faith, and, in some instances, the very gaoler and guar)inini" said the profoct, "do you not know that I am going, by tlio emperor's order, to put to the sword all I shall find there?" '' I know it well," she answered, "and lor that reason I hasten thither with my only child, that we botli may have the happiness to die for Jesus Christ!" The prelect, struck with admiration at such wonderful magnanimity, returned to the emperor, and told what had transpired. Valens, confounded, and filled with admira- tion at the heroic constancy of this people, soon after departed from their city, and the Catholics enjoyed, unmolested, the free exercise of their I'eligion. — Eoole- siASTiCAL History. EsKRCiSES. — 1. Did tlio persecutions, raised up against the Church, terminate at the death of the Apostles ? — 2- Were these persecutions numerous and how long did they last? — S. Enumerate some of the tor- tures invented to force the Chri.'etians to renounce their religion — 4. What was the conduct of the Miu tyrs amidst these excruciating torments ? — 5. Was this marvellous constancy exhibited by men only? SECTION [i[. Of the Mai'L^' of I he Chiiir.h. The Church is the congregation, ox socarty, of the faithful, who profess the same doctrine, partake of the same sacra- ments, and are governed by divinely-constituted pastors, under one visible head, who is Bishop of Rome, and Vicar and representative of the invisilile head. — Jesus Christ. As there ire many societies which usuip the title of chui'ches, wo should know well the marks whieii distinguish the true Church from those w^'ich are churches only in name. There are four marks, or characters, by which the true Church o-f Christ can easily and infallibly be distinguished from all separate congregations. Those marks, or charac- ters, are, — unity, sanciity, catholicity, and aposioUcity. 1. The Church is one, because there is but one Churco MARKS OF THE CHURCH. 99 lan.s Itho are [sho lam U I md we It !" in wliich salvation can be found, and because all the mem- bers who compose it profess the same faith, participate in th(j same sacraments, are animated by the same spirit, re- ciprocally love one another with the same charity, aspire to the same end, and are obedient to the same pastors. This mark of unity in the true Church is iibuudantly evident from many passages in Holy Writ. Our Savior, .speaking of himself in the character of the Good Sliopherd, says; '' Other sheep I h:ive, that are not of this fold j them also I must bring, and they shall hear my voice, and tlierc shall be ono fold and one Shepherd.'' * Again, addressing his heavenly Father, previous to liis Passion, ho says: ''And not foi ihem only do I pray, but for them also who through their word shall believe in mo , that they all may be one, as Thou, Father, in me, and I in Thee.''t St. Paul emphat- ically inculcates the unltij of the Clmrch, in his Epistles. St. Cj'prian, the great light of the third century, treating of the unity of the Church, writes as follows : — ''There is but one God, and one Christ, and one faith, and a people joined in one solid body with the cement of concord. This xinilu cannot suffer a division, nor this one body boar to be disjointed. — Ho cannot have God for his Father, who has not the Church for his Mother. If any one could escape the deluge out of Noah's ark, he who is out of the Church may also escape. To abandon tl'.o Churt^h is a oriuie wliich blood cannot wash away." St. Augustine is e(|ually strong. ''All the assemblies, or rather divisions, that call them- selves churches of Christ, but which, in fact, have sciiarated themselves iVom the congregation of 'uiii/ij, do not belong to the true Church. They might, indeed, belong to her, if the Holy Ghost could bo divided against himself ; but as this is impossible, they do not belong to her.'' 2. The Church is hob/ because her doctrine and sacra- ments arc holy; all who have been recognized as saints were members of her communion, and -bsus Christ, her invisible Head, is the Author and Souice of all grace and Banctity. That saiiciily is a distinctive mark of the Church, plauily follows from the Apostles' Creeil, and also from * John, X, ItJ- t Johu, xvii, -(J, -1. 100 DUTIES OF A CHRISTIAN. |U in I these words of St. Peter : " You ure a chosen generation, a kingly priesthood, a holy nation, a purchased people.'" 3. The Church is catholic, or universal, as to time, place, and doctrine. It embraces all time, for it has existed without iiitcrruptioa irom the beginning, and will subsist to the consummation of ages, in virtue of the promise given by our divine Redeemer to his Church in the persons of the Apostles. '^Behold," says he, " I am with you all days, oven to the consummation of the world.' 't The Prophet Daniel, speaking of the Messiah and his spiritual kingdom, the Church, points out and foretells this univer- sality as to time. ''His power is an everlasting power, which shall not be taken away -, and his kingdom, that shall not be destroyed." J Other societies bear on their front, if we may so speak, the evidence of their novelty; the very date of their origin is accurately determined — an evident proof that they are not the true Church of Jesus Christ. ''What new heresy," sa5'^3 St. Vincent of Lerins, "ever sprouted up, without bearing the name of its founder, the date of its origin," &c. The Church em- braces all places ; the faithful who compose it are spread throughout the world, whilst th« members of the other denominations are conlinod to certain countries. "From the rising of the sun even to the going down thereof, my name is great among the Gentiles, and in everyplace there is sacritice, and there is oflered to my name a clean obla- tion : for my name is great among the Gentiles, saith the Lord of hosts. "§ "Ask of Me," says the Father to his divine Son, ''and I will give Thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession!" || "0 happy Church ! happy Church! " exclaims the great St. Augustine, "raise up thine eyes, and take a survey of the universal world; and behold thine inheritance which reacheth to the uttermost bounds of the earth." The Church, besides, being more extended than the other societies styling themselves Christians, bears everywhere the distinguishing name oi' raikolii- ; a name by which she • 1 Pet., ii, 'J. t Miitt., xxviii, liO. t Dau., vii, 14. §Mal., i, U, lill!. u,8. I MARKS OF TIIR CHUUCIl. 101 ^1 is designated even by her enemies. '"Wo are Catholic Christians." says St. Augvis tine ; '"'we must hold to the Christian religion, and to that Clmrch which is called Catholic, not only by hor members, but even by all )ior enemies, for they are not understood, if they do not dis- tinguish her by that name with which she is designated by the whole world.'" In line, she is uniyersal as to hvv doctrine, as the experience of eighteen centuries anij)ly attests. She teaches hor children to observe all thai Cod has commanded, teaching' them to observe ail things whatsoever 1 have commanded you." * 4. The true Church is aposiuUc because she has come down by a perpetual succession from the Apostles, from whom she has her doctrine, orders, and mission. The Cath- olic Church alone can lay claim to these glorious features oi' aj)ostoUciti/. ''She w;is built," says St. Paul, '"upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. ""t The other societies having separated themselves from the true Church, have lost that succession. Every one, then, can easily know if ho is a member of the true Churclx, by examining whether ho is united to the Pope, by means of his own Pastor and Bishop. The true Church is also visible and jdain to every eye. Wo perceive, everywhere, a society that professes the same faith, believes the same mysteries, receives the same sacraments, and acknowledges the divine origin of the authority of its ministers. The Church is also called liODiaii, because the Pope, the successor of St. Peter, and Bishop of Rome, is its visible head. St. Ireneus, Bishop of T^yons, who had been a disciple of St. Polycarp, addressing Florinus, a propagator of errors contrary to the doctrine of the Church, said; " Your doc- trine is not tliat of the Bishops who were before us. I seem to hear the blessed Polj'carp recount the conversation lie had with John and the others who had seen the Lord, and recite to us wlrit tlicy hid li^arncd of his doctrine and miracles. 1 can assi^re }'(,>u, ihat il'lhis holy Bishop heard * Matt., xxviii, 1X)> t Implies. , ii, 20. F02 DUTIES OF A CHRISTIAN. tho doctrine which you preach, he would instantly close his onrs, and exclaim, as was his custom. 'Good God! that I .sliould be reserved till these times to hear such things !' — and so snying, would instantly r(^tire." — Lasaussr. ExKunsKS — 1 What is the Church ? — li. What arc tho marks that (li:-tin?;irK'li tho true Thurch from those wliich are c-hiuvlies only hi name? -u. Why do wo say that tho Church i.-^ one''!—'. What passages In Holy Writ are evidences of the uniti/ of the Chiircli ? — (i. What doo.g St. Cyprian say of tha nnit!/ of tho Church V -- 7. What language does St. Augiistino uiic on the same subject?— 8 Wiiy is the Church holij /— 9. IIow is tho Cliurch ciihuHc! 10 What docs tho Prophet Daniel foi-ctcll of her universality as to time? — li iMalachy, as to space? — 12. ^Vhy i^f tho Church (;,,'Wb7o//t'.' — l;;. How may one know that is of the true Church ? -- 1 1. Why is tho Church called Roman? sMcnox IV. Of tlic AiitliurUy of the Church. Jesus Christ gave to the pastors of the Cliurch the power of instructing and governing tho faithful in the way of salvation. '-Going, therefore, "' said he to his Apostles, "teach ye all nations teaching them to observe all things whatsoever I have commanded you} and behold, 1 am with you all days, even to the consummation of the woild.^'* The Apostle St. Paul calls the Church " the pillar and ground of tho truth."! The body of the pastor.s, joined with their head, cannot possibly err in what concerns faith and morals , the judgment which they pronounce respect- ing eithei', are, therefore, infallible decisions, to which all the fiiihful are bound to yield obedience. "Lhe Church is the clriir of triiili: it speaks to men in the n une of God, by the authority and assistance of God : and when they submit to its teaching and decisions, it is to God himself ihi'y yi(^ld the homage oi' their faith, "lie thathearoth you, heareth me,"' said our Lord to his Apostles | " and ho that despiseih you, despiseth me.'-i " If he will not hear the Church, h't hun be to thee as the heathen and the • .Matt., xxviii, Hi, 20. 1 1 Tim., iii, 15. X Luko, X, IC. AUTHORITT OF THE OHUROH. 103 MS I in res JCS / ^iel po? puljlican.*"* The voice of the pastors is, then, the voice of God himself. Tlio Apostles, conscious of the power which thi^y had rocoivod from Jesus Chiist, commeuced their fji'st decree in tlieso rcmavkaMo AV(^rIy founder is from God, or rather is God himself: his ambassadors have given unque. had for many years been in doubt as to the choice of a religion, '-0 thou ! who art alone the way that leads to hfe ; may my soul repose under the shadow of thy branches. Far fs'oui mo be the temerity which would attempt to penetrate the depth of thy mysteries, and the impiety which would insult their obscurity. What the unbeliever reasons on, I admire ; what ho disputes, I believe ; I see the height, but I cannot penetrate the depth of the mysteries which have been revealed to us." Before her marriage with Charles of Austria, afterwards emperor, under the title of Charles VI., the princess Eliza- beth Christina Wolfenbuttel, felt it a duty, for the tran- quillity of her conscience, to consult, concerning matters of religion, the Lutherans, whose form of belief she had till then professed. The Protestant doctors being assembled at llelmstadt, told her that a person could bo saved in the Catholic communion, the Catholics not being m error as to the essentials of religion. The princess said, on learn- ing their decision, ^"This being so, there is no longer tinio for hesitation : to-morrow I will embrace the Catholic reli- gion ; the securest course in a matter so important is always the wisest." The father of the princess adopted the same sentiments, and, like her. became a Catholic. — Dfc TllKVEKX. Henry IV.of Fiance, i)ressed by his friends to embrace the CallK^lic religion, incjuired of the Bishops, if a person could be saved in the Catholic Church. They, of courso, ;'i'l)lied, that assuredly one could be saved in it ; and fui'- iher, that out of its bosom there was no ordhiaiy pos.sil)ili- ty of salvation. The king n^xt addressed himself to the Protestant ininistei's, and di'inanded wlu4her salvation could be fount-l in their reform, as in the Catholic Church. THE COM:MUNinN OF SAINTS. 109 They replied, that sfxlvntion could he found in either. "Well, then.'' rejoined the monarch. " the Bishops sa}' that out of the Catholic Church there is no salvation, and you acknowledge that salvation is attainahle therein : I, therefore, declare myself a Catholic." ExERCL'^r? —1. Mention tlio truth which, in its ordinary acceptation, would alono bo safticieut to inovo that there is but ono Church out i>i which ihcro is no salvation . — 2. Wh.at should every religion, that believes itself the truo one. bo able to say ?— 3. A\'ha.t has every religion pretended ?— 4. Why eau we nut say that all religions aro oo"d or faUc? — 5. Show us that there cim be but o?ie rcligi' n .—O. Which, of all these religions, shoidd wo ii;;kn(nvledge as tho truo ono ?— 7. What important conseancnccs spring from tlio abovo arguments '.' — 8. Is it tho Church that damns those who do not profess her doctrine or practise her morality? —0. AVhence comes tho ardent interest which the incredulous 8com to bear towards inlidels ? — 10. What advice does St. Taul give tfcese iiersons ? SEC i lON VI. Of flic CuwmniiJoa of Saints. All the faithful who com2">ose tho Catholic Churcli are united together, and form one body, of which Je:nis Christ is tho head. Tho strict union of all iho memhers of this body, establishes between them a comrmmity of sj^jiritual goods; and this is what is understood by the Comnmnion of Saints. Tho faithful are named sainis, because they have been sanctified by Baptism, and aro called to tlie profession and practice of holiness. The sjiiritual goods whicli aro com- mon among them, ai-e tho infinite graces which our Lord has merited for us \^y his suflerings, the merits of the Blessed Vii'gin and of tho Saints, tho sacraments, the prayers and other good works wliich are performed in the Church. All these spiritual goods foi-m a tr(\isui(^ wliiclj belongs to the whole Church, and in wliich every one of tho faithful is entitled to participate in proportion to his di.' ARTICLE 10 — ■' THE FORGIVENESS OF SINS." In the Catholic Church alone can the remission of sins be found. God grants this grace to those only who be- come his children. By Baptism we receive the remission of original sin : but as it too commonly happens that wo lose oui- baptismal innocence, Jesus Christ instituted a sacrament whicli remits the sins committed after Baptism. Thi.-* sacrament is called Penance. God is always disposed to pardon us, provideil we receive the sacrament with the necessary dispositions •, and there is no sin, however heinous, but may be ellaced by this means. Though wo may have committed the most, grievous crimes, though (heir numl)or may exceed the very hairs of our head, we can obtain their remission by the sacrament of Penance. It is not on account of our own merits that this pardon is granted us ; it is through the inllnite merits of our Lord Josus Christ. The promi.se of remitting our sins, which God has given^ is a pure eltect of his mercy ; and this promise is the only vesource of sinners — the sole motive of their confidence. It is God alone who can remit sins ; so, when the Priests pro- nounce the sentence of absolution, it is God alone who, by POROIVENESS OP SINS. 113 their ministry, pardons the sins from which they absolve. We cannot entertain the least doubt that Jesus Christ has granted this power to his Church. •' Receive ye the Holy Ghost,'" said lie to his Apostles ; '• whose sins you shall for give, they are forgiven them ; and whose sins you shall re- tain, they are retained."* We would feel the full value of this favor, if we could comprehend the misery of a per- son who, after having oiFended God, could not again re- cover his grace, and who would be obliged to bear the weight of his ini(iuities, and see liimself incessantly dragged by time, towards the fatal term of his reprobation. We should take great care, however, not to abuse the mercy of God, nor take occasion from it to sin more freely. Ah ! shall we continue to offend Him, because He is disposed to pardon us ! shall we be wicked because He is good ! Let us not deceive ourselves ; this abuse of the mercy of God, is one of the crimes which irritate Him the most ; and God, who always pardons those who approach Him with an humble and contrite heart, in the sacrament of reconciliation, is not bound to give the sinner time to have recourse to it. How many persons has death surprised in the state of sin! Can we say that we shall not be surprised like them? A servant, having returned from catechism, was asked by his master what he had learned. Ho replied, in ex- treme grief, '•' I have learned that I shall be damned." "Damned!"' exclaimed his master; — "why so?" "Be- cause,"" he replied, " I should have a greater sorrow for my sins than for any other thing whatever. Now, 1 know that I felt more sorrow for the deatli of my fatlier, than I do for my sins." The master told him that, hi all proba- bility, he misunderstood the cat .schist; and then ex- plained to him the doctrine of the Church on true contri- tion. "1)0 you not perceive," said lie, " that sorrow for our sins is of a nature altogether diilerent from that whicli is experienced on the death of aiiarent? The first is a hatred and detestation of the evil committed ; the second, m effect of the natural tenderness towards their parents, * John, XX, 22, 23. 114 DUTIES OF A 0HRI3TIAN. which exists in the hearts of children. Do you detest youi sins ? Are you resolved rather to die than commit those sins again ? If you really have these sentiments, you have the sorrow which is required : you have true contrition.'' At those words, the jjoor man recovered his peace ; he tlianked liis master sincerely for having drawn him from an error which might have lead him into do^^pair. ^Ar.VATOKI. -L'xVbbe KxKRCiSES.— 1- Which is the only Chuivh thathus the power to remit .'•in ? - 2- I3y what means arc sins reunited '.' 3. Can all !~ins be remitt- ed by Bfiplistn and Penance ? — t. When did our divine Lord leave to Ills Church the power of remitting sin ? — 5. What thought will enable us to comprehend the value of this favor ? — (i- AVith what sentiments should so great a benefit inspire us ? CHAPTER XII. I An ARTICLE 1 l.- TIIE RESURRECTION OF THE DODY. It is an article of foith that our bodies shall one day rise again. All men shall die, but they shall rise again with the same l)odies which they had in this life. These bodies shall exporience corruption, and shall bo reduced to dust; bnt whatever changes they shall have undergone, they sliill one day rise and be reanimated by their souls. Human life is but a dream, and death no more than a shoi't sleep ; but the resurrection will be the beginning of an everlasting life. There is no truth more clearly established in the Holy Scriptures, none more lirmly sup- ported by the constant l)elief of all ages, than this. Job, s})('aking of it, says*. " I know that my Redeemer liveth, and in the last day I shall I'ise out of the earth and in my Ilosh shidl see my God ; whom I myself shall see, und my eyes shall behold, and not another: tliis my hope is laid up in my bosom.''* In the New Testament tliis truth is still more clearly revealed. "The hour cometh," says our Redeemer, " wherehi all that are in the gi'ave shall hear the voice of the Son of God. And they that have done good things shall come forth unto the resurrec- ifi ■ • Job, xix, li5, 2G, 27. RKSURRECnoy OP TFTE BODY. 115 le le tion of life ; but they that have done evil, unto the resur- rection of judgment.' '* And St. Paul says, ''In a moment, in tlie twinkling of an eye, at the last trumpet: for tho trumpet shall sound, and the dead shall rise again inoor- i'uptil)le.'"t This resurrection will be general: all, the great and tlie little, the jast and the impious, those who are now upon the earth, those who shall come afrer us, all shall die, — as well as those wlio liave gone beforo us from llie beginning of the world, — and shall "ise again wuh the s ime bodies which tliey had in this life. It is Ood inmseir. who. by his Almiglity power, will perform this prodigy. As He has drawn all things from nothing by his will alone . in the same way, lie will easily reassemble our scattered members, and unite them to our souls. It is not more blli;iult for the Almighty to give life to our inanimate bo(li(\s, than it was for Ilim to create them in the begin- ning. We have, every year, before our eyes, an image of this resurrection. Are not the plants, as it were, dead during the winter, and do they not ap2:)earto rise up again in spi'ing ? Do not the seeds \vhich are sown in the earth rot, and, in a manner, die, in order losp/mg up alYcrwardi with greater beaut}''? It is the same with our bodies: l1i.\v are :i kind of seed, whicli are put into the earth, and wlii^'li will come forth again full o4' liie. Tlao bodies of the jii^t will no longer be gross, heavy, and corruptible, as they :; re at present; they will be brilliant as the sun, exempt i'lom every pain and inconvenience, full of strength and agility, as was the body of our Lord after his resurrection. 'I'he. just, who are his children, sauctiiled by his grace, united and incorporated with him by faith, will rise like him. Jesus Christ will translbrjn theii* corruptible bodies, and make them like unto his own glorious and impassible body. A.S the body shares, here below, in the good or evil which the soul peribrms, so shall it, horeatter, be a partic ipator in the soul's happiness or misery. Sinners .shall rise, but their bodies will not be glorilied ; they shall rise, but only to be consigned, body and soul, to torments, m- m * John, V, 28,29. 1 1 Cor., XV, 26. TI6 DUTIES OP A OEOUStlAN. 11'!^: !- conceivable in their extent and eternal in tli<*ir duration "The whole multitude that sleep in the dii'^i of the toml). shall awaken ; some to eternal life ; otlidrs t J endless misery and opprobrium."' What a spectacle will then be presented to our eyes ! What sentiments will 1)0 excited in oui' hearts, when we shall hoar tlie sound of the last trumpet: when this ter- rible voice shall bo h(^ai'd tliroughoui Uie earth : '' Arise ye dead, and come to judgment!" *»he)i we shall see all. men reappear, and when there will be no other distinction between them; but that which thelf works shall aive made! St. Jerome, in his desert, unagined continually, that he heard the sound of the last iruinpet, and his soul was greatly terriliod. Wo Irive mucu more reason to fear than he, and yet, how tranquilly wo /jve! To the just, the future resurrection of the body L-s m, subject of hope and consolation; to the wicked, ofaLir/n an J consternation. In the reign of Antiochus, tho r^von Machabees. to- gether with their mother, suU'erea courageously the most cruel torments, rather thui violate the law of the Lord, because they hid a lively hope in a future resurrection. The lirsfc hid his tongue cut out, and the skin of his head drawn off; and when ho was manned in all parts, being still alive, he was brought to the lire, and fried in a fryirfg- p in. The second being about to expire, said to the king; Thou, indeed, most wicked man, destroyest us out of this present life, but the king of the world will raise us up in the resurrection of etornrd life. The third said with conlidence: These members I have received from Heaven, but for the law of God I now despise them, because I hope lo receive them again iVom Ilira. The fourth said; It is better, being put to de itli by men, to look for hope from God, to be raised u[) again Ijy ]lnn. The others showed equd courage and intrepidity. The youngest, however, still remained, and Antiochus endeavored to overcome his constancy by cai'esses and the promise of reward. Seeing that ho could not prevail, he called his mother, and counselled her to ust; her influence with her son to save MFB EVERLASTING. in ■r- Me his life ; but this generous heroine, addressing her son. said: Look upon heaven and earth, and all that is in them : consider that God made them out of nothing, and man- kind also ; so shalt thou not fear this tormentor, hut being made a worthy partner with thy brethren, receive death, that I may receive thee again with them. Antioohus. enraged, vented all his fury on the youth : the ;\dmirablo mother, heiself, was the next victim of his cruelty. — _ Maciiabkes, ch. vii. E.xKKCrsFS. — 1. XVlllour bodies riso again? — "_'. Repeat tho pas.^ages uf Scripture which clearly establish the dogma of tho rcsurrectinn . - 3. How will the resurrection of tho body take place? — 4. Does nature airoi-d us an imago of the resurrection ? — 5. In what state wiU tho just rise? — 0. Tho sinners? — 7. What effect should the thought of the resurrection produce in us ? GIlAPTEPv Xlll. ARTICLE 12. — " LIFK RVERLASTINT,.'' Our souls being in their nature immortal, will, on their separation from our bodies, pass from this life to anothiM'-, from this visible world to .i world that is invisible fhe pagans, themselves, believed in the existence of a (uiure life, in which men would l)e f(>warded or punished accord- ing to their deserts. The expectation of a future life is, then, tho doctrine of the human race^ — the belief of nature. There is another life after this, and th;it life shall never end. We shall be eternally happy or eternally miserable, and our happiness oi' misery will depend on the .state of our souls at the moment of our departure hence. As the soul may be stained with many venial fuilts which, for a time, exclude from Heaven, but deserve not the punishment of hell, there is a third place, called pur(jalori/. where must remahi, until purilied. those souls which are sullied with venial trangressions. oi- which have not fully satislied tho Divine .lustico for th(? debt of temporal punish ment, ordinarily remaining duci after mortal sin has been remitted in the sacrament of Penance. I 118 DUTIES 01' A CHRISTIAN. ; ' 1 i '11 jl li'l? if ll t St. Bernard loft his patonial homo, to lead mth h\> brothers a life of solitude, and to devote himself exclu- sively to the service of God. Parting with hi^ little [)rother Nivard, he said to him: " Farewell, Nivard ! hence- forth the estates are yours : we are going to enter into relig ion."" "All!"' said the pious and thoughtful child, "you take Heaven for your portion, and leave me the earth for mine : assuredly the division is unequal," Sensible of the value of the happiness they had purchased, he soon after resigned his estates, and followed his brothers to religion. —Butler's Lives of the Saints. Exercises — 1. What becomes of the .soul on its separation from th« body ? — Ll. Has the dogma of a future life been known only to Chris- tians? — 3. Is it reasonable that there should be a place of expiation after this life ? SECTION 1. Of Purgatory. To enter Heaven immediatelv after death, the soul must either have preserved its baptismal innocence, or recovered lost grace by penance ; for nothing defiled can enter Heaven. St. John, in concl;:ding his description of the New Jerusalem (Heaven), say:-, *' There shall not enter into it any tiling delllod."* HuiTAan weakness is so great, that it is very difficult for the soul to preserve itself so pure from the contagion of the world, as not to have to reproach itself at death with, at least, some venial faults ; hence, the necessity of a place of expiation for these faults, as well as to supply the want of suificient satisfaction for the tempoial punishment due to sins remitted in the sacra- ment of Penance. In the Old Law this truth was perfectly known : men instructed in religion were aware that souls were pui'ilieU from venial sins by temporary punishment, l)efore they could enter limbo, the place of repose in which the just awaited the coming of Jesus Christ, who was to conduct them to Heaven. The courageous Judas Machabeus sent money to Joiusalem, in order that prayers • Apoc., xxi. 27. i OP PURGATORY. 119 and sacrifices might be offered for those who were killed in battle ; knowing well, as he said, that " it is a holy and wholesome thought to pray for the dead, that they may be loosed from sins."* This truth has been clearly established by the decision of the Church, founded on the words of Jesus Christ, who says, that the sins against the Holy Ghost will not be forgiven in this world, nor in tho world to come.t Although the Church has decided nothing as to the grievousness of the pains endured in purgatory, yet, it is certain, that they are proportionate to the greatness of the sanctity end r ajesty of Him who was offended by the sins they punish ; and that, consequently, they must be very great. Many of the holy Fathers assure us, that they differ from those of hell only in their duration, and in the patience with which they are borne. We can relieve the souls in purgatory, and. in conform- ity with the spirit of the Church, we ought to do so. They are the predestined, the friends of Jesus Christ, who shall one day leign with him in Heaven, when they will, doubt- less, indemnify us a hundred-fold for the sacrifices w® may have made to comfort them, or to abridge their sufferings. They are our neighbors, parents, friends, or benefactors, who, fiom the depth of their prison, cry out to us in accents of supplication, " Have pity on me, have pity on me, at least you my friends I"t '' My dear child," cries out, per- haps, a father or a mother, from the midst of the flames in which they are enveloped, *' we suffer incomprehensible pains in this place of sorrow ; have pity on us^ to whom you owe such great obligations ; to whom you owe your life and property ; attend to our supplications, and relieve us in our sufferings. The hearing of Mass, an alms, a prayer, the enduring of some privation, the sacrifice of some pleasure, may, if offered for ua, deliver us from the torments we endure, and procure our admission into ever- lasting glory. Ah I will you be insensible to our evils, or can you forget us in the day of our necessity? can you revel m delights, whilst we are plunged in devouring fire?" * 2 Mao., xii, 46. t Matt.,xii 31, 42. t Job, zis, 21- ,"^« i ' I I ^' i ! i| ,sf. . I I I 120 DimES OF ▲ OHRISTIAN. A stranger, an enemy even, would excite our pity if vve saw him in this 5:,tate, nor could we, for a moment, withhold fi'oju him our charitable assistance. In purgatory, those who .suffer are parents, brothers, sisters, friends, or souls whom their relations or friends have forgotten •, and shall we too abandon them ? They cannot satisfy the justice of God but by paying '' tlie last farthing ;"* they are prisoners, detained for debt in tliis place of punishment, whom we can release by satisfying for them. Tliis we can do by moans of praj'er, fasting, alms, indulgences, Communions, or by the most holy and adorable Sacrilice of the Mass, whicli may cither be oIFered or heard for them. C/uiri/;/ makes it a duty incumbent on us to relievo those holy souls ; '• And as you would that men should do to you, ilo you also to them in lilco manner." t Interest imposes tlie same obligation : those holy souls, that we shall have released, will plead for us in Ueavcn with ardor and efficacy, and will become our powerful protectors. Justice, even, requires that we aid the souls in pui'gatory, since many, either for having flattered our passions, or for having olfended God on our account, may still be de tained in this place of torments. 8t. Perpetua, St. Felicitas, and other servants of God, having been arrested for the faith, were coniined in a prison, in which St. Perpetua was favored with several visions. In the lirst, it was revealed to her, that she and her companions should all suffer martyrdom. In the second, she saw one of her brothers, who had been some time dead. It appeared to her as if this boy sulTered hor- rible pains, and, above all, that ho was tormented with a burning thirst : she imagined also, that there was near him, a vessel filled with water, but which, notwithstanding re- peated efforts, he could not possibly reaeh, so as to pro cure any relief. Undorstauding by this vision that her brother was in purgatoiy, the saint, together with her companions, otlerod fervent prayers for him ; and, in some days after, they again saw him richly clad, and refreshing • Mutt., v,i 1 Luke, ri, iH \; OP HEAVEN. 121 f Vie hold hose ?oul3 shall ce of himself out of the vessel which stood in <^he plain. Thus our Lord was pleased to show the efficacy of prayers for the relief of the faithful departed. Exercises. — 1. That the soul may enter into eternal life imme- diately after death, what is requisite? — 2. To what are the souls condomned, who leave this world stained with venial fanlt.-> ?— 3. What is purgatory ?— 4 Cite some passages (V()i;i the Iluly Sc'ripriires \vhi(!h cle ".riy establish the doctrine of i>ur!iat(;ry .- 5. In what are the pains of purgatory inferior to those of hull ? — fi. What luutivos should oxoito us to relieve the souls in purgatory ? —7. IJy what niouns can we aid tlieui ? — "*. What advantages can wo |)ruc;iro (^lUsoIvcs by praying for the souls of purgatory ? St:GT10N II. Of Heaven. Heaven is the kingdom of God's glory and magnificence ; the dwelling-place wh'ch He has prepared for his angels, and for men who have lived in his fear and died in his love: but to give us an ido.i of the immense riches, the inellable .joys of Pai adise, it would be necessary that one of its blessed inhaljitants should descend from Heaven to declare its wonders. St. Paul tells us, that '' eye hath not seen, nor oar hoard, neither hith it entered int) the heart of mm, vvl»;it things Oou hith prep.."ed for them that love Him."* Lmiginii, if you can, the jo.) ,)f a soul on its en- trance into Heaven. Oh! what a delightful moment must tint l)e. in ./hich the miseries of this life terminate, and the hipi)itiess of eternity commences 1 what delight, what joy, wh it transport, to see Grod, and to bci assured of the happiness of i)ossessing Him for all eter'iity! What joy for a captive when ho recovers li's liberty, and is emancipated fi'oni the slavery to which he nad long been consigned I wlii.i, joy for a captive, long immured within the walls of a dismal prison, wl.eii. in th(> end, he eaj'oys the light of day I what joy for lln. n' 4.riner, who has long been tossexl on the stormy sev, in tiie mid.^t of tempests ami quicksands, in which he was h\ dinger of perishing, to arrive safely at the destined pw. t ! -weak, hnperfect image • 1 Cor., ii, 'J. 122 DUTIES OF A CHRISTIAN. iif . It 'i' H of the joy, the consolacion, the happiness of a soul that, after the long captivity, the sorrowful exile, the protracted sufferings of this vale of tears, finds herself in the happy port of salvation — the region of the living, to dwell forever in the bosom of God. the Author of her being, the Term of her desires, the Centre of her repose, without fear of ever losing Him, and assured of ever participating in that happiness which He himself enjoys. But it is not sufficient to know the happiness of Heaven ; we must endeavor to merit its possession by the practice of good works, -'Narrow is the gate,"* says Jesus Christ ; let us then make every effort to enter by it. How great soever these efforts may be, they are nothing when com- pared with so great a good. What I we have not the courage to do a little violence to ourselves, to deprive ourselves of some gratilications, to overcome human respect, in order to merit so gre^t a hap- piness ! Where is our iaith? where is our reason ? Men sacrifice, every day, tlieir repose, their health, for the ac- quisition of a little honor ; they labor all their lives for a little wealth, which they know they must quit in dying ; and for Heaven, which they are always to possess, they will do nothing. "An eternity of labor would not be too much," says St. Augustine, '' to procure an eternity of happiness ; and yet we cannot alford it tlie labor of a single moment!"' A few short prayers, morning and evening, alarm us ; confession terrilies us ; tho sanctifica- tion of tho Sunday wo sacrifice to human respect; the abstinences of the ('hurch, to sensuality; our duties, to the love of pleasure ; — and yet wo pretend to be associated witli martyrs, those men of viituvi, those heroes of religion ! Heaven is .a recompense, we must then labor to gain it ; it is a crown, wo must light to obtain it ; it is a conquest, we must do violence to oui'solves to merit it ; those who know how to ovcM'come thomsi^Ives. are tlrs hcioes who l)e;ir it away. Ileavon is tiic dwclling-j^laoe of Munotity ; its gate.'' are open only I ; A." • Miui,, vii, 14. I OP HEAVEN. 123 pat, >py 5ver of of reji ; btioe kst ; [real ;om- occupy ourselves with the vanities, the goods, and pleasures of this life, we are neither innocent nor peni- tent : we are, consequently, unvvoithy of admission into Heaven. Ah I how consoling it is to the virtuous Christian t..o and of mercy." A prayer dictated by such heroic motives of ardent charity, mc^'ited to be heard. On Easter Monday, 1774, Father Boursoul said Mass at live o'clock in the morning, and then went to his confessional. About two o'clock he went to the Church of All-Saints, where, notwithstanding his age and inlirmities, he had preached during Lent, and at three he ascended the pul- pit, to preach on the glory and happiness of the saints. In his manner, he had all the vigor and energy of youth ; his voice possessed more than ordinary distinctness ; and his gesture and the expression of his countenance were such as, beforehand, to indicate what ho was going to utter. Towards the conclusion of the first part of his discourse, after a most lively and affecting description of the beauties of Paradise, and of the joys of the blessed, he made a new effort, and cried out: *'No, my brethren, never will it be given to the weak eyes of man to sustain here below the splendor of the divine Majesty ; '' then lowering a little his voice, "It is in Heaven that we shall see Him face to face, and without a veil."' These words were pronounced in a distinct tone, after which he said again in Latin, " Videbinius eum sicuH est," and leaning forward on the front of the pulpit, he calmly expired. His eyes were fixed on I leaven, and he conthmed in this position. The church was filled with an extraordinary concourse of people, and the consternation became general ; some screamed ; others wept ; others fainted ; othois cried aloud, " He is a saint ! he died whil(> speaking of the huppiness of Heaven !" The voice of a child was distinctly heiu'd pronouncing these words : "He was speaking of Taradise, and he haa gone to take possession of it I " — Caruon. OF HELL. 125 lOUt and ised dis- this lose hair the uch On iive )nal. ints, had pul- . In his '. his such tter. Exercises — 1. What is Heaven? — 2. Can man comprehend the happiness that God reserves for him in Heaven? — 3. What must we do to merit this happiness ? — 4. With what sentiments should the thought of Heaven inspire us ? — 5. What would bo the result if we knew the happiness that awaits us in Heaven ? SECTION III. Of Hell. Hell is a place of torments, in which sinners shall be punished with the devils for all eternity. Tliis, Uke all the other articles of our faith, has been revealed by God. Jesus Cluist speaks in the Gospel of a '* furnace of lire ;"* of a place of punishment in which " there shall be weeping and gnashing of teeth." t Those who doubt the certainty of a hell, and, under this pretext, follow their sinful in- clinations, are either blind or corrupt ; they risk an eter- nity of punishment for the pleasure of a moment. There are two kinds of pain suffered in hell ; the pain of loss, and the pain of sense. The pain of loss consists in the privation of the vision of God ; the pain of sense con- sists in suffering the most excruciating torments, without the least comfort or relaxation. The Holy Scriptures describe these torments in the most energetic terms. A fire shall devour the reprobate : the worm that gnaws them shall never die, and the lire which devours them shall never be extinguished. This lire will torment the corporal senses, which have served as the instruments of sin, as well as the intellectual faculties, from which the guilt proceeded. It will devour, without destroying them. All the damr -"d are deprived of the sight of God, and sutler in proportion to the number and grievousness of their oilen- ces. They shall sutler eternally, in body and soul, the most ex(tuiaite toi-nioLts ; and shall be agonized by des- pair, and flestituto of the slightest <.onsolation. That these piiins are eternal, is an article of laith founded upon the Holy Soiptures. The Prophet Isaiah tells us, that '* their woiui shall not die, and their lii-e shall not be * Matt., xiii, 411 t Matt., xxT, 30 126 DUTIES OF A CHRISTIAN. 'H V.','i' quenched."* The wicked, we are assui-ed, in St. Matthew, "shall go into everlasting punishment."! But is not God too merciful to punish, with eternal misery, sins wliich luivo been committed in a moment ? The mercy of God is, indeed, infinite; but his mercy is not contrary to his justice, and that justice requires that the impenitent sinner .shall be punished eternally ; nor is this wonderful. The sin of him who dies impenitent is, on account of his disposition, in some manner eternal, and, therefore, deserves eternal punishment. Mortal sin destroys, as far as it is capable, an infinite and eternal good, r!.;d ^..'ught, tlioreforo, to be punished by suflferings infinite and eternal in their duration, as man, being finite, is incapable of suifering a punishment infinite in its nature. Human justice itself often punishes a single crime with a chastisement eternal in its own way, perpetual banishment, for example ; so that if the criminal did not die, his exile from his country would be perpetual. Why, then, should not the Divine Justice banish for ever from the heavenly country the impenitent sinner, who excludes himself from its possession, by voluntarily dying in enmity with God ? Be not, then, deceivod, but form, from this moment, a firm resolution of avoiding sin in future, since it would inevitably lead to your eternal ruin : do not expose yourself to this greatest misfortune ; rather sacrifice all your worldly interests : " For what doth it profit a man, if he gain the whole world, and sulTer the loss of his own soul ? or what exchange shall a man give for his soul ? " t Some young persons of immoral lives, conversing with a religious of a most austere order, bantered him on his mortified manner of living, and concluded by saying, " Indeed, Father, you shall be very much taken in, if tliere bo no Heaven. " " And you, my childi'en, much more, if there is a hell," replied the religious, ''and the word ol God assures us that there is." The Gospel tolls us of tlio rich glutton that, '' lifting up his eyes, when he was in torments, ho saw Abraham afar •i«.,lxvi, 24. t Matt, XXV, 46. I Matt., xri, 26. SIGN OP THE CROSS. 121 oflf, and Lazarus in his bosom •, and lie ciied and said- Father Abraham, have mercy on me, and send La/^-jr-js, that he may dip the tip of his linger in water, to cool my tongue, lor I am tormented in tliis flame. And Abraham said to him: Son, remember that thou didst receive good things in tliy life-time, and likewise Lazarus evil things ; but now he is comforted, and thou art tormented.'' * ExEPCisKS.— 1. "What is hell ?— 2. How mnny kinds of pain aro sufTer- ed in hell, .111(1 in whP.t do they consist? — .'3. Shall tho pains ,t' the rcpi'"batc hist for all eternity ?— 4- IIow should thosv. -"u-sons bo answer- ed who say tliat God is too merciful to punish with ctui.'il misery sins that have been cimmitted in a moment ?— 5. What salutary effect should th" thought of hell produce in us ? CllAPTKll XIV. The Profession of our Faith, and the Sign of the Cross. To make profession of our faith is one of our most essei- tial duties ; for Jesus Christ will refuse to acknowledge as discij)les, those who will have been ashametl to belong to him, or to make open profession of their belief in him. ''lie," says Christ, "that shall deny me before men, 1 will also deny him before my Father who is in Heaven.' "t One of the means of showing that we aro Christians, and that we consider ourselves honored in being such, is to make relig- iously the Sign of the Cross. There aro t\vo Avays in which the Sign of the Cross is made : lirst, by signing with the thumb tho forehead, lips, and lieast, as is done by the priest before reading tho Gospels at Mass. and which the faithful ought to do in like manner. We .sign the forehead, to show that we aro not ashamed of being Christians, nor of performing the works of a Christian ; the mouth, to declare that we are ready to profess our 1) .ol' in (Jod and in his Son Jesus Chiist ; the breast, to express our love for the Cross of Jesus Christ, and that we believe iirmly what wo profess with our lips. The second manner of making the Sign of the Cross is by putting tho right hand to tho forehead, then under the • Luke, xvi, 23, 2i, 25. 1 Matt, z, 33. i 128 DUTIES OP A CHRISTIAN. 11" breast, then to the left and the right shoulder; saying: I» the name of the Father, and of the Son, and of tlie Holy Ghost. Amen. In making the Sign of the Cross, we profess our belief in the Unity of God by the word " «fl?»e," ( not na,nes ) / and we profess our belief in the Trinity by naming the three divine Persons, the Father, the Son, and the Holy Ghost. We profess our belief in the Incarnation of the Son of God, and of our redemption through him, by marking our- selves with the figure of that Cross on which he bled for the salvation of mankind ; and in the mystery of grace, by moving the hand from the left, the figure of sin, to the right, the figure of the grace vjrhich our Lord Jesus Christ has merited for us. These words. In the name of the Father, &c., signify, moreover, "I do this action to honor, please, and obey the Most IIol}^ Trinity. I wish to render the three divine Per- sons all the homage in my power ; I do tliis action by the help of the Most Holy Trinity, acknowledging that I can do nothing but by the power which the Father communi- cates to me, by the grace which the Son has purchased for me, and by the light wliich the Holy Ghost imparts to me." We should, then, be careful to make the Sign of the Cross morning and evening, before and after meals, at the beginning and end of our prayers, at the commencement of every principal action, but alw;iys with respect, and with attention to its meaning : this would be a sure means of drawing down upon ourselves and our undertakings, the blessing of the Almighty. We should also make it, at least on our hearts, in every danger of soul or body. A young person was ashamed to make the Sign of the Cross m the presence of a stranger, })efore an action, at the commencement of which it was usual for him to make it. One who was witness of his cowardice anv:^ of his little love for Jesus Christ, thus addressed him: 'Our Blessed Lord did not blush to die on a Cross to redeem you, and yot you blush to form upon yourself the fiugn?t sign of If '1 StON OF THE 0R0S9. 129 vour redemption! I trust," he added, "that hencetorth Cwm make it your glory to belong to your adorab^^^^ kster: and may the Father Son, -ny her authority. We would sin against P'nithifwe wilfully doubted any one of the truths which she proposes to us, and wo would expose ourselves to the danger of fdling into this sin, were we to i-ead heret- ical or inlldel books ; for. — " lui that loveth danger, shall perish in it."t We would also sin against Faith if. through fear of men. oi' any other motive, wo renounced it exter- nally, or by word of mouth, although, at the same time, bebeving it in our own heart. ''With the heart," saya St. Paul. " we believe unto justice ; but, with the mouth, confession is made unto salvation. '"J The martyrs pre- ferred the most unheard-of cruelties, and even death itself, rather tlian dissemble their belief before the tyrants by whom they \v'ere persecuted. Wo would sin also against this virtue, by neglecting to be instructed in those truths of religion, the knowledge of whieli is necessaiy to salvation. By this criminal neglect, s(>veral Christians live in ignorance of what they are bound to know, and. thereby, commit numberless sms which they do not i)erceive. We distinguish many kinds of Faith; namely, huVian, ov natural f (lit /i, by wliich we believe on the authority of man ; divine, or n}ij>crnatnnil faith, by which we believe on the authority of (Jod ; licing, or practical faith, which is accomj)anied with charily and good works ; dead, or ihvoretic faith, which is dt>priv(Hl of them ; infused faith, which we receive in Baptism ; acquired faith, which is an increase of the divine light, obtained by the practice of virtue; implicit faith, by which we believe generally all the ti uths the Church teaches ; and explicit fiith, by wiiich we must believe certain truths distinctly — such as the mystery of the Most Holy Trinity, tlie Incarnation ancf • Tim., ill, 15. t EooiuB., iii, 27. t Roui., X, 10, OF HOPS. 136 hty igh Redemption, the lasi four things, and wh.at regards the Commandments, Prayer, the Sacraments. &o. In a company in whicli, by the providence of God. a Clergyman happened to be present, some young persons spoke with unbecoming levity of the truths of religion, and affected to disbelieve some of the articles which the Church teaches. ''Gentlemen," said tlie good Father, you seem not to believe those things noAv. but I assure you, you shall one day believe them, if not in //»<<'. at least in deiiiUji ; but it is melancholy to reflect, that your belief will then be like that of the devils, for they believe, and yet are, and shall forever be, in torments." — ^Mkuault. ExERCiSKS. — 1. What does tho Fir.sc Commandment require oFiis? — 2. What is Faith ? — 3. Where are those truths to bo found? — 4. Is Faith ncccssaiy for salvation ? — 5 How docs St Paul delino this virtue ? — (5. Is the submission rcasonabio wliich wo owe to tko word of God and tho teaching of his Church ? — 7. How do persons sin aguinjit Faith? — 8. AVhat do you moan by /m«((m/aiii, th;il whoever believes in Ilim, may not perish, but have life ovei'lasting. Tho sight of our miseries ought not to pre\tnt us from hoping in God, and expecting tho possession of the happiness which Mo has promised ; his almighty power, to which nothing is impossible, his inlinite mercy, I • Psalm xxvi, 13. 136 DUTIES OF A OfiRISKAN. M J- 1 I* I the inexhaustible merits of Jesus Christ, the power of his grace, of his promises, the command which Ho has given us to hope in Ilim, — these are the foundations of the Clnis- tian's lliipo. Alter such assurances, we would do llim an injury not to hope in llim. As God desires to be believed when He s[)eaks, so lie desires also to be sted when lie proniis'.vs ; our coniidonco ought, then, be absolute and [)er.s('V(n'ing. Christian Hope is not uncertain or waver- ing: it is a lirm conlldence, because it rests on an un- shaken Ibiuidation. St. Paul compares it to a lirm anchor, which retains the vessel in the midst of the tempest. This ho2)e, when humble, sincere and persevering, can never be conlbuuded ; for Cod cannot i'ail in his promises. Heaven and oartii .sliall pass away, but one word of the Lord shall not fail. Wo are then assured that, if wo liave conlidence in Cod, He will grant us all lh.it Ilo has promised. ''My children," says tlie Almighty, " behold the generation of men ; and know ye, that no one hath hoped in the Lord, and hath been conl'ounded.'"* Christian Hope is opjiosed by two vices, despair and presumption. We sin against Hope when we despair of salvation. Siu'h w is the sin of Cain, who. after the murder of his brother, saiil, '']\ry inlijuity is greater than that 1 may deserve i)ai(lon.'"t Hespair is ;i most horribli; eiime in the sight of'(iod, because it is an outrage against his good- ness, which, of all his perfections, He loves most to nian- il'est to men, and to which He is most desirous tint they should render homage by conlldence the most unlioimded. ''Can a woman," says the I.oid. "forgot her infant, so as not to have pity on tla^ son of her wom'o ? and ilsiie should forgot, yet will )iot I forget thee. Lehold, I have graven theo in my hands.'' And again : " if your sins be as scailet, they shall bo inado white as snow; and if they be us red as crimson, tlwy shall be made white as wool.''} There is no sin, however hiinous, which our Lord has not expiated \>y his dcaih, and tlje jjardon of which he has not meiiU'd. Fiom the height cf his cross ho announced to us, that all his blood is ours. This hiliniti'ly loving Father 'Eouluv , ii, 11. t Gen., iv, 13. ( lattiaa, xlix, 16, 1<>- and i, M. or BOPB. 137 11 s- n d |en to r- n- r, lis be en all ice asks but the return of his prodigal child ; our repentance will awaken his tenderness : however, we, on our part, should be careful not to abuse his patience and goodness by oiiending Ilim with greater liberty, and persevering in our evil courses because He is so ready to sliow us mercy. A person sins against Hope when, presuming on the mercy of God or on his own strength, he defers his coiiver- sion. Such is the sin of those who form any erroneous idea of the mercy of God, and beheve that they can be Raved without ceasing to offend IJim, or who, promising themselves a long life, flatter themselves that it will be time enough to think of their conversion when the period of youth is j^ast. How many have been deceived by this false confidence ! They reckoned on a future time for repent- ance, but this time was not granted them. We should avoid this illusion, and shoukl not defer a single instant to give ourselves to God. We do not know how long wo shall live ; but we do know that every horn* may be tlio last of our lives. "Say not: I have sinned, and what Inrm hath befallen me ? for the Most High is a patient llewarder. Be not without fear about sin forgiven, and add not sin upon sin ; and say not : The mercy of the Lord is gi-oat, lie will have mercy on the multitude of my sins ; lor mercy ;on sin by |)ro- Buraption ? —3. Do wo sin agfiinst hoiio in not having duo submission to the dispensations of Providence ? — t). Should wo frequently make acts of tbi8 virtue ? si'icriON 111. Of Chariti/. Cliarity is a supernatural and theological virtue, by which wo love God above all things, because lie is inlinito- \y good and iiei'foct, and our neiglibor as ourselves for the lovo of God. Hoar what our divine lled(>oni(M' says of Charity, in his reply to a doctor of the law, who, t(>mptiBg him, put the following interrogatory: "Master, which ia vhe j{i'ea-t commandmoiiL in the law?" Josus said to him; 140 DUTIES OF A CHRISTIAN. > • *' Thou shalt love the Lord tliy God with thy whole heart, and with thy whole soul, and with thy whole mind. Thia ia the greatest and First Commandment. And the second is like to this : — Thou shalt love thy neighbor as thyself. On these two commandments dependeth the whole law and prophets.'"* But was it necessary that God should command us to love Him ? Is He not supremely beauti- ful ? Do not his intmite perfections, his goodness towards us, the Ijenefits which He has conferred upon us, the ad- vantages which wo gain by attaching ourselves to Him, — do they not all engage us to love Him ? He has created us, IIo preserves us, He has made the heavens, the earth, and all creatures, for our use and benefit. But God has done still more for us in the order of salvation. He has given us his only Son ; He has sacrificed him for our re- demption ; He has adopted us as his children; each day, each moment of our lives, He sustains us by his grace ; He destines us, after this life, for eternal felicity in the kingdom of his glory ; how, then, can we refuse Him our heart ? Must it be proved to a child that ho ought to love his father ? Is not this sentiment natural to man ? Is it not the spontaneous tendency of the heart? Does not a child experience this tenderness of feeling at the remem- brance of his parent ? And is not God our Father ? Is there any one to whom tliis name is so suitable ? Is there any one who deserves it better ? Add to all this, the sweet- ness that is enjoyed in the exercise of this holy love. Oh I with what pure joy, what holy consolation, does it fill the heart which it has once inflamed 1 All the pleasures which the world can aflford are nothing, when compared with that delicious peace which God bestows on the soul that loves Ilim. Wo should, then, attach ourselves to God ; we should hasten to give Him our heart before sin renders it unworthy of being offered to Him. Wo cannot bo happy but in loving Uim, and the more wo love Hun, the more will our h;ippiness increase. Yes ; God alone is our true happiness .The man who does not love Him is truly miserable, although he may live * M»U., xxii, o(>, a?, 38, 31), 40. OP CHARITY. 141 in the midst of glory, riches, and pleasures ; he always de- sires something, and is never content. He, on the con- trary, who loves God, finds in this lioly love, consolations which supply the place of all thing.5 else. His desires are satisfied; his heart is tramjuil; nothing can trouble the calm of his soul : in poverty he is rich ; in humiliation he is great ; in suffering he is filled with consolation. We should, therefore, love God with our whole heart ; lie is our first beginning, and our last end. God wishes to possess our whole heart : we must prefer Ilim to all creatures, and be disposed to lose all, rather than forfeit his holy grace. En fine, we should love nothing whatever, but with re- ference to Ilim. A person would sin against tliis commandment by placing his sovereign good in anything but God ; as, the ambitious, in honors; the avaricious, in riches; the voluio- tuary, in sensual pleasures. The love of God ought to be active." If any one love me," says our Lord, "he will keep my word.''* We nit- urally seek to please those whom we love. If we love God, we shall do his holy will ; wo will accomplish faithfully all Ho ordains ; we will make frequent acts of this virtue, to prove the sincerity of our affection ; we will also ni;mi fest, by our good works, that it exists within us. The love of God is never idle ; it is a lire which continually burns : if it cease to inflame the heart, we have a proof that it is extinguished. But, besides loving God, we must also love om* neighbor. The love of God and the love of our mnghbor are insep- arable; and our Lord Jesus Christ declares thiL the love of our neighbor is the dislinotivo murk of his discipUis. "By this shall all men know tint you are my disciples if you have love one for an(Hlier."t Whoi^vei-. tliereioif. does not love his neighbor, is not n iliM'i[)!e of Jc-u.-i Christ; he has renounced his Gospel and his pi'oinises: "For ho that loveth not his biother, whom ho seoth, how can he love God, whom he seeth not V't In the first ages of the Church, there reigned among the faithful the most * John, xi7, 23. t John, ziii, 35. ^1 John, iv, 20. 142 DUTIES OF A CUniSTlAN. II intimate union and the most tender charity : they had but one heart and one soul. '"See," said tlie pagans tliem- Bclvcs, speaking of those faithful followers of Jesus Christ, ^'see how they love one another.' St. Paul reduces all our duties towards our neighbor to this single precept ; and, in reality, if wo truly love our neighbor, we shall be very far from doing anything in his regard, which is for- bidden by tlio other commandments; we shall neither speak injuriously to him nor of him, nor commit violence against him ; we shall neither wrong nor deceive him ; but we shall, on every occasion, render him all the assist- ance and service in our i:)0wer. Lotus not imagine that by cur neiglihor we are to un- derstand those only who are linked to us by affinity or friendship. "If,"* says our .Savior, "you love them that love you, what ward shall you h;ive ? do not even the jiublicans this? And if you salute your brethren only, what do you more ? do not also the lieathens this ? ''* V>y our neighbor, then, wo are to imdorstand, all men without ex- ception, because they have all the same Creator, and the same origin ; because they all compose but one family, of which God is the Father ; because they have been created for the same end, everlasting felicity ; and because they have all been redeemed at the same price, the blood of Jesus Christ, who died for all men. This love must extend even to our enemies : the precept of Jesus Christ is formal. "Lutlsay to you, love your enemies; do good to them that hate you ; and pray for them th it persecute and ca- Unnniate you ; that you may be the children of your Father who is in Heaven, who maketh his sun to rise upon the good and the bad, and rainelh upon the just and the unjust."! Say not that it is sufUcient not to wish evil to those who hato you, but that, to love them, to be the ihvst to propose a reconciliation with them, or to render them kindly ofTices, is impossible. No ; this is not impossilile with the help of Goils grace, and Cod will give his gi-ace to those who ask it. God commands us to love our enemies, and lie never comuiands anything that is impossible ; but lie wishes us • Matt., V, 46, 47 t Matt., T, 44, 45. OFOHARITT. 143 to do all we can with the help of the grace which lie has given us, and to implore his aid for any further assistance that may be wanting to us. We prove our love for our neighbor by exercising tow- ards him the works of mercy, spiritual and corporal. The spiritual works of mercy arej to lead back to the way of virtue those who have strayed from it, to instruct the ignorant, to give good counsel, to comfort the afflicted, to pai-don injuries, to bear An^ongs patiently, and to pray for the living and the dead. Tlio corporal works are; to feed the hungry, to give drink to the thirsty, to clothe the naked, to redeem captives, to visit the sick and prisoners, to shelter the harborless, and to bury the dead. The Apostle St. Paul may be proposed as a perfect model of love for Jesus Christ, who, having destined him for a great work and much suffering, bestowed on him a great soul, gifted with an unshaken courage, and the most ardent Charity. "TheCharity of Jesus Christ prcsseth us," he says in his. Second Epistle to the Corinthians. And again, "Christ died for all, that they also who live, may not now live to themselves, but to him who died for them and rose again."* Writing to the Galatians and Romans, he speaks as follows : "I live now, not T, but Christ liveth in me.''t "Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? But in all these things wo overcome because of him that loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers , nor things present, nor things to come , nor might, nor height, nor depth, nor any other creiiture, shall bo able to separate us from the love of Cod, which is in Jesus Christ our Lord."t St. Paulinus bestowed all he possessed on the poor; and having no longer anything to give, ho sold himself as a slave, in order to liberate the son of a poor widow who had ftsked him for an alms. St. Gregory the Great, who relates this fact ui liis iJialogues, says, that St. Paulinus continued • i • 8 0«r., ▼, 14, 1&- t Ual-, ii, IX) { Rom., viii, 'J5, 37, 3ii, 'i\i. 144 DITTIES OF ▲ OHSXSTIAN. m to labor in the capacity of a slave, until his master, having discovered his extraordinary merit, generously granted him his liberty. — Godescakd, ExERCiSKS. — 1. What is Charity? —2. ^i'hat words of oiir Lord show tho importance of Charity? — 3. V/hat aro tho principal inotivcs that should incliO us to lovo ('Od ? — 4. How may it bo sliown that God alone constitutes tho happiness of man? — 5. llcw shoiild wo lovo God? — G. What is tho most evident proof that wo lovo God?— 7. On what words of Holy Writ is founded tho obligation of loving our neighbor ?— 8. What aro our duties towards our neighbor? — ',> Who is our neighbor?— 10. 3Iust wo lovo our enemies ?— 11. What are the spiritual and corporal works of mercy ? SECTION IV. Of Adoraiion. Adoration is the fourth duty required by the First Com- mandment. It consists in rendering to God the homage and worship which are due to Ilim as sovereign Lord and Master of all things. It is a profound humiliation, or, as it were, an annihilation of the soul before the supreme Majesty of God ; before Him who, with a single word, created the heavens and the earth ; in whose sight the nations melt as wax, and the mountains bend with rever- ence ; that God who sends the lightning and tempests as ministers of his vengeance, and who chains them up again when He is pleased to exercise his mercy. At the sight of the greatness of God, the adoring soul is humbled, con- founded, and, in a manner, annihilated, before his divine Majesty; she offers t-ie humble acknowledgment of her de- pendence and servitude ; she praises and glorifies his holy name, and renders grateful thanks for the favors she has received from Ilim; she humbly implores the succors which she needs, and which she expects from his goodness alone ; she offers and consecrates herself to Him, without reserve, to accomplish in all things his holy will. These iwter'or sentiments are manifested by correspond- ing exterior actions ; such as, genuflections, prostrations, prayers, thanksgivings, and, above all, by the Sacrifice of the ^lass, which, of all the acts of adoration, is the most ex- OP ADORATION. 145 Id cellent and august. We ought, then, to render God every- day, and particularly in the morning and at night, the trib- ute of praise and adoration which lie demands of us. By this exercise of religion we should begin and end the day, and he careful never to fail in so important and essential i\ duty. Our first thought, the lirst motion of our hoait, ought to be directed to Ilim who has created us, who pre serves us, and who daily loads us witli new benefits. Om first action should bo to prostrate ourselves before hi^ sovereign Majesty, to adore Ilim, to thank Ilim for hi^ benefits, to consecrate ourselves to his service, and to pe- tition Him for the graces which are necessary for us. Be- fore and after meals wo should adore this tender Father, who opens his beneficent hand, and [illg his children with benediction ; and no false shame should ever prevent us from acquitting ourselves of this duty. Should a child blush to testify his gratitude to a parent every time he receives new pledges of his tenderness? At the close of the day, we should renew the homage we rendered to God in tlio morning, humble ourselves m his presence for the laults wo have committed during the day, beg pardon for them, and thank Ilim for the graces with which lie has favored us. We should remember, however, that the for- mulas of prayers, and other exterior practices of piety, are but the body of religion •, the interior feeling of adoration is its soul. Witliout this disposition of the heart, our words and exterior actions wouM not be agrei-'ablo to God ; they would draw down upon us the reproich which He formerly made to the Ji'AVs : " This people honoreth Me with their lips, but their heart is f ir from Me." * Adoration can be paid only to God. Wo honor and vener.ate the saints, as God's speci^d friends and f lithful Fcrvants ; but Wo never adorn Ihem, nor give them that 6Ui)reme worship which is due to God alone. It is good and useful to invoke them, that wo may obtain of God, through their intercession, the graces of which we stand in need } but it is only of God we :\A<. tliem, in the name of Jesus Christ, their Savioui- and ours, who alone has merited • Matthew, .\v, 8. 146 DUTIES OF A CHRISTIAN. m them for us by his sufferings and death. "Blessed," says St. Paul, " be th" God and Father of our Lord Jesus Christ who hath blessed us with spiritual blessings in heavenly places in Christ.'"* Wo also honor their relics, because thoy are the precious remains of a body which was the toniplo of the Holy Ghost, and which shall, at the last day, rise glorious and immortal, and be forever honored in Heaven 5 and in this we but follow the usage of all ages. Wo honoi', likewise, their pictures and images, but this honor is referred to the object which they represent ; nor do we acknowledge in these images and pictures any other vu'tuo, than that of serving to recall the remembrance of those whom they represent. In placing ourselves on our knees before an image of Jesus Christ, of the Blessed Virgin, or of the saints, it is not the image, it is Jesus Christ himself we adore ; it is not the image we honor, but him or her, the remembrance of whose virtue it recalls. The use of images and pictures is productive of great advantages. They remind us of the virtues of the saints, their combats and victories, and the glory which they now enjoy in Heaven. The sins opposite to the adoration due to God, are idol- atyi/, i^nperdUioti, and itrevoencc. Idolatry consists in giving to creatures the worship due to God alone. This was the crime of the pagans, who rendered divine honors to manimato creatures, and even to the works of hands. Such gross idolatry exists no longer but irreligion and impiety have taken its plat foolish men who make divinities, as it were, ol and whose priile, love of riches and pleasures, inipi ity, gluttony, tfcc, become the objects of their idolatry. How abominable in the sight of God is that sacrilegious worship which is given to those passions which, in a depraved hcai't, usurp the place of the divinity 1 Superstition is committed when we use, in the divme worship, practices which the Church does not sanction, or place conlidence in certain words or actions which it dis- approves, and from which we expect to obtain particular lOU' jwn ,>L us, . uere are ii'Ur vii ^s. * Ephesiuns, i, 3. OP ADORATION. 147 eflfects, such as the knowledge of things hidden or to coino ; also, when we observe omens, nnd what are called lucky and unlucky days. All these, and such like super-stitions. are calculated to draw down on those who commit them, the malediction of the Almighty. The sin of irreverence is committed \>y profaning churches, relics, or lioly things, and still more hy a sacri- legious reception of the sacraments. It is a sacrilege to steal any sacred thing, to steal in a church, to strike a per- son consecrated to God, etc. ConstantiusChlorus, a wise and humane pi'ince, esteemed and protected the Christian religion. For some time, how- ever, Imving concealed his real dispositions, he jiublicly declared that all Christians who held offices in his coui't, should offer sacrifice to Jupiter, and to the other pagan divinities, if they desired to retain their situations and his favor. Some, preferring temporal advantages to tlicir eternal interests, immediately complied with the condition, little unagining that the j^rince merely intended to make trial of their virtue and tidelity. No sooner had they sa- crificed, than ho, indignant at their base apostacy, banished them contemptuously from his presence. One of his courtiers, greatly astonished, btigged an explanation, to whom the emperor wisely replied; "Men who sacrifice re- ligion to worldly interests, are capable of inlidolity to every obligation. Could I expect that tho.se men whose disgrace has excited your surprise, would have [>roved faithl'ul to me, after having acted so unfaithfully to their (iodV Not content with punishing and humbling these apostates, ho felt it a duty to reward those who had generously adhered to their religion, regardless of consequences; he kept them continually about his person, and reposed in them the most unlimited confidence. The Emi)eror Constantine Copronymua raised a violent persecution against Catholics on account of the honor they paid to holy images. A pious and learned solitary, named Stephen, being brought before him, chargetl with this pre- tended crime, the emperor asked him if he still persisted in his idolatry, for such he designated the honor which . It I II' If 148 DDTU^S OK A OmaSTIAN. Catljolics ix'w'o to ini;)u'os. " Whcit' is the niiin so ignorant."' rcjiliod (lie saint, " as to woi-sJiip stones, gold, or silver, because ilicy are made to rejtn^sciit Jesus Christ or lu.s saints? .Surely, it is well known that the lionor we pay tlie>e I'epi'esentatifins i-; piD'cly lelat ive." Then, producing a pieee of money, he turned to thosi^ near him, and asked, would they not deem him wo, thy of punishment who sjiould cast this coin on the ground, and tiamplo under loot the imnge of their empmor. " Dc>ubtloss.'' tliey answered, '"the insult ought to he punished." "Oh, tlu^n." i(>joine(l (he l;oly man, " liow blind you must bo ! You would pimish him with death, who hIiouUI trample on the image of an earthly prince, a mortal man, and y«'t you would dare to trample on the image of the King of kings ! " Kxi:uci3i:a. — 1. lI;ivo wo other duties to fiiUil towanls Goil tliiin tlio«t prescribed l.y tlio tlio()l(p,2;icnl virtues ?— J. In wiidt (i->cs ndcri'.lion ('oii.si.- sence and his glory. Thl. is the place in which He i):nti- eularly resides, and which is specially <'onsecra*ed to his Worship. Here the ('lithful assemble to jnay. to .sing lii.s praises, and to i-elebr.itc^ tin* holy mysteries, Here, tO(.), our Lord .lesus Christ dwi lis corporally, autl oilers himstdf a Vii'lim for us to his Ipvivenly ''ather. Need anything further be said to impress us with the niost profound resp(H'timil the mo t religious veneiation V Ought wo not to outer this holy place with .-i respiM-.tful fear, saying with di<' I'atriaroU Jacob, " How tciriUe is Una plaoo I Tlus is uo IIBSI'EOT DUB TO THE HOUSE OP OOD. 149 int. Iver, |i' liis iciug who idor hoy Oh, 1)0 ! |(> oil yoi : of . other than the house of God, and the gate of Heaven ! '"* Ycf ; the temple of God is a new Heaven, in which IFo (hvcllq with men. lie who resides in tliis august taber- nacle, is the same God that the blessed adoie in Ilenvon. We ought, like them, to be annihilated, as it wore, in mind and heart, l)cfore the divine Majesty, who, though veiled in our temples, is not the less entitled to our adorations, liow, then, dare we enter them without respect ? 1 Tow dare we remain in them with so little recollection or modesty. und sometimes even with the most scandalous dissipation? Everything in this holy place reminds us of the benelits of God: — that sacred font at which we received, together with the life of graco, the inestimable right to a heavenly inheritance ; those tribunals of reconciliation in which wo iiave been so frequently pui iiied from our sins and healed of our spiritual maladies ; that cross on which our Ivo- decmer died to save us ; that altar on which ho daily im- molates himself, to apply to our soul the fiuits of his sufferings and death. Here, too, wo have participated of the table of the Lord in the holy (,'ommunion, and received the uncti(ni of the Holy Crhost in Conliimation. Ought not objects so touching fill our mind with holy ihouglits, and our heart with pious sentiments? and should they not render our visits to this holy place more IV(>ijuonL? How is it thai we fre(iuently go thither with r(^pugnanc(>, remain theru with disgust, and occupy ourselves while we stay with vain, not to say criminal, thoughts? Do not so many monuments of God's goodness speak IV'olingly to our heart? What an outrage to respond to so much love, with 80 reprehensible an indifference ! Such is the respect whic^h th(i Tuiks have ''or th(Mr mo.'^(lues, that they never pass by them without paying them some mark of reverence. A man <>n horseback who should pass without alighting, would subjeca himself t«i Bovere chastisement. Th(^y (Miter ' hem bar(>foot(!d, und with the hands joined in profound recollection ; so attentive we tlioy while they stay, that they seem more like piouH * Qcnenii, xxr^H, 17. 150 DITTIES OF A CTiRlSTIAN. i I I Cliristinns tlmninfiflols. Tlioy .^ovornl timos, bow downthoir bonds to tlio frround, in token of tlioir humiliation in the prosonoo of the Deity. During iho wliole tinu^ tliey con- tinue in ])i';iyor, tliej' are never ol)ser\e(l to look ahout thcin. To f;i)ea]c in the mos(|ue i.s a crime: and it is a tliiu;; iuih(\'U(l-of to see two Turks exchaniro a word at tim(^ of ])i'ayoi'. Should one of Ihem ho si)oken to at this tinio. lie would not utter the least answer; and should he be stiuck. or otherwise ill-treated, he Avould not even look arouml to see who had done him the inj'ury. Wlnt eonfu- sion shall not theso iuCidcls one day cause to tliose ii'rear- uhir (lliristiiuis, wlio jiray for willi sn liiil<' {iilcnlinn au'l rovercncn ! I-'vimi tlio innst rcfrular aninnfjfsi us may li'arn a salutary Icssnn J'roin llii'ir rxanipli'. — l)i;s Vdvagi^s. ExKKCisES.— 1. What motives shoiilil iinprcss im willi a [irofoMml rc.«i>c'Ct for tlio House of Ood?—-. ^Vith what soiitiiiuMits .^hoiii.I \v(< In? anirnatodon cnterins this holy plaoi-?— .?. With what shoiiid tucs.icroil font, the tribunal of roconciliation. the cro.«8, thoaltar, remias. ' 71u)U shall SECOND OOMMAKDM£NT. 151 swear : As the Lord liveth, in truth, and in judgment, and in justice."' If the oath wants irntlu it is afdise oath, a perjury ; if it vfixnia just ire, it is an nvjiist oath : if ii w:int.s judf/ment, that is, if it is taken with levity, or without sufil cient necessity, it is a rash oath. A rash oath, thou-rh it may have truth and justice, is a sin ; and it m;ty lun-cniio oonsiderable by accompanying circumstances, or on ac- count of the scandal it may occasion. Besides, sudi as have the custom of swearing rashly, are daily exposed to the danger of perjury : '' Let not thy mouth be accustomed to swearing, for in it there are many falls."! An oatlt should be taken for a just cause only, and never through passion. Unjust and false oaths aro grievous sins, and \)ecome more or less heinous, in proportion to the malice of Uiu swearer, and to the scandal which they occasion. A promi'isor>i oath is that which a i)erson lakes in order lo render more c(m L'lin the execution of what lie i)romises. He who lak.'S such an oath without having the intention to do what he promises, sins grirn'ously, an-, because, although the robl'cr extorter! (he pnnniso unjustly, there is nothing unlawful in its lubilment. However, you may go to the r.i>hop for a relaxation of the oath, and then you will be no longer boiniavo to niiiko it an mt of icliKion?-4- Wiuit is u, Jolne oulh?— 5. An uiijUHt oath? — 0. A nisU oatli V— 7. A jironiinHori/ oatli ?— 3. In what oases docd tho oath not obli^'o, U3 to tlio purl'onnanco ol' what id thus tn'oiiiis- od V— '.)• Aro wo obliKod to keep tin oath extorted tliroutjh violcnco? - 10. What i.sh!ai^hall die.'"* A missionary i'riest, who resided in one of the Mariar Islands, was. on a Sunday, passing along the sea shore, on his way to visit a sick person. He saw some Indians, whom he knew to be Christians, employed mending their barks. He asked them if they had not all the other days of the week to do such work ; and what could induce them to transgress tln^ divine precept which oidains, that the Lord's day should \m kept holy, by abstaining from all servile work, and employing it in works of Christian pioty. They leplied in a surly .ind disresi)ectl'ul manner, that they did so because it w.as their wish. Th(^, Missionai-y pui'sued his Jouiney, and, having visited the sick p(>rson. he repassed the same way, and found the barks, and the house in which the Indians had been at work, burnt to osIkvs, The i)Oor people, who hivd been so indiileront to his I'haritalile remonsiranec*, instructi^l by the calamity whi(;h had befallen th(>ni, wcrw covered with confusion, and gav(^ evident marks of their sincere regret for the shi and folly of which they had been guilty. — Li;ttkes EuiruNTES. ExTRCisrs. — 1. \Vhatilny oltlio wook h-A? Ootl reserved to himself? — _'. Wliy lias lie i-onsceruto'l lliis duy '.'—".. Fh this precept very nnciont ? — 4 Why was tho^abhalh of the ()M LiiWKiipor.scdod hy tho Sunday of the New ? — ■). Toll ua how religiously tho Jow.n observed the i5»bbath. — 0. How Khould wo observe Sunday V — 7. What works does the law • EwduB, zzzi, 13, 14, 15. iii' FODRTU COMMANDMENT. 157 day. )eak niployment, by which, in afterdife, they may olitain a suitable livelihood. It is also their duty to teach them, or have them taught, the principal mysteries of religion, the Commandments of God, and the I'recepts of the Chinvh, and the prayers they ought daily to recite. When their children are about to engage in a state of life, parents ought to consult God by prayer, and should e.xamint^ well whether the state which their children are about to embrace, is that to which they are called. They should also instruct them on the natuj^e of its obligations. * Bo0luB^ iii. 18. t J'rov., xix, W. t Eeelua., iii, 14, 15, 16, 17. 160 DUTUa OF A. OHiaSTIAK. Parents are obliged to corroct their children, that is, to reprehend them when they have committed a fault; hut they should he caroful to do so with meekness and charity, not with anger and passion. They should also watch over their own conduct, and give good example to their chiln. They should be careful neither to do nor to say, in the pr(;sence of their children, anything that is reprehensible, or that cannot lawfully l^e imitated. Oh ! how many are damned for having given bad example to their children, or for having neglected to trahi them up hi a Chi istian manner ! To this commandment is also referred what St. Paul addressed to the Koman^ : " Let every soul be subject to higlier powers ; for there is no power but from Godj and those that ai-e, are ordained of God. Therefore he that resistetli the power, resisteth the ordinance of God, And they that resist, purchase to themselves damnation. For princes are not a terror to the good work, but to the evil. . . . Fov he is God"s minister to tlioe, for good. But if thou do that which is evil, fear ; for he beareth not the sword in vain .... ^Vller'^ fore be subjoct of necessity, not only for wrath, but also for conscience' sake. Render, therefore, to .all men their dues; — tribute to whom tribute is due ; custom to wliom custom; fear to whom fear; honor to whom lionor.""* Ther^ is, therelbie, an absolute obligation to obey the laws in everything that is not con- trary to the divine precepts : tiius the Ai)Ostles and primi- tive Christians acted, although they lived under cruel and idolatrous ]")rinces, who inhumanly put to death a count- less multitude of martyrs. The Trinco of the Aposlh-s ordains, that we bo submissive not only to sovereigns, but also to magistrates, who are their rein-esenLatives.t This commandment recjuii-os also, that the faithful be submissive to their ecclesiastical superiors. The Pope !.•< the vicar of Jesus Christ ; the diocesan Bishop is th(j sue cesser of the Aposthvs ; a parish Priest is the spiritual father of his parishioners ; a confessor is their visible angel, to conduct to Heaven, those who coniide in him ; every f * Rom-, xiii, 1, 2, 3, i, 6, 7. 1 1 Pet, ii, 13, 14. jJ^ FOURTH COMMANDMENT. 161 to l)Ut 1-itv, Catholic Pi'iGSt is tho miuLstcr ol" Jesus Christ, for the ad ministration of the sacraments and remission of sins. Wc should testily to thoin, on every occasion, tho love, n>spect. and obedience, wliich they merit, on account of the sacreci character with whicii they are inv<\sted, and the functions which they are a[)pointcd to exercise on tho part of God. To all the miui.-UMs of his (Jhuich, Jesus Clirist says: "He that lie.u-elli you. heart-th me, and h(^ liiat despiseili you, despis(!lh me. And he that despiseth me. despiseili Him that sent me.'* Masters wiio an; charged with tho education of children, hold tho lirst rank after parents. Tliiir luneiion is to teach theii- i)apils the knowledge ol' religion and hu- man science, to watch over their conduet, and to lorui their hearts to viitue. They are hound to eniertain i'or their pupils the aliection of a lather, and to iiiliil his du- ties towards them. l'ur)iU ought, on their part, to enteitiin ^.n- ih<'ir masters, respect, love, doi:iliiy. and suI)mis.-,ion. A master consecrates his time, studies, and health, to educate his scholars in secular and religious kuowle(>lf to a s[)ecies of servi- tude, and supi)orts with patience the weariness and disgust of incessantly repeating the same things. What a title to their gratitude does ho not .acfiuire l)y so m my sucrilice.s, and by procuring for themsomiui}'' inestimil)lo advantages I The advices which lie gives are necessary to teach them how to avoi I tho dangers to which their i)assions expose them: they ai'o salutu-y curb.-i which arrest them, and prevent them from falling into the dire abyss whie,h yawns beneath thiMr I'eet. N )r will tho reprimands which he is obliged suui'tinv's to give, wealcn their ailection for him, if they are not unreasonable. When he reprimands them, it is through zeal I'oi' their imi>rov«ment, which, hul ho loved them less, would not h ive given him so much con- cern, lie never usc^s si'Vcniiy but with regret, and his own feelings are wounded by the reproofs which he is obliged to give. * Luk«, X, 16. 102 DUTIBa OP A miRISTlAN. Wo jften no.e persons wlio, in their youth, liad oppor- tunities of boin;; well eduoiited, but to whom those oppor- tunities proved (Vuilless. They hivo grown up inc.ipublo ordisohiiv.tiiui^ the (bities of their situations, and by reason of IhiMP iituoraucc, th<'y daily fall into luiiubi^less mis- talvos. Should you wi-^h to know when''*' this disorder piocisMls, ask tho<(>. who hive always known them. They will till you: "Theso persons were iillei-s, who never sub- mitted (o restraint or authority ; thi>y rejeeted advice, and spmauHl reprcihension ; they disregariled their masters, exi)0sed their least defeet, took a malieious ph:>asure in speaking to their disadvantage, and in j)repossessingolhers against them: therefore are they ignorant of what it most eoneerns fliem to know; they are full of delects, are use- less — despicable. In a word, because in their youth they WM-e indocile and disoI)edient, th(\v are, in manhooti. iirnornnl und irreligious." Young persons are not suHi- cicntly sensibl'" of llieir ohlijralioris to tlidr instructors, nor of llu' imimrtanco of lln' str\ic('s whicli flioy render lin'in . but Ihoy slinll one day know tlio value o( a good educ'itiou, niid uiidorsi.itid liow inueh they 'ire indebted to those who have been the inslrMii"'nts of so great a ble^sini,'. The advanlaf^M^s of a good education caimot bn Kullieiently appreciated ; we sh dl enjoy them during tho whol(> period of our life. Our gratitude for them sliorild, therefore, have no other limits. I A P^rench gontlomui wis arreslc 1 at. Lyon^ for soino supposed crime, and was tluMice sent to Paris. Hi; daugh- ter newer (iuitt(>d him. She ask(vl permission to lu-coin- pany him in the vehich' whc,ein he was to travel, but this w.as i'(M'us(mI her. Allhoiiudi n itur.dly of a frame, she travelled all the way on foot, a agues, keeping U|) all along with the pi'ison- van, of whieh she lost sight only wIumi she wi'ut to j)repi*ro food for him in tho towns thi'ongh whieh they passed, and wh«n she went to l)eg the loan (d'a blanket, that he might rest with more ease in the prison, to which, for the night, he wus consigned. She ceased not for u moment to fjllow ^^^HH FIFTH COMMANDMENT. 163 him ami to provido for hU wants until tlunr arrival in I'aiis, wlioro slio was prohiliitcd to wait on him. Accas- tonic'l to soften tho sc^vcrity of liis gaolors, tliis iitlec- tionato (laiightcM* was n/i;i<' cliildren to lovo tin ir paroiit.s ? — 7. How may wo (pialify a child who dois not lovo hij paronl.s niter such p^rvioes ?~S. What i.s tho third duty of children IdwardH their parents, and what do Ihey prove by <'liLerriilly obey.iu them V '.I. Ibiw tbj childron fnllll tho foiii Lli diiry towaiili tiicir parents '( — 10. Sho.dd ': cliild assijil hi.s parents in tlioir teinpora! wanlsonly ? - 1 l.AViiat four tliin;j;3 do parcijis owo their cliiMren '.' -iJ. Is it Dlili^'atory to obey tho laws of our ciiuntiy ? -- l.'i On what pa.ssat;es of .Scnpturo ii this fiiiindod V— 1 1 Whom mii.st wo obey in tho Church ? — 1"). On what is this t^iibinission founded?— l". What aro tho duties ef masteis '.oward.-* il .;ii .mpils? - 17. Wliat oiiRlit pupils to entertain for thoir masioiH t — 18. What aro tho I'alal e(ui.'n;ii vi. of Ikc Fifth CiimmandineHt. "" 'rilOU SIIAI.T NOT Kli.b." I God, hy the Kifth(\)ininandinent, forhids to takeaway, by private authority, (Ik^ life oi' :i l'ellovv-cr(>ature . Ilo id.-o foriiids us l>y it to take away oin* own. This crime is iin outrage against, (he soveicign powiT of ( i(»d ; for He is the iil)solut«i blaster of the life of man: tolliin aloipv it lie- longs to take it uway, us it is He jdone can give it. It is the higlj<>.st net of injtistico that can he comniillod against mim, !iu it rohs him of that which he holds niotst dear. A 164 DUTIKS OF A CHRISTIAN. u ii person is guilty of murder, not only when ho himself com- mifs the act, hut also when, hy command or counsel, ho causes it to he eoinmitied, or when ho assists in its perpe ti'.Mfion. 'rh<^l,iw<»r riod does not conline itself to merely for- liidiHn;^ murder; it also i'orhids anger, contempt of our nv'ighlxii*, iiijurii^s, and violence. .Jesus Christ himself has ;:ivin this extent to the prece[it, nommau'Ung us to stiflo in our lu-art every motion of anger and desu'o of revenge, ;'.nd interdieiiiig all their etl'ects. s!K'h as, iujurious words ;ind nvil treutnieiiL. ht-causo they are all in themselves a kind of ;iuii(ler. and may lead to its commission, if not ijuiclily repressed : therefore, St. John declares, that '' who- soi'ver haleth his l)roih(M'is a nuii'dei'er."* What other idea can w».> form of th<>.-e who piopose or accei)t .i 'challenge to a duel, than that theyjire gri(>vously criminal in th(^sightof \vords against tlu' enemies o\' the ,--1 Ue, not Mg.iinst their fellow citizens. Duelling is, th(Mi. a, Clime, ascorurary to hummiiy as to Chrihtianity, as oj')io-cd to reason as to I'eligion. It is no less a crime to take a'.ay one's own life. Life is a depo-ii whieh (iod his coniided to us, and whi<'h lio cnnna inds us to presiMVe tnilil lie ;igain rct|tiires it. To di-[ioseofit withoiii. !iis oi'dei", or coniraiy to liis prohila tion, Would Ite to u>urp the lights of (jod, who is the nolo arhiter ol' life and death. This i-i ime is so nuich tho mort^ hoi-rihle, as it is iri-cmediaide ; ihcrcus no oj)poi'tmnly left for rejientan(n< ; its jierpelrator precipitates himself ii-ro- coveralily into «'vei'la,sting perdition. What folly to think * I JuUui lii, lb. HITI! CDMMAN'DMKN'T. 1 1'.:. ;om- ho 11)0 for- >m hiia illo pes' ) of r.scai>ing a passing voxutioii, liy (Msiiiii^ om* s self into i ho frightful aiul f.itliomloss abyss ol'h'-U I God does not coniiii(> lumsclf to ih.' prohiMiion oft.iknig away tho lifo of tho Imdy ; lUt iilso forbids wliatcvcr can iiijuro thc! soul, puticulirly .svv;/j(/,//, whidi lakes away [Iv t^piritual liftj of oin* ih'i;^hl»or. iScandal consists in doiiij^ anything whicli will lead othci'-s to sin, oi- ttnn ihcin awiy from the p iili ofvirtu". U is a second species of nnirder ; one which dot's not strike tho sonse.-^, hut which is no less real in ihceyes of faith, and no less raaniinal Itcfori? (ioil. rh'sus Chiist threatens with thosevei'(\st iiunislinieni. those who are to theif hrcllu'en a subject of Hcandal. and an occasiiui of transgression. '* Woe to that man by whom tho sc'andal cometh. . . . lb» that ^h;lll >c;in(l;ili/.c» laie of tliese liltK? ones tint believe in nie. it. were betlcr for him that a millstone should bt^ hniged aliout his neck, and chat \ui should lui diomied in the depth of ila^ sea." * We may udge (»f the enormity of this sin liy the horror oi" it witli whit h oiu" lilossed Lord is dc^sirous oi' insj)iring us. ll' we considiM" tho ellocits oi" scand il. we shall acknowl edge the j"n-tici> of the .awful punifllimeni which (iod re .sci'vos I'or thos(5 who are guilty of it. Wh at does the sinner, who seamlali/es his neighbor ? lie oi)]»(js(\s th(^ ry thoao for whom Jesus (.'luist nieiilx'd eternal happiness. • Mali., xtiii, 7, tV. U»ic., »viii« 14. 166 DIJTIES OF A OEIRISTIAN. w I A youn^ m.in possesses virtuous inclinations, is dooilo to hi.s pai'cnts .Mnil inastors, rt'colluctcl in pray«r, atteutivt! to all his (liUics, the ol'jfct oftiod's complacency ; !)Ut li.i Ins lh(> niisibi'tiui(/> toa^sociato wifli a lil»(.iit-iiio. who ^'loiiiis ill liis ini[ti(^ty. who ridicules virtue, au1' vii'i' I'V his .-cindaious exaniplt*. The young man learns tiii- evil ol' which ho was ignorant, r(3- ct'ivcs Itad iiii[)r*'ssi(iiis Mill, ill th<> same passion^, tlio victim of iliu same vices, (iod wi.-jied tosavi^tliis soul; .Ir-iis (Mirist died for it; the .>iimei' wlio hcandalizcil it, is the cause of ita perdition. WiiaL chasti.-ements must await him 1 (-'an thiire he any pimi-hnitMit tv)o rigorous ior him ? MixTalilt^ .sinner ! you Would have a horror to iinlirue your hands in the hlood of your liroth'T, and y>'t. ihi- evil wlii^h you liave doiii' is inlinilily great(>r. "S'oii would liave Immmi loss ei nil in his regard, had you plunged adagger im » hi' l>osoiu, andiji'- prived him ol' the lilo ol" jjis Ixjdy. This stjul that you iiave seduced will (>tcrnally -'v^r [,,, IIimvimi for vengeaneo against you, and its cries »vill l»e h(>ard by thta Sovereign .Judge. Woe. then, to him wiio teaches youthful niiiKU tho evil of which t liey are ignorant ; wiio s«!duces innocon<'o by his example or iv)nversations ; who turns away others IVom virtue and pieiy hy his I'ooli-ih r.iilleric's : or who dis- tributes I'ooks pernicious to religion and morality. Woe. in line, to him who is the causes of scand.il, in any way what- ever, or wli 1 lieiiig able, does not prevent it. lie is guilty of all ilie 111 of wjiich be is theciUM>. and he shall be puni.'hel lor all the evil winch may arise even alter hi.'i death, by mean.-, ol' the ,^candal h'- has given. .\dombes(>;' having be, mi vui'iuisheil by the |sra<-lites, they cut oir the extremities o|' his hinds anVDMENT 167 liimsoir had porpolralccl, jiml .sjiiil: S.'vcnty king"^, whoso lingiT.s unci tc.s 1 have caused to Im- cut olV, gather up tlio leavings of llio meat under my laMe : as I lia\'o done, so hath God rcfiuited mo.* A young student, who possessed in a higli degeo all the (jualities which roiild \n^ wished for in a young man. hv a misfortune l»ut too connnon among jiersons of hi--- ag(\ associated with Itad comp inions, was soon (hawn from the path of virtue, inwliieh h(^had hccn trained r.p, and phmg- ed into the v awfulstrokcsof divini' v.'ngeance, whicji. as alhundcrlolt, fall at last upon the sinner who h is long slighted his goodness and his mer- cy. Thi* young man awoke one night out ol' his j-Iim.'J), sei-eaming so loup:iir. lie east his dying looks wildly around him. and e.\cl linjed. in a terrilie, voice, these awful Wf^rds; "Woe lo tliko the mercy of < iod : I s(»e hell oi)en to rocoivo me ! " Then, tinning huiv-t (iml CMii'irn hen^i'll'ln ilio iiinlnhitiun of takiiiK away tlio lifo ot'lho hmly '.' V lu wlialilui-H -raiulal C'Hi.ii.-l'.' - fi Illiiuttato liy lui ixuiiiplo llu) criiiiinality ut hnii who kIvoh kcandiU. U. Wliiil nru Ihu I'liliil ulVuilri ol' xcandal '.' * JuiiK«H, 1. 7. ■.!>?■ k #^ 168 DUTIES OP A OUiUSUAN. rilAPTl'Pt VII. Of (he t'Sixfh Commandment. ■• riKii; siiAi/i' NOT COMMIT .\r)i:r,Ti:ii V.' I'lV iho Sixlh (.'ominandiuont, God i'orhids all those things wlik'li ;in' i-onuary to purity of body xnd soul. Those things tl 1(1 Holy Soripiure rogiu'ds as abo.ininal»le ; and .St. J';iul dor-^ not hesitate to class with idolaters thoso wlio coinniit liicin. .irid lie declares that neither shall enter into tlie Idngdom of Ik-aven.* It is i'orhiddt'u, l»y this comniandnient, to say or do any- thing conti'ury to public decency, or against purity. Hence, it is higiily ciiminal to utter obscene words, to .>,ing lasci- vious .songs, or even listen to su<'.li with pleasure ; to read book-, to write letters, or give advico tending io innanic th(^ passions ; to fix the eyes on immodest picturc^s or statues, or commit any act to i)leaso or gi'atify one's dis- oi'dei'ly or iriegular inclinations. There is no sin more opposed to the inlinito .sanctity of (lod, or which lie punishes more severely, tlr.ui that of impui'ity. l']ve much more heinous, because nothing is more at variance niih thn holiness of his profession, and because it outrages the Holy (Ihost, whosil than his niiml, and he conceives an ahiKJst uisurniountalih! r pi'ay<'i' and exercises of piety; inline, he is ilw* eaiivi) mm of whom iSt. I'aul speaks, who unilersiands nolhin^;^ <»l' the things of God. The t^igln, <'Vimi, oI" i1j>- u'"()d, givi s him [)ain, l)(!causo it is, as it wcn\ a siknit ci n.^ure of his dis- orders. '• For every one that doth evil." says .lesus (Jhrist, •'hateth the light.'* Anothei" dreadful ellect of this i.in is, ilnt, ii pi-oduces a great hardness of heart. The dearest inti'icsis h ivr no longer any intluenco ; < !od s pioniiscs and ihicais are alike despised; eiernal happiness or niisiMy makes no inii)res- sion : all are nn-konc^d as nothing. !t,lt'aays the SfM'ipture, sliall lie filled with the vie(\s of their youih: they shall sliM>p with them in the ninkonno.*s is, of its own nature, a nioilil sill. As to the evil of it, in general, iho Seripture says. '• Wiuo diuiiki-u with ckc-oss raiseih (|uanels, and wiMtii. and many nuns. Wine drunk', n wiili oxces.s is bit- t<';nc-s(i|' the Koul.'"t '•\Vho Inth \vO(^'^ whose i'athei- li i.ii woe ' who h iih conlcntions/ wiio falls into pits? — wlio hath wounds without e uis(r.' wlio h.it-h rednosB of eyes'.' — Suicly iht-y tliit piss tln-ii" tano iu wine, and study to diink i>tr their cu[)S. ""J Druiik-'nues.s excludes t'roui lli'.ivt'U ; lor, •• neithei- fornieators, noi- idolaters, nor adulterer.s, nor driudvards. sliill possess the ];in,::doin of (jod."'§ It Iv ids and cx[)0ses one to the greatest rrinics and to the most .shamelul falls. U ehanges men iniD l.iiucs ; rohs thdu of tlu'ir reason; destroys their ln.'ilih ; l)rings on tlnin m my diseases ; shortens their lii'i-' ; e.)nsuiuys their ,sul)stauee; reduces themselves and iheii- « hildren to ix-nury and wint; destroys tho peace (if ihi'lr fimilies ; li)ments th>ir i^issionsand lusts; makt-s tlieiu .-lavfs to their sen- ual inclinations : rendi'rs them till illy unlit ibr uU .spiritual duties ; opens tho door to all tein[»lations ; bhuts up all access to tho grace of (jod ; and, when once it has become a hiliii, it is seldom, il' ever, cui'cd ; and, finally, it drugs th'- poor soul down to hell- lire. L'nd. hl/cncss •, — because to live iu idUmess, is to exposes oiu,-s self to continual temptation. Idleness is tho fruitful parent of many vices. 3id. JJad cunipanij. Nothing can be mort* 2)ernicious than Iht^ company of such as, having lost all fear of Uod and sen.-e of modesty, try to induct' others to commit sin cither by their discourse or l)ad example. The Holy ( Ihost, iu several p u ts ol" Holy Writ, admonishes us to .shun tho company of ili(( wicked, and to break oil* tdl intercourse with them, .-'int-.e they commimic ite the, infection of their vii'cs lo ;dl who associatti wiin them. 4th. Ilnd IjooL.s. 'V\io reading of bad l)ooks occasions a thousand dangerous thougiils, and tills the imagiuaticn * Luko, zzi, m. t EocUjs., xxx'u ;w, ;;;•. * 1 Cor., Ti. [), 10. t Prov., xxiU,2'.),30 iivi' liul 'it- SIXTH COMMAXDMENT. 171 with impure iinag(>s. Through the rnmJ the poison passes to the heart, and there begets ruin and deatli. One bad book ioc^apablo of corrupting aniuhitu <>f young people; ar.d, ilit bo one of those pi'stirorouspioduclions, in which p;;.-sional". intrigues, l.u^civious anecdote.,, junl obscene do- f-criptions, iuo joined ^vilh impious maxims, calculated to banish the i'ear of(Jod iVom the .soul and underminii its faith, the evil is j^ till more fatal and deploral>le. Faitii is the best s-.'.feguard of morals. So long as it exists in the soul, there is roonx to hope that virtue may return : but what is tlii'X'. to arrest the onward career of the siimer, when once h'.\ has h'.-l the lailh '.' ' >you, who have hitherto oscajji'd ilnu'Oiii !;'iiin, I rw.ire of reading pernicious books } I'eject then) v.iih h' a ror when they are ofVered to you. Should :U''Ii aboi>k iiich you judge so dangtMOu-; for your own V '' — Meiu.ult. m i, ■"• ^ i ExKuciSKs — 1. Wbiit dues f^oil forbid by tlio Sixtli Commandment? --. AVliy is tho tjin condemned l)y tliin ooininiindinont pu Ki'cata crime, jsixjoially in a Chiiilian? — '.'>. Mliat luo l!io I'utal eonsequenccs of thi.s sin? — '1. What other rava^'es does ibn sin luako in tho heart of tho person who hay become it.-! Aiwo '! ~ 5 Aro v o bound to avoid tho occa- fiiuns of thij' niu V — ti Wliat aro tho ordinary occasions of impurity ? — 7. Aanie tho fatal olVccls of tjcc'.'* ui uitiiij nad drinkhin. — 8 Why is idlcnenn an occa.sion of lhi.s Kin ? - - '.) Is Lad cmiijxjni/ very |)orniciona ?— 10. Explain to us tho prcat danj;er of roadinn taii ?j(X)A:<. — R. AVhat is tho best Kai'ofinard of morals Y— I'J. Aro jdaijn, such as theatres, ic, Very tlani:ero\iH occasion.^ of this hin V — 13. What means should tbo> tak« who do::-iru to iiro-sorvo themselvos in tho tear and love of Uod ? ^^ * U«aebU' Ti, 12. 3d |itd I). lU a ■* J Ills Itb SEVtNTU COMMANDMENT. 173 CIlAPTi;!! \ III. ()f the. Scvenlh t'ommaadmnnt. ''TIIOC SIIAf.T NOT STI'Ar.." We . 'ire f(»i-l»i(Mar heart : ifwo read it, wo hhall Ihi'l. that Wi •hullJd nut , what wo would not wish others to do uiiio us. Weic^ a l)er.son to take whit l)«lojii;.s to us, we would aeeuso him of injusti(^e, auil it would iio sueh iu reality : hut auotlun* has th(^ Banio right to complain of u-^, if we do lujt ohst-rvo the laws of justice towaids hiiu. Without justiee, hoclety C(JUld not^ubsist. It is, thelel'oi'e. forhidd(>u us to wiong our neighbor in his goods, in any way ^\•hatevel■. "Thieves,'" St. I'aul alliriu-;, ".'-hill not possess the kingdom of Clod."* It is an inju-iiee to tak(» thogoo(isof others by burinise ()r violence. 1l is also an inJu.■^li(•e to tako them bylVau conuuodity \\e .sell liim. ("hildren ai-o forbiildcn to lake the goods of their parents, without their consent. To i\o ho is u theft, against wliieh the Holy (ihost speaks, in the .strongest terms, in ihcHoly Sv'iipture. lie declares that ho who steals anyihin.r fr 'in his fatlu'r or from his mother, and .sa}s, that il is no ' a, is lh(^partnei'()f .'innu'derer. t What else can this mean, tlrm that the young lilieiliiK^ who robs his pan'uls to;j^ratify his [tassions, wi-hes loi- the inlKM-itanc.e and iht' enjoyment ol" their goods before tlrir death, which docs not come BOon enough for his wishes; thus giving evidence of a heart destitute of evoy sentiment of lihal alleotion. • 1 Cor., VI, 10. t Prov., xxriii, 24. IMAGE EVALUATION TEST TARGET (MT-3) /> 1.0 I.I 11.25 1^128 |2.5 »£ ^ 12.2 !!? lift 1™^ Hf |j£ nil 2.0 6" U 111.6 ^ 71 ^^V V 7 7 z;^ Photographic Sciences Corporation 33 WIST MAIN STRUT WnSTIR.N.Y. UStO (716)172-4503 m 174 DT7TIKS OF A CHRISTIAN. n \u It is unjust to contract debts which we have not sufficient probability of being able to pay, or to retain the goods of others, by not discharging what wo owe, or by not paying, in duo time, the wages oi' servants and workmen. " If any man hath done any work for tliee,'' said old Tobias to his son. " immediately pay liim his hire, and let not the wages of thy hired servant stay with thee at all.'"* It is also unjust to take usury, to retain what has been entrusted to our custody, or to appropriate to ourselves, without the owner's consert, anything we may liave found. It is likewise unjust to cause any da,mag(i to our neighbor in Ills pi'operty, by injuring or destroying what belongs to him ; and the injustice is the same, whether ^fe do the injury ourselves, or ca,use others to do it. When we have taken anything from a neighbor, or have done hhn injury, it is not sufficient to re2)ontof it, and beg pardon of God ; we must also restore whit we have taken, and rejjair the injury we have caused. Without this repa- ration, there is no pardon to be hoped for, no salvation to be expected ; for, we cannot enter into Heaven possessed of the goods of others. When not able to m ike restitution, there should be, at least, a sincere will to ac]uit ourselves of this obligation as soon as possible, and we should use every eifoi't to place ourselves in a condition to do so. This commandment also obliges, to give alms according to our means and the necessities of the poor. The Wise Man admonishes us, that we ought to assist the poor, and not al)andon them in their poverty. St. John says, that " he that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him ; how doth the charity of God abide inhiin?"t and our Lord Jesus Christ will condemn to eternal (ire, those who refuse to relieve him in (In* persons of the poor. Although l)y alms-giving is understood, tho distributing of ii shnre of our temporal goods to the poor, thero is another species of idmsdeeds more meritorious, which consists in relieving the neighbor in his spiritual necessities. All men are not in a condition to relieve the bodily wants * Tobiaa, iv. 15. 1 1 John, lii, 17. 8BVENTH COMMANDMENT. 179 of the poor, but all o&n render spiritual assistance, and contribute to bis saivration by good example, by instruction, or by procuring him instruction. This du- ty devolves especially on parents and such as are charged with the instruction of others, or who, by their sta- tion, are obliged to laoor for their neighbor's sanctilica- tion. To save the life of a famishing creature is, doubtless, a great charity ; but to contribute to the everlasting salva- tion of a soul, is a work whose value shall bo known only in the next life, and which can never be sufficiently appre- ciated in this. ''He," says St. James, "who causeth a sinner to be converted Irom the error of his way, shall save his soul from death, and shall cover a multitude or sins."* " They that are learned," says the Prophet Daniel, " shall shine as the brightness of the firmament j and they that instruct many to justice, as stars for all eternity." t A poor Chinese Christian found, in one of the streets of Peldn, a purse containing twenty pieces of gold. He looked around, hoping to find a claimant ; and, tliinking it might have fallen from a gentleman on horseback, who had just passed, he ran after him, and asked if he had lost anything. Tlio gentleman searched his pockets, and miss- ing liis purse, replied in a tremulous voice, '* Yes ; I have lost my pui'hc, containing twenty pieces of gold." "Be not disturbed," said the poor man ; " here it is, with the twenty pieces." The gentleman, recovering from his alarm, could not but admire so noble an action, in a man of humlile condition. "But who are you?" said he; "what is your name? — where do you live?" " It matters little," said the poor man, " for you to know who I am ; it is sufficient to tell you, that I am a Christian, — one of those who make profession of ol^servhig the law of the Gospel, which forbids, not only to steal the goods of others, but even to keep what may bo found by chance, when the owner can bo discovered." The gentleman was so struck with the purity of Christian morality, that ho went imme- diately to the church of the Christians, in order to receive * JameH, v, '20- r l)an.,xil,S. 176 DUTIES OP A CHRISTIAN. K instruotion in tlio mysteries of our religion. — Lettres Edifiaxths. A well-known usurer being at the hour of death, sent for a confessor, wlio told him that, his goods having been unjustly acquired, h(^ was absolutely bound to restitution. ''But what shill become of my children?" said the dying man. "The salvation of your soTil ought to be much dearer to you,'' said the confessor, *' than the fortune of your f imily." '' I cannot persuade myself to do what you require: I cannot doit," replied the unfortunate man; — and in a few moments after, he expired! How awful a death ! How much it should cause those to tremble, who have acquired the goods which they possess, by fraud and injustice ! — Catueciiisme de l' Empire. Kxi:kcises —1. What s forbidden by the Seventh Corainandment ? 'S On what id the respect we owe our noisthbor's property founded ? • 3 Arc children forbidden to take the goods of their parents without their consent ? — 4. Is it just to retain the wages of servants and work- men?— 5. Name sjino other activ as whitih are unjust. — 0. What ia required of a person who has taken 1 1 injured his noig'ibor's goods ? — 7. What does this commandment also oblige us ? —8. IIow may alms- giving be supplied ? — 9. What shall be the reward of those whu con- tribute to the salvation of others ? CHAPTER rX. Of the Eiqhth Commandment. (. M THOU SHALT NOT DKAR I'ALSE WITNESS AGAINST THY NEd'.HnoiJ." The Eighth Commandment forbids all false testimonies, r.^sh judgments, and lies . it also forbids all words or re- ports hurti'ul to our nwighbor's honor or reputation. (jod is ti'uth itself; whatever, therefore, violates truth, oflcnds 11 im. Hence the prohibition, never to speak con- trary to truth, so frequently repeated in the Holy Scrip- tures. The vice of lying is subversive of social intercourse, and is opposed to Gods I )enelicent design in conferring the gift of 8p*>ech. 1^'or we are endowed with this faculty, UlftHTU OOMMAISDMKNT. m '! li that we may, by its means, communicate truth to our neighbor ; but, by lies, we are guilty of deception, and thus lead him into error. Even pagans felt the force of this principle, and many of them were remarkable for their abhorrence of lying and deceit. A lie, when uttered even mjest, or to promote our own or our neighbor's advantage, IS unlawful and inexcusable ; but, the sin is far greater, when it prejudices the neighbor in his character — for ex- ample, by attributing to him some vice to wliicli ho is not jjddicted, or by laying to his charge some fault which ho has not committed. This species of lie is called calummj — a crime which shocks every upright mind by its detestable meanness and malice. The Scripture, speaking of calumniators, says; "Their throat is an open sepulchre •, with their tongues they have dealt deceitfully. The venom of asps is under their lips."* "They have whetted their tongues like a sword ; they have bent their bow to shoot in secret the undeliled." t " A good name, " says the Wise Mm, " is better than great riches ; and good fnvor is above silver and gold : " t but it is of his reputation and honor that the calumniator robs his neighbor : and it exceedingly aggravates the calumny and completes its enormity, when it is affirmed on oath and in a court of justice. The false witness, besides the atrocious injury which he docs to the innocent party, \s guilty of a horrible impiety against God, whose awliil name he profanes, by making it serve as the support of perjury trnd injustice. Those who have injured their neigh- bor by lying reports, must repair the injustice they have done him, and all the consequences of that injustice. They must re-establish his good name ; and this cannot bo done but by an avowal of his iimocenco as public as tlie calumny hid been. To restore the reputauion which they have unjustly tarnished, they must sacrifice their own. ]{ightly, then, does the Scripture say, that the tongue of the slan- derer is a two-edged Bword. * Rom., iii, 13. t Pt. Uiii, 4. I Pror., xzii. 1. 178 DUnXS OF A OBBISIIAN. if. •4! ' 1 1 i ( :1 - ' [I ' ly ■, {■k4(. This commandment also forbids detraction ; that is, mil- king known, without necessity, the evil which our neigh- bor has committed. So long as the fault is secret, or known only to a few, ho has not forfeited his good name ; and, if we publish his fault, we unjustly deprive him of his rep- utation. Would we wish that our o^vn hidden sins should be divulged ? No, certainly. We ought, then, to be silent regarding those of others. " Hast thou heard a word against thy neighbor ? let it die within thee, trusting that it will not burst thee."* " My son, have nothing to do with detractors ; for their destruction shall rise sud- denly."! Detraction, like fire borne onwards by the wind, passes from mouth to mouth, and, what it does not de- stroy, it blackens. It is a restless evil, which foments dis- sensions in families, and fills them with confusion. It is an empoisoned source of hatred and revenge, and the occa- sion of numberless sins, ''"'^he whigpover and the double- tongued is accursed ; for he hath troubled many that were at peace." t Tlie detractor is guilty of all the sins which he has occa- sioned ; he has sinned in those who have mentioned the detraction after him ; he has sinned even in tho^e who heard him ; for it is foi'bidden, not only to speak ill of our neighbor, but even to listen to the evil spoken of him. If none would listen, there would be none to detract. The pleasure with wliich detractors are listened to, encourages and hardens liiem, and, therefore, the listeners become participators in their guilt. Ofall kinds of detraction, the worst, in its consequences, is that of telling one person in secret, what another has said or done against him . Reports of this kind almost in- variably begot, in the heart of him who hears them, hatred, and a desire of revenge, which, most generally, terminate in irreconcilable^ enmity. The accused, not knowing what has been related of him, has no moans of justifying or explaining himself, or of making satisfaction. " Six things there are, which the Lord hateth, and the seventh his soul • EooluB., xix, 10. t Prov., xxiv, 21,22. t EooluB., xxriii, 16. EIGHTH COMMANDJIENT. 179 la- Ih- m id. detesteth, — him that soweih discord among brethren."* It is, however, allowable to discover the faults of our neighbor when they are contagious, that they may not be productive of injury to others. But, even then, we should discover them to those only who can apply a remedy to the evil, or for the purpose of guarding others against its in- fluence. Far from wounding charity by so doing, we. on the contrary, discharge a duty the most natural and the most necessary ; and it is, in reality, loving our neighbor, to prevent him from destroying himself, or causing the de- struction of others. It is charity to prefer his salvation, and that of others, to any reputation he may have acquired. Although detraction is less criminal than calumny, yet its consequences are sometimes more fatal, as the injury it does our neighbor is almost irreparable. When a person has calumniated another, he can and ought to le tract the calumny, and thus heal the wound he has inilictod, and restore his neighbor's reputation ; but when the evil re- ported of his neighbor is true, it cannot be retracted with- out a lie, the telling of which can never be i^ermitted. And though a person should repent of the sin of detraction, it is almost impossible for liim to repair the injury it has done. The injury must, however, be repaired as far as possible, by tolling of the injured party, whatever can be said truly to his advantage, in order thus to eftiice, or, at least, weak- en, the bad unpression which the detraction may have made. By the Eighth Commandment, we are forbidden, not only to speak ill of our neighbor, but also to entertain a bad opinion of hifit, without just cause. We are not per- mitted to judge our neighbor upon weak evidence, or equivocal appearances, since we would thereby expose ourselves to condemn the innocent. The judging evil of our neighbor, without sufficient gi'ounds, is the sin oX rash judg- ment. As long as he is not convicted, he has a right to our esteem, of which we cannot deprive him without injustice, except for just reasons. Rash judgment is no less contrary to charity than it is to justice. Charity inclines us to thuik • ProT., ▼!. l«. 19. ., ^ 180 DUTIES OF A CUKISTIAN. r ii i advantageously of our brethren, to interpret their actions favorably, and to excuse whatever is not manifestly bad. "Charity, " says the Apostle, " tJiinkethnoevil :'"* — it seen no crhno until it is evident, nor believes it until it is proved. When a i^orson loves anotiier, ho is more disposed to be- hove him innocent tliin guilty of any crime with which ho may lie charged. Would wo wish, that without sufficient reason, we were judged guilty of some criminal action Y No, undoubtedly. Let us not, then, do to others, what wo would not wish to have done to ourselves. It would bo n judgmeut sfcill more rash and criuiinal, to attribute bad intentions to actions in themselves good and laudable, and to suppose vicious motives in those whose exterior con- duet is regubr and edifying. Nothing, however, is more ordinary, than to see malignity spread its i)oison over ac- tions the most virtuous. This evil dis2-)osition, which sees vice under the appearance of virtue, cm come but from a sinful and corrupt heart. Good j^eople judge of others by themselves : as they are upright and sincere, they easily believe that othci's are so too ; they are edilicd by those whoso comportment bespeaks their hidden virtue ; nor does it ever enter their mind, that their religious exterior conceals a heart enslaved to hypocrisy ;uid pride. Occupied with their own defects, of which they are to render an Account, they pay no attention to those of others ; and, by this chiu'itablc conduct towards their neighbor, they provide for themselves a favorable judgment at the tribunal of God ; for Jesus Christ has jjromised, that he will judge us in the same manner we shall have judged others. iSt. Augustine, in order to prevent detraction, which in most common at time of meals, caused the following lines to be written over his table : — *' This board allow-s no vilo detractor iilar-o, Whose tongue phall charge the absent with disgrace." Rome of his friends having, one day, begun to speak of !^e defects of others, the saint expressed his dissatisfaction, * lC«r.,xm,6. NINTH COMMANDMENT. 181 and told them, if they did not desist, ho sliould instantly blot out those lines, or withdraw from table. Thus ought every Christian to oppose llrmly, and with all his inlUuMice, the utterance of calumny or detraction. — Possidiu.s. ExKRCTSES. — 1. What sins are prohibited by the Eighth Command- ment? — 2. Why is the vico oflyin:;so det-ijicablo in Liiecyes of God and BO odious toman? — ','>■ What species of I'e i;* the most criminal? — 4- What langua;j;e docs the Holy Sn-ipturo apply to caliiunlators ? — 5. What is it that completes tiio cnovuiityof calumny? — *). What ia rorjuirod of thoso who havo injured their neighbor by falso reports ? — 7. What is detraction/ — 8. What are tho sad consequon!.',e3 of detrac- tion ? — 9. What is the worst kind of detraction ? CHAPTER X. Of the Ninth Commandment. *'TH0U SHALT NOT COVET THY NEIGHHOn's WHFE." God having, by the Sixth Conimandmont, forbidden all exterior ;ict ions contrary to purity, forbids by the Ninth, all thoughts and desires opposed to this virtue. To abstam from sinful actions, is not sufficient for theaccomplisliment of CJod's law -, the very desire of what is forbidden is crim- inal. Cod, who sounds the lienrts of men, is not content with exterior purity; ho wills that our very heart be [lure. lie \vill not permit vis to desire that which 11(3 commands us to avoid. An evil thought defiles the soul, when it is deliberate and is consented to ; that is, when entertained with reflection and delectation, it renders us guilty of sin. Evil thoughts, says the Scripture, separate from Cod. They inflict di'ath on the soul, if they are not rejected as soon as perceived. Thus, the law of God goes to the root of tho evil : it stifles it in its very birth. Experience shows, that no one falls, all at once, into the commission of criminal actions, but gradually. The evil commences witli a thought ; from this, reflected on, springi? desire ; and from desire, proceeds the external acts. " For from the heart," saya the Savior of tho world, '' come forth evil thoughts, mur- ders, adulteries, fornications, thefts, l\dse testimonies, ■,' 182 DUTIES OF A CHRISTIAN, blasphemios. Those are the things that defile a man."* Our divine Master phices bad thoughts at the head of all crimes, because they are their principle and source. The true means, then, to prevent the desire of evil, is to reject the thought of it, and to prevent the evil action, is to stifle the desire. We cannot, indeed, prevent bad thoughts from entering our imagination, but it is in our power not to give occasion to them ; and, when they do present themselves, wo can, with the help of God, resist them, and refuse them the consent of our will. We must not expect, in this life, a peace exempt from combat. Virtue does not consist in never ])eing attacked, but it consists in resisting coura- geously all the assaults of our passions, and in never giving occasion to temptation. If, notwithstanding our vigilance, temptatio)! presents itself, we must turn away our atten- tion, raise our heart to God, and apply ourselves to some useful occupation. Let the devil llnd you always employed, and his darts will fall harmlessly at your feet. Be faithful, and fear nothing. If the demon imj^ortune you, and seek to terrify you, listen not to him, and lie will be vanquished. Attach j^ourself to God ; He will never suffer you to be tempted above your strength. A temptation which you resist, does you no injury ; it i-ather affords subject for triumpli, and matter for eternal recompense. St. Liguori, treating, in his "Precepts of the Decalogue," on the remediai>> against impure temptations, says: "When an impure image is presented to the mind, we must im- mediately endeavor to turn our thoughts to God, or to some- thing which is indifferent. But the best rule is, instantly to invoke tlie names of Jesus and Mary, and to continue to invoke them until the temptation ceases, or, at least, till it becomes weak. When the temptation is violent, it is use- ful to renew our purpose of never consenting to any sin, saying. My God, I wish to die, rather than off'cnd Thee. And then let us ask aid : Mi/ Jesus, assist me ; Mar ij, pray forme. The names of Jesus and Mary have special power to ban- ish the temptations of the devil." The same holy writer, in speaking of the devotion to the Mother of God, aa Matt.. XV, 19, 20 \i 11 le ct e ra e s. im TENTH COMMANDMENT. 183 a salutary remedy, recommends the practice of saying every morning three Hail Marys, in honor of the purity of the Blessed Virgin, in order to obtain, through her inter- cession, the grace of efficaciously resisting impure tempta- tions. Having shown the efficacy of this moans by some examples, he concludes by sayingJ '* Lot each one practise this little devotion, of saying thi'ee Hail Marys, in honor of the Blessed Virgin, adding after each Hail Mary, Through thy pui'cand immaculate conception, Mary, obtain for me purity and sanctity of body andsouV After enumerating various remedies against the detestable and dangerous vice of impurity, he adds, '' But the first of all is to avoid the occasions of sin." It is, moreover, necessary to have a great diffidence in ourselves, and an unlimited coniidence in God. St. Bernardino of Sienna had so great a horror of all that could, in the least degree, wound chastity, that he blushed when any of his companions used any word con- trary to the strictest jiropriety. His presence alone was sufficient to restrain them ; and, on seeing him approach, ihey used to say, " Hush 1 hush! Bernardino is coming." ExKRCisKS. - 1. What daes God forbid by tho Ninth Commaniraent ? — 2 Why arc evil desires condemned ? — 3. What is the best means to prevent evil desires ? — 4. Does virtue consist in never bein^ tempted 'I — 5. If, notwithstanding our vigilance, temptation presents itself, what must we do? — (). What remedies does St. Liguori prescribe against impure temptations ? — 7. What practice does tho same holy writer recommend on this subject ? CHAPTER XI. Of the Tenth Commandment. " THOU SHALT NOT COVET THY NEIGHBOR'S GOODS." God having forbidden, by the Seventh Commandment, to take or retain the goods of another, forbids by the Tenth, the desire of possessing thom to his prejudice. Remark here the essential diffiarence between the laws of God and i. 184 DUTIL-S OF A CHRISTUN. 1.;f ^4 those of man. The laws of man regulate only the exterior action, because man sees only the exterior ; but the law of God fori lids oven the most secret thoughts and desires, because God sees the bottom of the boart. It is not for- bidden to desii-e the goods of others, when we propose to obtain thorn logitunitoly, and with their consent ; for otherwise, we could not purch ise anything. Wlien a person buys a house or 1 md, it is from a desire to possess it ; but this desire is perfectly legitimate, when, to become master of it, he employs no other than just means, and such as have the sanction of the law. This commandment forbids the desire of acquiring unjustly what belongs to our neigh- bor, an irregular attachment to riches, over-eagerness to acquire them, and that cupidity which St. Paul calls the root and beginning of every evil, and against which the Prophet Isaiah exclaims in the following terms : '' Woe to you that join house to house, and lay lield to field, even to the end of the place : shall you alone dwell in the midst of the earth?"'* Notliing is more opposed to the spirit of the Gospel than that avidity for riches, which ever desires to acquire, is ever discontented with its acquisitions, is in continual apprehension of their suffering any diminution, and which amasses and accumulates, as '•'" this earth were intended to be man's everlasting dwelling-place. A man addicted to this base passion, is solely occupied with the care of grati- fying it. It is the subject of his thoughts by day, and even by night. While vainly endeavoring to procure happiness, which, he imagines, is to be found in the possession of wealth, he renders himself miserable, and consumes his years in perpetual torment. '-There is not," says the Scripture, "a more wicked thing than to love money ; for such a one setteth even liia own soul to sale."t What injustice, what violence, what fraud, does not this passion occasion ! The covetous man counts as nothing conscience and salvation, provided he increases his treasure ; in a word, money is his god, and he recognizes no other. Hence. St. Paul calls this pas- • Isaiah., v, 8. t Eoolus., X, 10. TENTH COMMANDMENT. 185 or iw V- to or |)n Is 3ion an "idolatry;"* and our Blessed Savior, in his Gospel, declares, that "no one can serve two masters/' "You cannot," he su1>joins, "servo God and mammon. "t Our Lord does not, however, forbid the possession of riches, since his providence bestows them ujion us ; but He forbids us to "set our he- rt upon tliem,'" or to make our happuiess consist in their p )ssession. Riches are not con- demned, but tlie inordinate desire of acijuiring them. Shall it be affirmed, that transitory, jj!' 'shable goods, which are acquired with a thousand pains, and preserved with an intinity of solicitude ; which one day, we shdl part with in spite of us — mtiroly anj. lOr ever — n'hilst our g.ijTfor their loss shall be in proportion to i he attachment which we bear them. Snail it be said, ' iipti, tli.it goods of such a nature, and such a tenure, are cai ailated to confer happiness on their possessors ? Well is it for the rich who obey the wise injunction of the holy King David : "If riches abound, set not your heart upon them. "J But, if it has pleased God that you bo not in oi^ulence, be satisfied with your condition; envy not the rich, against whom a woe has been pronounced, since they have their consolation hei'Q ; covet not their wealth, since, "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.' '§ On the contrary, " the poor in spirit" are declared " blessed ; for theirs is the kingdom of Heaven." II Follow, therefore, the counsel of our divine Eedeemer : " Lay not up to your- selves treasures on earth, where the rust and moth con- sume, and where thieves break through and steal ; but lay up to yourselves treasures in Heaven, where neither the rust nor moth doth consume, and where thieves do not break through, nor steal. For where thy treasure is, there is thy heart also."1[ Pythius, a king of Lydia, was exceedingly avaricious ; and, though he had amassed great treasures, he expended nothing more than was requisite for the mere necessaries • Ephes., V, 5. t Matt., vi, 24 t I'a Ixi, 11. § Matt., six, 24. II Matt., V, 3. ITMatt., vi. 19, 20, 21. 186 DUTIES OF ▲ CHRISTIAN. I ' ■ V t ' ,■ ! i' ! *■ I of life. His queen, who was a person of good sense, took the following method, in order to correct him of this vice. On a certain day, when Pythius returned hungry from the exercise of the chase, she ordered his attendants to place before him dishes lilled with gold, newly taken from the mines. The prince, charmed with the sight of so much gold, looked at it for some moments with the utmost com- placency. His hunger, however, increasing, he called for food. "How!"' said the queen, " do you not see before you what you love best in the world?" "What can you mean ?" rejoined the king : " gold cannot, surely, stay my hunger." " Then, is it not great folly," said thequeen, " to have such a passion for a thing which is utterly useless when shut up in your coffers ? Believe me, gold is of real service to those only who judiciously exchange it for the conveniences of life." Pythius felt the full force of the lesson, to the great relief of his oppressed subjects, and from that time he became as liberal, as he had before been avaricious. Tobias, when he was blind, hearing the bleating of a young kid which his wife had purchased with money ob- tained by the labor of her hands, became alarmed lest it might have been stolen, and said to her: "Take heed lest perhaps it be stolen ; restore ye it to its owners, for it is not lawful for us either to eat or to touch anything thai Cometh by theft."* When he imagined his last end ap- proaching, he gave this advice to his son : "If any man hath done any work for thee, immediately pay him his hire, and let not the wages of th^ hired servant stay with thee at aU."t N > ExRROiSRS. — It Show us the essential dilTeronoe which exists be- tween tho laws of God and those of man. — 2. When is it not forbidden to dcsiio tho goods of others ? — 3. What does this oomtnandinont for- bid ? — 4. Is avidity for riches opposed to tho spirit of the Gospel ? — 5. Whataro tho oflfects of tho anient desire wo may have to enrich ourselves ? - (). Does our Lord lorbid the possession of riches ?— 7. IIow should wo possess riches that thoy may not bo dotrimontal to our Boull • Tobias, ii, 21. t Tobias, iv, 15. iJ PRECEPTS OF THE OHUROH. CHAPTER XII. 187 OF THE PRECKPTS OF THE CHURCH. The Church has received power to command the faith- ful, and they are bound to obey her, because being guided by the Holy Spirit, she speaks to us by divine authority. God will not regard as his children, those who respect her not as their mother. This power of commanding resides in the pastors, whom He has appointed to rule and govern his Church, and to whom He has said: " He that heareth you, heareth Mo Me; "* and him be to thee as the heathen and publican."! This power which the Church received from her divine Founder, she has never ceased to exercise. From the first dawning of Christianity, the Apostles hava issued their ordinances ; and we read in the Acts of the Apostles, that St. Paul went from city to city prescribing their observance, and that the early Christians received and obeyed them with cheerfulness. To refuse submission to those who govern in the name of God, would be to refuse submission to God himself. There are Six Precepts of the Church, and these every Catholic is bound to observe. ; and he that despisath you, despiseth again : ''If he will not hear the Church, let A p^-rson who, it was supposed, entertained strong prej- udices against the decisions of the I Foly See, was once addri^ssed by a friend, in the following words : ''Favor me with your advice ; what opinions should I embrace ? Should I hold those of the Pope, or ought I conform to yours ? " The other at once replied, " Hold firmly on the trunk of the tree, and never separate yourself from it." — Lasaussb. " If we keep the Commandments of God," said a Catho- lic who had long neglected his religious duties, " He will not condemn us for our disregard of those of the Church." The reply which was made him is worthy of remembrance : " I have never known any one who despised the commands [ • Luke X, 16. tMatt., xviii, 17. J 88 DUTIBS OF A CHRISTIAN. of the Church, to observe faithfully the commands of God . ' ' — Las AussE. Exercises. — 1. Has tho Chucrch received th» power to command the faithful, and are we bound to obey her ? — 2. lias the Church al- ways exercised this power ? — 3. How many Precepts of tho Church are there ? SECTION I. f^'-' l^''- PRECEPT. — "to hear MASS ON SUNDAYS AND ALL nOLYDAYS OF OULIGATION." Of the Festivals of the Church. The First Precept of the Church obliges us to sanctify the festivals which she has instituted, by abstaining from servila work, and applying ourselves to works of piety and relig- ion. Some of these feasts have been established to cele- brate the mysteries of our Lord's life on earth, — his Incar- nation, Nativity, Circumcision, Manifestation to the Gen- tiles, his Resurrection and Ascension, the Descent of th« Holy Ghost, and the Institution of tho Blessed Eucharist. These mysteries are the sources of all the graces we receive from God, and of the salvation for which wo hope ; their remembrance ought to excite in us lively sentiments of gratitude, adoration, and conlidonce, and animate us to participate in their fruits by an increase of faith, hope, and love. The other feasts ar« destined to honor in the Bloiis- ed Virgin and the saints, the graces with which God has favored them, and tho glory with which their (idelity has been cro^vnod. On those days, their principal virtues are proposed to us, that, by the remembrance of thoir indlii bio happiness, we may be encouraged to imita to thcii- ox ample. Penetrated with a sense of our own weakness, of which our experience continually admonishes us, wo beg of them to use their influence with God to obtain for us, through the merits of our common Mediator, the grace of walking in their footsteps, in order that we may arrive at that eternal felicity which they now ei\joy. Such is the FESTITALS OP THE OHUROH. \6^ of land al- irch object of the Church in calling to our mind the great bene- fits of God, and placing before our view the example of his saints. God, in the Old Law, prescribed to the Israelites a number of festivals, to perpetuate the remembrance of the wonders which He had wi'ought in their favor. On tliis divine model, the festivals of the Christian Church have been instituted, in order to honor God, to instruct the faithful, and to nourish their piety. The majesty of the divine ofl&ces, the sermons, the holy canticles with which, on these days, the temples of God resound, transport us in spirit to the times and places in which the mysteries we celebrate were accomplished, and we adore our Lord in them as if they actually passed before our eyes. These grand objects, rendered thus present by our faith, and sec- onded by the instructions and exhortations of our pastors, increase our fervor and piety. These festivals are, more- over, an occasion for the most simple among the faithful, and even for children themselves, to be instructed in the particular mystery that is celebrated, and to learn its his- tory; The Church commands her pastors to teach these truths to the people, and fathers and mothers are strictly charged to teach them to their children. This is what God himself prescribed to the Israelites. Moses having com- manded them, on part of God, to sacrifice every year the paschal lamb, and to celebrate the feast of the Azymes, he added: " And when your children shall say to you. What is the meaning of this service ? you shall say to them : It is the victim of the passage of the Lord, when lie passed over the houses of the cliildren of Israel in Egypt, striking the Egyptians, and saving our houses."* To sanctify the feasts of the Church, we should enter into her spirit, meditate attentively on the mystery which she celebrates, or on the life of the saint whom she comm«m - orates, thank God for his benefits, and implore grace to make a profitable use of them. We should, on the festivals of the saints, excite ourselves to the practice of thy vu'tuos for which they wore respectively most conspicuous, that ExuduH, xii, 26, 27. 190 DUTIB3 OF A OHBISTIAK. we may merit a participation in the happiness which thei; now enjoy ; and we should pray them to intercede for us with God, that we may obtain the graces necessary to se- cure our perseverance in his holy service. m 'i--i- The impious Nicanor. that furious enemy of God's people, having resolved to attack the Jews on the Sabbath day, " the Jews that were constrained to follow him, said : Do not act so fiercely and barbarously, but give honor to the day that is sanctified ; and reverence Him that beholdeth all things." Then " that unhappy man, " puffed up with an opinion of his own greatness and power, '' asked, if there were a Mighty One in Heaven, that had commanded the Sabbath day to be kept. And when they answered : There is the living Lord himself in Heaven, the Mighty One, that commanded the seventh day to be kept. Then he said : And I am mighty upon the earth, and I command you to take arms, and to do the king's business But Machabeus ever trusted with all hope, that God would help them. And he exhorted his people not to fear the coming of the nations, .... and now to hope for victory from the Almighty." Meanwhile, ''' Nicanor, and they that were with him, came forward with trumpets and songs, " and commenced the light. But in punislmient of his impiety his great army was totally overtlu-own by a handful, under the command of the valiant Judas. Nicanor himself was slain, with thirty-live thousand of his men, and his blasphe- tnous tongue cut out, and given by pieces to birds.— 2MA0HABBES, ch. XV* \i m' ExBROiSRS— 1. What does the First Precept of the Church ordain ?— 2. How are the feasts, instituted by the Church, divided?— 3. What sentiments should the remeinbranco of the mysteries celebrated on the feasts of our Lord excite in us ? — 4 Why are there feasts in honor of the saints ? — 5. On what model have the festivals of the Christian Church beon instituted ? — G. What should wo do to Banotify the feasts Of the Church ? THB HEARmO OF MASb. 191 \hey us 86- SEGTION II. Of the Hearing of Mass. Of all tlio works of piety by which we can sanctify Sundays and holydays, the hearing of Mass is, certainly, the first, and the most indispensable. The Church has expressly commanded it. Sacrifice is the noblest act of religion, and that which renders to God the most perfect homage. The obligation of assisting at Mass, on every day consecrated to his worship, is coeval with Christianity. We read in the Acts of the Apostles, that on the first day of the week, the faithful assembled for the breaking of bread, that is, to offer the holy Victim, and to participate thereof. To satisfy this obligation, we must not only be present in body, but must hear the Mass with attention, respect and piety. We should unite ourselves with the Priest, wlio speaks to God in the name of all who assist at the holy Sacrifice, and offer ourselves in union with Jesus Christ, and the whole Church. To be wilfully distracted at Mass, to look curious- ly about, or to indulge in conversation, would not be hear- ing Mass, nor fulfilling the precept of the Church: it would be offering an outrage to Jesus Christ, that is, re- newing the opprobriums of Calvary, and dishonoring religion. We should, therefore, occupy ourselves in prayer, during the whole time of Mass, and we would do well to use a book, a beads, or some other means of fixing the at tention. To sanctify the Sundays and holydays, the hearing of Mass alone is not sufficient ; we should also assist, if in our power, at some of the other exercisea of the Church, — as vespers, sormon, &c. ; and should spend some time in prayor, pious reading, and in performing some of the spiritual or corporal works of mercy : instructing the ignorant in the way of salvation is specially recommended. The Church, in placing the hearing of Maes as the first duty of religion, does not exempt us from the others ; and if she enforces more strictly this obligation, it is only be- 192 DUTIES OP A CHRISTIAN. in El :H cause it is the most important, and that which, wilftiout strong reasons, can never oe dispensed with. The persecutions which the Christians underwent, did not prevent them from celebrating the feasts of the Church. A Christian young lady was on her way to the assembly of the faithful, when one of the Emperor Diocle- sian's guards perceiving her, was struck with her modesty, lie went rudely up to her, find said, "Stop ! — whither are you going?" Fearing, from the tone of liis voice, that he intended to insult lier, she made, on her foreliead, the s.'gn ot' th9 cross, in order to obtain the aid of divine grace. The soldier, deeming himself affronted by her silence, seized her violently, and said, "Speak: who are you? whither are you going? '" She couiaireously leplied, " [am a servant of Jesus Christ, ami am going to the assembly of the Lord." " You shall not go,"' said he ; "you must sac- ri[ice to the gods : to-day we worship the sun •, you must worshij) him with us." lie then attempted to pull oil" the veil wliich covered her face. This she endeavored to pre- vent, and said, " Wretch, Jesus Christ will punish you ! " At these words, the soldier Ijecame furious, and, drawing his sabre, plunged it into the heart of the Christian virgin. She fell, bathed in her blood, but her holy soul flew to Heaven, there to receive an unfading crown of glory.— Flkury. Exercises. — ]. What works of piety should especially claim our Rttontion on Sundays and holydayg ? — 2. Show that the obligation ol assisting at Mass on those days is coeval with Christianity . — 3. Is it enough to bo present at Mass in body? — 4 How should we bo occu- pied while assisting at Mass 'I —5. Is the bearing of Mass alone suffi- cient to sanctify Sundays and holydays ? SEGTIOiN III 2nd precept. — " TO FAST AND ABSTAIN ON THE DAYS COMMANDED." Of lusthtg and Abfttinence. The Church commands us to fast during the entire Lent^ on three days of each season of the year, called quarter PASTINQ AND ABSTINENCE. 19S id e le e- r t e le. je, ? m :)f c- it le tensCf and on the vigils or eves of certain solemn feasts. Fasting consists in taking but one meal in the day, and abstaining from flesh meat. The fast of Lentls of the highest antiquity, and its insti- tution dates even from the time of the Apostles. It waa established to imitate the forty days' fast of our Lord in the desert, and to prepare us for worthily celebrathig the feast of Easter. It has been observed in every age since the establishment of the Christian reliiiion, and has been \ept with greater rigor than the other fasts. The early Christians added to their fast longer prayers than ordinary, more abundant alms, watchings, and great recollection. The fast of quarfer iciuse, or ember days, was established to consecrate to i)enance the four seasons of the year, to draw down the divine blessings on the fruits of the eaith, and to beg of Cod to give good Priests to liis Church ; for it is at these seasons, that persons destined to exercise the august functions of the sacred ministry, receive Holy Orders. Vigih are the days which precede the principal feasts. They are called by this name, because, on the eve of great feasts, the faithful formerly assembled in the churches, and spent a part of the night in watching, in singing the praises oi God, and in reading pious books, as is still observed in some places on the eve of Christmas. The faithful fast on these days, to dispose themselves to celebrate well the coming festival, and thus receive a larger share of the graces which God bestows on his Church in these holy times. The law of fasting is imposed only on such of the faith- ful as have corsipleted the twenty-iirst year of their age ; and many, even of those, are dispensed with ; some on account of inlirmity or sickness ; others on account of their laborious employments ; others, again, on account of their old age, &c. Any necessary dispensation of this kind can be had by application to the Bishop, or to those whom ho may have empowered to grant it. To violate, without neces- eity, the command of the Church, would be to disobey God himself, in whose name the Chui-ch commands us ; for although there are many Christians who, without any legit^ imate cause, transgress the precept of fasting, yet the law I V. «. I § m: : llr ;■; I i i. ■ i i ,i i'v, Sir. 104 DVTIBS OF A OHRlsJTlAN. Btill subsists in all its vigor ; nor do the multitude of transgressors either nullify or weaken the obligation. The law of fasting, it is true, does not oblige those who have not arrived at the age of twenty-one, yet such persons are strongly recommended to exex'cise themselves in thig mortification, by retrenching some little of their ordinary meals, or, at least, by depriving themselves of some grati- fication, the privation of which would not be prejudicial to health. The same may be said of persons beyond that age, whose infirmities or avocations exempt them from the obligation of fasting ; and they ought, by other good works, and by union of heart and mind with the faithful in their pen'tential exercises, endeavor to supply for their non- observance of the fast. The Church forbids the use of flesh meat on Friday, in each week, in order to enfeeble the passions by mortifying tiio body, as well as to expiate our sins, and preserve within us the spirit of penance, which Jesus Christ so strongly recommends, and which is, as it were, the abridgment of the divine morality. We are sinners, and are, therefore, obliged to do penance ; we are sick, and we ought to labor for our cure ; we have sins to expiate, and it is by works of mortification that they can be expiated, and the divine 'ustice satisfied ; we have passions to subdue, and it is by retrenching what serves only to gi'atify them, that we can overcome them. The Church, knowing our want of this rem.edy, and that we have a repugnance to use it, comes to the help of our weakness, and gives an express com- mand, in order to determine our will moio efucaciously to submit to it. But, besides this general view, the Church, in imposing upon us the law of abstinence, lias particular reasons also, of which we should not bo ignorant. Friday has always been, with her, a day of penanco and mortifica- tion, because it- was on that dav that Jesus-Christ died to redeem us, and it is just that we should participate in his suflferings, if we aspire to share in the grace of his redemp- tion. For this reason, in the primitive Church, every Friday ir&fS a fast day : but this fast was afterwards reduced to a ^ FASTING AND ABSTIKENOB. 195 Of lie Is. simple abstinence, and the Chm-ch made it a law, to which every Christian is bound to submit. Children, even, are not exempt from this law, when they can observe it ; and nothing less than real necessity can dispense with it before God. When this necessity exists, it must be made known to the person's own pastor, whom the Church has invested with power to release from that obligation. Let no one, therefore, sutFer himself to be imposed uponliy thesophis- tiies of the impious, who, making an erroneous applica- tion of the words of Scripture, say, that it is not meat which delileth a man.* The distinction of meats does not, indeed, of itself, honor God ; but it does not thence follow that it is a matter of indifference whether we obey or disobey the authority which He himself has established ; or whether we keep alive or extinguish the spirit of penance which lie has so strongly recommended. Let us not imitate those who, for no reason, or under the slightest pretext, allow themselves the use of meat on days of abstinence . The more common this disorder is, the more should we deplore it, that we may not be drawn into the torrent by the bad example, which we daily witness. So criminal a violation of an important precept betrays great weakness of faith, and indiflerence to salvation on the part of those who are guilty of it. A Catholic who had led a very criminal life, happened to read a book entitled The History of Fasting. He was par- ticularly struck at learning how rigorously this duty was observed in the primitive ages of the Church, and thus reproached himself : " I call myself a Christian, and I have never iiisted : had I lived when the penitential canons were enforced to the letter, to how many years of fasting should I not have been condemned, for the numberless sins which I have committed 1 The first Christians had no collation on their fasting days ; all abstained from wine ; and a great number contented themselves with bread and water ; nor did they, before it was evening, take their oniy meal." What he had read made so deep an impression upon * Matthew, zv* 11. _ J- ■ 196 DUTIES OF A CHRISTIAN. him. that it never osctiped his memoiy, and constantly gave Lirth to new reflections. God. m the end, touched his heart. Penetrated with a lively sorrow for his sins, he determiiu'd to sul)mit to the most I'igorouspenanco. With Uiis design, he entered an austere monasteiy, whero he observed llic stiuctest silence, fasted continually with the utmost rigoi', l;iy on a hard bed, and interrupted his sleep, during a great portion of the night, to sing the praises of God. — Lasausse. In a city of France, a child, whose parents were strangers to the practice of religion, was preparing himself to receive, lor the first time, the holy Sacrament of the Altar ; and as it was usual in Ills parents' house to oat meat every day, without distinction, he accused himscir of this with his other sins. His confessor gave him suitable il'rections for his future conduct, and these the child promised faithfully to obey. His lidelity was soon tested : the Friday following, meat was served up, which, on being presented to him, he mod- estly refused, alleging the prohibition of the Church, and exj^ressing, at the same time, his desire of apiece of bread instead. His father, enraged at his refusal, inhumanly order- ed him to be shut up without a morsel of food till the follow- ing day. The poor child submitted without complaint, and without betraying the least ill-humor. His mother although as ii'religious as her husband, felt compassion for him, and towards evening, carrie*'/«, and why are thoy so called ? — (l. Wliy do the faithful fast action ; action, to habit ; habit, to a kind of necessity . md necessity, to eL-^rnal death." In t<:'mptations against purity have recourse to God, saying, ludliie unto my aid, God ; Lord, viake haste to help me ; or any of the forms previously recommended. Pray often and fervently to be preserved from these temp- tations, or for the grace to overcome t'lem ; and for the same end, recommend yourself frequently to the Mother of God, the Queen of Virgins, and to voir Guardian Angel and holy patrons. In a city of France there d\relfc n young man, 'vliose piety md good conduct excited gc 10; il admiration, and served tts an example to persons of tl\e same age. Going one Mttit., V, 8. t Eoc'''.H., 4.xvi, 19. : Mark) xiv, 38. If. 216 DUTIES OP A CHRISTIAN. ml it,*! ■ (II Sunday to tlie church to perform his accustomed devotions, he was met by two of his fellow-students, who were far less virtuous thou himself. They invited him to accompany them to a taveia not far distant, but he instantly rejected the invitation. At length, however, overcome by their solicitations, he went or, rather, suffered liimself to be drawn thither by them. Being seated, he, in the beginning, drank with great reluctance, afterwards with pleasure, and then to excess. Finally, his passions being no longer under command, he fell into a sin against purity, and, awful to relate, ne had no sooner committed it, than he was struck dead I — God 1 how terrible are thy judgments ! hew inscrutable are thy ways 1 — Collet. EZKBOISES. — 1. What U lust ? — 2. What are the charma and re- compense of chnatity ? — 3. What are the best moans to preserve this angelio virtue ? — 4. What instruction does St. Bernard give for its preservation ? SECTION IV. Of Anger. That anger is called holy, which, excited by zeal, impels us to reprehend, in strong terms, those whom meelaiess could not correct. Such is the anger of a father or a master, at witnessing disorders which it is his duty to prevent. Our blessed Lord was moved by this kind of anger, when he drove from tlie temple, those who had violated its sancti^; but the anger classed among the capital sins is not of this character ; it is an impetuous motion of the soul, exciting us to repress with violence what is displeasing to us. It proceeds from a bad principle, from some violent passion existing in the heart, and which encounters some obstJicle to its gratilication. The proud man, for example, is incensed against whatever wounds his vanity or thwarts his ambi- tion ; the avaricious is irritated when anythhig occurs to disarrange liis projects of increasing his gain ; the volup- tuary is indignant at whatever opposes his r>ii,:\suro8. This anger is nel lier according to God, nor < aniormtuio to the dictates of reason. Anger agitates the ioul .^nd ulitids the ons, or ANOHR. 217 understanding. The tumult which it excites interiorly, manifests itself on the countenance and the whole exterior : the eyes redden ; the voice falters ; the body trembles ; the soul vents its rage against the objects of its anger, in words the most abusive, in slanders tho most envenomed, in calumny the most atrocious, in imprecations against itself, in blasphemies agoinst God ! In tine, no violence however unwarrantable, no cruoltios however revolting, are sufficient to satisfy the resentment of the angry man, or to assuage his fury. Oh! how dreadful are the ellects of this blind passion I We ought to accustom ourselves, from time to time, to subdue tho iirst motions of anger ; never to speak a word in a moment of irritation ; and, continually, to exercise ourselves in the practice of Christian meekness. Meekness is a virtue which enables us to support, in a spu'it of submission and conformity to the will of God, whatever contradictions or calamities befall us. It represses sudden revolts and sallies of passion ; prevents us from exhibiting any sign of impatience ; from suffering disre- spectful or complaining words to escape us, when thwarted or provoked ; and, finally, it enables us to behave politely and modestly, not only towards the good and gentle, but also towards the ill-tempered and obstinate, whom it teaches us to endeavor to gain by complaisance and acts of kindness. Rufinus relates that a certain solitary, being frequently moved to anger in his m inastery, said within himself, " I will retire into the desert, where I shall have no intercourse with men, and no longer be tempted to anger." lie accord- ingly withdrew into the desert, and took up his residence in a cave. Congratulating lumseU'ono day on his happy escape from all occasions of anger, it happened that his pitcher, wliich ho had just filled with water, was, by acci- dent, overturned. This happening a second, and eve a n tliird time, so excited his predominant fiiiling, that ho took the pitcher, and dashing it against tho ground, broke it into pieces. Reflecting afterwards on what ho had done, ho BQiid: •■ The demon of anger has again triumphed over me \ ^^^' 218 DUTIBS OF A OHKISTIAN. J. 5 I 'W although I am alone in this desert, he has found means of tempting me. Since, then, this passion accompanies me everywhere, and that it must everywhere be combated, I will this moment return to my monastery. — Vm des Peues Du Desert. ExEECiSEs. — 1. What 1*3 meant by a holy anger 1 — 2. AVhat ia the character of the anger classed among the capital sins ? — 3. What does this vio'oat pass'on produce ? — 4. What are the fruits of meekness and pat ve "whi jh are opposed to anger ? SECTION V. Of Gluttony. Gluttony is an inordinate love of eating and drinking. To feel pleasm-e in the use of food is not forbidden ; amd, since meat and drink are necessary for the preservation of health and life, it is a wise dispensation of the Almighty to season these aliments with an agreeable relish. W© abuse this benelit when, in eating and drinking, we seek aensual indulgence only, whereas our intention should be to satisfy the necessity we are under of using food, in order to be able to fulfil oui* duties, and to serve God. " Whether you eat or drink," says the Apostle, '^or whatsoe/er else you do, do all to the glory of God."* To observe this lesson of St. Paul, we must not, at our meals, think only ol gratifying the body, but of following the order of God's providence ; for God wills that we thus preserve our life. To seek, in the use of food, merely to please the senses, would be gluttony, — a vice unworthy of a rational being, and one that debases the soul, clouds the intellect, ruins the health, and shortens life. *' Gluttony," as one of the ancients has well remarked, " has killed more than the sword." It produces drunkenness and excess in eating — vices which degrade a man below the very beasts of the Held, — bu t which the man who is truly polite, well educated, and prudent, is ever careful to avoid. Gluttony, moreover, produces sensuillty, and begets a contempt for the laws o. •ho Church. A man enslaved to this vice is but little dL'* • 1 Cor, «,3l. of me I RES OF OLUTTOITY. 219 posed to observe the fasts and abstinences of obligation : he is a stranger to mortification 5 those laws which pre- scribe certain privations, he considers as an insupportable burden ; upon the slightest pretext, he seeks dispensations from them ; and, at length, he not only violates tho precept of fasting, but even uses, without remorse, forbidden meats. In line, gluttony produces dissension. From in- temperance spiking quan-els, rage, violence, and number- less misfortunes. '^ Wlio,"' says the Scripture, "hath woe? whose father hath woe ? who hath contentions ? who falls into pits? who hath wounds without cause? who hath redness of eyes? Surely they that pass their time in wine, and study to drink off their cups."* We ought to entertain the greatest horror of a vice so de- grading and so unworthy of man, and much more of a Chris- tian ; and practise a truly Christian sobriety. This virtue con- fines eating and drinking within the bounds of necessity, it promotes health, and, as Holy Writ assures us, it " shall prolong life," while the same authority declares, that "by surfeitmg many have perished ; for, in many meats there will be sickness, and greediness will turn to choler."t A Christian should avoid delicacies, and what serves but to gratify sensuality ; in a word, he should think only of imitating our Lord Jesus Christ, who. in subjecting himself to the humiliating necessity of using food, wished to become our model in this, as in every other action. Bear continually in mind the salutary advice which he has given us, in these words : " Take heed to yourselves, lest, perhaps, your hearts be overcharged with surfeiting and drunkenness and the cares of this life : and that day (the day of death or of judgment) come upon you suddenly. For as a snare shall it come upon all that sit upon the face of the whole earth." t The most proper means of recalling to memory the rules of temperance, and of obtaining strength to ob- serve thom, is to recite, devoutly, the grace before and after meals. By faithfully observing this Christian practice, * Prov., zxlii, 29, 30 t Eoclus., zxxvii, 33, 34. t Luke, xxi, 34. " p. There is nothing, perhaps, in the annals of human de- pravity, more appalling than what occurred in Africa, in the time of St. Augustine. A young man, named Cyril, wa.s exceedingly addicted to drunkenness, and passed the greater part of his time in taverns, with companions as profligate as himself. One day having indulged in his usual e.xcesses, he returned home, and, in his drunken lit, plunged a dagger into the breast of one of his sisters who hapr)Cined to come in his way. Her father, alarmed by her cries, tiew to her assistance ; but the unnatural wretch, grown more furious at the sight of blood, killed his father also, lie next stabbed another sister, who had endeavored to snatch from his hand, the dagger uplifted against his father. Wliat crimes perpetrated by a single individual ! Wliat a series of horrors enacted in a single day ! St. Au- gustine was informed of the particulai-s of this shocking tragedy, and, although he had already preached twice that day, he reassembled his floclt, and, with tearful eyes, acquainted them of the shocking occurrence. The whole congregation expressed their grief and horror in sighs and lamentations ; and greatly did they wonder how any man could commit crimes so monstrous .and revolting. St. Au- gustine profited of this circumstance, to show to what horrible excesses the indulgence of a single unmorti.'led passion may lead ; and the tears which accompanied his observations, spoke more feelingly to the hearts of his auditory, than even the eloquent words ho uttered. ExEROiSKS. —1. What is pluttory, and what must ho done to avoid it ? — 12 What nro tho fatal Pon-soquonoL's of this vice V — o E.xplain how Bluttony dejcradoa uiua. — 4. What rules should bo followed in eatiug and dricklDg ? God. or iNTT. 221 SECTION VI. Of Enwf. Envy is a criminal repining or sadness at our neighbor's pood. The man addicted to tliis vice, feels himself wounded by the merits of others ; he cannot suifer liimself to be surpassed, or even equalled, by them ; h« is chagrined at seeing them possessed of talents or virtues wliich he does not possess, or which he desires to possess exclusively. If the advantages which he observes inol^^'^rs, inspired him with a desire of acquiring the like, or of imitating them, it would not be envy, but a noble emulation. This, however, is not the feeling by which the envious are actuated. They desii'e less the possession of those estimable qualities, than to see others deprived of them ; they regard the prosperity of the neighbor as an injury to themselves ; their success, as a personal misfortune ; their good reputation, as c stain which tarnishes their own. This unhappy disposition of heart is a gnawing worm ; it is a passion which consumes in eecret, and wliich makes the envious man, his own execu- tioner. How mean and hateful is this vice ' How deplorable its effects ! The envious man rejoices at the misfortune of his neigh- bor. Should his neighbor incur disgrace, he is glad, he triumphs in his Ml, and experiences a (iendish pleasure at witnessing his humiliation, although he may never have been hijurcd by him. The viijfJictive man attacKS only his enemies — thosp from whom he has received, or from whom he believes he has received, some irrjury ; but the envious man hates those with whom lie has nothing to reproach but the virtues l)y which they ai'o distinguished. The second cdect of envy is defamation and calumny. The envious man endeavors to blacken the reputation ci those by whoso merits he is wounded ; he weakens, as much as in his power, 1 ho good that is said of them; he gives malicious interpreuitions to some oF their best actions; he converts into vices the purest virtues. Theii* ^iety is 222 DUTIES OP A OHRISTIAK, Hi ; I iMfl m i IW'i in his eyes, but dissimulation and hjrpocrisy ; and their success in their undertakings, the effect of chance, not the fruit of superior ability. The third effect of this vice is, that it leads to the injury of our neighbor. From words, the envious man proceeds to acts ; he frustrates the designs of the objects of his ma- lignant passion ; he employs all the means in his power to defeat their projects, to prevent them from obtaining what they desire, or to deprive them of what they have already obtained. In fine, envy leads to the greatest excesses, and most criminal violence. It was envy that caused Cain to kill his brother ; it was envy that prompted the brothers of Joseph with the design of putting him to death, and that made them sell him as a slave ; it was envy that impelled the Pharisees and Poctorsof the Law to calumniate, persecute, and crucify the Son of God himself. We should, then, never give this detestable vice an entrance into our heart ; and should endeavor to acquire the opposite virtue j name- ly, — a truly Christian love, which will render us sensible to the happiness and misery of our fellow creatures, for the love of God, and with a view to their salvation. This love is the virtue of charity. He who is animated with it, participates in the good or evil which falls to the lot of his neighbor, and feels the one or the other as sensi- bly as if he liimself experienced it. Follow the counsel of the Apostle, who says : '^Rejoice with those who rejoice, weep with those who weep."* Two neighboring shopkeepers had, through envy or jealousy, for a long time, entertained the most violent enmity towards eachotlier. One of them, however, listening to the dictates of religion, became sensible of his criminal- ity, and determined on seeking a reconciliation. He con- sulted a pious and enlightened friend, as to the course he should pursue. ''My advice to you," replied the friend, "is, that, as your hatred arose from ouvy, when any one * KomKOfi. zii, 1.'*. ' OP SLOTH 223 comes to you to purchase goods, and that you cannot pleaae hhn or deal with him, advise him to go to the house of your .eighbor, and that he will, most likely, be accommo- dated." lie followed the advice, and his neighbor, seeing such a number of persons come directly from the house of one whom he had considered his enemy, inquired the cause. On discovering it, he began to entertain quite different sentiments towards liini, and, in a short time, they had the happiness of being perfectly reconciled. Exercises. — 1. What is envy ?— 12. What is tho first effect of envy ? — 3. What is the second ? — 4. What is tho tliird ? — 5. What must b« done to uproot this detestab'c vice ? SECTION VII. Of Sloth. Sloth is a voluntary disgust for labor, which causes us to neglect our duties, rather than do violence to nature. There are no disorders whatever to which sloth is not cal- culated to lead. It begets a kind of weakness and slug- gishness of soul, which prevents us from resisting our evil inclinations, and, therefore, it is truly called the parent of every vice. Those evils which come directly from it are : first, idleness and loss of time. The slothful man passes hi3 days, months, and years, either in doing nothing, or in frivolous amusements ; ho fullils not his religious obliga- tions 5 prayer is either entirely omitted, or said with dis- traction ; the sacraments are not approached, or are re- ceived with undue dispositions. Ue also neglects the duties of his station in life. A young man. for example, does not profit of the education which is afforded him, he performs nothing of what is prescribed him, or performs it badly and without the least attention or application ; his understand- ing remains uncultivated ; his memory, unexercised ; he .eaves school almost as ignorant as when he first entered it. 224 DDTIKa OP A OHIUaiTAll. I What follows? If he obtains an important employmenti which requires a clear understanding and extensive knowl- edge, he is incapable of discharging its duties ; liis ignorance is perceived ; his incapacity is spoken of ; he becomes the object of contempt n,nd ridicule. Wliat regret* must he not then feel, at having squandered the precious time of youth I Useless regrets, which come too late ; the loss is irrepara- ble. The second vice, which springs from sloth, is pusilla- nimiti/. The slothful man has neither strength nor energy to undertake the most trifling business ; ho is arrested by the least obstacle ; everything appears impossible, because he does not wish to exert himself, hicoastaaaj is another effect of sloth. If the slothful has any desire of correct- ing himself, it is weak and of short duration ; ho soon grows weary of doing well, and relapses into his habitual indolence. " Desires kill the slothful,"* says the Scripture. " The sluggard," it adds, '' willeth and willeth not.""t He wishes one thing to-day and another to-morrow ; to-day he desires to do well, to-morrow his disposition is altered. Thence proceed a lukcwarmness visible in his whole conduct, a languor of heart which leaves no relish for the discharge of duty, and an insensibility which renders him deaf to remonstrance : nothing moves, nothing affects him. Neither the reproaches which he receives, nor the good examples which hv'> witnesses, are capable of arousing him from his slumber. The Holy Scripture compares the soul of the sluggard to an uncultivated waste : — "I passed by the field of the slothful man, ... and behold, it was all filled with nettles, and thorns had covered the f^ice thereof, and the stone wall w.is broken down."t Hear also the words of God. addressed to the slothful man, in the book of Pro- verbs : — "Go to the ant, <) sluggard, and consider her ways, and learn wisdom : which, although she hath no guide, nor master, nor captain, provideth her meat for herself in the summer, and gathereth her food in the harvest. How long wilt thou sleep, O sluggard ? When • Prov. , xxi, 25. tPr V r Trov., xiii.4- xxi». M. 31 or SLOTH. 229 wilt thou rise out of 'hy sleep ? Tliou wilt sleep a little, thou wilt slumber a little, thou wilt fold thy hands a little to sleep ; and want shall come upon thee as a traveller, and poverty as a man armed."* Laziness resembles stagnant water : this produces mud and unclean reptiles ; that engenders Indigence and the most detestable vices. He that is laborious resembles the bee ; this little insect never bcomos fatigued and extracts honey from all kinds of flowers. , Beg of God the virtue contrary to sloth ; that is, a holy activity, or fervor, which will ma]: innt you may have whei'ewith to purchase Heaven." long wilt thou sleq), sluggard f How A servant of God was accustomed, every time he heard the clock strike, to say : "0 my God ! another hour is passed of those which are destined to make up the number of my days. Soon shall I have to render Thee an account of each one of them — yea, of every moment of my whole Ufe I " "In my youth," says Buffon, "I was extremely fond ot sleep, which robbed me of the best portion of the morning. Desirous to overcome this habit, I promised my servant half a dollar each time he would cause me to rise before six o'clock. Next morning, at the appointed hour, Jos( ^h (this was the servant's name) entered my bedroom ' awoke me ; but instead of rising, I upbraided the boy _ . tumeliously. The following day he returned and had re- course to compulsory means to make me rise. This he continued for several weeks, as the half-dollar that he daily received seemed to be an ample recompense for my frequent bursts of indignation. One morning, however, I peremptorily refused to rise. At his wit's end to devise means to dissuade me from my determination, the cour- ageous fellow, with the quickness of thought, seized a pitcher of cold water that stood hard by and, turning down the bedclothes, emptied it on my bosom and th^-n took to flight. You may easily imagine that I did not hesitate long in changing my determination. At a stioke of my bell, the poor youngster i-e turned, trembling with fear. 'Here, my boy, here are your fifty cents,' said I with the greatest calmness. Thus do I owe to poor Joseph, three or four volumi^s of my Natural Ilistort/.^^ EiEECisrs. — 1 What is sloth, and of what evils is it tho source ?— 2. What are tbo effects of this vice in a young man who has become its slave?— 3 What sad results follow this negligence ? — 4> Cite some passages from Scripture which show the danger of sloth. — 5. What must be done to overcome this Tioe ? tow [card jr i3 ber lunt iole BOOK SECOND. OF THE SACRMIElSTS AND OF PRAYER. PART FIRST. OF THE SACRAMENTS. , PRELIMINARY INSTRUCTION Of the Necessity of Grace, ana the Means of obtaining it. In ordei' to observe the Commandments of God and to save our soul, we stand in need of the assistance of grace, vnthout which we can do nothing in the order of salvation. "Without me," says Christ, " you can do nothing ;"* and 8t. Paul assures us that we are not " sufficient to think anything of ourselves, as of ourselves ; but our sufficiency is from God."t Grace is a supernatural gift, wliich God, in his boundless mercy, has given us tlii'ough the merits of our Lord Jesus Christ. It is principally divided into two kinds ; namely, sanctifying grace, and actual grace. Sanctifying grace is that grace wliich justifies us ; that is, makes us pass from the state of mortal sin to that of sanctity, or justice. This grace makes us children of God. renders us agreeable in his sight, and gives us a right to the inheritance of Heaven. It is also called habitual grace, because it remains with us 80 long as we keep from consenting to mortal sin. Actual * John, XT, 6. t2Cor., iiii 6. [i- •; 221 DUTIES OP A CHRI8TIAH. Pi m grace consists in a holy thouglit thai enlightens the mind, and in a pious motion which goes before, excites, and helps our will to avoid evil and do good. Original sin having darkened our understanding and depraved our heart, we are born in ignorance, and with a strong propensity to evil. These are th« two general sources of all our sins. Wo sin because we are ignorant of our duties, or because, though wo know them, wo prefer to follow our iiiclinations rather than discharge thosa duties. We could never recover from the st-ate of sin, not' do the least good whatever, H' God did not enUghten our mind, and give to our heart an inclination to virtue. Grace makes us know what is good, and uispires us with the desire, as well as gives the strength, to practise it. Wlrit woidd be- come of man attacked on all sides, within and without, if God did not assist his weakness ; for, combined with his own strong inclination to evil, he is subject to the tempta- tions with which the devil and the world continually assail him. On every side, the world lays snaros for om* destruc- tion. It exliibits before our ©yes its pomps and deceitful pleasures, ^'n order to attach our heart to them, and turn it away i'rom God. The devil, too, continually attacks us, presenting to our senses Hattering and seducing objects, amusing our imagination, with a thousand illusions, and exciting us to continual revolts of the flesh against tho spirit. Man could not resist so many assaults, if God ceased for an instant to support him. This is the reason why, in our daily recital of tho Lord's prayer, we beg of God that liis name may be glorified ; that his will may be done on earth as it is in Heaven ", that He abandon us not in our temptations ; and that He deliver us from evil. It is, then, true, according to tho doctrine of Jesus Chi'ist, that wo can neither give glory to God, do his will, resist temptation, nor be delivorod from the snares of ihu devil, but by the assistance of grace. With his grace, however, we can do everything : *' I can do all things, says tho Apostle, in Him who strengthenoth mo."* This help is not due to us, we have no right whatever to it ; if wo had, * Pmiippiaw, It, 13, J 4 OF ORAOE. 229 it would be no longer a grace. We receive it from the unspeakable goodness of God, and through the inlinlte merits of the passion and death of our Lord Jasus Christ. This grace is never refused to any one, and it is our o\vn fault, if we do not avail ourselves of it, and savo our soul. It is not grac« which is wanting to us ; it i.: w« that are wanting to grace. God has attached grace to tlie sacra- ments, when they arc received with propQr dispositions ; and lie has promised it to prayer, when it is well made. We have, then, two infallible moans of obtaining the grace of God, — prayer and the sacraments. We receive sanctifying grace by means of the sacraments of Baptism and reuanee, which Jesus Christ has instituted for this end, and which, by this insiltution, have become necessary means of sanctiiication. In the second place, God has promised to hear us when wd pray to Him, im- plore the assistance of his grace, or .•olicit his mercy, in the name of his only Son, who has loved us, and delivered himself to death for us. By prayer we can obtain the grace of God, and with this powerful help we can keep his com- mandments ; •' for God does not command impossibilities, but by commanding us (to do anything), lie admonishes us to do what we can, to pray for the help we need, and then lie gives the assistance ncjcessary to make us able. God never forsakes those that are justilied by his grace, unless He bo lirst forsaken by them ; " Me never ceases to protect us so long as we continue laithi'al to Him. ii> St. Augustine had long resisted the grace of God which urged him to repentance. But, at K'ngth, hearing of the wonderful conversion of two officers of tlio emperor's court, which had been eilectcd by reading the lileof St. Anthony, he began to be grieved and ashamed to lind his will had been so weak and divided. Withdrawing iiuo his garden, and throwing himself down under a liglree. he gave free vent to a torrent of tears, and addressing himself to God, said, '•How l<»n,i:, () Loril ! — Wilt Thou bo angry for over?" Weeping with the most bitter contrition ol' lieart. ho, on u budden, heard, as it were, the voice of a child, which fre- 2S0 DUTIES OF A OHRISTUH. 1 5 Ikli ;? : >i : quently repeated these words : "Take up, and read ; take up, and read, " Then taking up a copy of St. Paul's Epistles, he read a passiige strongly exhorting to repent- ancu, and to the practice of a virtuous life, lie hesitated TIG longer, but instantly resolved to co-operate with grace ; and lie soon happily experienced the truth of what one of the olhcei's had said, that " it costs miK^i less to become the IViend of God, than to arrive at a bri. nt fortune, and to win the emperor's friendsliip and favor." It is neces- sary only to will it sincerely, when behold, I become, in a moment, the friend and favorite of God. — Lasausse. ExKUCiSES. —1. Of what do we stund in need to keep the comraand- monts and to save our soul ? — 2. What ia grace, and how is it divided ? — 3. What is mnctifyhid grace ? — 4. What is actual grace V — 5. Show that grace is necessary to enable us to recover from the state of nin — 6. From whom do we receive this grace? — ?■ In what saoramer'je do we receive sanctifying grace ? CllAI^TER I. OP THE SACRAMENTS IN GENERAL. The sacraments are sensible signs, Instituted by losus Christ, to confer grace. Hence, they are so many aacred channels, through which he communicates to us the graces which lead to salvation. They are called signs^ because they indicate to ua the graces wliich wo receive in them ; and they are sensible, because they fall under the cogni- zance of the senses. There are seven sacraments ; Bap- tism, Conlirmation, Eucharist, Penance, Extreme Unction, Holy ( )rders, and Matrimony. In these sacramenta there are two things to bo considered, one of which we see ; the other, we do not see, but believe. That which we see, is the exterior action of the minister of the sacrament ; that which we do not see, is the invisible operation of grace. Three things are necessary to make a true sacrament : tirst, that there be .some outward sensible action performed ; second, that this be a certain means to bring grace to tlie ioul ; and, third, that .lesus Chi'ist be the author of it. ^ Uk THB SAOOAUENTS IN GENERAL. 2tl i •1/ rhe outward sign consists of matter and i'ovm. That wliich is used, or the thing done in the administration of the sacraments, is called the matter ; the words spoken, the fonn ; and these two exterior things, the matter and form, have a con edpondence with each other, as well as with the graces* they communicate. In Baptism, for example, the matter is water ; the form consists of these words : ''I baptize thee in the name of the Father, and of the Son, andof the Jloly Ghost.'' The words, I baptize, signify 1 ivash ; and the effect of Baptism is to purify the soul by giving it a new life, the life of grace. The matter of Con- lirmation consists in the imposition of bonds, when the Bishop prays that the Holy Ghost may (ill the soul with his strength and gi'ace, and in the anointing with holy chrism ; and the form consists in the words which aocomijany the latter action. The effect of Conlirmation is to strengthen and cause the soul to increase in spiritual life. In the same manner, the Holy Eucharist, the matter of which is bread and wme, nourishes spiritually ; Penance heals the maladies of the soul ; Extreme Unction delivers us IVom the remains of the weakness caused by sin ; Holy Orders furnish the Church with ministow to govern it; and Matrimony gives it cliildren to renew it, as it were, and to perpetuate its dura- tion. All the saci'amentfl nave been instituted for our sancti- fication, and all produce this efrect ; but there are diiier- onces, between them, which it is necessary to remark. Baptism and Penance have been established to confer the spiritual life of grace, and for this reason, they are called sacraments of the dead ; the other sacraments have been instituted for the augmentation of sanctilying grace, and to preserve this spiritual life, when it has already been obtained, and for this leason, they are called sacvamentu oj the living, because, to receive them worthily, we must be living the life of grace, th it is to say, exempt fioin mortal sin. That particular actual grace peculiar to each sacrament which gives the soul a special aid to obtain the end for which each sacrament was instituted, is called sacramental 1 -f lov« of God, and for the faith of Jesus Christ, without hiving bc^^n bap- tized. It is thus named, because the person who dies in de- fence of the faith is considered as b.iptized in his own blood, and as obtaining the same grac»» ;is il' he had received t Baptism of water. It dots not operate as a sacrament from a certain privilege, on accoimt of its res'emblance the passion of Christ. Thus martyrdom availed the h innocents, whom the Church honors as true mai-tyrs. " I have known a virtuous woman,'" snys the pious Boud " poor indeed as to the goods of this world, l)ut very rich as to those of Heaven ; full of the spirit of Jesus Christ, and affectionately devoted to the Blessed Virgin. In the town in which she lived, a magniticent church was being *JokB,Ui, 6. THB ADMINISTRATION OP BAPTISM. 239 [hich Istin- iv of liter- )ngs 'iih. [less erected, and she felt strongly impelled to offer a crown which she had saved out of her hard earnings, that she might have the gratification of contributing to the con- struction of the sacred editice. The Priest to whom she presented her offering, refused to accept it, and told her that he would be better pleased to give her some assistance, than to take anything from her, judging, from her appear- ance, that she must bo wi-etchedly poor. But she, with admirable faith, replied: "Poor! do you say, reverend Father ? Ah ! am I not a Christian, the daughter of a great King, and heiress to an everlasting kingdom?' Exercises- — 1. \Vhicli is tlio first and most necessary of the sacra- monts 1 — 2. What sing does Eaptiijin remit ? — 3. What words of our divine Lord show tho necessity of Baptism? — 4. How may it be sup- plied ? ■— 5. What do you mean by baptism o/ desire ?— G. In what doe* baptism of blood consiist ? SECTION 11. Of the Administration of the Sacrament of Baptism. Since Baptism is so necessary for salvation, Jesus Christ, in instituting it, has given to men all imaginable facilities for receiving it. Although the Priests of the Church are the ordinary ministers of this sacrament, yet, in cases of necessity, any lay person can administer it ; and this Baptism is valid, provided that the person has the intention of doing what the Church does, and pours natural . water on the head of the person to be baptized, pronouncing, at the same time, the following words : *' I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." When it is impossible to pour the water on the head, it should be poured on the breast or shoulders, or on any ot her part of the body. In case of reasonable doul )t, whether Baptism previously conferred has been valid, or whether it has been, at all, conferred, conditional Baptism should be given, thus : " If thou art not baptized, I bap- tize thee, in the name of the Father, and of the Son, and of the Holy Ghost." Again, when it is doubtful, whether the person to be baptized has life, conditional Baptism m DUTIES OF A OHRISVUN. 1: - ^ ihould also be given, thus : " If thou art capable of temg baptized, 1 baptize thee, in the name of the Father," &c., &g. Baptism being absolutely necessary for all men, it is of obligation on those who are converted to the faith, and who have come to the use of reason, to receive this sacra- ment ; but the practice of the Church in their regard is very different from i^hat which she observes in regard to inliints. As infants are incapable of instruction, they are admitted to Baptism without any disposition, because they cannot have any ; but with regard to those who have come to the use of reason, the case is different. They are first tixught the holy mysteries, and all that they are obliged to know of rehgion ; they are exhorted to present themselves with pure intentions, and with theu' heart disengaged from all atlection to sin ; and they are excited to do pen- ance for those they have committed. The sacrament was formerly administered to this class of persons but twice in the year, on the eves of Easter and Pentecost, unless there was danger of death ; and it was always on these days that the water used in Baptism was blessed. A Missionary, who had penetrated into some of the most remote regions of America, to gain souls to Christ, was addressed by a poor Indian, whose dispositions appeared extraordmary. Having instructed him in the truths ol religion, and on the dispositions necessary for receiving the Bi.icraments, lie administered to him the sacraments of Baptism and LToly Eucharist, which he received with the most lively transports of love and gratitude. The Missionary departed to visit other parts of the country, and returned in about a year to the place where this poor man resided. Immediately on his arrival, the poor savage, who rogaidoil him as a lather, came to visit him, and begged him to administer to lilra the Holy Communion. '^ Yes, my child," said the Missionary, " but you must first confess any mortal sins of which you havo been guilty since my departure. Fear not ; I will assist you in your accusation." "What 1 Father," replied the Indian, " is it possible that Miy Christian, alter being baptized, and receiving the I THE OERBMONIES OF BAPTISM. 287 3 Blessed Eucharist, could be guilty of olfending God by mortal sin ? Thanks be to God, I believe I am not guilty of any such sins." He then, with tears and lively senti- ments of sorrow, accused 'himself of some very trifling transgressions. The Missionary blessed God at seeing that He was served and glorified by faithful and fervent souls, even among the most savage people. — Li-.ttres Ediflvntes. ExERCrsKS —1- By whom may tho sacrament of Baptism bo admin- istered? — 2. What is the lorm of this sacrament ? — 3 What iorm is used when there is reason to doubt tho validity of Baptism previously conferred ? — 4 What practice docs the church observe respecting the Baptism of persons who embrace our holy faith ? SECTION III. Of the Ceremonies of Baplism. As Baptism is tho first and most necessary of all the sacraments, the Church desires that its administration bo accompanied with api^ropriate ceremonies, expressive of the excellence of the sacrament itself, and of the obliga- tions contracted by those who receive it. The person to be baptized remahis, at first, at the entrance of the Churcli, to intimate that, being the slave of tho devil, he has no right to enter into the house of God, on account of original sin, with which ho is sullied. The Priest, after asking what ho demands of the Church, pro- ceeds to prepare him for Baptism. lie first breathes on him, and commands tho unclean spirit to depart, and give place to the Holy Ghost, the Comforter. After this, he makes the sign of the cross on his forehead and breast, to signify, that a Christian must make open profession of the faith of a crucilied God, and always bear Christ cruciiiod in his heart. This sacred sign is fre(iuently used in the administration of this sacrament, to show that it derives all its eflic^icy from the cross of .Jesus Christ, and that the life of a Christian is a life of suffering, after the example of that divine Master, in whose footsteps ho is to follow. Having said some prayers for the person to be baptized, the Priest puts a little blessed stilt into his mouth, to sig- 238 DUTIES OF A CHRISTIAN. w nify, that by Baptism, he receives grace to preserve his soul from the corruption of sin. By this ancient ceremony, we are admonished to procm-e and to maintain in our soul true vrisdom and prudence, of which salt is an eniLlem. The Priest next i^'oceeds to the solemn jjrayers and exor- cisms, and after the last exorcism, touclies the ears and nostrils of the infant or catechumen, to show that by Bap- tism, his ears are opened to the word of God, and to tho inspiration of the Holy Spirit, and his nostrils to the good odor of all Christian virtues. Then follows the solemn renunciation of Satan, and of his works and pomps ; after wliich. the breast and shoulders are anointed with holy oil. The anointing of the breast is to signify the necessity of fortifying the heart with heaveiily courage ; and the anoint- ing of the shoulders, the necessity of the like grace to bear the crosses and adversities of this life. The holy oil is emblematic of the interior unction of grace, which the Holy Ghost imparts to the soul ; and as oil penetrates the body, strengthens it, and heals its wounds, so tho graces received in Baptism, penetrate the heart, and fortify it against the passions. The person to be baptized is now interrogated by the Priest concerning his faith in the mysteries of the Blessed Trinity, the Incarnation and Redemption. He is then asked if he wishes to be baptized, and the godfather and god- mother having answered that he does, the Priest adminis- ters the sacrament. The child's name ought to be that of some saint, whom he may have for an intercessor in Heaven, and for a model of the life which he should lead on earth. After Baptism, the Pi-iost anoints the new Christian on the crown of the head, with holy chrism, to signify that he is made a partaker of the royal dignity of Christ; and he puts on his head a white linen cloth, and in his hand a lighted candle, to roin-esent the purity wliich he has just recoivcd. and to teach hira that he is always to walk in the light of faith, and to be animated with the fire of charity. He then enters his name on the registry of the Church, to show that ho has been admitted among the children of God. W.X..!»t.! ■l..l''>.f-.x,,JWi...wL. ■ THE OBKBMONIES OP BAPTISM. 239 lis ul Those who answer for an infant at Baptism, are named godfathers and godmothers ; they promise for him to God, that ho will faithfully acquit himself of the obhgations which he contracts at Eap'.Ism ; and they engage to see him in- structed in his Tniustian duties, and to use their efforts that he may fai, hfully practise them. Should the parents of the child, o;. those whose incumbent duty it is to instruct him in his religious obligations, neglect that duty, the godfather and godmother are strictly bound to supply theu" place. The Emperor Dioclesian, coming to Rome, was rccQived with great rejoicings. Among other entertainments pre- pared for him, those of the stage were not neglected. In a comedy, which was acted in his presence, one of the players conceived the idea of ropresentLig, in a ludicrous manner, the ceremonies of the Christian Baptism, which could not fail to divert the assembly, who held the Catholic religion and its mysteries in contempt. A player, named Genesius, who had learned some things concerning the Christian rites, laid himself down on the stage, feigning himself sick, and said, " Ah I my friends, I find a great weight upon me, and would gladly have it removed.'* The other actors an- swered, " What shall we do to give the© ease ?"' " lam resolved," said Gonesius, " to die a Christian, that God may receive me on tliis day of my death, as one who seeks his salvation, by flying from idolatry and superstition. " The two comedians, one in the dress oi n I'ricst^ the other, of an exorcist, approached, and seating themselves at his bed-side, said, '^ My child, what do you demand ?" At tliis interrogatory, Genesius, by a divine inspiration, was sud- denly converted, and, with great earnestness and unfeigned sincerity, replied, '-The grace of .Jesus Christ, and to be born again, that I may be delivered from all my sins." The ceremonies of Baptism were then, in mockery, pro- ceeded with, and on being baptized, he was clothed with a white garment. To ciu-ry on the jest, other players, diessed like soldiers, seized Genesius, and presented him to the emperor to be examined like the martyrs. Then 240 DUTEBS OF A OHBISTIAK. I' It I V'-,"' i' ' Li: ' i: : III ! I Genesius, standing upon the stago, said aloud, in a tone and manner that seemed to bespeak inspiration : — '* Hear, emperor, and you that are here present, officers, sena- tors, philosophers, and people, what I am going to say. 1 never yet so much as heard the name of Chrisiian, but I was struck with horror, and I abhorred my very relations, because they professed the Christian religion. I learned its rites and mysteries, that I might the more heartily de- spise it, and inspire you with tne utmost contempt of it. by making them the subject of public derision. But wliilst I was washed with the water, and interrogated, I had no sooner answered sincerely that I believed, than I saw a hand extended from Heaven, and beheld angelg of tran- scendent brightness hovering over me, who recited, out of a book, all the sins I had committed from my childhood. This book they jjlunged into the water, and when they afterwards presented it to me, it was whiter than the falling snow. Wlierefore, I counsel you, great and potent emperor, and all ye people, who here have ridiculed these mysteries, to believe with me, that Jesus Christ is the true Lord ; that he is the light and th« truth ; and that it is through liim you may obtain the forgiveness of your sins.'* The emperor, equally astonished and enraged, ordered Genesius to be most cruelly beaten with clubs, and after- wards to be handed over to the prefect of the city, that he might compel him to offer sacrifice to the gods. The pre- fect commanded him to be put upon the rack, where hn was torn with iron hooks for a considerable tim^% an 1 theii burned witli torches. The martyr endured tb<»K. Mi ments with constancy, and in reply to the inhuma .go, said : '* The God whom 1 adore and serve is the on. Lord o*" the amverse •, to Him I will adhere, though I sho.dd uffer death a thousand times for his sake. And no torments shall remove Jesus Christ from my heart or mouth. What grieves me is, that 1 have so lately come to his service, and have so greatly oflcnded Him by my former errors and im- pieties.'" Perceiving that his eloquence made a deep im- pression on the multitude, the prefect, without further delay, ordered his head to be struck oti'. Thus, our Lord, THB PROMISES OF BAPTISM. 2n kl I 10 a who called a publican to the apostleship, honored with the glory of martyrdom, this saint, dravm from the stage— the most infamous school of vice and the passions, The Baptism which St. Genesius received on the stage, was no more than a representation of the sacrament, for want of a serious intention of performing the Christian rite ; but he was baptized in desire, with true contrition, and. also, in his own blood. Exercises. — 1. Recount, in a few words, the principal ceremonies of Baptism . — 2. What names are given to those who answer for a child at Baptism ? — 3. What obligations do godfathers and godmothers con- tract? SECTION IV. Of the Promises made at Baptism. When presented to the Church to receive Baptism, we are asked whether we will live according to the Gospel maxims, and renounce, in heart and affection, the devil and his pomps, the world and its maxims ; nor are we admitted among the number of God's children, until we have made a formal promise in the aflSrmative. It is, then, in the face of Heaven and earth, in presence ©f God and his angels, that we promise to submit to the law of Jesus Christ, and to observe it in its full extent. We had not, it is true, the use of reason, when we received the sacrament, but it was for us, and in our name, that these promises were made ; and we have ratilied them since, every time that we have made public profession of Christianity. We ratify them still every day, by the sign of the cross ; by the recital of the Lord's Prayer ; by assisting at the holy Sacrifice of the Mass ; and by receiv- ing the sacraments. We belong, then, no longer to our- selves ; we belong, exclusively to God ; our souls, our bodies — all are his. To follow the maxims of the world, to seek after its vanities, to love the pomps of the devil, to blush at the Gospel, would be to renounce the character of a Christian, to violate one's engagements, to become a prevaricator, to trample on the blood of Jesus Christ, to 242 DirnKS OF ▲ OHRISTIAN. i • iV' outrage the Holy Spirit, and to banish Him shamefully from our heart. We should never forget that these prom- ises are wi'itten iu the book of life ; that they are regis- tered in Iloavfcn ; and that they will become the subject of that judgment which we must undergo after death. Our salvation, otn* eternal destiny, depends on our lidelity to them. We should freiiuently renew them, and un- ceasingly thank God that we, who were slaves of Satan, have become liis own adopted 'children, and heira to his heavenly kinj:doni. I I- I It is related in Ecclesiastical History, that Maurita, a holy deacon of Carthage, having baptized a young man named El]:)idophorus, had the alHiction to see liim after- wards become an apostate, and even a persecutor of the Christians. Whilst the impious man, who had been raised to the dignity of .judge, sat one day in judgment upon thom, Maurita made his appeartmce, carrying in liia hand tho white garment with which he had clothed Elpidophorus in Baptism. Raising it up before him, ho said, m tho hearing of the wliole assembly : '' Behold, O minister of error, this white garment, which 1 have carefully preserved ; it will bo thy accuser and the witness of thy iv ;.-.tacy on tho last day, before^ the tribunal of tho Sovereign Judge. Wlien thou camest from Baptism, washed and purillcd from tliy si)is, it served thee as an ornament ; but hereafter it shall be to thee u garment of liro and tlame, to torment thee for all eternity 1' When Maurita had concluded, tho most of the assembly were in i ars, and Elpidophorus himself, leaving his triljunai, rotii'' 1 in foiirusion. Kxi luasKS. — 1. What aro tho promises of Baptism ?— '2. Are wo ol)li^;o^l to observe them, alUuniK'h they M'oro made in our namo before wo h.'Kl the use ot" rt'ii.um V - - ;%. How i nd when do wo ratify thes promises ? -- 4. Why should wo fronuontlv ,ouow these i»romiso8 ? THE RFPB0T3 OF OOinriRlMATION. CHAPTER III. 248 ty OF CONFIRMATION. SECTION I. Of the Nature and Effects of Coniirmation. Confirmation, which is the second of the sacraments, increases in us the grace of Baptism, and renders us perfect Christians, by imparting to us the Holy Ghost, with the abundance of his graces. This sacrament completes what Baptism began. The grace of Baptism is a grace of rogcnor- ation. v.'hich makes us children of God ; that of Coniir- mation Is a grace of fortitude and courage, which elevates us to the condition of perfect men, and renders us capable of giving testimony to Jesus Chi'ist, at the expense even of our very Hie. This is what was seen in the persons of the Apostles. Before the descent of the Holy Ghost, they were weak and timid ; but. as soon Jis they were illled with his graces, they became new men, and announced Jesus Christ with fortitude and zeal. The Holy Ghost descends on those also who are conliimed, .and produces' in them th(^ same edects, but in an invisible manner ; becaa-^e religion is now so established, that to practise it, we iK^ed not the assistiuice of miracles. Although the Holy Ghost does not descend visibly on those who receive (Jonlirmation, as it frequently happ<'ned in the primitive Church, yet He always sheds upoi» those who are duly ilisposed, the abundance of his gifts and fruits. The seven gifts of the Holy (ihost are : wisdom, which detaches us from the things of this world, and gives us a relish for the things of God ; niuler standing, which makes us peiietrato the truths of religion ; counsel, which makes knoivn to us the w:iy of salvation, and theenoniics we ha,vo to contend with t!i(M'ein ; fuvtitudc, which cimIiIcs us to surmount every obstach^ ihat may opposw our spirituii progress; knoidedije, by which wo are made accjUMinted with our du'ies towards God ; piety, which enables ua to discharge those duties ; and Vim fear of the Lord, which 244 DUTIES OF A OHIUSTIAK. 1.1 <• i f ' 1: ■' impresses on our soul a groat respect for the awful majesty of God, anil a salutary (lro;i(l of otlending Ilim. The fruits of the Holy Ghost are : charifi/, which unites us to God by love -, joy. which fills the soul witli a holy consolation: peace, w!iiclii)roduces ti-amjuillity in the midst of contradictions : jjalieficej wh'wh enables us to support, for the love of God. all the afflictions that befall us ; lon- ganimilij, which mak(\s us expect, with conlidence, tho good things to come : h them with his graces. He prays, at tho samo time, til iL the Holy S[)iriL may descend upon all i->resent who aro to lii> n)n!irmed : and then anoints each piM'son's foreliead wiili lii>ly chrism in the form of a cross, saying: "I sign Tin: ; wiru 'V\w. sicn' oi' tmh oiinss, I coxki!;m tiiki: wrrii TiU'] ru;:isM of salvation, ix tmr namk ok thu FATiricri, and ok tiiI'] S.»n,"asi) ok TiM'j Holy Giio.st." These words aro the formof till' sacrauKMit. Tbi> holy chiasm. whic:h is composed of ()il of olives and balm. exi)resses tho aliundance. swoetness, and power, of tlio grace, which lill^. [Hd name of Jesus Christ, and the (lemons could not bo ucknnwlcdgi'd as gods. At that sacred name, the name of the tiuo and only God, the devils have been i)Ut to flight I ' The em peror, who had formerly professoil Christianity, aware of the power of our Lord Jesus Christ, was seized with ter- 246 DUTIES OF A GHBISTIAN. fejT..i ■fi ror ; ana, apprehending the effects of the divine ven- geance, loft the temple, covered with confusion, without uttering a single word. The courageous young soldier of Christ immediately reported to the Christians all that had occurred. They rendered glory to God, and acknowledged how terrible to the devils are those in whom the virtue of Jesus Cluist dwells by the sacrament of Confirmation, when it is received with proper dispositions. — Prudentius. ExEnciSKS. — 1. AHiat are the eEFects of Confirmation? — 2. What is the (liQcrcnco between this sacrament and Baptism? —3. Does the Holy Ghost descend visibly on those who are being confirmed ? — 4. Name and define the seven gifta of the Holy Ghost. —5. Name the twelve truits of the Holy Ghost, ar.d tell us their effects. — 6. Who are the ministers of Confirmation ? ~ 7. How is this sacrament given ? — 8 Id it sinful to neglect its reception ? SECTION II. Of the Dispositions for Confirmation. As Confirmation can be received but once, it is of great importance to receive it with the necessary dispositions, that we may not bo deprived of the graces peculiar to this sacrament. The first disposition necessary for receiving it is, to 1)0 instruotod in the principal mysteries of religion, and to renew oi.ir profession of thom. Wo should also know the Apostles' Creed, and understand its moaning, and be instructod in whiit regards the commandmonts, the sacraments, grace, and prayer. If young chililren, inca- pable of Hueh knowledge, aro sometimes admitted to this sacrament, it is a pure indulgence in favor of their ago and innocence. When a person receives a sacrament ho cannot be too well instructed ; and ho e.xposes himself to great danger when, through his own fault, he has not sufficient knowledge. Tiio second disposition is, to have a conscience free from mortfd sin. This disposition is still more necessary than the former, and nothing can dispense with it. TJie Holy Ghost himself assures us. in the Holy Scripture, that " wisdom w;ll not enter into n malicious soul, nor dwell THE OBLIOATIONS OF COMFIBMATION. 241 m a body subject to sin."' The sacrament of Confirmation is a sacrament of the living ; it requires, then, spiritual life in him whci receives it. The effect of this sacrament is to increase and strengthen tliis spiritual life in the soul ; but it is impossible to strengthen in the life of grace, the soul that does not possess it. To receive Confirmation worthily, we m ust either h ive preserved the life of grace received in Bajitism, or we must have recovered it by true repentance. The third disposition is, an ardent desire to receive the Holy Ghost, with the abundance of his graces. It was by holy desires and fervent prayers, that the Apostles prepared themselves for liis coming ; and it is by imitating their ex- ample that we shall attract Ilim to us. We should beg this favor with earnestness and perseverance, and God, whoso infinite goodness disposes Ilim to listen to our pe- titions, will not refuse to grant it. The persecution raised in Jerusalem, after the death of St. Stephen, hiving dispersed the disciples, St. Philip, the Deacon, went to Siimuia, and converted great numbers, whom he baptized. He imparted the joyful news to the Apostles, who immediately sent St. Peter and St. John to impose hands upon them, and no sooner had they done so, than the Holy Ghost visibly descended on the new converts. " They laid their hands upon them, and they received the Holy Ghost. "t F)XKRCI8E8. — 1. What IB tho first disposition necessary lo rooeive wortliily tbo sacramout of Conflrmution ? — 2. What is the seoornl ? — 3. What is the third 7 SECTION III. Of the Obligations of Confirmation. Confirmation imposes on us two principal obligations : tho first, to confess tho fuith of Jesus Christ at the peril of our life ; and the second, novo' to blush at tho Gospel. * WUdom, i, 4. \ Aota, rix'u 17. [M M |.| ill I 248 DnriES OP A OHRISTIAW nor yield to human respect. A confirmed Christian ia bound to defend the faith, when he heai-a infidels assail its dogmas, or libertines oppose its morality. Ho ought to give testimony of Jesus Christ, that is, defend courageously tlio faith which he has taught us ; and he ought to oppobe, with earnestness and vigor, those who attack it, fearing neither railleries nor threats — no, nor even death itself. The terrible chastisement with which our Lord, in the Gos- pel, menaces those who neglect this duty, should make us sensible of its importance. ''Every one, therefore, that shall confess me before men, I will also confess him before my Father who is in Heaven. But he that shall deny me before men, I will also deny him before my Father who is in Heaven.'"* It is, then, a crime not to confess Jesus Christ before men, or not to declare for him when he is in- sulted. We should oppose, with a courage worthy a soldier of Jesus Christ, the dangerous discourses of corrupt men, who would- weaken our faith. We should sustain the inter- ests of our Master to the full extent of our ability. Would we suffer any person to slander, in our hearing, a parent or a dear friend ? How, then, can we endure any one to outrage, in our presence, that God to whom we owe our very existence, and who is to be our eternal recompense ? It is principally by the purity of our morals and the regu- larity of our conduct, that we must confess Jesus Christ, and gain to him the hearts of those who attack his doc- trine. Example is more powerful and persuasive than words, and nothing honors or confirms our holy religion more than the Christian and virtuous lives of those who profess it. The Bishop, in administering Confirmation, makos the sign of the cross upon the forehead of the person he con- firms, and gives him a light stroke on tho cheek, to teach him tliat ho should never be ashamed to practise the law of .Jesus Christ, and that he should elevate himself above human respect, and that weakness so unworthy a Christian, which would deter him from the practice of virtue, or cause him to commit evil, rather than give offeuoe to th« * Mattbuw, X, '62, U. L rOM OBLIGATIONS OF OONPIUMATION. 24? Binfiil 9cd worldly -minded. A youug mfin. tor mslancQ will not iVcjucui ihc> saciunients. sanctify holidays, goto Mass, nor ohscrvi^ tlio Mhstiiieuces of the Church, because he feai-s ho may become the ridicule of companions wha are neglectful of these duties. He sees that in fulfilling them, he will become the object of their raillery; and this is sufficient to determine him to act like them, and thus to adopt a line of conduct wliich must lead eventually to his everlasting destruction. How injurious to God is such deplorable conduct! How lamentable in its consequences ! \Vliat an outrage is thus offered to God, when we willingly sacrillco his friendship rather than th'^t of men ! VVickod men who merit neither our esteem nor our conlidoncB ; men whom, in our heart, we, peihaps, despise. What I God oomir "-.ds us to preserve piety in our heart, by the frequent use of the means which He has appointed for our sanctilication ; and because young libertines, persons blinded by their passions, would ridi- cule us, we therefore, either abandon the service of God, or are ashamed to be considered as his disciples. What infatuation I Do we fear more to incur disgrace with the impious, than to become the object of God's hatred and indignation / What a crime to give the preferenc* to the creature rather than to the Creator 1 If God be for us, what have we to fear from the impious V If God be against us, what assistance can they render us ? When we are about to perish, can they save us ? When God condemns us, can they take upon tliom our (.lefence ? We blush, for- sooth, at our fidelity in discliarging our duties, though this, on the contrary, should constitute our glory. What an inconsistency ! what an opposition to the light of reason, and to all the i)rinciples of natural equity I It is the vicious, not the virtuous, that ought to blush ; for shame is at- tached to crime, not to innocence. But who are those cen- sors of the vh'tuous, those men whom we so much desire lO please, whoso suffrages we seek to gain ? Thoy are men, the greater number of whom groan under the shameful yoke of their bruti^l passions ; who are inwardly torn by cruel remorse, and tormented by th«r rei»roach(!S of con- It I It ' t It. mi . ] I ' V li'i ' *:h & ! ;:) 250 DUTIKS OF A OHKISTIAN. science, whose importunate voice they wish to stifle ; and they seek to multiply companions in their disorders, and thus encourage themselves by their numbers. Whilst outwardly they inveigh against piety, they cannot help respecting it in their heart, and feelmg a regret for its loss. While they persecute the just, they privately esteem them and envy their happy state ; and, had they a treas- ure which they wished to be securely preserved, it is to the virtuous, and not to their vicious companions, they would confide its keeping. An officer, illustrious both for his birth and fortune, was on the point of obtaining a very lucrativ j situation, when he was accused of being a Christian, that religion excluding him, by the laws, from oil offices and dignities. The gover- nor gave him four hours for consideration, and told him to weigh well what he was going to do. During the interval which had thus been given him, he Wiis visited by tho Bishop, who took him by the hand, led liim to tho church, and begged of him to enter the sanctuary. Here, at the foot of the altar, the Bishop pointed to the sword wliich the officer wore, and presenting him, at the samo time, a copy of the Gospels, asked liim which ho would choose. The officer, without hesitation, with his right hand took hold of the sacred book. " Adhere, then, to God," said the holy Bishop ; "be faithfui to Him ; lie will fortify you and recompense your choice. — Depart in peace." The officer went from the church, and presenting himself before the governor, made a generous confession of his i'aith in Jesus Christ. Sentence of death was then pionounced upon him, and, by expiring for his faith in sharp but passing tor- ments, he merited eternal and ineffiible joys. — ^JMeuault. EXEKCisKS. — 1 How many obligati"na does ConQrmation impose ? — 2. What aro tho obligatioi\s()t'tho ownliitnod Christ' an ? — 3. What do tho sign of the ctosa un tho I'urehcad and tho slight blow on the choek lignify ? — 4. At o those who rciisuro iho virtuo ud Qery honorable? IMSTIT OX OP Tlili! BLi:S8k.D EUCHARIST. CHAPTER IV. 251 or THE BLESSED EUGHARI'ir SECTION I. Of the Institution of the Blessed Eucharist, and of Transubstantiation. The Blessed Eucharist is the body and blood, soul and divmity, of Jesus Christ, under the appearances of bread and wine. It is the greatest and most august of all the sacraments. The other sacraments confer some particular graces- but tliis bestows upon us the Author of grace, our Lord Jesus Clnist himself. By it he abides in us, and we ki him. (Jur Lord, long before he instituted this wonderful sacrament, had promised that he would give it, as we read in the sixth chapter of St. John's Gospel. After having said to the Jews, " I am the living bread, which came down from Heaven," he added : " The bread that I will give, is my ilesh for the life of the world." The Jews murmured at what ho had said, but ho repeated it in still stronger terms : " Amen, amen, 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. He that eateth my ilesh and drinketh my blood, abideth ki me, and I in him.'* This promise, so clearly given, he fuIIiUed on the eve of his passion, in the supper- room hi which ho eat the paschal lamb with his disciples. " And taking bread," says the Evangelist, "he gave thanks, and brake, and gave to them, saying : This is my body wliich is given for you. Do this for a commemoration of me. In like manner the chalice also, after he had supped, saying : This is the chalice, the new testament in my blood, which shall be shed for you."t The outward appearances of bread and wine are the sen* flible sign which represents the invisible ellects which this holy sacrament produces. They signify that the body and blood of Jesus Chi'ist are the spiritual nourishment of the * John, vi, 51,52, 64, 57. t Luke, xxii, 19, 20. See also. Malt., xzvi, 2i3, 27, 2B. 2ft2 DUTIKS or \ OHRWTIAN. • i .f ! ll^ Boul, as brend and wmc .110 ilio nourishment of the body. Although these outward appearances, the taste, color, and form, of l>re:id and wine, remain the same after consecra- tion as they were before, yet tliere is no longer either bread or wine ; tlie i^iil)stance of the biead ])eing rlianged into the l)olood : so that the same body which was nailed.for us to the (!i'oss, and is now ,7;lorious in Heaven, is, at the same thne, really pi'esent, undei' the appearance of bread, on our altars. As the body of our Lord is a living liody, it follows that he is whole and entire under each species, and undei- each particle of the same species. Under the appear- ance of bread, the body of .lesus Christ is united to his blood, liissoul, and his divinity ; and imder the appearance of wine, his blood is united with his body, his soul, and divinity ; for now that Jesus Cluist is glorious and immortal he cannot be divided*; his blood is not sepaiable from his body ; wliere the one is, the other must necessarfly be. Wo receive, then, our Lord .lesus Christ wholo and entire, true God and true man, l)y connnunicating under either of the 6pecie.s, as we would, if we received under both. This admirable change is eilecled by the omnipotent woids of .Jesus Chiist, which the Triest pronounces in his name. Yes; our Lord himself, who formely changed watei' into wine at the marriage feast at Cana, and who out of nothing, created all things, operates this wondei-by the instrumentality of his I'liests. It Is as easy for him to change one substance into anothei-, as it w.is in the begin- ning to create the universe by a single word. We cannot, uideed, understand how all these wondei-sare ellected, bui we know, that " no word shall be impossible with <^iod ; "* nnd we believe them on the woid of .lesus Christ, who, foi us, and i'or our sanctilication. has been pleased to do more than we can comprehend. We believe, on the testimony of Cod himself, that lie is really present in the holy sacra- ment of the altar; that, to unite himself intimately with us, He lifts been pleased to become himself cur food; ««nd that Ho nourishes our soul with the very blood which I fe • Luke, i, 37, THE D.8P0S1TI0NS FOK COMMUMON. 253 shed for us upon tho cross, and the very flesh which lie offered as a victi'n ^or our redemption. He hiis, then, been prodigal in performing wonders in order to procure us this happiness. St. Ambrose, in one of his discourses, addressing the martyr St. Lawrence, speaks thus : '' Whence comes, then, illustrious martyr of Christ ! whenco comes the indom- itable courage which makes you support, with appaiont insensibility, the most frightful torments that can be in- flicted ? The (ire consiunes your members, and you are undaunted in the presence of your tormentors and execu- tioners. Ah I it is because you have i-eceived. in the Holy Communion, the Ijody of your divhio Master; it is because the l>lood of the Strong and the Mighty is circulating in your veins 1 ExKRCiSKS.— 1. What is the Blessed Eucharist ?— 2. By what words did our divine Lord promise the Eucharist ?— 3. When and how did ho fuKil this promise ? — 4. Into what are tlio substances of the bread and wine changed ? — 5. Is Jesus Christ whole and entire under oav'i spe- niea ? — 6. How is this admirable chango effected ? — ?■ What will aid us to believe all those wonders, though they are above our understand" ing? SECTION II. Of the Dispositicms' necessary for receiving the Uoly Communion. There is no one of the ssicraments which unites us so intimately with God, as the Blessed Eucharist ; there is, consequently, none for wliich we should i)repare with so much care. The more holy a sacrament is, the more holy should bo (Mir dispositions for receiving it. When we are about to communicate, it is not for man, it is for (Jod him- self, that we prepare a dwelling. The disjjositions which wo should bring are of two kinds ; one regards the soul, the other, the body. The lirst disposition of the soul is purity of conscience. A man must " prove himself,"* ac- • 1 Cor., XI, l». p. I p' m 254 DUTIES OF A CHRISTIAN. i I" •rt »j cording to the precept of the Apostle, before he eats thia heavenly bread, and, if his conscience is charged with any mortal offence, he must have recourse to the sacrament of Penance to obtain pardon, before he communicates. The Holy Euchari.st supposes spiritual life in those who receive it ; therefore, to be nouridhoil by it, wo must be living the life of grace. It is the God of purity who comes to visit us ; He would enter with horror into an impure heart. The washing of the Apotles' feet, before He gave them his flesh to eat and his blood to drink, is a lively figure of the purity with which we should approach this divine banquet. In the primitive Church, the deacon, be- fore the consecration of the divine mysteries, turned to the people, saying, in a loud voice, " Things that are holy are but for the holy." The sanctity of Baptism, either preserved, from the time of its reception, or, if lost, repaired by Pen- ance, is the "wedding garment,"* with which we must be attired when we would partake of the banquet of the •' Fa- ther of the family." This purity of heart is the most essen- tial of the dispositions for partaking of tliis holy sacrament ; but we should be careful to join with it, a lively faith, a firm hope, and an ardent charity. The Church calls the Holy Eucharist a sacrament of faith ; he who approaches it must believe without the shadow of doubt, that it is our Lord Jesus Christ whom he is going to receive; he who came into this world, and suffered death for our salvation ; who rose glorious and immortal from the dead ; and is now in Heaven at the right hand of his Eternal Father. A firm hope consists in expecting, with confidence, from Jesus Christ, all that we ask of him with reference to our salvation. Since he gives himself entirely to us, what can ho refuse us ? He declares that he wlio eats his flesh and drinks his blood ha« everlasting life, and that he will raise him up at the last day. After such a promise what confi- dence ought we not to have in his goodness I Wo should approach the holy table with the same dispositions as the woman of the Gospel, who said within herself, " If I shall * MaU , xxii, 12 THE DISl'OSITIONS FOK COMMUNION. 2M touch only liis garment, 1 shall be healed :"* and she was accordingly cured in the same hour. The Eucharist is a sacrament of love ; it was through thi» most incomprehensible love that our Lord instituted ii,. Would it not be monstrous ingratitude to receive Jesus Christ into a cold or inditTorent heart ? But this love should be accompanied with profound sentiments of humility, adoration, and gratitude. Whom do we receive in the Holy Eucharist ? God himself, the Creator and Sovereign Lord of the universe ; Ilim whose power, sanctity, and other perfections, are infinite. Who are we ? We are of ourselves but nothingness and sin. We should, then, humble ourselves before our God, and ac- knowledge with the centurion in the Gospel, that we are not worthy to approach Ilim. We should adore Him with a holy fear, and prostrate ourselves liumbly before Him ; for although He is hidden under the veils of the Eucharistic symbols, He is not the less our God. We should excite in om* heart an unbounded gratitude ; for if gratitude should be commensurate with the benefit received, what ought to be its extent for a gift which is infinite ! The body should also, in its own way, contribute to honor the divine Guest that we are going to receive. First, it is necessary that we be fasting from the preceding midnight, as the Church has exjorcssly commanded through respect for this august sacrament. She, however, dispenses with the command in those who, being dangerously sick, receive the Blessed Eucharist as a viaticum, or as a preparation for their last passage. Secondly, the body should be in a re- spectful and kneeling posture. This exterior reverence should proceed from, and be the expression of, the interior sentiments of the soul, humbled profoundly before the supreme majesty of God. Almighty God, being provoked by the cruelty of Pharaoh, and moved by the just complaints of his chosen people, resolved to punish this obstinate prince, and to deliver them from the tyrant's yoke. When the time marked in • Matt., ix, 21. 256 DUTIRS OF A CHRISTIAN. : fl k-A M- f ir his eternal decrees had ai-iived. the children of his own i)(M)ple. Ai'tcr this lie nou .led them lor forty years in the desert, with miiniui from llea,ven. In these two favors l)estowe(l l>y dod on his peoples we have striking iigur»'s of the Holy Eucharist. The similitude between the ligure .ind tlu' r^aliiy is clearly disc(Mniblt(. The Isi-aelites, the chosen ix'Oj)].' of Clod, were alone (V)mmanded to sacri- lioe th<^ mysteiious Liml) ; the exttMininathig angel spared the lirstborn of the families whose doors wore marked with its blood. Christians alone have the right of innnola- ting the divine Paschal Ijiirnb. Th*^ angel, the minister of (jod's veng(^uiee. will spare .all tlioso who are marked with his blood ; iuul our Lord has commandtMl the faithfid to rcaiew fre(|Uently the ollering of this sacrilict^, in memory of theii' deliverance by his death from the tyranny of the devil. The m:nma, that lieavenly nourishment with which God preserved his j)Oopl(', was also a very np])ropriato ligure of the Sacrament of the Altar. It wa.s called the bread of Heaven ; its taste was the most delicious that can be imagined ; the Israelites wen^ fe can be nourisjuid with it until he has shaki'n oir the yoke of the »levil ; that is, until he has been do livered from tho slavery of sin. MxKKCi.sKS. — 1. - • UdW aro wo to iiniiHiro I'or tho lecoptioaof llio Ilolj Kuchiirist ? — 2. Hdw many ili-^iKK-fitiDn" a:o rociuirtito, ami in what du thoy confiflt? * Soo Exudus, xii ftod xri. to nth tho liis two :ing THB EFFECTS OP TOB HOLY EUCHARIST. 29T SECTION HI. Off he KJacfs of the Ilohj FMrjKtrist. This sacrament pi-oduco.s mo^t udiniraMo cirocts in those wlio rcooive it with due disposiiions. 'IMio llrst is to unite and incorporate us with Josuh (Jhrist. We become united to him by faith, when we '..clieve the truths which he haa revealed, and by cliarily. when we love him with a perfect love. By faith wo pay him the homa^(>. of our unrstand- ing ; by charity we give him our heart. Tiiere is another union, however, much moie intimates and iterlect ; it is that which is effected by the: particij)ation of hi.s sacaed ilcsh and precious blood : and this union is the proper edecL of the Blessed Eucharist. Jesus Christ gives himselfentiiely to us ; he unites his sacri'd body with ours ; and, by this ujiion, we b(H!ome on(^ and the same body — one and the same spirit with h'm. As the food which we take nourishes our body, so the IJoly Eucharist is the noui'ishmentof our .soul ; for ev»»'i lis our corporal food is ch uiged into our sul>st:uice, 80 the Holy Communion transforms us into .Jesus Christ. Hence. St. PaulbiiyB, " Hive, now not I ; butChrist liveth in me.'* The second elKiCt of the Holy Eucharist is to augment, eoiili/'m, and preserve in us, the spiritual lil'i- of gracw. Our Blessed S.ivior, liecoming the food of our soul, does not remain inactive within us : he gives an increase of sanctify- ing grace, conlirms us in divine love, and <'nablesus topre- Kervc that precious treasure with a constant liib'lity. Hence, the remarkal)le sanctity which we witne s in such lis com- niunicato worthily ; and wliat is it but the fre(iuent and devout reception of the a terribl(» punishnmnt, whiclj i-an lome I-ut fi'oui the anger of.aCod cruelly outraged! It oi'dinarily bappi'us that ho who eonnnits this crime, falls into harcl- nc-^s of heart and a blindness of mintl, which lead to linal impenih'uec. Of this we have a frightful example in tho periidy of , ludas. Hardly .lad he received the iloly Eucha- rist, when his mind liecame obscureil. and his heart inseix- »ib'(»; nothing any longer arn»sted his course ; he arosn IP 13 • I Cor.. s\, -JT. M CVWORTIIY COMMUNION. 2«1 al>nij)tly from tho taLlc. and consummatod lils ci-inio And how did his sacrilogo toniiiiiatc^? In despair, tloath, ant should we happen to commit it, we must repent without delay, and h iv(> recom-se as soon aNS possible to tho sacrament of I'onance. Tho Holy Scriptures fuinish an awful exami)le of the eflects of an unworthy Communion, in the pei\son of Judas, who had tht« wickedness to rei^eiv« our Lord, though his soul was sullied with the crime of avarice, and his mind full of th(» dark project of betraying him. No sooner had ho comnumicated, than Satan entered into him; he .-iold his good Master, and delivered him to his enemies; nor could the embrace of the Son oflfod, nor tlu^ sweet nam« of frioml I'y which he addressed him, soften his savage heai't. Hut what was the end of this monster, the justob- ject of eternal e.vecration ? lie fell into despair. l»ecame his own ex(>cutioner, and, having hanged himself, his bow- els gushed out. and his unha|)py soul descendw^il into lioll, wiiere it has been foi- upwards of eightcM'u hundred yeai-s ; and alas ! all these ages are not even ;i moment compared with that long eternity during which he is to remain in that i)!ace of torment-i ! Kxi.iiCisiis 1. What havo you itisuycir pursnn.s who coiiimun'mat* ill tlio .stato cf inmlul nia? ~ -2- Whiitdoo.^ .St. I'liiil Hiiy of Huoh pop- ulous ?— .'{• Is the ca'iiiic (if Jill miwdrthy t^ommimidH v<>rv cimniumn, anil wliy ? — i. SIkpuM ho who has thy mi«t'orliiuo to fMHinuunioato uu- Worthily (icsiiair otMnlvation 'I i t3! ? is p *ii' DUTIES OP A OHKISTUN. SECTION V. Of Frequent Communion. The Apostle St. Paul, after having spokoii hi the strong- est teims of the ©normity of an unworthy Communion, does not advise u.s to abstain from the Holy Eucharist, but says, ** Lot a man prove himself, and so l^t him eat of that bread, and drink of the chalice."* The fear of communi- cating unworthily should not cause us to withdraw from the holy table, but it ought to engage us to examine se- riously our dispositions, and redouble our vigilance, that we may approach frequently and worthily to so august a sacra- ment. To communicate unworthily is, without doubt, a groat evil ; not to communicate is another ; both lead in- evitably to eternal death. Tliu Eucharist is necessary to preserve the soul in the spiritual life of grace ; for the soul, like the body, becomes gradually exhausted, if care is not taken to repair its strength. The moans which Jesus Christ has established for preserving this strength, is the holy sacrament of the Eucharist. '' Except you eat the flesh of the Son of Man," says he, " and drink his blood, you shall not have life in vou."t Ho has instituted it under the species of bread nnd wino, to show that we ought to re- ceive it fro(jU(Mitly. The Holy Eucharist ought to be the ordinary nourislunent of the soul, as breail and wine are the ordinary noiiiisbiiKMa of the body. In the early ages of Christianity, the laitliful well understood this truth; they regarded the Holy Eucharist as the daily bread of the children of Ood; Ihoy received it, therefore, every day, nnd feared nothing so much as to be deprived of this pre- cious nourishinf*iii The Council of Trent declares its de-ii'o tliat the raitlil'ul, every day they assist at Mass, pirtit-ipate, not only spiritually, but really, of this divine baiKiuot. Another (Jouiicil, after deploring the negligence ofCyhi'istians in communicating but once a year, exhorts all pastors to instruct their peoplw, on thefornior frequent iise of Communion in iIk; (Jhurch ; on th« wonderful fruit M * 1 Cor., zi, 28. t John* vi, 54- PRKQUKNT COMMUNION. 208 it produced ; and to persuade them, that there was no means more proper for bringing hack those liiippy days of primitive fervor, than the devout reception of the adorable Eucharist. If, tlien, the Churc!h does not rigorously oblige the faithful to more thin one (Jommunion in the year, it is not that she thinks this one Communion sufticient to pre- serve, in her children, the spiritual life of grace: she does not impose upon them the obligation of communicating more frequently, thiough fear of multiplying transgressions or sacrileges ; but she desires that they should be suflicient- ly pure to communicate as fieijuently as would be necessary for preserving, by virtue of the Eucharist, the life and vigor of their souls. If we loved God, we would frequently unite ourselves to Ilim ; He invites us to this sacred banquet : " Come to Me, all you that labor and are burdened, and I will refi'esh you ;'"* come with conliilenco. and fear nothing ; come to Mo, your Father, and I will givi>! you tjjo most touching pledge of my affection ; como to Me. yotn- Cod, and I will replenish you with my most precious graces. The most prudent course that can be pursued with regard to frequent Communion is, to go fiequently to confession, at least at the approach of the great festivals, and then follow the advice of the confessor, as to the occasions ou which we should approach the sacred table. Another practice ex- tremely advantiigoous is, to make, from time to lime, a spiritual Communion. It may be made in the following manner : recollect yourself for a moment, and profoundly adore our Lord present in the Holy Eucharist: then, with an ardent desire of receiving Jesus Chiist really, invito him reverently to come into your heart, and take entire pos- session of it. A little boy, named Albinus, not having yet arrived at the age re(]uired for First Communion, sighed incessantly for the happy day on which he was to receive his Cod, hidden under the Eucharistic veils, and he spared no pains to dispose himself for so holy an action. So lively was his horror of sin, that he dreaded even the shadow of evil. * Matt, si. -a. I n , HI 11 ■4 i «« ; 354 DUTIHS OF A 9HRISTIAN. FroiiMontly was ho hoard to say. th;U ho would not suffer iho d«vii to enter his hoart, hcforohis Lord and Redeomer. Ho applied liimseir constantly to learn all that he should know coneerning the .Sacrament of the Altar, and not only endeavKifd to retain woll the words oi" his catechism, but by seeking instruction and Ity reflection, ho endeavored also to peiK'trate llicir meaning. The innocence oChis life, the extreme desire which hti expressed, a.nd thefei'vor and earnestness with which ho prepared him:^elf, determined his confessor to admit him to the holy table at an earlier age than other children. All)inus, with lively sentiments ofjoy and giatituilo, thanked his confesso'*, and thought of nothing liiit oi redoubling his efforts to j)urify his soul more and more, and of preparing it as a dwelling not im- worthy of the divine (iuest wlio w.vs about to visit it. Before his Communion, he made a spiritud retreat, and a general confession. To see the torrent of tears which he shed, and the lively so;i'(nv of heart whicli ho manil'ested, one would suppose thit thi'ic was not a greater sinner upon earth. Although he had never sullied the precious i-obe of his bai)tisraal innocence by the commission of a single mortal sin, yet the light of grace, which dwelt within him, made him regard his lightest faults as so many odious monsters, and caused him to grieve continually, that he had been so unfoitunate as to offend, even venially, a (iotl so good and loving, whom he was now to receive as the nourishment of Ills soul. In those, and similar sentiments, ho passed his retreat. The happy moment, iorwliich hehul long sighed, having at lengtliariived, he received the Holy (Jonmiunion. It would be impossible to de.scribe adecjuately his piety and angelic demeanor on this solemn occasion. Tiie devotion of his heart miujifesteil itself in sighs, teai-s, and transports of love and gratituile. " Yes, my God," said he, "since Thou hast bt>en so good as to give Thyself to me, I give myself entirely to ThiH! ; si nee Thou hist unitc^l Thyself so inti- mately with me, nothing sh ill luMicoforth separate mo from Thee. I should, indiu'd, Im* the most ungrateful of creatures, if 1 did not consecrat*; my heart, without reserve, to a God who hiva loved me with an inlinito love." THB 8A0RIKI0R OP TUK MASS. 2b3 These woro not thcsontimontsofn piis.sin:; Ibrvor, which raiMsh with the occasion Ihit gav(3 thoni hirth. Alhinus novor forgot this blessed and h:ippy d ly, nor the engage- ments wiiioh he then contracted with (iod. Thu hody and blood of oui' Lord .lesus Christ which h<^ received, liecame to hun a salulary notnishnient. which jn-odiiccd a senstMo in- crease in virtue and piety. F;ir iVoni sutisfying his hunger, this luNivenly bread served, on the contrary, but to redouble it. He continuctl to apptroacli the holy tabic every fortnight, knowing well that tliis heavenly food is a.s necessary for the soul, as earthly nourishment is for the body, iind that itii, impo.ssible to persevere constantly in the pathof imiocenco and piety, without freijuently receiving this adorable sac- rament. ExKRCiSDS —1. Should tho fear of ro;niiiiiniciitinK unworthib' jirevent us from approachini? tlio I'uly Kiichiuist ? — J. Wliat was tho practice of tho primitive Christians espcetiiiK Iho Holy Coiniiiunion ? --3 Why doo8 tho Church not require us to eoinuiMnifalo oftoner than once a year ? — 4. How may spiritual Communion bo made ? SKGTION VI. Of the Sacrijire of the Ma.ts. The Eucharist is not only a sacrament, in which our Lord Jesus Christ gives himself to us to bo the spiritual nourish- ment of our soul ; it is also a sacrifice, in which ho ofters himself for us as a victim to his Eternal Father. Not satisfied with having once oflered himself ujion tho cro.ss for our redemption, he has loft in his Church a. sacrifice, which rep resents that of the cross, api)lies to as its merits, and which will peri)etuato its remembrance to the end of (Ik; world. It was for this rea.son. that, having at his Lust supper ofi'cred his sacred body and blood, under the appearance.s of bread and wine, to his Eteinal Father, and given them to bo eaten and drunk by thci Apostles, he constituted these Apostles i'riests of the New Covenant, commanding them and their successors ui the ministry io do what he had 11^ ■^ r 1,1 266 DUTIES OK A OIIRiSTlAN. done. "Do this," said he, " for ii commemoration of me.' " Such is. and has been, at all times, the universal belief of the Catholic Church. The Sacrilice of the Mass is the represenlatic»n and the renewal of that of the cross ; the representation, because the separate consecration of the I'Kvid and wine reminds us forcibly of the real separation oi oui Lords body and blood, which took place at his death ; the renewal, because it is the same Victim, the same Host, the same High I'riest, and, consequently, the same sacrifice, which is offered on the altar, as was once offered ui)on the cross. The only dillbr- ence is in the manner of offering. On the «oss (.'hrist offered himself by himself ; on the altar he oilers himself by the ministry of his i'riests ; on the cross he offered him- self in a bloody manner ; on the altar he offers him-elf in an unbloody manner. Such is the sacrifice of the Chi istian religion ; an august sacriiice. which unites in itself all the advantages of which the diffoi-ent sacrifices oj' the ( )ld Law were but the types and figures. It is a sacrilice of .idora- tion, by which wo acknowledge the sovereign dominion which (lod has over all his creatures : a sacrifice of thanks- giving, by wliich wo thank Ilira for .ill his beiuilts ; a sacrifice of impetration, by which we obtain new favors ; and a sacrifice of propitiation, by which wo appiviso his justice. By the oblsition which Jesus Christ m;ik»'s of himsc^lf to his Father, ho renders the most perfect homage that can be offered to the Deity ; and nothing can incline God more efficaciously to look on us with an eye of mercy, than to remind Him of the cruel de.ith to which his be- loved Son willingly submitted, in order to reconcile us with Him. Instructed in the Eucharistic mystery, persuaded that Jesus Chiist is really present upon the altnr, and that ho there renews .'ind perpetuates the i-emembrance of his death, with what piety .-md gratitutle o'lght we n.ssist at thisaugust sacrifice ! U\(\ we been present on Calvary at the crucifixion of our Lord, would we not have been penetrated * Luke, xxii, lU- THE SAORIFICU OK THK MASS. 20i 1 ,a Iiis with sorrow, compunction, and love, at beholding so touch- ing a .spectacle? And since the Sacrifice of the Mass is tlie very same as that of the cross, ought not tho like son- tinionts to animate us when we assist at it ? \Vc should oiler the Mass to*' ^ Photographic Sciences Corporation 33 WIST MAIN STMIT WnSTM.N.Y, 14SI0 (716)I73-4S03 > [/. 268 DUTIES OP A CHRISTIAN. [a ;h I! William Ruliu, a student, whose life was a model of youthful piety, felt the greatest delight in assisting at the holy Sacrifice of the Mass. He acquitted himself of this duty with such tender piety and angelic fervor, that it was impossible to see him without being excited to devotion ; and wo may safely assert, that it was by means of this holy exercise, that he obtained from God many of those extraor- dinary graces, which elevated him to so eminent a degree of sanctity. — Cauuox. ExKRCiSKS. — 1 Is the Eucharist tinytliing else than a sacrament ?— 2. What name is given to the Eucharist considered as a sacrifice ? — 3 — Of what is the Sacriiico of the Mass the representation and re- newal ? — 4. Of what duties do wo acquit ourselves by tho Sacrifice of the Mass ? — 5. What hoinago does Jesus Christ render the Deity by this adorable sacrifice ? — (5. How should we assist at the holy Sacrifice of the Mass ? — 7- To whom alone is the Sacrifice of the Mass offered ? — 8 Is this Sacrifice offered up only for the living ? CHAPTER V. OF THE SACRAMENT OF PENANCE. SECTION 1. Of the Nature, Form, and Necessity of Penance. Penance is a sacrament which remits the sins committed after Baptism, however great or numerous they may be, provided the sinner accuse himself of them with th© neces- Bary dispositions. Thia sacrament was instituted by Jesus Christ, when, after his resurrection, he breathed upon his Apostles, and said: "Receive ye the Holy Ghost ; whose Bins you shall forgive, they are forgiven them, and whose Bins you shall retain, they are retained.'"* Again, ho says, " Amen, I say to you, whatsoever you shall binu upon earth, shall be bound also in Heaven, and whatsoever you Bhall loose upon earth, shall bo loosed also in Heaven.'' f The /)*;•/« of this sacrament consists in the words of the Priest, who is the minister of it : *' I absolve thee IVom thy Bins in the name of tho Father, and of tho Son, and of tho • John, XX, 22, 23. t Matt., xviii, 18. THE NECBSSITY OF PENANCE. 209 1 of thQ this was Eoly Ghost." The rc^^Me and necessary matter of this sacra- ment is, every 'Jiortal sin, committed after Baptism, and not already con r'essed. Sufficient, though not necessary, mat- ter, is every venial sin committed after Baptism, as is also every mortal sin, which was duly confessed. The. proximate matter consists in the acts of the penitent; viz, contrition, confession, and satisfaction, the last of which is only in- tegral ; the first two are essential. Hear the Fathers of Trent on the necessity of the sacra- ment of Penance : " For those who fall into sin after Bap- tism," said they, " the sacra:nent of Penance is as necessary to salvation, as iJaptism for those who have not been already baptized." St. Jerome calls Penance " a second plaxik ; '" for, " as he who sufifers shipwreck," observes the Catecliism of the Council of Trent, " has no hope of safety, unless, perchance, he seize yju some plank from the wreck ; so he that suffers the shipwreck of baptismal innocence, unless he cling to the saving plank of Penance, may abandon all hope of salvation." Whoever, then, has committed mortal sin, cannot obtain the remission of it but by means of this sacrament, or by an act of perfect contrition, which includes the desire of receiving it. Let no one, therefore, say, " I will do penance in private, I will do penance before God." This does not suffice, says St. Augustine ; you must have recourse to the sacrament. As the sins committed before Baptism can be remitted only by this first sacrament, so the sins committed after Baptism cannot be remitted but by the sacrament of Penance. I speak of mortal sins, because venial sins may be remitted by prayers and other good works. It is, not- withstanding, very useful to confess venial sins, and to re- ceive absolution for them, because it is sometimes exceed- ingly difficult to distinguish venial sins from those which are mortal, and because the absolution which we receive augments the grace of God in our soul. The sacrament of Penance is a kind of second Baptism, which is offered to sinners who have lost the grace of the first ; but this second is both painful and laborious ; it requires tears, sighs, and labors. In the first Baptism, God displays his pure mercy, m ■lH I <3 i.if 270 DUTIES OF A CHRISTIAN. ir !l'i und grants the sinner pardon without any reserve whatever; in the second, He mixes justice with mercy, and is recon oiled with him on conditions painful and humiliating. Bo- sides, the holy rigors of penance are not only a salutary remedy for the expiation of past sins, but also a curb, which prevents their repetition -, repressing our passions, and obliging us to be, for the future, moie vigilant and firm in resisting the seductive attractions of the world and the flesh. To receive worthily the sacrament of Penance, three things are necessary ; namely, contrition, confession, and satisfaction. Monseigneur de La Mo the d' Orleans, Bishop of Amiens, confessed every eight days. During his preparation ho usually made three stations -, the (irst in hell, the second in Heaven, and the third on Calvary, He first entered in spirit the pi'ison of the damned, and imagined he there saw the place to which he feared he had deserved to be consigned in the midst of devouring and eternal fire, in the society of the reprobate, lie then returned thanks toGod for hav- ing hitherto preserved him fi-om falling into this frightful abyss ; begged of Ilim to show him morcy ; and prayed for all the graces necessary for his perseverance in virtue. He then entered the abode of the blessed — the dwelling- place of gloiy and happiness, — and wept to think that by sin he had closed its gates ; he begged of the Lord to open them to him, and invoked the Blessed Virgin and the saints to assist him that, by their intercession, ho might obtain a share in the happiness which they possess, and that glory with whi^h they aie crowned. Ho afterwards went in spirit to Moujit Calvary, and reflecting devoutly and attentively on nil our Blessed Lord had euUered, he said : " Behold my woik I 1 am the cause of those sorrows which my Lord has endured j my sins, with those of other sinners, have covered the body of the Man God with wounds and blood, and have nailed him to the cross. O good .Jesus, what evil hast thou done ? How have I been capable of treating theo so cruelly, who art deserving of an iniinite love 1 Thou, dearest Redeemer, art infinitely good ; shall I not, theie- OP OONTRITION. 2T1 rer; |on ivy \vh ms, md bd [CG, >n, fore, love thee with all my strength ? Yes, Lord, I love thee with my whole heart ; and I bitterly regret that I have over oSended thee I " Wh;i,t happy fruits should we not derive from our con- fessions, what progress should we not make in the way of God, were we to follow the method of this virtuous prelate ! Exercises. — 1. What is Penance, and by whom was it instituted ? — 2. W'^hat are tho/orni and matter of this sacrament ? — A. What do the holy Falhei s say of the necessity of the sacrament of Penance ?— 4 What must a person do who has had the misfortune to lose the grace of God by mortal sin V — 5, Can venial sins be remitted by other means than by the sacrament cf Penance ? — 6. What dilference is there between this sacrament and that of Baptism ? SECTION II. Of Contrition. Contrition is a hearty sorrow and detestation of sin com- mitted, with a firm resolution of sinning no more. This fii'st disposition is so necessary, that, without it, no sin, not even venial, can be forgiven. A sick man who has lost the use of speech, is dispensed from confession ; an im- mediate death after confession exempts from satisfaction, at least in this life ; but nothing whatever can dispense from contrition. God promises pardon to those only who are converted to Ilim with their whole heart, in the bitterness of profoimd sori'ow, and who rend their heart and not their garments. Contrition, to be sincere, must have six conditions. It must be interior , that is, it must be in the heart, and not merely u[)on the lips. Hence, to read, or to repeat acts of contri- tion, is not alone sufficient ; it is the heart that has sinned ; in the heart, then, the sorrow and detestation of sin must exist. Contrition must be supernatural ; that is, it must ai'ise from a supernatural motive. Ft must bo excited by a motion of the Holy Ghost, and not by a merely natural motive. To detest sin because it has occasioned some lemporal calamity, as, punislmient, sickness, or loss of •1 \ 272 DUTIES OF A CHRISTIAN. J ! i% Hi i goods, is not a sorrow suflScient to obtain pardon. The mo- tivos of true repentance are: the enormity of sin; the ofionco it offers to God. and the displeasure it gives Him ; the loss of Heaven ; the fear of hell ; our ingratitude to Jesus Christ, who has done and suffered so much for its expiation. Some one of these, or of such motives, is neces- sary in order to render our sorrow supernatural. Contrition must be soceveUjn ; that is, it must be greater than any other sorrow whatever, so that we must be disposed to lose everything in this world, rather than again be guilty of sin. Sin is, in reality, the greatest of all evils, and causes us to lose the greatest of all goods, the sovereign Good. We ought, then, to be more afflicted for having committed it, than if we had suffered all possible temporal evils. It is not necessary, however, that this sorrow be sensible ; it can exist in the heart, without manifesting itself exteriorly, except by works, which oxl, at the same time, its efltects, and the proofs of its sincerity. Contrition must be universal ; that is, it must extend to all our mortal sins. If there remain a single mortal sin, to wliich the heart is attached, there is no true contrition. Every mortal sin is a grievous injury to God, and deserves everlasting punishment. There is not one, then, which we should not sincerely detest, if we are desirous of recovering God's favor. Contrition must be accompanied with ixjinn purpose of sintiing no more, &c. ;* for the kind of contrition required by the Council of Trent is, " a sorrow of the soul, and detestation of sin committed, with a purpose of sinning no more." Inline, contrition must also be accompanied with the hope of pardon, '' other- wise," remarks St. Liguori, " it will be like the sorrow of the damned, who are sorry for their sins, not because they .arc offences against God, but because the> are the cause of their sufferings ; but their sorrow is without hope of pardon." To repent sincerely of our sins, we must beg it of God by humble prayer. Wo can go astray and offend God ; but we cannot, without his assistance, repent as we ought. We should also reflect attentively on the motives capable of * S«e next B«otion. OF CONTRITION. 27S exciting this soitow in our heart. We should consider who lie is whom we have offended. He is our Creator, our Father, who has given us all that we possess; and who deigned, in his infinite mercy, to redeem us with the blood of his beloved Sou. We should also remember to what evils we expose ourselves by sin ; it renders us deserving of hell, that abyss of torments, rage, and despair, where body and soul shall burn eternally. It also deprives us of eternal happiness. To those considerations, wo sh®uld add another, that of the sufferings of our Lord Jesus Christ, and of what he has done for the exi)iation of sin, to merit for us the grace of true repentance, and the mercy of his Eternal Father. It is impossible to reflect seriously on these great truths, without being moved by them, or without con- ceiving a deep and sincere detestation of mortal sin. There are two kinds of contrition ; i^erfect and imperfect. Imperfect contrition is also called attrition. Perfect con- trition is a sorrow for having offended God, because lie is sovereignly good and amiable, and becav.se sin displeases Ilim ; its motive is the love of God ; and its effect is to remit sin by itself, provided that the person has a sincere desire of confessing, and has not an opportunity of doing so at the time. Imperfect contrition, or attrition, is a sorrow for having offended God, on account of the turpitude of sin, the fear of eternal punishment, or the loss of eternal beati- tude. Its motives not being sufficiently pure, it cannot of itself remit sin ; but it is sufficient when joined to absolu- tion, and the confession of sins, provided that it contains a firm hope of pardon, and a beginning of the love of God. Contrition should not only embrace the past ; it should also extend itself to the future, by a firm purpose of never again committing sin. We lind in the penitent Magdalene an admirable model of a contrition possessing all the re- quisite conditions. As soon as she heai'd that our Lord was at the house of tlie Phui-ioo. faiUiful lo (lie gfaco which impelled her, she went thUhoi' without delay. She was not ashamed to niauif^'st her re[)(Mitau(:o I)eroi'o all, as she had not been ashamed to give i)ublic scandal, by her past irreg m m ■ . 274 DUTIES OF A CHRISTIAN. I'i'f'f ' ularities. She entered the room in which the company had assembled, and not daring to appear before Jesus Christ, she humbly cast herself at his feet, washed them with her tears, and wiped them with her hair. She then poured upon them a vessel of precious ointment, which she had brought with her ; thus making use, for the expiation of her sins, of all that she had hitherto employed in offend- ing God. So intense was the love from which her grief pro- ceeded, that shm merited to hear from the mouth of Jt3sus Christ these consoling words : " Many sins are forgiven her, because she hath loved much.'* Exercises.— 1. What is Contrition, and what is said of its necessity ? - 2- What are the conditions of since contrition ? — 3. Can we, of our- eelves, repent sincerely for our sins ?— 4. Whf* considerations will help to excite this sorrow ? — 5. How many kinds of contrition are there, and what is the difference between them ? ;^i 't SEGTIOiN III. Of a Firm Purpose of sinning no more. We cannot obtain pardon of our sins unless we renounce them with our whole heart, and are disposed, like holy David, when he thus expressed himself; I have sworn and am resolved to keep God's Commandments. God himself points out the necessity of a firm purpose. " Let the wicked forsake his way, and the unjust man his thoughts ; and let him return to th© Lord, and He will have mercy on him."t There is, then, no mercy to be hoped for, except sin is renounced. God will not pardon sin without sincere repent- ance, and this repentance necessarily requkes a firm pur- pose of amendment ; for would it not be a mockery of God, to ask Him for the pardon of a sin, which we were de- sirous of again committing ? A purpose, to be sincere, must have three conditions. It must be ^rw, that is, it must be a purpose of resolutely suffering every evil rather than offend God by roliipsing into sin ; universal, extending to * L«ke, Tii, 47. t isaiaa, It, 7. FTHM PURPOSE OF AMENDMENT. 275 pan; esus hem then she ation end- pro- sus nven 'M every mortal sin ; and, finally, efficacious^ making us prac- tise the means necessary to avoid sin. Tliere are thi'ee marks by which this fii-m purpose may be known. The first is a change of life. A young person who was proud, obstinate, disobedient, a liar, negligent of his duties, dissipated in his pious exercises, becomes meek, humble, obedient, laborious, a lover of truth, recollected in prayer, modest in the church ; here is a sensible proof of the sincerity of his resolution ; we can entertain no doubt that his repentance was sincere. But can we suppose that he in whom no change of conduct is perceived, has truly renounced his sins ? His promises were upon his lips, but were they from his heart ? Without a resolution of amend- ment, it is impossible to have true repentance. The second mark is, to avoid the occasions of sin. There are two sorts of occasions ; the first lead of themselves to sin, such as bad books, plays, bad company, tfec. ; and the second are occasions of sin on account of the weakness and dispositions of those who engage in them ; such are certain professions, legitimate in themselves, but which become an occasion of offending God to those ivho have not sufficient light or strength to discharge the duties of those profes- sions. A person is bound to avoid all immediate occasions of sin, and if he remains willingly in them, it is a proof that ho has not a firm purpose of amendment. " He that loveth danger shall perish in it."* It sometimes costs much to nature to separate ourselves from these occasions ; but wo must resolve to make the sacrilicc^ if we desire not to bo lost for eternity. In this sense we should understand these words of our Lord : "If thy right eye scandalize thee, pluck it out .... and if thy right hand scandalize thee, cut it off and cast it from thee ; for it is expedient for thee that one of thy members should perish, rather than that thy whole body go into hell :"t that is, though what is an occasion of sin, be to j'ou as dear and precious as an eye or the right arm, you must separate yourself from it, if you wish to be saved. The third mark of a firm purpose of amendment is, to U\ it:^ MM f-^t Eoclus., iii, 27. t Matt, V, 29, 30. 276 DUTTKS OP A OHRiaTIAN. i il8 H- m m Ml 1 1 i III * > ' ;S| :k '! fi 1. II; 1 1 i' i: i labor to destroy our bad habits, and our facility in com mitting certain tins, into which we frequently fall. For this purpose, we should carefully watch over ourselves, confess frequently, perform actions contrary to our bad habits ; acts of meekness in opposition to angei", of obcdienco in opposition to indocility, of himiilityin opposition to prido, &G. We should also impose on oui-selves some penitential work, a short prayei-, for instance, every time we yield to these evil habits. If a person makes no eitbrt to overcome himself ; if he does not avoid the dangerous occasions ot falling; if his falls are as frequent ns before ; if he does not lament them, before God, and i)urify himself by frequent confession, it is a sign that his purpose was not sincere. In the fourth century. Sapor, king of Persia, violently persecuted the Christians, and ordered that death should be inflicted on every Priest who refused to renounce Jesus Christ. St. Simeon, Archbishop of Seleucia, a most zealous prelate, and a powerful defender of the Christian faith, was brought before him. Sapor exhorted him to adore the sun, making him the most magnificent promises if he would obey ; l)ut threatening, in case of disobedience, to put him to death, and to banish all the Christians in his empire. Simeon re[»lied : " I will not adore the sun ; to do so would be a betrayal of my religion." The king ordered him to piison, hoping that the cruel treatment he should receive, would induce him to change liis determination. As he was led thither, an old eunuch, named Usthazanes, the super- intendent of the imperial palace, and who had been once a Cliristian, was deeply afiected on seoing the holy Arch- bishop and bowed down before hun in token of respect. The Archbishop, to show the little value which he set on any testimony of respect coming from one who had renounced his religion, turned aside his head, reproaching him, by this movement, with his cowardice and impiety in adoring the *un and denying his faith. The eunuch, unable to bear this well-merited treatment, burst into tears, and depart- ing, dressed himself in mourning, to give public proof of his repentance. Thus clothed, he repaired to the palace, com this ifess 'its ; ;o in ride, ntial d to oinw o\ does Lient FIRM PDKPOhK OK AMENDMENT, 277 and, bathed in tears, exclaimed: '' ]\risoraI)lo wietch that 1 am I what am 1 to expect from Jesus Christ, whom I have so shamefully I'enounced. if I am so sensible of the con- tempt shown me, on account of my apostucy, by Simeon, who is but his minister ?'' The king, hearing that his favor- ite eunuch was much afflicted, had him conducted into his i:)resence, and asked whatdisgi'ace had befallen him. •• < >h !" replied the eunuch, " would that every disgrace had iallon ujjon me rather than that which has caused my sorrow. I weep that I am not dead ; that I can yet see tliat sun, which I had the misfortune to adore, ratlior than excite your displeasure. I deserve a doul^le death ; one for hav- ing betrayed Jesus Christ, my adorable RcdeenicM', tind the other for having deceived you." 'laving said tliis, he protested, in the most earnest terms, thit he would never again prove a traitor to llim whom he acknowledged and adored as liLs God. At these words, Sapor became en- raged, and swore he would put to death every Christian in his realm ] nevertheless, he endeavored, through com- passion for his age, as he said, to prevail on tlu> eunuch to change his determination. " No," said this true peniteut, " I will never be so senselessly impious as to rendcM' to the creature the worship which is due only to the Cieator." The king, seemghis constancy, ordered him to be l)ehead- ed. Fie heard the sentence with joy, and only begged that Sapor, in retui-n for the fidelity with which lie had served him for so many year.-?, might order a herald to pi't^claim that he had not been condemned on account, of any crime against the state, but because he was a Christian, and re- fused to betray his Gofl. Sapor, hoping that his iu(l(\Kible rigor to an old man, who had so long and faithlully served him, would intimidate Chi'iscians. granted the re(|uest, and the sentence was executed according to the kings . Vvau wliat may persona who confess but rarely dorivo iuu;'h assistaui'oV — 4. W'liat other moans may be omiiloyod as a lielp tn iho memory ? SKGTKJN Vi. Of Sacrllefjious Confess ion. To receive absolution without the necessary dispositions, would not only render it null and void, hut would lie anew •^in, — a sacrilege, being a profuiation of the sacrament. In 5tead, then, of appeasing the anger of CJod, we, by a bad confession, outrage Ilim, trample upon tlie adoivible blood of his Son, and profane it in a manner more criminal than when the Jews shed it on the cross ; thus changing into a poison, the remedy whicli had l»een [)iepav(Ml to heal us. Many young persons, it is to be feared, render tlicmselves guilty of this crime. What are the causes of so deplorable a misfortune ? In some it is the shani(> of declaring certain sins. The devil, that spirit of niiliec and detu'it. diminishes in their sight, the cnoi'mily of tli'' sin, when they are con)mitting it ; but, when tluu'c is ([uestion oC confessing it. he shows it to them in all its turpitude. Nothing can bt fiigh I ful despair ; or, being hardened I I % l4 I ';i i|>«i 284 DnTlKS OK A OHRIlSTlAN. in their iniquity, they persevere in it until death. The miu ister of God says to them, " Go in peace ; " but God shall say to these counterfeit penitents, "Go with my maledic tion." The only remedy for so gi-eat an evil is a genei'nl confession, made with all the necessary dispositions. He. on the contrary, who has opened his heart to his confessor, and who has employed a suitable time in hi."! examination, is well indemnilied afterwards, for the trouble and pains which he has undergone. The pain is soon over, and there remains nothing liut tln^ testimony of a good conscience ; he beUeves that his Communion is well made ; peace reigns in his heart -. during the whole course of his after-life, ho blesses the happy moment when he gained a victory over himself, wliich secui-ed him a sweet tranquillity here, and will obtain for him an eternal recompense hereafter. " Take care,"' said a servoiit of God, speaking to himself, " not to render yourself guilty of the blood of Jesus Christ ; this saci'ed blood is priceless ; it is the blood of the Just by excellence ; the blooil of a God, by the intimate union it has with his divinity. This adoralile l)lood has been shed for my tederaption. It is given for my benelit. I can use it at the sacred tribunal, to purify mo from my sins, and at (ho table of the Lord, for the nourishment of my soul ; but, what a monster of ingratitude should T l)e, if I treated it like him who tramples it under foot, by maldng a con- fession without sincerity or true contrition, and comnmni eating afterwards in the state of mortal sin I Oh ! how well does he merit hell, who is guilty of this horrible crhne I my Savior !"' he added, "do not permit that I render my- self guilty of your adorable l)lood. Ah 1 rather let me die a thousand times, than be guilty of so monstrous an ingrat- itude I" St. Augustine had the courage to write his confessions, and publish his errors and disorders, that he might make known, everywhere, the mercy of God in pardoning his Bins. The humility which he evinced, in thus making known TKE M^'XKR OF CONTESSING. 255 'lie mill od shall naledic geiiei-iil 18. He, nfessor. ination, d pains id there cienc© ; e rei -life, and his sins, di-ew down upon him such abundant graces, that he afterwards became a great saint. ExKRCiSKS. — L What is tho result of receiving absolution without the necessary dispositions ?— 2. What arc the principal causes uf sode- ))lorablc a raisfortuno, and what must bo dono to avoid it ? — .']. What are the dreadful consequences of a sacrilegious confbssion ? — 1. What, on the contrary, are the happy results of a good confession '.' SECTION VII. Of the Manner of Confessing. The penitent places himself on his knees, to express by this humble posture, the confusion and sorrow with which he is penetrated for having ofTonded God, whoso minister he acknowledges his confessor to be. lie should also humble himself interiorly, and repent sincerely of having had the misfortune to commit sin. Me addresses the Priest by the name o^ father, saying, " Bless me, father, for I have sin- ned.'" Your confessor is the father of your soul : his func- tion in the holy tribunal is. to introduce Jesus Christ into your heart, to impart to you the life of grace if you have lost it, or to inci'ease it if you are living in the sight of God, by the possession of this treasure. Consider him as a tender father, (illed with /eul for your salvation, and there- fore deserving of your respp.jt, oonildence, and obedience. In begging the Priost/s blessing, it is not because the pen- itent has siimed, that he merits that blessing ; by sinning, he rendei'ed liimseli' unworthy of receiving a blessing fror/i God, by the hand of his minister. These words signify : Obtain for me, f;ither, the gi-ux^ of a true conversion, that, being rightly disposed, I may be pardoned my sins, of which I repent with my whole heart. The con/iteor is an excellent form of contrition, and the penitent should, in reciting it, be deeply peneti-ated with the sentiments it conveys. He confesses in gener.il to God, to the Pressed Virgin, to St. Michael, St. .lohn Baptist, the holy Apostles Peter and I'aul, and to all the saint.^, that he hfus sinned exceedingly, and that he can attribute only to himself, the bins wiiich he has committed. He com- h || jli «| Ill ..! . |:ii ii,4 I 280 DUTIES OF A OIIUISTIAN. ti^iii I ! "ii mends himself xo the mercy of God, and invokes th^' saints, that lie may rihtaiii mercy through their interces- sion. After this gener;;! doclarntion, he enters into a di> tailed accusation to th" miuistoi' of God, liaving llrst toM how long it is since his list conlession ; whether he then received absohition : and wh(^ther he i^erformed, exactly and religiously, tl>e penance wliich had boon impo'-^ed upon him. In declaring his sins, he should remember that lie ac cuses himself before his judge, and, consequently, should speak in a manner expi-essive of the humiliation which ho feels for having offend.ed Crod. nnd of the sorrow with which he is justly penetrated at the remembrance of hi.s transgressions. He then declares his sorrow, and l)egs penance and absolutioii of God's ministei-. In bogging penance, he requests his confessor to ordain what ho sl> ill say or do in punishment for the sins he has comuiitted, and as a means of preventing him from committing tliem for the future. He knows, or he ought to know, that sbi must be punished, either in this life, Ijy the voluntary acts of the penitent, or in the other, by the chastising hand of God's avenging justice. In begging the absolution, ho acknowledges the power of remitting sin, which our Lord left to the pastors of his Church 5 he prays that this power ma,y be exercisetl in his favor, and then tinishes the coniitoor. The confessor is appointed by Jesus Christ, the judge between him and the sinner; he is therefore obliged to follow t.ho rules of Christian prudence, and cannot, without betraying his min- istry, pronounce a favorable sentence, when he has reason to believe that God will not ratil'y it. Such criminal indul- gence would not discharge the penitent from the guilt of his sins, but would render the confessor guilty of sacri- lege; and, instead of being a beneiit to the sinner, who i?s not rightly disposed, may be the ^eal of his reprobation — the cause Oi" his eternal ruin. A young person who was reputed pious, but who h id not sufficient diflSdence in himself, neglected, in time of es thy iterc(>.s- o a d<- •St told e then exactly ! upon DOg.S OF SATI3FACTI0X. 287 temi)tation. to have recourse to God by humble prayer. He fell, in consequence, iiilo a sin, which he i'elt a strong dis- inclination to confess. But regrottin,!: sincerely the sin \v])i>-h h(> had connnitted. he said to himself'- "Whatever it may cost me. 1 will go at onco to confession. andwiHlay open my heart to the minister of Jesus Christ."' lie went accordingl}' : bm on his way he felt the disinclination to confess his sin return, and imagined he heard the devil say to him. •' Wliither are you going ? " But he, immediately, and will I gi-eat courage and earnestnes.s, replied; "I am going to confound you. and to cover myself with confu- sion." He who has the com'age *hus to accuse himself of his sins, i'oels. as it were, relieved from an intolerable l)urd.>n, and is amply indcmnilled for the momentary pain and confusion attending his self-accusation, by the joy and interior peace which follow it. — La.sauss«. RxERCi.sK.S- — 1- AVhat '.'oPUuo r^hould the iicuitont take whilo con- fc-^sini?. and by what name 8110111(1 he address the Priest? — 2. What is the ineaninK of the vrord.<^ " /^ 'cm niejatkcr, itc." ? -3. With what senti- ments should the penitent recite the cimjltcnr and declare his sins ? — 4. What docd ho ask of the i'ricv^t in linishing the conjiteor.1 SKCilON VIIL Of SatUf action. Satisfaction, which is the third and last part of the sacra- ment, of reliance, is a I'cparation otli.M'ed to God, for the sins which we have committed. Without the acceptance of the piMiance imposed, and a sincere desire to perform it, the sins of the p■ i / I i I m : DUTIES OF A CHRISTIAM. mains a temporal puiiishmont. to which the penitent is IkhiikI to submit. He ought, therefore, to perform witli Hdeh'ty the penance imposed in confession, and apply him- self to the practice of other pious and edifving works, in oi'der to s'ttisfy. as far a.s in his power, the justice of God. Those who die before they satisfy, to the full extent, this debt of temporal punishment, musthnishthe expiation of their sins in purgatory. It is agreeable to the justi-ie of God. tliat those who abuse the grace received in Baptism, and violate its promises, should be received with more difficulty to reconciliation. Me who has dishonored the glorious (luuliiies of cjiikl of God. ofmember of Jesus Christ and temple of the Holy Ghost : who has treated with indifference the adoral)le blood with which he was sancti tied, and rendei'ed valueless the grace which he received, should not iind so easy a pardon as he who has not been liapti/.ed, and whose si)is. committed, in groat part, through ignorance, do not bear the same chiracter of ingratitude. Besides, through the mercy of God. the penitent sinner derives great advantage from the chastisement which he receives : as he linds in it a curl) on his jDassious, and an excellent remedy against the evil hibits which he has contracted. The penance v.hich the confessor imposes, not only serves as an expiation ci'past offences, but also tends to the destruction of the passions from which those offences proceeded. Thus, humiliation?', serve to overcome the pas- sion of pride ; alm>. thatof ava:'ico ; fasting, thatofintem perance, &c. ; and these pr iJiese INDULOBNOES. 289 tent ife n with y him- valuable in his sight, we must bear them In a spirit oi penance, and unite them with tlie sufferings and satisfac tions of Jesus Christ, through whose merits alone our Batisfactory works are acceptable to God. Our works are presented to the Eternal Father by our Lord Jesus Christ, who imparts to them all their merit and value. We are also obliged to make satisfoction to our neighlior. if we have injured him either in his person, by ill treatment : in his honor, by lies and calumny^; or in his goods, by theft or injustice. God will not pai'don the sinner, unless he repairs, as far as in his power, the injury done to his neigh- bor, in his person, property, or chsiracter. St. Paul the Hermit, St. \nthony, St. Mary of Egypt. and sevei-al others, whofollowed their example, were mod- els of penance. They renounced all they possessed, hid themselves in frightful deserts, clothed themselves in sackcloth, and lived, during the greater portion of their life, on wild pulse and herbs. They adopted this course of life, from a deep sense of what was due to the justice of God, and from the conviction, that sin must be atoned for, either in this world or in the next. — Lasaus.^e. ExKRCiSKS. — 1. What is the third part of tho sacrament of Penaiioe, and in what does it consist ?— 2. Show us tho ne?e?.«it.v of gatisfai'tion,— 3. What diffci-enco. as regards patisfaction. is thero between Baptism and Penance ? — 4. Where are persons to expiate tlicirsln? who die be- fore havins nndersono the temporal punishment due to tliom ?— 5. What advantage docs tho penitent derive from the satisfacHun which ho is obliged to make ? — (>. By what works may wo rei)air the injury dor.o to God and our neighbor ? SECTION IX. Of Indulgences. An indulgence is a i-emission of the whole or part of the temporal punishment which ordinarily remains due to sin after the guilt of it has been remitt(Kl. It discharges, either entirely or in part, from the rigorous penances re- quired by the ancient canons, and from the temporal mm ''M ■fji 290 DUTIES OF A OHRISTIAW. if 1 ill 11 m li' ;;|ii :'iii b chastisement due to sin, in satisfaction to the divine justic-^ and whicli muy the su! foiings oi'purgatorj'. An indulgence, therefore, does no: remit sin, nor the guilt of sin, nor the eternal punishmeu' duo to it, but only the temporal punishment which ;<■ m'lins to be endured after these have been remitted, ii eitlier moderates the rigor of that temporary punishment or shortens its duration. In tlie early ages of the Church, public penances of many years" dtiration, were imposed on penitent sinners. They were obliged to pray much, to pass their days in mourninii. and their nights in watchii^ and tears, to lie upon tln' ground, to fast, to give alms, and to exercise themselvc- in other works of charity and religion. Altliough this an- cient discipline is not at present deforced, yet, we should constantly remember, that the justice of God is the same now as it was in former ages, and that sin desei'ves punish- ment now as well as it did then. To supply the insufli ciencyofour satisfactions, the Church, always animated and directed by the spirit of God, grants indulgences to her children. She received this power from her divine Founder, when he said to his Apostles; '^Whatsoever you shall bind upon earth, shall be Iiound also in Heaven; and whatsoever you shall loose ujjon earth, sh ill be loosed also in Heaven." ■* The Church, therefore, has power to inflict punishment, for the expiation of sin. and also to remit that punishment, when it is expedient I'or the glory of God. or the spiritual good of her childrr'n. by granting an in- dulgence. In the early ages she often, at the recom- mendation of the confessors and mirtyrs. ti'i^ited with in- dulgence, those for Avhom they had interested themselves. She also, in times of persecution. al>ridged the term of penance for thos(^ who had commenced it with fervoi, in order to strengthen them for the coml)at. and put them in a condition to I'esist the violence with whicli they were threatened. The infinite and superabundant merits of our Lord Jesus Christ, and the vii'tues and good works of liis • Matt., xviii. IB. INDULGENCE3. 291 lejusticp. Ifter; in the siif [does ii(>:. ushmont [lucli !•<> [ted. li [shiiieut of man V They urniiii;. poll tlie msolves thi.saii- 3 should he same puni.sh- insuffi. Hmatod iiees to 1" divijie 'ver you en; and sed also o inflict 5 remit of God. ; an in- recom- ^illi in- >;elves. 3im of I'oi. in them >' were of our of his holy Mother, and of all the saints, are offered to God by the Church, in satisfaction for our sins. Indulgences have been called by the holy Fathers, re- laxations, remissions) absolutions, rocon(nliations. They are of three kinds: namely, phnarij ind'ili/ences, parfial tiidnlf/eiicea, and the -indulgence of the jubilee. A plenary indulgence is the remission of all the temporal punishnif^nt due to our sins. A partial indulgence is the remission of only a part of that punishment, according to tlie intention of the person who grants it, and the disposition of the penitent who receives it. A jubilee is an extraordinary plenary indulgence, granted by the Pope to all the faithful in general. It was formerly granted only once every hundred years ; but it is now fixed to once in every twenty-iive, besides that which usually follows the accession to the papal chair of each new pontiff. The Pope, being the head of the Church, can grant in- dulgences to all the f lithful, and as his power, in this respect, is unlimited, he can grant them plenary or partial, as h® shall judge either proper or useful for the faithful. Bishops also, in their respective dioceses, can, under cer- tain circumstances, grant indulgences of a certain limited time. All these indulgences are attached to the recital of certain prayers, or to the performance of certain good works, and they are gained by those only wlio are in the state of grace, and who comply exactly with the speciiied conditions. It must not be supposed, that ni. Why do not indulgences o.x empt from doing penance ? CHAPTER VI. Of Extreme Lfncfion. Cxod, who is intinitely good, has not only prepared for us? salutary helps dming life, and whilst in the state of health, but has also established a sacrament to comfort us in sick- ness, and, particularly, at the approach of death, for it is then thtit temptations are most violent and dangerous. This sacrainent is called Extreme Unction, booause it is the last anointing which a Christian receives. The tii'st anointing w EXTREME UNCTION. 2OT in o alms, takes place in Baptisni ; the second, in Confirmation : and the last, in dangerous sickness. Jesus Christ lias instituted Extreme Unction lor the spiritual and coi'poral stren.izth and comfort of the sick. The Apostle St. .lanics speaks of it in the following terms : " Is any mnn sick among you ? Let liim bring in the Priests of the Cliurch, and K-t them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man ; and the Lord shall raise Iiim up ; and if he be in sins, they shall '>e forgiven him."* According to these words, two tilings aie essential to this sacrament ; the anointing, and the pr.ayer which accompanies it. The anointing is done with noly oil, which is blessed by the Bishop on Holy Thursday. It is applied to each of the senses, to ijurify it from the sins of which it may have been the organ and instrument, the Pi'iest pronouncing at tlie same time the following prayer : " May the Lord by this holy L/uction, tuid by his own infinite mercy, pardon thee all the sins which thou hast committetl by the eyes, the smell. '" kc. T'liis prayer is most powerful and efficacious, since our Lovd has prom- ised, by the mouth of his Apostle, that he will always hear it. This sacrament has three principal effects. The first is, to fortify the sick person against the temptations of the devil, .and the terrors of death, it confirms his faith and confidence in God, and, by this means, it strengthens him agahist the attacks of the devil ; it excites in liis heart the dcsne and hope of possessing God, and this fortifies him against the fear of death. The more ardent this desire is, and the firmer this hope, the less the fear which the soul experiences when the houi of death approaches. The second etl'ect of Extreme Unction is, to efface the remoins of sin, and even sin itself, if any still remains to be pardoned. By the remains of sin, we are to understand that weakness andlanguorwhic;h remain iu the soul even after the guilt of sin is pardon«Hl, and which cause it to have still an inclinaiion for the things of earth, and little relish for those of Heaven. This wcinkness andlanguorare ■,.i • Jamos, V, U, 15. >;S. i i i 294 DUTIES OF A CHRISTIAN. removed by means of this sacramenr, by detaching the soul from earthly things, and replenishing it with an ardent desire for the enjoyment of Heaven. It also remits venial sins, and even mortal ones which may have been forgotten, or which the sick person may not be able to confess ; pro- vided, however, that lie h ive a sincere sori'ovv for them. But it is necessary, whenever it is possible to do so, to have, recourse to the sacrament of Penance, Extreme Unction being a sacrament of the living, and therefore to be receivec in the state of sanctifying grace. The thud elliect ot this sacrament is, to restore the sick person to health, if it be con<-lucive to his everlasting salva- tion. The receiving of it should, therefore, not be post- poned to the last moments of life : for, surely, it is not the time to expect restoration to health when a person is on the point of breathing his last This would be like tempt- ing God, since recovery could not then take place without an evident miracle. It is sufficient to be dangerously ill in order to receive Extreme Unction ; and while the mind remains unimpaired, the sick j^erson is better disposed to receive it, and to prolit of its advantages. In deferring it to the last moment, one runs the risk of not I'eceiving it at all ; for many who thus delay, are overtaken l)y death before it can be administered. Although this sacrament is not absolutely indispensable, a pei'son is, notwithstanding, obliged to have recourse to it, when he can do so. It is the ordinary means of obtaining a htippy death ; those who neglect to receive it, disobey the precept of -lesus Christ ; they voluntarily deprive themselves of the graces annexed to it, ami, by so doing, put themselves in danger of a bad death, which is the greatest of all possible misfortunes. ill- A man who lay dangerously sick, had an only daughter, a child not more than ten years old, who had learned her catechism very W(>11, and was instructed in the truths and pi'actioes of our holy religion. She stood by the bedside ot her dying fither, ami seeing no prepaiution for his receiv- ing the sacraments, she said: '* Father, you are very sick ; the doctor has said you shall not live longer than tomorrow; BOLY ORDERS. 29^ m vernal :otten. and mamma has since been weeping bitterly in the next room. Now, I have heard at instructions that it would bo very sinlul to leave the sick to die without confession, and yet no one speaks to you about it. Do, fathei-, do send for the Priest." Ailectetl by the artless simplicity and the earnestness with which these words wei'o uttered, the dying man said : " My dear chiM. I thank you ; go for him at once, and may God bless you : for to you, under God. I am indebted for my salvation." The Priest came, and administered the 'ast sacraments to the sick man, who died on the following day. Fre(iuently did he repeat before his death: " Oh, were it not for my child, my dear little child, what would have become of mo ?"' How consoling to her during lil'e, to reflect, that she had l)een the instrument of so much ha];)piness to her dying parent ! — Lasaussh. ExKPCisES. — 1. What is Extreuio Unotion? — 2. What two things are essontial lo this sacrament, and in what do tliey oonsi.st ? — 3. What are iho principal effects of Extrcmo Unction '.'—1. W hen .should this sa- crament bo received, and of what do persons deprive themselves who neglect its reception ? CLlAPTi:U VII. Of Roll/ Orders. The live sacraments treated of, are common to all the faithi'ul, and all ought to receive them in tlie times and circumstances in which these heljis an^ necessary I'or them. The two others are for two jiarticulai" states of life, which, on account of their importance, and the duties tlicy im- pose, have need of many powerful graces. The sacrament of Orders gives pastors to the Church, to rule and govern it. By the imposition ol' hands, and the prayers which ac- company it. thoy ai'e se))ar.at('d from tiie rest of the faith ful. and receive the j^owerof preaehhig tin* Gospel, atlmin- istering the sacraments, ollering the holy Sacrilice of the Mass, and in a word, of exei'cising the functions of the sacred ministry. -Jesus Christ instituted this sacrament when he selected his Apostles, and said to them : "As the .■1' n m II m 296 BUTIKS OF A OHRISTIAir. t!i t ■ i 1 ' 1. . 1 pr ' 1 rJ 'fUi y ij! Father hath sent me, I also send you : * Going, there foro, teach ye all nations ; t Receive ye the Flol^i Ghost, whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retain- ed : t and also when, after having instituted the sacridce of his body and blood, ho added. " Do this for a comraem- ••-oration of me.''§ Holy Orders is a sacrament, which gives the power to perform ecclesiastical functions, and grace to exercise them with sanctity. The Apostles received, together with this power, full authority to communicate it to others. We learn from the Holy Scriptures, that they ordained Bish- ops, Priests, and deacons, by the imposition of hands ; and from Ecclesiastical History we learn, that the first Bishops orduined by the Apostles, ordained othei-s to succeed themselves, and this succession, which has never been in- terrupted, will continue in the Church to the end of the world. A person is raised to the dignity of the priesthood by ditTeront degrees, or orders. Four of these are called minor orders; namely, jwter, lector, exorcist, and acol- Ifle ; and three are called major or liohj orders ; name- ly, snbdeacon, deacon, and Priest. A state so holy ro- quires corresponding dispositions in thos« who desire to ombi'ace it. The iirst of those .« v, 4. . t John, XX, 22, 23. f John. XT, 16. HOLY ORDERS. 29f I there Irgiven re tain - Icrifice Iraom- fev to lei'cise Grod, and the salvation of the neighbor. Woo to those who enter this holy state through human views; vviio consult only their worldly interests or their ambition; vvlio pro- pose to themselves Init the acquiring of wealtli, or to liva more conveniently or with more respectability. The third disjjosition is, to he irreproachable in morals. It is much to be desired, that tliose who aspire to the ministry, should have preserved the grace of Baptism, or liave. at least, for a long time previously, recovered it by penance, and led an edifying life. The fourth disposition is, to be in the state of grace, foi- it would be an awful sacrilet^e indeed, to receive so holy a sacrament in the state of mortal sin. The life and history of a Priest are briefly as follows. He is. by his office, the friend and protector ofthe unfortunate, the consoler of the afflicted, the defender of the defenceless. the supi:)ort of the widow, tbe father of the orphan, tlie repaii-er of all the disorders and evils engen<^»rcd by the passions and false doctrines of sinful men. His entire life is a long and heroic devotedness to the happiness of his fellow ci'eatures. For their service, he consents to exchange all the domestic comforts of life, all the enjoyments and goods which men seek so passionately, for the obscure la])ors, and fatiguing duties of a ministry, which often pro- duce no other fruit than the ingratitude and insult ofthe libertine and the inlidel ! While the world is still lulled in sleep, the man of God often anticipates the dawn, to commence liis day of beneli- cent labor. He relieves the poor, visits the sick, dries up the tears of the unfortunate, and excites those of the penitent ; instructs the ignorant, strengthens the weak, and contirms in virtue souls agiiated by the stoi-ms of passion or temptation. After a day lilled up with such exercises, the night returns, l)ut not always to bring repose to him. At the hour which leads the worldly votary to the theatre or to [yartiea, a messenger is despatched for the minister of religion. A Christian, touched in his last moments with repentance, is about to expire, and, perhaps, ol'a contagious m am I'' i ■'1 mm m ■ V I'":' vH « ■■ l\ I? ill ;l - ; M 298 DUTIES OP A CHRISTIAN. disorder : no matter. — the good shepherd will not sufFef one of his flock to expire without .•illeviating his anguish, holding up befoi'e him the consolations of faith and hope and praying by his side to the God who died for him, an<\ who, at this instant, gives him. in the sacrament of his love, the most assured pledge of immortality. A Priest is thi> minis^or of Jesus Christ upon earth ; his rej)resentativG, charged with the exercise of functions which have not been confid(^d even to angels. Such is the Priest of God exercis- ing Iiis ministry in the midst of the faithful. HxKRCiSKS — 1. What difference is there, as regards all the faithful, between the first live .sacrainents und the hist two ? —2. M hen did our Ijord institute the siu'raiuent nf Holy Orilers ?— IJ. AVliat iiowei- docs this sacrament I. onfer ? 4. Throu^'h wlui; degrees must a person pass, to attain the dignity <>f priesthodd What dispositions does a state so holy require of those who desire to embrace it? CllAPlloil Vlil. Of Matrimony. Marriage was instituted in the beginning of the world, when God gave man, for liis compjuiion, the woman whom I le had formed from his side, and blessed her with iruitiul* ness. In order to render this tirst institution more holy,- Jesus Christ has elevated it to the dignity of a saci'ament, attaching to it a special grace to conlirm, this indissoluble union, and to sanctify those who are engaged in it. lie has rendered it the image and sign of a great mystery, the intimate and eternal union which he his with his Church. Marriage is, then, a source of spiritual benedictions for those who receive it with proper dispositions. Marriage is a sacrament which giv(\s grace to sanctify those who are engaged in this holy state. It is a certain truth, that those who, being in the state of grace, and h;iv- ing consulted God. marry with Christian intentions, receive, by virtue of this sacrament, graces which sanctily them, and enable them to discharge faithl'ully the obligations of their state. Before a person decides on embrachig this state, he ahould be careful to pray fervently to God for grace to MATRIMONY. pt anlTci [inguish. id hope liim, anci |his love, ^t is tb' ?ntative, h«t been exercis. |o faithful, tn did our (iocs this n pass, to >o.s a state 2^ :' world, n whom iruitful- •e holy,- ranient, 5Solu!)le it. lie Kiy, the >hiiroh. ions for lanctify ceri.aiii k1 hiiV' eceive, them, ions of i state, •aco td know whether he has been called to it. Without this, he might rashly, and contrary to God's will, contract an en- gagement which God would not bless, and which would exi)0se his salvation to great danger. God never fails to make known his will to those who invoke Ilim with sincer- ity and earnestness,. Persons about to engage in the mar- ried state, should also consult their parents. Parents have at heart the interests of their children, and know better than they do the means by which they can be promoted Children should, therefore, follow their advice, rather than a blind inclination, in an affiiir so important, and on which their happiness foi- time and eternity is so dependent. There are three principal dispositions for receiving the sacniment of ^Ln-riage. The lirst is that the conscience be purilied from every moiaal sin ; because Marriage is a sacra- ment of the 1 iving, which supposes the spiritual life of grace in those who receive it. TheCouncilof Trent exhorts those who desire to enter into this holy state, to approach the Holy Eucharist, hi order to draw upon themselves the blessing of li eaven. The second disposition is, to receive it with the intention of doing the will of God, and of serving Him in this state. We should propose to ourselv es r^o please God ill all things, even in our least actions ; with much more reason, then, in an (mgagement which will continue until the death of either party. " Wo are the children of saints," said young Tobias to Sara, " and we must not be joined together like heathens that know not God.'" * lie who believes liimself (ialled to the married stiite, should bo caiel'ul not to enter it but with a view to sanctify himself, and to fullil all its obligations. The third disposition is, to receive it with modesty and all the other virtues suitable to the sanctity of thissacnunent, avoiding with care every- thing contrary to the lailes of strict propriety. To receive the nuptial benediction with levity, would Ije to oH'endGod at the very loot of his altar, and profane a. sacrament which lihould be approached with much piety and religion. Married persons have four obligations to fullil : namely, to live togethei' '"n jx^feet union and harmony ; to Uv(! * TobiiLH, viii, .). ■,,,:. 300 DUTIES OP A CHRISTIAN. with fidelity to each other ; to render mutual assistance in Aieir respective wants ; and to give their children a Chris- ti;in education, accustoming thorn in their tender years to pi-ay to God, and to perform piously the other duties of religion ; taiching them, and repeating fre(i[uently to them, the maxims of the (jospel ; giving them good example, and watching over their conduct, in order to remove from them everything which might lead them to sin, and cause them to sacrilice their eternal happiness. ,. t m-^ m. A young physician, who resided in Paris, made propo- sals for a young lady of that city, and was promised her hand in marriage. A short period before the time appointed for the intended ceremony, he called at her house, and on seehig her mother, told her that he desired an interview with the lady destined to be his future wife. On being questioned as to its object, he frankly replied, that he had been trained from childhood, as the family were aware, in the practice of his religious duties, and that he was desir- ous that he and the young lady should each make a general confession and aj^proach the Holy Communion, previous to the intended marriage, that they might receive, with the nuptial blessing, the graces which are attached to it. The mother, overjoyed at this pious determination, addressed him in the most affectionate terms, and congratulated herself and daughter on the dispositions which the young gentleman manifested, and on the happiness of which it could not fail to be productive. She pressed him to the interview with her daughter, and to the communication of his wishes. The young gentlemtm did not coniine himself to this. He had the holy Siicritice of the Mass oflfered for eight successive days previous to the marriage ; and, on the morning of the appointed day, nothing could bo more aflecting than to see this young couple approach the holy table ; the one, accompanied by his father and mother ; the other, by her mothei- and grnndmother ; when all re- ceived the Holy Communion from the hands of the Pries! who was aftei'wards to bless tlKUf marriage. What an in m MATRIMONY 301 stmctive example for young p.T.sous I Wliatalessonforso many n^-gligont and aisecUfying parents ! If all mnriiagi^^ were colebi-ated like this. th<\v would be followed \vitlaout doubt, by tranquillity and happiness. Exi'RClSFS. - 1. When aud by whom Wiis luarviago instituted . - ■> To what dignity has Jesus Christ elevated maniago ? - "^. \\hnt «hould persons do before ihcy .loeide on cmbraein- the marnii'^e state 4. [low .nanv dispositions are necessary for the worthy ver-opt.on of the sacrament of marriage, and in what do they consist ? - -> IN hat are the obligations of married persons ? •Ml: a f'nf ft • - m PARr SECOND. 5f i I OF PRAYER. CHAPTER 1. F P R A Y I-: I» 1 N G E N E R A I. SECTION [. Of the Necensitj/ of Prai/er. !(■:■ I 1 I Prayer is the second moans 1 ly which we can ol>tain the grace of God. It is an elevation of the mind and heart to God, to render llhn our homage, and to beg oC Ilim all necessaries for soul and body. Lt is an indispensable *od not occome wearied of hearing our re- peated requests ? SECTION II. 0/ the Efficaqi of Prayer. The efficacy of prayer is a truth which is repeated in al- most every page of Holy Writ : and the promises of our Lord, to all rrho hivoke his aid, are formal. "Cry to me, and I will heiir thee."' •' Call upon me ui the day of troub- le : \. will deliver {hee.''T "Ask, ana it shall be given you ; seek, and you sha'l find ; knock, and it shall be opened to you. t " AH things whatsoever you ask when ye pray, believe that you shall receive : and they shall come unto you '5 He is not satisfied with saying that our prayers will be hf^ard when offered with due dispositions ; he solemnly avers it " Amen, 'imeu, ? say to you, if you ask the Fatner anything in ray name. J:lo will giv« it you." II In fine, to dissipate every douDt that might possit.dy arise, he makes use of a comparison, capable of animating the most desponding. '' What man is there among you. of whom if his son shall ask bread, will ho i-each him a stone ? or if he i, f \ i- '' ■'' Ml -11 ' Jer., xxxiii, 3. i Ps- xlix, 15. I Matt., vii, 7 : Mark, xi, 24. i John, xvi, 2S. L , -i iiv ' Bif'j o06 DUTIES OF A OHRISTIAM. shall ask him a fish, will he reach him a serpent ? If you, tlien, being evil, know how to give good gifts to your chil dren, how much more will your Father, who is in Heaven, give good things to them tbtt ask Him ?"* After i)roraises so formal, we must have lost our faith if we doul>t of the efficacy of prayer. If we coniide in the promises of a good man, how muchmore ought we conlidoiM the promises and asseverations of our Lord and Master, who is truth itself I To give diffidence entrance into our heart, would V)e to do Ilim an injury. Whence can this diffidence come ? Is it from our own unworthiness ? But is not the goodness of God towards us purely gratuitous ; and is not the very avowal of our misery a new title to gain access to that (iod, whose mercy the greatest crimes cannot exhaust, and who invites the greatest sinners to approach Ilim with confi- dence ? Is it not in . the name of Jesus Christ that we pray ; and is not our unworthiness lost in his iniinite merits ? No, the prayer of the humble sinner has never been rejected ; it elevates itself to the throne of God, and infallibly attracts his mercy down to him who prays. Is there any one, says the prophet, who has invoked the Lord, and haa been despised ? Our fathers cried to the Lord, and they were delivered ; they hoped in the Lord, and they were not confounded. Whoever invokes the name of the Lord, thtdl be saved. This full, entire, and unbounded confidence in God does Ilim honor. It is a homage render^'d m his goodness, mercy, and fidelity. Prayer obtains everything; Gqd can refuse it nothing. '•Who hath called upon Him," says the Wise Man, "and He despised him? t "Every one that asketh,"' says St. Jerome, "receiveth," Moses prayed on the mountain, and the enemies of God were vanquished ; Judith prayed, and her country was delivered ; the devout King Ezechias prayed, and God revoked the decree of his death; the publicum prayed in the temple, and he was justified ; the penitent woman prayed, and her sins were forgiven ; the good thief prayed upon the cross, and, although guilty of enormous crimes, yet ho ol lained pardon. Hence, St. • Matu, vii, 9, 10, 11. t Ecclus., ii, 12. m : i TIIK KKIMCACY OF PUAYKH. 601 you, chil 'iivon. John pays : " And this is the conlidenco wliich we have towards Him: that, whatsoever wp shall ask nccordiug to his will, He heareth us; and we Icnow tlrit IIc^ heareth us whatsoever we ask."* Let us not allege our weakness when we are exhorted to practise virtue; let us not say, that our iuelination to evil drags us along, and that we liav(? not strength to re- sist the violence of our passions. •' Being able to procure by humble prayer," observes St. Liguori. " the divine aid. which will enable us to do all things, we are ine.xcusablo if we yield to temptation." We can pray, and prayer will sustain our weakness ; we can pray, and prayer will strengthen 'is against our evil inclinations ; we can pray, and prayer will moilerate the violence of our passions. '' But if any of you want wisdom, U>t him ask of (rod. who giveth to all men abundantly, and upbraideth not ; and it shall be given him.'t We never fail to obtain of God the succors which we ask for as we ought -, or if we do not obtain them, it is always through our own fault ; it is be- cause we have not recourse to God with sufficient conlldence. St. John Chrysostom does not hesitate to say that prayer is, in a manner, more powei-ful than God himself : by this ho means, that its power is such, that, it causes God to yield, and not to put in execution the sentence which lie has pronounced against us. His conduct with regard to the Israelites is a striking example of this. They had transgressed the law of the Lord, and ho,d setup a golden calf to adore it. God, always cl(>ment. seemed. ;is it were, to fear the prayer of I>Ioses in their behalf '• LetMe alone." said He, " that my wrath may be kindled against them, and that Imay destroy them." t !Moses. however, continued to pray, and God, overcome by his imi)ortuuity, give thdu, But the man was notdishea)tened ; h(; coitinucil to knuck at the door; he redoubled his entreities : at length his po) severance was recompimsed ; he ol stained whit he desir ed. Our Lord concludes this parable ',)y a liv(^ly and [irc^ss- in^» exhortation to pray wih):;' cer.sing. and 1;, a formal promise to grant all that wi. a-.,; with perst^verance. Tln! moment in which we cease to p'^ay, isp(;vliaps, the very one * Boclus.. ICXXT, 111. t .Mall., IX. ^. s li'. 'i 1 .1; m 3110 DUTIES OF A CHRISTIAN. in which God had (lotermined to hear us, Reraember well this important truth. b>/ 2)raijer we ask, but bij perseverance we obtain. A virtuous and interesting little boy was accustomed to offer his heart to God every morning, with great fervoi*. being mindful of our Lord's loving command, '' Son, givi^ me thy heart." This offering was, as it were, the soul of all his actions. ''Whenever I fail in this duty," he used to ay, " I feel dissipated during the day." He led a ••ery lioly Hfe, and died at the age of twelve years, in seuthn. rts r,f extraordinary piety. "My God," he often said, as bt lay on his deathbed, ready to expire ; " My God, i have almost every day of my life offered Tlioe the sacrifice of my hcui-t ; I now freely offer Thee that of my lilo," If we imitate this pious boy, and, like him. be faithful in offering our heart to God every morning, we shall, like, him, die in sentiments of true piety. — Aiivisi:ni5t. IlxKUCTSEs.— 1. How many conditions i^hould nccomprinyoiir praycr,i ? — 2. Why should wo pray in tho naino of .Jesus Christ? - 3. Why should wo pray with oftrntion f with hum'ditii / witli citufulfnop ' with pcrsn^ernncc f — 4. What coiDi)aiis()ns does our Lord present u« which ghow tho no3ossity of persevering in prayer ? CIIAPTICR [!. OF TMK r.onn's phaykr. SECTION 1. Of what we. slunild ask of God. Our Blessed Lord himself has taught us the things for whic.li we are to pray, and the order in which we are to f ' v for thorn. He lins been pleased to prepare that most ."x cellont model of petition, calleci the fjord's Prai/cr, which. in his name, wo are to present to his Eternal I'^ather. "Jesus Christ," says St. Cyprian. " Lovsirlea the salutary Mdraonitions and precepts whicif he hr<.H giv^n us, has pre- scribed a form of prayer for cor ii^e, that, uddressuig tho i*PV THB lord's PRATBB. 311 ber well xveraiit'c med to t fervor. 5on, givo r^ soul of used to evy lioly n.^rUs nf "(u l.ay . have ce of my lithful in ill, like. r praycrfi 7 - 3. Why •ncfl ' with it Ufl whiub liinga for e to j ' V lost .'Tl •. vvliich. Father, salutnry h;is pre- shig the Father in the words of the Son, we may more readily ba heard. Let us then," continues the hoi) doctor, " often use this divine prayer, which our Lord and Master has taught us. It is a prayer most agreeable to Cod. as ascennlv lo render yourself unworthy by your disobedience, of I , called the child of God; for nothing else can stop tin rarse of his graces, or the effect of your prayers. Each one, in speaking of God, says our Father, and not mi/ Father, because, being all children of the same Fa- ther, and hoping for the same inheritance, we pray, not only for ourselves, but also for all the fiiithful, who are our orethron : and moreover, that it is not in our own name that we pray, but in the name of Jesus Christ, and in union with the entire body of the Church, of which we are members. We add, who art in Heaven ; for, although God fills all places by his immensity, we consider Heaven as the throne of his glory, where He manifests himself to the blessed in all his majesty and beauty. Heaven is our true country, the inheritance which our loving Father has provided for us. When, therefore, wo pray, we should elevate our thoughts and desires thither, unite ourselve? to the society of the blessed spirits, and excite in our heart the desire and the hope of one day possessing God for ever in his blissful region. \^m Rt. Francis of Assisium was disinherited by his father, on account of his great liberality to the poor ; but the saint, filled with spiritual consolation, only oliserved, "Now I can. with greater confidence than ever, s:>y : Our Father^ iv/io art in Ifcaroi.'" Oh, how truly great the nobility of a Christian ! God himself is his Father ! A young shepherd had the pious custom of praying while he att(^nded his flock in the interior of the country. Being asked, if he felt not lonely, and if his time did not • liai.. IV. () hac love. ite in our I imagine pon Ilim What will ring been ? Fear lience, of can stop .yers. and not ame Fa- pray, not lo are our >vvn name t, and in ch wo are although r Heaven limself to ^en is our 'ather has ^e should ourselves our heart i for ever father, on the saint, "Now I r FafJieVf )ility of a praymg I'ountry. 3 did not THB lord's PKATBB. 313 pass heavily in a place so removed from society, he re- plied, that his time passed (juickly, and agreeably, too, by means of the Our Father, in which he discovered an ex- haustless source of consoling thoughts and pious senti- ments. Such, he said, was the delight which it alFordod him, that to jueditate on the entire pi-ayer Uutonce, would give him sulUciont mental occupation for a whole vveeiw. St. Hugh, Bishop of (fi'enoble. having f:dleu sick, did nothing during the night IiuL lu^peat the Lord's prayer. The servarit who attv-'iidctl him. rcninrkcd that the con- stant recital of tliis pi'uycr would increase liis sickness. "You ai'e mistaken."' lie rcplii^d -. " the recital of so beau- tiful a prayer caiuiot do me the least harm ; on the con- trary, I llnd. that the frequent repetition of it, refreshes and improves me." ' Exercises. —1 Which is tho most oxcollent model of prayer, and who is ita author V— L\ How many petitions are thoro in tho Lord's prayer ? — 3. Explain tho preface of this prayer. SECTION II. First Petition. — '■^Hallowed be thy name." ft is just that the glory of God should bo the object of our lirst dcisire and ourllrst petition. As children of God, nothing should be so dear to us as the honor and glory of pur Father. We begin, then, l)y praying that his name may be hallowed, that is, honored and glorilied. The name of God is holy in itself; it cannot ac(|uire any new degree of holiness ; but it is frequently dishonored by the language and conduct of men. What wo ask by these words is, that the holy name of God maybe known, praised, and adored, by all erciitures ; that every tongue may bless Ilim ; that the whole universe may render Film the iiomage which is due to his sovereign I^Iajesty ; that his glory may be extend- ed to .all the nations of the earth. There are inlidels who know not God ; we beg of Ilim that they may be brought forth from the darkness in which tliey lie liuried. and be 0. dm m i'i i 1 1 314 DVTTES OF A. OHKISTIAN. U ■1 called to the admii'able light of the Gospel. There are heretics who know God, but do not rendoi- Ilim a puro worship ; we beg that they may renounce their errors, acknowledge the truth, and enter into the bosom of the true Church, out of which there is no salvation. In fine, there are bad Christians, who do not serve God, who outrage Him by their sins, who profane and 'oln,spheme his holy name ; we beg that they may be converted to Him b\ sincere penance, and may begin to glorify Him by their edifying conduct. We pray even for the just, who already honor the name of God l)y their virtues, that they may incre.'Jse in justice, and persevere in it to the end. But what we ought chiefly to desire is, that we may ourselves sanctify the name of God, consecrate our wliole life to his gloiy, and cause Him to be honored and glorified by others. We give .glory to the name of God by our thoughts, by numbling ourselves profoundly before his divine Majesty, and by ever thinking of God, and of the things of God. with profound respect and religious veneration. Wo give glory to the name of God by our words, by never speaking of Ilim but with a feeling of interior adoration and of pro- found respect. We give glory to Him by our actions, by leading an exemplary life, calculated to conduct others to his service and love. In repeating this petition, hallowed he thy name., we ought to have a sincere desire of procuiing the glory of God, as much as in our power, and of inclining others to honor Him, — inspiring them by our language and conduct with a love of viitue and a jelish for piety. With out this desire, our heart would ])elio our lips, and our words bear witness against us, sin^e we do not really wish that for which we pretend to petition. But what .shall we say of those who, though they daily beg tliat Cfod'.s name may be glorified, occasion others to ollend his divine Maj- esty by their evil counsel and bad example ? A dutiful son holds his fatlier's name in benediction : his greatest pleasure i-t to heai' him praised ; his greatest ntllicuon. to see him despised. Such are the sentiments wliit^h I i:ood Christian entertahis for God. He is animated THK r.OUD S I'liAYER. 315 I ■; « I ere are :i pure errors, of the In fine, outrage is holy lim hy )y their ih'eady [ey may d. But Luvselves Pe to his ^ others, rhts, by ^lajesty, of God. ^Vo give peaking I of pro- ions, by thers to 'm /lowed ocui'ing lelining :ige and . With- md our lly wish hall we s ninio le Maj- iction : rcatoist iiucnts imated ^\ith zoal for the glory of so good a Father ; he is afflicted at l)choldhig (he indlfTorence of the lukewarm among ('hristians ; and is horrilied at hoariug the blasphemies of the wicked. ExHRCif-ra — i.Wbat i.«! the (ibjc'<-t of th;i first petition of tlio Lord's priiyer ? -- :'.■ In saying hullmccd hf th, r,/ime. what giaco '.lo we beg for iuliJels ? for heretics V for the ju.st ? - 3. IIow do v/o glorify tho name of God '.' — 4. What desire phould ac<-ompany this petition ? SECTION in. Skoond Pktition. — " Thy kingdom come.'' By these words, f/u/ kingdom come, wo beg that God may possess a sovereign power over all his creiitures. This sovereign power belongs necessarily and essentially to llirn : we cannot withdraw ourselves from his empire. But there is another khigdom, a kingdom of grace, w^ith w'licb we must co-oi^erate. and which depends on our own consent ; a kingdom entirely spiritual, in which tho soul, anticipated and assisted by grace, obeys fi-eely and willingly all the inspirations of God, conforming itself in all things and without reserve, to his good pleasuie, executing with fi- doliiy all his commands, and hiving no other rule of con- duct than his law and ordinances ; a kingdom, in line, wherein the heart gives itself to God, in order that he pos- sess it entirely, govern it according to his good pleasure, and disengage it fi-om every terrestrial anfection, and from every human attachment. Such is tho kingdom which we desire that God should est ililish in us at present. There is another kingdom, that of his glory, in which Lie has pre- pared for his elect an immoit il crown, where He imparts hiinscdf to them, that they nmy ])ossess llim for ever, be- stows upon them a.ll his ri;'lies and treasures, fills them witli the abundance of his house, ineliriates them with tho torrent of its d(4ights, and in wliieli they sh ill reign with lliiu foriwer.and <-vi'r. Sueli i-; 'iIi- Icingdom which we desire sliodld come. VVlri,l we ask, i li^'t'eTore. liy this petition is, that God may reign in onv heart by his grace in this world, ■^ vus DUTIKS OK A OUKLSTIAN. mi m P and that we may reign with Him in the kingdom of hi.s glory in the next. In repeating this petition, we ought ii desire sincerely, that the kingdom of vsin and of the pi; sions may be destroyed in us ; that our luiud, heart, aii'l body, be entirely submissive to God ; and that He may 1 e their sole Master and only Sovereign. If we are the slaves of bad habits, and subject to vice, we must weep over our unhappy servitmle, desire sincerely to break our chains, and enter into the libei-ty of the children of God ; we must after- wards elevate our thoughts and desires above the eartli, which is the place of our exile ; we must sigh after our truo country, where, possessed of inexpressible delights, we shall reign with our Lord Jesus Christ for all eternity. This should be the object of our desires and hopes, the panacea of our pains, labors and afflictions. The life of man, though short, is tilled with miseries. How can wo be attached to so miser- able a life, knowing that we are destined for one which i.^ eternal? How can we apprehend the separation from this mortal and corruptible body, which prevents us from seeing God, and enjoyuig the company of the blessed spirits ? What can be more Jidvantageous to us than to leave this prison, to (juit this visible world, in which we are exposed to so many dangers, beset with so many snares, and in which, at every moment, we run the risk of perishing ? A good Christian has incessantly tielbre liis eyes the recom- pense ho exi)ects ; he regards himself upon earth as a traveller ; he is already, by the liveliness of his faith and hope, a citizen of Heaven. Seated beside the river of Babylon he weeps bitterly at the remembrance of his tine country, his heavenly Jerusalem ; he frequently raises his eyes towards th(^ holy mountain, the dwelling of peace, where his inheritance awaits him. where Jesus Christ is to crown him, and i-ender him eternally happy. " The loss of my goods." said a martyr for the faith, '• is a trifling mutter. No man can deprive me of Heaven, which is the true inheritance of the diildreu of God, who, in a few THK LOKU S I'RAYKK. 317 m of his i ought to f the p IS Jiti't, and f may I'O the sl;iv<\s over our hiiins, and iiust aftcr- the eartli, 1' our truo s. we shall 'his should coa of ova* igh short, ) so mise)- which is from this omseeiu'' 1 spirits ? leave this 3 exposed s, and in shing ? A lie i-ecom- U'th as a faith and (fBabylon > country, his eyes 3e. where to crown faith, '-is m, vvhicli >, in a few moments, will put me in possession of its inconceivable and nevei' nding happiness.'" ; ExKRClSES. — 1. What do wo a^k of Go J by the words, th;/ kinrtdom come ? — 2. What ought to be our desire in repeating tb\8 petition ? SECTION IV. TmRD Petition. — " Th/ will oe done, on earth as itis in Ilearcn" To obtain from our heavenly Father the inheritance which lie i-eserves for us, and the kingdom for which Tie h.'is destined us. we must do his will. Our Lord himself ndmonishes us of this in the Gospel : '' Not all who say, T.oi'd ! Lord ! shall enter into the kingdom of Heaven ; but they who do the will of my Father. " The will of God is, that we do good and avoid evil ; and it is this will which the prophet desires we should do. when he says : " Teach me to do thy will ; make me walk in the way of thy com- mandments ; give to my heart the relish of thy holy ordi- nances." This divine will is manifested to us in the Com- mandments of God and of his Church, and in the admoni- tions of superiors. In saying, Thj null be done on earth as it is in Hearen, we beg of God grace to observe his law. to obey the Church, and all those who have been charged to govern us ; we desire that our obedience may be as per- fect as that of the angels and saints in Heaven. There all obey God with promptitude, punctuality, and ardor. Is it thus we obey? Are we faithful in obeying God's com- mandments ? Are we submissive to those who hold his place in our regard ? This piayer is sincerely made, only when the heart accords with the tongue ; it would be toll- ing a lie to God, to ask Ilim with the lips for that which the heart does not desire. The will of God is the cause of all the events of this life, except sin ; and all that ba[)pens in the world is regulated liy it. We may resist the grace of God as we please ; but to prayer, and to prayer alone, is it given, to alFect the opera- tion of his sovereign will. Ourduty in regard to it is, to adore t: ■ ii 318 DUTIES OF A OHKlSTliLN, Bi:; n ■ i ■ N 1 it, to accept with resignation the evils wliich God plea- ^ to send us, and to receive, as from the hands of a fath the chastisements with wliicih He visits us, (lod pern: > these evils to happen to us, l)ecause Ho has designs i mercy on us. If lie send us atllictions, it is because ho desires to save us : He wishes that they serve to expiate oir sins. It is, therefore, through mercy, rather than justic •. that God punishes us in this life : this makes the Apostl'» say, that the Lord chastises whom Ho lovc\s, and strik' s whom He receives into the number of his cliildren ; ai 1 thus He acts as a loving father ; for where is the i-hild tli t is not corrected by his parents V By these words, t/u/ will be dove, we also heg grace i > support with entire submission, all the pains which ii pleases God to send us, and that, whatevei- hai^peus, \v.} may be patient and resigned, and perfectly conformed in heart and mind to the designs of his holy in-ovidence. W.-i cannot make this ijetition as we ought, without renounc- ing our own will, or without, at least, endeavoring to re- nounce it. Nothing is more advantageous to us than to subject ourselves to the will of God. Man is lo.st only bo- cause he prefers his own will to that of God : he can he saved only by prefemng the divine will to his own. " 'fake away self-will," says St. Bernard, "and tliere will be no hell." Our Lord himself has given us the example of this perfect conformity to the will of God : '- 1 came down from Heaven," said he, " not to do my own will, but the will of Him that sent me."* And again : " My meat is to do the will of Him that sent me. "'f The whole life of our Lord was, in fact, but the exact accomplisluuent of the orders of his heavenly Father. If he was born in a stable, passed his youth in humiliating obscurity, and his last years in the functions of a painful ministry, it was because liis Father had sent him. and that he regulated all his actions by the orders he had received from Him. If. in tine, ho died by the most ignominious of punishments, it was that the will of his Father, not his own, might be accomplishc'I. • John, vi, 38 ^ John, iv, 34. THK lord's prater. 319 p pleas -s 'a fath. ;■. [e.signs Mj [cause ] ,,( [piate oir In Justie •, id sti'ik".s li'en ; ai).l 1-luld that irraoe to which ii oniKxl ill leaounc- ng to ro- isi ihau to only bo- le can be 1. ''Take ill Ije no 'le of this own from ■ the will to do the mr Loid 3 orders ^ passed years in lu.se lii.s i actions tine, ho *va.s tint plibflied. "Obey the emperors." was the usual mandate of the judges to the martyrs of ChiisL ; •'Obey their edicts, or you shall be delivered to the lions, to the flames.'* and so forth. "We also have a law."' was the reply of these generous combatants. " and this law is the will of Clod. It forbids us to adorc^ idols, and requires that we remain lirm in oui- fiith. and faithful to our duty. You promise us the riches of this world, but these we despise: the only riches which we esteem or desire are tlio imperishable riches of Heaven.'" ExKRCisr.s. — 1. Whatmu3t wo y sfiyin- the third petition ?— 3- lldW :ire wi; to act, in unler to accoaiiili.-li ihi,- ilivino will in the events of this lilo ? - 4. Wiiat other Kiace do wo be^ l).v the words t/ij/ will be done ( ;'). What exaiiipio li:i? Jesus Christ pivon us of conformity to the will of God ? si:ci"ioN V. FouuTU Pktitiox. — " 6' /■;•'• /^s■ iliU ili'i (III)- dally bread.'''' After the ilrst three petiliv.is, which regard the glory oi God, wo pray for daily food («ii' tho btxly and soul. God is the Source of every good. It is lie who provides for all oui- wants, lioth in the order of nature and that of grace. Wp are ;iil in las sight as beggars, who possess nothing, but what wo have received from his benelicent and liberal hand. The rich themselves are obliged to beg <" i !• day their •"lead, to !iclcnowledg(^ that they have receivea from the nandof (jod. whatfvei" they possess; that they hold it from his liberality ; and that they would lose it in a thousand ways, if 1I<^ did tiot mercifully preserve it for them. Renin iR that wo do not ask of God superfluous riches, nor wherewith to satisfy our sensuality and pride, but only our da i J II hread, that is. what is absolutely necessary for otn- subsistence, according to our state : and we ask it only for the present day, for our Lord forbids us to be solicitous about to-morrow, which we may not live to see ; He wishes that we rely on his providence, and that we ii S III .4i 820 DUTIES OK A OHUISTIAN. I m dnily have rocourse to Him, vv<>ll assured that have -i good Father, always equally ready to grant to .nildrcn whatever is necessiiry for them. '' Bo not therefore doUcit- ous for to-morrow, for the morrow will l)e solicitou.'i for itself. Sufficient for the day is tlie evil thereof."* This confidenc(i in Providence ought not, however, to be idl(^ or presumptuous. God does not wish to fivor slobh ; but lie orders us to do all that depends on us, and, when we have done so, to confide entirely in Ilim, and to reckon upon the inexhaustible treasures of his providence, 'Flic manna was given day by day to the Israelites in the desert, and during forty years it was never even once withheld. Thuf> far as regards the wants of the body. We have also a soul, wliich needs spiritual nou "''hment -. and it is this bi'ead of the soul for which we pri dly ask in this petition. It consists in the word of Go^a, ...i grace, and the Holy Eucharist. The word of God nourishes the soul. It preserves the just, and makes them advance in justice ; it lieals sinners, and leads them back to the lifo of grace which they Iml lost ; it is tho ordijiary means that God employs for im parting and augmenting tho knowledge and lovo of the truths of salvation. Wo should never neglect to hear the word of God, and when wo do hear it, we should do so wit4i respect, and a sincere desire of profiting by it. Grace is avS necessary for the life of tin soul, as material bread is to preserve the life of the body. Grace sustains and strengthens tho soul, and enables it to act. We stand continuattj' in uchhI of its assistance ; and God wills that to obtain it, wo i)ray for it daily and with great earnestness. In fine, the Holy Eucharist is the nourishment of the soul. Jesus Christ himself assures us of it : "Amen, amen, I say unto you, except you eat the flesh of the 8on of Man, and drink hi-s blood, you siiall not have life in you ;" '' I am th(» living Ijr-ead which came down from Heaven: if any man eat of this bread he shall live for ever."' t The primitive Christians received this heavenly bread every day. It would be desii'able that the Christians of our times fol- • Matt.Ti, 31. t John. vi. THK lord's prater. S21 have '( |.niIdron iiolicit- |iou.-i for This |l>o idle ; hut [hen we reckon 36. 'Hie ideseit, ithheld. hment: ■Ily ask i grace, ^es the siniKMvs, ley h;i(] for hn of the lear the I do so laterial ustains 9 Ktand that to stness. of the amen, fMan, ," << J 3n : if f The lyday. ej5 fol- lowed their example, for our soul becomes languid, fwid must finally die. if deprived of this heavenly nlirnent ; but as the heai't must ho [)ur('! to i-eceiv;' ii worrliily. wc beg of God each day. when we oifoi' this petition, to give us that purity of heart, necessary lor receiving with iVnitthis most precious treasure. King Solomon prayed to (Jod tint ile woul 1 u'ive him neither poverty nor i-iches ; not poverty, le^i Ik- might yield to temptation, and offend Him ; nor riches, le-t he should be puffed up with pride, and imagine he w;mtcd not Gods assistance, lie begged only what was necessary I'or the preservation of life, and that God would teach him, at the same time, from whose hand he i I'ceived it, that thus he might bo constantly incited to give glory to God, as his Sovereign Lord and Almighty Benefactor. Exercises. — 1 Explain tho fourth petit 'on of tlio Lord's prayer. — 2. Why aro wo to ask only our daili/ Lreai ? —',i Doe.-* our t^oal noed nourishment, and in what dues it o:orvo tho life of tho soul ? — T). By what words does Jesus Christ assuro u.s that he is tho food of our soul ? SECTION VI. Flfth Petition, — " And forgive hm n)ir frrsjxis.'ic.s. as we forgive thonc (Ikl! (rcspusr, ajainsi ;(.v.'" A. God so good, a Father so tender, ought to Ihid in his children a perfect docility to his holy 1 iw, a constant and inviolate fidelity to all th;it lie reijuires. Such tshould be the conduct of men with regard to God ; yet they ollend Ilim every day ; the greater part aJtandon Ilitn. violate his commandments in the most esscniiiil pointy, and out- rage Ilun by the greatest crimes. The ju->t themselves frequently fall into faults, which, as it were, sadden tho Holy (Jhost. They do not, it is true, coinniit grievous sins wrhich kill the soul, and separate it I'rom (Jod ; but they daily fall into venial faults wliich excite his displeasure. " If we say that we have no sin, we deceive ourselves, and i tl! ^3 .11 ■'•'1 322 BUTIE3 OK A CHRISTIAN. m II-' the truth is not in us. ' ' * Those :ire the words of the Apost i j St. John. Our Blessed Lord, well aware of the weakness of human nature, imposes it as a duty on us to pray daily fof the pardon of our offences ; nor would ho have recpiio i us to do so, were he not desirous of granting our petition But it is necessary that he who makes this petition, shouM acknowledge and regret hia sins. Without contrition no sin wltitever, either mortal or venial, can be forgiven ; and Ood pardons only those who, with a sincere regret for hav- ing offended Him, have a firm resolution of sinning no more We must not, however, dispense ourselves from reciting this prayer, under pretext of not having this disposition. It is our duty to pray for it. In saying to God, forgioe us ovr tresjyassen, we beg the grace of true repentance, to obtain thereby the pardon of our sins. Having this disposition, one is sure to be heard favorably, and of being soou perfectly reconciled to God. But would it be just to expect that God would forgive us our otTences, if we refuse to pardon those who have offend- ed us ? Would it bo reasonable to desire that God should treat us indulgently, and forget the injuries we have done Him, if we are desirous of avenging those which have been done to us ? Wo say daily to God, forgive its our tres- passes, as ice forgive tliose that trespass against its. The pardon which we grant to others is the measure, then, of that which we ask of God for ourselves. If we pardon our neighbor, God will pardon us ; if we refuse to pardon him, we have no pardon to expect. To make this petition, and, at the suDie time, to nourish in our heart resentment against those who have offended us, we would say to God : " j)ardon mo not, because I will not pardon those who have injured me ; revenge thyself upon me, for I desire to be reven^ have I'e- course. We make before llim the humble avowal of our weakness : we beg of llim to turn away from us those vio- lent temptations to which we would yield ; and that in all those whieh lie may be pleased to send us as a trial of our lidolity, lie may deign to support us, and give us the strength n'^''ess:iry to obtain the victory. With the help and protection of God wo have nothing to fear ; He is suf- ficiently powerful to enable u^ to overcome all our temp- tations, and even to tuin th(nn to our advantage, llo will grant his assistance, i)rovitled we watch over ourselves, do not r;isbly expose oursi^lves to danger, and beg his help in temptations which are unavoidable. We shall not be left • 1 Foior V, 8. TITE LORD S PRAYER. 325 If. alone in the combat. God himself will Tight for us. " God is faithful." says St. Paul, " who will not sudor you to bo tempted above what yo are able ; but will even make with temptation an issue," (that is. a \7ay to escape), " that yo may be able to bear."* God's word cannot fail : Ho has promised to deliver those who hope in Him, and to protect those who invoke Him. They shall be attacked, but noticing can injure them, so loni^ as God is their refuge : IIo will give them victory over their enemies : and temptation, so far from injuring them, sh;ill jierfect them and confirm their virtue, in order that they may persevere to the end. ''The wound in thy side, Lord, is very great," said St. Philip Neri : " but if Thou restrain me not, I shall, by my infidelities, render it still greater" .... "Lord," said another saint, " abandon me not to myself, or I shall assuredly perish." "Where wast Thou, O Lord ?" said St. Catlie- rine of Sienna, after having suffered the assaults of a violent temptation, — "Where wast Thou, Lord?" " I was in the depth of thy heart, sustaining thee." IIo replied; " and it was I who gave thee so great a horror of the evil sugges- tions of thy enemy." .... " Wliore art Thou, Lord," ex- claimed St. Anthony, "and why hast TIjou abandoned me?" A voice replied : "I have been ever at thy side ; I wished to be a spectator of thy courage. Because tnr>u hast resist- ed, my help shall never fail thee." FlxKuciSKS. — 1. ^'.'hat do w« ns^k of Ood bj' tho sixth petition ? ~ 'J. Name tho enomios th.-it conspiro to destroy us. and tell uh tho ineani tliey employ to succeed. —3. OF what do wo stand in need, to roRist these assaults ? SECTION VTI I.. Seventh Petittov. — " nnt dalwer na fmi.-t (ril^ We conclude this prayer by begging God to deliver us from evil ; that is, from tho miseries of tlii.^ life, from the enemies of our soul, and from eternal damn:ition. To how • 1 Cor.. X, 13. ''1 '■I m ii ■I m 526 DUTIES OF A eSOlISTIAN. ftl-! JM ii many evils are we not subject in this life I TIow many are tho afflictions that embitter it ! Sickness and pain afflict our body : trouble, inquietude, and chagrin, attack our Koul. It is with much reason that the Chui'ch calls this earth. a calle;/ <>/ tears. We do not ask to bw set tVeo from all our miseries, this privilege not being consistent with our pres- ent state ; wliat we ask is, to be delivered from those which would he occasions of sin, and injurious to our sal- vation. There is no true evil but that wliich puts an ob- stacle toour sanctilication. If infirmities, poverty, calami- ties, are called evils, they can be so named only because they trouble the soul, expose it to temptation, repinings, and despair : and because we have not sufficient virtue to support those afflictions without sin. The evils which wo suffer patiently, so far from being prejudicial, serve to pu- rify us, and contribute to our justification ; they are rather goods than evils ; and however painful they may be, they are, in the order of Providence, tho punishment of sin, and a means of arriving at eternal happiness. " Thiwugh many tribulations,'' says the Apostle, '' we must enter into the kingdom of frod."* We are permitted to desire and to ask deliverance from these evils, provided we make this prayer with entire resignation to tho will of (jod, and that we are disposed to suffer with sul)mission, if lie judge it useful or necessary to our salvation. In praying thus, and in persevering therein, we will lind the true remedy for all our evils. God will meicifuUy hear us, and will either deliver us from those evils, or, what is much better, will enable us to bear them. We beg to bo delivered from the enemies of oui* salvation, and particularly from tho devil, our cliief and most cruel enemy. This spirit of darkness, not contt;nt with having seduced our lirst i)arenta in para- dise, and having drawn upon their posterity a deluge of evils, ceases not to make war upon us, and lay snares for our destruction ; but (Jod restrains his fury, and prescribes him V)Ounds beyond which ho cannot i)ass. In line, we im- plore God to deliver us from eternal damnation, an evil which is both irreparable and eternal. li\ this abyss of evils, Aoui. jiiT. 21. THE lord's prater. S27 ny arfl afflict ck our earth, all our In this fsital Ptprnity. it will l)o useless to pray for delivpr- ance ; if once conrlomnod, wo must for ever boar the woiirht- of the divine vengeance. In this eternity, there is no re- demption to be hoporl fm', no hnppiness to be expected ; but an assemblage of all evils is to be suflered, and suffered without lelaxiition or end. With what ardor, with what perseverance, ought we daily and hourly supplicate our heavenly Father to be delivered from these frightful and irremediable evils ! St. Basil the Great, Archbishop of Cresarea. rathe;' than commit sin, constantly resisted the tinjust order of the Emperor Valens, an Arian, and a persecutor of the Catho- lics. Valens sent the prefect, Modcstus, to Ciesarea, with orders to prevail upon Basil, by threats or promises, to ' communicate with the Arinns. The saint, being sum- moned by the prefect, came before him with a cheerful and undaunted countenance. Modestus, assuming a haugh- ty air, said to the Archbishop : " Whit dost thou mean by opposmg so great an emperor, whom nil oliey ? Art thou under no apprehension of feeling the elFects of the power with which we are armed ?'' "To what." replied the saint. "does this power extend?" Modestus answered : '' To con- fiscation of goods, banishment, tortures, and death." "None of these things," said the holy man, "give me the least uneasiness. Pie that has nothing to lose, is secure against confiscation, I am master of nothing but a few books and the rags I wear, for neither of which. I presume, you have any great desire. As to banishment. I know of no such thing in your power to inflict upon me. as I account not the country I now inhabit my own. Heaven alone is my true country. Little do I fear your torments ; my ema- ciated l)ody cannot hold out long under them. Much less do I dread death, which I regard as a favor, ibr it will bring me the sooner to my Creator, for whom alone I live. I am ready to suffer everything rather than olfend my God." The prefect, odmiring the saint's intrepidity, withdi'ow, and going to the emperor, he said; " We are overcome : 'k '1 ; l| i n 328 DPTTES OP A CHRISTIAN. Ba. from her ! She is sensibhi of our miseries ; her heait is feelingly alive to our wants, when we expose them to her with eonlidence. Never has any one, as St. Bernard assures us, invoked her aid, vviihout feeling the effects oi her protection. Sh(j is particularly interoHted for the salva- THE AKGELIOAL SALUTATION. S29 Lia £3» and 31 ed by tbt jvorty. anj (itiently ? — jliverod ? of (/race, bmen, and '/, Mother nir if/our N. hy object ty, to be ? glorious juality of igels and Iierefoie, ny other vith gifts model of 1 was, by led with ler ; wo I niotluu' •She is, e touch- r I lound- ecessai'y 3s ; lier se them Bernard fl'eots ol & Baiva- lion of youth. She knows ilieir weakness and the dan- gers to wliich they are exposed ; she sees the fury with which the devil assails tliom, the snares which he lays for them, and the efrorts which Ik^ m-ikcs to rol) thomol' their innocence. She protects them in a piiniculii- inanncM-, whenever they have recourse to her. A thousand examples might be given of persons preserved, thi-ough her inter- cession, from the perils of tlm dangorou:^ peiiod of our existence. To mention but one : St. Francis of Sales was, in his youth, delivered, by the assistance of this Queen of Virgins, fiom a dangerous temptation, with which he had been long tormented. How powerful the intercession of the Blessed Virgin is, will easily be conceived, if we consider that she has before God all the privileges of a dear Mother ; her power is then unbounded, because the love of Jesus Clnist for his blessed Alother is infinite. Iler Son, who is almighty, can refuse nothing to the best and most tender of mothers ; he shares, if we may so speak, his authority with her; no media- tion or prayer can be so powerful as that of this fovored being ; he has established her the arbitress of his treasures, and the dispensatrix of his graces ; and he wishes that we have recourse to her, that we may obtain them from him. We should, then, have recourse to the Blessed Virgin, with the coniidence of a child casting itself into the arms of its mother. Let us have for her a tender devotion, and we Bhall always experience that no one inii)loi'es her assistance in vain ; and let us invoke her in all our temptations and dangers. When darkness clouds the miud, or passion agitates the heart, — in perplexity, in trouble, — let us think on her ; let her name be on our lips, but still oftener in our mind, and she will console us in our afflictions, she will dissipate our doubts, calm our agitations, and sustain us in our weakness. If we are just, she will coniirm us in virtue, and cause us to persevere and increase injus- tice, but if, unhai)pily, we aro in the state' of sin. let us, without delay, have recoui'se to this Mother of Mercy, this '* Refuge of Sinners," and she will reconcile us with liei' divine Son. If we implore her powerful intoroession to h 3 i U ■■n i ■la 'I • I '-■2* Vv'- iMu I '' h U 330 DUTIES OP A CHRISTIAN. obtain the grace of a sincere conversion, she will aslc lo- us those efficacious graces, by whicli we shall l)e rele.ised irorn the slavery of Satan, and restored to the happy liberty of the children of God. In whatever state of li, we may be placed, let us contemplale the virtues whic'i were conspicuous in her, particulai-ly her ardent charity, profund humility, and inviolable purity -. and endeavor to practise them after her example. In living thus, we shall be of the number of her true children, and she will be our Mother ; and as long as we are under her protection, we shall be secure from every danger. The most excellent prayer that we can address to th^^- Blessed Virgin, is the "nail Mary," which the Church so frequently uses, and often joins with the Lord's prayer. This prayer, so august in its simplicity, recalls to ns the memory of the Incarnation. It contains, in a few words, the most perfect eulogy of the Blessed Virgin : it is calculatGd to excite our liveliest confidence, by reminding us of her influence, with God, and of the means she possesses for pro- moting our welfare and happiness. 'I'his prayer is called the Angelical Salutation, because it commences with the words in which the Angel Gabriel addi-essed the Blessed Virgin, when he announced to her the mystery of the Incarnation. "Ilail,"' Mary, " full of grace, the Lord is with thee; blessed art thou amongst women." These last words were repeated soon after by St. Elizabeth, in the visit which she received from the Mother of God, to which she added the remaining words of the first part of this prayer-, the Clmrch has added the "Holy Mary," or second ])art. In leciting this prayer, we ought to have the intention of thmlvin,:: Cuvl for the mystery of the Incarnation, of honoring t' .e Blessed Virgin, who has had so great a part, in this mystciy. and of testifying our confidence in her ])0weiful intercessi(m. With the same hitention let us often devoutly recit(^ the following: — " Iliiily llohj Virgin! thou hast l)C)rne in tliv chaste womb the Author of grace, and hast received itf his plenituile a .superabundance of grace, which has rendered thee the most perfect of all creatures. The Lord is with t/iee by a presence the most intimate ; of thy substance THK ANOKLIOAL SAl.tTTATION. 33] H ask in- happy ' of ii;;> s wliich cliarity. oavor to we shall 1 be our tjon, we ;.s to the lurcli so 1 prayer. ns the >i'stanc9 h;i.s his most pure body been formed. Thou hast been re- plenished with divine benedictions ; Heaven and earth have united to hlc.^.'s Ihce. The fruit of tluj wovih ia the source of all those blessings which are diffused throughout the world, llah/ Manj, Mother of God^ thou knowest our miseries, thou an sensible of our yv^ni^, 'pnuj for xis noio ; obtain for us the gi-ace of repentance, and those virtues of which thou hast given so bright an example, particular- ly, humility and purity. Praijfor us also at the hour ene:it. Greprory XIII after- wards transferred this festival to the llrst Sunday of (October, which is therefore called '• Rosary Sunday." Hist. Eccl. EsEUCiSKS — 1. W}io is, after God, tUo iiid^-t worthy objci-t of oir homage, and why so V —2 Is the iutorco.^sicn uf the Most Dles.-iCil VirgiD very powerful before God, Jiiul for wh;U ruusons V -3. IIuw should we have recourse to the Blessed Virgin V — 4. Wliat is tlie inoit excellent fwrui of prayer that wo can adilrcj;.- to liie Blessed Virgin ? — 5. Of what words is the Anudical SulHtntlfin coinporiud V GHAPTl-il IV. 01' THE HAPPINESS OF f.EADIXr A CHRISTIAN r.IF'i:. in It is but too ordinary to form an erroneous ide i of a Christian life, and to regard it as melancholy, pjunful, and disagreeable. There can be no gieater mistake, no greater injustice, than this wide-spread prejudice again. und. consequently, that virtue only, renders man truly happy. Wherever lidelity to the law of God is spoken of pe.ie.'. wliich is, in amanner, inseparable from, justice, is also men tioned. The Scripture, in the most emphitic tcn-m-, prom- ises him who is faithfid to th(^ i iw of the Lord, tli it his dwelling shall be in jjcace. Remark, it says not that he shall lind peace, that he slrdl enjoy peace, but that his dwelling shall be in peace ; he shall establish his sibodo in peace ; he shall be, as it were, surrounded with its bless- ings, and this peace — profound and aljundant — itcomjiareaj to a river whose salutary waters shall never be dried u^). M / 354 DUTIES OF A OHUISTIAN. i Ilonco, that pure and livoly joy. that intimate, duiuhb^ and solid ploasuro which the just experience. Happy, thou, the man who loves, with all his airection. thr» law dI' t h" Lord. IJe shall bo like a tree planted by the running waters boa ring fruit and flowers in every season. Tliis is tlie Ian guage of the royal proj)liet ; and that of .losus Christ in tlio Gospel is no less formal and positive. Lie declares, in the clearest and most distinct terms, that his yoke is swoei and his burden light; and that those who bear it. shall lind peace of soul. '"Irmocence," says the eloquent Massillon, "i.s the source of true plea.sure. Be not deceived by outw.ird apjtear ances. The external delights ol the wotldling !ire omI)it tered by the most painful anguisli of mind ; and the ex ternal mourning of the just is sweoteni'd l)y the most enlivening interior consolations 'I'lit^ arli ot Israel in the desert was covered with skins, and (>xhibiL«,'(l a mean and uncouth appearance. In the same niaiuu r. the man ol niety not unfrequently appears dcsjucaMc in the eyes ol the world; but were you to look into bi> interior, you would see that it is covered, like tlu- ari;. witli the purest gold; you would i)erceive that it is lillcd wiih thiiglf)ryo! the Lord; you would be ravishe' i^; I tors |(^ Ian in tlio (in tho swoot 111 llnd burden, and carry thy sweet yoke. How sweet on asudaen did it hoi'ome to me to be without the sweets of those toys I and what I was before afraid to lose, I now cast from me with joy : for Thou, who art the true and sovereign sweet- ness, hist expelled them from me; and in lieu of ihem. Thou hast taken up thy abode in my soul, iniparthig to it pleasures sweeter than any known to flesh and blootl ; brighter than any light whatever, but more interi(/r than any secret; higher than any dignity whatever, but not to those who are high in thoir own conceit. Now was my mind free from the annoying cares of the ambition of honor, of the acquisition of riches, and ol weltering in pleasures, and my infant tongue began to lisp to Th(5e, my God, my true honor, my richfes, and my salvation.'* A life of sin and disorder is a cruel slavery, in which one is torn by continual in very good? No, Lord; it cannot bo; for thy "oke h swewL and thy l)ui(len light.* Thou hast created us lor I'lysolf, and never shall w«» lind rest till we repose in T'hee. In vun do i seek happiness out ol Thee; and what else have 1 yet found l>ut dec(ntlul, perishable goods, which leave the heart empty; or real evils, which liU it with bittei-ness and disgust ? Thou hast said, O Lord! tint '"there 's no peace to the wioketl;"! cutting r(Miiors(>, coniiuual alarms, and consuuiiug griefs iire tln'ir only portion. He who carries initjuity in hia AtiiU., xi, .'Ml I UuiiiM, xlviil, HAlTI>fKSS OK SKRVmO «OD. 337 filled w at'- Jtate ,' niont.s ut her* diflTcM-ont the lot of a soul tint serves Tln'o, my Tiod 1 It is always tramiuil, coutiMit. and happy. It has, no doubt, sacrillces to make, but llu^ unction of thy grace roudoi's these sacrilices easy and agreeable ; it his {Kiins to endure, but these pains are .scarcoly felt in the mid.'-t of the con- solations Thou hestowestdu liiin. Mydud, 1 no longc^r hesitate to cmbraco a life of virtue, persuaded that su^'li a Ufo is far sweeter tlian th it which sinners load. I will iit> faitliful in observing thy holy laws, in the full eon!ideu<'f of attaining true huiipiness on earth, and that porfeot fdic ity in Heaven, which Thou I'eservest for those who lead a truly Christian life. At a time when purple fever raged in Paris, and carried ofl great numbers of the poor before they could be removed to tlie hospitals, the Priests of one of the pai'ishes, not l)e ingsufiiciently numerous to attend thedying. wereobliged to call in tlie aid of the religious communities. A venei-- ablo (.'aiiuchin, who had ollbrcd himstdf for the service, visited .a miserable dwellin;,'. in win h he licsheld a, viiUiin of tlh^ contagion. He was an old man. streudied upon lil- thy rags ; a little hay was his only bed, no attendants, no furniture, not even a <;hair -. cvtM-yihing 1. n In^en sold, in thecominencementof his illiu^ss, to pui'(diaso food. Un the wall hung a picture of Christ crucilled ; and at a little dis- tance, the hatchet and s.uv with wliich. whilst in health, he had procured a livclihoon' pre(^ions the treasures whi<'h she ','om])risesI — poucej ; :!i i' ■ ll i|| 338 DUTIES OP A OHKISTIAN. I" '^ i content, and unalterable happiness, are the portion of those who love her." The confessor, no less edified than astonish ed at sentiments so religious, gave God thanks, and then addressing the sick man. said : "Although your life has not heon unhappy, you must, he resigned to leave it. *' Ah ' Father.'' he replied. " w<' must all pass this way ; and I have no desire save that of being united to my God, whom I thank with all my heart for life and all his other benefits. But, Father, I feel my death appioaching ; administer to me. if you please, the last sacraments." Having received them with sentiments of extraordinary devotion, he expir- ed, leaving his confessor, and all who had the happiness of being present, m admiration of the ellects which religion produeys in hearts which are docile to the inspiration and calls of divine grace. ExKRCisKS. -- 1- What idea is fromiontly formed of a Christian life? — 2. iSlunv tho t'alsone.sa of thi.s idoa.-;i \\'h;i,t iiromisu duos tho t-crii)- turo iniiko hiin who ia fiiitiiful to the law of Uio Lord ? -- 4. What niusi b« dono to load a truly Christiaa lifo V ' To the King of a.jen, immortal, invuiible, the onlii God, be hono<' an4 i/lory j)r ever and ever Am€n"—\ Tiin., i, 17. KNl) OI-' TllK IJUTIKS < >K A OlUasTIAN. A[1>EX!)1X. CHRISTIAN POLiTENKSS. 1 N T RODV L r O K V CI I A 1^ T ]•. 1 ; . I I \m SIXTiUN I. r.KNKnAr, (ihskrvations. i Politeness consist in ease and gracefulness ol" manneivs, united with a desire to please otliers, and a careful atten- tion to their wants and wishes. The Christian youth, at his entrance into society, should lie well instructed not only in his i(Mi;j;ious duties, hut also in those dutii^s of politoness, wiihoiit wliich virtue itself loses nuich of its inlhience, and livM'uing. that respect to which it is so justly entitlecl. Created to the imai^o of (Jod, and bound to imitate a Redeemer, oach of wli(^s(> acrions was ss and ailalulity ; intituled, also. te the faithful expression of liis scntinKMits. If not possessed of that union of simplicity, nieekniss, nnd di;4nity. so cjiarac- teristic of (,'hristiai) niannci's. his (Icportment should, at h^ayt, be fi'ce I'rom everytbin'^ allocti'd, iai(h». or r('j)ulsive. J ji rents, and tlioso chargeil wiili the important ollico ol educating youth, shoidd sp;u't'» no p.iins to i(Mi(l<'r their maimers polite and engaging; nml i" tbeii' eibieation. J)()th should iememli(>i'. thii, ineaily lilc good habits can be most easily aeijuiriMl. anil tint (lie iinpi't^ssions tluMi receivetl will most generilly inlliifuee th<' <'<)ndii<'t junl mannei'H in .al'terdil'"'. 'I'be preeepts of a good edueuion may, indeed, in some iu~.iances. seem to have been for- gotten; tiiey may appear to (>xercise but little inlluonce on a young man's sentiments and conduct; but, it is not difficult to disceni, even in the midst of his greatest irreg I ^4 m II fl' T^ 340 OHRISTIAX POLITENESa. m . I ularitios unci excesses, the good eflfects o( those lessoiM of vh'tue and politencHs which ho learned in cliiklho()'l, Tlii.s littlo treatise is intended to assist young i)ei's()us in forniiii,;!); liivi'.' niannors in accordance with the rules (if d • coruni and the received usages of civilized life. It i divi(l(Kl into two parts ; tiie iirst treats of what relates t" external ai)]>ear;uice ; the second contains instructions 0:1 tL'A' more ordinary actions of life; namely, rising, retirin;,' to rest, meals, conversation, amusement, l. tend to the ix-il'ection i>f our tnang. Cleanliness of j)erson renders us agreeable to othei's ; it {)romotes ch(^erl'ulness. and is an excellent presei'vativc- of leallh. it also bears a great analogy to purity of mind, and naturally inspires relined scnatimcnts. These reasons alone should be sullieient to induci\voung])ersons topiMi'- tise what they are taught on a subject of such paramount im])ortance. {Sleep is necessary to our existence. l)Ut it should be taken at suitable times, and with «lue moderation ; fo., wluni it is either luiseasonable or excessive, it Ix^comes injui'ious to mind ;in>eeing the evil cons(viueni'.es, they often yloAd to tlie p;\ -ent gr.atiiication of their {4)i)etite. Mm is born i'or society — to live anason, and r»digii)n prescribe. 'I'hesi* duties are. [)iaid(Mi!• unmanag(>alile temper, uniform clrnity on trying occasions; a constant care to avoid wounding cither tho reputatictn of tin- absent !)>' malicious tralumnies or «lisa(lvan(ageous re[)orts. or tin* Uiodesty of those present by ill-timed i)raise or sickenin,^' adulation ; an exact guard upon the eyes; a great restraint NECESSITY OK P0LITENKS8. 341 hildhood, 'M'.sou.s in es ofs tc cli(jii.s o:i rotiiin ■; ai tlio..',. ion, 111 it r iniiid. ■ riMboiis 1 lO jJiMi'. rauiouiit loiild 1)1! on : l'oi\ bccomi'.s ion and liriil-iriy ' MLtcnd 'hiMii'ii. as, nm 1 to the with liis ilion, ill y. in all ;nv wrll rcligi;)!! I'S ; oil'- d to th(^ will of rj(x1 and mighty moroov(n', ]iro\'oa fruitful source of sin. On a subja'ct, therefore, so little understood l>y a pervei'se and siui'ul world, it is of great conseciuence to give detailed lessons to young peoplo. who are naturally inclined to ;;ni;!-ement and, but too I're- i]uently, want discretion and moderation in its use. SMCtlOX II. NECKSSITV AM) ADVAN'l'Ai'.rs (JF POLITMNKSS. When Michael Ang(do had been several days emploj^ed on a statue, giving what he termed a slight degree of grace to one limb and of energy to another, a gentleman I'canarked to him that tliese wx:re trilles, and luiwoi'thy of so nuich attention. •'Trilles. certainly,"' he rt^plic>d ; "Imttriiles make jierioction. and [)eriection is no trille." This obser- vation may be litly api)li(Ml to politcMK^ss, which consists t'f a series of little things such as a look, the tone ol'tlii^ voice, a kind word, an obliging action, an air ol'salisfaction ;md of gi'atitudo I'or kindness received, and a number of considerate attentions, which can be better frit than de- .-eribed. Though these, takcai .singly, may. pcrlrips, appeai' trilling : yet, ill iho aggregate, th(\v I'orm the characteris- tics of truo. iioliloness. The source of true politeness is the heart, in u-hich thi-re must i>:cist !i great dogieool'good will to men, .md a sincere desi;'c> to promote their ll:lp[ii!ie.-s. i'v)lilenes.-. wln'U prac- tised in early lif(\ be(\!,)i;ves a habit, and its »>xia'eise, like tliatof otlierhdiils, will lie easy and agreeabU'. Itshould begin under the pat(M'nal roo'", and becaiUivated 'w. thedaily intercourse of domestic hfo. Ther(^ the {> issions, as they gradually arise, can be i)laced under duo rcatramt ; the r' i 4 ^ '.77 34L' CaiiliMAN I'OLrrKNKSS. .";' 'n I kinUy iVt^lings can "best ;iik1 most frequently bo exercised, the con.siant intorch iu,i;o of good offices encouraged ; an*! the manners Coriued to geuLloness and courtesy. Tlu'iliild who. in the reiirementoriiome. acts towards lii> parents wiihi'everoruic and love, and tnvai-ds his lirother^ and .'■i-ieis wiJi kindness and .lilection ; who seeks «>[)[»(>i-- tuniLies i)l')'en lei'ing ihtMU litll(> sei-viv^e-^. and (ei-Is regi-ei when he <* innoi. coniii'iule it) their c'oniri>rLan I h ii)})ini\'<.-. : who never indulges anger, nioroseness. or ineiviliiy, laiLi- uuifornily inild. amiilile. anil 0")liging : will iind it easy ki ac't, onallo.icisions, towards olhei's al>o wilh sweiUne^s and atfilnliiy. lie, on the contrary, who is wont to ae.L with I'udenessand iutavility in tlit? I)osoinorhis 'ainily, will nev(>i' possess that amiable and generous disposition, nor those polite and eng iglng inmners. which, in tli.> intercourse o! society. r(;(iuii'e to l)e unr(MnlLtingly exercised. It is ni nitionel of a certain prelate, remarkable for hi^ meek aii'l elegant dem<-'anor, that, in the retirement of home, and in his intercour.^e witli his domestics, he yur- .served, even in ]iis least actions, the same meekness and courtesy wiiichui irkt^d his conductinpul)lie. Hence, lie w.as never surprised. l);it on every occasion and in liVery place acted with sU'di singular gracelulness and benignity, as commnided the respect and won the esteem ol" all who approached him. What a lesson lor the young, to accustom themselves at h ouK^ to tlio duties they must discharge abroad : never lo act rudely or ill-naturedly, nor sutler au unkind look, an angry or olFensive word, to esc tp(^ them ; and to lie careful never to [lermit the charming!' imiliarity of domi\stic life to degenerate, as it notunlreijU(mily does, intoneglect, ludeiiess, or ineivility I Tlu^y should iemeinb(>r, that no courte-iy. lK)W('Ver great, can be siiu'-ei-e or lasting, iftlje loveof (lod, and a view t>> llim, be not its primary obJ'.'ci. lie who. in early life, b^ uais to regard (lod and his good ple:i,ure in every act of kindness he p(M'foi'in>, will graduilly be strengthened in love for others, and will lie l)ronipted. even under discoui-aging circumstances, to ren- del' tlienj a number of aflectionate services. Th'Ti' are two things <'.\:triMnely pri^judicial to politeness, !Uid whieh. if influlged. would ))rove fatal lo its exercise. The lirsL of the-^e is .s(7//.s7///r,s\s'. The continud [)rei'erenc(^ :>f others; the unremitting attention to pleaso without embarrassing ; the self-govertnnent neix-ssary to restrain the hcMrt and tongue under circumstances of provocation ; the yieliling wiih a gdod grace, to humors and caprices ; and the multitude of little uacriiioes which politenesa de- KE0KS8ITY OK POLlTliNliaa. 343 mnnds, nppoar intolorablo to him who noverthluk.s Imiof fsell'and itsgratiiication, and who Lsasti-an.^or to thiulolight that oniinalcs iVoin tho consciousness o( having couiuiuni- catofl pleasure. To iho gonorous mind, such saci'i,ioo.s 1>(>- como sources of ploasuro, and seldom tail to obtahi many grateful return;^ i'rom the oI>ject.s of his ai;t good, as not to be susceplibl(> of improvement, so there is imfounso decidedly bad, a.suoL to admitof lunng re.-^trained and mo- derated. Ho who said to the waves. " lie still," and th(\v instantly obeyed hid voice, is ever ready to a-sist, with his grace, those wlio are desirous of ipieUiiig ih(! tumult of passion. When evil propensities .are judiciously governed iuid coi'rected, they usually b(»come means of sanctilication. persons of tlio mi»stardentanf the youthful lir^t years, contiiuied an object of terror : that lie was hard heart»al ; iiaseiblo to the e.vli'cnie of ))assion. ev(>n against inanimate objects ; impetuous to ;i degree oi' fury; iiicapalile of bearing the least opposition to hi^ wishes, even from timeorelimate, witlioutpulliiig hiuHeli'inlo ])ar- o.\ysms of rage that made others tri'mbl(> for tlieii' exist ence ; stubborn in the highest degree, and passionate in the purnuit of every kind nf pleasure ' that he con.-idered other men as atoms, to whom he bur*' i\o resembl.mc©. :: 1.' ■'.I. I 't ; 344 ORSISTIAK POLITBNB88. I VI it if?i ■ I 'tu and regarded even his brothers, although they were eing politcMiess t(5warlige him, ;intici- iKitinl his most trilling wants, and even sought occasii)ns of contri!iuting to his convenience. A great change was soon visible : acts vi' kindness began to be exercised ; the dis NB0BS81TY OK i aLIIKXESii. 346 ^ere edu te bein.^^s adds t!ie i of litli". of (;.(d litiosinto lotiClilir-d, t, modest is duties, ;t sct'Uied )ject, Jincl gations.'' aimor : - tho dtiko )ear. His 1 liisi)!'ty OOl'lll''!!. )uld h tve and 111 it erarnoiii. ,vo years' it !d\viy.s His miti? xs wr are he mi,L'lit edoomci'. [■omcxei-- politely is and very res to ua onscioiis- posed to uicowiLli soljliixiiig ,'litest in- o seemed ions as to :.d' others. IS and n I'- orm. IIo 11, antici- oasions of was soon tho dis position to do them was gradually acquireu . . this im- /iccommodating individual became at'tervvaids remai-kable in the laniily for his polite attcnitions. The person who Ir.ul made the experiment, was iiniply compensated by tho f^enerul good feeling wh;«'h lh>' change [)roduced. and b\' tlie many kindnesses which he afterwards i'eceive(l from tho individual whosodi.-oMiging manners he had thus been instrument.il hi correcting, Toarijuiro habits of politi"'nr'ss, then, a person mu-^t b(\gin ill youth — under the eyes of his mother, lie must cultivate a deep veverencG for parents -. a.-incerealfection for relatives ;nid iViends ; gentlenes^i ,".nd erun'tcsy tocvpials ; all'ibility to inferiors ; cheerfulness of mind ; a divsire toplcasoand oblige ; a gentle, amiable, eng.iging m uui<>r of ae.iuitiing himself of every domestic duty. lie nmst do all this, with aviewof(Jod, and iin intcmtiou of pl.-i.-lng Him. Such a person will not. when he enters society, disgu-t by rude or unbecoming manners: but will, wherever ho may be plac- ed, lind the exercise of politeness ea.^y and agreablo; will secure for himself the respect of all who witnes.s his con- duct ; and. what is inlinitely better, will, by the exalted motive oi" his actions, obtain the blessing and approbation of He.aven. This chapter cannot be more appropriately concluded than by the ibllowing extract from the description of our divine Red(>emei'. iji liisintercour>e with his Apostles, by a Fathei- of the Soci^'ty of desus. '•'fhey were men, for the most part, without education, good-breeding, or i)olite- ness ; yet never ;iit of ilu^ lH)dy ; so true u is, as a late writer has very justly i'ein:irlved, thit '*gr.!'^ fulness is to the body what good sense is to th^^ min-l,' Young persons, especially, are veiy subject t) detrcts offensive, alike, to modesty and gnic'^rulni's-^. Tlio lirst .if these is a. silly aflectation, which puis tlu^ liody, as itW(M'\ upon the rack, and governs all its motions as if it, weic a piece of machinery. An artilicially-measured step, accompanied with an ai- ■ >f affected gravity, is no less o[)posed to proprii ty tli.in tli it carelessness of manner whiih is tlio iMlecL ofslotb. or«'t low and vulgar sentiments. L'cM-sons ofa livoly and i:np yum, and their gestures few l)ut a[)j»iopriate. It is not, liowever, meant that a young pt^-sun should as- sume that gravo and thouglitful air whieh i-; ilie r.)inpaii ion of maturcr years ; no more is ro(|uiiei| th m that hi deportment be modest, graceful, and reserved, yet with out stillness or atfectation. Thei'o isa gravity of demeanor indicative of Irui 'hi ine<-. wbieh, in any one, but i)articularly in a Chriuian. who-e divine Model was " meek and liumlilo of heart." i- lepi'^- luMisilile. 'I'lie (>.\alted idea of his spiiitu d (Jiirin and de tiny, that every < 'h; isli n should have, wonld ijup ui lo hi ; condnet that sweet and amialile gravity whieh inspiie-i re, ■'V'l.'U rej,'ula.ieil l.y nii'ilrsty. humility, and a. fceliuij sen.-'- THE DKVOUTMCyT. 347 wh It !i ChrisLiem is. w, at Km^i. oughi, to We. hears a re- 1 liou to tlio ido, or loaii, iii'lolt-ntly iigiinst tli'> wall or tli" i'uinituro. in siitin.'j;. lu> shiniM. to [»ro>orvo ;i gract^ful and agree- a'li' position, select ;i high ratlior than ;i low chair. IIo sliuLild not tluow his arm ov(M' the hack of it, nor i-esL his rlhovv on the K:u:k of anotiv.'r chair to support his hoad. nil" swing hiuiseli' in his chair ;is in a balance. He should sit in ratliiM- Ml upright position, and not oh uigo his .seat widKHit necessity : neither should he draw his chair with i\niso along the Hoor. nor placfMt in ;i situation inconvenient to those who leave or outer thoappartnient. It would he inipioper to select the handsomest chair in the room, oi" an ;;iinod ch lir. in preference to an ordinary (Hie; but if invited to eidie:'. he, ^h'>i Id take it without iiesitation. 'IV> take such a chiir. in tlie lirst case, would I', tray rudeu'-ss or .sell'-iniport'Uice ; to refu.'^e it, in the ^ 'cond. would he. questioning the judgment of the person who ollei'ed it. On enteiing an ap irtuKnit. if there he many present, one should glanc(» aiovui'lto i)ay his regards to all, and hiving bowed, retire to th" i)liee a->igned him, or to that which is most s he Ins lea^onto belii-ve thatdoing.^o would 1)0 mutually agreealjl(>. The inferior in point of ago !'r rank nlvauld be always introduced to the su[iei ior. Modes of salutation .-hould la» p arlicul arly attiaided to. \Villi eijuals ai> I'eel loi' that al. Highly lis'ing whosi' ami) i,s>ad<>i' h ' is, sli"!i! I iiisj)iri' us with vont'i'atiou for liis pi'i'.^DU ; and this iiUfiiwr t'eoiiug should, on every suitaMfiocc isiou, \>o aooouipah . d by its aifj»r iustiaie.li'd ui'vei- to lail in this ti'il^uui of resi)ee,t and rovei-once. iSo lou.i^as they i-espect religion, so long will they I'ospect its minister. When lhi\y eeasci to rospeet liim, they snou l)egin to disres[ieet religion al.-o ; and as it is hardly [)Os.>iIjlo to i'eel interior respect withoiit manifesting it exteriorly, so these sentiments will soon Wo cxthiguished within us, if their exterior expression be habitually disregarded. 1 '■r cii/\PTi:uii. OF Tin-: IIKAO. The head should be kept erect ; it should not be turnea giddily from side to side. When engagt^d in eonviMsatiou, we should pay particular attention to the regulation ol' its motions. In presenting or receiving anything, we should make a slight inclination with the lieail. We should never answc^r by a nod of the. head the ques- tions that are put to us, nor testily iui.liiierence or con- tempt by a gestui-eof this description. Putting the hand to the head, or touching the hair, p:n- ticularly at table, should lie avoided: and t;hildren. wli' ii guilty of any rudeness in this lespect, shouM be admon- isheil not to repeat it. The ears should li(> kept piM'fectly clean ; hut they should nevecoming .attention to the haii- is ni'ce- sary, yet too much care of it, or excessive precision in in adjustment, is incon.sistent with C'hristian or religion-, modesty. h is Ut^ii II to whi 1, ulii"li ,'.,> is, sll'MlM lis initT.wr >ai]KUi •] listi-iljiito ii'IiLri.in, y I'o.ix' ;o . witliont . soon !iO osrfiou Ijc be turnea voi'satioii, tioii o;' its (1 ni;ik(> ;i the 4 u Os- lo or con- hair, j);ii'- en. vvli.'ii (^ adnu)!!- i>ut tlicy tnoi'iiiiiL'. iKvins <.; ittlu>u.Lc!) is nrcc. ion in h:i religiouj THB COrNTKNANCK. 949 CHAPTER 111. OF THH COUNTEXAN'.'i:. The wise man says, that a man of sense is known by the pxpression of his countenance. '• It is." says an ancient wiiter. "the miiTOrofthe .soul, the attestation of modesty, or tlie witness of the corruption of tli<> heart." When our conduct is actuated l)y amialih^ and benevolent sentiments, the countenance is an object of ediiication. To render it 11,1,'reeable to others, it must have nothing in its expression cither severe or repulsive ; noiliing wild or ferocious : nothing indicative either of levity or ostentation. It should (\\:hibiL an amiable gravity, a pure, disinterested Ijonevo- leuce, a calm and though tlul .-^erenity, fr:e from gloom and despondency on the one hand, and (Vom fiivolity or dissipation on th(^ other. The expression of the countenance should, however, be varied according to the cu-cumstances in which ono may be placed, or the persons with whom one may converse. It would ovidendy be impi'oper. nay, oUbnsive, to jest and laugh whilst speaking to jjcrsons in a(lliction: to address them in a gay or joyous tone ; or to converse with them on .some sorrowful event with an air of iudifference. It would be equally improper, when the conversation turns on amusing or agreeable subjects, to assume a thoughtful or melancholy air. With regard to liis personal alTiirs, ihe truly wise person )reserves, as much as j^ossible, a serene countenance. As le recognizes the will of the Almighty in all events, and humbly submits to his ever- wise and e(|uita!)ln decrees, so liis countenance always bespeaks that calm and peaceful submission wliich reigns in his soul. The countenanco must, and indeed will, give expression to dillerent sensa- tions of the soul ; but the man of sense and virtue pos- sesses Buflicient self-command to observe due moderation in any manifestation of his sorrowful or joyous feelings. Nottiing is more painful, particul uly to those who are obliged to live and converse with him, than a man whoso countenanco expresses gaiety at one moment and ill- humor at another. Such instal)ility is a proof that he suf- fers hhuself to be easily borne iiway l)y the tumult of his passions, that he po.ssesses little good sense or solid virtue, and has little regard for the feelings easy and agree jIo. i'ursons witli whom weaie !)Uihli;j;ii ly acquainted, who are placed above us in station, or wli')se character may not ho suificieutly known to us. wlutuM lio treated with a respectful, yet cheerful resoiV(\ ;uid ciio taken not to act towards theui, wiili a I uniliarity which may not bo agreeable ti> them, or becoming in us. Wliatever be a youn;.? man's stati'ui in life, ho shiild endeavor, by the faithl'ul dist-hii-geoi' its duties, to reu lor himself worthy of esteem. Ib^ should exhibit a manly i;i- dependence, Ijy not forcing biuix-lf on tiiM attciui>>ii nt those who may consider themM-lvi^s his supi iioi-s in i- nlc, or who do not desire his ac([uaintance. Youngpersons havi^ oftcu bei'u injur. -d, and t'-eir juts pect.H in life blighted, by mixiijg with iho^,? oj iimi\i elevated station; the inevi'aMo conset|Uenci\-! of which are, neglect of business, lavish <»\])enditure, aud.uhiunio- ly, poverty and dograd ition. A young ma)i wm) liv. < in the bosom of his family, who.--o ciirle ui'iieiju liiituic ■ is limited, and who attends industriously i" the business of his calling, possess(\s more I'eal hippiu<\-:>, and 1 'vs iho foundation of a grivitersjiai'c of lutuio comfort and piosp.c. ity, than association with those of a jiigher order of ini i' tiint to remind those ehildi-eu I'oi- whose ir^e it is in I en* i' 1, that cleanliness, <^si)ecially of the face, should lie atli'nd .1 to. In speaking of the count cn'iuc(\ it. m \y al.>. his a oonsidi able mfluenco in moulding its expiession ; for he who - duly Honsible of that iir(^s(Mice, must, aecoi'ding to thv^ i mark of one of the saints, feel that all the d lys of his li ■» we feHtive CI' 111- U how. r, niii'k -; ;i liich Cii Ls. woi sir . ;l,l |<\ in () ior fition 111 !;•(» »Uthli_L;)i;|y or wl. ise sliouM iiO ini \- I. I»t\si(l 'S (>.onsi(|, !ii> \vli(i > A) tliO I W'hi> I, - uMiseh'.'s THK OOITNTEVANOK. 851 living in God. "in whom wo liv, ni'U'c and hivo our l)oing." IIo hlcuils scMi)a.--nes-; with joy, hy tho consciou.s- noss ofGod'-s conLiuuil [ocsonco ; and ho hlond.s joy with seriousness, by llic llrui ;ii)d lively ho})0 ihat ho i.s every moment receiving iu>w giace.s and blessings. CilAl'i..U IV. I'lIH lioUNTl-NA.VCIi (continued). Wo .should :iv(Md wiinkHii'.; iho forehead. A wrhikled forehead is olicu the lunk 01 a uu'lancholy temper, or of a haughly soul tliiL despises iho^o whom it eonsiders its inferiors. ( 'hildren hh'>uld l»e admonished to repi-ess every seutimeiiL ol' pride ;uul never to bUil'er the least .symptom <,>l"so d iu.r(M'0u.s .1 vi^'-e in ,i])pear. They should l)o occasion- ally reminded thiL the poorest of (ioil'.s creatures have been cre.iied liy thv' s.uno .'.ilmighiy Being, and for the same hi;:h il(\stiny as tliem.s(dve. ; thit I hey have been redeemed Willi the s.uiK^ pr^'cious blood <»r an Incarnate God, and that, v/e should leg U'l them as our lirethren on eartli, our Cuiu.e eohei.'.i in Heaven, ml as the represent- atives of him who (^)nsilers as doiii' to himself, tlui good or evi' 'l"ii> lo ih 'in, li'lhi-; ju-t. and siluiary relleetion wero (4.1 >ly iinpresseil (mi the mind and luMrt of young people, the eonlemptandsujK'rcillousness with whieh they omelimes treat thei)- [)ooi'er fellow-beings would never disgiare their t.'onduet. How mueli would the .sum of hum in li ipiniies^ be inerv-ased, if such sentiments received the attention to whieh tlu^y are entitled ! The most beautiful uinament of the eountenanco i.s modesty, it is one of the ino.,1 di-iingui. hing eharaeter- isties of a seiv.'uL of ( not Kusceplilile. Althou.'.di the (i().. pel counsels u A to turn the light check to him wh ) siiik->s (he, leli., yet no oik^ should be so infat- Mated fi- tosti'ike his neighbor, under tho pretext that he ought to HulFer it with ]»atience. A blow on (ho face Is, of all atfi'onts, oau of tho most insultinij; ; it ix tho eUect oif j ill f/l 552 CHRLSTIAN I'OLITKNBSS. a*'# 1 : i unooiiti'olliMl angei'. i>riu(';in rovcn.i^o. Ho who is slruoi; should not, however, avengo tlio wron.i; l)y :;- simil.ir inso leuco, no iviaiter whiL the w«/il(iniiy think or say. 11' Bhould icmojubi-r ih a hisdiviinj iMa.sici' w.is struok on tin> fac'o, !unl w.iA, chnin^; ih > wh^lc codisc of his pis,-.ion, tlic ol j.\'L of hlasphoniy, contuuii-ly. and unli'-ard of ouii'n,Ui- , IIi^ .-^IkmiM I'cnifin'Kn' that tho nohl-vst im'i'UL^:; of a ('h;i.-. tian is to hcii- injurii's with pilicncc, and lo j)i!d()n th'js > whf) insult liini ; thus imiLatin.u; liio adoialilo Model of ih el»M't, who j)iMyed for his enemies, and in de:tili I'eeoin mended them to ilie mei'(!yol'his Et^'inal I'atlier. We can not, indeed, ahvay^:' ho master of tho hrst impulses of j)as- Kion, hut we ean. i)y hil)itual watchfulness and restraint, foihear any action inconsistent with the spirit and maxim, of the, (lospel. Revenge was regai'ded tiven l)y the sages of anti(iuiiy ;. • a violent and in ilignant [)assion : and it.-- indulgent •, '. proof of fow.ndiee arul iniltt'i;ility, rather than as a mark of courage oi- nngn.mimity. In p.ardonnig an injuiy, we may convert an enemy into a friend : l)Ut if W(> fail in this, we shall at lea.st feel ih' }in[)])y eonseiousnos.s of having sacriliced icsentment to iluty, and peiioi'tucd a dec^d woithy the ai)pl ius(i ol' all good men, and deserving tho approbation of (lod and hii unguis. CIlAI'ii.R V. 'I'llH COUNTENANCE (CONTINLEl)). In Holy VVi'it, tlio eyes are (tailed {\vMrini}inr^ oj'lhe, »o\il, because it.s various feelings and emotions are e.isily discern- ible through them. Thiii- movements should, therefore, be rc^gnlated witli spi'cial cue. Tlje looks ofthemode-t iind humbles arc^ ever mild, pe.icel'ul, and reservi'd ; those m Tbiii ni ly happen wlieu lb" mind i-t pre oei upie(l with some impon uit ailair ; Imt in mo^t cas(>s it is an indiealiou of a mind hil)itually distracted, and, therefore, inca})abli> of attending i'or any length ot" 1 inu^ to nny specilic object. Some jiei'sons when in alUielion look li.xedly on the ground. a.nda]>pe,ar unconscious of what taken piac«^ around THR flOmVTEXAltriR. 353 them. How just mi. Vr lIu; CMU^tr ul ihi'li- ^ild' UX\y im ilioy should not in(lul,;^(> such an ol ijoctioua I >K' inanifi -sta t ii m iifiL: Lo (l(» hO arguos ;i state ot" ('Xr.'S-ivi' (li-ji-ciioij aii l,;uu!;hl''i', l.» stall' biililly iit.ollicrs. arc all ^ii'aL iiiiiii<»;irii'lii-s ; liiit i'> li\. till- rys on any olijcct imImiI iti^il to ^-iiily tli it purity 1)1' mind and hi-arl wiiidi loiuis ih,- ( 'liri-iiin'.-i liiihivt treasure, would l'econlta;y not only to |iroj)! i.-ty. iiiit.also to the ,si)iril of (duist ian and reliixioiis inodc-iy. lie wlio is truly ^iiaiel'ul lor the jsH'\ oi'>iLrJil. \v!io oftcni relleeiH on its su'iliine destiny lii re liter, n iini'ly. thevisiou ot'(rod '• i'a.ee to face, and as He is," will lie rirfrun mik- iiiL» use of this preeious ;.'ilL to otlend il-< !•' aiiitirul < iiv<'r. He will, on the contraiy. u>e it as ;i ni" iiis oiM i \iii',; llini with the utnio.-t lideliiy. .iiid of elevatin.'i lii^ luind to the (•oni.'ni]ilalion of ihit liiiLilit and evei iL^tiuL: vision of whieh 111' his pmniiMd it the enjiyiih'nl Tin; siihi of the iieavens. the eulh, thesei, atlnvcr, will ii'iiiiud iiiin of his ;^lorions llenerietor, and rai>e hi-i --oiil to Iliin in transports of lov'. ^'r.ititude, imd .idmir u ion ilaiijiy is he, wdio, from an (>aily period of life, hi> leiined to ni;ke every olijeet in erealion a means of moiH> .losely uniiing iiim with his Creator. ii 1 ill cHAPrKi; vi. r,t)N(:i>niuNc. i»:isi;iiv,\ri(»Ns n\ imii: cors'iMiNANfiK. Youn;^ per.sons should In- pioviiled with .i porkrt, hand- kerchief as soon x ihey are iiMe to use one, 'riu.-- will prevent those inipropi ieiies, pai'lietil irly -nnlllin.L', into whie.h their a:;e mid lhoU'J;lllles.^nes.s render ihem liaMe to fall. In the use of their pocket jjandkereliiels. in my pei-ons ell'end a'liinst, jtropriety. Some wive iheni alaiut, oth>'rs keep th 'in con- i;intly in ilu'ir hand-, an-l fi'i|Uiiitly Irt ihiun I'all on the ;.Mound ; olheis l.iy lli' in on diaiis, tallies, and other articles of liiinitMU'. All ilir-e I Hill-, ."•iioilld lu' llVoided. The pocket IrMidki' liief .-hoiild lie huen ii.s little* as po.-silile -. \[ .>-honld In- kept in the pocket, lUiil t ilvcn out only when ni ce-sny. It -hould I'c u I'd sih'utly, without violent action of the h.inds, and returned immeduiluly to it.s plucu. < w w w m ww^ v - ■^' ■ "^ " Tf ■*■'** —■**—■'•——— -J^ m 3M OHRIHTIAN pof.rrBNBas. If.'. I' i !i W m m (.';ir(.' .-lioulil lie i.tk;ii uuL lo haudlo tlio pockot-han'i koi'chiof ofjinotlicr. Should ho let it fill, you may notil ,• hitu, lull you should jioL roach it to liiiu. If the- j)Ockei h.;udki'i'i,-hivl' in' used immodi.itoly 'jclbiv cutc'iiui; iin apaiuniiiL it will lVe(|Uonily happen ♦hat ihcno will he U" neod to u>^' it diu'iu;^ ouo's slay, un' ^s it bo ol' lou;^ con- tinuance. Evciy Oubrt should be mado to avoid yavviiing in com pany. Indeed it would l>o Ijctterlo rcLiro, than by yawnin ' to ^'ive persons lo understand tiiat one id weary of theii society. When sneezing or oou^^hing, one should take oaro, by the iiiiervonliou ol' iii.-^ liaml or pocket handkerchief, iu prevent his saliva, fi-oni fallini^on any jiorsoa or on any ar- ticlo of iurniture. It is rude to spit on the llooi-, or intotii.' lire, or i>veu on the footways in th(^ streets. To spH on tli. floor in ehuieh is irreverent as wi';i as laule. Thise lauh have be(Mi eunnnittcd by persons wli<>. from their ago aii'l Ktilion, should have known belter ; bi;i being faults, the;, slionld, nolwiihstJindui^, bo avoidetl. Young l)er.^ons should bo admonished against the prar tice of smoking, which is but loo conuaon uidi ydungmia, when tlu-y begin to associatii with one anoili;'!'. Neither as a general rul(\ sh<)uld Ihiy take siuill". Habits of thi, kind a re seldom overoomo, auvl are sometimes, paalicularly smoking, ixoduciivt* of much inconvenienee to the indi vidual himself, aiid to iho.^e who, li'um a sense of duty, cannot withdraw I'oiii his company. The mouth should be kept in its natural jtosiiion, .•mkI sliouKl be rinsed with t:lean watere>^ery mitming. Nothing tshouUl be t.dvcn which would rendek' the lire uh (li.:>agr(M^- able toothers. Thi>lipsare IVo([Uently disligurcnl by l)iting, distorting, or eomi'ressing lln'm ; liy r.ai.-in.^ lliem loo mueh. or jiuUing llieiu wiili the I'aigi'i-s. The teeth are li'e (jui-ntly injured, eiihcr ly ne.i:l>Miiiig (d clean ihem. or by tleiii^iiig ih( m wiili \vh It is un..i. ibi- th u j.in'pos(>. '|'|ie\- hliould be wa.-lied eviMy d;iy with water and a. sod biii^h and not j)icke(l with ;i pin oi' pen knil'e. Tiie end ofa tjuill pointed bluntly may be u^cd wiih safety: but iishould be I'i'membercd th it the te ethshouM never be Jticked at t.ibhv Chililr'u should avoid biting their nails ; also cutting ihingi with llK'ir teeth, and m.dcing tii.il of their power by bend' U»g Ol- lil'iing ihingH witli them. it Would not be pr»>per to closer this chapter without al- lusion to a fault very provdc^nt among clxildron, and which often accompanied thorn into iuivanoed life, u imely, lillbig ow AltTIOUIiATlON. 355 ly notil.- vill l((. 1,,, oag con- ,' iri c;oin 3'.i\vnin;: of tlioi/ I'ai-o, by chief, to '11 any ai' !• into til.' >'n on th.' ■s<» f.iuii age ami ills, tlioy (he |)ia<' 'tni.Linicii Xcitlicr. ■< of tlii, •ii*'nliily till' iudi of duty, ion, ;mi(1 N'otlilii:.' !ioai^i'('f>- V 'aiiii.!,', nan t.ii> I arc IVc- li. Tlicv t lii'Ush. 'fa (|nill oulil Ik- ittaM.v ^" iliin^'-i y I'ond- lout ul i whith the mouth greedily with largo portions of food, so as, in some instances, to \n\ unabb^ to hieaihe. witliont dilliculty. 'rivis piactioe is a.L once contrary to poUt(Mie>,-, ,ind iiijurioua lo health. Another fault of u similar eharaeter, is tliitof m.ikiiiLj an unnecessary. disai:;ice able nois.^ with the lip.n in drinl^in.;:; l.\'i, «'oir('e, or otht. we should remember ih It oiir olij.'ct is to b.' heart! and unilerstood. A per,--on >l;onld. tlieieri)re. assume a, tone and !a inner of speaking suited to the pi lee and audiiiiei>. Tuo bi;_'ii .i tone is indic- ative of arroganct* ; anei h exti'leganci\ and is an evident si, n of lh<> mo,-,t piiilul foppery, or ol' great iniei! >etu d Wi'.'dv.iess. '['hose wbos(! uileranee is deferlivi', should endi'avoi- to rene'dy it in eiily li('<'. ,\ Utile earo ;it ibii perio>l will enable th'. re«^t it. ( >ue general rule for imiirovenieut is, losidect the words and syllables mostdillicult ..f pronunciaiion. luid continue to repeat them frei|Uently. The powerover them will in(M•e:l•^e almost ins(>nsibly, and the delect will soon bo eradic lied. lieadin;: aloud lor a short liiiu> ivieb ueh a, pcM'son, rending aloud alone. ;ind w.ileliing cireliiUy th(« w"i so much, tli it th»y ii'-i'niM(* th** agiMl or tlio fecliliv The iiostui'c of llic liody shotild l)t» oii'ct, iho shoulders sijuan'. and tli.' chc.-L «^x]):ind('d. In walking ibf arms should noi lie .-wiuig tO'i muoli ; noi- should they liau;^ sLillly hy ihn sides. Thrir moiion sh()uld he modciatt'. aiid the wholo rar)iig(> (Msy. naiuial and uncon.-traiucd. T<> K in on the clliow wlu-n speaking oi- li-^tcning ('> pudi any <,n(^ with it. or to Lurr. away, witli a shrug of tiio should"r.>. IVoni oik^ who comics to a(.Mrt"-s you, aro all fontivny to good manners. Tlu'ie aro many ways of ridding your.-ell' u!" troulile.-ome or ini- ])Ortiuiaie persons without h iving rt'course to ruden(>ss. J'oliieness and uri anity siii'uld at all iim<^s he o!isiiv(vl: and whilo you discrccilv avoid ihi» «'omi>.uiv <>i' thos(^ with whom you do not wish l(» associate, and rid yourseU'ol" ii wlien ihey would I'orce it upon you. yet you should do so without, if possll'le. wounding their Icelings. This is in aecoidauce wiihtiie s[)i;il, of icligion. and also with tliat piineiple orseli'-respec.t hy which the (,'liiistian should, on all occasions, lie acuiateil. The hands sIkmiM lie washed every morning : also hcforo nuvils. and whenever anything has soiled them. A child should not. aiier liiving wa.-heil t Ikmu. wij»e them with lii.s dress, or with anything notdestinc'd lor that purpose. A person should iieVer reach his hand to ho shaU(Mi hy .'I, su])(M'ioi' in rank. uule>s th<'y he on terms ol'lntimai-y ; otherwise h.' might seem to transgress the IhmukIs ot'ilue r(\-!erve. II' the superior leach his hand, itshould, orcf)m'se, !»(» ies])<'etrully and cordially iec( ived. ."^^ome reach their hands coldly ; others oiler hut two or thr(^^ lingers ; this savors oj' li unrhtiness. ju giving the hanointat the person you spe.ak of, whether he is near oi' its a'ititi.tdks. .'i,')" I u'!i, tint !•»» of thi- il<' clicst 'I'lK'ir iiTt' <'asv. »\v Wlu'il ti) Luiii lO conios • Tlu'ie » or im- >.s»« wiLli ■<'ir<.r ii I'l ii'i'ootd Iic'illowod to covoi- tho whiio .^rmii'iiclo at liio liottoni of iheni. When hittin.ijr, a pinson should ;i-siuno ;ui easy, <,'i'acot'iil P'isturc. without loi'Uialily or ahi'i-lation. llo should sit steadily on his eh lir. with the kn-fs not loo oloso nor too larasunder, and the JVi't niodrslly disposed of. wilhoui liein;^ strotclieil out. oi' driwu in so elo-;.? under his elnii- as to cause (he knees to iDnjeei -. neither should h(> rest ihem on the rungs o|' ih,- chairs, noi' make .'i noise with (hem on the iloor. WIu'U standing, the I'ei't sliould lie tinned out a little, tlio heels si'paraied soini'wh ;t I'ronuMch other. They should not he ol'ion moved iVoin oneposiiiuii to another; l)utthe position may, for the sake orgi'caLei' ease, he oecasionally '•hanged. }khniy, ill walking, uited to all, ono genct <-)!' stilli-niug the kui^e. and )iiaeiiig th ' shoulders in a giMcefn'. position. Tlie step should not lie loo long, nor yet allbetedly sho;t. TIk^ i»aee .-liould ho njodtn-atis without any notaldu hisio. nidoss iluj natures of a peison's oe.on[t liion. or the 'jusiness iie has to transact, reiiuires it. Dignity of carriage ami manners -h »nld, at all times, he pi-ciservod. In eonchi-ion. it may hi» well to ineuleat(' ui)on all hut espet'ially u[)on the young, the neces-ity of wishing their I'eefc at stated timcis, and orelrniging llu.'ir stockings when si'iled. as there is tioihing moio disagreeal^h^ th m the eon- secpience ol' neglect in one or other of these i)arii'.aila:s. .Mt(>nlion to them, on the other hand, is productive of tho most halutary ollocts. r til-- PART SECOND. OF DECORUM IN ORDINARY ACTIONS, CIlAPTi:!! 1, p.; I.' mi m M' KISIXO ANIJ C.Ol.Vi; TO REST. Children should !>'> dec[)ly impressed with the raanv Hdvantages attending early rising. It is one of the best eeonomists ol' tiim^; it i)r<>motes tlie health of both body and raind, and grcMtly as.-isis in the Ibrniuion of moral and industrious habits. Sleep, when indulged to excess, impairs both i)hy.^ic d and mental energy, interlores with ihci reguhir and elUeient discli irgo of duty, and destroy ^ all relish for enjoyments, except thosH of a coarso and. often. dangiM'ous character, llenec^ ;i lixed hour lor rising, iuid also for leiiring to rest, should bo appointed, from which there should be no deviation, unless health or sonic othfcH' neces.sity require it. * The sluggard seldom, if evei", prospers in business or attains any degree of eminence in his profession; while those who hive been remarkable for a healthy old age, or lor great intwllectual a('een wi'll ob.svvived, •■a, le.dly useful existence." .Man, whatever m;iy be his ^t.ition. i-. boi-n to labor. The- il iwning of day should teininnl in IooUhIi aivl often crirniniil iiinusenu'nts, to ihc, ni uiilVsL injuiy of hciiltli. jind, wliati.s inlinitoly worse, tins U'-LrlccL ot'cvny rcli.'i'His duty. The lii-st thing that siioiiM Ik' d )i\c I y a Christian on awaking, is to ni ikc an olT-iing of his tlirxi.u'lits, words, actions, and cnlire ln'iiiii. to ihi' groiL Author of his twist- once by a i'ervt'Ut actoi'ool :tio!i. ;uid with ialthaui'i>ic^ction ihniiiij the dw. lfi> shoukl then rise moch^sily. aii unworthy a child ol'^iod. wh o^o lirst th>U4hts should heconsecrtitod to recollect lou and pii.-ty. When clothed, ho should pi i(>rves and deminds the hiimaiL^es of all our powers and ailections. Whoever en- ttM'tainsan (exalted idea of the ni ijesty of ( rod, riMider.s ITiui this tri'oute with correspondiu'^^ exterior and i'it(^;ior vo\- erence. Uij retiring to rest, children shouM respectfully walute their parents ;;nd the (fLhM* iueni'i<>rs tit' the ianiily. This act ol" i)oliteness, besidt^s being adity. is .ni excellent means of preserving that good feelinLC which should suijsist in the bosom of every I'amily. aud on wliich its hi])[>iness so much dei)end.s. A Christian should never retire to I'esi without having adoi'cd (U)d by humble prayer ; thanked lliui lor his Ixmi elits ; and implorcil his protection, lie should exuuiue ills conscience ; beg })ardon for the sins into which he h is fallen during the day ,• and lirmly resolvu with Cod s grace, to sj)end tho day foll()wiu':; in a manner more worthy liis dignity of chiklof (Jod and heir of his heavenly kingdom. "Tho path of tho just, as a shining light, goeth forwards, imd increa.seth oven to perfect day." J (^.llAPTKIi II. or i)i\i:ssiN(; AXi) rvnnK.ssiNrr One sensible efrect of llu' -in of Ad im, was thoshameof beini^ naked : and it was only after his sin th;it he felt. for tRo first time, tho necessity 'of clothing. (Joil provided i^r =r^ 360 OFIKISTIW 'OI.ITKVR.SS. m :> ) him with tin' skins o!" !i :is ;'. i;,>nnt'iit. which sorvod ti r'.'Uiiii(l him oi' til" liapjiy stito otptMccaiid innoconco tVom which h • h\\ I'lllfa. Inhcrilors of his crim.-, w»; ii-c sli iic'!> ill his [tuiiisIim piovidol with raimcMi — ;i iii'i'cs-iiy whicli uovci' would h iv^ existed, hidii'l mill coM'.iM.-i.'d the .st liu ofori.u'iii il ,i;iiilt ; lor. he woul 1 h ive kiiowu no <■ iii^ preserved the spot !•■>> [iiiiiiy with which h'' h id heen invested at his croalinii (■)in- die-s. ih '11. in-.te;id ol' lieiii^o as it ol'teii is, an incite nieiiL t.) viiiiiv. should. 1)V reiiiin liii'j; us oi' our frailty. jeconie the li 'St .saleLiuarc 1 ol nioilcstv and hiiniilitv No person shoal I ein[)loy auotli'M* to drc.s.s him, uiiIim in ca -e of siekn. or want of siiilici(Mit .str«»nLah : even childieii. when old enoa.;h to (Ires ; themsi'lvi's, should not be permitted tlie assist infto of others. When a person has not to leave home or receive visits, he in ly. in lh<>, house, use any convenient dress, llow ex(;e,^iv<^ soever the heat of sumuiei-, it is an inn»ropriety to appear heforo any one with Ih ' lire i>t une.ovtfred. liules as to the in Miner of dre.siii'^ and undres^iii.;;, would iie i|uite unneeess iry. if |)e:'son-; were only aii"iitive lo t 11" fli.'l it 's ol" pioprieiy. |]v>M'y lilieriy. it W()uld >ome limes ."^eein, is permittee I in t his m ilt'-r. and yet reason aii'l reli'^ion plainly tell us tint , 'ill should IxmIouc orderly, an I with the strii'.test do<;oruia. It is easy to perceive how contrary it is to Christian modesty to (h'l^ss or undress, without necessity, in the presence of othtiieily inode-i. or iii'Vei- slovenly )r untidy, Tli'' <'o il. and so forth, should 1 i> Well h.ushed, llit^ shirt coll ir elo-ed and always clean. '.Iit.> slio'-: «)!• Il t)ts Well poli.di -d : ill line, t lie wliole exterior should exhiliit ;^reat ole.uiliue-.-, neatiKvss, and unallected gr.ae.'. I'arents should lieeirel'ul lint ilie di-ess of their chil- drs ha.s l»ecn habitually indulj^ed, it is very dilUcult to Umit iUi uxcobbcti. DRBHS. 361 Sin^ulm-ily in drc^s, iiii;ii.'o ofiho .oini- try in whi.li y<>ii live. ;iiiriMty in wiii 'Ii \(r,i niovi', slii fli'ii;-,>;iii(l (' >;ni 'if yum • •lolliin.u'. V till' «n-ton;3 wlilrli. at tin' mom nt ni ,v lti(-v.iil. F.islii)n is oitcn «.vhini \ slionlil neve:' 1k> jx'iniiUcjl lo draw yon into it.s i(,lli, .. and ('xtiMVa;;anct.'s. '' Be imt Iho first ua wljom tiio new in tried- Xoryet tlio l;i t to lav iln> i,|il iisijo." m Yoinchos ihoii!:! ncv.'i- i-xl. il.it (iihcr v;!nity oi- o;-;t(>n- ration. The in::n who })la<'t's his «Icli'_'ht '>r his ainlition in >iinil)tnons aiipaicl. (h'giadcs, whilst he s«'(«k:s to cx.ilt hini-oir. ThsL merit ma.-t l.c <;nt>-tion>tl.h' indeed, which reijiiiics to liC M t till' hy (:inlcots :'.nd llneiy. N'e'.'iiirt n-'. . on tlie oihei- h 'nd. should c^iu \\\y ln^avoid.cd. It is u-u dly the eireet ol'sLotli, .-.ud i- lait t>o olteu aeeoinpani. d -.vitii inattention to peisonal .!(• .nlinis-. 'I'ht': chihheti <)l' the jtoor s'loiiM fi'e.iuently he i. minded how ne('.(\ssai'y it is to pay (hto attention to (^hMnliiie-s, as a means hotli of pfcseiviiiir heahh. aii'l ofii-nch-i in:^ tlu-in selves airfeoahhi to tho-e with w!ri:n ili'-y h iV(> int(ai'(;ui.-'e. Tlie jirivMtion.s which th y so IV -iieudy endute, and the wietchod clothes with wjiich tli -y aie covered, togetlna' willi the nii.seral'U' and inconvenient h diituions in which they dwell, ronder them so spiritless, that ib be ome.s doni ly incnm))onton their inHtiuct..;s. while they consoh* them under their trials, to m d^e them t:en uhle of tho nd- vanta^^es resulting? iVom perMinil yes. hut stral;;ht on the head, with the front of the le il' faein;.; the forehtvul. It should he taken oU'wiili the riiihl huid. antl. ifneees-n- ry for the individual to r iniin inicover«'d. it m.iy In- heM hy the side, ifslandini;; graoefnlly on the knees, il'sitiing ; or disposed of in the nearest cnivenieiit place. In short morning visits it is generally taken into the apaiUneut. but if it is intended that the visit he of long conthmance, ^, IMAGE EVALUATION TEST TARGET (MT-3) // L6> 1.0 I.I tti M23. §2.5 £! |£ 112.0 1.8 11-25 111.4 11.6 y] 7: 'i^ '/ Photographic Sciences Corporation 33 WIST MAIN STRUT WIBSTH.N.Y. 14SI0 (71«) 173-4303 p ip. 6> ^ 362 CHRISTIAN POLITEXESS. it is left in the hall or a place assigned for it. In visitin'! ))Or.sons of distinction, tlio hat is not, by persons of in leiioi" station, generally taken into the visiting apartmoni. In concluding this chapter, it may be I'eniarked, that an unassuming siuiplicity in dross is that most bciiUing - (Jhristian. It will serve to rouiind him of the modesty by u'hicli his whole conduct slioull l)0 disunirui^hed, and will tend 10 tlu^ beneiit of oihei's, i)y iiiciting tliem to follow so praiseworthy an example. " Let your modesty be knowij to all men ," savs the ^^postle, '• the Lord is nich. ciJ/VPTi;n IV. 'M- THK TABLE ■t " J » 1 I It II' «r. *r 1., God does not forbid the relish whidi nature f.Uv^.- ii what is eaten ; but reason and reliiiion interdict either sensuality or gluttony. '* WlK'tlun- you eai <'r drink, or whatever else you do, do all to tlie glory of God," is the admonition of iSt.. Paul. Necessiiy, then, should b(» the motive ol'an action, which is in itself a. subjection, rather than a perCectiou of our nature. Conversations, the only subject, of whicli is eating or drinking, are unworthy a rational being, much less a Christian. When such to2)ics are introduced, you should be careful not to speak of the good dinners of which you may have i)artaken, and, still less, of tiio tables or good cheer to which you may have beou invited. Food is destined for tho prescMvation of health and strength, but every kind of oxotv^s in its use should be avoided. Lie who would preserve temperance in it -s use, should conlino himself. asnuichas])Ossil>lc, to thooidinary hour of meals. Food is given to children out ol'nu^als, but not to adults of matui'cr years, whose constitution or state of health doc^s not utand in need of tiucli indulgence. To eat several times in tho day, and wher.ver an inclination for food is felt, besides being detrimeiuil to luvdth. may bo regarded as a sjx^cii^s of gluttony ; and to drink, with- out neci\ssity, out of the time of meals, will soon lead to habits very dangerous to soltriety. If the habit of drinking, even water, 1)0 indulged in youth, drink of a. more [)erni- cious character will be freely taken at a more advanced age. Tho reproach of Jesus Ch)'ist to the i'hariseos, of makinsj perfection consist in external observances, in which i-ank THE TABLE. 363 1 visitiii" ns of ill iU'trn'.niL. , tluit. ni: fitlirit' jcle.sty liv iitid will ullow 80 e know 1 J ci oither Iriuk, or is the I \)o. tho 11. rather atiiig or h loss a houlil he liich you oi- good lili and iwuld l)i> it-i use, Oii.iiniry (\'!ls, hut . or hcato n<'(\ To 'linatioa hh. i)iay ik, with- 1 lead to rhikin^;. perni- dvaneed makinsj ioh rank thoy placed tho washing of hands before meals, does not dispeu.-e us from tho duty of washing them befor'o wo sit down to table. It is not an ordnianeo of religion, but an observance prcscril)ed by cleanliness and projjriety. In ancient times it was usual to have a little fouiitain for this ablution, which was made both betbre and after dunier. Politeness should be adhered to, even when a pei'son di'aes alone. On such oceasions he should not seek to free himself from those observances whieh intercourse with civilized .society requires. To do .so would expose him to contraet insensibly rudo o;.-- unbecoming manners. Wht?n the time arrives for sitting down to table,* a young per.son should not seek a conspicuous place, nor that which is most conveni(Mit, Imt sliould wait until the livst seats are taken by those whom ag(> or station entitles to presi- dency. If a plice be assigned him by the host, he -should modestly accept it, satistied that he is the best .judge of the seats whieli his guests should occupy. If notinrJted to i.s from two littlo works im Etit]uettc, lately pub- • The followinjj ished :~ In privinpr a |)or.>on iiu invitation to dinner, it would be impolite to Bay tii.'it ho would ho tre:aed without coiomony. >^ii(;h an invitation would bo uncivil, uiilci.s it ho the only way ot' inducing tho individual to areept it; becaui-o. Irnm tlio nionieiit a por.sou givos an invitation, ho should ondeavur toontcitain his f;u(.'st woll. * ll;u'inK accoptod an invitation, a pcr.-ion .sliould take care to arrive punctuiilly, not too lato. nor yottoot^oon ; boih would bo inconvenient- TUo acceptance ot' an invitation i.-< to ho a.ddretf:!ed to the lady of the house- iShonUi yourbo.st oiler you tho place of honor at tahlo, it is wrong to rel'u.<'o it. To do so, koei>s the company standing, and is considered very impolite. If tho places at table are ninrkedoiitby cards, it is polite to a.«isist othor.sol'tho comp.any in lintlinK thoir|iia'>oH- When luitiuMikcil, the host or the hostciss ouslii tocall Buccc.s,arato courses as ilio lish ami the meat; and all experienced diners take both. In any case, it is inhostaiahle to appea.r to force a choice upon a visitor wiion that visitor, in all proh- ability, will prefer to take his soup first and his fish afterwards. All well-urdorod dinners boKin with 8ou|). whether in summer or winter. Tho ladvof tho houso siuuild help it ami .-♦ervo it roiiml, without .a,- kiiM oach individu.d in turn. It is as much an uudorslood thint; a,s the bread '-! T 564 OHRISTIAJ* POLITENESS. ■-(■, any particular place, he should unaffectedly and silently ta]:o one of the last. Much praise is due to those families who have preserved the lau'lablo custom of gnxce before and after neals. What (!nn be more unbecoming a Chriotian than noi to invok-^ the blessing of God on the food of which he is about to partake, or not to return Uim thanks for the benefits re- ceived ! How can we forget that God is the Author of every good ; and that to his providence we are every moment of our existence indebted for his preservation and care of us ? By a strange abuse, which cannot be too much nor too i'requently censured, we, in the very moment of making use of the means of preserving existence, seem to forget the benelicent hand that confers them. On no account and on no occasion should a Chrislian be guilty of such ingrati- tude. Even in companies where grace is not formally said, he may, by placing his hand on his breast, or t^ mak- ing the sign of the cross upon it, accompanied by a secret W'i I 21{ , i^ yr ijivial ■ H'^i Ir' '•P H "^ i' beside each r'^te, and those wVio do not choose it, are always at liberty to leave it untastod. In eat'iig soup, remember always to take it from the side of the Kpoon, and t"> make no sound in doing ko. You should never ask for a second supply of cither soup or fish ; it delays the next course, and keeps the table Tvaitinf?. * The host should never recoiumend or euloerize any particular dish: the guest will take it tor granted that everything at the table is excel- lent. When anything is hiinded round the table, each should, after hand- ing the salvor to thoso near him, help himself promi)tly and without ciioosing. The master of the house should see that the dinner service pro- (■•ccds with order, and that eacli one is attended to. Ho ought not during this time reprehend the servants for any mistake : it would be much bettor to call the mover iind speak in alow tone if necessary He should never relinquish his knile and fork until his guests have finished. Is'evcr offer to " assist " your neighbors to this or that dish. The word is inexpressibly vulgar— all tne more vulgar for its alVectation of elegan: " Bhall I send you some mutton Y" or " May I help you to grou.soi' is better chosen and belter bred. As a general rule, it is better not to ask your guests if they will par- take of tlie dishes, but to send the plates round, and lot them accept ov doclino as they please. As soon as you oro heli)ed. begin to eat , or. if the viands are too hot for your palate, take ui» your knife and fork and appear to begin To wait for others is now not only an old-l'asliioned, but ill-bred. Never olVor to pass on the plate to which you have been helped. This is a ftill more vulvar piece oi" politeness, and belongs to the numncraof a hundred yeiirs ago. The lady of tho house who sendb your plate to you is tho best judge of lU'eeedenio at lior own table. In helping soup, lish. or any other dish, remember that to overfill a plate is as bad as tosupply it too scantily. Silver ti.«h-knivos are geuenilly to be met with at tho best tables; but whore theio arc none, a v'mvM ol' eiust should bo taken in tho lel't \l) THE TABLE. 86.1 elevation of the heart, comply with a duty wliich the ihrit dictates of grntitiult^ and rcligiou demand. In Kitting at tal)le. a [joison sliould be neithei' too nenr nor too Car IVom it. lie sliuuld not stretcli b.ick on hi.-: chair, nor ycL i^H'p liimscir bent Ibrw.'uds ; still Ics^ lean his elltows on the table ; Ik.' may, however, Lmu his w/in to the iiioiuli upon liie loik it would bo dillienlt to tiay whieh is tho nuno correct. In eating Btono fruit, surh as eherries. diniu-uos, and so forth. t!io Banio rulo had better be obscrs-cil. »Souio put thosioucs oucfrmntho mouth into a si)oon, and so eonvey theui to the plalo- (.)ii\er.s cover tiie lil)S witli tho iiand, dr(;p them un.-c<;n into (ho pahn. and ,-<> depo.-il them en thosido (>f tlie plate. In oiiruwn opinion, tlio l.i- 1 is by far tho better way, as it el'n;rtLially conceals tlio rctuMi of tho sp nc- whicii is certainly the point of iliO bi^diest imiHutanco. One tliin;; ccriain, they must never bo «bo|ipid fiom the nioi.ih lo ihe plate la helping Hauce, always punrii on itu) side of the plate- A silver knife and fork should b(! iil.nnj I to cacii uue-t ar (ie-!>ort. lfyv/n;:io asked topie|iaio fruit for a lady, bo careful to uo so by niean.s of the Hilver knii'o and fork (aily. and never to touch it w,;h your tin;;ors It i,s wi.* never to partake of any dish with!r ; ho mainlaius tho digniiy which is so beci.minff on fo vital iin occj.sion. IIo pciifoiins all tho eereniouie-;, yet in ilio sl.\le of one who performs no cciemonies at all. ilo pocs throu;;h all the comidi- cated duticis of tho hiH'uo as ifliowero ' 'o tlio mauucr bun.' " '• To invito ft friead to il:ui;er.'' sa.ss lliill.it ^iviuin, "* is to becorno rcspiaisiblo for his liappirn'-s so Ions as ho is under ymir roof " y\!.:i,iii . — " ho win) rereivos 1V,cikIs ;it his tabic, wilhoiit haviii;.; bi;. t'(ui voald oat it S68 OmUSTIAV POLlTBIfBSS. his plate, he should remove it quietly, without speaking of it to any of the company. When iitiaii's oblige one to leave immediately after dinner, he ouij^ht not disturb his host by ill-timed farewells, or even by expressions of thankfulness, especially if he cannot do so wiiliout interrupting the attentions which the liost is oecupied in })aying to his other guests. The duties of a young person at table may be summed up as follows : Select, if left to yom' choice, the lowest place : sit in a becoming posture at the table ; say, recol lectedly, the grace before and after meals ; be moderate in Wi I t 'I ( with- but llion it must be one of good size. Yes, that will do, but I beg you will not inaka that odious noise in taking your soup. It ia louder than a do^ lapping water, and a cat would bo quite genteel to it. Thon you need not sorape u p the r' 'ite in that way, nor even til t it to get tho List drop. I sh'.il I bo happy to send you sorao more; but I must ju,st lemaik. tliat it is not tho custom to take two helpings of soup, and it is liablo to keep other pooplo waiting, which, once for all, is a selfish and intolerabl'3 habit. You aro keeping my servant, sir. Will you, or will you not, take turbot ? Don't examine it in that way ; it is quite fre.-ih, I assure you, take or decline it. Ah 1 you take it. but that is no reason why you should tako' up a knife too. Fish. I repeat, must never be touched with a knife. Take a fork in the right, and a small piece of bread in the left hand. Good, but—? Oh I that is atrocious; of course you must not swallow the bone?, but you should rather do so than spit them »ut in that way. Put up your napkin like this, and land the said bono on the side of your plate. Don't rub your bread in the sauce, my good man, nor go progging about after the shrimps or oysters therein. Oil I how horrid ; I declare your mouth was wide open and full of fish. Small pieces, I beseech you ; and once for all, whatever you eat, keep your mouth ahut, and never attempt to talk with it full. '• .^0 now you have got a pAtt^. Surely you are not taking two on your plate. There ia plenty of dinner to come, and one is quite entuigh- Oh I dear mo, you aro incorrigible. What I a knifo to cut that light, brittle pastry '.' No, nor fingers— never. Nor a spoon— almost as bad. Take your fork, nir, your I'orlc ; and now you have oaten, oblige mo by wiping your mouth and uiou.stacho with your naiikin, for there is a piece of the pastry hanging to the latter, and looking very disagreoablo. Well, you can refuHo a tlisli if you like. There is no i)Ositive necessity for you to tako venison if jou don't want it. But, at any rate, do not be in that terriiic hurry. Yim aro not going olF by the next train- Wait for the sauce and wait for vegetables ; but whether you oat thom or not, do not begin ))ofore every body else. Surely you must take ray table for that of a railway rolrcshment-room. for you have linished before the person I holi)e I lirst. Fa.st citing is bad for tho dige:»tion, my good sir, ard not very good manners either. What 1 aro you trying to eat moat with a fork alone 'I Oh I it is sweotbroad, I beg your pardon, you are quite right. Let me give you a rule,— Everything that can bo out without » TABLK. 369 saking of ly after u'ewells, lly if ho fhich the ummed e lowest y, recol lerate in but I beg up. It ifl uteel to it. iltittoget ut I must soup, and is a selfish ill you, or t is quite that is no lu.st nerer nail piece cious ; of ler do 80 5, and land sad in the tirimps or was wide ce for all, ]pt to talk '0 on your u«h. Oh 1 ht, brittle id. Take by wiping ^<-*i of the Well, you 'or you to 9 in that lit for the ot, do not Q for that le person sir, acd loatwitb are quite rithout a the quantity of food, and avoid all avidity in the manner of taking it ; let there be nothing rude or affectedly polite m your demeanor : be attentive to tlie comfort ;uul con- venience <)1" others ; lot your whole condu(!t b(^ amiable anntatlves ol' our Lord .lesus Christ, and yon will not l)e lik(dy to I'ail m the kindness, courtesy, ;ind lespect to which tliey are eniitlcd. AH kinds of violent exercise iftimediately aftor dinner are prejudicial to health, and should, tlierefore, be avoided. knife, should be cut with a fork alone. Eat your vegetables tlierefore with a folic No, thero.li* no necessity to take a spoon for peas ; a fork in tho right baud will do. What I did I really see you j)ut your knife into your mouth V Then I must give you up. Once for all, aul cvi>r. the knife is to cut, not to help with. Pray, do not munch in that n(jit person eating at table. Sir, I will not allow you to speak to my servant in that way. If they are so remiss as to oblige you toask for anyrhing. do itgcntly, and in alow tone, and thank a soi-vant, just as inao'.i as you would his master- Ten to one ho is as good a man ; and beeauso he is your inferior in positicm, is the very reason you should treat Www courteously. Oh 1 it is of no use to ask mo to tako wiac ; far froai l)acifying me, it will only make me more angry, for I tell you the ciistoui is quite gone out, cx>»ept in a few country vill.ages, and at a mess-ta.b!o. However, there is this consolation, if you should ask any one to t.iko wine with you, ho or she cfr/uioi refuse, so you have your own way. Make yourself more agreeable ; you did not come merely to eat Don't sit as glum as the Memnon at Thebes; talk and be pleasant. Now, you h.ivo some pudding. No knife— no I no\ A spoon ifyou like, but better still, a fork. Yes, ice requires a spoon ; there is a small one handed you, take that. "Hay no." That is the fourth time wine has been handed to you. and I am sure .vou have had enough. Decline this time ifyou please. Decline that dish too. Are you going to eat of everything that is handed? I pity you if you ilo. No, you must not a.sk for more cheese, and you must eat it with your fork. Break tho rusk with your lingers, (.lood. You aro drinking a fdasa of old port. Do not '(ualfit down at a gulp in that way. Never drink a whole glassful of anything at once. Well, here is the wine and dessert. Tako whichovor wine yeu like, but remember you must keep to that, and not change about. Well, the dinner has done you good, and me too. You will come out ftdmirably at your next dinner with all my teaching. i ' 870 CHRISTIAN POLITENESa. CllAl^TER V. VISITS ft ? )l ^# Justice, as well as charity, requires that we visit our relations and friends, when they are sick, afflicted or placed in embarrassing circumstances. We should also visit in their trials, those with whom wo may have had any raisunderstandin.ir. if we reasonably believe that our visit will be acceptable. The Gospel makes it an imperative duty to love our enemies ; and at whit time can we so meritoriously comply with this duty, as when they are laboring under afflictions ? Even pagans regarded it as a virtue becoming ihe e.valted dignity of man, to do good to those who injured tlieni. Justice re(][uires that we visit our superiors also at suit- able times, in order to testify the respect and conlidenco wJiich tlioy have a right to expect from us. Charity de- mands that we visit our inferiors, to edify or instruct th'm ; or to console and I'onder them such assistance as their wants m;iy require. In all our visits we should imitate the example of Jesus Christ, our divine Master and our Model. If he entered the house of Z iccheus, it was to bi-ing salvation to that house : if he visited Martha and iM;irv, it was to snatcli from the arms oi' d(>ath the brotbor wlioni they loved; if he offered to go to the house of the centurion, it was to elFect a miraculous cure. Thus, all the visits ol' oui' divine Savior were ac(;ompanied with deeds ol' benelicence. lie is our model ; hence, our visits siiould neither be idl*^ nor iiseless. If no other evil attended tliem, save wast'^ of tliat inestimable treasure, time ; this alone should be a sutheient inducement to all who value it, prudently to abstain from them. Visits which are made through ceremony, or for ♦^he purpose of amusement, should be short and not consume the time destined lor business. Nor should visits be made at the hour of meals, or at inconvenient hours, as such may derange more or less the previous arrangements of the parties visited. People who have little to occupy tbeir own tim(», very fre(|uently and very unreasonably trespass on tlie time of others, and thus render themselves trouble- some \)y their long and unseasonable visits. Congratula- tory visits should be made shortly after the event. On arriving at a, bouse, a person should not annomico himself with a. loud knocking at (he door, nor by speal-int! VISITS. r^Ti in .1 loud tone, of voire, liappinij at lIk? door should bo doiio frently, yet t^o as to l»c distinctly he:u'd. A bell .should not be rung with violence j and there .should l)e left, between ilie lirst .'ind second time a person raps or rings, a sufh- cient intervrd for tlie opening of the door. A ijer.son should not enter an apartnu^nt without giving notice in some way or other, even though the door bo open. A slight knock will, geneially, suflice. While standing in a hall, it is exceedingly impioper to sing, whistle, speak loud, touch the l"urniture, or gaze through the windows. If, on entering an apartment, you find the person you visit engaged with others, you should not interrupt him. but remain at a distance until he is disengaged. If invited to any particular seat, it should be thankfully accepted. The tone, language, and manners of a young person, durhig his visit, should be modest, respectful, and engag- ing. With superiors, he should be careful to avoid famil- iarity on the one hand, and too much ceremoniousness on the other ; the one might be considered obtrusive, the other might embarrass. Care should be taken not to prolong a visit beyond the time which politeness, or the business we have to transact, necessarily requires. You should sit while the person visited sits, and rise when he rises. His rising from his chair should be regarded as a signal for your departure, antl you should never remain one moment longer th in he seems to desire. It is no small mark of politeness, and indeed ofpmdenca. I/O know the exact time at which your company ceases to be agreeable. It is a great incivility to give uniK^cessary delay to your visitors. If occupied, you should send some pjerson to receive them, and pay them the necessary attentions, until such time as you may l^e disengageil. When a person cannot remain with his visitors as long as civility would dictate, he might, after a short conversa- tion, beg leave to retire, without even concealing thut he 'vas at that moment seriously engtgetl with buijiness, which would not admit of postponement. You should receive your visitors with frankness and cord- iality, during their stay manliest an interest in their con- versation, and, at their departure, accompany them to the door. Dignitaries and public functionaries are dispensed from this last ceremony, the niture of their respective du- ties requiring so much.of their attention. '•ft SB df. >Kffl' 372 ciiiiisTiAN i>olit;;.vk.ss. CMAI^TFR VI. r^>' r^ 1 1' ■■1 1 •; '1 m« u. *' i¥i I'.HniiKvriON'. Koci'c ill'Mi should oc/'upy somo portion of each day, h: Oi'clor ii» uii'ieiKl lh(^ iniiul ;iitei' soiiou.s Jtpplicatioii. or t'"' i-eUcvi'. thu liody aiici- iatigLungoinployniciit. God, sonsiblr of the \v«;Ucness oi in-ui's nature, authorizes the relaxation noecssary Cor tlie reparation and niainten.ince of that stren_mh. which occvapations of long continuance uhvay.-^ lend to weaken. The consecration of tlie seventh day after the creation is a ligure of the I'eposeal'tei-lalior, which man is 2)rivile':rf'd to enjoy. Uur ble.<.s(Hl hord himself interrupteg abroad, laugh loudly and almost in the faces of those they meet. What can be a clearer mark of a thoughtless mind, or of an ill -regulated heart 'I A person of good sense would have a more exalted idea of what is due to his own dignity, and to that of his fellow-beings, than to yield to such builbonery. (Jthers speak in the streets in a loud voice, as if to attract the attention of the passers-by. This is folly and vanity. The tone of the voice should, at all times, but particularly in the streets, or in mixed society, l)e moderate, not attract- ing the notice or disturbing the conversation of others. iSinging is an amusement agreeable to ourselves and to those with whom we associate. The Ai)ostle St. Paul, in two of his Epistles, admonishes Christifins to sing psalms and hymns to the glory of the Lord, and to let the heart cor- respond with the tones of the voice, because ihey are the praises of the Most High. How desirable that Christians should set to music the words of pious songs, and the psalms and canticles whicli have been translated into the vernacular language, and sing them occasionally ! It would be a great means of preserving within them the spirit of piety, and of cheering them under the trials to which this li'e is subject. Much gesture in singing belongs only to actors. In pri- vate conipany, the manner of the singer should harmonize with the words and the intonations of his voice ; and while he is careful to avoid everything violent or affected, he should not remain motionless as a statue. k ^1 .JH J ^ hi' 374 oaaiiii.vN I'or.iT.EiNKaa. CHAPTER VII. CONVERSATIONS. m ir f Persons who live in the world, are, by the nature of hi' m:in affiiirs, oblifjjed to see and converse frequently with one another. Our conversations, vvhetlier of necessity or of amusement, should always be marked by discretion, modesty, and decorum. We should, according to the advice of the wise mnn. weigh our words with weights of gold ; and as we attaoli great value to that metal, and use it with economy, so, lik(' wise, should we vveia;h well the words which we uttoi'. and not use them either extravagantly or imprudently. The good and upright heart suggests pure and virtuous hnguage, while the mouth of the corrupt utters words of death. Conversation, besides the pleasure which it affords, i~< one of the easiest and most natural means of acquirim.' information. It m;ikes us acquainted with men and thoir opinion:^, and with much that is useful respecting tin' transactions and business of the world and the various motives of action by which it is directed and governed. We learn many things which might otherwise escape our observation : and by imparting to us the opinions and sen- timents of others, it on;ibles us to form a standard by which we may estimate our own. By the mutual inter chunge of thought which conversation a'Fords, wo add fo our stock of information, .and make aven our recreation^ contribute to our improvement. But notwithstanding these manifest advantages, conver- sation is a' so pi-oductive of very serious evils, as there is nothing in which men permit themselves so much levity :uid indiscretion. " The tongue, though i\ little member. is a world of iniquity ;" '' He who oilends not by woi'd, is ;i perlect man.''* David himself prayed that ;i ;,niavd might l)e placed upon his mouth, to preserve hita IVom the excesses of the tongue. liow necessary, then., to make ourselves acquainted with the rules .by which it should be regulated. • St. JatneB, iii. rRTJTH. SECTjON 1. 375 ire of hu ntly with cessity or iscretion. (vise mail, ve attach '•, so, like we utter. )rudently. virtuon?) words of aiFords, is acquiring and thoir cting the le various governed, jscapo our s and sen- mdard by fcual inter- wo add t'l ecreation^ )s. conver- ts there is ucli levity 5 moralier, ids not by ^ed that a serve hiui xry, then, Y which it TRUTH. Truth is the first quality that should characterize our language. On no account should a person utter a false- hood, or be guilty of the least dissimulation or duplicity. The holy old man Eleazar preferred death to dissimulation ; and St. Cyprian would not allow his life to be pre.surved at the expense of ti'uth. The early life of tha immortal Geo. Washington presents an admirable example of the love ol truth; the incident is too well known to require repetition liere. A lie is always sinful and degrading ; and children, in consequence of not reflecting on the evils resulting from a habit of lying, but too often become familiar with dis- simulation — a vice the more dangerous, as in them il frequently disguises itself under the appearance of modesty. •' The life of the liar shall be without honor ; confusior sliall cover his face." The Prophet David admonishf^s that, if our days would flow happily, we must be careful not to contract this pernicious ami disgraceful habit. The liar is guilty of many indiscretions, hurtful both to himself and his neighbor ; and if, to save his honor, com- [)romised by a falsehood, it be necessary to join poriidy with folly, he hesitates not. Tho secrets of his friend arc revealed; tha interests or character of a neighbor, sacri- ficed : and what follows ? — his perlidiousuess is soon detected, his reputation tarnished, all confidence in his integrity destroyed ; and, if any of his friends are found who continue to con'ide in bini. wo may reasonably ques- tion their prudence or their sincerity. Equivocations deserve severe coiulenniation, because tJK^y confound truth with falsehood, and are used for the purpose of shielding tho liar from merited rc^proach. They are a species of falsehood, equally proscribed by upright- ness, good manners, and the spirit of the (Jospel. We should never relate news as true, without being well assured of its accuracy. If it is doubtful, we shouUl men- tion it an such, and no attempt to add to its interest by false Of improbable narrations. Ill a siihann UKjuiry, (inei! iirld 'uy Canhiial Colonna, the ^vcinl of (lie youthful iVarach was as satislactory to his iMiiiiiriice as the sworn ti'sliiiioiiy ol {he. olhia' iloiueslics, because, from his eiiihlhodil, ii^ was known lo have liad a siticiTo rc'iaid for (ruth, and an ullta' abhnii'i'iicc (^f fal«c- iiuud. "As to vou I'eti'acii, " >.\\d the (."ardnial, " vou "T"T?" 376 CHRISTIAN POLITENESS. •i fi need not swear ; your word suflBces." Henoe, the adv;,, tage of a habit of truthfulness ; but, to acquire this hal it. one should make it an inviolable rule to speak the truMi with all sincerity, on oven the most trivial occasion. We should 1)0 exceedingly careful to redeem, in d\M time, the promises we m;iy have made ; for few things render a man more contemptible than repeated breach:. ^ of lidelity to his word. If, however, honor and good breeii- ing require this lidolity, prudence eijually requires that \v.» never make promises without having duly considered their consequences, and guarded against the inconvenience ami embarrassment which too great a facility in promising so in society. You must also possess a ready command of appropriate language. To this must be added a certain gracefulness of delivery, without which your opinions, how ever just, and though couched in the most elegant lan- guage, will lose much of their value, and fail to excite that interest to which they may be intrinsically entitled. Correct pronunciation, grammatical construction of sen tences, suitable gestures, earnestness without vehemence, and a certain ease and sweetness, blended with a calm and modest dignity, contribute materially to enforce our opin ions, and transfuse our sentiments into the minds and hearts of our hearers. Few, it is said, possess all that cohstitutes the correci and agreeable speaker ; but every one can, by readin observation, and reflection, joined with the desire of ren dering himself agreeable, considerably improve hisj con versational powers, and become a welcome member of every company which his station in society permits hina.to onter. If PROFANE AND UNOllARITAULB LANOUAOB. 37T Conversation is sometimes rendered dull and uninterest- ing, through the absence of suitable and pleasing subjects. On going into company, a person should make choice of n lew, which, under such circumstances, he may be enabled to introduce, lie might also supply himself with a few appro j)ri.)te anecdotes. Those should be short, have con- nection with the previous remarks, and be suited to the cx)mpany and tone of conversation. When a subject has once been mooted, and seems to excite general interest, another should not be proposed until th;it under considcM'a- tion is exhausted, or ceases to attract attention. iShould no other 1)0 then brought forward, ho may propose one. Anothei' mothotl of enliv(>ning convr-i^uion, and one which in tlic domestic circ;le would be exceedingly valu- able, is for one person to leul apnragr.iph or two IVom ;i l)Ook, continuing until .some opinion oi' scmtimont elicit^s remark, and becomes the subject of dis«ourse. The read- ing should then be discontinued, its ol)j(K^,t having been attained. Should the conversation again grow dull, the reading may be resumetl until a similar ell'ect is reproduced. Conversations of hours" continuance, and ofa very improv- ing character, have frequently been known to originate in such expedients. Some portion of the conversation will always, by a per- son really polite, he addressed individually to each mem- ber of the company. This tends to keep alive the interest of all. and to compliment each ' -y the attention which in paid him. You should be reserved in the company of those with whos« character, firofession, or circumstances in life you are unac(iuaintod,le8tyousay anything cilculated to wound or give olfonco. Several veiy disagreealjle and embarrass- ing incidents have occurred through want of this preaiu^ tion. When once inti'oducod to a person, you should en- deavor not to foi'get his name, that, in any future inter- view, you may know how to address him. Sb:CT10N III. PUOFANE AND UNCHAUrrAHLE LANGUAGB. Persons are sometimes to be met with who make a boast of their incredulity and irreligion. The word of (rod itself does not osca])0 ihoir in:'amou« railbry. The society of such should r»t> shunned: lor. as iSt. Taul says, '• evil communi- fiations corrupt good morals." The state of such nominal m i\' II „ll, I "^l' : • 1 ' . 178 OHBISTIAN POLITEKESS. Christians is truly deplorable ; for they glory in their sii and make the holy things of God the objects of their ri'. aldry. Oaths, blasphemies, and impreciitions slionld notonl' be banished from conversation, hut the company of tho.s.' who utter them cautiously shunned. Inhere arci other e^ pressions, too, though not oquiillycriniiuiil, fi-oni which you should carefully abstain ; such as using on c.vovy occasion. and without due respect, the holy name of Clod, forms of expression resembling oaths, &g. The profound reverence which every Christian should li:ivo for that almighty Bein:: who made and governs the universe, cannot tolerate the thoughtlessness and l«lighiest degree either dhectly or indirectly, to wound Chr'suan modesty, should neither be used nor tolor;Ued. A virtuous person would shudder at the very thought of hearkening to sucli discourse. It is contrary to true politeness, as well iis to Christian charity, to sjjeak ill of your nelghljors. Slander, although unhappily so common in discourse, is not less criminal. nor less an indication of a fiise and onviovrs soul, roplet' with bitterness, revenge, or malignity. To repeat what you have heard from the mouth of the slanderer is very crimi nal. We should view the matter in question in the mo i favorable light ; believe tlu-i'e must, h ive been some mi- take ; and remain silent when you cannot possibly excusi\ To "do to others as you would wish thoy should do to you," is a maxim containing all that is necos.s.ary to guid' your conduct relative to your neighbor's reputation — ; maxim often repeated, but seldom actxd upon. You should abstain from injurious oi- humiliating com parisons. It is impolite and unfeeling to sa.y that such oi' Buch a one is lame, humpbacked, iind so forth, in the pres- ence of persons who may beallliclc'd with a similar (hMbrm- ity. You should bo still more cautious not to upbraid those with whom you converse, with the lault.s or follies to which they may have yielded, oi' with the dis<'r;iceful cir- cumstances in which they may have been placed. Every in jurious or contemptuous word is opposed to the injunction,! of our blessed Lord, who declares that he who siys, to hU brother, " thou iool," is deserving of hell-fire. Irony, toi- in addressing others, or speaking of them, should not 1 ' indulged in ; and mimicry should be altogether avoid(^d DISCRETION IN THK USE OF WORDS. 379 their sii.. their ri'.' , not oril y ^ of tho.sn it her ex- vhichyou occasion. Ibrms of reverenco hty Being ei'ate the ame is so ?nce, and cessary to st degree, modesty, us person ig to such I Christian although criminal, il, repleti^ bwhat you 'ery crimi I the most !^omo mi.s- >ly excuse, uld do to y to guide utation — u iting coui lat such or u the pres- ;ir joct oF discourse, miless dut. <)r charity require tliit he muntain his opinioji. If the views of an iudividuil dilF^r from those of ev' member of a company, he should be silent, or state opinions with gi'eat modesty, but should not obstin). defend them, lie may also state his reasons for hold. those opinions, but he should never betray obstinate tachment to thom. TJio fact of their being thus gener.iily opposed, is not, certainly, a decided proof of their inar a- racy, but is at least a strong presumptive argument \'. iiy he should mistrust them. The Apostle St. Paul admonishes his disciple, St. Timo- thy, to avoid all dissensions. The spirit of contentioi is directly opposed to the meekness so strongly recommen '• d in the Gospel. It is equally contrary to the spirit and us;; . os of polite society. Disputes spring from presumpt: lu, and from tho false idea which people entertain of th "ir own merit and ability. Some persons dispute about ev,:y thing. When any one expresses an opinion, this is to tli 'Ui the signal for argument. How odious and despicable ! 'fho only mode of dealing with such characters is to be silent, or to avoid then* company. To oppose them is to add fuel to the fire, and supply them with materials for contention. A wise and prudent man will never contend with such persons. You should never oppose the opinions of others without solid reasons, nor should you enter into an argument meiolj to gratify the desire of disputing. Wlien obUged to argue, you should do so with all possible swcjetness, ever renn'iii- bering the words of the wise man, that sweet words iniiUi- ply friends and conciliate enemies. You should, in the I list mstance, express how far you agree with the opinions j'n.it advanced, and show great reluctance to refuse your emii'e assent. You should then politely, and in language and manner perfectly inoffonsive, state the reasons of your dis- sent, carefully abstaining IVom all airs of superiority, and never indulging in the glory of a triumph. You have been told of a person of dignified station, tiiat when he feels it his duty to oppose the opinions, even <>i his inferiors, he first considers calmly what each has s'id, pointing out every thing that appears to be reasonable, and, having done full justice to every o])inion, he th/n politely introduces his own. This amiable condescension, whilst it gives weight and authority to his decisions, inspir<;a COMPLIMENTS. 383 sonthnents of respect, veneration, and love. Ee whose Bole object is to establish or vindicate truth, is amply re- quited when thfvt object is fitt;uned. You shoiild not interrupt another while speaking, in order to comment on wliit ho narrntes, or render it less ambiguous or inaccurate. li' you have any observations to oli'er. you may, ofcourse.do so] but not until he has llnished. lie who iinds that he has delended an eri'oneous opinion. or commii ted a mistake in the i-ecital of a nan-ation, should never h-'^iiatc to acknowledge^ his eia'or. ■ He should receive with candor and gratitude the corrections which may be made, iuid nevci' take Oii'enco at observations tending to set him right. C!ui>riui IX. (.lOMPLLAFENTS. Compliments, to bo really valuable, must be the fruit of sincerity and good feeling, free from coldness or indiffer- ence, Oil the one hand : and from flattery and adulation on the other. •' 'Tin an old maxim in the schools, That iiiittury',-* the Ibod of fools " Some, iu paying a compliment, do it in so awkward a manner, that they iVeejuently excite pain when they intend to give pleasure. Compliments should be well-timed, suited to the person and to the occasion, and should be seldom offered directly, but, as much as po:^sibIf>. by inference, by either a hint or a ct)mparison. In comjiliuicuts of condolence on thedeath of a d((ar I'elative, or the loss of a considerable property or law suit, much should not bi^ si^aid on the cause of the affliction. You should, by giMdua.My withdrawing the mind to other objects, or by the delicate inti'oduction of some consoling reflections, alleviate the mental anguisli which the sull'erer is enduring. The maxim of the vvi.se man, that we should not praise a man before his death, does not mean that wo are never to use compliments, nor utter words of connnendation. It merely miimates tint we should measure well the praises we bestow, i'or they, but too frequently, sei've as mere incentives to the gratilication of vanity. Compliments dictated by arti.ice or adulation should never be offered, for they bespeak a deceitful heart. Afl'eo tation in the manner of giving them should likewise be 'Vk .^.J^ T r- S84 OHUISTIAN POLITENKSS. II... I.n .i h,i|;: , \ Ir: ' i i t 1 J; 1 U i I 'i'\ ^ 'I avoided. Your whole manner should be so faithful ai expression of the sentiments you utter, as to leave no room to doubt of their sincerity. The pei-son to whom a compliment is paid, shouM accept it unalfectedly and thanki'ully. without manifesr- ing any very great satisfaction, or yot betraying the least symptom of indittei-ence. It may here be r(Mnarkod. that your language should, on all occasions, be pure, simple, and intelligible — free from foreign, obsolete or vulgar phrases. If a chaste, coi-rect., and beautiful style of speaking be acquired in early life. it may easily be retained evei- after; but negligence or indiiference in youth, either in the choice of word.s, or thi' manner of arranging them, will not, without much e proof against the raill(>rii> of thescolier and the sneers of the inlidel. Nor slioiild h; conline his rehgious knowledge to the doctrin(\s of tli ; Church alone ; he should, l)y the daily reading of soni • ];)ractical, religious book, learn how to regufito his con duct ; and should endeavoi to keep alive in liis heart, that spirit ol' piety and devotion, whi(;h intercourse with the world and the hurry of business are too apt to weaken. A young person, on leaving school,' was placed in an oflice, in wliieh conversations dangerous to faith and morals were of daily rc(;urrence. In some instances hc: was diiectiy and openly attacked for what were impiously designat(^s of enjoyment, by thi', acquisition of a liberal shareol literary and scientiiic knowl edge. What a vast source of inno(^ont and rational pleas m^es is thus Inid ojien before^ liini ! As soon as he has ac- quired the principles ol' science, and imbihed a taste for thi** beauties oi' literature, he cannot view a building, look uji to the heavens, or open a l)Ook, witliout exjx'iiencing ;• delight, which, hi a, state of ignoi;nic(\ he would never enjoy. It is to be regretted that young persons do not more generally appreciate the advantages oi' an early acquisition of knowledge. They waste time at the very pel iod when it can be most profitably employed : when information may be acquired, and habits ol' study I'ormed, which would pro- mote their welfare and happiness in after-life. They cani»ot THE OriOIOB or BOOKS. 38\ lich tho; 50 of tili-. ; 1)0 pre m o('tl) • r,aill(»'ii'; loiild I1.3 •S of til!) ol" sonu" his con 'art. that with the akoii. (I in ;in I morals s (iiiootly :^signate('l I, he had ajid had. I lis I'ailh taiicos 80 might, in ie is now has been ty to the I'oof. in should le or pro- business, !io sunvst, liis, how- also en- t. by til.' knowl al pleas ^ has i\c- e for thf' look iiji ncing a !d never ot more uisition when it on may lid pro- cani»*>t be too often reminded, that youth is the time in which knowledge can most easily be acquired ; that what is tlien learned, is always the longest retained : and that the con- stant occupation ol' tlu^ mind in early years is, with the grace of God. one ol" ihe best preservatives of thai pure morality without which ueithei" wealth, station, nor intel- lect, can confer either happiness or genuine i-espectability. Parents and masters, often discourage reading, under the pretext that it interferes with business. If tin; love of books degenerates into a passion, and if that time is sj^ent in reading which should be devoted to the duties of one's calling, then such discouragement is perfectly raiional ; but when reading is conllnetl to the hours not allotted to business, and that the books read are safe and unoljjoction- ablai'ativo respectability, and in some time after, without in the least hitcrfering with his ordinary avo- cations, he acquired so large a fund of valuable information, as to obtain from those who knew him, a high character for intelligence. GHArTl':R XL -(SUPPLEMENTARY). ON THE CHOICE OF BOOKS. In nothing, perhaps, does a young person sfcind more in need of a judicious and an intelligent fi'iend, than in the selection of books. On the choice made of them, depends the good or evil of which they may be productive. A great number of modeiai books contain gross misstatements re- garding some of the most important events of our own;md tbrmer times ; whilst a still greater number are replete with such anti-christian and irreligious sentiments, that, to read them, is to expose faith and morals to the most imminent T^ feu U 388 CHRISTIAN POLITENESS. ill M s,. I I peril. At no period of life can such works be read withouL danger ; but in youth, particularly, before the mind is well groand(Kl in solid principles, and the heart formed to the love and practice of virtue, awful, indeed, are the conse qiKMices to which ihe i-eading of tliem must lead. There are three clas.ses of books, in particular, against which the youthful reader should be seriously warned : those thai endanger laith ; those which corrupt the heart ; and, linally. those light, ephemeral, and worthless produc tions. which serve only lo fritter away time, and unfit the mind for any serious study or occupation. Faith i.s the found.ition of eveiy virtue. " Without it, it is impossible to please (Jod." Its truths, resting on his ve- racity, requiie our entire and unwavering assent. Whatever tends to subvert or even weaken it, should bo regarded with al)horrence ; and yet how many works calculated to destroy its influence, and shake our confidence in its evi- dences, are constantly issuing from an inlidel press, and are s«i/,od with avidity by many of our youthful readers. Th« experience of the last eighty years furnishes ample testimony of the evils such books have caused : — the pros- pects of individuals blasted; the peace of families destroy- ed ; the most horrible excesses perpetrated ; a mighty nation ievolutionized ; the whole frame of society unhinged; and the blood of Europe poured out upon her plains for a qu:uter of a century ; — all feelingly convince us of the maUgnity of their influence. The youth who values his own happiness and that of society, or who is desirous of promo ting his eternal interests, must never yield to the temptation ; Ligiiori's Christian Virtues, (ilories ol" Mary, and The v'onimandnients and .S;ier;imonL:s; Tho Sinner's Guide byF.ithor Lewis ot'Gr.aiada: Allies" See of St. i'ott'r; The Yoar or Mary : 'lliiuk well Cn'tj TliO liless.'d Eucharist our (h'oai est Treasure ; The Spirituil Com^.ti, ; The Fol- lowing of (.'lirisL 5 The Lives ol' the S:dnts ; c'cc.. ttc. These, and numberless; others of a like nature will instruct the readc^r irj the doctrines ol' his religion and teach him its obligitions and its practice. Some j»ers(His o'>ject to (he Lives ol" ihe S lints, as a work of getu^ral instruction, because thoa.ctions therein recorded are not in Sfune instances objects of imitation, and might deter ordma.y (Miristians i'.(;in enterhig on a illV' of piety. It is true, in:!ov'd. dial tiod his raised up in his Church, at every peiiod of her liisiory, chosen .servants, whose heroic deeds and iiobh^ .s;!crijices, lill us with ;;.-.tonish- ment, l»ut whoso example, in many ol' their aeti)ns, we are not rcfjuired, ni>r even [KMinitted, to Ibliow. The reading of tluiir "Livens" is, nevertheless, extremely useful. It shows us v/hat weak natui'e. aided I)y divine grace, is able to .•u;com[ilisli ; and it stiuudates ns to discharge with Ildel- ity tho comi)aratively little which Cod recjuires of us, in our icspective stations, seeing how much has l)een done by persons Wku ourselves, to attain that everlasting hap- piuess vvliich we hope one day to enjoy. Hence, it cannot fail to be productive cfgreai and permanent advantages. Among ihe books containing much interesting historic and literary information are tlu' following : — li(^eve's His- tory of thci Bible, and nl' tlji^ Christian Chui'ch; Darras' Cencral History of the <,']uii eh; Spalding's History of the Relbrmation. and his iMiscellanea; Balmes' Protestantism and Catholicity eompa;cd : Shea's Catholic Missions in the lJnit(M I States: Marshall's llistoiy of tho Cliristian Missions; Hossucit'.s Universal History. Kollin's Ancient History; Fredet's Ancient and IModern History; Banci'oft's His- tory of (he United States; MacCieogliegTn's. Haverty's, O'Halloran's, or Mctiet'i's History of Ireland ; or again, tho e.Ncelleni Illustrate'd History of Irelmd l)y a mem- ber of the I'oor Clares; Lingard's History of l^ngland; -'hateaubriand's (ieni\is of Christianity, by 'Dr. While | .Magui'.e's Irish in Amei-ica; Falher IMechan's Lives ol t) Neil'i and O'Donel; Iii!e of St. Patrick by an Irish Priest ; Lil'e of St. Columbn, and tho Monks of the West, by llf Coiuit do Montalcmbert ; Tho Bi'itish Catholic I'octsj Chaui LBTIBB WKlTUie. S91 ber'sCyoloppecUaof English Literature; Blair's Leoturpson Rhetoric and Belles- Lcttres; Sdediotis fvova Addison and other English E«sayifits. For an occasional reading during leisure hours, and so forth, we cannot too e.'ii'ueslly recommend the excellent monthly magazine entitled " Tlie Calbolic Wo:ld.'" This I^eriodical, so highly pj'uised by the entire i»ies.s of the United States, is a re.il treasure to all those who have tho good fortunft to l)e sul)scribers. The beautiful and entertaining hi-tori^s to bo found in the Illustrated Catholic Sunday- S.'hool Lil^rary. Brother James's Library. Young Catholic s Library, Si.-^ler yiavy's Library, Sidlior's Fii-esido Library, Young ruople's Liicaiy, Parochiid and Sunday-School Library. The Cottage and Parlor Library, &c., besides allbrding agreeable reading- matter, will leave salutary impressions on the minds of our youth who peruse them. The youthful reader bhould be warned against the ordi- nary fault of attempting to j'cad ra any books. A few, w«]l and thoroughly read, will su]iply liim with more usehd knowledge, and will pi'opare his mind better lor future acqiuisitions, than a great number read cursorily and su- pei'licially. To read, then, with advarttnge, he should chooue a judicious guide to direct him in tho choice of book*, and read none without liaving lirst oscertviined their chaiMcter. Above all he should never read novels, romances, and the like. To peruse these and other li^^lit Works tli it :ne being daily poured forth from the press, not only waslt^s time, but, what is far worse, as was s:ud on a p'. ecwtUng i)agf, weakens the mind and tarnishes the soul. It i? melancholy to think of thQ amount of trash over which so many line intellects are constantly being dcljased. He sliould read Blowly, attentively, with reflection, and something cvei-y day; and though he may h,.ve but few 'dooIc's, and littlo time to devote to them, he will y^vy soon acquire a largo fund of knowledge, and be able every day to add to his intellectual store. CllAPTKR XIL-rsUPPLEMKNTAItY.) ON LETTEIl WllITI.vr,. Ho f)'e(]Uont are the occasions on wliich it may be neces- sary to eommunicato our thoughts in writing, ihit young persons should s[)are no piins to aoiuiro a facility in KiigUsh composition. This IV.cility i* productive of m;niy advantages. Besides the rellectini; tone which ii gives to 392 CHRISTIAN POLITENESS. t the mind, and the great accuracv of expression to which i; habiluatos, it is highly gratifying to its possessor, a source ol'deliglit to tliose wiih wlioni lie coj-responds, antl not un- Ireqnciitly a means of contributing to his own personal advancement. A young man, possessing some knowledge of business, and nothing olso, save a few letters of reference^ •ntered one of our cities, a few years since, in quest of employment. Seeing; in one of the newspapers an adveitisenient, announ- cing thai an assistant was wanted in a mercantile establish- mwiit, he a^jplied for the situation by letter, stating his capabilil :s lor tho vacant situation. On ascertaining that the candldato was the writer of the letter, the proprietor of ths cstablih.hment at once engaged him. Another having written an article for one of tiie public journals which at- tracted some notice, obtained by its means, shortly aft*2r, a comparatively lucrative employment. Instances, too, have occun-ed in which, by means of written appeals, the interests of public and private charities have been mate- rially promoted, and even human life preserved. The interchange of thought and feeling, of which letters are the medium, is productive of one of the most rational and delightful of our enjoyments. lie who has felt the pangs of separation from home and kindred, can l)est ap- preciate the balm to the wounded si)irit which an afiec- tionato letter administei's ; and they who have felt and mourned his absence, best can tell how great their delight to learn, from hia own hand, that he is well and hapi)y, after having esc.iped all the imaginaa-y dangers wliich thoir ulFcctionate anxieties had created. The plea.: uios and advantages, then, which letters afford, should iniluonce youth to devote to this important and u'^cl'ul accomplish- ment some portion of the spring-time of liie. wiien a chaste and beautiful stylo can be most easily acquii'cd. To write well, two things are necessary : a knowledge of the [irinciplffs of grammar, and some familiarity with good English writers. If a young man has not learned grammar at school, he should apply himself to study it. lie who has no knowledge of grammar, can neither speak nor write without betraying his ignor inco, and exposing himself lo the sneers and dei-isions of the ca^jtious or the uncharitalilw , and no amount of good sense can entirely oompensaio for the want of it. Amojig the several methods of acquiring a good and pleasing stylo, transcription Is sti'ongly reconnnenchMl. Jie- producing % paragraph from memory. imnuHliatelf after having road it, then comparing it with the oriyiual, and LETTER WUlTrNO. 393 und continuing it until a noar resinnManco is produced, is another excellent means of attaining this object. This, however, requires patience, and a perseverance net always to be met with. The most practical method, provuled tiie individual can spell cnrrc'ily and construct sentences grammatically, seems to be, to write his own ivflections on any subject he may have b^en reading, with such iaelsas may load to its illustration. This, continued iVora day to day, can not fail to give great facility in the practice of composition, and would tend to fix permanently in the mind, the subjects on which it had been exercised. The stylo should be simple. n;itural, and interesting, free from everything ailbcted or pedantic, and suited to ' the subject and to tlio person addressed. With su[)eriors, it should {>o grave and respectful : with inferiors, alllible and kind ; and with equals, particularly our friends and kindred, it should be ea.sy. lively, a.nd agroeabl(3. Our letters ought faithfully expi'e^s whit wo would say to our correspondents were wo speaking to them. They ought, howbver, to be written in terms more polite if possible than those used in conversation, because in writing we can more easily weigh our expressions than in speaking. As to the arrangement, — if the letter is to Ije written on several topics, the most important should be resei'ved for tha last, so that the interest of the reader may be graihially increased, and carried to its full height towards the close. This, however, is subject to much modification, and must. in a great measure, dopenr* 3n circumstances, and on the turn of thought of the writer. When all the subjects are well considered before one begins to write, each will bo likely to tind its most appropriate place ; and there will be no difficulty in the selection of suitable exjn-essions, when a, person possesses a clear view of his subject, and has been for some time exercised in the reading of good writers, or in the practice of composition. Letters of business should be short, precise, and unequivo- cal ; no preambles, no long details, everything clearly md distinctly stated, so as to leave no doubt of th« inten- tions of the writer, and no room for luture misunderstand- ing or litigation. A letter re(iuiring an answer should receive a prompt reply. On this point politeness re(]ulres despatch. The folding of alottcr is a matter of consei|U(nice. '" hfl most convenient and mo.'it generally adopted is that of enclosing the letter in an ei-ivolopa. In this case, the letter Bhould be neatly folded to about the size of the envolop«t. I 394 CHRISTIAN POLITKNBas. ^^.'1 f '11 r » ; and when enclosed sealed with red wax ; Mack wax is used when the writer is in mourning. Wafers arc generally usod for biLsiuess letters. it )ji IV here bia observed, that on no ;iccount should any ouv' iT'ad a sealed or unsealed letter not addressed to him. The seci'ct of letters is sacrod. Ifalcttei', addressed to anoLher, be ibundoj)en. the (Indor should .se;d it and [or- ward it to the p:\i'ty addressed. Yoii should not pick up a lettei- or otlier paper droj)ped in your pi'(\fleu impercep- tibly imitate their conduct. If good, they stimulate us to the practice of virtue : if Itad. they dr;iw us into the very depth:^ of vice. It is related of a young man, that whik-at school he preserved an irreproachable character, but mix- ing afterwards in bad society, he became notoriously wick- ed, and died in desjiair, refusing the helps and consolalions of I'eligion : and of nuother, who, having abandoned him- self toasinful lil'e^ was, withouta moment's warning, SLriiok dead in the midst* of his excesses. Manyof the evils existing among the younger portion of society, and many of the bad habits, and consequent misfortune of the moroadvnncuil, may, in some instances, be traced to the iniluenoe of bail company. TffE OHOIOK OF COMPANIONS. 395 ck wax is usee* are ^oneralb nf should any ■o.-!so(l to him, a(l(h'esse(l t > :tl it and lor not pick ti]> )r(\-;euce, laii, evident, thai 'or(di:ind what ('U in order. 1<1 be shnple, Idiiig and till' VI ii'icn rdainly V liie will soon isle oi'tirae in mie i^ift to hi i ..s a iavorablu \];V.) ^w livin'r. had 1 young, to he (hit has been 1 to associate-^. >ral, and even •iple:^, hnbib(3 ieiiimpe;\x'j>- imulate us to into the very tliat while at. •ter, but nii:c- oi'iously wick- dconsoli.ti(ii>^ mdoned him lining, strucic evils existin;; any of the I mi I ore advanced, luenco of bad Companions aro frequently chosen on account of some agreeable qualities, and these sometimes of a very supiM'- tici.d ;nid dan!:^erou3 character ; whilst those of iutrliisic excellouce, ami which alone can render a companion truly valualile, aro cither forgotten or disregarded. A good ;nid safe companion is indeeil a treasure, but to Ije such how many moral and intellectual <[ualiiies aro recjuired ! Ife should be a consohn- in alilictiou ; a counsellor in doubt ; a shield in temptation; a, visible guardian augol — guiding, encouraging, and sustaining in the pursuit ol' virtue; ever keeping, amidst the allurements of worldly vanities, tlio eye of liis young as.sociate turned to that '■ better land," to which this is but a ixissage, and in which all his youthi'ul sacrliices shall be recompensed with an eternity of h ippi nesa. A young pcr^-on's iirst and most ordinary associates should be the members of his own family, lie should study to nialce home agreeable to himself, and to each of its inmates, and bo 2-)ersuaded that the happiness which he there enjoys, is purer and better than any he can iind elsewhoro. 1 low much may a young man do in the bosom of his iamily, particularly if he be one of its elder mem- bers, to [)romoto its hijjinness, and contribute to its wei- fai'c. Ho can comfort his parents in their domestic cares and anxieties ; instruct and guide his brothers and sisters in the paths of virtue and of knowledge ; he can, by his kindness, courtesy, and jjolite attentions, increase the happiness of each individual member of the household ; and, by his encouragement of reciprocal Icindness, draw closer the tics of natural aliection, which bind them all together, lie can, at tho.same time, enjoy that purest ol earthly delights, tlie t-ousoiousness of having discharged an exalted duty, and be a sharer, to a large extent, in the happiness resulting from the peace, union, and har- mony which ho will h:ive been instrumental in establish- mg. Happy, indeed, the family that possesses sucli a meniber. lie is precious as gold, and "'as things b.'ouglit u'om afar,"' he is worthy the regard of angels and men. If. besides the resources of enjoyment which he has in his f unily and in his books, a young man seek other com- panions, ho must 1)0 very select in his choice, if he would e(5caj)e the dangers to which society exposes him. Tlis companions must bo few, or they will often prevent him fiom paying duo attention to his l)usiness; not much above him in station, or they will lead him into extravagant expenses ; free from ignorance oi- vulgarity, or he will soon ^f I' I'?'' 396 CHRISTIAN P0LITBXE8S. •1 • abandon them, or reduce himself to theh" level 5 virtuous, or they will lead him into vice ; and practically religious, or they will, by their maxims and conduct, draw him from that regular attention to religious duties, without which he cannot preserve the friendship of God, nor lay up treasm'es for eternity. Lit the young, then, choose companions if they will, but let them be such only as are worthy of their esteem and conli(l«nce ; such as will not only promote their welfare but contribute to their improvement ; and whilst adding, by their affectionate sympathies, to the pleasures of this life, will encourage the discharge of those social and relig- ious duties on wliich salvation so much depends. Ex- amples of such companionship, though not ordinary, are yet sometimes found. Two young persons, who had formed a strong attach- ment, read, every morning, a portion of the same book. Wlien they met in the evening they walked together, and made their morning reading the lirst subject of their con- versation. They thus acquired a large amount of useful knowledge, and were enlightened by each other's refleo- tions. Their companionship became so great a source of delight to both, that they looked for no other beyond their respective families. They are now advanced in life, and both look back on the evenings thus spent, as the happiest in their life. Companionship such as this would be of in- estimable value. It would enlighten the understanding, improve the heart, lay the foundation of virtuous senti- ments, and of peaceful and retiring habits. In such com- panionship there would be no loss of time, no neglect of business, no estrangemcmt from family, no frequenting of taverns, no extravagant expenses, no danger of corrup- tion, no risk of salvation, nor any of those vain, dangerous, and often criminal amusements, which the young unfor- tunately indulge in, and of which, sooner or later, many become the victims. '* Let every one carefully avoid bad company," says M. Collet, ^' for in bad company the innocent become per- verse, and the wicked are coniirmed in their disorders. Such as associate with tlie wicked must expect to be in- volved in their fate, '^ lie not deceived: evil conivmnications corrupt good man- ner.s: A little leaven corrupts the whole paste. The grace of Baptism, which has regenerated us ; the sacrament of Conlirmation. which has uiven us the Holy Ghost, with the abundauje oi' his to* gifts ; I'enance, which, re-estabhsb- THK OHOTCB OP OOMP ANIONS 391 in- ing our strength, has coznraunicatcd to us a fresh sup- ply ; the flesh of Jesus Christ, wliich, to speak the language of the holy Fathers, has deilied us -. all these favors have mado us children of God, and placed between us and the ehildren of darkness a liarrier which shall subsist eternal- ly. What agreement, then, can exist betweex^ Justice and iniquity, between light and darkness, between Jesus Clirist and Belial ? " Rely not on your virtues, nor on the natural horror you feel for certain excesses. In a week or two.peihaps in asiii,i,'le day, or even less, the cdilice which you thought the most solidly established, may bo undermined. " Alipius, so celebrated in the ' Confessions' of St. Au- gustine, had naturally an extreme horror of those cruel spectacles in which the Komiuis took a savage delight. Some young friends of his. who, like himself, were study- ing the law, having met him accidentally, resolved to con- duct him to the amphitheatre. They laid hold of liim with that sort of violence which friendship seems to authorize ; but he said to them : ' you may loi-ce my body and place me on the steps of the circus, but you cannot control either ray mind or my eyes, which shall assuredly take no part in the spectacle. Thus I shall be there as if I were absent ; and by this means 1 shall be superior to the vio- lence wliich you offer me. and the passion which enslaves you.' Despite these protestations, Alipius was dragged to the spectacle, and while the whole amphitheatre abancloned itself to these barbarous pleasures, Alipius Ibrbade his heart to take any part in them, and kept his eyes shut. ' And would to God,' says St. Augustine, to whom we are indebted for this account, ' that he had kept his ears shut also ; for, hearing a loud cry, he yielded so far to curiosity as to open his eyes ; but that was enough to inflict on his soul a far more deadly wound than that which a comliatant had just then received.' Thus his heart, more presumptuous than strong, and weak in proportion as it relied on itself rather than on Cod. was in a moment grievously wounded. Cruel- ty crept into it at tlie bare sight of blood ; and Alipius, insteatl of turning away his eyes from the sanguinary spec- tacle, kept them fixed intently upon it. Drinking down feroeity in large draughts without perceiving it, he became intoxicated with this brutal pleasure, and was no longer the same man who had been carried thither by force, but a man of the same character as those who composed the aa- eembly. He returned home with such ardor for these in- human spectacles, that he longed for nothing more than to 39R OHRISTIAN POLITENESS. |.fM I <■: be present at them ; and not only was he desirous oFgomg totl)(^ aniphiiheatre again, but he even conductod others to it. " ' After such a relapse,' continues St. Augustine, • vvliat could help him to rise but the hand of thy mercy, < ) my (Jod ! and thi^ alone ofreeted it. Thau di themsfdves, and there they exposed them to all imaginable raillery and insolence, after which they led them across the city in procession, conducted by all the boys, mnr(^,hing two by two before them. When they camo to the place appointed, the whole company stopped, sot up a loud shovit, and acted as if they would l)reak open the gates. "When the new comer had there been achnitted, ho • Belles -Lettras. toI. W. THB OHOIOB OF OOMPAinOKS. 399 was restored to liberty. Gregory, who came first to Athens, saw how opposite this5 ridiculous practice would be to tlie grave ami seriou:* ch u-acter of Basil, and having great, in tiuenco with bis comp;!nions, ho got them todi.s])ense with it in favor of his friend. 'This it was,' says St. (Iregory, in the admirable accoujii ho gives of the matter, ' which l>egan to kiiidli^ in us that lluuo which has never siut-'o been ex- tinguished, :ind which pierced our hearts with a dart that is iixed there I'oi' ever. IJappy Athens,' ho cries out. ' tliou t;ourcc of all my fcli(nty! 1 weui hiiher only to actiuir« knowledge, and I found there the Juost precious ol" all ray treasures — an aiTectionato and faithful friend.' ''This relation, formed and liegun as I have now men tioned. grew everyday stronger and stronger; especially when ch'jso two friends, who kept nothing secret Trom each other, reciprocally layiuji; open their hearts, discei-ned they h:id both the same end in view, and sought for the same treasure, namely, wisdom and virtue. They lived under the same roof, ate at the same table, had the same exercises and amusements, and were, properly speaking, one and the same soul; 'a marvellous union,' says St. Gregory, ' which cannot bo really produced by any other than a chaste and Christian lV<»^ndship. '' 'Wo l)0th alike aspired to knowledge, — an object the most cai)a.ble of raising sentiments of envy and jealousy, and yet we were absolutely exempt from that subtle and malicious passion, jmtl experienced no other than a noble emulation. Each of us h id a higher sense of the glory of his friend than of his own, and sought not to gain the superiority, but to yield to the other. *' * Our principal study and only end was virtue. We strove to make our fiien,'ces3 in all tho sciences, polite and elegant manners, a sui-prising modesty in the midst of public applause, and, what iiillnitely sets offall thesa qual- ifications, a piety and fear of God which evil examples only improved and confirmed. We may read an admirable character of tlieso two great saints in ]M. du Guot's Let- ters, expressly written for the use of tho scholars who wer« to answer upon some of their discourses. "Besides the exam])le3 of some illustrious Christian saints, such as th« two I have mentioned, it may be proper for young persons to take a view of thoso that are to be foimd in the Holy Scripture. Tlicy will there find the m 402 CHRISTIAN POLmiNBSS. Bm I u m- i ■ r !■ youthful Samuel, by his piety and virtue alike agreeable to God and men. And the child Samuel grew up, and wa.'i in furor unth the Jjord, and also lolth men." They will there admire a holy kinuto of Imuor to tlio BU.'.-;sed Virgin; for thin end say the " ll.iii H^ly Queen," tho " iAIeuiorafo," your bonds, etc- You i^hould also be specially devoted to .St. .Jusopli, jrouriJuardian An;:el. and Patnm iSaint. Ask of (jud. throu;;h tiieir intercession, tho grace to know yci.r vocation. iSeo 8t. Patrick's Manual, on tiio f^tudy of Vocatiim, pat'o ,'i74.) 4. Allot a portion of each day to sciious study ; if you neglect '.his tho conscqueuco sliall bo— a loss of kr;owledgo, a disgust for study, an all'oction lor idleness and so forth. 5. Ij'i exact to say graco bn;'i)ro and after ineiils ; ob^ervo tho rules of ctiqu;..ao at tii'dv., which aro to ' o found in Ch. \ t.Christi;Mi I'olifcncs iMakoa .«hortlect!iroevcry u, 'mm somo piousbook \V'licn wo pray, s:\ys yt. Ambrose, wo spealv to (!o(.. an 1 when v, o road books of piety (< /d siioakstous. (.See Christian PoUtonoss, (li. XI, on tho clioice of book.?.? 7. Fini.v.i tho day by the evening prayers and examination of con- scietjce. If the laudiblo I'ract co <>l sayin?; tho prayers iucoun.uai is not the custom, retire into your chamber to a,couii yourself of this didy EACH WEEK. -1. Sanctify tho .--unday und llolidaj-s by r'ious and chturitablo works. IMake it a cousciei.t,i( us duty to a;^--!';-t nt tho Parochial, or High Mass. Listen to the sisr i on with tim greai'st att(Mi- tion. How agreeable to see a boy (ui r^ I'uir':,' IVom I'hurcii. i.uingablo to ropoiu almost all that tho I'rie^ t has ■.•ad in his sermon 2 N vcr absent yourself iVoui (I.uoch'sm or Vespeis When a legit- imate cause prevents your attending, • apply the omission by prayers and i)ious reading. the Sacraments of Penance and Hcliolasti': yc!ir Prepare yours«>lf (See St. PaiiuCk's AIamjai-, pages EACH MONTH.- 1. An-,j, r>' i Eucharist as often asduiiug tl'o most diligently for their .'•eer t) '.t 73 and 119) 2. On tho day you h- ." thb hvppiuoss to communicate. avo'(l all distracting company and ami c.nonts Frequently raise your loart to God in short acta uf than ksgivi tig •- and. if possible, pay a visit to the Bleued S««ram«nt towards oreuiug (St. P's- M.-258.) 404 THE scholar's REODTjATION. DUTIJvS IN THE FAMIL'V CIRCLE.-]. Entertain a sovereisfn respcct lor vtmr beloved j)iirents ; consider their company as the centre and principal .<^oiirco of your hapjiincKS during vacation- Aiit'ciimic their every want and riiako it your asrecahlo duty to execute; t!i'> r be'icpts with tiio utmost nlacrity. Beware of imitatiiijj: tho^o wic-l:p 1 ( hihheii wlin, inst(!ad of bciupr the joy an'■] m GENERAL l)I.^l'()SrriONS.-l. Remember tnat there is no vaca- tion in the scrvii'c (d'CJod, and th.at we owe Him at all times, respect, gratiliule. and Inve : lor He loves us. blesses us. and continually ia''.os earo of us. 2. Uemombcr. also, that, the devil t.akes no vat^ation : that he prowls incessantly about us like a roiirinarlion : and that he can be overcome but by prayer, humility, dillideuco in self, ami conUdcnce in tJod. 3. Avcnd idleness. '• lu doinii nothiii;:." sa.^d t^cncca. '• we lenrn to do evil." The tinu; of xouih is too precious to be spent in indolenc*? Labor is a niibto Power iVont which wo may expert the richest fruit. 4. Assdciato with those persons only wiu) nro(d' orderly habits ; shun such as are to(>ii:osein convcMsation. such !:.. use unbecoraing words. or that profess ma.v.ims little in conformity to the spirit of the Gospel See Ch. XIII. Ciiristiau I'oliteness on the Choice of Companions. 6. If you have th(( mistorlnne to commit any grievous fault, delay not toconfess it. W hen puison lias remained i'or some time in a va;e, it infects 't to si:(di a de,'.:ree that it become.^ ahnost impossible lo purify it. K.\acily the .'ame happens to the soul that has bccon.e iiie abode of murtai sin- Confess, then, immediately, and defer not - ■: return to Cod tmlil the reopening of the school, and still less tr. 'ii* time of the retreat. .Make kmiwn to your confessor all your p; ns- aiej temptations Hint ho may lU'cscribo the proper remedies. (5. If ycut would avoid fin. lleo (he occasions tiiercof. A dangoro/!". companion i.s the ri;,'htcye. the right hand, that you must pluck out. o^ cut oil', and cast far from you. Keor» !drict watch over y(mr senses* they iire the doors through which thj demon outers and destnj., iho ;oul. \\ hat It thrice hai)py vacation shall the child spend who is fahhful to th.ese ndvices ! What consolation for his beloved parents, and o lifica- tion I'lir Irs I'ompaidons 1 How ahund.'intly ho shall bo rewarded f(ir the little .•jaerilice.s ho will iiavo mnJo 1 When vacation is over, with what earnestiu'ss ho r hall return to iiis studies,-— his conscience unsullied. I. is heart at liberiy. hi« soul in pence. Of such a child we m: y truly say : •' Ho shall bo like a tree planted near tho uaniof waters, which shall briay forth its fruit in due season-" (Pb. I, U'i l^ii^ ■1 ft 1! '1 f\ n\.. ^^ i-v I " H L llku [Vom