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J. gADLIEB. - • VZBST AUXRIOAy, VltOM TBS IXOBTBUfTQ PARIfl |p9mOX; v- NEW TORKi t: k^'US>hESSL & CO., 8T BARCLAY STEEKT. • * BOBTON j—128 FEDERAL STRKBT. ■ ' ^■■''V-^"'^^-i^--W63 ' ■■'■■■;- ^'''- ■;,■■-■■- ^■■".= ' iaeaoaiaMBss ^1^ I ■.*-i- ^i'< i. ■-m ^1 I ,. • ■^. V *■? — ^. •^F' #^ *f ,c. Quebec, Bibliotb^o^i^' Le Sen^in-urp d^ 0-' ^ f ; H A NEW TREATISE i ON THB y DUTY OF A CHRISTIAN 1 I TOWARDS GOD. BEING AN ENLARGED and IMPR OF THE, ^ ORIGINAL TREATISE; y^ J ^, '^tn WRITTEN BY THE VENERABLE J. B. de la SALLE, rOUND>R OF THB OHRISTIAH 80HOOLI. Sranslatett fvom tfie jfvtnr!^, By Mrs. J. 8ADLIER. MSRICAN, TH PA.RI3 EDITION* «u-= , » E W - Y R K : D ll J SADLIER Sc CO., 31 BARCLAY ST^ BOSTON : — 12^ ?Zr)iERAHL-CrRBT MONTRKAL t MIL or IT. PRAlfCIS XAVIER AKO NOTKK-DAJMB ITS -J mmm w^f^m APPROBATION or HIS GRACE THE ARCHBISHOP OF PARIS. HvACiNTii Louis de Quele?;, by the grace of God, and the favour of the Apostolic See, Arclibishoj) of Paris, 6cc. We have authorized, and do hereby authorize the publi- cation of a book entitled " A new Treatise on the Chris- lion's Duty to God, from the press of Poussielgue, Parie. This work, having been submitted to our inspection, appoai-a to us well calculated to explain the principal duties of the Christian life, to make them loved and practised, and to apprise young people of the snares every where set to en- trap the innocent. Given at Paris, under the signature of our Vicar-general, the seal of our arms, and the countersign of our Secretary, this eighteenth day of October, one thousand eight hundred and ihirty-sevcH. J. LE SURRE, Vicar-General. By ooiiunand of his grace the Archbishop of Paris. MOLINIER, *. Secretary. Entsrbd according to Act of Congress in the year 1860, By D. & J. SADLIER, In the Clerk's Office of the District Court of the United States, for th< Southern District of New-York. M irmiS^S\fi;^H^:K TRANSLATOR'S PREFACE. Tf?is work has long been a class-book in the Schools of th« Christian Brothers in France and in Canada and this translation was made especially for their use, as they wish to place it also in the hands of their pupils speaking and studying the English language. The very fact of its universal adoption by these excellent masters of education is sufficient to establish its character as an unrivalkd book of instniction on the whole Duty of a Christian. Here nothing is left unexplained — no point unnoticed — of all the grand and beautiful system of Religion.' From the most sublime mysteries of our faith, to the simplest and most trivial practices of devotion, all is laid open before the mind, and in a way so earnest, so impressive as to produce Ri once the effect of rivetting attention, and inducing the mind to dwell on these all-important topics. For the rest, the purpose and object of the work are sufficiently explained in the Preface to the Original, and any further remarks of mine were sure to be super- fluous. To the principal work TTie Christianas Duty to God, is added the RxUes of Christian Politeness, together with prayers at Mass, both b^mg considered essentially necessary to make the book complete. Montreal, October, 1850 tth« .:i«3lU, PREFACE. 1^ M What am I ? What is to become or me ? SrRrous and important qnestion^, which the man of (food «ens« «vill never treat lightly, persuaded as he must be that an error on IhehL' j)oint8 might be irreparably fatal in its consequences ! The idea of my existence is so closely allied with lliat of Gtod, that I cannot reflect on the formei wilhoiil being struck by the latter. Nothing exists, except by Him who is, and is by himself; it is in iiiin liiat we have being, motion, life, and reason. He has created us by his power, he preserves us in his goodness, and governs us by his Providence. As a natural consequence, we must, then, honour him, for his pre-eminent existence demands worship. A God, a rational man, a religion, one cannot be without the other. The idea of religion is as natural to man as is that of God: the child receives rts impress with ready docility, and the old man is almost alwayi forced to return to it. Let the passions only be silent, and all men will range themselves under the banners of Religion. It is with the hope of being useful to all that we publish tliin New Treatise on the Duty of the Christian towards God, an. I the means of fitly discharging it. Every one will here find the gioundu of his faith and of his future hope solidly established, and will see, by the examples which follow the explanation of the truths of faith and the duties of religion, that nothing is impossible to him who is well disposed, and desires to corresjiond with the graces he receives, and to avail himself of the aid which God gives " to men of good will.** Far from taking to ourselves an honour which belongs not to us, we acknowledge with pleasure that it is from the works of MM. de La Salle, (^Humbert, and Lhomond we h^ye drawn up the body of doctrine contained in this New TreatiM wh anc div ed kn( wis enc all nexl Crc too whi ^rror on of God, e latter. it in in I created 18 U8 by , honour God, a rhe idea receives t alwayi all men lish thin an. I the groundfi will see, ) of faith 1 who ia receives, odwill.** lot to U8, of MM. the body INTRODUCTION I NECESSITY OF A RELIGION, AND THE OBLIGA- TION OF STUDYING IT. 1. — NECESSITY OF RELIGION. The existence of the universe and the admirable order which reigns throughout, necessarily suppose a wise and powerful cause. That cause is God ; He it is who has created all things, and who regulates all according to the eternal laws of His divine wisdom. Of all created beings, man alone is endow- ed with intelligence and liberty; he alone is capable erf knowing, willing, and loving; nevertheless, God, who is wisdom itself, has only given these faculties to man to the end that they may be employed in promoting His glory. These truths, unquestionable as they are, prove beyonu all doubt the necessity of a religion, that is to say, a con- nexion of obedience and love from the rational being to hii Creator. Vainly will it be said that God is too great and too far elevated above us to take any interest in the honour whir.h we render Him. God. it is true, has no need of out 6 I/TTRODUCTION. f homage, but He it* infinitely just, and therefore wills what if conformable with reason and order — hence it follows that the creature should and must honour his Creator, and tes> tify his love and gratitude to Him who has called him mto being. Can a father possibly dispense wd;h the love and lespect which his children owe him ? God is, then, our father, hence we ought to love Him ; He b infinitely good, we ought therefore to attach ourselves to Him and to His service ; He is just, and He is all-powerful, and as such we ought to fear and respect Him. It was H« who created us, and who still preserves our lives ; all the blessings and advantages which we enjoy, we hold from His bountiful hand, and He holds ever in reserve gifts far more precious than any we have yet received ; He desires to render us eternally happy — has He not then a right to require of us worship and homage ? This worship ought to be internal, comprehending all the faculties of our soul ; it should be external, so that the body may concur with the soul in the worship paid to God ; and public, because that men, being destined to live in society, should assemble together to bless and adore Him who has created all. Without a fixed and unvarying system of worship, reli- gion could not long subsist amongst men, seeing that they have so great need of mutual edification, and of exciting each other to the practice of their common duty. Thus, from the very beginning of the world, men have come to- gether to render homage to the Lord, and every where we find the Divinity worshipped in the name of the whole people. The same light which reveals to man the existence of a Being oi whom he entirely depends, shows him also i ] vhtLt it 's that tid teS' m into respect im; He Ives to werful, vas H» all the d from ifts far desires •ight to : all the 16 body and society, 10 has ip, reK- at they xciting 'fhus, ome to- lere we whole dstenoe im also nVTRODIKJTION. 7 the obligation of paying Him all honour. The form of this worship has been different amongst the va ;*ious nations of the earth, but its principle has been every where the same, tliat is to say, the necessity of honouring a supreme power, a creator ant* conservator — an all-disposing Providence. Bo true it is that man ceases not to hear an inward voice which cries : " Homage to the Master of life ! " 2.-i-THB NECESSITY OF STUDYING RELIGION. To believe in the existence of God, the immortality of the soul, the rewards and punishments of the other world, or, at least, having nothing satisfactory to say against these great truths, yet to live as though one were persuaded of Llie contrary being the case, is an inconsistency which can only arise either from ignorance or licentiousness. It is quite true that the most formidable enemies of religion are darkness of mind and depraviiy ol heart. There would be fewer unbelievers if religion were better known, and there would be none — not one — were men without passions. But neither the guilty negligence of the one, nor the cor- ruption of the other, can ever do away with that which is. Now the unanimous consent of all nations, the secret con- ciousness of every man, — the universe and all that it cow- tains, are so many witnesses attesting the existence of God. Thethought, the will, and the intelligence of the soul, all tend to prove its spirituality, and consequently, its immortality. Such being the case, how are we to account for the stupid indifference of those who, without precaution and without fear, dare to advance towards the fatal point which must decide their eternal doom. " I know not," say they, " what 18 to become of me ; all that I can say is that I shall one day die, and on leaving this world I shall either fall intv 'iitiliaiiliiiiyijiiifi^itt^r XNTBODVCTIOIV. ••ft if annihilation like the brute, or into the hands of God to be judged by Him. I know that if there be a God, he muHt punish all those, who like myself take no pains to serve him : all around tells me that God does exist ; nevertheless, as this belief if carried out, would thwart my inclinations and desires, I choose rather to believe only what 1 see ! — It may be that time will not be given me to repent; of that I am reminded by the testimony of faith, and by the voice of oonscience ; but no matter. I shall set tae evidence aside and go on in my own way, for things may not be so bad after all." In what way can we account for the wilful blind* ^ess of him who thus sports with his eternal fate ! Can he dare to flatter himself that he will share throughout eternity in the happiness of the virtuous man — he, the wicked and perverse follower of his own inclinations ? — or can he imag- ine that the God of all justice will regard in the same light vice and virtue — the impious who blaspheme his name, and the just who adore him with awful veneration ? idf all knowledge, then, that of religion is the most im- portant for man : it is it which moderates him in prosperity, and sustains him in adversity, teaching him that time is nothing, and eterhity all ; it is it that secures the tranquility of States, by making man submissive to the authorities established by God himself, and that not only from the fear of punishment, but by the obligation of conscience ; it is religion which forms the clement prince and the faithful subject — the j'^ist steadfast friend. Not only does it pro- hibit the usurpation of that which belongs not to us, but it forbids even the desire thereof; nay, it goes farther still, and commands us to share our abundance with him who is in want; it not only condemns murder and revenge, but enjoins us to pardon injuries and love our enemies ; it teaches .1 INTRODUCTION. OS to do good to thot; ^ho hate and revile us, and to praj for those who persecute us. " Astonishing fact ! '' sayi Montesquieu, struck with these truths, " that religion which appears to be but for the other life, should yet constitute the happiness of man in this world/' — " Society without eb'gion " says the too-famous Voltaire, " would be but a den of ferocious beasts." Let us then conclude that nothing is more important for man than the study of religion, since religion herself makes it obligatory on us. The first duty which it imposes on ui is the study of its precepts, and if it demands implicit fai& in its mysteries, it also ordains that we should examine tht reasons which prove their existence. Wo, then, to him wh# blaspheming that of which he knows nothing, dares to des pise as popular prejudices truths the most certain, and th« most worthy of respect ! — Truths which the noblest mindi have adopted, after the most careful investigation, and yield* ed up to them all the faculties of their soul. Young people, who are about to enter the world, never foi^et the precepts of the Church; — be faithful to your duties, a(fr suffer yourselves to be drawn away either by the raillery, or the example of those who have themselves unhappily deserted the path of virtue. Read none but good books, which will instruct you mor^ and more in the truths of Religion ; — the better instructed jou are, the firmer will be your faith, and the more yoa study your religion, the more will you be impressed with its divine beauty. Never permit your mind to be dazzled by the vain sophisms of the irreligious — never take blas- phemy for reason, nor raillery for proof. Shun bad com- pany, which cannot fail to corrupt your morals. Fly from vice, and you will preserve faith. iuafliiiifflWtiilM'r ijamummfit ! U) INTBODUCTION. 11^ in times past, you have had the misfortune to err or fall away from your duty, return at once to Him who awaita you with outstretched arms, and who never rejects those who seek His favour: — do not sacrifice your hope of eter* i^i] bliss to a mean and contemptible human respect Example. — One of those Christians who have nothing of Christianity but Baptism, and who never even knew his Ca^chism, or had otherwise forgotten it, made it his par- ticular request (doubtless, after a sincere conversion, and in the profound humility of his heart) that the following epitaph might be engraved on his tomb : — " Here lies the fool who departed from this world without having sought to know why he came into it/' — EoOract from the CaU' ehum of all the churches of Frtmoe, u f pre ren Ap dre tra< cau tO( con isb 1 , -SV, TflBW- :fi- A NEW TREATISE ON THB DUTY OF THE CHm^xU^S TOWARDS GO AND THB MEANS OP ACQUITTING HIMSELF THEREOF. Part I'wBt CF THE KNOWLEDGE AND LOVE OF OOP lit— OF THE KNOWLEDGE OF GOD. CHAPTER I. OF THB ORBED, WHICH IS THB ABRIDGMENT OF OUR FAITH. ARTICLE I. ;■■ i OF THB APOSTLES CREED IN OBNERAL. It was necessary that the faithful should have for theii profession of faith, a regular formula, short, simple, easy to remember, and the same every where, hence it was that the Apostles, before they separated to go preach the Gospel, drew up the Creed which still bears their name, and which tradition has invariably attributed to them. The word Symbol signifies a sign or an abndgment, be- cause the profession of faith made while reciting it serves to distinguish the Christian from all others, and because i«i contains in an abridged form all the truths which a christian is bound to believe on the peril of his salvation. The Apostles' Creed contains twelve articles, and is divid- :^«««WBia»*** -*V' :*.^-, ■»1 ! ! 1,2 DUTY OF THB CHRISTIAN ed into three parts. The first part is comprised in the first article, and speaks of God the Father and the creation of the world ; the second takes in the six following articles, and treats of the Son of God, the redemption of man arid tlie universal judgment; and the third is composed of the three concluding articles : it speaks of the Holy Ghost, tiie Church, the remission of sins, the general resurrection, and of the rewards and punishments reserved for men after their death, according to the good or the evil they shall have done in the flesh. To recite the Apostles' Creed is to make as many acta of faith as there are truths contained in it : hence, it is good and useful to recite it often, but more especially when we rise in the morning, so as to testify to God that we propose to spend the day as a Christian ought ; and also when going to bed at night, in order to dispose ourselves to die in the faith of the Church, should death surprise us during our sleep: this is the reason why the church ordains that all should know it by heart, and obliges parents to teach it to their children. The words of the Apostles' Creed are these : " I believe in God the Father Almighty" ^c. ExAaiFLE. — One of the tyrants of old having sought, by threats and promises, to induee the Christians to give up their faith, said to them at last : ** What do you believe ?** Wbtiireupon one of them replied: "Listen! — ^I am going to make my profession of faith," and he commenced saying aloud, in a firm tone : " I believe in God, the Father Almighty, Creator of heaven and earth,'' &c. Lasausse. Christians have been frequently heard to cry out, amid the most fearful torments inflicted on them because of their faith : " 1 believe — / am a Christian, Death before un- belief." There is said to be in the imperial library of Vienna, a very old Greek manuscript, containing the Apostles' Creed divided into twelve articles, with the names of those who composed them. The first is attributed to St. Peter; the second to St Andrew ; the third to St James ; the fouith to ■p^mi:y'Tx<.' ^vs^-'-- --^w^'* pw^' TOWARDS eOD. IS I the flrst nation of articles, man aild id of the host, tlie tion, and fter their lall have any acta t is good when we propose Bn going lie in the ring our i that all ach it to I believe ught, by give up >elieve ?" n going [1 saying Imighty, AUSSE. ut, amid of their fore un- lenna, a i' Creed )se who ter; the outth to St John ; the fifth to St Thomas ; the sixth to St James the Less ; the seventh to St Philip ; the eighth to St Bar- tholomew; the ninth to St Matthew; the tenth to St Simon; the eleventh to St. Thadeus; and the twelftli to St Matthias. Tkignot. Jlmusemens Philologiquet. ARTICLE IL / believe, 4fc. THB NECESSITY OF REVELATION. Man's greatest interest is to know the end for which he is sent into the world, and what will become of him after his death ; his mind, however, being so limited in its ca- pacity, he can but imperfectly conceive spiritual things, and hence it is that he must refer himself to the exposi- tion of them which God has vouchsafed to give him by re- velation. Of the truths which God has revealed to men, some are contained in the Sacred Scriptures, and others have reached us by means of tradition. The Scriptures are divided into the Old and New Testaments. The Old Tes- tament comprises all the sacred books written from the time of Moses to that of Jesus Christ ; and the New, those that have been written by the Apostles and some of their disciples. All these books were written by divine inspi- ration, and their authenticity is incontestible. There can be no doubt that their authors were really those to whom they are attributed, that they have been preserved with reli- gious veneration, and that they have como down to us by a constant and unbroken transmission. From the very time of their sojourn in the desert, the Hebrew people have had the books of Moses; — they read them every day, and fathers transmitted td their children the knowledge they contained as the most precious inheritance they could leave them; the original was religiously preserved in the Tabernacle — and the words, nay, even the letters were counted. It would then have been impossible to introduce the slightest change, without exciting the clam rous oppo« m /■I 4 i'MniHtl/HMiltvm ^^lgmkMSi»^l^*>■ -■^^'•' '[ ^^ 14 DUTT OF THB CARI8TIAN Bition of a miititude of persons, all conscientiously bound to preserve the* integrity of the narrative. The Pentateuch, comprising the five first books of the Bible, have always been attributed to Moses by an entire nation whose religion, civil usages, and their constitution itself, were all founded on that book ; so that one cannot dispute the fact of Moses being its author, without disputing tlie existence of that people, which would be sheer absurdity. The other books contained in the Holy Bible have the saine marks of authenticity, and all of them are so closely con- nected that the facts related in those last written necessarily suppose the events described in the preceding accounts. The writers of these books have all proved their divme mission by shining miracles and by prophecies which time has literally fulfilled — they must, therefore, have been sent by God. The miracles which attest the authenticity of the sacred books rest on evidence so plain that there is no pos- sibility of their being doubted. At one time it was an entire kingdom stricken at different times with ten terrible plagues ; at another, the sea opened to give a passage to the He- brews, and closed again over Pharaoh and all his army ; then it was an immense multitude fed for forty years with manna which fell from heaven, their thirst quenched with water drawn forth in torrents from the bosom of the solid rock, shaded by a thick cloud from the burning heat of the sun, and their nightly path illumined by a pillar of flame ; again, it was the Jordan dividing its waters to lei: tlie people pass : at one time it was the course of the sun arrested to give time to secuJ-e the victory ; at another, an entire army of one hundred and ^eighty-five thousand men struck dead during the night, under the walls of Jerusalem. Ail these prodigies, and a thousand others of a like nature, of which several were attested by solemn festivals, estab- lished expressly to perpetuate their memory, can neither be overlooked by the most stupid observer, nor called in ques- tion by the most incredulous. The people consequently were so convinced of the authenticity of the sacred writings, that they accepted the Laws therein contained with all their strictness and all their punishments — terrible as thejr were. TOWABDB OOD. 15 thejr The proof which rests on the prophecies is not lesi •trong: there we see a host of inspired men who speak not as though doubting, hesitating or conjecturing, but who, in an assured tone, publicly declare that such and such events will certainly come to pass at the time, in the place, and with all the circumstances which they point out. And what events are those? The most minute in detail, the most important, the most interesting to all the nations, and yet the most improbable at the time when fhey were fore- told ; such are the carrying away of the Jews to Babylon, after the capture and destruction of Jerusalem, then a most flourishii)g city; the precise term of seventy years pointed out as the duration of the captivity ; the triumphant return of the people to their own land ; Cyrus, their liberator, mentioned by name more than two hundred years before his birth: such, too, is the order and succession of the Four great empires, two of which were named, that is to say, the Persians and the Greeks, although these last were then cooped up in a small corner of the earth, and divided info several States. How was it that therae prophets could thus penetrate the future ? Who was it that discovered to their view events so distant, and then so little likely to happen, if it was not Him who is the master of time, and whose eternal decrees have regulated all ? It is thus that the sacred writers have been ever regarded as the ministers and ambassadors of God ; it is thus that their books came to be revered as divine, and containing the true word of God. The authority of the books of the New Testament rests on the same foundations, and is equally incontestible. The New Testament contains the history of the life, miracles, and doctrines of the Son of God, written by his disciples, all contemporaries of his, whose testimony ig aniform throughout, and who relate but what they them- selves heard and saw. From the very beginning of Chris- tianity, the books were cited and even transcribed by the greatest men, some of whom had seen the Apostles : even the enemies of Christianity, such as Julian the Apostate, Celsus, Porphyrus, have never raised an objection on this point, yet they were comparatively near to the times of the --.itttiw'-* •«*. lit ,,-ir It 'H u 16 DUTY OF THB CVQISTIAN Apostles, and consequently withM) reach of the truth. So also the heretics, whose interest it was to dispute the au- thority of these divine books, have openly acknowledged their authenticity, contenting themselves with endeavouring to pervert their sense. The Church has ever cherished a profound veneration for these books, causing them to be publicly read in aU Che assemblies of religion ; she has always regarded them as the word of God, and emanating from the Holy Spirit, and as such that no one could either add to, or diminish them without committing a sacrilege. If these books, then, are authentic and divine, the narratives which they contain must be true ; and if so, it is quite true that God himself has spoken to men. We must then regard all doctrine opposed to what Scripture teaches, as illusion, falsehood and error, and it ia for us to oppose the word of God to the audacious license of impiety and unbelief. We should never foi^et that if our £uth must be rational, by a due examination of the proofs on which it is based, still it can never be too humble in its submission to revealed truths, and to the explanation which the Church gives of them. Examples. — Several persons repaired to the house of a philosopher, and said to him : " We have been sent hither to beg of you to tell us clearly what is God.'' The philoso- pher said : " I will think of it — go, and return in eight days." The eight days being past, the deputies called again, and he said once more : " Return in eight days.'' Eight days after they received the same answer. The deputies were at length tired of hearing from the philosopher only the same words, and they demanded to know how long he would keep telling them to return in eight days. He re- plied : " I must make you the same answer as often aa you ask the same question. I know that God is — I know and feel that he exists, but I am not, nor never shall be able to say what he is." " Who will explain to me what God is, if it be not God iumselfr' Saint Augustuie^ before his conversion, went to church af TOWARDS GOD. 17 nth. So the au- wledged avouring ineration id in aU led them y Spirit, diminish ks, then, contain i himself to what and it ia } license at if our e proofs ble in ita »n which use of a lither to philoso- it days." lin, and ht days es were )nly the long he He re- >ften as -I know be able ot God iirch af oft4)n as his occupation |)ermitted, and above all, he new failed to go on Sundays to hear St. Ambrose, Bishop of Milan, preach. "They were," said he, "excellent explana* tions of the word of truth, and as I listened from time to time, my heart, touched by the eloquence of that holy man, became slowly awakened to the truth." He said after hit conversion : " How often, oh, my God ! have 1 been moved to tears by the melodious sounds of the hymns and p8alms which they sang in church !" The same holy doctor said : " Oh, my God ! there is nothing in the world affects me so deeply as to hear thy voice speaking through the divine books of thy Sacred Scripture — it is for me a pleasure that surpasses all others. Grant, oh. Lord ! that I may ever feast on thy holy word, for the delights I thence receive are aU chaste and holy. Vouchsafe also to grant that I may never either deceive myself or others by taking the words of Scripture in a wrong sense." {Confess.^ liv. 7. ch. 6.) " What books do you read V asked the proconsul Sa- turnin, under the emperor Severus, of the Confessor of the faith, Sperat. He replied : " The four Gospels of Our Lord Jesus Christ and the Epistles of the Apostle, St. Paul." ARTICLE IIL / believe in God. EXISTENCE OF 60D. That there is a God, is a truth which makes itself evi- dent, if one may say so, to the mind, and we have but to open our eyes and reflect a moment in order to become convinced that it is so — all that is without and around us, and all that is within us, tends to prove the fact. Let us look at the firmament, and what a magnificent tight do we behold ! Who then has made that immense vault? Who has suspended in air those shining spheres: — the sun, diffusing light and warmth on all around; the moon and the stars which shine by night in the firmiu /i 18 DUTY Of TUB CHMSTIAN MM l(:i meiit, and daily renew their majestic course with the mosl udtnirablo regularity ? Let us then cast our eyes on the earth, and consider tiie iiiiiuinerable multitude of animals with wniclt it is peo- pled ; the infinite variety of trees, plants, and fruits wljich cover its surface ; the prodigious quantity of fish which the ea contains within its bosom — who, but only God, can l)e ho author of all these wonders ? Would it not be the lieight of absurdity to attribute them to chance ? When we be- hold a magnificent palace, we instantly conclude that some able architect must have drawn the plan, and skilful work- men carried it out; when we look upon a fine painting, we know that an accomplished artist has conceived the design and laid on the colours. If any one told us that all this was the work of chance — that the stones of the edifice had cut and placed themselves — that the colours of the picture had eome of themselves and taken their places on the canvas, an<4 that they had shaded themselves by chance into such admirable arrangement, should we not regard the speaker as a fool ? What folly it is then to say that the universe was formed by chance alone ? Finally, let us consider ourselves, and we shall find a body composed of an amazing multitu<^! of springs and o.gans placed and arranged with the niust astonishing regularity ; throughout the whole we perceive u marked design, and we see that He who called man into being has thus given him a manifest proof of his infinite wisdom. Who but God eould have executed a work so admirable ? But we have not only a body, we have also a soul ; that soul is 'lot material, for matter is incapable of thinking — it is then of a spiritual nature. Nevertheless, the soul is united to the body, and tlieir union is so close thri vvIkh the body is in a good condition the soul partakes of it« oc joyment — ana, on the other hand, when the bod^. ' ;"jr&, the soul too is in pain. Who is it that has thus united and commingled two substances so different in their nature, and estHblisht d that admirable correspondence between them — who but God alovie ? Again, thesa b^ntip^snts of joy and grief, which by turns agitate our anirids, : .a a nev/ i)roof that there is a God ; thej :^i. ■'■•^<^->X^fi^K»>^ TOWARDS GOD. 19 tho mosJ consider it in peo- its which ivhich the (1, can 1>e ;he height n we be- lint some ful work- nting, we »e design I this was 9 had cut Qture had e canvas, into such I speaker universe 1 a body organs gularity ; ign, and us given jut God 'ul ; that nking — soul is ;vl: n 5t« I'p. ited and are, and theni — )y turns id ; thej I involuntary, and beyond our ( otit»nl, for if It dej.onded 01 t'lves to call them forth or bantHh th«Mn a* pleasure, I are on we would, undoubtedly, be alwa} sjflad mid joyous, nevei Bad or uHiicted. We have, then, a Sovereigi. and Ainiighty Master on whom wo entirely depend, and who disposes of u^ -^f hia own will and pleasure. That Supreme Ruler is God. and hence the cry: My God! which escapes us iii my gndlen grief or pain, or when attacked by unlooked or misior- tune — 'liat unpremeditated exclamation, which pr*/ '^eds not frri'ii ' ii 'ti I., being the involuntary "testimony )f a soul naturally (Jh -istian," according to the words of Tertullian. it 1 , therefore, true that we bear within us the im, ress f>f the Divinity, traced in indelible characters; and hi ice, we find that there never was a nation, how barbarous f>r even ^iavage soever they might have been who did not ac- knowledge a Supreme Power. Nations have been founi' utterly ignorant of arts and sciences, but none who knew not God ; many, it is true, have been mistaken in their choice, but they have all and each felt the necessity of re- cognizing a divinity. Tliis universal consent and agreement of all nations and of all ages, — of men differing l»om each other in genius and in customs, — separated by immense intervals of time and place — this can be no arbitrary convention ; it can only be the effect of a light which shines on all mankind, — a light proceeding from God himself and which even the most eunple mind cannot misunderstand. The heavens announce the glory of God, and the firma- ment publishes the wonders of his power. What other being could have said to the sun : " Go forth from nothing," and illumine the day ? Who but He could have bade the moon to Mpj.oar, and be the lamp of night ? All creatures reveal to us that they have not made themselves, but that God has made them. What other than G«k1 could make the plants to grow from the bosom of the earth, or give to seeds their wondrous imwiiie? — Who but He could regulate the suc- cession of dav8 ai^ nights, or fix the unvarying order of the seasoi s ? All tl\en a mounces to is the existence of God. •«»«(«HB«B»«w- ^^^>^^41?ii::••#: 20 DUTY OF THE CHRISTIAN Example. — A certain impious man, as pert in his de- meanor as he was shallow in his reasoning, one diy present- ed himself at the house of M. Oudin, a learned and pious ecclesiastic : " Sir," said he abruptly, " I am very happy to tell you that I am an atheist" At these words, the man of God drew back in horror; and taking hold of a spy- glass which lay near, he fixed his eye on the young coxcomb. " What are you about there ? " demanded the latter. " I am examining that strange being which they call atheist, for I have never seen one before." Disconcerted and abashed by tliese words, the young man hastily withdrew. Merault. i'» ill" ARTICLE IV. I believe in God, 4*c., ^•c. UNITY OF GOD. Reason and faith which make known to us that there 18 a God, teach us also that there is but one, and that there could not be more, because there cannot be more than one being who exists of himself, and depends on no other cause. And is it not evident that being supremely great, he must be alone in his power, for if he had an equal he should be no longer a Supreme Being ? All the perfections of God prove also his unity: there can be but one immense being — that is to say, who per- vades and fills all space, and beyond whom there is nothing more. There can only be one being wl^o is infinitely perfect — that is to say, possessing all perfection, and beyond whom there is no perfection if it come not from himself. The divine Majesty can have no equal, because it con* tains within itself all the plenitude of greatness. It is, doubtless, surprising that a truth so evident should have been ever overlooked or misunderstood, and that nations otherwise enlightened should have adored a great number of divinities. This gross error was the natural eflfect of sin. When God created man, he made himself manifest to him from that moment man clearly understood that thero »«*^"'W«WW*«»Wk' TOWARDS OOD. 31 n his de- ^ present- ind pious happy to e man of spy- glass coxcomb. . " I am eisty for I >ashed by ERAVLT. it there is ;hat there than one ler cause. ;, he must should be ty: there who per- s nothing perfect — nd whom 36 it con* nt should it nationei t number effect of mifest to hat thero was but one Supreme Being, the Creator of all things, and on whom all things depend. Man transmitted to his pos- terity the pure and holy religion, which formed for a time his safeguard and preservative from evil. The first gener- ations, of men had then no need of other testimony than tliat of their fathers to prove the existence and the unity of (^.od. That tradition was, moreover, so conformable to reason, that it seemed as though it could never be forgotten, nor yet obscured. But Religion demanded sacrifices, and the corruption of the human heart became every day greater ; thus according as they receded from the origin of things, the greater part of mankind rejected the ideas which they had received from their fathers, and would no longer adore what they could not see; thua^the idea of God was con- founded with that of the creature. Hence they began to adore all such objects as displayed any extraordinary power, or from which they could hope or fear any thing. The stars were the first objects of that impious worship ; but great kings, conquerors, and learned men were soon installed as deities, and received divine honours. This deplorable error made rapid progress ; men sank so low as even to adore beasts and reptiles, and soon the great mass of mankind worshipped almost every thing, — save God himself. In the dreary darkness into which he had fallen, man adored even the work of his own hands ; he thought him- self able to inclose the divine Spirit within the form of a statue, and so far forgot the God who had created him, that he thought he could in his turn make a god. Each nation had its own particular deities, of whom some presided in heaven, others over the seas and riveis, and some again in tlie infernal regions : but men did not even stop there, for in course of time even the passions and vices had altara elected to them. Nor was this excess of folly and bhndness confined solely to rude and barbarous nations, for on the contrary it reach* ed the greatest height amongst the most polished people of antiquity, — the Egyptians, the Greeks, and the Romana \\ I '■< a t Si i mMmt*n ' » '-^m^---^« sages of pagan antiquity never knew. Example. — Epictetus being asked what God is, replied : " If I were able to tell you what God really is, God should be no longer what he is, and I myself should be God. God alone can explain what he is, and that only to iiimself '' \t i'(' ARTICLE V / believe in God, entire iiatute. God is independent. The principle of all that exists, hft holds from no other being than himself. The inexhaustible source of wealth, he distributes it^t his pleasure to whom- soever he pleases ; supremely happy, he has need of no onc^ being sufficient for himself, and being Jie absolute mastef of all things, he has neither equal nor superior. For our do in His presence that which we would not dare to do before a father or a master ? This was the lesson whic0of old Tobias gave to his son: "My son," said he, "have God in your mind all the days of your life." It is also the advice of St. Augus- tine : " If any one would tempt you to sin," says that great doctor, "make him this oeply : * Go and find for me a place where God cannot see me ; but if there be no spot wherein God is not present, then tempt me no more, for I ani not \* icked enough to offend Him before His face." That on© thought, God sees mc will support us against the attacks of the devil, it will give us strength to surmount them, and en- courage us to fulfil our duties with fidelity. God governs all things, — He cares for all creatures, and Jiis care is called providence. Nothing happens in this world without His order, or His permission. The goo4 which is done, is done by His order — He approves. He wills. He commands. He rewards it. The evil does not happen by the order of God, on the contrary He forbids il, and punishes those who do it ; but neither does He prevent it, because He will not restrain man's will, which He has left free, and because He is powerful enough to draw good ^1 hi i wmm ^mi z ^m ■'tmnn. .■<«»i./#.i ^ iii 'le Hi; m -■if' 26 DUTY OF THE CHRISTIAN even fron. evil. Let us never suppose, then, that God givfMi up to chance the creatures whom he has made — since he has vouchsafed to create them, it is not unworthy of himself to govern them. This providence watches not only over kingdoms and empires — its attention extends to all creatures. " Not even a sparrow falls to the ground without the knowledge of your heavenly Father: yea, even the hairs of your head are numbered," as our Lord himself tells us. It is this over- ruling providence which annually covers the earth with crops, makes the plants to grow, loads the trees with fruit, and provides for the wants of all creatures with a care truly paternal. It is it which feeds the birds of the air, the fishes of the sea, and the animals of the earth. Nevertheless we are not to imagine that this universal care and attention are any trouble to God, or in the least disturb His unalterable repose. All is equally easy to in- finite power and wisdom. If a king only occupies himself with great affairs, without stooping to attend to all the minor business of his kingdom, it is because that, having but a limited intelligence, 4|||b could not apply himself to smaller matters without neglecting the greater: but the wisdom of God, being infinite, embraces all without any trouble or the slightest effort. From this principle : " There is a providence," springs a two-fold duty for man. The first is, that he submit him- self without reserve to the guidance of that providence : we are to adore it in the evil which befallr^ us as well as in the good — in adversity as well ap in prosperity — in sickness and in suflering as in health and ?n joy. We ought at those times to say : " God wills it, and He wills it only for my good ; may His holy name be blissed !" If He sometimes permits the virtuous man to suffer and to be in want, whilsl the impious and ungodly revel in abundance, it is because he wishes to put his virtue to the test, so that he may reward it magnificently in the other life, and because he knows that this passing aflfliction will aid in securing his eternal salvation. The second duty is to confide in provi- dence, and to look solely to the goodness of God for all that is necesLary to us, both for this life and the other not, for Bel .r mff F t t nlM '^' '•m-- >"%: TOWARDS GOD. 27 ; God givf*8 ince he hag 'himself to gdoms and " Not even )wiedge of ur head are s this over- earth with J with fruit, I care truly r, the fishes is universal n the least easy to in- >ies himself II the minor ving but a to smaller wisdom of uble or the springs a jbmit him- irovidence : well as in in sickness ht at those ily for my sometimes ant, whilst is because tt he may »ecause he curing his 3 in provi- od for all the other " Consider the birds of the air," says our Lord, " .hey sow uot, neither do they reap ; it is God himself who provides for them, and how much more for you — oh ye of little faith? Behold the lilies of the field, they sew not, neither do they spin, yet Solomon arrayed in all his glory, was not equal to one of them. If God thus clothes the grass of the field, how much more will he care for you who are his children ?" It is then an insult to our heavenly Father to murmur and repine, and not to confide in His paternal care. Let us then adore His providence in all that happens to us : our fate cannot be in better hands; and never will so good a Father abandon the children who confide in his watchful care. ExAAiPLES. — We read in the Old Testament that the young Susanna was solicited by two infamous old men to commit sin. The holy woman blushing at their shameless proposal, raised her eyes to heaven, and said to thom : •' Whichever way I turn I am embarrassed ; if, on the one hand, I consent to gratify your base passion, I shall not escape the judgment of that God who sees us all ; for He is my judge and would exact from me a severe account were I to commit so vile an action. If, on the other hand, I con- sent not to your desire, I shall not escape your revenge, and I see plainly that you will speedily procure my death. But I fear God, and so would rather undergo every torment that your malice and cruelty can inflict than dare to offend Him hi His veiy presence, and thus fall i.ito the hands of His justice." The consequence was that she was condemned to death on the false charges brought against her by these wretched old men ; but God knew how to testify the inno- cence of His servant, and the two old men suffered that death to which their unholy vengeance would have con- signed her whom they could not seduce to commit sin. This heroic firmness of Susanna was the effect of her continual remembrance of the presence of God. Certain flatterers were extolling the power of Canute, king of England, and how did that wise prince act? He seated himself on the sea-shore just when the tide was com- lug in, and commanded the furious element to respect his Ai i ".1 111 nw ^VPPI z < «j*4; ■.««■■:#., 28 DUTY or THE CnRISTIAN t> <■ L>'i i^iiy iij'i^i. fiiil power. Of course he was not obeyed, whereupon, turning to Lib courtiers he said : " See now the extent of my power ! " Merault. " Whatever affliction may befall me," said David, " I have no thought of complaining : I have no voice but to hless the Lord and sing His praises, knowing that all comes from Him who is the source of all good. If I am pursued and persecuted by Saul, it is God who hath willed it. If I am expelled from my palace and from my capital by Absalom, my own son, it is God who has willed it." M. de Chantal, having been mortally wounded in the chase, by the imprudence of a friend, became himself the consoler of that friend, saying : " My friend, the arrow was launched above before it left thy hand." Life of St. Jane de Chantal. Madame de Sevigne, speaking of Turenne, said thai •* The cannon which killed that great man was loaded from all eternity." That thought is as true as it is energetic and forceful. Letters of Madame de Sevigni. ARTICLE VL / believe in God, ^c, 6fC, THE MYSTERY OF THE HOLY TRINITY. Although God is substantially but one, there are never- theless three persons in God — the Father, the Son, and the Holy Ghost; and this is what is called the Mystery of the most Holy Trinity. It was God himself who revealed this mystery in a sensi- ble manner at the baptism of Jesus Christ, when the voice of the Father was heard, publicly recognising him as His beloved Son, and the Holy Spirit was seen to descend upon Him in the form of a dove. Jesus Christ has also mani- festly declared it, when He commanded His Apostles to baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost, showing thereby that tJiese three persons are equal, since all men must be C/OnsecrateU TOWARDS OOD 29 tvinnng to power ! " KHAULT. i, " I have t to hle»i )me8 from 'sued and If I am Absalom, ed in the mself the irrow waa Chantal. said that aded from rgetic and Sevigni. ire nevet- and the ry of the 1 a senMi> the voice as His end upou so niani ostJes to d of the lat these BisecrateU 1 to all *he three ; which is confirmed by these words of SL John : " There are three who give testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are but onr." This mystery is the grand object of our faith, and there is none of which our religion so often reminds us. All our prayers begin and end with the invocation of the Holy Tri- nity, and the sign of the cross which recurs so often in the ceremonies of the Church and in the individual acts of Christians, is made in the name of the Father, of the Son, and of the Holy Ghost. Although the divine nature then is o?ie and indivisible, the three persons of which it is composed are entirely distinct, one from the other ; the Son is the same God as the Father but not the same person, and the Holy Ghost, although he h also the same God as the Father and the Son, is yel equally distinct from . ih. Tiiese three persons are not three Gods, but only one, because they have but one and the same divinity; thence it follows that the three are equal in all things, and that neither of tliom is greater, nor more powerful, nor more ancient than the others, since they have all three the same great- ness, the same power, the same eternity. Tliis mystery, that is to say, this incomprehensible truth, is beyond the reach of our understanding, but yet it is not contrary to reason, for we say not : " Three Gods make but one God" — but only "Three persons forming but one God." Neither are we to figure to ourselves three persons having body and soul like unto us, for the three persons of the (xodhead are purely spiritual. The first person of this adorable mystery is the Father, the second person is the Son, begotten of the Father from all eternity, and the third is the Holy Ghost who proceeds from the Father and the Son. This is the sum of all that it has pleased God to make known to us of the mystery of the Trinity — a mystery so sublime that the human mind could never comprehend it ; but God, who is truth itself, and who can neither deceive nor be deceived, has revealed it to us, and we are bound to believe It on the infallible authority of His word. 'J ■.wmdr.:%^^^ lif 'f'tt(,. !:;. .i ■il'V 90 DUTY OF THE CHRISTIAN Nothing, in fact, is more reasonable than that we should submit our reason to the authority of God. It is not merely in things which relate to God that our reason is at fault, for even in natural things how many are there that we cannot understand, yet are they not the less certain and indubitable ! Can we conceive, for instance, how a single grain of com thrown into the earth, produces a multitude of others ? or how a dry and arid trunk can put forth an infinite variety of leaves and flowers, and fruits of the most delicious fla vour, with a thousand other phenomena which natuie every day presents to our eyes ? When an astronomer speaks to his pupils of the immensity of the heavens, of the number of the stars, their size, their distance from us, and the rapid- ity of their motions ; when he tells them, for instance, that the sun is fourteen hundred thousand times larger than our earth, and that it is thirty-four millions of leagues distant, they cannot understand him; nevertheless, knowing that they are yet but children, they believe it on the word of a man in whom they have confidence. When the nature of God is in question, all men are but as children. They shall one day attain the fullness of mature age ; then the shades shall disappear from before their eyes, and they shal' soe clearly what now they can neither penetrate nor comprehend. " To attempt diving into this mystery is rashness," says St. Au- gustine, " to believe it by the light of faith, is the fruit of piety ; to contemplate it, in the other life, is the sovereign felicity." The soul of man is a magnificent image and reflex of the Trinity : like the Father, it has being ; like the Son, it has intelligence — and like the Holy Spirit, it has love. Like the Father, the Son, and the Holy Ghost, it has in its being, its intelligence, and its love, one and the same happiness, one and the same life. Nothing can be taken frorri it unless all be taken. Perfect in its being, its intelligr;nce, and its love, it understands all that it is, it loves all tliat it under- stands, its being and its operations are insepai «ble • happy for it, if it can only preserve and secure its own happiness. Example. — Two men who were blind from their birth, were one day conversing: one of the two was ignorant * and stru wh* WOI tion beff *i mig mer Rprv •U' r.-) WARDS OUD. 81 Q should t merely fault, for ? cannot ibitable ! I of com lers? or 5 variety ious fla re every peaks to number le rapid- ice, that ;han our distant, ng that 3rd of a iture of ey shall 3 shades ? clearly 1. "To St. Au- fruit of )ve reign sflex of ) Son, it 3. Like ts being, ppiuess, it unlesi and its ; under- • happy )pines& ir birth, gnorant ••i, and impious, but the other was both pious and well in- structed The impious man said : " I should like to know what was God doing for all eternity, before he created the world?" The other replied: "That is just as4dle a ques- tion as if I inquired what you were doing all your lifta before I knew you. God was occupied with himself, and it might be thinking of creating a hell for the future punish- ment of those who would not believe in him, or refused to serve him." " But," said the scoffer, " I want to know how there can be three persons in God, each of the three being God, although there is but one God ? — Truly it is a strange thing, and I think one is very foolish to believe what they do not understand !" " I believe firmly," returned the other, " that there is but one God, in three really distinct persons, each of whom is God, and in believing thus, I act not as a fool, assuredly, but as a wise man should !" " Prove that to me," cried the godless man, " and I will make you a present of my stick which is a very good one, and a very handsome one, too." And pray how do you know that your stick is handsome ? What can a blind man know of beauty ? We who are blind can realize to ourselves nothing of what they call colour. Who could make us understand what it is, and what constitutes the difference between red and yellow, green and blue ? Are we then to deny that there are colours, and that there is a differeiice between them, until we can understand what that difference is?" ** Certainly not," was the reply, " we have so many reasons for believing it — all men who are not blind tell us so.** " And so there are men who tell us that there are colours, and we believe them, but it is a God who has revealed to us the mysteries of which we spoke just now, and yet we will not believe him ! Have we not much more reason to believe in the existence of the Holy Trinity, and in all the other mysteries, than in the existence of colours ? The Christian religion, which teaches us all the mysteries ot faith, is divinely demonstrated — go and learn them of her ! If we believe during life, and die as Christians should, we shall go to heaven, and once there we shall be no longer blind. Then we shall see God face to face and as he really is. Mi • *■■ t ,1 !rth from d by his as made , riie voice nt of the not have mighty a fair and he could to show restraint, irth, and the light >wer and that im> 3re be a JirmamerU made" mM the f-^rd, •* and the Jirmamfnt va» made!" But the firmument whi then without splendour, for the sun and the stars which rendered it soon sobrilliunt, were not yet made : it was then like a vast pavillion, with- out ornaments of any kind. On the third day, (! »d gathered together the waters which had been spread abroad every where, and He commanded the earth to bring forth her plants and trees. At his won!, an arid and sterile surface became suddenly a smiling land> scape, interspersed with verdant meadows, rich vallies, hillti and mountains crowned with forests, the whole strewn with flowers and fruits of every species ; and what is more won- derful than all, is, that each plant received at the same time the power to re-produce itself by the seed which it contains. On thf fourth day, God created the sun and the moon, and adorned the firmament with that multitude of stars which strikes the eye and astonishes tlie mind. The fifth day, He created the fishes and the birds ; He said : " Let the waters bring forth the creeping creature having life, and the fowl that may fiy over the earth under die firmament of heaven ; and these words filled the sea with inhabitants, and peopled the air with an infinite number of birds. On the sixth day, God created the animals : *' Let the earth bring forth the living creature, in its kind" and thus were created the numberless animals which inhabit the earth, from the smallest worm to the enormous elephant, from the bee which hums through our gardens to the eagle which soars over the mountains; from the smallest insect to the monstrous serpent, the terror of the desert ; and from the imperceptible animalcule to those living mountain! which agitate the seas. What admirable variety in their forms and in their inclinations ! To some He gave strength, to others industry, and to all he gave the qualities necessary for fulfilling their destiny. Finally, all the other creatures being formed, God resolved to give them a master, and He then created the first man whom He named Adam. Example. — There can be nothing more ridiculous than Uie systems of the ancient philosophers on the origin of tbtf '•1 t .■^mmt. mmuki iiKr' -w.r' '"JiT iF:' 34 DUTY OF THE CHRISTIAN world. Some thought the world eternal , others have attri* buted its formation to (jhance. Democritus, who retired into the tombs, to the end that his meditations might not be distrrbed by the conversation of the living, attributed the creation of the world and even the liberty of man to the accidental meeting of atoms. This system, which was also that of Epicurus and of Lucretius, is a disgrace to the human mind. According to Thales, the origin of all things is (uving to water ; according to Anaximenes, it is to air, while Heraclitus believed it to be from fire. One philosopher pretended that man was born of the foam of the sea, heated by the rays of the sun ; another, that he came of the oyster, which being matured, became a fish, the fish became an amphibious animal, which in ita turn became a quadruped, the quadruped became an ape, and the ape, in its perfect state, became a man. Thomas CHAPTER II. OF THE ANGELS AND OF MAN. The angels and man are the most perfect creatures whom God has created, because they alone are gifted with intel- ligence, and capable of knowing and loving their Creator, and also because they are destined to be eternally happy in possessing him. ARTICLE I .$ ^'\-M OF THE ANGELS. Although there is nothing said of the angels in the ac- count of the creation, it is believed that they were created on the first day, when God said : " Let light be made" This is the opinion of St. Augustin. " God made the angeli in heaven,*' says the Holy Scripture, " and he created an innumerable r-:^ultitude of them.*' The angels are pure spirits, that is to say, intelligences which are not destined, like our souls, to be united with bodies. lave attri> tio retired ^ht not be buted the an to the was also ce to tho all things is to air, rn of tlM» another, became a ich in its ) an ape, rHOMAS TOWARDS OOD. S5 res whom i^ith intel- Creator, happy in n the ac- e created e made,** le angela eated an illigences ited with f S •'ft- ts The word ctngel signifies messenger^ and we find in Sa- cred Writ a great number of occasions on which these blessed spirits were sent as deputies to man : the archangel Gabriel was sent to Zacharias and to the Blessed Virgin ; Raphael to Tobias and others, and we know that Abraham, Jacob, Gideon, Moses, and several other personages of the Old Testament were favoured with angelic visions. Tiw- angels are represented with wings, to show the promptituJe with which they execute the orders of God. All the angels were created free, consequently all could have remained faithful and merited the happiness for which they were destined ; but the first amongst them, called Lucifer y because of the radiance with which God had adorned him, chose to forget all that he owed to his Creator, and would become his equal. A great number of the heavenly spirits followed his example, but a far greater number ranged themselves with the archangel St. Michael, who smote and overthrew the rebels, crying, " Who is like unto God?" Who is like unto him — great, powerful, holy, merciful and just ? Thus these wicked spirits were precipitated into hell, where they shall be tormented for all eternity. la c>Tder that we may have an opportunity of proving our love for him, and of earning a greater reward, God permits us to be tempted b}' these spirits of darkness ; hut he gives us at the same time the graces which may enable us to resist them. We can ward off their attacks by watch- fulness and prayer, and subdue them by the merits of Christ's sufferings and death. The angels who remained faithful were confirmed in grace, and entered into the joy of the Lord, to bo blest for all eternity, in the contemplation of his adorable per- fections. Tiiere are three hierarchies of these celestial spirits, and each hierarchy contains three different orders. The first hierarchy comprises the Seraphim, the Cherubim, and the Thrones ; the second, the Dominations, the Virtues, and the Powers ; and the third, the Principalities, the Arch angels, and the Angels. We know, by the sacred writings, that the occupation of v>i I 1^ I I tin 'J- , ,'" J DUTY OP THE CHRISTIAN 4 I the angois is to adore God and sing his praises ; also, to present to him oui prayers, and to protect those who invoke their aid. We should cherish a great repect for all these blesseol spirits, but we ought especially to honour our guardian an- Sds. We learn from the lips of Christ himself, that even le smallest child has one of these heavenly spirits lo guard and guide it What a consolation it is for us to oe assured that we have ever near us a protector sent by ufoQ trom heaven, to watch night and day over our safety, HMd to shield us from the malignant attacks of the angel of aarkness ; that we have in him a true friend, who is faithful, wise, enlightened and powerful — a sure and safe guide, who IS at all times desirous of conducting us onward in the way Uiat leads to heaven ! Should we ever forget what the an- gels do for us : and shall not the remembrance thereof open our hearts to sentiments of respect, gratitude, confidence and love ! — Will it not induce us to be docile to their inspi- rations — to pray to them often and with sincere devotion, and to imitate them in their fidelity to God !" ■ '"it !!'■ Example. — After the return of the Jews from captivity, the holy man Tobias, believing himself near his end, and desirous of recovering for his son a considerable sum which he had lent to one of his relations, named Gabelus, advised him to seek a faithful guide to conduct him to Ecbatana, where this relation lived. The young Tobias having gone out for this purpose, encountered the archangel Raphael, under the form of a wayfaring young man, who immediately offered to be his guide. When they had arrived near Rages, the heavenly conductor informed Tobias that God willed him to espouse Sarah, the daughter of Raguel, one of hia own relatives. On hearing this, the young man was struck with fear, remembering that Sarah had already been tlie wife of seven husbands, who were all dead. The angel re- assured him, however, promising that no evil should befall him if he would only take his advice, which Tobias faith- fiiUy did. Gabelus, being invited to the wedding, brought with him iij s; also, to ^ho invoke ese blesseoi lardian an- that even ily spirits J for us to ;or sent by our safety, le angel of is faithful, guide, w^ho in the way hat the an- lereof open confidence their inspi- 3 devotion, 1 captivity, 1 end, and sum which us, advised Ecbatana, iving gone 1 Raphael, (imediately Bar Rages, od willed one of hia A^as struck been tlie angel re- )uld befall bias faith- t with him TOWARDS GOD. SI the sum which he owed Tobias, and after a few days, th(0 travellers set out to retrace their way to Palestine. Being returned to the paternal house, the young Tobias adored God, according as he had been admonished by the ungel ; then approaching his father who was blind, he nibbed his eyes with the gall of a monstrous fish which he bad caught in the Tigris during his journey, whereupon the holy old man was instantly restored to sight. When he had thus fulfilled his mission, the angel made himself known, saying to the elder Tobias: "The Lord hath sent me to heal thee, and to deliver Sarah, thy son's M'ife, from the devih For I am the angel Raphael, one of the seven who stand before the Lord, ever ready to execute his will. When you prayed and wept, and when you were burying the dead, 1 presented your prayers to God, and he was pleased to receive them favourably ; therefore, and be cause you were pleasing to God, it was necessary that yon should be tried by sufl^Bring." He then said : " Peace be with you!" and disappeared. These services rendered to Tobias by the archangel are emblematical of what our guardian angels daily do for us. ARTICLE n. OP MAN. In order to distinguish man from the other visible crea- tures, God seemed to re-collect himself before creating hira : " Let us make man" said he, " to our ovm image and like- ness." His body he formed of the slime of the earth, and then he infused into him an intelligent soul, capable of loving, willing and thinking — and it is in this that man ro- Bembles God, and is capable of possessing him for all eter- nity, if he render himself worthy of that happiness by the practice of those virtues marked out for him. It became necessary for the first man to have a com- panion : she was taken from his own side and received the name of Eve, and thus was marriage instituted. All men are descended from these first parents, and ought therefore ■ "^i *• iifi ■!, It it*-! ( ^ ■ I ■■ 'l ;*■ if m ■-awC'-*J»«a^„ H4' "fm m 36 DUTY OP THE CHRISTIAN to form but one and the same family, loving each otlier na the children of a common father. Man does not consist of a material body only ; he has a soul capable of thinking and of loving, — a soul whose nature is incorruptible and which is destined to live forevor Example. — One of the Roman emperors had a slag which his people had succeeded in taming, He was fed at the palace, whither he returned every day, after having visited the neighbouring forests. This animal was highl}? prized by the emperor, who, fearing that he might stray away where some one not knowing to whom he belonged, might give chase to him and wound him, he had a golden collar put around his neck, with the inscription : " Touch me not ; I belong to Ccpsar." We come from God — we belong to God — we are his property. He has marked us with his seal ; our soul and its faculties, our body and all our senses bear the impress of the Divinity. Let us then never be led away by bad example, or taken captive by the spirit of malice, our great adversary acting through the medium of our passions. ARTICLE IIL or THE SPIRITUALITY AND IMMORTALITY OP THE SOUL, It is not only the faithful of the New Law who profess to believe in the immortality of the pouI ; for the patriarchs and prophets of old, and all the adorers of the true God have believed it, and made that belief the motive of all their actions. The great men of antiquity, Plato, Aristotle, Cicero, and a multitude of others, discovered by the light of reason, aided by some traditional remembrances, that death is not the otid of all man's nature, but that he stil! survives to himself, after having undergone that final stroke, which is, in reality nothing more than the separation of the two substances — the body and the soul, which constitute his being. And in fact, we can no more doubt that our nature is tomposed of two substances, than we ran doubt our owb if I TOWARDS GOD. 39 ch other as ly ; he has soul whose live forevor had a stag ! was fed at fter having was highly might stray e belonged, ^d a golden n : " Touch 1 God — we marked us ody and all jet us then ptive by the through the 'HE soui;,. kvho profess 3 patriarchs true God of all their Aristotle, jy the light ances, that tliat he stil! inal stroke, ation of the constitute r nature is )t our owB existence, for, most assuredly that which thinks within us, which meditates, calculates, compares, reflects — that which is capable of such an endless variety of knowledge and of sentiments cannot be nifvterial. But the doctrine of the soul's immortality rests not on simple conjecture, nor on mere probability : the primitive revelation, the general coii« viction of mankind, the idea which God has given us of his goodness, of his power, and of his justice ; these are the foundations of a truth as consoling for the good, as it is dreadful for the M'icked. After his sin, man was condemned to death, and his body was to return to the dust whence it was taken ; but if his soul were to perish with his body — if that principle of life emanating from the Creator was to be annihilated, then the promise of a Redeemer was absurd and unmeaning. So the dogma of a future life, and the consequent immor- tality of the soul was always one of the fundamental articles of the primitive religion, — it was the joy and hope of our first parents, as it will also be ours if we faithfully observe the commandments which the Lord has given us. The ])elief of a future existence and that of the immor- tality of tlie soul, has been generally received by all the nations of the world; idolatry, far from destroying it, had given it new strength, or rather it was the very abuse of that belief which formed one of the sources of idolatry for the apotheosis of great men, and the custom of paying them divine honours after their death would never have been established, if they had believed that death ended all - both soul and body. In creating a being of such vast capacity as our soul, God could have had no other part than that of rendering it happy in the possession of something worthy of it, and of its works. Is happiness to be found in this world ? Is the most vbiLjoaa .uan always? the happiest? Alas! we see by daily experience that the cjntrary is the case. The divine justice is yet another proof of the immortality of the sonl: often do we see in this world, vice triumphant, and virtue humbled to the lowest pitch — the impious happy, and the just unhappy. It is then absolutely necessary that order should be re established — that vice should be punish* m Vi i y ->•' ^H ri & -'^.■mt.^*Jmt& f! W El '■ 4 'M >*•, m [;.''i^in K 40 DU'i'Y OF THE CIIUISTtAW ed and virtue rewarded. Rut how would that order he estab- lished, aPid tl)e divine justice exercise its rights, if llie som were not immortal ? It will perhaps be said that remorse is the punishment of crime ; but what would remorse be without faith ? We mav then conclude that to deny the spirituality of the soul, and ts consequent immortality, is to falsify not only the belief and the opinion of all nations, but even reason and common sense. This truth, professed in all ages and by almost all nations, is, doubtless, a fearful truth for the impious ; it pursues him go where he will, and rends his very heart, notwithstanding all his efforts to shake it off. The free course which he gives to his passions, makes him dread that eternity from which he has nothing good to expect; he would fain not believe, but remorse [iursues him — he doubts, but cannot persuade or convince himself. Hence it is that incredulity betrays h guilty soul. " When the thought of the future arises before the unbelieving," says Young, " they shrink — they tremble — they doubt — and believe." The just, on the contrary, find in this belief that strength which enables them to bear patiently the sufferings and afflic- tions of the present life — it is, moreover, his hope for eternity. Example. — Some hours before his death, Bemardme de St. Pierre, author of The Studies of Nature, seeing his children weeping around his bed, addressed to them these touching words: "This is no more than a separation of some days — do not, I pray you, render it so painful to me. [ feel that I am quitting the earth, but not life. Farewell, my beloved ones ! — shun evil — do good — live as Christians and wo shall one day meet again." ARTICLE IV. THE FALL OF SIAN. When man came forth from the hands of his Creator, he was just, holy, happy, and adorned with many excellent gifts, his mind being also illumined with a divine light, re* I right I the ti ^ or an ■iii TOWARDS GOD 41 dcr be cstab- s, if tho soui misli merit of I? We m:iv the soul, and ily the belief and common it all nations, pursues him withstanding se which he eternity from )uld fain not , but cannot it incredulity )f the future hey shrink — that strenrjfih igs and afflic- B for eternity. lemardnie de 3, S9eing his ;o tlioni these eparation of >ainful to me. 3. Farewell, IS Christians s Creator, he my excellent vine light, re* veaimg to him all that he ought to know. For his instniction neltner books, nor masters were required. His will was right, and without any tendency to evil; nothing disturbed the trancjuillity of his soul : his body was not subject to pain, or any inconvenience, and he was not destined to die. Nevertheless, the majesty of God required of man the devotion of his heart, and proofs of his love and of his obe- dience : hence it was that when placing him in the teires- trial paradise, he forbade him to touch one particular fruit, giving liim, however, the use of all the others. This one commandment^ so easy to be observed, especially at that time when man was still innocent, and had no leaning towards evil, being on the contrary, rather inclined to good, was accompanied by the most fearful menace, nothing less, indeed, than the penalty of death. But notwithstanding all the favours which they had received from God, and dis- regarding his threats, the woman allowed herself to he se- duced by the devil, who had taken the form of a serj^ent ; and having herself eaten of the forbidden fruit, she oflereU it to Adam, and involved him in her own disobedience. From that moment all was chang 3d for them, and they lost all the advantages which God had given them at their creation. Their souls were overspread with darkness ; their will became perverse; passion obscured the light of reason, and their inclinations became ^^orrupt and tending to evil. iln losing their innocence, and separating themselves from •pod they exposed their souls to eternal damnation, while their bodies became subject to pain, sickness and death. The fiightful consequences of the sin of Adam have passed to all his descendants, because that his sin has itself fallen on all men, who are descended from him. When lie disobeyed God, he destroyed himself, and with himself, all mankind, whose father he is. We are now the inheritoi3 oi^ his crime and of his disgrace, as we should otherwise have been of his innocence and bliss. All have sinned, through the first man, and all have dis- oI>eyed in him ; so that his sin, transfer. 9d to us, makes us all guilty, even before our birth. An incomprehensible truth tliis IS, but it is one that religion permits us not. tu doubi. It Is, in fact, tho fundamental dogma of the C'luis- 4* 1 itl n W If', ■£';] t m d vice are work of I scarcely, example degrading .1 i TOWAUnS GOD. 4 himself nnd all his posterity. Nevertheless, compar'|ona diawii from human things are always imperfect. The laws of human justice are but the shad'-'/ of tlie laws of God; and though they may assist our faich, they can never reveal to un the depth of that impenetrable mystery. (lod has created man, tc render him and all his posterity clcrnally happy. He cann.e from his hands just and holy, find it rested with himself to retain these blessings and transmit them to his descendants, by remaining faithful to his God. Had he but persevered in righteousness, he would have communicated his own happiness to all his offspring ; and ensured to them a happy eternity ; but his disobedi- ence has ruined all, and the consequences of his sin, that is to say, ignorance, concupiscence, the misery of life, the death of the body and the loss of the soul, have all fallen upon us. Thus we should have been forever shut out from heaven, if God, in his infinite mercy, had not provided a remedy for our misfortunes by sending a Redeemer. Example. — And the Lord God called Adam, and said to him : " Where art thou ?" And he said : " I heard thy voice in Paradise ; and I was afraid, because I was naked, and I hid myself." And He said to him : " And who hath told thee that thou wast naked, but that thou hast eaten of the tree whereof I commanded thee that thou shouldst not eat ?" And Adam said : " Tho woman whom thou gavest jne to be my 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 de- ceived me, and I did eat." And the Lord God said to the serpent: "Because thou hast done this thing, thou art cursed among all cattle, and beasts of the earth : upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life. I will put enmities between thee and the woman, and thy seed and her seed : she shall crush thy head, and thou shalt lie in wait for her heel" To the woman also he said : " I will multiply thy sorrows, and thy conceptions : in sorrow shalt thou bring forth children, and thou shalt bo under thy husband's power, and he shall have dominion ovei thee." And to Adam he said : " Becau.se thou haat ':.V^ V J t. ■ V .i^^ tM .-:' .■tf '• •■'■ : ■ivV.'B' I '* •'• 1 .1 ;::)Vi !■">. .-'•■ -$■■■ ■v ^ ,,*■»' i ■;' ^■■i 1 r . ,l:-;ii j|;'*l iii E m 44 DUTY OF THR CHRISTIAN hearkened to the voice of thy wife, and hast eaten of the tree whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work : with labour and toil shalt thou eat 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 shalt thou eat bread till thou return to the earth, out of which thou was, taken : for dust thou art, and unto dust thou shalt return." Genesis, chap. iii. CHAPTER III. I BELIEVE IN JESUS CHKIST. ARTICLE I. THE PROMISE OF A SAVIOUR. Man was lost without resource, if God had not taken pity on him : he had offended infinite majesty, and was, therefore, unable to repair his sin, since he could not offer any satisfaction atr all equal to the offence. But God, through his own gratuitous mercy, whose workings are as incomprehensible as those of his justice, even before He pronounced Adam's condemnation, gave him the hope of h Mediator while cursing the serpent of whom the devil had made use in order to deceive our first parents ; and He promised that from the woman should one day spring him who was to crush his head, that is to Bay,him whowas to destroy the power of the demon. In this sense was the promise regarded by our first parents and by their descendants after them. li was not till four thousand years had passed away tliai this promise was fulfilled. God had reserved to him- self that long interval for its development, and for re- peating it more clearly, and in a more explicit manner. In fact, the promise which God had given to Adam was subsequently confirmed by that made to Abraham, who was destined to be the father and the root of a nation ^h1 i! f TOWARDS OOD. 4ft jateii of the Idst not eat, m\ toll slialt riiorns and lalt eat the alt tiiou oat thou was, lit return/* ), chap. iii. not taken , and was, could not 'cy, whose his justice, ition, gave serpent of leceive our nan should that is to emon. In rst parents ssed a way id to hitn- nd for ro- it manner. Adam was ham, who a nation V' '>3 peculiarly consecrated to the worship of God. ^ Go forth," Baid the T ord to him " from thy own country, unto the land which I will show thee. I will make of thy descendants a numerous people, and all nations shall be blessed in thy seed." The promise was renewed in the same words to Isaac and to Jacob. The latter, enlightened from above, predicted more clearly the coming of the Liberator pro- mised from the beginning of the world; he even pointed out the period of that great event, when, being on his death- bed, and amiouncing to ins twelve sons assembled around him, what was to happen to their posterity in the lapse of o-ges, he addressed to Juda, his fourth son, theie reniaikablo words : " Juda, thee shall thy brethren praise : — the sons of thy father shall bow down before thee. 'Hie sceptre tihall not be taken away from Juda, nor a ruler from thy race, till He come that is to be seat, and He shall be the expectation of nations." Thus was the promise made first to Adam and afterwards to Abraham, developed and made raore manifest. The Saviour wk^ to be born of the family of Juda, and die tinie of his appearance was indicated — when the sceptre, that is to say, the pre-eminence, or principal authority, should be taken from the house of Juda. Three hundred years after the death of Jacob, God, wishing to deliver his people from the yoke of the Egyptian oppressor, raised up Moses, whom he filled with his spirit, and endowed him with the power of working miracles. That holy man, having guided the people even to the bor- ders of the promised land, and feeling himself at the point ©f death, assembled the Hebrews, and renewed to them the promise of a Liberator mightier than he; one who alone could introduce them into the true land of pi'omise, •of which Oanaan was but the figure. Thus God still kept his people in expectation of the Saviour promised to their (athers. This prophet, greater than Moses — the Saviour of his people, and the author of a new dispensation — the mediator •f a new covenant, before whom Moses himself sank into tnsignificance, and who was to be heard before all others — tills was the Saviour of the world, whose doctrine was one Vf '■i, m hi; ...1 III,.- rt U' 46 DtTTl OF TRK CHRISTIAN day to enlighten the universe, and of whom God himself was to say : " This ia rny beloved Son — hear ye him." Before Him, there had not appeared in all Israel, a pro phot like unto Moses, with whom (Jod conversed face to (aco, and deputed to ^ive the law to his people. Example. — One day when Daniel was pouring out his Boul before the Lord, and prating with fervour for his peo])lej the angel appeared to the Prophet, and instructed him, by God's command, as to the time when the Messiah, whom hfi called the Internal Justice, and the Holy of Holies, was to ajipear on the earth ; and also of the period when that same Christ, so long promised and so long looked for, should be put to death. He told him that God had vouch' safed to grant him that signal favour because he was " a man of desires." Daniel, chap. ix. ARTICLE IL DEVELOPMENT OF THE PROMISES. FUTURE CONVERSION OP THE GENTILES. With the single exception of the Jews, all the nations oT the earth were sunk in the darkness and confusion of idol- atry. God was entirely forgotten, and the devil adored under divers forms. That impious worship had been secured and strengthened during a long course of ages ; all the pa9«- Bions, which it so highly favoured, had in their turn served to support and maintain it, until it seemed as though man* kind was never to emerge from an error so ancient, so uni» versal, and so firmly believed. But God had resolved to destroy the empire of th devil, as he had promised Adam, and to recall men to the knowledge of the truth. So great a renovation wa# to be the work of the Messiah^ »nd one of the most sen«ible characteristics of his coming wasj that by enlightening all nations he was also to con» vert them. God had not concealed this future blessing foi the Gentiles, for all the propcstf^s had seen it by a divine light, and had foretold it _mai.^ different ways, several jiges before it was accomp ahed, at d even at a time when it seemed incrediuiie. J J TOWARDi OOD. 47 a oJ himself him." lul, a pro ed face to iig out his his |)0O])lej d him, by , wliom ho es, was to \viiu!i that ookod for, md vouch- e was "a chap. ix. AVERSION nations oT 111 of ido)» i^il adored )n secured II the pa»> rn served ugh man* it, so uni> isolved to ed Adam, Messiahi is coming 5 to con» essing fof I a divine s, several ime when They ali announced tluit the Messiah would dis|)ol the darkness which, till then, would cover the earth ; that he would enlighten the (ientiles; that ho would liberate thein as woll as the Jews, and that of both, ho would lonu one people, adorers of the true (Jod. These prophets were the heralds whom the great King sent before his Son, to apjjrise men of his coming. • God pointed out all the characters which were to be re. united in the person of the Saviour. He foretold, by hit pro|)hets, all the circumstances which accompanied his birth, his life, his death and his resurrection; so that the history of tlie Saviour was written ere yet he had conie into the world. David, that holy and inspired king, is one of those who foretold him in the clearest manner. He calls the Messiah his Lord, and recognizes him as the Son of God; he predicts that all nations shall own his sway, and that his dominion'shall extend over all the universe. He announces his ignominy, his cruel death, and the species of torments which he was to undergo : he saw his hands and feot pierced, his body suspended in the air, his tongue moistened with vinegar a.id gall ; his garments divided, and his robe drawn by lot; but at the same time he declares that he shall not be subject to the corruption of the grave, from which he was, on the contrary, to come gloriously forth. Tins prediction is the more remarkable that it was made, fully a thousand years \ ! " the period of its fulfilment. Isaiah, too, spoke p*hrist : 1 of sins, at in the new alii- jacrifices prophet, the holy pie wh/) ion shall be seen in the temple, and a desolation which shall con* tinue even to the end. Finally, Malachy, the last of the prophets, predicted that " insUad of the ancient sacrifices, a pure offering shall be presented to the Lord, not alone in the temple of Jerusalem, hut from the rising to the setting of the sun ; not only amongst the Jews, hut also the Gentiles, amongst whom the nam of the Lord shall he great." These prophecies are all con* tained in the sacred books, whose authenticity is attested by the irrefragable testimony of a whole people. These are the Jews, the declared enemies of Christianity, who cannot help respecting them, although they find therein their own condemnation ; it is from them that we have received them, and it would seem as though God had preserved that nation amid the ruin of so many others that it may render its un- willing testimony to the authenticity of the Sacred Scripture, so as to place it above all suspicion of forgery or even of alteration. In order to convince the most incredulous, of the divinity of Jesus Christ, and to establish the fact that this Divine Saviour is really the Messiah foretold by the prophets, we have but to compare the marks which were to distin- guish the Desired of nations, with the events which took place at the coming of Christ. We have only to bring together the' prophecies and their fulfilment, keeping oive Land on the Old Testament, and the other on the New : the resemblance will be found so close that there is no possi- bility of being mistaken. In the first place there can be no ■ doubt that at the period of the birth of Christ, the expecta- tion of the Messiah was generally diffused, not only through Judea, but over all the East. This fact is attested even by the Pagan writers. " It was," says Suetonius, " an ancieii and constant opinion in the East that about that timt Judea was to send forth conquerors who should subjugat tlie entire world." Tacitus relates the same thing. " Many were persuaded," says that historian, " that in those days Judea was to give rulers to the world." This general expectation was based on the famous prophecy of JacoU who had foretold that the Messiah would come just when flie Jews should cease to be governed by the princes of the »'■■■■- I : - :>'"J m i' • ■ •»: f 50 DUTY OF THI CHRtSTTAW '■IIP rNM him house of Juda ; and also on that of Daniel, who had fixed the period of the birt^ of Christ at the end of four hundred and ninety years. These terms of the prophecies were taken in their literal sense by the carnal Jews and by the Pagans, who confounded the spiritual dominion of the Mes- siah with the sway of a conquering prince. The prophecy, however, is none the less real, and the fact is that the Apostles, going forth from Judea, did subdue the nations, and bring them under the law of Jesus Christ. The Gospel points out to us the literal accompliphmenl of all the prophecies which were to characterize the coming of the Messiah ; he was born in Bethlehem ; he gave ; new code of laws; he wrought the most astonishing miracles; he sanctified the temple by his presence ; he died amid the tor ments and ignominy of the crosrS, and arose from the dead on the third day, &c. Example. — The knowledge of the true God was still preserved in the kingdom of Ethiopia ; Candace, who was queen of that country at the time of the Apostles, sent one of her oflftcers with gifts to the temple of Jerusalem, and to adore the Lord in his holy house. This prudent minister was on his way back, after having done his errand, when as he journeyed along, reading the prophecy of Isaiah, it pleased the Lord to order Phillip, the deacon to hasten after him. The officer was just reading that saying of the pro- phet: **//e shall be led like a lamb to the slaughter.** " Thinkest thou," said tbe man of God, " that thou under- standest what thou readest ? " " How can I," said the of ficer, " unless some one show me ? " and having inviteu Phillip to mount beside him, he begged of him to tell him whether the prophet in that passage, spoke of himself or of another. Phillip, thereupon, took occasion to announce to him Jesus Christ, and the necessity of Baptism. The officer reflpcted on what he had heard, and the chariot having reached a spot where there was water, he demanded of Phil- lip, whether he might not even then be baptized Phillip an- swered that he certainly might, provided that he believed with all his heart, whereupon the officer professed his faith in these words : " / believe that Jesus Christ is the Son of TOWARDS GOD. 51 10 had fixed our hundred liecies were and by the ol* the Mos- le prophecy, is that the the natiotiii )mpliphmenl the coming gave i new iiiracles; he mid the tor >m the dead God" They then descended from the chariot, and Phillip baptized him. The ceremony once over, Phillip quickly disappeared, and the officer continued his journey, admiring what had happened, and giving praise to God for the great favour he had just received. It is said, and with strong probability, that this officer preached Jesus Christ in hif own nation, of which he thus became the Apostle. Acts of the Apostlesy chap. viii. / CHAPTEa IV. WAB CONCEIVED OF THE HOLY GHOST, AND BORN OF THB VIRGIN MARY. "'•.( 1 § '■- 'H m m )d was still e, who was es, sent one lem, and to 3nt minister rand, when )f Isaiah, it hasten after of the pro- sJaughter/* thou under- ;aid the of t'ing inviteu to tell him imself or of mnounce to The officer riot having ded of Phil- Phillip an- il e believed Bed his faith the Son of ARTICLE I. M 4; ERY OF THE INCARNATION. The only Son of God, the Word, who existed from all eternity in the bosom of his Father, humbled himself so far as to take a body and soul like unto ours. It is not the Father who was made man, nor neither is it the Holy Ghost, but it is the Son, the second person of the Most Holy Trinity. The manner in which this mystery was accomplished can neither be conceived by the mind of man, nor expressed in words ; but this is what the Gospel teaches us concerning ft. When the time appointed by divine wisdom had arrived, an angel appeared before the Blessed Virgin ; he saluted her as full of grace ; announced to her that she should be- come a mother without ceasing to be a virgin, and that He who was to be born of her should be the Son of the Most High, through the operation of the Holy Ghogt. The Blessed Virgin believed the words of the celestial ambaa* sador, and at once gave her consent. At that moment, the mystery of the Incarnation was accomplished ; the Holy Ghost formed within her the body of Jesus Christ : thereto he united a sou), and at the same time was effected thitl indissoluble union of the divine with the human nature iu ■a m % m m m i.'i'!/ V, '•»■■ f/ ss LTTY OP THE CHRISTIAIf r ''ill! the person of the Son of God. Thus the only Son of Ctod became man, without ceasing to be God, and thereby ope- rated the Mystery of the Incarnation : whence it follows that the Bbssed Virgin is really the Mother of God, having conceived and brought forth a Man-God. Mary, although she became a mother, still remained a virgin, Jesus Christ, her son, having een cor.ceived by the operation of tlte Holy Ghost. Tnus, Jesus Christ, as man, has no ;ather, and God arranged it so, that St. Joseph should be the hus- band of Mary in order to hide this mystery under the veil of a chaste marriage; but as God, Jesus Christ has a Father, who begot him from all eternity, and whose equal he is. There is in Jesus Christ only one person, but there are in him two distinct natures: the divine nature, by which he is God like unto his Father, and the human nature, by which he is ma n like unto ourselves, possessing all the qual- ities proper to our nature. Notwithstanding that this mystery is infinitely beyond the reach of the human mind, yet we ought to believe it firmly, because God, who is the sovereign truth, has revealed it to as ; moreover it is nowise contrary to reason, and we have in ourselves an image of it which, although imperfect, may assist our faith. In effect, our soul, which is spiritual and incorruptible in its nature, is united to a material and cor- ruptible body, the union of these two substances, different as they are, forming but one single man, who is thus at the same time spirit and body, incorruptible and corruptible, in* telligent and material. In like manner it is that the divinity of the Word, and the nature of man, united without being confounded, form but one single Jesus Christ, true God and true man, begotten of the Father in eternity, and in time born of a virgin ; as God, (Omnipotent, and as man surround- ed with infirmity ; for, with the exception of sin and its in- sejiarable consequences, ignorance and concupiscence, Our Lord became subject to all our miseries. He was hungry and thirsty ; he was subject to sleep and all the other in- firmities of our nature ; with this difference only, that ho submitted to them by his own free will and choice, whilst we endure them against our will. But we must not imagine that the divine nature was at all changed by the Incarn* .1 TOWARDS GOD. ftS 4 tion : God, without ceasing to be all that He is of himself, vouchsafed to unite himself with human nature, but he lost nothing by that union ; his humiliations and his sufTeiings fall only on humanity ; it was as man that Jesus Christ suf- fered, and it was as God that he gave an iiuliiite value to his BufTeniigs ; it was as man that he became a little child, so as to leave a model for every age ; and it was as the God- man that he was the Saviour of the world. ExAMPLni. — A certain "heretic, of the sect of Eutyches, being p-esent in a company where there was a child who had be( n carefully instructed, he would fain persuade the child tha^ there was but one nature in Jesus Christ. Iti order to convince him, he took two pieces of iron, which he reddened in the fire, and then joined them together so as to make but one piece. " It is thus" said he " that the divine and human natures, united together in Jesus Christ, make in his person but one single nature." " But," replied tho boy, " suppose you put a little ingot of gold in the place of one of those pieces of iron, — redden the two, and put them together, so as to make but one piece. I ask you, then, will the pieco be all gold, or all iron ? will not each piece remain what it was before, — will not one be still an ingot of gold and the other a bit of iron, though they may be fastened together ? Yes they will, and you cannot deny it. Here you would then have two pieces, the one of gold, and the other of iron, which, although entirely distinct in their nature, will yet make but one piece. Thus it is," concluded the child " that the divine and human natures, though dis- tinct from each other, make nevertheless but one single per- son in Jesus Christ" Letters Edifianty Mission du Levant, ♦>).i »','!.•(.', •1./ ' i v''V r, ■•■' ARTICLE II. THE MYSTERY OF THE INCARNATION CONTINUED. The Son of God became man to redeem us from the bondage of sin and from the torments of hell, and to merit for us eternal life, to which we had lost all claim, as well by our own prevarications as by original sin. We had of 4: .i'.ii I 'fi'i u W mm ■m m •I itt" V mk M S i It ■ ' ^m^- ■*#■ S'l iV'iifi; i'i i: I :-;?'' 64 DUTY OF THE CHRISTIAN fended a God of infinite majesty, and his justice could on.j be satisfied by a reparation commensurate to the ofTence. Man could not of himself ofl!*er to God a sufficient satisfac- tion, nor could he then merit forgiveness. It was only the Son of God made man, true God and true man, who was capable of offering that satisfaction by suff*ering as man and as God imparting to his sufferings an infinite value. By this wonderful m;. iry of divine wisdom sin is punished but the sinner is Si. . cu : so in Jesus Christ, justice and mercy are reconciled ; the injury done to God is abundantly re- paired, and God is honoured as he ought to be. Jesus Christ has become our Mediator; a perfect Medi- ator he is, too, allied to God by his divinity, and to us by his humanity ; capable of suffering like us, because he has a nature like unto ours, and on the other hand able to recon- cile us with God by his sufferings, he being himself God ; a mediator who, by his perfect holiness, is infinitely j)leasing to Him whom He would propitiate in our favour. This truth may be better understood by comparison ; suppose, then, that a king has been insulted, nay, outraged by one of the meanest of his subjects, neither the criminal, nor any other subject of the king can offer to the majesty of the sovereign any satisfaction proportionate to the offence ; all that the criminal could do would be still immeasurably be- neath the magnitude of his crime. But if the son of the king, the presumptive heir of his crown, and the sharer of his throne, being touched with compassion for that man's hopeless condition, should descend from his throne, lay aside his regal adornments, and covering his head with ushes and his body with sack-clotli, prostrate himself before his father, and offer to submit himself to the punishment due to the malefactor in order to obtain pardon for him, it may well be conceived th it such profound humiliation being a satisfaction or reparation fully proportionate to the great- ness of the offended person, amply covers the offence, and that the king, without departing from the way of strict justice, may extend his forgiveness to the offender. Well ! this is precisely what God has done for us through the In- carnation of his Son. How admirable he is in all his works, and above all in this greatest testimony of his love ! — what '.■»! II'.J.: i uld on.j offence, satisfac* only the vho was man and lie. By punished id mercy ,ntly re- st Medi- us by he has a o recon- slf God; pleasing r. This suppose, by one nor any Y of the nee; all ably be- of the larer of it man's 3ne, lay ad with f before lent due it may being a e great- ice, and )f strict Well! the In- works, ! — what TOWTABDS GOD. 55 asi incomprehensible favour it was to give his only Son for our redem])tion ! And what gratitude do wo not owe to that generous Saviour who divested h'mself of his glory to assume our fallen nature, to subject himself to all our in- firmities, — to appear, and to be in reality like unto us ? Nestoiius, patriarch of Constantinople, far from allaying the grievous scandal which had been raised by a priest named Atlianasius, who declared against calling Mary, the Mother of God, publicly approved of this heretical proposi- tion, and maintained that there are in Jesus Christ two per- sons, tw well as two natures, so that the Blessed Virgin, ought not to be styled the Mother of God, but only mother of Jesus Christ. These errors were combatted and refuted by St. Cyril of Alexandria. Pope Celestine condemned them in a council held at Rome in 430, and in the following year Nestorius and his heretical doctrine were formally con- demned in the general council of Ephesus. This famous heresiarch, whose impiety filled the minds of the people with horror and affjight, was degraded and deposed from his patiiarchate. The Fathers oi* the Council made known to im the sentence of his excommunication, which was couch- ed in these words : " The Holy Council, assembled by the grace of God in the city of Ephesus, to Nestorius, the mo- dern Judas. Know that because of the blasphemous doc- trine which thou hast preached, and for thine obstinacy in maintaining the same, thou hast been deposed from every grade of ecclesiastical dignity, by the Holy Council, ac- cording to the laws and rules of the Church." Nestorius was banished to Africa by the Emperor Theodosms the younger. On the tongue of that arch-heretic there broke out a frightful ulcer wherein worms soon gathered, and eat away the wicked member to its very root. Having wan- dered for a loijg time from place to place, the wretched man died in the greatest misery, and impenitent, moreover, ai might be expected. MSrault ARTICLE III. BIRTH OF JESUS CHRIST. Augustus C^sar having commanded a census to b ■-}^^'- .M, ',1 ■:■. ■■'■'. ■ ';i,.i- '■^■^''■M IK' :■■, ' ■ ',■ '■ ■' .■!• 'rj r r] (,fj n ,J1 '' .i' 't' fir V' ' >m l.f \- ''jjj'i.ilra:'*; 'i • ' ; . • * . ■ f :■[■ f •it li'l'-' ^'id^^ 1^ :■ + 'f! 'E '■•am M DUTY OP THE CHRISTIAN taken of all the population of the empire, Joseph and Mary went from Nazareth to Bethlehem, whence their fjiniily had its origin. There it was that, in the year of the world 4004, the Son of God came into the world, at the dead hour of night and in a poor stable, the poverty of Joseph being too great to pay for admission to an mn. His birth Was speedily announced by the angels to some shepherds who were watching their flocks by night. " Glory to God ** sang the heavenly messengers, making known the joyful tidings, " Glory to God in the highest and on earth, peace to men of good will!" Eiffht jlays after his birth he was circumcised, and on that same day the blessed Virgin and St. Joseph, conformably to the command which they had receiveu from God by an angel, gave to him the name of Jesus, which signifies Sa- viour, because he tfame to save all men, and to deliver thena from sin and hell. To the name of Jesus has been added that of Christ, which means sacred or anointed, not that he was visibly consecrated by hands, but by reason of his hypostatical union with the Father. We also call Jesus Christ Our Lord, because that he has a particular claim on all christians, whom he has redeemed and purchased at the price of his blood A few days after Jesus was circumcised, he was recog- nised as God and as king by three Magi, who guided by a star, came from the East to adore him. Having reached Jerusalem, they lost sight of the star, and went about ii>. quiring for the new-born king of the Jews. The doctors of the law, being interrogated by Herod, king of Galilee, made answer that the Messiah was to be born in Bethlehem, Herod, being alarmed by this announcement, and already meditating the death of the divine infant, engaged the Mag to return and acquaint him with the place where the chil was to be found, falsely saying that he, too, would wish to adore him. The Magi, resuming their journej', found the child, to whom they presented gifts of gold, frankincense, and myrrh ; but being warned by an angel that Herod only sought to kill the infant, they returned by another way to their own country. i nd Mary mily had le world the dead f Joseph His birth hepherds to God" be joyful •th, peace d on that niably lo »d by an lifies Sa- lver them f Christ, IS visibly )ostatical it he has edeemed s recog- ed by a reached ibout iiy. doctors Galilee, sthlehera. already he Mag the chil wish to )iind the dncense, rod only way to TOWARDS GOD. 61 V'V. Forty days after tho birth of Jesus, the Blessed Viigin and St. Joseph took him to the temple, to present him icj God, according to the custom of the Jews, he being the first-born. The Blessed Virgin at the same time fulfilled the law of purification, and ofCeved what the law ordained ' that is to say, a lamb for her son, and for herself, a [)uir of loves, being the gifts usually made by the poor — what ex- mples of humility and of obedience to the law ! Herod, seeing that the Magi returned no more, conceived the design of putting to death all children under two years of age, whom he could find in Betiilehem or its vicinity, hoping tlius to make sure of destroying the Saviour. But St. Joseph, apprized of this design by an angel, fled into Egypt with Jesus and Mary, where he remained till after the death of that barbarous prince. He then returned to Judea, and again took up his abode in Nazareth of Galilee ; hence Jesus was called through contempt, the Nazarean, The Gof]'Ll tells us that at the age of twelve years Jesus was taken to Jerusalem to celebrate the festival of the Pasch, according to the custom of the Jews, when he remained be- hind in the temple, unperceived by his parents. When they found that he was not with them, they sought him in vain for a whole day, whereupon they returned to Jerusalem, where they found him in the temple, seated amidst the doc- tors, listening to them and proposing to them questions in a manner so astonishing that all who heard liim were sur- prised by his wisdom and his answers. At the age of thirty years, Jesus Christ was baptized by St. John the Baptist in the river Jordan ; at which time tho Holy Ghost descended upon him in the form of a dove, and the eternal Father declared from the highest heavens thai Jesus Christ was indeed his beloved Son. Soon after this, Jesus Christ was conducted by tho Holy Ghost into the desert, where he fasted for forty days. It if in honour and in commemoration of this fast of Jesus Christ that the Church has instituted the fast of Lent. Our Lord at that time permitted himself to be tempted by the devil, in order to teach us not to fear temptation, and v^ > m ■■,1:1;; i^u.,, l-i^' iiji , •> •14: i^:0^ m p. DUTY OF THE CHRISTIAN also the manner in which we must resist it, so as to render it even uioritorious for our souls. Example. — A certain mother whose pietj was ns greai as her faith was enlightened, rr'comniended to her children to pass no day without asking the child Jesus for his bless Ing. "When" said she, "you are at 3'our mor.iing an evening prayers, picture to yourselves the Blessed Virgin, carrying in her arms the Infant Jesus. Bow down respect- fully before her, and say with all possible fervour; "O Mary! deign to extend over me the hand of thy divine Son, so that being blessed by him, I may avoid the evil which is dis- pleasing to him, and practise the good which is agreeable to him ; that I may imitate him in his ol)edience and in all his other virtues, so that I may become worthy of possess- ing him with thee in heaven ! " ARTICLE IV. THE DOCTRINE OF JESUS CHRIST. Jesus Christ on quitting the desert began immediately to promulgate that New Law which he came to teach mankind Of the n\imerous disciples who followed him, he chose twelve, whom he called Apostles, that is to say, ambassadors, or mes- sengers, because he designed to employ them in the convert sion of all nations. These twelve apostles were Peter, and Andrew his brother, James and John, Phillip, Bartholomew, Matthew, Thomas, James the son of Alpheus, and his bro- ther Jude, Simon the Chanaanite, and Judas Iscariot. The Law which Jesus Christ brought into the world is truly admirable, forming a body of doctrine so perfect tha it can ucitlier be added to nor diminished in even the slightes degrcL. It teaches man his duty to God, to his iieighl/our and 'to himself: it is perfectly adapted to man, as considered in the body, and to each individual in particular, in every possi- ble variety of circumstance and situation : and rt is equally suited to all countries and to all times. After the closest ex- amination of this Divine Law, we are obliged to confess that Pie who was its author must have had the most perfect nMii6 TOWARDS OOr. M> s to rend«r as ns great ler children >r his Lless or:iing an ised Virgin, ivn respect- "OMary! ^on, so that lich is dis- 5 agreeable and in all of possesa- lediately to h mankind, ose twelve, >rs, or me*, the convert Peter, and rtholomew, nd his bro- riot. e world is )erfect tha be slightes i;hbour and nsidered in very possi- is equally closest ex- to confess 08t perfect t Knowledge of man's nature, of his mind, his heart, his pas- sions, his failings, in short of all his evils and the remedies which they require, together with his final destination, and the means which he should take in order to attain it. It is evident tliat if men conforme ! their lives to this moral code, they would be as good and as happy as it is possible to bo in th)» world : and, in fact, let us picture to ourselves a truh[ christian people — that is to say, a society of men who love God as their common Father, who regard each other as bre- tliren indeed, and who have amongst them but one heart anA one soul ; having all the same object in view, and journey- ing all towards the same end, which is heaven, no one ever making right subservient to passion, or sacrificing the public good to his own private interest, but, on the contrary, giving up his own happiness to promote that of others, syrnpathiz- ing in their troubles and misfortunes, and alleviating them a& far as in their power lies : surely such a society would be a rare spectacle for the world ! — And such would be a state if composed of true Christians ; peace, which is the sweetesi fruit of charity, would preside over that people, and never would the cry of discord be heard, because there would be neither wrong, nor violence, nor jealousy, nor contention There would be seen none truly unhappy, because nont would be wicked. Wealth would then be wealth indeed, and evils wonld be no longer such, because charity would render all riches common property, and take the load of misfortune from one, to make it also common to all by Christian sym- pathy and compassion. What tranquillity would there abound, and what resignation under loss or afiJliction ! — Old age, in- fiimity and sickness would be balanced by the assurance of a happier futurity, and even death would only be regarded as the transit from temporal happiness, to that which is eternal. Yes, such would be the fruits of the Laws of Jesus Christ, if redu-Lcd to practice. " Tlie universe would bo hut a soci- ety of friends, and the entire world would become a terres- trial paradise." The mysteries of religion are,, doubtless, beyond the reach of our understanding ; but the motives on which we are wade to believe them are more than sufficient to satisfy any i^itional mind. ■im^' "V" V.J ( * ■;H 'lid 1 •.■;;>.:! ■•,..s*' : '.". . ,,' '>''v», -I ■>> ;j ';■■'! ;,>*.:« ;^tr- •i •• ■' il. to DUTY IF THE CHRISTIAN .111 •• T ju : ,•*! Hi -"^ M'lint h'jblimity, whai sanctity there is in tHIit i)rocept; •* Fear nut" says the ReHeenior, " those who can kill only th«i body ; but ratlier fear Hini who can cast both body and soul Into heil r ' *' Love iJod with ail thy heart, and remember that thou cajiat not serve two masters. Be not ashamed of mo before men, and I will recoj^mse thee before my Father in heaven. Beware of doing thine actions to be seen by men. If thin* eye, thy hand, or thy fbdt ho a cause of scandal to thee, pluck them out — cut them off — and cast them far from thee. Looks, desires, or even idle words are prohibited. Be not solicitous as to your food or clothing; "consider the birds of the air, thy heavenly Father feeds them," says he again, " and behold how he clothes the lily of the fields. — Do good to all — love even thine enemies ! — forgive, that thou .iiayest be forgiven — judge not, and thou shalt not be judged. — A cup o*" cold water given in my name shall not be without its reward. — If thou hast trouble, rejoice therein ; if thou suffer- est for righteousness' sake, rejoice and be glad, for a great reward is reserved for thee in Fieaven." Even Jean Jacques Rousseau, charmed with the sublimity of tins beautiful doctrine, cried out in admiration : " The sanctity of the Gospel speaks to my heart. — Behold the writings of the philosophers how insignificant they are when compared with that ! — Can it be that a book at once so simple and so sublime is the work of men ? Is it possible that he whose history it relates was himself but a mere man? — Is that the tone — the language of an enthusiast, or of an ambitious sectary? — What sweetness, what purity in his manners and morals ! — what touching beauty and grace in his instrn-tions ! — what elevation in his maxims! — what profound wisdom in his discourse ! what presence of mind— • V hal ingenuity and good sense in his answers ! — what con troul, too, over his passia ns ! where is the man, or the sage who knows how to act, to suffer and to die without either weakness or ostentation ? — -When Plato describes his imagi- nary character of a just man, covered with all the opprobrium of crime, yet worthy of all the reward due to virtue, he de- scribes Jesus Christ feature for feature, and the resemblance is so striking that all the Fathers have felt its force, for in ..iMavMaK—.^ TOWARDS GOD. 61 ; precept; ill only ihn y und soul that thou luo before in heuvuti. If thing hee, pluck roni thee. . Be not the birds he again, -Do good »u .iiayest iilged. — A vithout its lou suffer- or a great ) sublimity m: "The ehold the are when once so t possible t a mere lusiast, or purity in and grace IS ! — what )f mind— vhat con the sage )ut either lis imagi- ►probriuni le, he do* emblance ce, for in ■it fact it cannot be mistaken. Hom' blindly prejudiced muat he have been who dared to compare the sou of Sophroniska to the son of Mary ! what an immeasurable distance is there between them ! — Socrates dying without pain, without igno- miny, found it easy to keep up his character to the last; and bad not his death done honour to his life, we might doubt whttiier Socrates, with all his intellect, was any thing uioie tliaii a sophist. It is true he invented his moral code, but tlietj others before him had put it in practice ; so that he did but say what they had done, and reduce their examples into precepts. Aristides had been just long before Socrates deci- ded what justice was. Leonidas had died for his countt / be- fore Socrates had made it a duty to love one's country. Sparta was sober, ere yet Socrates had extolled sobriety ; and Greece had abounded in virtuous men before he had le- fined virtue. But where had Jesus Christ learned that pure and elevated morality which he first and alone promulgated both by precept and example? — The death of Socrates, calmly talking philosophy with his friends, is the sweetest death imaginable ; that of Jesus Christ, expiring atnid tor- ments, jeers, and revilings, and cursed by an entire people, is the most horrible that can bo conceived ; Socrates, when he took the poisoned cup blessed him who presented it be- cause he wept for him ; Jesus, while suffering the most cruel torture, prays for his ruthless and infuriate tormentors. Yes, if the life and death of Socrates are those of a sage, the life and death of Jesus are the life and the death of a God. Shall we venture to say that the history contained in the Gospel is merely a fictitious narrative ? — Ah ! not s"<^.h is hu- man invention, and the history of Socrates, whit' ' o ono thinks of doubting, is not so well attested as that of Christ — It is much easier to conceive that one individual should have formed the subject of this book, than that several men should have agreed in its fabrication. Never would Jewish writers have adopted such a tone or invented such a code of morali- ty, and the Gospel has the impress of truth, so grand, so sti'iking, so every way inimitable that the inventor or author if it would be still more marvellous than its hero." Emile {J. J. Rousseau ) A: • ♦ .,^ T k (i'll as DUTY OF THK CHRISTIAN \L. illlli t: i :.J .ii'! ExAMPLE^i — Diderot was surprised by the visit of one of his friends, while he was hearing his daughter recite a po»> tion of the Gospel. The friend could not help expressing his astonishment " Well, after all," replied the philosopher, " what better can I teach her V — The celebrated Byron, too, opposed as he was to true piety, still desired to have his daughter brought up in the principles of Christian faith. And how many others like them, would have admired th« Bublimity of the Gospel, and believed in its mysteries with profound adoration, had not the Gospel commanded us to shun evil and to practise every virtue ! ARTICLE V. THE LIFE AND MIRACLES OF JESUS CHRIST. t Jesus Christ has proved his divine mission not alone by the exact fulfilment of the prophecies which had for four thou- sand years foretold his coming, but also by a great number of miracles wrought by his own hand and in his own name. If prophecy be a proof of divine intervention, the power of working miracles is no less convincing. If we saw a man wield contronl over the laws of nature, — for instance, walking on the surface of the water, — restoring sight to the blind, or bringing back the dead to life, we should have no doubt that this man was an ambassador from God. We feel that such deeds as these are far beyond the power of man, and that it is God alone who can sus pend the ordinary course of the laws of nature. So it wag that our Lord proved his mission ; he wrought a great num- ber of miracles, as the Gospel relates ; he brought the dead to life, he commanded the winds and the waves into still- ness ; on two occasions he multiplied bread in the desert so as to supply food for the great multitude M'hich luul i'lllowed him there ; he changed water into wine ; he restored sight to the blind, hearing to the deaf, motion to the paralytic ; he cured in an instant the most inveterate diseases, often with a single word, and sometimes without either seeing or even approaching the sick. Be it remarked that all the miracles of Our Lord were TOWARDS GOD. 63 of one o) cite a poik expressing tiilosopher, 8yron, too, ) have his stian faith, imired th« teries with ided us to [ST. )t alone by r four thou- 3at number own name. ) power of ■ nature, — —restoring to life, we mbassador 'ar beyond can sus So it was rreat num- it the dead into still- 3 desert so J i'lllo^'ed ored sight paralytic ; asGE, often seeing or Liord were i useful to man ; they were as much manifestations of his goodness as of his pow< , and they were never done through ostentation. In vain did the Pharisees demand of him a sign fioui heaven : in vain did Herod express his desire to see a prodigy operated : in no one instance did he do anything extraordinary to gratify curiosity, but at the same time he never refused to cure the sick or diseased who implored his aid. Be it also remembered that the reality of his miracles is incontestible ; they were not performed in hidden or ob- scure places, but in the midst of the streets and public squares, in the temple, and before an entire people. The resuscitation of Lazarus was operated at Bethania, within a short distance of Jerusalem, in the presence of a whole multi- tude of witnesses ; the cure of this man who had been palsied for thirty-eight years, and also that of the blind man took place in the city of Jerusalem. This last miracle was much talked of; the chiefs of the synagogue becoming alarmed, interro- gated the man who had been blind, and also his parents ; but their investigation served only to confirm the truth of the miracle and to bring it still more before the public. When Our Lord performed his miracles in the desert, seve- ral thousands of people were present. In fact the greater number of his miracles were wrought under the very eyen of the Pharisees and Doctors of the Law, who were his de- clared eneniies> and therefore the most likely to be incred- ulous as to his power ; but, confounded by the evidence of those very miracles, they dared not deny them, and wer^j even forced to vouch for their authenticity. " What are we about?" said they amongst themselves, "this man worketU many miracles ; if we let him go on all the people will htf lieve in him." We must then conclude, and boldly declare that the ml racles of Jesus Christ were sufficiently numerous and sufli- ciently splendid to prove that he was the Messiah ; nor had any one of the ancient prophets been at all like unto him. Hence the people, filled with admiration, loudly proclaimed him to be the Messiah. " Behold ! " said they, " this is truly e not make in learning and in virtue ! — Jesus Christ was pkji»."5ed to content himself with the practice of these obscure and tran- quil virtues till he had attained the age of thirty years, when he commenced his public ministry, at which period the more sublime virtues began to shine forth in his conduct. His mildness was truly admirable, so that it was written of him " he has not broken the bruised reed, nor extinguished tho Bmoking flax." Never was he known to repulse a suppliant* even the greatest sinners he received with kindness ; nay, h« scrupled not to eat with them, and when reproached with hia condescension, he replied that he came " not to call the just but sinners lo repentance." " It is not " said he " they icho are in health who stand in need of a physician, but rather iJiose who are sick:" He set himself forth, moreov*^', under the description of a tender father who hastens to meet an ,1 '■ y." ■ '..V" i*"! ;:;,Vv;.U :«,.'.;» A' i. %■' ■. I*" :;k''- ■ ^ I r ■ ■ ^r: r ■ I"'. : • •'. :rM- li l;.,-*:'-^^-'' 66 DUTY OP THE CHRISTlAIf ungrateful son on his return from his wandenngs, throws^ himself on his neck, waters his face with tears of gladnessy and yields himself up to all the intoxication of joy, for thai his sou had come back to him again. He caressed little children, and placing his hand on their heads, he blessed them, saying to his disciples, " Let them come unto me — hinder hem not, for of such is the kingdom of heaven" — In every part of his conduct we behold ihe most winning gentleness, and a mildness calculated to inspire the fullest confidence, but on the other hand he never failed to rebuke the hardened sinner, and above all, the Pharisees, whom he openly r*^ proached for their hypocrisy and pride. Jesus Christ manifested on every occasion, the most in- vincible patience ; if we follow him from the stable wherein he was born, to the rock of Calvary, whereon he died, we shall every where behold him in pain, and in sorrow, toiling and suffering. He endured hunger, thirst, the fatigue of travelling, and all the inconveniences of extreme poverty; he was pleased to possess nothing while here on earth ; he had not even a stone whereon to lay his head ; he lived ou the voluntary contributions of those to whom he announced the word of God ; he bore without a murmur the annoyance of the crowd pressing around him ; and the importunities of the sick wherewith he was continually overwhelmed. He was loaded with insult and with abuse, yet never once did he revenge himself on any one. It has above all in the different circumstances of his passion that he displayed a patience and fortitude truly divine ; not- withstanding the extreme torments inflicted upon him. he uttered not a single word of complaint, reproach, or menace, and when fastened to the cross, he prayed for his tormentors. The entire life of Jesus Christ was one continued exercise of the most profound humility ; thus he said " Learn of me, Jbr I am meek and humble of heart." — He chose to be born of a lowly mother ; he passed thirty years in obscurity, and when he did come forth before the people, he ever shunned the grandeur and pomp of the world. Never did he publish his own greatness, and he even forbade the people to speak of his miracles. In him, detachment from worldly wealth, went BO far as the absolute love of poverty ; he not only TOWARDS GOD. 91 despised honours but sought humiliations, and the knowltag* which he had of the vanity of pleasure, made him picfer crosses and sufferings. It was, therefore, with reason that he reproached the Jews for rejecting the truths inculcated by him, since his perfect holiness plainly manifested that he was sent* by God. Example. — A certain holy man was accustomed to say to those who consulted him on the affair of their salvation ; " Keep our Saviour before you in all your actions, and they ehallacquire a sublime degree of perfection, while at the same time e\ ' ry difficulty shall be smoothed away. When you awake consider with what fervour his sacred humanity ful- filled his duties to the Divine Majesty ; behold the disposi- tions with which he applied himself to the labour of the pro- fession which he had embraced to teach us to sanctify ours ; hov; he conversed \nth his neighbour ; in what manner he took his repasts ; and the many privations which he endured for our sake. If you are poor, remember that he had not even a stone whereon to lay his head ; if you are suffering, behold his wounds ; it your enemies persecute you, think of the hatred of the Pharisees ; if you are deserted by your friends, remember that he was sold by Judas, denied by Peter, and abandoned by all his disciples ; in a word, never lose sight of that divine model in what situation soever yoa may be placed, and your life shall be truly angelic !" i.,'i m . t" ■ ii m ■.■■;'";■ M^/'^i ..■* ',,:■/- CHAPTER V, OP THE MYSTERY OF THE REDEMPTION. ARTICLE I. ntevn christ suffered under pontius pilatb ; was CRUCIFIBD. The divine sanctity which shone forth in Jesus Christ, the purity of his doctrine, and the splendour of his miracles, so w from propitiating and winning over the Pharisees and the m: ) i ■ ^& M jr.:* ■■ es DUTIf DF THffi CHRISTIAN chiefs of the Jews, di, and death, even to the con- Bummation of the vcrld. ..\fter this memorable action, Jesua Christ made a long srd'lress to his Apostles, testifying to them the fervour of his love for man, announcing to them tlieir ap- proaching flight, and promising to appear to theui again aflsr his resurrection. He then quitted tlie supper-room, and repaired to the gar- den of Olives, where, being arrived, he withdrew a little from his disciples to pray. Reflecting as he prayed, on the eiiormity of sin, the greatness of the sufferings which he was to undergo, and the little profit which perverse men would derive from them, he was seized with a mortal an- gilish and a grievous sadness, so that his body was bathed with a bloody sweat. Approaching his disciples, he found tlierc asleep, whereupon returning to the place of his prayer, he prostrated himself on the ground, and said: "My Father! it it be possible, let this chalice pass away from me, — never- theless not my will but thine be done ! " An angel was then lent to console and strengthen him. Scarcely had Jesus finished his prayer, when Judas, who had withdrawn from amongst the other Apostles after sup- per, presented himself in the garden at the head of a mob armed with swords and clubs, to apprehend him. The wily traitor went directly up to Jesus, and kissed him, being the ognal on which he hai agreed with the people whom he TOWARDS GOD. o atred, and 1 to death, as to give secure our les to pre- ;o tho fi|>)t lal I.anib, , ami gird" V>et of hia ead, which ged it into aini;ig the [e thus in- nurided hia lO perpptu D the con- tiod, Jesua ng to them m tlieir ap- lieui again to tht^ gar- sw a little ^ed, on the which he verse men nortal an- as bathed he found lis prayer, ly Father! e, — never- )\ was then udas, who after sup- of a mob The wily , being the whom he m brought So groat was the forbearance of Our Lord tlia'. even then he addressed him by the name of friend, aivX' contented himself with reminding him of the enormity of th« crime which he committed" in betraying him thus. He tlien inquired of the people who had come with Judas, wlio h viis that they sought ; they replied " Jesus of Nazareth.** a'l'i ! e quickly answered, " I am he." At these words tiiey ail foil to the ground, without any intention of doing so, and this fall, as extraordinary, as it v/a? iinlooited for, might have caused them to reflect on what they were doing, and to he- coiiit sensible of the power of Jesus Christ, but their hearts were so hardened, that no sooner had they regained their foet, than they hastened to seize him, and binding him with cords, they brought him into the city, whereupon all his dis- ciples fled from him in dismay, and left him alone with his merciless enemies. The Jews first conveyed Jesus to the house of Annas, father-in-law of Caiaphas, who was then high-priest. They afterwards took him to the house of Caiaphas, who examined him concerning his disciples and his doctrine, to whom Jesus replied : " I have not spoken in secret : interrogate those who heard me, and they will bear testimony to what I have said." Just then one of the soldiers struck him, but he manifested no anger — his patience was proof against all. The chief priests well knowing that they could not accuse Jesus of any real crime, set about seeking false witnesses, so as to have a pretext for condemning him to death ; never- theless, their design did not succeed, because their witnesses could not agree in their testimony, wherefore, the high- priest charged him in the most solemn manner to say whether he really was the Christ, the Son of God. Jesus answered that he was, and that he should be one day seen by men seated at the right hand of God, his Father. On hearing this, the pontiff arose from his seat, and, rending his gar- ments, cried out that Jesus had blasphemed ; that there were no witnesses now required, and that he deserved death. This sentence was instantly confirmed by the chief priests and scribes who were present. Then the people who stood near to Jesus began to spit upon his face, and having blind- folded him, they slajped and buffeted him, saying: " Pro- } ^--i; . VJ I If'. *,' • <:, r, . " •■ -■I mil- 's '•»»/' ill ■: ■tv^' < ■ ,1 \ I- in :, .; f. • ' fHi" ji* '-,*f(|ijilj to DUTY OP THE CHRISTIAN phesy unto us, Oh Christ ! who it is that strikes thee ! " In this manner did they revile and abuse him, blaspheming his holy name. Whilst Jesus was undergoing all this outrage, a much more sensible pain was inflicted on him by Peter. That disciple, having followed him at a distance, had entered the house of the high priest, whereupon a maid servant taxed him with being a follower of Jesus, and Peter denied that he was. Others having insisted upon his being a Galilean, he again denied ; and a servant of the pontiff having affirmed that he had seen him with Jesus in the garden, Peter, seized with fear, confirmed his denial with an oath. At that mo- ni*^nt, Jesus turned and looked at him, which recalled to the minrl of Peter that Jesus had told him all this beforehand, and going forth from the placd, he wept bitterly. Mean- while Jesus, in the hands of his enemies, had to suffer all that night every species of outrage and every torment that aaaUce could devise. In the morning the chief priests and the elders held a council in order to concert the means of having him put to death ; they sent him to Pontius Pilate, governor of Judea, accusing him of seeking to instigate their nation to rebel, of forbidding the people to pay tribute to Caesar, and calling himself the Messiah and the king. Pilate having questioned Jesus, and found him perfectly innocent of all crime, told the Jews to take him and judge him by their own laws. The chief priests replied that they had no power to put any man to death, and renewed their clamorous entreaties, Sc-y- ing that Jesus had excited the people by his doctrine from Galilee even to Jerusalem. On hearing that Jesus was a Galilean, and therefore a subject of Herod, the king of that country, Pilate was very glad to get rid of the affair by sending him to that prince who was then in Jerusalem. Herod having interrogated Jesus on the principal charges brought against him by the scribes and chief priests, and failing to draw from him any eort of answer, treated him with contempt as being a fool, and having clothed him in a white robe by way of mockery, he sent him back again to Pilate. Pilate, who had more probity tlian the chiefs of the Jews, •I ^ ?e!" In ming hi» a much r. That terod the lit taxed nied that lilean, he affirmed er, seized that mo- led to the forehand, Mean- suffer all ncnt that •s held a im put to )f Judea, to rebel, td calling aestioned Ime, told wn laws. ► put any ties, Su.y- rine from srefore a was very it prince jrrogated 11 by the him any \g a fool, iuockery, the Jewa, I I I TOWABDS OOD. 71 would have wished to set Jesus free, seeing that it was envj alone which instigated the chief priests to deliver him up nevertheless, having no mind to displease the Jews by lib- erating a man accused of advising the people not to pay tribute to Caesar, he endeavoured to pacify them Bringing forward those who accused Jesus, he told thet that neither Herod nor himself had found him guilty of any of the criinet laid to his charge, but that, in order to please them, he would have him punished, before he sent him away. But the Jews would not hear of any merely trifling punishment, so that Pilate was obliged to seek some other means of re- storing Jesus to liberty. It just then occurred to him that it was customary for the Koman governor, on the great festival of the Pasch, to liberate one prisoner giving the choice to the people. There being then in prison a noted robber named Barabbas, Pilate demanded whether the people would have him liberate Jesus or Barabbas, supposing that they would never think of preferring a public malefactor be- fore the meek Jesus, in whom no guile could be found. Nevertheless the chief priests persuaded the multitude to pronounce in favour of Barabbas, which they did, crying out all together, " Let Jesus be crucified, and deliver Barab has unto us ! '* Pilate, seeing that every expedient had fail«vi' v':! l! •J' " :(mi. f1'. , * % ,!'• i' *>i (H^ !> n DVTY OF THE CHRISTIAN Nevertheless, the chief priests and tlieir officers no sooner saw him than they cried out, " Crucify him ! — crucify him!** Pihite said to them agai':, ** Behold your king!" But they answered that thoy had no other king but Cassar, and that ♦heir hiw required tliat .fesus slioiild be piJit to death, fox having styled himself the Son of God. Being still more alarmed by these lact words, P'iate still sought a pret'jxt to lave Jesus, whereupon the Jews lost all patience and cried o«t that if ho set Jesus free, he would declare himself the ene-nay of Cajsar. This threat produced its effect, and Pilate having caused water to be bronghf,, washed his hands be- fore all the people, saying tliat he was innocent of the blood of that just man. In order to encourage him, the Jews vociferated ; " Let his blood be on us and on our children ! " Then the weak-minded governor abatuloned Jesus to the fury of his implacable enemies, who, having stripped him of his purple garment, put on his own clothes, laid the cross on his shoulders, and led him away to crucify him. Ex- hausted with suffering and fatigue, Our Saviour fell several times under the weight of that enormous load, so that the soldiers laid hold of a man named Simon, who was coming in from the fields, and compelled him to assist in carrying the cross). We can scarcely understand why they did so, but it is probable they were afraid that Jesus might die on the wiiy, and thus deprive them of the pleasure of crucifying kirn, for we cannot suppose that they were actuated by any btjr/dment of compassion. It was at a place named Calvary, in the vicinity of Jeru- salem that Jesus was crucified. On the top of the cross was placed the inscription : Jesus of Nazareth, King cf the Jews, Those who passed by, blasphemed him, wagging their heads in derision, and saj'ing, " Thou who couldst destroy the T(iinple of God, and in three days rebuild it, save now thy- self : — if thou art indeed the Son of God, come down now fiom the cross." The Chief Prie-ts, the Scribes, and the IMiarisees also mocked him, saying, " He hath saved others, and, lo ! he cannot save himself." Two robbers who were crucified with Jesus, one on either side, applied to him the eauie derisive reproacb*»* ; Dijvertheless, one of the two was TOWARDS OOn. 78 !-r f> sooner fyhlmr But they and that eath, for till more retiixt t() knd cried nself the nd Pihite arids be- tlie blood the Jews ildren ! " 18 to the d him of the croa3 im. Ei- 11 several I that the s coming carrying y did so, it die on rucifying d by any of Jeru- the cross ma cf the :mg their Bstroy the now thy- own now and the ed others, who were ;o him the two wag converted, and implored Jesus to he mhulful of him when lie came (o his kingdom ; whereii{)oii Josiis .speedily assured him ; ** This day thou shall be vnlh me in paradise" He then prayed his heavenly Father to forgive his executioners, i nd to Ills blessed mother, who stooti at the foot of the cross, he said, ])()iriting to Sf. John: " Womaii hrhold thy Son /" — and to St. John, •« Behold thy mother !" fie then said " I thirst" ond tliey gave hirn vinegar to drink. Even thus had the Prophets foretold that he was to be treated for the love of U«, and that he would heal our wounds by his own bruises. Example. — A young lady who had resolv»^d to emb.cice a religious Hfe, went to inform the superior of a convent of her intention. The latter wishing to try the vocation of the young postulant, led her to the chapel, and made known to her the portion of time which was to be spent in prayer^ not only auring the day, but a part of the night ; she then took her to tno (\ormitory, and pointed out to her its total want o-f comfort, and the hardness of the bed on which she was to take the brief rest which tlie rules only allowed. She showed her every where that nature had to suffer; in the refectory, where the diet was of the poorest kind ; in the chapter, wliere the slightest fault must be rigorously punished, &im, &c. : and then she asked her whether she still persevered in her intention. What was her astonishment when the young girl answered, with as much candour as firmness : " Mother I see plainly that nature has much to suffer here; one thing, however, consoles me, and that is, that every where you brought me I beheld a crucifix ! — Can he find any of these things hard to bear, having such a spectacle before our eye.'»." ARTICLE II. DEAD AND BURIED. During three hours, Jesus Christ suffered the most ex- cruciating torments on the cross, when he at length cried out with a loud voice ; " My God ! into thy hands I corn" mend my Spirit!" and, bowing down his sacred head, a» though giving permission for denth to strike him, he exjiifet! 7 ' K ■^\i ■:#,S , I,, /,■.» , '••■»■ ' • ■■ i: ..' ■' ,' ;^ ft ' "'"'•'■'■.t .f'''I',"..i y:< •ift- >, ■■•M V ^.», •* 1.'. •*■', .i-'-'i ' ■•.'Vl •v?',(, «.'• ,.■. 'si'* 1 ' i'»'.»» ^ i 'M0 ■ ''■>:■* .. •• kV '■ ^ i i^r 74 DUTY OF THE CHRISTIAJf •^" H '.' J! -•* 4 ■ i: ^ t, , :t _ -•''\ 1 ,•• . .",?:: i^-- ■1 ■ ■' • * •,*■ :-W |!i- T ¥M Whilst Jesus was hanging on the cross, many extraonli* nary things took place ; the earth tremblod, the rocks were rent asunder, several sepulchres opened, and the dead walk- ed forth ; the veil of the temple was rent, the sun was eclipsed, so that total darkness followed, though it wai noon day. This Ust prodigy caused Denis the Areopagite to say, that eithe: the God of nature was Buffering, or tha end of the world was at hand. These wonders produced no effect on the minds of tlw Jews : a few only, following the example of the Roman centurion, struck their breasts, and said : " This man was indeed the Son of God." Meanwhile, the Jews, not choosing to have the bodies hanging on the crosses on the Sabbath day, requested Pilate M allow them to break their legs and take them away. The governor then sent soldiers who broke the legs of the two thieves ; and seeing that Jesus was already dead, they pierced his side with a spear. Even so had the Prophet foretold, " Thou snalt not break one of his bone's ; " and in iin other place, " They shall behold him whom they pierced." But Joseph of Arimathea, being desirous to bury the body of Jesus, asked leave of Pilate to take it down from the cross, and being joined by Nicodemus, they embalmed it with precious perfumes, and laid it in a new sepulchre, hewn out of the solid rock, the mouth of which they closed wiih a large stone, in presence of the holy women who Imd ao- companied them. By the words : Jesus is dead, we are to understand that his soul was separated from his body ; nevertheless, it must be observed that his divinity was neither separated from soul or body, but remained inseparably united with both. Jesus Christ submitted to death, and by his death he •anctified ours ; and has merited for us the favour of liaving diut penalty of sin converted into a voluntary sacrifice most acceptable to God. He submitted to the humiliation of the grave, so as to divest that state of the horror with whicJi nature regards it, and to fill us with the consoling hope o( tlie future resurrection of the body. I'lie sight of our divine head enclosed in the tomb, whence he was so soon to emerge full of .^fe, assures us of the ful- T0WAR08 GOD. 76 fllment of what tho Apostle has promised ourselves: "So also is the resurrection of the dead. It is sown in corrup- tion, it shall rise in incorruption. It is sown in dishonour, it ahull rise in glory : it is sown in weakness, it shall rise in power. It is sown an animal body : it shall rise a spiritual body." Example. — " Whence comes it that you are never vexed, or never seem to be moved, no matter what is done or said to you ?" This question was addressed to St. Elzear, Count of Avian, in Provence, by his virtuous wife. His reply was as follows ; " How could I be angry with any one, or com- plain of any wrong that is done me, when I think of the ig- nominy wherewith Christ was loaded for my sake? — What torments did he not endure for my salvation ? The mere thought of his sufferings, and of his surprising charity to- wards those who tortured and put him to death, suffices to cover me with confusion, seeing that I suffer nothing for liim. SuRius. :.V.' '■rii CHAPTER VI. ♦ HE DESCENDED INTO HELL; THE THIRD DAY HE AROSE AGAIN FROM THE DEAD. ■V^y-V' ARTICLE I. HE DESCENDED INTO HELL. Jesus Christ being dead, his soul descended into Limbo, fliat is to say, the place where the souis of the patriarclis and saints who had died since the beginning of the^ worl were kept in a state of expectation. These holy souls lovec. and praised God, looking forward to the coming of the di- vine Liberator, but they were excluded from heaven, because fli6 gate thereof had been closed against mankind by the sin of our first parents, and was only to be opened by the death and resurrection of Jesus Christ. In the presence of Lis holy soul united to his divinity, the spirits of the just, •^', ■•'* ■• u- Ik.;-: V ,. :M 1. ■•■• ®^ III '"■'• -• i^; ii:; *:.'^ v-^ ■^v 70 DUTY OF rilE CHRISTIAN e^en in tlioir prison, began at once to enjo}* that liappinean which they had so long and so ardently desired ; neverthe- less, they did not ascend into heaven till the day of the ascension, because it was fitting that he who by his death, throw open its gates, should himself be the first to enter. It was on that day, then, that they entered heaven in \m triumphant train, and took possession of the reward of their labours. ExAMrLT2. — " When you are preparing yourself for the holy communion," said a saintly personage to his disciples, " endeavour to excite within you the dispositions of those blessed souls who had for four thousand years sighed for the coming of the Redeemer. Who could express their joy when they beheld for the first time the adorable soul and divinity of the Liberator ! — With what transports of de- light did they cast themselves before him to pay their homage to him, and to thank him for the satisfaction which he had offered for them, and for the favour he did them in thus re- vealing to them his beatified presence ! — They wero solely occupied with contemplating him. Renounce ir like man- ner all other aflJections, and attach yourself t*-. him alone both for time and for eternity." ARTICLE IL THE THIRD DAY HE AROSE AGAIN FROM ''^HB DEAD. On the morning of the Sabbath (Saturday) ae Jews went to Pilate, and repeating to him what Jesus and said con,- cerning his resurrection, they requested that i- ^uard should be placed on the sepulchre, lest his disciples i-iight carry off the body, and give out that he was risen agam. Pibite granted the desired permission : "you have guards," said he, " go guard the sepulchre as you 1' low." The chief priests having ascertained that the bot^.y of Jesus was /Still there, sealed up the stone in the mouth of the sepuU ch'e, and set guards to watch it. Thus did providence ar- range it, in order to place the death and resurrection of Christ beyond a doubt, by the very precautions which his enemies ■M TOWARD! GOD. n took to preveii any imposture. If the body of Jesus had not buoii seen it. the tomb more than twenty-four liours after being hiid there, the Jews migiit have said that he waa not dead, and had they not placed guards of their own to watch it, tlioy niight have accused the Apostles of having gained over the llotiian soldiers to let them carry off the body of the Savioui'. Nevertheless, on the first day of the week, Jesus Christ having arisen from the dead, (that is to say, that ho iiad again united his soul and body) came forth gloriously f'oni tlie tomb ; whereupon an angel descended from heavtn, and rolling back the stone from the mouth of the sepulciu'e, sat down upon it. The guards were so terrified that they fell to the giound, apparently dead. When they recovered, however, they went to inform the chief priests of what liad passed, who promised them lai'ge sums of money on con- dititai tltat they gave out that while they slept the diseij)Ie3 of Jesus had taken away his body; at the same time tiiey undertook to exculpate them before the governor, in case they were brouglit into trouble. In the meantime, Mary Magilalen, who knew nothing of what was passing, or even that the se])ulchi'e was guarded, had come from Jerusalem with some other |)ious women to embalm their master's body. Arrived in the garden, they saw the sepulchre open ! where- upon Mary Magdalen ran to tell the Apostles. St. Peter and St. John hastened thithe", and finding only t!ie grave- clotijes, tiiey returned to the city, wondering at what had happeuetl, but still not believing that Jesus was risen. Magdalen, going back alone to the se[)ulchie beiuld the angel sitinig there, who assured her that Jesus Cluist had arisen, and soon after she saw the Saviour himsell', who connnanded her to go tell the disciples what she had seen; whilst she was gone, Our Loid appeared to the other holy women wiio staid behind in th'i garden. On the same day he showed himself to two of tlie disciples who were g^'ing to Enimaus, and these two, hastening back to inform the Ap(jslles i)f what had happened to them, found them assem- bled together, convershig on the subject of the resurrection, and oihlsi having appeared to St. Peter. Immediately Jesus stood in their midst, spoke to them for some time, and re- ' < •.. 4''' ^' I- '•i^;••'i■■!■■t i li^^t . ■•J 1 m •:'..vV^i'Ka 1 Viv-ff".; i: ^:i ■ n-^: :i •i', * ■,.■ i ^.: «! i:." ':. 7y^^ iiii:*^" ,:•;■ 'i'ti!'- '■Am '1'^ '•{>•' .'■•'■1 'I , • .i I.- 'i m ^ 'Ik 'It' •iti' 78 DUTV OF tHE CHRISTIAN proached them with their incredulity in refusing to believe tliose who had told them of his resurrection. Thomas was not ])resent on that occasion, and he would not believe the other A|W)stles that Jesus had been theie. But eight days after, Jesus once more appeared to them all, and addressing himself to Thomas, ordered him to draw near and put his hand in the wound in his side, and his fingers in the holes made by the nails in his hands. The Apostle exclaimed in an eestacy of conviction: "My Lord and my God!'* It was thus that for forty days Jesus Christ showed himself on various occasions in the assemblies of the Apostles and disciples, spoke to them, eat with them, recalled to their minds the lessons he had given them before his death, in- structed them on the establishment of his Church, wrought miracles before them, and so convinced them of the truth of his resurrection. Example. — Jonas is one of the most striking figures of our Saviour's resurrection. That prophet had been sent to preach penance to the Ninevites, but fearing that barbarous people that they might kill him, he embarked for Tharsis. The Lord, being angry with him for his disobedience, per- mitted a furious tempest to overtake him on the sea. The sailors were struck with terror, and thinking that there was something supernatural in this fearful storm, they suspected that it was the wrath of heaven pursuing some criminal ; whereupon they cast lots, and the lot fell on Jonas. Being thus made sensible of his fault, he consented that they should throw him overboard, and even urged the sailors to do it, in order to save the crew of the vessel. They yielded, though with reluctance, and forthwith the tempest died away; nevertheless, the Lord wishing at the same time to save the prophet's life, and to make him a figure of the Sa- viour's resurrection, ordered it so that he was swallowed up by a sea- monster. After three days he was vomited forth on the sand, without having sustained the slightest injury. Thereupon the prophet, instructed by his own experience, accomplished his mission and converted Nineveh. We are assured by Jesus Christ himself, that Jonas, in the whale's i»elly, was the figure of his own body cast into the earth, Others ; when they seem quite sure of what they record being true, and relate it with the utmost accuracy. If the skeptic say that the Apostles were, indeed, sincere in their account, but were themselves imposed on, we may ask him, in what manner it was that they were deceived ; il', for example, they really saw nothing when they imagined tliat they saw Jesus, or if they mistook some other ance for him. To impute to them a succession of pear- such serious blunders would be to suppose that their minds were deranged — they must have been fools, in which case, their imbecility would have been perceived, they wo a Id have been reproached for it, not a soul would have listened to them, nor could they have made any conversions. If their minds were deranged, their malady must have been precisely the same in all and their minds must have wandered in the same direction. Let any one who could fancy such a thing pos- sible, go into a lunatic asylum and see whether he can find two persons labouring under the same kind of insanity. But as far as the Apostles are concerned, all t'leir words and ac- tions go to prove that they were in full possession of their intellectual faculties. .i.^\ ■''. *j ■ ■..V''i •J ■ .■•!• " ■'» •v ■■:'! .- v_ ■•' ■'■A J- 'viJ ■, > I* 1 * 'J ■i ■ :-i^-V.tv '•'•V /^i^'RI .■»ii; mm \i' *• i •i^ *'/^ . -X !," *•, ^'■, _ |i# (riii • 60 DUrr OP THE CHRISTI.nW It is true there is a possibility that a man may be deceived, and either imagine that he sees what he really does not see 6v he may mistake one object for another; but when a great number of men are under the same illusion, so that o'' a whole multitude there will not be found one more clear- sighted or with a better understanding, so as to discover and show up the error of the rest, then the thing is altogether improbable We may easily be mistaken in the identity of a person whom we have seen but once ; but common S'unso spurns the idea that a similar mistake could be made with regard to a pei ion whom we had perfectly known, wnom we have repeatedly seen face to face, and with whom we have conversed long and frequently. A single sense may sometimes be deceived, but that all the senses should be at fault ; that we should at the same time imagine that we saw, heaid, and touched one who in reality we neither saw, heard, nor touched, is an absurdity which shocks all physical certainty, founded as it principally is, on the conformity of the various senses. These premises once established, let us apply them to the naiTative of the Apostles, whose sincerity, at least, is now generally conceded. They tell us, then, that Jesus Christ whom they knew pei-fectly well, having been for three years his followers, ap- peared not only to one of them, i)ut to several amongst them ; now to one, now to another, to Magdalen, and the other devout women, to Peter, to the disciples going to Emm;ius, then to all the Apostles in full assombl}', and in fine to more than five hundred persons. They mention the plnces whei-ein he appeared, relate die conversations which h<' held with them, the reproaches which he made to them ; and the mission on which he sent them. They tell us that tiiey ate with him, that they t'^lt the wounds in his hands, nis feet, and his side. Is there, then, any possibility, that a concurrence of circimstances so varied could hive been the efTt ct of illusion ? Can anj' rational mind suppose that so many men were deceived at the s.-ime time, and in precisely the snme manner; that they all fancied they saw that which iiey did not see, heard what never struck their ear, aiiti touched what never came under their hajidsJ m. TOWARDS GOD. 81 But it may he objected, that the Apostles were illiterate, and thenfore open to imposition. It is quite true that they were illiterate, but it does not follow th^t they were either blitxl v'l ;]t';if. Where any palpable fact is in question, a,a unlettered man is as good a witness as a philosopher; and do not the judges every day decide the fate and fortunes oi' the accused on the depositions of ignorant and illiterate wit- nesses. Do they ever think of asking a witness whether he has been admitted into the academy of sciences before they receive his testimony ? — No, he has seen, he has heard, and that suffices. If i. iv again be objected that the Apostles being per- suaded that their master was to rise again, were conse- quenfl}' predisposed, and made liable to be deceived. Yes, without doubt, Jesus had told them that he would rise again, but after his death they took so little note of that promise, that they refused at first to believe those who had seen him. They even went so far as to say that they would not believe, without the evidence of their own senses, and would see, hear, and touch before they could be brought to believe. It must then be acknowledged that the Apostles could not have been deceived, and that having seen and heard more than enough to convince them, they did really believe that Jesus Christ arose from the dead. But even supposing that they did not believe it, let us examine whether they could have imposed on the entire world by announcing facts in which they themselves had no faith. Those men would undoubtedly be exceedingl}^ base, who being determined to deceive both the world at large and theii" own conscience, and joining hypocrisy to false- hood, would have us adore as a God him whom they knew to be an impostor. Not only would such men be guilty in the extreme, but such conduct must have some interested motive. What do we see in the Apostles to authorize so foul a suspicion of them ? They brought to the world the purest and holiest morality ; there was not a vice which they did not combat, nor a virtue which they did not inculcate. Had they been actuated by the love of gain, would they not have flattered the human heart, instead of attacking as they did the customs, the passions, the prejudices of mankind ^ , • t ft. ■M ■■»*: I i-l ■ "■■■•.■■ ,'.*•• •.'I.' •, i ■ '. ^.l^■ -IV' "it '■■.'" ■ W.' * !■ .• ■•• ■■•■"'• -.Iv 1 . ' >_■>. f-*.'^';r' i^! : iv' 1. ( 1 X, ... >»' AihJ'i m 62 DUTY OP THE CHRISTIAN Would they not have made some allowance for the times, the passions, and the inclinations of the heart ; and would they have referred to a future life the reward of the sacri- fices \\lnch they required of men? Would r.ot their con* duct have belied their fair precepts, and of all the numeroua preachers of the new doctrines, would not some one havB let out the secret of the great plot formed by them to deceive tile world? The first care of an impostor is to destroy all traces of his fraud, and he places his invented facts at a distant peri (id, and in a distant region, so as to guard against the mvestii^ation of his contemporaries. The contrjuy is the cr^ao with the Apostles, who, immediately after the death of Jesus Christ, commenced preaching even in Jerusalem itself, nd feared not to say : " Yourselves have been witnesses of jvhnt we tell you, you have seen, and you have heard." And IB thjii* any objection made to this assertion of theii'sl None. Did any man undertake to prove that Jesus had not arisen? Not so, but they imposed silence on the Apostles* Oh ! how forceful is the silence of so many adversaries inter- ested not only in disputing these facts, but in publishing tlieir victory to the world, if victory they could obtain ! Men only expose themselves to great danger, or subject (liemselves to toil and privation, when spurred on by intes^ est, and yet when the Apostles persisted in preaching the resurrection of Christ, it was utterly opposed to their own interest, as far as the things of this world were concerned. They had deserted him in his lifetime, and if he were not risen again, what could they expect from him ? Were they not sutticiently acquainted with the hatred of the Jews to know that torture and dea< i wo'iM be the only fruits of their obstinacy ? But supposing even that the Apostles uad wished to de» eeive others, could they have done so ? In that case thero must have been a preconcerted plan, and a collusion amongal five hundred witnesses regarding the resurrection is a manW- fest absurdity. What ! would they all, men and womon as they were, have been stupid enough to imagine that they eould deceive the world, nor yet shrink from the iVai- of e:^ posur«>? Again, suppose the plot already formed, it must t they of exy t must TOWARDS GOD. (s'l Iw sustained and carried out ; everything mug be so well concerted, that not the slightest discrepancy shall appoar ; the ever-varying interest of so many persons must become fixed and unchangeable; there must be amongst them nc'ther jealousy, nor disputes, nor discussions, which must and will arise in every human assembly. But that is not all : the disciples are put to the tortuic, and they are then promised life and rich rewards if they will only cease to give ti^sti- mony of Jesus Christ ; they asked but for a word, nay, even a sign of consent, but they remain immovable. If even some of them were so base as to deny their faith, yet they made no allusion to any plot or secret; tl ey renounce fueir faith, and that is all. Nay, some of these unhappy persons, torn with remorse, went back and presented themselves to tlie executioners, demanding as a favour that they should be permitted to expiate their apostacy with their blood. Let us now see in what way the Jews sought to refute the truth of the resurrection : they assert that, by night, and while the guards were asleep, the disciples of Jesns carried oft' the body of their master. Now, the testimony of the A|)ostles, and that of the guards agree in establishing this fact, that the body of Jesus which had been visited in the tomb on Saturday evening, was not there on Sunday morn- bg. The Jews assert that it was carried off by the Apostles, and these latter maintain thsn it rose from the dead ; if one of the tlij f'dsehood of those propositions be found true, other will of course follow. The guards had been chosen from amongst the Jews; an Important object was in view ; it was supposed that the Apostles might come; it may well be believed, therefore, how strict were tiie orders given and how secretly the puss- word w ,i kept; the gu-irds well knew that in their position tlie sligiitest negligence would be treated as a crime, md moreover, they had to watch Ujt for one night The Apostles, on the (ther hand, were ^imid, and not yet recovered from the fright into which they were thrown by the death of theif master , they had everything to fear from the chiefs of tlio Ryiiagoguo, and is it tiien likely that they would have en- gaged in such an enterprise?? Such fables might, pass cur- rent with a child, but how could a man, endowed with eoru^ mon sense and judifment, for a mom.ent ber*?ve tliem. "* • ' ' ' '•'•*•''■ '''ii s-l •/4 ;: ■ ' ■' ■ '/'V ''''«• •■■; "K u 1 .'1 m . V *■' - 1. .■, . ■i *^ :■>■•: ^ i'- '■/■■'r.N >v «ts '*t >V'.*, ■. vi - i f - ■ ., 5* mm- ■' ♦ ■ .' I r , jf ^1 : '' .1 ■i- It --i.. -J" It : ... ■• !I!U 'I 64 PUTY OP THE CHRISTIAN ''■ But" say the guarda, " it was while we slept." And if they were asleep, how did they know what happened ? Ho\* coulil they account for what passed during their sleep? Such is, nevertheless, the vague testimony on which th« synagogue rests in deciding the most important question ever moot(*d in the world. Nor is this all : the soldiers con- less that they slept, though bound to remain wakeful and watching at their post; they acknowledge that they suHered the body of Christ to be conveyed away, while their duty was to guard it. They were guilty then, t^ven on their own showing of culpable negh}ct, and every one knows the severe puniiihaienf, wuicli thy milit.iry authorities have ever intlioted on him who betrays trust, and neglects his post. Why, then, were not these men punished? When Peter was mii-aculously delivered from the prison whereiji he had been contined by Herod, the soldiers wko had been on guard over hira were put to the torture, notwithstanding that they were found at their post, and the doors duly closed. Now the disappearance of Christ's body was of much more im- portance, the fault of the guards much more serious, and the interest of the people much greater ? How is it, then, that the greatest enemy of religion has never been able to bring forward the slightest proof of any reproach, or any punishment inflicted by the Sanhedrim on those faithless guards. Again, do we find that any attempt was made to })?'osecut8 any of the Apostles for this supposed trick of theirs ? No such thing. What! there had been so many precautions takyn to prevent the crime, yet when it was committed the offence was passed over widiout a word ! — and then when it was boldly declared that Jesus Christ had risen again,* when numbers of both Jews and Gentiles were converted to his faith, there was nothing said of this pretended carry- ing otT; people were only prohil)ited from speaking in the name of Jesus. Wherefore tl.is silence, when a single word would lijive sufficed to annihilate the new belief? It was bee Mie the Sanhedritu well knew that no such word would be lolieved, for that the miracles of the Apostles would ^ove it false ; and that they would thus bring renewed dis- grace uj)on themselves. 1 ■ • ♦^ M TOWARDS GOD. SiJ Bui, it may bo asked, why was it that Jesus Christ after his resurrection appeared onily to his own disciples? — If it had pleasttd him to make lis rCuSurreclioa as public as his death, it would have been as impossible t.o doubt the one as the other, and his adversaries would have been struck du'rih, But what adversaries do they mean who say so? Is ill his own contemporaries, or those of the present day ? — Wliy, the former had heeu eye witnesses of the miracles of .lesus Christ ; the sick whom he had cured, and the dead whom ho had i.ilied, were in the midst of them, and yet they refused to believe in him ; they could not deny the facts, but passi-:; made them dispute their consequences. The ::ig'ht of Jesus Christ, risen from the dead, would have been yet another miracle, but it would have been useless like the others. If a man chooses to close his eyes, will he see any better for the light being- made brighter around him ? And then, speaking of the skeptics of our own times? Does any one suppose that they would be more d >.f ■, ' ■"■'■I/ /■ ^ ■'.',.'■■. ■■».' ■■ V';;,''- '.•;?■ » • ■^. • t, ,■'''■ •''i*-\. " , *:• " • i« •: ■ ■■ -«•!'. ■'■■'■'■• 'I ' ,™.- ■ * ; ,' ' ■ ' ■ ■ .' ■ ♦• : ■ ;*•,-;, v.. ^.' ¥-.■■■■ M ■■■■.■■. ■- i] :..•.. •;•' ■• ^ % ■^i ail"-.' ■*^,^,, •.»' II •ri pf'-f '■'if- iiT^'St" 86 DUTY OF THE CHRISTIAN Rcsurrectioti of Christ is so certain, thiit we niiyht take for evidence the so diers ks to guard his body; nevtirtheiess^ avarice, which had corrupted a perfidious disciple, v/na again employed to pervert the first witnesses of (he resurrection. " We will pay you well," said the Je'/zs to then), " if you will give out that, while you were asleep, his disciples came and conveyed him away." Truly they had deceived themselves in their search. VVhat have you said? Unhappy adroitness! Is it possible that you cast yourselves BO blindly into the depths of detestable malice ? — " Say," baid the Jews to the soldiers ** that whilst you slept, his dis- ciples took him away!" Wretches! Ye yourselves must be really asleep when you bring forward as evidence, sleep ing witnesses ! CHAPTER VII. HE ASCENDED INTO HEAVEN *, AND SITTETH AT THE RIGHT HAND OF GOD. Forty days afte; b'^ resurrection, Jesus Christ assembled his disciples on the U'>[f of Mount Olivet, where, raising his hands, he blessed {ijclu and then went a little apart. They saw him ascend, i: nt.il a cloud concealed him from their view ; and quickly there appeared to them two angels, wlw told them that the Lord should one day come down from heaven as they had seen him ascend. It is said that Jesus Christ is seated at the right hand of God his father, to make as understand, by a sensible image borrowed from human things, that he is raised to the highest degree of power and glory in heaven, where he repose^: n^ter all his labours as it *'ere on the eternal throne of his empire. When a king associates his son in his royal power, he seats him by his side on the throne, in order to show that he is to be regarded as his equal, and that all the dignitaries of the state are to pay him the respect and obedience due to himself. Now the Scripture represents God seated on his throne, king of heaven and earth ; so, when we say that Jesus Christ sits at the right hand of God, it is to be understood that he being, as God, equal to his Father, he is, as maa< i pike for i' .lie TOWARDS OOD. 67 vy the greatness or" his glory and power, far above all croa- Uiros, because that his snored hunwinity has the y;b)rioui jirivilege of being united to the Word. The Son o)' (rod, amid all his glory, occupies liitnself with us, and is attentive to all our wants ; he fills the part (}{ a Mediator, ever presenting to his Father the wound which he received during his passion, to propitiate him on 6ehalf of men. He is our advocate and our defender ; and tlie voice of his blood shall be ever more powerAi' " i obtaitt- ing njorcy for us, if we only labour to apply it" % in our flouls, than that of our crimes in drawing duw Uut chiistisemcnts of divine justice. Jesus Christ is in heaven as our King and our mm; -le has B supreme dominion over us, not only because that he created DS and preserves us from day to day, but also because of his having redeemed us. We are then the heritage of Jesus Christ, his conquest, purchased by his blood. Jesus Christ in heaven is our Pontiff; he exercised that function on the cross, by olfering hi iself to his Father as a victim of propitiation for our sins, and he still exercises it in heaven where, seated at his right hand, he presents him- self before him on our behalf; and as his is an eternal priest- hood, he can always save those who approach God through [lis mediation. Having then for our high-priest Jesus, the Son of God, who ascer»ded to the highest heavena, let us present ourselves with coniidenca before his throne, to the end that we may obtain mercy, and secure the assistance of his grace in all our necessities, for our Pontiff is not one who is unable to com})assionate our weakness, since he has vouchsafed to undergo all our pains and trials, though hiiiu self free from sin. F inally, Jesus Christ is in heaven as our head, that is to say, he is the head of a body whose members we ar«. This body is the church, and Jesus Christ is to the church what the head is to the body ; he imparts to it life, and animates it with his spirit; every grace, every good thought, all holy desires, and all good works, in short all virtue pro- ceeds from that fulness which is in Christ, our head. Example. — A genlieman, who was a fervent Christian. '^'^^•• i '•■ i ■ *. ■'J ' 'i I • , t; '.^ -:.::' M.'f m.. ->>■ •''„■'■ ,1. •■■',. .■. • '' ! '."•rf..- •• ,•<* ' ■ -»'.'« . , ■ • < ■ •■'■• ^/ /■ .' •■ ■ .'■ • t" ■.,•'•;.'• -. ';. '.»' ;. '••'»*.,•■ .,. ■■■,':■ -■■■■* vi d f u ' *^i ':0'i''- ill J ■' ">'/ .; . *vA A >-• if'j [ij-i'v.; ;* -11 •■ -.^. n . ■ ', ' ^■.■.. ■ \i t -f.-^, i »4i. / ■ . X ■,■ ■ if*. ' TH, • J :U .:; ■•/>■ • ■. -. w .-r.. / ■•.> ■ V Uffl ■^.Ji^^'^ ■ *Tg| rrtV. •■■•:* i| >„ hi • , :/' hm '."' . ' ' 1 ,,'o>;< , >'■'■'' '■■;i^*.'i(f*fi ■ ' mlMi IMAGE EVALUATION TEST TARGET (MT-3) V. /. {/ &p w- A Ua (/f. ^ 1.0 I.I 1.25 ;siM iiM S IM 1112.2 m 2.0 1.8 1.4 IIIIII.6 V] <^ /] '<^. 4; c^ #1 ^;. x> '/ /A Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y 14580 (716) 872-4503 Ua ^^ Hi 'f' W u ••'.*. V. J^ -,■•.' f.)' }>;••• ' •*■ ■ *> 'm. * 88 DUfY OF THE CHRISTIAN made the pilgrim'^ge of the Holy Land in a most edifying manner. After having confessed, and received with pious fervour the sacrament of Christ's body, he went first to Nazaieth, where the great mystery of the lueaniatioii was wrought ; he then repaired to Bethlehem, the birth-place oi our Lord ; to the banks of the Jordan where Jesus was baptised by St. John ; then to the desert, where Jesus had spent forty days in solitude ; then to Mount Thabor where he was transfigured ; to the supper-room, in Jerusalem where he instituted the adorable Sacrament of the Eucharist ; to the garden of Olives ; to the Pretorium, and to Calvary, the seeiicii, of his humiliations and sufferings ; to the place where his body was entombed and rose from the dead ; and finally, to the top of Mount Olivet, whence, after blessing his Apostles, he ascended to heaven in triumph. In each of the difterent stations which that faithful Christian made in honour of the mysteries of the Saviour's life, his heart was inflamed with love, which broke out in the following prayer — " Oh Jesus ! Jesus ! my most amiable Saviour ! where should I seek thee on the earth, now that thou hast quitted it ! — Per- mit me only to follow thee to that heaven where thou art ! " Scaicely was the prayer uttered, when it was granted. He expired : he died of love for his Saviour! Lasauss*. CHAPTER Vin. JESUS CHRIST SHALL COME TO JUDGE THE LIVIMU AND THE DEAD. ARTICLE I. OF DEATH. Thou shalt die ! such was the sentence pronounced ou Adam after his fall, a sentence which we daily see carried into execution. Nothing is more certain than our death, and nothing more uncertain than when it is to be. We Bhali all (lie, that is to say, we shall quit this earth which we now inhabit, and enter upon eternity. At our death we TOWARDS GOD. 80 mufst leave all, relations, friends, riches, honours, and em- ployments, without exception, and without return. At death, too, all shall leave us, all but virtue and vice, It" the very thought of death be insupportable to the loveis of this world, to the voluptuous, in short to all sinners, how tenible must be the reality when it comes ! — dread- ful moment, which discovers to their view the nothingness of those sublunary things which they have loved so much, and tiie solidity of that virtue which they have known but to despise ! Notliing is more uncertain than the time and the manner of our death ; shall we die suddenly or of a lingering disease ? Shall we have time to prepare ourselves, or shall we be taken by surprise? Are we to die in a few days, in a moment even, or shall we live to extreme old age? Shall we die in sin or in the state of grace ? — Alas ! none can tell ; the only thing that is certain is that we must die, and that in all pro- bability we shall die as we have lived; men usually gather in but what they have sowed ; and death is the echo of life. Another certainty is, that the destiny of the dying is imrnu- taljly fixed ; that death decides all ; that if we die in a state of gruee we shall be eternally happy ; and that if we die in mortiil sin, we shall be everlastingly wretched. Since death is inevitable, and must decide our eternal fate, we ought to prepare ourselves for it, and profit by the time which remains to us. In this the stake is our greatest, nay, our only interest, for, says Jesus Christ, "What doth it [)ro- fit a man to gain the whole world, if he lose his own soul V* Alas ! will it aftbrd one any consolation in the etornnl fur- nace, to remember that he was great, rich, aid powerful, and made a lai'ge fortune while here on earth ? Truly, he will then see the extent of his error, and that virtue was the only solid wealth. " I have been the master of the greatest wnpire in the world" said Septimus Severus, when dying, "I have been all that mortal could be, and yet nothing re- mains to me at the present moment — nothing which can avail (ue anything." A herald, carrying the shroud destined to wrap up the body of Saladin, cried out, by order of that piince ! " Behold all that the great Saladin can bear hence of all th? dominions he has conquered !" ••.V';-'v- ./i.i ■ml ■mmi .■..,;,-,i,.'... ft i;*;f..-t..'. •V ', / '-■ :*^ 'W< t ■ 'in m I It ^.-l ■ Ml! " . • - ■ t I...-- :!•: III ,•■■*•*:" I * j' -U))^ ^ ' . if ^^* 3i "t tit ^■'^•i- 00 DUTY OF THE CHRISTIAN Triffling affairs are dispatched without much application, but those which are more important demand much care and attention. As it is the mark of a weak mind to be engrossed with insignificant matters, so also does it denote a well- ordered mind to employ itself with those which are of greater moment. If, then, we should proportion our care and ap- plication to the importance of the affair in hand, what can be more important than to die wiell ? Is it too much for life to prepare itself for death ? Is it too much to employ the few years of life in preparing for eternity ? Does a man condemned to death attach any great value to the things ol the world ? Such, then, ought our dispositions to be : death pursues us, and will inevitably strike us down, perhaps at the moment when we least expect his coming. Let us, therefore, make a daily preparation, since any day may be the term of our existence. Let us not deceive ourselves, or remain under any illusion on a point so truly important : let ss not put off till the last moment, for perhaps a moment may not be given us to prepare. " He " said Augustin* " who hath promised pardon to the repenting sinner, hatn not promised him the morrow for his conversion." It is then rashness, nay, even a crime to put off our preparation for death till we are seized with a fatal malady. What ! at a moment when one is unable to attend to even the most tri- fling concern, how can he acquit himself of a duty the most arduous and the most momentous — of a task which demands all the faculties of the soul ! — How c i man receive the Sacraments with fruit when he scare; ^ Knows what he is doing ? How can he cletir up the dark mazei of his con- science at a time when soul and body are tortured and weighed down with the pangs and horrors of death ? How can he prove to God that he detests sin, he who has so loved it, and delivered himself up to its dominion as long as he possibly could ? Ah ! It is not then the sinner who quits sin, it is sin, on the contrary which deserts the sin- ner. The consequence is, that God- almost invariably per- mits those who have lived impenitent, to die in the same state. When the contrary happens, it is by a miracle ; God can work that miracle, but it is a fatal and damnable pre* lumption to expect it while living on in a state of sin. TOWARDS GOD. 91 Examples. — A young French officer, forced to quit his country, retired to Spain, and touched by divine grace, he resolved to devote the remainder of his Hfe to prepare for his last end. Full of that thought, he presented himself at A monastery where the rule was said to be most austere, Old, after many entreaties, was at length admitted. During is noviciate, he wrote as follows to his sister: "There ia ot a beggar in all Spain who is not better fed than we are, ind more comfortable as regards all the wants of the body! Nevertheless, none of us would exchange our lot with that of an emperor, being well aware that death will speedily confound the monarch with the meanest of his subjects. Each individual, in going hence, bears with him only hia works; and then how pleasant it is to have 'sown in tears ;* the pain and the privation is passed, and the joy which then commencesshalUast throughout eternity." Five montha after his profession, he was attacked with a dropsy, which after four months of tedious suffering carried him to the gi-ave. As he lay on his straw and ashes, he took the hand of the Father Abbot with an expression of gratitude which sensibly affected the whole community. " How great is my happiness!" he exclaimed, "you have opened to me the gates of heaven by a Emitting me into your house ! — oh! how happy I ani in that I have endeavoured to prepare for death ! how sweet it is to die when one firmly hopes to pass from earth to heaven ! — Oh ! thrice blessed are they who take due note of these words, " What doth it profit a man to gain the whole world, and lose his own soul ? " What can the just man regret at his death ? The good's ot the eailh ? His heart has been ever detached from theiii. His parents, his friends? — He knows that he does not los* them for ever. We shall meet agaiuy said a young lady of Lyons to her sorrowing relations, when after having long suffered the most cruel pains, she was at length at the point of death. We shall meet again, said she, and she died pro- nouncing those words. A superb monument was raised to her memory, whereon she is represented in a sitting posture writing on a pillar : We shall meet again ! A child, having but a few moments to live, and seeing "V ''•, '■!■■' . '• /i? ' v. * .'I ^^i^ v.->p(.:.j >*■■ it '•■■■"• i'U ■'■>• li'.i. i'.n I «i ,...:^-.;^ \w. 9Z DUTY OF THE CHRISTIAN his mother weeping, said to her : " Have you not often told me that in order to see God, we must die V Yet he wat Bcai'cely seven years old ! ARTICLE II. OF JUDGMENT. "It is appointed" says St. Paul, "for all men once to die, and after death judgment." The immortality of the sou' necessarily supposes a judg- 'Heut which is to decide its eternal fate ; for assuredly the just and the godless man cannot have one and the same destiny. Faitli teaches us that there shall be even two judgments, the private or particular, and the general judgments. The par- ticular judgment is that which every soul must undergo im- mediately after death, regarding the evil which it has. com- mitted, and the good which it should have practised but did not. This judgment will fix its doom for all eternity. Im- mediately after this particular judgment, those souls which are only found guilty of trifling faults shall be sent to pur. gatory, in order to have their sins washed away before they can enter heaven ; those who are free from all sin are in- stantly admitted into heaven ; while such as are stained with any mortal sin are cast into hellj awaiting the general resur- rection which shall take place at the end of the world. Tben shall be the general judgment, wherein the sentence already' pronounced in the particular judgment shall be pub- lished and confirmed. The general judgment shall be pre- ceded by fearful signs, which Our Lord himself has described in the Gospel. There shall be wars, famines, plagues and earthquakes ; the sun and the moon shall be darkened ; the (Btars shall seem to fall from the firmament ; the waves of the ssea shall be agitated so as to make a terrific noise ; and men shall wither away with fear of what is to come upon the earth. Then the final moment being arrived, in the twinkling of an eye the dead shall arise at the sound of the last trumpet. The sign of the Son of man. that is to say, a iuniinuus cross shall appear in the air, and Jesus CJirist shall Hsibly descend from heaven, with great power and majesty, TOWARDS GOD. «» to reri'lcr to ovory on? according to his works. Tk' ^IkiU be uttotulod by Angels, who shnll separate the good IVora the wicked. Ah ! how terrible will that separation bo, and how different will be the fate of those separated ! 'I'he just shall be placed at the right hand of the Supreme Judge, and the wicked at his left. Then shall every conscience be laid open before the whole world, so that even that which had been most secret and most carefully concealed in the depths of the soul shall be draM'n forth and revealed. The righteous man, despised and trampled on in this world, shall then appear adorned with the lustre of those good wo'ks which he had concealed from the eyes of men ; and the sinner shall be overwhelmed with confusion to see thus pul)licly manifested the vices and crimes which he had 80 carefully hidden. Then shall vice appear as it really is, in all its native deformity, and covered with its proper in- famy. At that moment how inexpressibly happy shall he be who has turned a deaf ear in this life to the seducing dis- course of the wicked, and resisted the contagion of bad ex- ample ! How well he shall be repaid for the combats ho here sustained, and the raillery which he endured for hia faith ! But how great, on the other hand shall be the des- pair of the libertinei when he sees revealed before heaven and earth, the crimes which he committed under cover of the silent night, and when he beholds those whom he had mocked and ridiculed placed amongst the Saints — the children of God! With what detestation will he then regard that vice which before appeared so sweet and so seducing ! But that is only the array, and the prelude of the judg- ment : what impression will be then made on our minds by the actual sentence of the Sovereign Judge ! — All being pro- foundly silent, the Son of God shall address to those on his right hand these consoling words: " Come! ye blessed of my Father! — come and possess the kingdom prepared for you from the beginning of the world!" Then shall He turn to the reprobates, and thunder forth their sentence ; "Depart from n^e, ye cursed! — into everlasting fire !" No sooner shall the final word be given, than the jur>t shall go to reign with God for all eternity, and the wicked shall be '■'-1 M ■^ .V^'-^i" /f« ,•/*•■ 1 '■ fi '•W;^'^.:^ .1.; 'i «,»'■. , ,| ■■. '■ « U •• /I K li hi^-r J 04 DUTY OP THE CHBIBTIAN precipiliatcd into hell, there to burn for ever and ever, \vith. out the slightest hope of ever repairing the fatal error of their mortal lives. Let us now anticipate that tremendous judg. nient, and profit by the advice which Our Lord gives us in the Gospel: "Beware," said He, "lest your hearts sink within you, and that the day may take you by surprise, for it ihall surround, even as a net, all who dwell upon the earth! V^'atch, therefore, and pray, to the end that you may escape die wrath to come, and appear with confidence before the Bon of man ! " Example. — A certain libertine, who had unhappily given aimself up to every vice, had been brought up, nevertheless, Jti religious principles, a virtuous mother having taken pains to form and foster them in his mind. Thanks to the Chris- tian education which he had received, although he had lorf til purity and all sense of virtue, yet he had not lost his Faith. One night, after having spent the day in the excess of wickedness, he had a dream, in which he seemed to stand oefore the judgment-seat of God. It is scarcely possible to conceive how great was his confusion, fear, and terror. He ttwoke in a high fever, covered with sweat, and out of his eenses. " Let me alone !" said he to those who first spoke W) him, " Let me alone ! — I have seen the Judge ! — Pardon, ah my God!" His debauched companions, hearing that he was sick, and in despair, came to see and console him. " Away !" he cried, "ye are not my friends; I will not see you any more ; I have seen my Judge. What severe majesty ehone on his countenance ! — And oh ! how many accusa- tions, hov many questions which I could not answer! — All my sins ure written down, and I have read them. Ah ! how numerous they are, and how enormous ! What legions of devils awaited but the signal to carry me oflE*! — I shudder, tnd w ill long shudder at the remembrance. Away, ye false friends, — away forever : how happy I shall esteem myself If I can only appease my terrible Judge by the most rigorous penance ! Alas ! I shall soon appear in reality before his awful tribunal — perhaps this veiy day. Pardon, oh my God ! — I shall never cease to cry • Pardon me ! — have mercy «Mi me! — oh do not destroy me, but have mercy on me!'" It is has en redeem UoIyC We there ie Ghost ; Son, ar Tims tl he is et perfecti and the of the S die sam pay hin follows jointly \ all our f and to t This Whit-Si thus wit to seal i parted t( for the nations. To th cation o it is he purifies { us that { tlie body with the •*. iirn- v.. TOWARDS OOD. CHAPTER IX. I BELIEVE IN THE HOLY OHOST. 06 It is not iiufficient to believe in the Father Almiglity, who has created us; and it. Jesus Christ, his only Son, wlio has redeemed us, if we do not at the same time believe in the Holy Ghost by whom we are sanctified. VVe ought, therefore, to believe with a firm faith that there is in the Godhead a third person, which is the Holy Ghost ; that third person proceeds from the Father and tli« Son, and has the same divinity as the two other persons. Tims the Holy (ihost is equal to the Father and the Son ; he is eternal, almighty, infinite, as they are ; he has the same perfection^, and in a word, is the same God as the Father and the Son. It is in his name, as in that of the Father and of the Son that we have been baptized ; hence, as he is of the same Godhead with the Father and the Son we are to pay him the same homage and adoration. From this it follows that the Holy Ghost is adored and glorified con- jointly with the Father and the Son, and that we conclude all our prayers with these words : " Glory be to the Father, and to the Son, and to the Holy Ghost !" This same Holy Spirit descended on the Apostles on Whit-Sunday, in the form of tongues of fire, filling them thus with courage and strength to preach tlie Gospel, and Jo seal its truth by the effusion of their blood. He also im- parted to them the gift of tongues, and the graces /'cessary for the establishment of the Church and the conver ion of nations. To the Holy Ghost is particularly attributed the sanctifi- cation of men, because that he is a spirit of love, and that it is he who diflTuses through our souls that charity which purifies them. It is, then, the Holy Ghost who imparts to us that grace, which is the life of the soul, as the soul is of the body : the soul has no life but in as much as it is united with the Holy Ghost, and is inhabited and animated by grace : neither has it any tendency towards God but through the influence of the Holy Ghost, and it can do nothing available for its salvation but through his impulse and in Bpiiation. i.? I ■ 1 ■ <',,W n' f , ^ . It . ■ . ' 'Ai' *■ "'I X y.,ii< ■■:--■■ , , .1 • ■•■■>• ill .sii . »- .* ii ' '■ !•'.• '■'rir: WMi illF?^ i 96 DUTY OF THE CHRI8TIAW 'Hie Holy Ghost is called in Scripture the Spirit of Truth, which menus, that he is the source of all truth, and the tnas. ter bv whom it is taught. He it was who in ji momoiit filled the Apostles with intelligence and understanding, and com* municated to them the most sublime knowledge. It waa He, too, who spake through the Prophets and Evangelists, It is he, moreover, who still instructs our minds, and dissi. pates by his divine light the darkness of our ignorance ; he points out to us the way that leads to heaven, and gives ua strength to walk therein. " Thy Holy Spirit" says the pro. phet, " shall conduct me in the right way, the end of which is salvation." The Holy Ghost speaks to us internally, to turn us away from evil, and inspire us to do good. Thua it is the Holy Ghost that we resist when we cast off the thoughts which would turn us from sin, and lead us to the practice of virtue. Example. — Simon the magician was early addicted to tlie practice of magic. His enchantments and illusions wer« so powerful that his followers called him the Virtue of God, But when St. Peter and St. John went into Samaria in order to impose hands on the newly-baptized who had been con- verted by the preaching and the numerous miracles of St. Phillip, one of the seven deacons, Simon believed in Jesuii Christ and was baptized. Nevertheless, beholding the pro- digies operated on those who received the Holy Ghost, he dared to aspire to the power of imposing hands, and to turn to his own glory the wonders which he hoped to perform in imitation of the Apostles. With this iutestii^^sfa y ; "' ijd them money and said : " Give me the power mat ye your- selves have, to the end that I also may be able to impart the Holy Ghost by the imposition of hands." But Peter said to him : " Let thy money perish with thee, because thou hast believed that the gift of God may be bought: go, and do penance !" Very far from obeying, Simon turned himself again to magic, got entangled in every vicious pursuit, and became the secret enemy of the Apostles. After having in- fected all Samaria with the most extravagant errors, he came to Rome ; and seeking to persuade the emperor Nero that he was God, he promised to ascend into heaven before the TOWARDS OOD. 07 whole inultiiado. All the people assembled to hehoUl such a wondrous sight, and Simon did ac ually ascend from the eartii, or rather he was carried aloft l>y the devil ; but St, Peter began to pray, and God hoard his prayer. 'J'he demon ceased to sustain the magician; he fell suddenly to the ffrouiid, all bruised and mangled, and* instantly expired. From this Simon comes Jie word Simony, that is to say the detestable sin of those who would buy or sell the gifts and (graces of the Holy Ghost. Lasauhhs. CHAPTER X. THE ESTABLISHMENT OF THE CHURCH. ARTICLE I. I BELIEVE IN THE HOLY -CATHOLIC CHURCH. There was always a Church, even from the very begin ning of the world, that is to say, that there were always mei- who, making profession of believing in God, of adoring and serving him, expected the Messiah, and hoped for salvation through his merits, according to the oracle of the prophecies. Nevertheless, the adorers of the true God did not always form one society, united by visible and external bonds : be fore Christ, the Jews alone, as the chosen people, had a common law and common practices of religion. But Jesus Christ, coming into the world to save all men, gave unto them new means of salvation ; it was his pleasure to gather them into one body, and to give to them a new Law, which is the Law of grace. The Apostles, having received the Holy Ghost went forth from the house wherein they had been assembled, and announ- ced the resurrection of Christ in the midst of Jerusalem. Three thousand Jews were converted by St. Peter's first preaching, and five thousand when he preached a second time* The number of the faithful increased every day, and those new converts, regenerated by Baptism and renewed by the Holy Spirit, displayed to the world the rarest example of pure and perfect v'rtue. The Apostles afterwards preached I ,•:■■■:''*■'.'■ •^• ■ . , • <■, •I'l.' . >:...■> ,:^ ^ •■. .'J ■ • . i . • : U- *. ■> ■.■- ■-•■ I- .. t •-; ♦!•. * ' ' i^t . ■■•r«i' ■Hi '!,!' If A;' •ff' •■■'•• .' "'I"" ■* ■ . •* % ■; • *■ ■' ' . ■ ' I h-'i'* •-.■■■■, -i 9B DUTY OF TUB CnKlSTIAN the word of God with the same success throughout all JudoR, Galilee, and Samaria ; thence they passed into Syria and the provinces of Asia Minor, into Macedonia, (ireece, and the greater part of the then known world, announcing the Gospel, that is to say, the glad tidings of redemption to all men. Meanwhile, the Jews ohstinately resisted the spread of the Gospel, and furiously persecuted the disciples of Jesua Christ The Pagans, on the other hand, opposed its estub lishment with all their might. All that was great and pow- erful amongst thom, declared at once against the new reli- gion ; but, notwithstanding the fury of the Jews, the oppo- sition of earth*s potentates, and the general corruption of mankind, so long blindly devoted to a religion entirely sensual, the Apostles founded the Church of Christ in every country and in every clime. Their zeal vvas caught up and imitated by those whom they had chosen to succeed them in the minis- try, and so was the precious deposit of Faith transmitted from one generation to another, even till it has reached our» selves in all its original purity and brightness. In order to form an idea of the marvellous establishment of Christianity, let us picture to ourselves twelve men chosen from the very dregs of society, without wealth, without learning, without human support, and to whom their master had even promised nothing in this world but persecution, torment, and death : such were the Apostles. Can it be supposed that twelve such men would have dared to under- take the conversion of the whole world had they not been animated by the spirit of God ? How could they have set about converting the nations, Greeks and Romans, Jews and Pagans, and that too, by proposing for their accept- ance mysteries the most incomprehensible, and a code of morality the most severe that could be devised ? Nevertheless, these twelve men, destitute as they were of human aid, having no other arms than the cross, no other weapon than the word, nor other defence than invincible patience, these men not only conceived such a design but carried it into execution: they preached a doctrine which captivates the mind while it restrains the heart ; they preach* «d it in the very heart of the Roman empire, in cities the TOWARDS OOD. 90 most populous, the most wealthy, the most learned, and the nioHt voluptuous; in Antioch, in Alexandria, in Kphesus, in Corinth, in Athens, and even in llonio. Ths world started up ill opposition to the new doctrines, and every thing was done to stitHe Christianity in its very cradle, and put a stop to its farther progress : confiscations, banishment, imprison- ment, torments ; all were resorted to, and yet Christianity was every where established by persuasion alone, in despite of all the adverse efforts of human power, and of human wisdom, aided by the passions, interest, policy, and the most outrageous violence. To give up a religion which prescribes painful and irk- some practices, which prohibits every vice, and to embrace one more tolerant to the senses, one which permits men to give a free course to their passions, this is a thing easy to understand ; but to forsake a religion which fosters the pas- sions, and embrace the cross and a life of penance, thereby exposing one's self, moreover, to the loss of all worldly goods and even life itself, this is what persuasion and con- viction could only effect, and it is precisely what was every where seen, in the establishment of Christianity. When all this is considered, how can we forbear from saying : The dnger of God is there ! For, in short, the Apostles have either worked miracles in order to convince the nations of the truth of what they taught, or they converted them with- out the testimony of miracles. If they wrought miracles, then it was God himself who presided over their enterprise ; if, on the contrary, they succeeded in convincing the whole world without miracles, the proof of their divine mission would be just as strong, since it is only Omnipotence itself which could produce that simultaneous conviction, amid all the host of obstacles which stood opposed thereto. The con- version of the world, if operated without miracles, would be in itself the greatest of miracles. Example. — St. Simplician, who had been as a father to St Ambrose, had the same affection for Victorinus of whom we are about to speak. Victorinus a celebrated orator, had been professor of Rhetoric at Rome ; he had passed his life in the study of the •■ '".." I ;'l '■?.«i',.i :4.}\ iV- ■ ■■■■. >:< ■■ V • ■•■... .' J '1 ■'■•" »- . ■ ■ '■f'.. 'if M$ J;i . '■■.'J - ' i,1'^ ■|i>,»: i\\ '■.•■» <)>■' . .ji' 1.,;. if. . ■ #1. ; J •. ■<• ' it" ■.'1 1* |li\' /*<■ ; I'' till" 100 DUTY OP THE CHRISTIAN liberal sciences, and had attained a great proficiency in al! of them. He had read, examined, and explaired almost all the writings of the ancient philosophers, and had had the honour of instructing all the most distinguished of the Ro- man senators. He had, in fine, followed his profession so successfully, that a statue had been erected to his honour in public square of Rome, a distinction then considered the highest that man could attain. Yet he was still a pagan, an adorer of idols : and not only that, but he employed all hia eloquence in persuading others to adore them as he did. What extraordinary grace did it require to touch and con- vert such a heart ! — Behold the means which God employed in doing so. Victorinus began to read the Holy Scriptures, ajid having for some time applied himself to that study, to- gether with other books explanatory of the Christian Religion, he said one day to St. Simplician : " I have some- thing to tell you which will interest you very much : I am a Christian." — " I do not believe a word of it," replied the Saint, " nor shall I believe you, until I see you in th« church where the faithful are wont to assemble." — " Whai tlien," exclaimed Victorinus, " is it only within the inclosurc of four walls that one is a Christian ?" so it went on for some time, as often as Victorinus protested that he was a Christian, Simplician made him the same reply, and the other tlways put it off with a laugh and a jest. The truth was, that he feared to exasperate his pagan friends, as their anger and opposition would be sure to crush him, if once called forth, and this risk he could not bring himself to incur. But after a time courage and generosity were given him from above because of his close application to the study of religion, and the docility with which he opened his heart to its truths, and he became convinced that it would be an enormous crime to blush for believing the mysteries of Jesus Christ, while appearing to glory in the Bacriligious superstitions of paganism. No sooner did he obtain this conviction than he hastened to tell St. Simplician at a time, too, when that holy man was least expecting hinj " Let us go to the church," said he, " I am resolved to shot myself a Christian, nor content myself longer with being one hi heart." Simplician, transported with joy, immediately tooH W TOWARDS GOD. 101 him to thft chuich, ana had his name entered on the list of those who demanded Baptism. All the city of Rome was struck with admiration and astonishment ; and the hearts of the tiiiliii'ul were filled with joy, because of the celebrity and high reputation of that great man. At length the happy day arrived when he was to make his professioi: of faith, in order to be baptised. It was then the custom in the Roman church to make this profession in a regular formula of words which the chatecumen learned by heart, and pronounced aloud before all the people. The priests, through respect, would have waived this custom, and perrniUed Victorinus to make his profession in private, a piivilege which was sometimes granted to timid persons ; but Victorinus declined, declaring that he would proclaim aloud, in presence of the whole assembly, his belief in those doc- trines which were to guide him to endless happiness. No sooner had he appeared in the tribune than a sudden tran- sport of joy seized all hearts, and his name was echoed aloud from mouth to mouth, and although each one restrained his joyful emotion through respect for the sanctity of the place and the Sacrament about to be administered, yet all around was heard the murmered exclamation : It is Victorinus ! It is Victorinus ! — But every sound was speedily hushed, in order to permit him to speak ; whereupon, he with holy fer- vour, repeated in a clear, distinct voice, his belief in the truths which form the basis of our faith. Willingly would the people have taken him and carried him around in triumph, for every heart overflowed with the joy of beholding him a Christian. This splendid conversion had great consequences, and when St. Augustin was informed of it by St. Simplician, he ao- knowledged that he felt strongly moved to follow the exam- ple of Victorinus ; this intention he soon after carried into execution, under the ministry of St. Ambrose, to whom vSt. Simplician had been a father fi-om his baptism. ( Taken from Oie Confessions of St. Augustin, book, viii.) We should learn from this example, 1st, not to delay in answering to the divine grace when it calls us, lest it may Oe entirely withdrawn ; 2nd, To repair, by some heroic action, our un faith fulneai and resistance to the graces we may have received ; n* '.,.■ ■-r..;A.>'iV'.-i''.'l *■■■■"• ■ V' V f ! f:J^ • ,. \x.'' "•T. J A Wi ;'.■ ■■■■ ■ <"'.;' 'f i.; .<;<■■ ■■■ , • ■ .1 \A^ 'in" ■ •* ' tiiU*. 1 •":*)»■ 102 DUTY OF THE CHRISTIAN 3rd, To remain so much the more fai^nful to its dictatef, that we have been long resisting its inspirations. ARTICLE II. Tlie establishment of the Christian Church, {continued.) CONSTANCY OP THE MARTYRS. The persecution against the church of Christ did not end with the life of the Apostles ; /or a period of not less than three hundred years the powers of the earth continued to make war against it During that time there are on record ten persecutions following the edicts of the Roman emperors, and it is matter of history that while those persecutions lasted, several millions of Christians of every rank, sex and age. Buffered torments and death, in testimony of their Faith. The most fearful torments were invented purposely for them ; they stretched them on the rack by means of cords fastened to their feet and hands ; they hung them up by the hands with weights attached to their feet, and in that condition, whipped them with rods or lashes pointed with iron until the ribs and bowels were laid open. When the martyrs survived these tortures, salt and vinegar were oast on their wounds, in order to make them still more painful ; and at other times, the wounds were torn open again, after they had commenced to heal. The very prisons became a new species of torment for the Christians, the most infectious and unwholesome be- ing reserved for them; into these dungeons they were thrown naked and lacerated all over with the blows and inju- ries they had received, with their feet shackled, and being made to lie down on the broken stones with which their tormentors haH had the barbarity to strew the floors of the cells. Some- times they were left to die of hunger, and if they did give thera food, it was to keep them alive for new torments. They were generally forbidden to hold converse with any one, be- cause it was a well-known fact, that even in the midst of their sufferings they were wont to convert many infidels, even to the gaolers and the soldiers who guarded them. The concluding punishment was either to be beheaded, or burned crown a red-h( the oth( frame, torment invincib and dea mind su natural .^nd hen with th ft have against brought Its enen tended tions, th tyrs wai TOWARDS GOD. 105 lilive, to be c? om a high rock into tho sea, or to be given to the wild bea b for prey. Yet did the martyrs continue firm and unshaken amid their long and cruel sufferings ; tho very torments they endured seeming to give them fresh courage. Neither was it men only, who displayed such admirable onstancy : for delicate females and even children did as much : so powerful was the grace of the Lord Jesus Christ In fortifying their hearts and souls. We find in Ecclesiastical History, examples of courage and of fortitude, which are, not only above human strength, but beyond all admiration. It is impossible to read without astonishment the account of the suffjgpngs of the martyra of Lyons and of Vienna, under the Emperor Marcus Aure- lius ; just as marvellous, is what the historian Eusebius re- lates of the martyrs of Palestine, and what Sozomenes tells of those of Persia ; these latter accounts are found in the original acts of the African martyrs, &c. All these gener- ous champions endured, with the most unshaken patience tortures, the bare recital of which makes one shudder : some even suffered with joy, and went of their own free w'Jl to the torture, fearful that they might be spared, and lose the crown of martyrdom. St. Lawrence, when stretched over a red-hot furnace, desired his executioners to turn him on the other side, wishing that the fire might catch his whole frame. What language in the midst of the most fearful torments ! Whence did those Christian heroes obtain that mvincible courage which enabled them to brave torments and death ? Who was it that gave them that strength of mind superior to all that tyrants could devise ? Truly, their natural weakness must have been sustained frcm above, .md hence that religion, which they sealed and cemented with their blood, is indeed a divine religion. Never could ft have subsisted, had not an Almighty hand held it up against attacks so multiplied and so violent. But God brought it triumphantly forth from the furious assaults of its enemies ; all their efforts, meant to effect its destruction, tended but to secure it ; the more cruel were the persecu- tions, the more did the foith progress : the blood of the mar- tyrs was as H fruitful seed bringing forth now Christians, so V "-■""^^} .»■»./« 'vi ■••■:>■'•.■ ftf:,.' ■■■^ ■f ■' ■,'■■ \}.i> !■ ,;■, ■•■ .••,. fit ,■ ■■...J'!^| ^;;;>^.■r.i^^;|J>^.•! t '„ . I ,^^..r,.. !•<• / ;*- >''is'- ■.'■A' 9' :••}'. • *»*„■*■:■ '.1.!'' ;•/•'' f,! '■•■■ ■•■ ■ . ; r '.!'*• ij ■•4. „ , . f W. '1'- I . .. ■ J »»■ : t '■''t,"' ■ 'T^% '^h.:''. IP. 'il- O '^-^ 104 DUTY OF THK CHRISTIAN that the whole world, after having furiously persecuted the disoules of Jesus Christ, was obliged to exclaim: " How great is the God of the Christians I" and then it embraced the faith for professing which, it had slain the martyrs ! Example. — The Emperor Valens, who was an Arian, {irohibited the Catholics of Edessa, where he then was, from making any public display of th^ir religion, under pain of death. Far from obeying this command, the Catholics as- eembled as usual in their accustomed place. The Emperor being informed of this, ordered the prefect to go on the morrow, with a company of soldiers, to their place of as* eembly, and put th^ all to the sword. The prelect re • ceived the order with horror, for he was not a cruel man ; and he secretly apprised the Catholics of the order given him, which he dared neither put off nor evade. Instead of keeping them at home on that day, this intimation only served to bring them together in greater numbers. They rejoiced in so favourable an opportunity being given them to shed their blood in defence of the faith. The prefect set out with his soldiers. In one of the streets leading to the Catholic place of meeting, he met a young woman, holding a little child by the hand : "Where are you going so fast V* he asked. " I am going," she replied, " where all the other Catholics are going." " Stop, then !" said the prefect, " do you not know that I am commanded by the emperor to put every one to death that I shall find there ?" " I know it," she answered, " and that is the reason why I am hastening with my child, the only one that God hath given me, that both he and I may have the happiness of dying for the faith of Christ." The prefect, admiring her constancy, turned back again, and sought the presence of the emperor, to whom he related his interview with the woman. Valeas was ex- ceedingly confused by this incident, and, being unable to with- hold his admiration for the courage and constancy of the Catholics, he delayed not to quit the city, so that peac*j was speedily restored to the disciples of the Saviour. Ecclenaatical History UWARDH GOD. 105 ARTICLE III. MARKS OF THE CHURCH. ' The Church is the society of the fkithful collected into one and the same body, governed by its legitimate pastors, of whom Jesus Christ is the invisible head; the Pope, the successor of St. Peter, being his representative on earth.— Nevertheless, as there are several societies which take and usurp the name of the Church, it is necessary to describt* the marks which distinguish the true Church from those which are but nominal. There are four infallible maifts which denote the true Church, viz. : its unity, its sanctity; its Catholicity, and Apostolicity. 1st. The Church is oney because there is but one single Church wherein we may attain salvation, and because all its members profess the same faith, participate in the same sacraments, are animated by the same spirit, united in the same bond of charity, aspire to the same end, and obey the same pastors. 2nd. The Church is Holyy because her doctrine is holy ; her sacraments are holy ; there are no saints beyond her p.ile ; and because Jesus Christ, her invisible head, is the author of all her sanctity. 3rd. The Church is Catholic^ or Universal; that is to Bay, she is neither limited by time nor space : she embraces all time ; for she has always existed, without any interr ip- tion, and will exist till the consummation of ages, according to the promise of her divine Founder. All the other soci- eties, on the contrary, bear on their front, so to say, the ma-ks of their recent origin ; the date of the birth of each too, is clearly ascertained, which is in itself a sufficient proof that none of them is the true Church of Christ. The Church embraces all space ; the faithful, of whom she is composed, being spread over all the countries of the earth, whilst each of the other societies is contained within some one kingdom or state. The Church is far more extensive than any of the other societies, calling themselves Christian ; hence it is, that she every where receives even from her very enemies, the name of Catholic, .*«*..■,'•'■:■.; , ,!■■■ ■■■.'•,•,■•'■. rl'' .■,■»• ■ 1'- .\\ 4 ,■ f' '" I.'jl It iWi^y p: -/ •-lli i".^*i • ■■'■ .^r ! f -., *. ,.■•'■■,• '-"-I ir 1 1.. ■■','!, j»r -i'i- lilt ■ Mm 106 DUTY OP THB CHRISTIAN 4th. The Church is Apostolic ; that is to say, she was founded by the Apostles, aod has been ever since governed by their successors. The other societies, In separating themselves from the true Church, have lost that succession. Every one, therefore, can easily ascertain vi'hether he be- longs to the true Church, by examining whether he is united to the Pope, through the medium of his pastor and his bishop. The true Church is visible before all men ; so that we have but to open the eyes of our minds and we behold her. Every .where she appears as one great body, professing the same faith, believing in the same mysteries, receiving tlie same sacraments, and implicitly confiding in the divine origin of the authority of her ministers. The true Church is also called the Roman Church ; be- cause the Pope, the successor of St. Peter arid Bishop of Rome, is her visible head. Example. — St.- Irenseus, Bishop of Lyons, who had been a disciple of St. Polycarp, said to Florinus, who was dis- seminating doctrines contrary to those of the Catholic Church : " Your doctrine is not that of the bishops who have gone before you. It seems to me as though I still heard the blessed Polycarp relate the conversations which he had held with John and others who had seen the Saviour, and the accounts which tkey were wont to give of his mira- cles and his teachings. I can assure you, before God, that if that holy bishop had heard the doctrine which you teach, he would have closed his ears against it, and exclaim, as he used to do : * Good God ! hast thou spared me so long, but to hear such things spoken V And he would instantly have taken his flight, fearful to hear such doctrine promul- gated.'' _^___^ Lasausse. ARTICLE IV. ON THE AUTHORITY OP THE CHURCH. Jesus Christ has given to the pastors of the Church the power of teaching and of governing the faithful in matters appertaining to salvation. " Go ! " said he to his Apostles, you, TOWARDS GOD. 107 •• Go, teach all nations, teaching them to do all things what- soever I have commanded you. And lo ! I am with you all days, even to the consummation of the woi\d." In virtue of this promise, then, the Church is infallible in her teachings as regards faith and morals, and that in whatever way shft decides, whether assembled in council, or dispersed alroadlj having with her Jesus Christ, who is the Fountain of al! truth ; being ever enlightened and directed by his spirit, which is the spirit of truth, she can never promulgate error. Hence it is that she is styled Y y the Apostle St. Paul, tJic piUar and tJie ground of truth. Hence it is, too, that the great body of her pastors can never be deceived in what relates to faith and morals ; the judgments which she pro- nounces, whether in proposing to the faithful the truths of religion, or in condemning the errors which rise up against the faith, are at all times infallible and as ^ch entitled to perfect submission. The Church is the chair of truth ; she speaks to men in the name of God, and when we submit our mind to her teachings and decisions, it is to God himself that we offer the homage of our faith. " He who heareth you, heareth me," said our Lord to his Apostles, " and he who despiseth you, despiseth me also ; whosoever will not hear the Church, let him be unto thee as a heathen and a publican." I'he voice of our pastors is, therefore, the voice of God. Hence the Apostles, aware of the high privilege ihey had received from Christ, placed at the head of the firpt judgment they pronounced, these remarkable words : " It oath seemed good to the Holy Spirit and to us " — in order to make us understand that their decision was that of God himself. It was, in fact, necessary that Jesus Christ should give to his church that infallible authority. If there were no tribunal to decide dogmatically on what is to be believed, each of the faithful would wander away in his own thoughti and 'n.ighiations, ;md there would be no longer a unlforrnitjf of belifif. Were not this tribunal infallible, there woiiid \m reason to doubt the truth of its decisions, and the faithful would remain wavering and uncertain, exposed to be carried about by every wind of doctrint It was then the divine wisdom of Jesus Christ which secured to his Church th» privilege of being preserved frsm all erroi in her teaching! ,',■»■■■ • f i w;ii m ♦ ',■■ ■ry, •.- •V'.if <;. . ■ ■ ■ yr'.'i.x:. if . ' JV' , . . -Vt' ,1 ••. I ■.V. > ■ I^V:1 )3 ., r,--'' ..'''•■ P>^'i J ' .1,' ^•■j- ' ^ ^r^'fi -'%i- .1 « . . ■,.. '■'•:•■,.■ - '■" k*' '• -Ti •• mi'- i^~ '. i^K"/yf'.;' *.' - ■'■'!; TiM: w f 4-^ :^ ■ 108 DUTV OF THE CHRISTIAN Jesus Christ has given to the pastors of the church power to govern the faithful ; this power of jurisdiction is exer- cised by the pope and the bishops in the assemblies of the church: the power of the bishops consists, Ist, in the exer- cise of that power which they received at their consecration, oi" remitting sins, and of transmitting to priests that same power, with whatever reserve they may deem proper ; 2nd, in the power of binding and unloosing, that is to say, retain- ing and forgiving sins, and remitting the penalty incurred by sin ; 3rd, in that of governing the faithful according to the doctrine and discipline of the church. By the discipline of the church is meant, the rule which the church has made in virtue of the authority given her by Christ, for the guidance of both priests and laity, together xvith the usages and ceremonies of the Holy Sacrifice, and oi divine service. This power of jurisdiction which abides with the chief ministers of Christ and pastors of the church, extends and has authority only over those who are submissive to the church, and not at all over those who are entirely and open- ly separated from her communion, such as pagans and in- (Ulels. l^.^ • .- m ■ '.:: 'J- -> I . ■■'■■■ *^. iL'? Example. — During the schism of Antiochus, St. Jerome was very uneasy in his desert. Being asked with whom he was in communion, whether with Vital, or Meletius, or Paulinus, who were all three rending the flock asunder. On that occasion, he wrote to the Pope St. Damasus in these terms : " Following no other chief but Jesus Christ, I am at- tached to the communion of your Holiness, that is to say, to the chair of St. Peter. I know that the church was built on that foundation. Whoever eateth the lamb outside that house, is a profaner ; whoever is without the ark of Noah perishes in the flood ; whoever gathereth not with you only scattereth abroad ; I pray you, therefore, to tell me witli whom I am to communicate." The sovereign pontiff paid attention to this request of St. Jerome, and in consequence erf* the instructions received from Rome, thai illustj'ious doc- tor adopted the communion of Paulinus, by whom he was ordained priest. — The only way to preserve ourselves from TOWARDS OOP. 100 frring ir. matters of Faith, is to submit with docility to tlie decisions of the church. St. Jkroaie Letier 57. ARTICLE V. OUTSIDB THE CHURCH I'HERB IS NO SALVATION. There is perhaps no one phrase which has been (an that for nearly two centuries) so much abused as that one Outside the Church there is no salvatioji, and yet no truth is more easily demonstrated. What we are about to say on this important subject will prove that the Catholic Church must needs profess that doc- trine, although it draws down upon her the charge of intol- erance, so often brought against her by modern philosophers. There is one God : man, being his creature, is obliged to obey him, that is to say, to do his will, and to honour him in the way that he himself hath prescribed. From this truth, confirmed as it is even by common sense, it follows that there is a religion, a church, beyond which there is no salva tion ; in other words, a truth comprising all truth, a light containing ail light, and a virtue beyond which there is no virtue. That religion which is really the true one, ought to be able to say : My founder is from God, or rather he is God him- self; his agents have given incontestible proofs of the divin- ity of their mission. The creed which I propose to y©u iu the only one which comes from God, and the virtues wliich I command are those which alone conduct to him. Any religion which cannot speak in this way of itself can never be taken as the true religion, since it cannot even as- sert that it is so. Is it not, then, perfectly natural for those who are sure that they are in the right way, to warn those whom they see going astray: *• You are in the wrong way: you will be lost if you go on ! " In fact all religions have spoken so to others: we know how furiously the Pagans persecuted the Christians ; we know the abuse wherewith the heretics of all times have loaded the Roman Church. All religions have then in turn maintained that there was no sal vatiou beyond their pale: all religions have, therefore \een 10 .■••V'fC.'i"' ' '■•.^■''•••'.■* ••■ '•'■•■' '-iv-'! ''-^.i •'..::-V'f. <'■.■• •»"•' •Mi % /•r j'-y^^'U 'L mm ,!• »••> 4 <"■!■. '/^ . ^' \* '•■iv; ••,?!• • ' i. '"• ,„■ 'i . T*i ' .•.*\'" ./.'; ■. , *t-l '■■,'.■■ ' ' «■■••••••' ;■> .■■' A. ., V.' '.'• ■.•*•. •■■ti •■ 1 )F1 -i' f.M If ■Ji.-lii ' ■' •.•••. : .'> , 'mm . ■'♦• ■■a ^.*: . ..•(■ i1 110 DUTY OP TUB tHHIRTIA?^ intolerant, in so far as that they could not approve of whaf was contrary to their own belief. Will any one say that all rolif^ions are equally good ? — That would be to assert the grossest absurdity, and maintain yes and no on the same sub- ject. Will it, on the other hand, be said that all are false, by way of pretext for following, none ? — But he who would •ay so must be, in the first place, unreasonable, since h« would thereby deny the existence of natural religion, that li to say, the connection which should exist between the intel- ligent being and his Creator : secondly, he must be rash, de- nying incontestible facts, believed throughout the entire world, facts which manifestly prove that God has spoken to men : thirdly, he must be the most intolerant of all, since he would proscribe all creeds, and condemn all the religious practices by which men have in all ages rendered homage to the Diety. But if it be evident that man must have a religion, it is not less clear that there can be only one which is true — only one which is pleasing to God, or can lead to everlasting happiness : how can it be supposed that he who despises the Supreme Being who has created him, or who insults him by a criminal life, can have the same fate as he who adores and loves him, and who does him honour by the sanctity of his life ; error and truth, vice and virtue cannot have the same end, or conduct to the same happiness ; there is then but one Religion, but one Church. This point ascertained, which of all the religions in the world is the true one, which all men must embrace in order to obtain salvation ? It is evidently that which gives the clearest proofs of the sanctity of its morality and the divini- ty of its institution, that which has been announced by the Prophets ; and whose truth has been proved by prodigies ; that one, in a word, which Jesus Christ has established, and which has been transmitted even to us by an uninter rupted chain of the successors of the Apostles. It is only the Catholic, Apostolic, and Roman Church which enjoys all these prerogatives. It is, therefore quite true that there is no salvation outside the Catholic Church, she alone possessing all the marks which manifest the divinity of the true religion ; that neithei is there salvation for liira who lives not according to her doo* l,,lKri TOWARDS OOD. Ill Irine, or who dies impenitent ; no salvation for bini who having it in his power to see the truth, will not take the trou- ble of* adopting it; no salvation for any sectary who, having just reason to doubt the divinity of his religion, does not tako tlie necessary means to ascertain the truth. It is not the Church then that condemns those who reject her doctnnes, and practise not her morality ; — no, it is not the Church, it is they who destroy themselves by their obstinncy and bad faith. No, the Church condemns none : she only announces that Truth is one, even as God is onCf and that they who wilfully wander away from its path, are beyond the pale of salvation ; she bewails their blindness, and prays for their conversion, acknowledging while she does so that it is only He who sounds the depths of the heart who can judge of the uprightness of theirs, and that He alone can see whether they are guilty in their ignorance, and in their separation from that precious unity, which is the es- sential mark of truth. But, it may be asked, what then is to become of so many children who die without baptism, of so many Pagans, Mahometans, Jews, heretics and poor savages ? The Holy Scripture says nothing as to the fate of children who die un baptised, and the Church ventures not to decide the point ; but, although it is not said that they go to heaven, it does not follow that they must be as wretched as those whose destruction is their own work. We know that they do not see God, but there is reason to hope that they do not feel all the bitterness of such a privation. As to the nations who might have the true religion, but refuse to em- brace it, they shall be justly condemned. But should it happen that any one was invincibly ignorant, or had no means of discovering the truth, then we might reasonably hope that God would rather work a miracle in his favour than leave him in darkness. So it is that the Chnrch re- futes the imputation of intolerance. But whence comes the ardent interest which skeptics are wont to take in infidels, and all those who are not enlight- ened by faith ? How is it that, while affecting to pity their condemnation, they imprudently abuse the means of salva* lion which God has granted to themselves ? Either their ■'. ••'.>•■ ;«Jr .'■ . \s] :.h- 112 DUTY OF THE CHfilBTIAN compliiints nro unjust, and soU'ly dictated b^ tlie hatred which they iK'ur towards the Church, or otherwise they act as fools. "Why," let us say to them, witii 8t. Paul, "why lose time in examining how God will ileal with thoao n.', tions who are not of the faith ? Bu«y yourself ralher ia rooting up the evil which is in you, and which may destroy you forever. Rest assured that God will never condemn tliose who sincerely seek the truth in order to embrace it, as he will assuredly punish those with severity who have abused the lights and graces they received." — "Mail !" cries Mr. Moore, after hesitating several years in his choice of a religion, " Hail to thee, oh true Church ! thou who alone leadest to life eternal, lot my soul repose in the sh 'de f thy branches ! — Fur from me the rashness to dive int«^ ' deptlis of thy mysteries, and the impiety to rail at their darkness! — Let the scoffer reason — I admire; let him dis- pute — I believe ; I behold the height, but I sound not all tlie depth." Examples. — The Princess Elizabeth Christina of Wolfen- buttel, thought it her duty, before she married Chailu-s of Austria, afterwards the Emperor Charles VI., to consult the Lutherans, v/hose laith she had till then professed. — This she did in order to satisfy her own conscience. The Protestant doctors, assembled at Helmstadt, replied that, "As regards fundamental doctrine, the Catl)olics are not in error, BO that salvation may be obtained in their comniuiiiori."— . *'If that be so," said the princess, when she heard tlie de- cision, " there is no need to hesitate longer, and to-morrow I shall become a Catholic. In a matter of so groat im- portance, the surest way is always the best to choose." Her father expressed himself of the sune opinion, and he to>> became a Catholic. De Trevern.> -Fucjw'/ THacun h. Henry IV., solicited by his friends to embrace the Catho* Jic faith, demanded of the bishops whether one could be ^^%\tA in the Church of Rome ; they, of course, replied that ftT»!s::redly one could save his soul in the Church, and that, moreo'-.i, there vas no salvation outside her pale. The moiia:ch then addressed himself to the Protestant ministerSj TOWARDS GOO. Ill and Hskod them whether ttaKatioii was to bo found in th« retVtnnod Cliurches as h that of Kome ; the ministers hav. irig iiiiswered that one could be saved i) either, whereupon the king said: " The 'ishojo . rt that out of their Cli oh there is no salvation ; y<»u aoknowled^ ' that salvatioi, is to he obtained in their connnur)ion: in that , i must d clare myself a Catholic, in an ati'-dr so itupurtant, the surest way is the best." ______ ARTICLE VI. THE COMMUNION OF SAINTS. All the faithful who compose the Churcl Catholic are united together and form but one body, of which Jesus Christ is the head. The close connection existii r Lord has obtained for ub by his sufferings, the merits of the Blessed Virgin and nil aints, the Sacraments, the prayers, and all other good works .liich are done within the Church. Of all these spiritual g its is formed a treasury which belongs to all the Church, ach of the faithful having his share according to his dispositions. Those who are in the state of grace have a full ])urtiiipa- tion in all the spiritual treasures of the Church. This community of spiritual goods is the necessary con- sequence of the unity of the Church. All the members of a family labour for the advantage of tho whole, and each has his own benefit in common with the others. So it is with the Church, whose members compose but one fiuniiy and one compact body. St. Paul compares the Church to the hunuHu body ; and no similitude could give us a bettor Idea of n ,mt is meant by the Comnmnion of Saints. The body has Hoveral members, and each of these has its own peculiar function ; nevertheless, they all form but one and the s^ine l>ody. They have all the same head, tl»e sam<» fm' w. ' • • • f , .' ^ ' ■ '■'■•; * <:i.:^■:.' '.■«■ -■ •I''. 1- •* • -■ ''.•■1,',. I "^ .. . •^«-*Si;i '..■ • '■■*. V* tift'i \ >■■..• ■;:.'^';^ [ • ' ;(*.■-*•■.•< ' ■ ■% 4^M, Mil '.r't^! , '■ : t '4. , »'; t .•,'■.. I . I J* ■"*(. ' • I / ■'"■■■ -Il^/'iis ■,■■' ■'»* "^/" ■ . ■■'nil' ►«:;?'•'•- 114 DUTY OF THE CHRISTIAN Boul, the same life. The functions of each member, and tlieir benefits are for the good of all the body ; all concur to the same end, which is the preservation of the body ; the eyes see, the ears hear, the hands act, the feet walk for the whole body ; in a word, all the members conspire for the advantage of each other, and lend each other, in case of need, all possible assistance. So, in the Church, all the faithful, animated by the same spirit, living under the same head, are united amongst themselves in all their various ac- tions. Each member prays, labours, and merits for all the body, and receives at the same time the price of the labours, virtues, and prayers of the entire Church. But in order to profit by these advantages, one must be a member of the Church ; those who are separated from her by heresy, by schism, or apostacy, or those whom she has cast forth from her communion by excommunication, have no part in the spiritual advantages derived from the Communion of Saints. In order to have a full share in these gifts and blessings, one must even be a living member of the Church, or in other words, one must be in the state of grace. Those siimers in whom the Holy Ghost does not abide by grace, are indeed, members of the Church, but they are dead members : how, therefore, can they pretend to the same advantages as those who are full of life ? A dead arm^ though it remain attached to the human body, can neither receive nourishment, increase, motion, nor action. Yet even sinners cease not to derive some profit from thei'- union with the rest of the body ; it is a great privilege to belong to that society in which alone are found truth, charity, justice, salvation, and the means of at- taining it. A sinner is dead ; it is true ; but whilst he re- mains united to the body, he may revive by the praj'ers of the Church, which are incessantly offered up for his return to life by the way of sincere repentance. The faithful of whom the Church is composed arc divid- ed into three branches : the Church militant, comprising all those who still wage war on earth against the enemies of salvation ; the Church Triumphant, consisting of the bless- ed in heaven ; and the Church Suffering, which is composed of the souls who are yet expiating their faults befoie they eau enter Paradise. TOWARDS COD. 115 Hetice, the faithful on earth are not only united amongst Uicmselves, but also with the Saints triumphing in heaven, and with the suffering souls in purgatory. We rejoice in the liappiness of tlie Saints, we bless God for what he has done for them, and beg them to intercede with him for us ; Uie Saints on their side, love us as their brethren, and assist us by their prayers. We offer our supplications to God on behalf of the souls in purgatory ; we give alms, and p^erfonn other good works that he may relieve them in their sufier- ings, and in his mercy abridge their duration. Example. — St Fructuosus, a bishop of the third century, prayed without ceasing for all the Church. When about to suffer martyrdom, being condemned to be burned alive for the Faith, a Christian took him by the hand and said, " I entreat thee to remember me before God ? " The holy mar tyr replied, " I must remember all the Catholic Church, ex tended from east to west over the earth !'* St. Polycarp used to pray day and night for the Whole Church Catkolic, throughout all the world. Lasausse CHAPTER XI. I BELIEVE IN THE FORGIVENESS OF SINS. It is only in the Catholic Church that remission of sins is found, God grants that favour only to those who become his children. It is through Baptism that Christians are first cleansed from original sin ; but as it too frequently happens that the baptismal innocence is quickly lost, Jesus Christ has instituted a Sacrament for the remissirn of sin, com- mitted after Baptism ; this is the SacramenI of Penance. God is always disposed to forgive us, provided that we re- ceive this Sacrament with sincere sorrow for our sins. There is no sin which cannot be effaced by this means. Should we even have committed the most grievous crimes, and were they more numerous than the hairs of our head, we can obtain their remission by the Sacrament of Penance, ■■ ■■ ■••-•y •■■,; ■' r- n-' > ,' •••'Ti.'r -'!*■;•, .V'» ■■•i« . .>r ■ .• •u, 'r. .•>•.,■: /■''■■■ J-:\,i ' ■''■■■i'l V ■"■'■, • i»>l *<■'■'•. ■I •': .vi ;•» .^n\r:. J ■4 ■:'^:^^v.:v' , |!;! ^'•^ ■•:•, ^J* ^^^^^ ";:'i >•*»« *^- [-^A-. ■j: ' ',"''.".! |'"-*i:'ii ii,H:" r^ i">. V||; f', •■'•*• •.'•:'*jffl' ' '., 'I'm- I*' • * .;:if -^;f .:^i; ■::1 i.;-',-4 '^i ■• • •'» ■. ... j! ' ■ ■ ■ I no DUTY OP THE CHRI8TIATC It is not, however, through our own merits that pardun is granted to us, but through those of Jesus Christ our Saviour. The promise which God has made to forgive our sins is purely the effect of his mercy ; and that promise is the 6ole resource of sinners and the motive of their confidence. It is God alone who can forgive sin ; hence, when the priest pronounces the sentence of absolution, it is God him- who effaces the sin by his ministry. We cannot doubt that Jesus Christ has granted to his Church the power of remitting sin : " Receive ye the Holy Ohosl" said he to his Apostles ; " whose sins ye forgive, tliey shall be forgiven ; and whose sins ye Fetain, they shall be retained." We should be more fully sensible of the value of this fa- vour, if we could comprehend the misfortune of a person who, after having offended God, could never recover the grace he had lost, and who would be obliged ever to bear all the weight of his iniquity, while feeling himself hurried on by time towards the fatal term of his reprobation. Great care must, nevertheless, be taken not*- to abuse the mercy of God, or presume upon it, in order to sin more freely. What! should we offend him because he is always ready to pardon us ? — should we be wicked, because he is infinitely good ? — Let us not deceive ourselves in this matter ; that abuse of his mercy is the crime which of all others offends him most, and God w^ho forgives all those who wor- thily approach him in the Sacrament of reconciliation, may not leave us time to have "ecourse to it. How many peo- ple have been cut off in their sins, and who has assured us that W9 shall not be taken short, as they were ? Example. — k servant, returning from Catechism, was in- terrogated by his master on what he had learned ; he answer- ed with a sigh ! " I have learned that I am damned." — ** How is that ? " inquired the master. " Because the Cate- chism says that one must have more sorrow for his sins than for the death of his father ; and for my part, I have griev3d far more for my father's death than evei* I did for my sins." His master told him that perhaps \q did not clearly TOWARDS GOD. 117 ■i understand what he had heard, and he proceeded to explain to hiii» the doctrine of the Council of Trent concerning contrition, in the following manner : " Do you not perceive that the uorrow which we feel for having offended God, is of a nature entirely distinct from the grief arising from the death of a friend, or parent ? The former is a hatred and a detestation of the sin committed : the latter is the effect of the natural tenderness which exists in the heart for a dear relation. Do you hate, do you detest sin ? are j^ou resolved rather to die than to sin again ? If such are your sentiments, you have the necessary sorrow — ^you have, in short, true contrition." On hearing this, the worthy man began to breathe more freely, and sincerely thanked his master for hav- ing so far enlightened him, and drawn him from his error, which if permitted to continue might have ended in despair. Abbe Salvatori, Reflections for Sinyiers. CHAPTER XII. THE RESURRECTION OF THE BODY. It is an article of faith, that our body shall one day rise again. All men shall die, and they shall arise again with the same bodies they had in this life. The body, laid in the earth, shall go through the process of corruption, and moul- der into dust; but what changes soever it may have under- gone, its ashes shall one day be gathered together and re- animated by the breath of God. Life is but a dream, and death a sleep; but the resurrection will be the beginning of a hfe which shall never end. There is no truth more clearly established in Holy Writ, nor more firmly maintained in all ages, than this of the Resurrection. It was believed, too, from the very beginning. " I know," said the holy man Job •* tliat my Redeemer liveth, and will raise me up at the last day : and I shall be clothed again with my skin, and in my flesh I shall see my God ; whom I myself shall see, and my ^yes shall behold, and not another." But it is principally in the no.w Law that this truth is made clearly manifest. " The day will come," said Jesus Christ, " when all who are in the grave shall hear the voice of the Sou of God, and they wlw ..'.••'4; V ..'*■.■• f ■ ■ •"*••» • ■•'■ • •■'.•••,;■".• r;.« "■•»' * V ■?■>■. . I -JJ*' (. : V i- T '''.■■■• i? '■ ^i ' • .•'•.' < -.i-:': >'. . •■ ■• • . ' * :^|; ■•^■•■' :' '■*'. •-■ih .«1 &"■ !. ■• 1 ', « , «• f , • ■ »! 'fr 'M V" ,i »■ I- 1 ■ ' • '■V •■ . 1 \ ( i •*'• % ?, 1.=^ *. V. •..^•tj t 'A ^ ■ • J, ' .. ui ./ „i..r| ■••"if ' ' -"if LulUl.^tlill'i 118 DUTY OP THE CHSIfiTIAIf have done good works, shall arise and live forever ; but they who have done evil shall arise to be condemned." — " In a moment," says St. Paul, " in the twinkling of an eye, at the sound of the last trumpet the dead shall arise to die no moi e." That resurrection shall be general ; all shall arise, the great and the small, the just and the wicked, they who have lived before us from the beginning of the world, they who are now on the earth, they who shall come after us, ali shall die, and rise again at the last day with the same bodies they had in this life. It is God who will work this prodigy by his Omnipotence. As he has drawn all things from notliing by his will alone, so shall he with as much ease, gather together our scattered members, and re-unite them with our souls. It is not more difficult for the Almighty to re-animate our bodies than it was for him to create them. Nay, we have under our eyes, every year, a figure of this resurrection. Are not the trees as it were, dead during the winter, and do they not appear to resuscitate in the spring ? The grain and other seed which is cast into the earth, decays therein, only {o come forth again fairer than at first ; it is the same with our body ; which, like unto a seed, is laid in the earth, for a season, to come forth again full of life. The bodies of the just shall not then be solid, heavy, and cop* ruptible, as they now are ; but they shall shine like the sun, and shall be free from all sorts of pain and inconvenience, full of strength and agility, such as was tho body of Our Lord after his resurrection. The just, who a:e his children, sanctified by his grace, united and incorporated with him by Faith, shall arise like unto himself; Jesus Christ shall trans- form their mean and abject bodies, and shall render them con>» formable to his own — glorious and impassible. The body, which has had its share in the good doi>e by the soul while they were joined together, shall participate also in its happi* ness. The wicked shall, indeed, rise again, but their bodies shall have none of these glorious qualities ; they shall arise> but only to be given up to torments endless in their duration^ and inconceivable in their greatness. " All the multitude of those who sleep in the dust of the earth," says one of the Prophets, " shall awake, some fof h£d eternal, and others for endless ignominy and dis grace. remaine caresses motlier^ the idols up to h( things, thy bret poured tt) undei » »,. TOWARDS GOD, lit) What a spectacle shall then meet our eyes ! what soiili- ments will arise in our hearts, when we hear the sound of the trumpet, and when that dreadful voice shall echo over the earth, " Arise, ye dead ! and come to judgment ! " — when we shall see all mankind assemble, without any other distinction than that made by tlieir own works ! — St. Jerome, in the desert, continually fancied that he heard the last trumpet, and his <5oul was filled with terror. We have much more reason to fear than he had ; how then can we rest sa- tisfied ? If the future resurrection of the body is a source of hope and consolat'on for the just, it is also an objcsct of terror and dismay to tne sinner. Example. — In the reign of Antiochus, the seven young Maccabees and their mother generously sufl^ered the most cruel torments rather than violate the Law of God, because they hoped in the resurrection. The first had his tongue cut off, and the skin torn off his head, and he being still alive he was cast into a caldron over a huge fire. The second, when expiring, said to the king: "You now put- us to death ; but the Ruler of the world shall one day raise us up to life ever- lasting." The third said with confidence : " I have received these members from Heaven, but I now hold them as nothing in defence of the Laws of God, because I ho[)e that they shall be one day restored to me." The fourth spoke in these terms : " It is better for us to Jbe slain for obeying God, then to preserve our lives by disobeying him ; we hope that in the resurrection, God will render glorious these bodies which we received from him." The others manifested simi- lar courage and intrepidity. Nevertheless, the youngest still remained; and Antiochus tried to shake his purpose by caresses and the hope of reward ; he also sent him to his mother, hoping that she would persuade him to sacrifice to the idols. But that generous mother said to her son ; •* Look up to heaven ! raise thine eyes to Gcd, who hath created aJ things, and thou shalt not fear these torments, but will follow thy brethren to death ! " Antiochus, more than ever em aged, poured out all his wrath on the boy, and caused the rnothei t<3 undergo the same torments as her sons. :■> !.' ■ ^•i' .'-«• .■•• :L •'•1 *';' ■ ■mm •»f. .**fv ,i''i.' ,•:/'■ • ,t)"i ■ •■.'■.! ■•'■. . ■i ■,. , ■• ,1; ,i .iff- ■., •>•'■■ :.'- ■•'> ■■■.K' '■ iy-j •■■•■• ■^•* ■ •«■.■•, ;.p-u^' -u •I ■^'y. ■ J","'- "'• . ■ , * • , .4. •. ', -3 III: m «'i^': • u. • •••>' ■ * ■■ '•«.', •b' ' J, -* 1: : «•-.■; V ''z;!^- ■\;ij-i.. '''S.-Vt-# '.,. •'"■ f» .^>: C--i*" •.•^^,Av ■ • '*•■ -: - ■ " »■» • 120 DUTY OP THE CHHISTIAIf CHAPTER XIII. I BELIEVE ■ IN LIFE EVERLASTING. OirR soul, immortal in its nature, on quitting the body, jwissos from this life to another, from this visible world to a world invisible. The Pagans themselves believed in a future life, wherein man was to be punished or -^compensed ac- cording to his works. The expectation oi a future life is therefore the dogma of all mankind, and the faith of nature. There is, then, another life to come after this, and that life shall never have an end. We shall be eternally happy or eternally miserable, according as God has found us Just •>r wickcu at the moment of our death ; but as the soul may be stained with numerous trivial faults, which must exclude it from heaven for a time, yet do not make it de- serving of hell, it follows that besides the paradise prepared /or the just, and the hell destined for the wicked, there is Btill another place which is called purgatory y established temporarily to purify souls who are found guilty, at their departure from this world, of certain venial sins, or who otherwise have not satisfied the divine Justice for the pen- alty which remains after mortal sin h-e are going to enter religion." — " That is to say," replied the ciiild, " that heaven shall be yours, and earth mine ; assur- edly our shares are far from being equal," and he soo after followed their example. GoDEscAKD. — Life of St. Bernard. ARTICLE I. ON PURGATORY. In order to go to heaven immediately after death, the Aoul must either have preserved its baptismal innocence, or TOWARDS GOD. 12i recovered it by penince ; for nothing defiled can entef heaven. But human weakness being so great, it is very difficult to preserve ourselves pure amid the contagion of the world, and to bo found at the final moment entirely free from stain or imperfection ; hence the necessity of a place of expiation for these lighter faults, as well as to supply the want of penance which should have been done for certain sins although remitted, as to their eternal punishment, by the Sacrament of Penance. In the time of the old Law, this truth was perfectly well known, and all who were at all instructed in religious mat- ters, knew that souls were purified from their venial faults by temporary punishments before they entered Into Limbo, or tli.it place of rest wherein they were to await the coming of Christ, who was to introduce them into heaven. The valiant Judas Maccabeus sent a sum of money to Jerusa- lem, for the purpose of having prayers and sacrifices offer- ed up for his soldiers, slain in battle : " because," said he, " it is a good and salutary thing to pray for the dead, to the «id that they ma}' be delivered from their sins." But this truth has been more clearly defined by the decisions of the Church, founded on the very words of Jesus Christ, which establish a distinction between sins which may and may not be remitted either in this world or the other. Although the Church has not decided with regard to the pains of purgatory, it is certain that they are in proportion to the greatness of the sins which remain to be expiated, and that, consequently, they must be very great ; several of the fathers are even of opinion that they differ from the pains of hell only in the term of their duration, and the patience with which they are endured. It is in our power to relieve the so lis in purgatory, and we are even bound to do it, if we would conform to the spirit of the Church. They are of the elect, friends of Jesus Christ, and being destined to reign vith him, they will be able to indemnify us a hundred-fold for the sacrifices wo shall have made to relieve them or abridge their pains. — They are our neighbours, our relatives, our friends, our benefactors, who cry to us from the depth of their dun- geons, beseeching us in piteous tones, " Have pity on me 11 ."• '^ ri". *■,. 4 ■■■ . . '. •V'"* ■ •. -, .% ■ 41 • « "• •• • :? •^:;:n'.:;:. '.'•■•^■.'f.i'r.- , •■. .■ ' 4-* . . . . ^ •■. ;■ L-.V>. , ,■ • • ■ ' . 1 ; '.iV; . < ?4 '■■*:■{ ■. y ... ; v» ■ t ,: L., .%': ■ .. •."■♦;■ I . ' ..• •iv^.; i .fi;4 ■ ■ if'..- 5 .••.«■. i , ■ ft . , • 'I ..-..• " L r ', • ■ •., iri: * If: : J- WI V.'.' •',:i;t!T LI x-*fl ■ ■■■■ ■■Hi •;-4( l\-" '■■■!-" •? . '^ * 122 DUTY OF TUK OHKI8TIAN u -hjive [)lty on me ; you, at least, who are ir^y fiionds !" My (lenr child!" cries a father, a mother, from amidst the puigiiiy flames, " we suffer inconceivable torments in thia place of woe ; take [)ity on those to whom yon tvve so many obligations, — even your life, and the wealth } m pos- sess ; have compassion on our lamentations, and relieve us in our sufferings ; you can easily do it : the assistance of the Holy Sacrifice, an alms, a prayer, the sacrifice of some pleasure or enjoyment, which you will make on our behalf, nay, the slightest voluntary privation, may have cfToct in delivering us from the torments we endure, and in p'-^cur- ing for us the glory of heaven! — Ah! can you be ii;sonsi- ble to our misfortunes, and neglect us in the time of our necessity ? Will you dare give yourselves up to joy while we are plunged in devouring flames V* What! a stranger, even an enemy would excite our com- passion if we saw him in so deplorable a state, and we could not refrain from stretcjiing forth a hand to assist in drawing him from the fiery furnace. Well ! in purgatory, there are parents, brothers, sisters, friends, forgotten and neglected by their own ; how can we desert them thus ? — These souls carmot satisfy the justice of God but by paying to the last farthing ; they are as prisoners retained for debt in that place of torment; nevertheless, we can make satis- faction for them by prayer, fasting, alms-deeds, indulgences and communions, and particularly by having the Holy Sac- rifice offered up on their behalf. Charity makes it a duty for us to relieve these faithful souls, commanding us to do unto others what we should wish to have done for our- selves. It is even our interest to fulfil this duty, for the souls whom we may have relieved will be sure to interest them selves for us in heaven, and that most efl!icaciously ; they will become powerful protectors for us as regards both this world and the next. Even justice compels us to be mind- ful ©f the souls in purgatory ; and that because sonie may be there retained either for having been too indulgent to us, in flattering our passions, or otherwise for having offended God on our account ; it may be a father or mother who has committed some unjust act in order to enrich us ; mor>e- over, they may have enjoined us to give alms or malw TOWARDS GOD. 123 restitution for them, which we neglecting to do, thx^ are (ietaiiied in their dreary prison. ExAMi'LE. — St. Perpetua, St. Felicitas, and other sorvanta of Ciirist, having been arrested for the faith, wore confined in a close prison, where Perpetua was favoured with many visions. In the first of these, the Lord made known to her that 'she and her companions were all to suffer niari^i- dom ; in the second, she saw one of her brothers, who had died some time before. It appeared to her that the boy suffered the most dreadful torments ; that he was tortured with a devouring thirst, without ever being able to reach the edge of a basin or pond which he incessantly tried to accomplish. The Saint, perceiving by this vision tliat her young brother was in purgatory, commenced praying for him with h companions. Some days after, she saw her brother agaiii, but this time he appeared clean and coni- fortable, refreshing himself, and roaming at will over the plain where the basin was. Thus did the Lord vouchsafe to show how efficacious are the prajers offered up for the departed. ARTICLE IL OF PARADISE. Paradise is the abode of the glory and magnificence of God, being the dwelling-place prepared by him for his an- gels, and also for men who live in his fear, and die in his love ; but in order to make us understand how immense tire its treasures, and how ineffable its joys, it would be necessary that one of the blessed souls should come down from heaven, and relate to us its wonders. " No," says St. faul, *' the eye hath not seen, nor the ear heard, nor hath it entered into the heart of man to conceive the glory that God hath prepared for his elect." Let us imagine, if we can, the transcendant joy of a soul entering into heaven ! — Oh ! what a moment is that, when the miseries of this life being for ever at an end, an eternity of happiness is com- menced ! With what delight, what satisfaction, what trang- port does it at length behold its God, and feel that its fata is for ever decided ; its happiness secured ! .*! • I 'tt.*'' 'I ■♦ ,' •■ • ^ * t * • . :.<■ ■.■-•?' ''■%•.-■ ■'• ■,' •••■.« "■V V . > ^''.\* '■•/•( . I . »• 1 '*, .f .i \ V :*r.., ■*' * 'j **' Iji' V ■'•4 f . , » " " .*. !vA-h"':| '■.. »:.•:■ /r.j-\ .' ■,i' : >■ '»', K • J .•,r.j-..-.,»v : (•. ,.. '^ •'-■ . . ■»■'.'••••/. *■ •' ('' ? T '•,".■,■ •■.'.■ '*■■ t'i m ■■^Iv. ■■•■:■■■-?../;;,:•■ '.■■ .IT.i l;.*^ . m- '.'ft lis *»f-v»:s;/ ■ . ^^■■,i■ fi ♦ . '- ■ • I ' J * '" . " ' 1, • ':«.•• ' < ■ ^ : * 1. , " 1 f '•^' ,.*' .r i- ► ■ I '.^ i i rl' /■ ■ ■ •-■; • *"V . . ;v i-' j^* " »- ..-■/k' •, .:■! f •» f^ •;,i f;* • *•■ y ,■■... . •■ ..*.*" '1- - ■ 't'Tf: 124 DVTt OF THE CHRISTIAN What joy for a captive when he has recoveied his liberty, and escaped from the hard yoke of slavery! what joy for a prisoner, long immured in the depths of a gloomy duiv- geon, when he again beholds the light of day ! what joy for one who has been long tossed on the stormy ocean, amid tempests and quicksands, where his life was continually endangered, when he finds himself safe arrived in port! Faint, imperfect image, any of these, of the joy, the con- Bolation, the happiness of a soul which, after the long cap. tivity, the protracted exile, and the lingering pains of this Yale of tears, enters at lengt^nto the haven of safety, and the land of the living, there to dwell for ever, amongst the elect ; to dwell with God himself, the Author cf its being, the term of its desires, the centre of its repose, vitliout any fear of again losing him — assured of possessing him for aU eternity, and to be a partaker in his happiness ! But it is not enough to know the bliss of heaven, we must also try to merit it by the practice of good works. ** Narrow is the way," says Jesus Christ, let us then try all we can to enter therein. However great may be our ef- forts to obtain that end, they are trifling when compared with what we seek. What ! should we not have courage to do ourselves a little violence, to deprive ourseh'es of some slight gratifica- tion, or to overcome human respect, in view of happiness so great ! Where then is our faith ? where our reason ? — People every day make the sacrifice of their repose, and of their very health for the fleeting breath of honour ; they labour all their lives to amass a little wealth, knowing, nevertheless, that they must give it up when ('ying ; and yet they would do nothing for that heaven which is to be possessed and enjoyed for ever ! " To secure an eternity of happiness," says St. Augustin, ''an eternity of labour ♦and toil would not be too much to give, and yet we will not give it even a moment." A short p rayer, morning and even- ing, is considered too much ; confession is a fearful task ; the sanctification of the Sabbath is sacrificed to human respect; abstinence on Friday and Saturday, to sensuality; and our duties, to the love of pleasure ! And yet we as pire to become the associates of the martyrs — the righteous TOWARDS OOD. 125 — the heroeb of religion ! Heaven is a reward, which must be earned ; it is a crown which must be won in the com- bat ; it is a conquest which we can only make by vioUuice ; thoso who know how to conquer, are they by wiioni it is obtained. Heaven is the abode of sanctity, and its gates are only open to innocence or to perfect penance. If we busy ourselves solely with the vanities, goods, and pleaaureo of this life, we are neither innocent, nor repentant, and are, therefore, unworthy of being admitted into heaven. Ah ! how consoling it is for the virtuous Christian to know that every thing he does for God shall be abundantly recompens- ed ; that even a cup of cold water given in his name, or one aspiration of the heart to him, shall not go unrewarded ! — With what constancy does he not endure the trials of this life! The losses, the disgraces which throw the wicked into despair, become for the just so many sources of merit by the resignation with which he receives them, and the hope of being indemnified for them in heaven, which he regards as his own country. Thither it is that he daily sends the treasure of his good works ; it is for heaven that he labours, and for heaven that he adorns his «oui. If we only knew what the souls in heaven possess and enjoy, and how much they can there glorify Our Lord, we would not only labour with assiduity in the work of salvation, but we would also endeavour to procure for others the same advantage, and more especially our own friends and relatives; that would be the truest and best way of proving our love for them. We can do nothing more advantageous to our neighbours or more glorious to God. " He," says St. Chrysostom, " who macerates his body by alf possible austerities has less merit than he who gains a soul for God ; it is something greater to save one's brethren than to work miracles." It was this zeal for the salvation of souls which has induced so many apostolical men to quit country, and parents, and friends, and go, at the risk of their lives, into lands beyond the seas, ir order to convert Pagans, and baptise their children in danger of death! * He," says St. John, "who gaineth his brother to God, shall save his soul and cover the multitude of hii sins. » ,*^ -2. t^SA 126 DUTY OF THE CHRISTIAIT ^- -i. 1,1 > 1 '* V>j- •^/^■» . J.'al • ;. • . « Example. — M. Boursoul had exercised at Rennes for u|> wards of forty years, the functions of the sacred ministry, and underwent, even to tiie very close of his career, without relaxation, or ititerruption, the fatigue of the pulpit, and the painful task of presiding at the tribunal of penance. He wished to die., he said, with his arms in hand : " Ah ! if I were only worthy of obtaining that favour from my (iod! I every day beg of him to terminate my life, either while I aro announcing his gospel in the chair of truth, or exercising in the sacred tribunal the ottice of his mercy and justice !" A prayer Uke that, dictated by ardent and heroic charity, deserved to be heard and granted. On Easter Sunday, the 4th of April, 1774, M. Boursoul said mass at five o'clock, and immediately repaired to his confessional. About two o'clock in the afternoon he proceeded to All Saints, a parish of Rennes, where, notwithstanding his great age and numerous infirmities he had that year preached the Lent. At three o'clock he ascended the pulpit to preach on the glory and happiness of the Saints. His delivery had in it all the vigour and impetuosity of youth ; his voice was unusually loud and distinct ; his motions were so rapid, and his ges- tures so animated, that his meaning was understood almost before he had given it utterance. Towards the close of the first part, after the liveliest and most touching description of the beauties of Paradise, and the joy of the blessed in heaven, he made a fresh effort, and exclaimed : " No, my brethren ! it will never be given to the weak eye of mortal here below to gaze upon the splendour of the divine Majesty ; " then lowering his voice, " It is in heaven that we shall see him face to face, unveiled before us." These words were spoken in a deep, penetrating tone, and he repeated th^m again ia Latin ; Videbimus eum sicuti est. Just as he finished thesio words, he bowed down his head on the side of the pulpit, and expired. The church was even unusually crowded, and th') consternation was sudden and general :. some cried out aloud, and others shed tears ; some fainted away, and others said aloud, " He is a Saint, he died speaking of the happi- ness of heaven." A child who was present was heard to gay . " He was speaking of paradise and he has gone there !" Carron, Life of Bow soul. TOWABDS GOD. ISH ARTICLE HI. UV HKLL. There is n. hell, that ig to say, a place of torment whew the wicked shall he eternally punished with the demons. This truth, like all the others of our creed, has been revealed by God. Jesus Christ 8peaks,in the Gospel, of a fiery fur- nace, a place of torment where there shall be nou<^ht but weeping and gnashing of teeth. They who doubt wiiether tliere is a hell, and, under that pretext, follow the course cl thoir disorderly passions, are blinded or corrupt ; they risk the penalty of an eternity of torment for the pleasure of a v'ngle moment. The [lains of hell are of two sorts, that of loss, and that of the senses. The pain of loss consists in the privation of the sight and presence of God, whereas that of the senses consists of the most violent torments suffered without the slightest alleviation. The Sacred Scriptures depicts these tortures in the most energetic terms : " The fire shall con- sume the reprobate," says the Holy Ghost, " the worm which gnaws them shall never die, and the fire which devours them iJidl never he extinguished." That fire, as though it were conscious, according to the expression of St. Augustin, " will attach itself to the corporal members which have served aa the instruments of sin, and also to the intellectual faculties, preying incessantly on all without ever destroying them." All the damned are deprived of the presence of God, and they suffer, moreover, the most fearful torments, always pi o- portioned to the number and magnitude of their crimes. It is, therefore, an article of faith that the reprobate shall for ever endure the most cruel tormenU both of body and soul, plunged in total despair, and without any sort of con- solation. The pains of hell shall be everlasting ; a belief which is founded on the Scripture itself. Isaiah iells us tliat the worm which gnaweth the damned shall never die, and that die fire which consumes them shall never be nuenched. " The reprobate " it is said in St. Matthew " shaU go to a place of everlasting torment." 1 ''"* iv" ' ...■. . . ; ^■>;<-'UJv"t ^l^Vf^ ••.-.; f* >|i v.'i i,, »;*.■•. i jMi' i 1'. ■■■'.• ■v.*'i,»-- . ■*xr- :,.'r \M ■A ■•••'>• ■' ■.: .A- W -Jij:T My 4; :' . ■'■' '-.H ' -' *■■ ■•' f. '*^ , ,.»■ •^-v:-^l^ ■ .1 ,' 'i"' '••^ .•)i-. . l- 1,1. .t ■ , ,(" ; •*?, , r ^ ' *•* -Jf. ;■•, i-. r ,• • I • ■> 1 1 * , ; . 1 . ■ v!,\ >..•■•! W." r,- ■ Vt vi;- ..ill- '!#■. ■; j i28 DUTY OF THE CHRISTIAN But, it may be said tliat God is too merciful to punish for an eternit}* a single mortal sin which was perhaps but of a moment's duration. The answer is that the mercy of God is not, cannot be opposed to his justice, which latter requires that a man who dies impenitent should be eternally punished; for, in the first place, the sin of that man is in some measure eternal, according to his present disposition, since he chooses to die in sin which mei'its consequently an eternity of pun- ishment; 2nd, mortal sin combats and destroys, as far as it is able, an eternal and infinite good, it ought therefore to be punished with an eternal and infinite torment, at least eternal in its duration, seeing that mai being '^nite is not capable of sustaining a torment that is in its nature infinite ; 3rd, human justice sometimes punishes a crime that was short in its duj'ation, with a punishment that is eternal as far as the life of man is concerned, such as perpetual exile, which im- plies that were the exile to live for ever he would be for ever banished from his country. Why, then, should not the di- vine justice banish forever from the celestial mansions a sin- ner who necessarily shuts himself out from heaven by wil- fully dying in a state of final impenitence ? Young people, be not deceived, but from this moment take the firm resolution of avoiding sin which would inevitably lead you to perdition ; do not expose yourselves to so dread- ful a misfortune : rather make the sacrifice of all worldly interests ; if you save your soul, all is gained ; if you lose it, all will be indeed lost, for you, even had you gained the entire universe while here on earth ! Examples. — Some young libertines, finding themselves in company with a monk of a very austere order, began to Nlly him on his way of living, and at last said to him : " Ah father ! you will be well caught if there is, after all, no heaven." — " You will be still worse taken in," returned the monk, " if there is a hell, as religion teaches us." The Gospel relates that the rich man being in hell, and seeing Abraham in glory, addressed him in these words; ** Father Ab-aham ! have pity on me, and send La/arus that he may dip his finger in water and cool my tongue, for I am TOWAKDS GOD. 129 Buffering in these flames the most cruel torments ! " — " My son/' said Abraham, " remember that thou hadst good things during thy life, and Lazarus, on the contrary, fared but poor- ly . now he is in joy, and thou in torment." CITAPTER XIV. ON THE PROFESSION OF CHRISTIANITY, AND THE SIGN OF THE CROSS. To make profession of our faith is one of our most es- sential duties, for Jesus Christ will not recognize as hih cii3ci])les those who have been ashamed of belonging to him, andshjaiik from declaring their faith openly. One of the best means of showing that we are Christians, glorying in that title, is to make religiously upon ourselves the august sign of the cross. There are two ways of making the sign of the cross: llie fiist is by making with the thumb a cross on the fore- head, mouth, and bosom ; it is thus that the priest makes it during tlui Mass when he begins to read the Gospels, and all the faithful should do the same. We make the sign of the cross on our forehead, to show that we are Christians, and not ashamed to act as such ; on the mouth, to testify that we are ever ready to make pro- fession of believing in God and in Jesus Christ ; and on the breast, to show that we love the cross of Christ, and hearti- ly believe what we profess. The second method of making the sign of the cross is by olacing the right hand on the forehead, then on the chest, tlien on the left shoulder, and afterwards on the right, say- ing ! " In the name of the Father, and of the Son, and of Uie Holy Ghost." When making the sign of the ^ross we profess the unity of God by saying these words in the namey in the singular number ; the Trinity of persons, by naming each in turn ; the mystery of the Incarnation and that of the Redemption by making the form of the cross on which the Son of God iiade man, died for us ; and the myitery of grace, by cax :■'„■ %• -Si ■ ^- \ , • ■ ■•■•* •• J^ *-J.'t!, I.e.,'-''! , u' :•■... t>'^'K^ ' •'4-- .'.■.^^.■, .■■■-■ z;^^ ;.: •'^■t' ':;.■ ;f ; •• •I' ' '■'■ !J*' ■ >• ■ •' ; '* ■■•< . ', ,.•,': •,(• r -. »■ •■...''. f-''SCl',f ■r r- m^^ 'if- l ■ , . ■■>-■, 1. . "■...c;-^^ ¥f: » 1 • . ^' ?• . ■> ■ • •» - .■■■* r-' .■■•. 'F*-' J~ ■ • to^ ••; •■^■•^ 130 DUTY OF THE CHRISTIAN ryinir the hand from the left side, which is the figure of sm, to tlie riglit, which represents the grace merited for us bj; Christ. The words "In the name of the Father," signify again: ** 1 am going to perform this action by order of the Most Holy Tiinity ; I will obey it faithfully, and accomplish its will ; I do this in honour of the Blessed Trinity, desiring to render it all the homage of which I am capable. I am about to perform this action with the assistance of the Most Holy T)inity ; acknowledging that I can do nothing with- out the strength which comes from the Father, the grace which the Son has merited fcr me, and the light which pro- ceeds from the Holy Ghost. We should not fail to make the sign of the cross at least morning and evening, before and after meals, at the begin- ning and end of our prayers, and when setting al)0ut any important action ; it is a great means of drawing down upon ourselves and upon our undertakings the blessing of God. We should also make it, at least on our heart, when we find ourselves exposed to danger or temptation, to the end that we may be delivered therefrom, and preserved from offend- ing God. Example. A young girl blushed while making the sign of the cross on an occasion when it is usual to make it, and that because a stranger was present. This was no- ticed by a certain pious person, who soon made her ashamed of her cowardice, and want of love for Jesus Christ: " What ! " said he, " Jesus was not ashamed to die on the cross to redeem you, yet you blush to form on yourseh the august sign of your redemption ! " He added, " I hope that in future you will glory in belonging to your adorable Mas ten May the Father, Son, and Holy Ghost bless you, through the passion and death of Our Lord Jesus Christ! " Labausse ■ 2' - TOWARDS GOD. 131 SECOND TREATISE. ON THE LOVB OF GOD AND OUR NEIGHBOUR. CHAPTER I. OP THE COMMANDMENTS IN GENERAL. God had from the beginning of the world engraved hia Law on the heart of man ; but, as the impression became fainter as time passed away, he resolved to publish it before the multitude of the Hebrews, whom he had chosen to be his own peculiar people. For that purpose , fifty days after their going forth from Egypt he called to the top of Mount Sinai, Moses, whom he had appointed as their chief, and made known to him his design of contracting with his peo- ple an everlasting covenant. Moses, having then assembled the chiefs of the nation, announced to them the orders which he had received from the Lord, and commanded that they should make them known to the people. The Hebrews, when they had learned what was the will of God, replied with acclamation : " We shall do whatsoever the Lord commands us to do." On the third day after, the mountain was covered with a thick cloud ; there was lightning and thunder, and a great noise, like that of a number of trumpets, which filled the air around. The people being struck with terror, hid themselves in their tents ; but Moses compelled them to advance as far as the boun- dary line which God had ordered him to make around the foot of the mountain. Then, from the midst of the cloud, was heard the voice of God, distinctly pronouncing the ten commandments : "/ am the Lord thy God, ^c, tS^c." These ten commandments were afterwards written on two tiiules of stone. Thus it was that the Lord, having made known the right which he had to command us, mani- fested his will, and commanded that it should be observed. Thi,; law is for us, as well as for the Israelites ; it is the natural law, the law of all society ; it comprises the duty of all men, and is the standard of comparison which will decide their eternal fate. •• •• '? \ .*■ ^ .8 '■''..-i-^'' f ■ .'4 • ,.••.r.•■^.".,rJ^ , «'!.■ . /'. ♦ , • .'.'• ■ • •f. ■ ^■' ■ > y'' V. ' ■ ■ fy.-A l>* • t'r v « m "Jr. --v- ■■■•'■■••■ • %^ 1 irV;-'*'l^v| i.' ,a,*i' , ,*.♦•■* -• .■ I '»>;•*"•■»»/ 1 >•■ «l■':■ ■"« ""' ■ ''^Ji.''' "f ' • i' ' ■^(>;■•;••4C^f^| - • •• ■<,.'.''l.':' . ii:, -n. ui*V ••<;•' ■.*<■■,■ -v ■■. ;■. J I »; ^- " , . ■* t. ^- -f II * 9, '■•*.v. ',-^ •"•♦"■J. "V' ':■>■■*•■■' 'v 1 ■ !.* : ^ . ■ ','■ :■ ■ -. . . m^ '^: 132 DUTY OP THE CIIKISTIAW Tlie three first precepts of the Decalogue point out our duty towards God, and the seven others, that which we owe to our neighbour ; hence the love of God and our neigh- bour is the abridgment of the Law. Example. — A venerable old man, seeing a number of children pressing around him, said to them these memora. ble words, which they never could forget : " My little chil. dren, when we see v.itli what strictness monarchs must have their laws obsei-ved, it ought to remind us that God will not permit His laws to be violated with impunity. So I have always remarked, 1st., that they who do not fear God are almost invariably miserable ; 2nd., that work clone on Sunday has never made any one the richer ; 3rd., that ill-gotten wealtli lias tiever profited the possessor ; 4lh., tliai giving alms has never made any one the poorer ; 5th., that morning and eveiiing prayer has never retarded any work ; and 6th., that a rebellious and disorderly' child has never been a happy or a fortunate one." Petit Souvenir CHAPTER 11. OF THE FIRST COMMANDMENT OF ,'^0D. / am the Lord, thy God, S^c. Tins first commandment ordains: 1st., that we should believe in God; 2nd., hope in him; 3rd., love him with all our heart; 4th., adore but him alone, ARTICLE I. OF FAITH. Faith is a supernatural and theological virtue, by which we believe all the iruilis that the Church teaches, because that God, who can neither deceive nor be deceived, has revealed them. These truths are contained in the sacred Scripture and in tradition. What we call the Holy Scriptures are the books vvhich have been written by the inspiration of the TOWARDS OOD. 133 Holy Ghost : that is to say, the Old and New Testaments. By tradition is meant the word of God, which, without Laving been penned down by those to whom it was reveal- ed, has nevertheless come down to us by vocal transmission from *he Apostles and their successors. It is to the Church that the deposit of Scripture and tradition has been confided ; it is she who determines its true signification, and proposes it to the faithful by an infallible judgment and with supreme au- thority. God has given her that power, and he has prom- ised to preserve her from all error, and to be with her in her teaching, even to the end of the world. We ought, there- fore, to believe all that the Church teaches, and there is no salvation for him who has not faith. "He who believes and is baptised shall be saved," says Jesus Christ, " and he who believeth not shall be condemned." Faith is then indispensably necessary in order to be justi- fied and to be saved. Faith does honour to God, rendering homage to Him as the supreme truth ; it is, as St. Paul says, a sacrifice, and an oflTering which we make to Him, by sub- mitting our mind to his infallible word, and silencing all our objections, our prejudice and repugnance, in order to be- lieve, without any shadow of doubt, on the authority of that divine word, that which is not perceptible to our senses, and which our minds cannot comprehend. We should frequently make acts of faith on the truths of our holy religion, in order to testify to God our submission to his revealed word. That submission, which we owe to the word of God and to the teaching of the Church, is so much the more reason- able, that we every day believe, on the testimony of men, things which we have never S3en, and others which we can- not comprehend, although thej may strike our senses. Is not the testimony of God, who can neither be deceived nor deceive us, more worthy of belief than that of man, or even than the ividence of our own senses, and of our mind, whose faculties are in themselves so limited 'i Nothing, then, is more rational than to believe, on the word of God, things which we do not understand ; in that case we believe, not because we comprehend, but because God has said it : faith is founded on the word of God, and 12 »■'■.«» ■^■^v>- •, "'All •!.,*'.•' .,1 . ■ ."' '^ ''■.'■ irV'" ■'*'•' ■• J* ■^'•^^.■•'-. •^. i t -' i,* , ♦ • t t*. . ■■'' •v.-!^ «t • -C ■ ■■ • • I 'f "«..•» .; < ■< ■ •fiA .\.''.ri. . , ., J ' "•- » I •■■.,' . •V ', <« .■;,..•• ' ■.• . ,• . ^» ;/».-.■' ,* • . ■:••:.! v;:*^- ■'•.;• '••'■iir'--.^-. ••■■■.• - i..', • *' ..' ■,.• .■' •■•■fi - . ■ .• * % : '-^ , • ■ -'i. nv'V' ':.;i.' '-'{.J ' i|:' »• -.V -4 >. ■';.»• i.*' I ■ i.4 '•■ :»•*'. ' ■■* ^ >>' ■"»> i •'■ •« ( • ' 1 -■ k*') ^'■v" !., .;^ ■.'»■*"' \'-'^>' i-i.? I.- r !'--V ''■ i; 'vit-i ••,■■.* trti-"-' ■■■*.■>■ lit". '*:■;■ 'J*' "■■"-'-'." r^'f ' -i ■^■■^ i: :'fe' > •" 134 DUTY OF THE CHRISTIAN not on our own intelligence. We could never know the mysteries of faith but by revelation: God has revealed them, and he has, moreover, established an infallible au- thority to propose them to us. As he calls all men to the knowledge of the truth, he has also provided means of as. certaining it, means which place it within the reach ol all To be a Christian we only require to be docile, and our io- cility needs not to be a blind and stupid credulity, but an enlightened submission, founded on motives the strongest, and the most capable of convincing a rational mind. Public facts, and shining miracles are incontestible proofs which establish the truth of religion. ** Jesus Christ," says St. Auj'ustin, " has demanded faith of men, but before he demanded it he had earned it by his miracles." Of this proof, he himself reminded the Jews, Baying to them : " The things which I do in my Father's name render testimony of me ; if I do not the works of my Father believe me not ; but if I do them, even though ye believe not in me, believe in my works." Miracles are then the voice of God, and no one can, without impiety, reject a doctrine confirmed by miracles ; for it would be an im- pious absurdity to say that God had displayed his almighty power to authorize a falsehood. We must, then, believe all the truths that the Church teaches, since to reject even one article would be to lose the faith. It is to sin against faith if we voluntarily doubt any of the truths which it teaches, and we expose ourselves lo such sin when we have the temerity to read impious or he- retical books, for " he who loveth the danger shall perish therein." We also sin against faith when, through human fear, we deny it with our mouth, although the belief may Btill exist in the heart : the martyrs chose rather to suffer all soils of torments, and even death itself, rather than dis- semble their faith before tyrants. Finally, we sin against faith when we neglect to seek instruction on those truths whose knowledge is necessary to salvation. It is through this negligence that many Christians live in ignorance of that which they ought to know, and thus commit many sins which they do not even perceive. TOWARDS GOP. 136 Faith is of several kinds : ■namelj, Ijuman or natural faith, whereby we believe on the testimony of men ; divine or supernatural faith, whereby we believe on the word of God ; lively or practical faith, which is accompanied by charity and good works ; dead or theoretical faith, which bears no such fruit ; infused faith, which we receive in bap- tism ; acquired faith, which is the abundance of divine un- derstanding which we obtain by the practice of virtue ; im- plicit faith, which makes us believe generally all the truths which the Church teaches ; and explicit faith, by which we ought to believe certain truths distinctly, such as the Mys- teries of the Most Holy Trinity, the Incarnation, and the Redemption ; the four <»nds of man ; what relates to the Commandments, the Sacraments, Prayer, &;c. Example. — In a certain company where. Providence had so ordained it, that an ecclesiastic was present, several young persons we*- playing the skeptic, and retailing with infinite relish the tirades of J. J. Rousseau against the divinity of Christ : " Gentlemen ! " said the ecclesiastic, " you do not now believe, but the day will come when you shall ; if not in time, it will be in eternity. You shall then believe as the devils do ; they believe, and yet are tormented ! " Merault. ARTICLE II. ON HOPE. Hope is a supernatural and theological virtue by which we expect with a firm confidence in the goodness of God, all the blessings which he has promised us. How great they are, these blessings! — and how precious ! Nothing less than the eternal possession of God himself; that happiness is infinitely above ourselves and our efforts, hence it is by his own pure mercy alone that he has promis- ed it to us. Of ourselves we are not able to merit such hap- piness ; but God, who loves "s notwithstanding our misery and our unvi^orthiness, engages to bestow upon us the graces necessary to obtain it : he has given us his only Son, to the end that whoever believes in him may not perish, but have life eternal. Tbe sight of our miseries should not then pre V . 'V .1.V ■ ' ;. '■'■■ '^ 'i ■.;• ■.<^ ■:•■*' -v; . ■)■• 1' •••■ .; '* ■- " •.; , -c-^iy ',. ■■■> , > >r :•• ••■■; ■•<■• . »{■:• • ■v''-!^:iV-V > -■•■:■; Y.-'..: ...■ -I---. M-'-'y^- : • ; v ♦••' ' • ■ • '■'■.«■ •■ ■ '^"i: ■ 'ir' '"•.•vi"> ■' ■ r'i jn {■^v'■ ; ■■•■I! 130 DUTY OF THE CIIHISTIAN Vent us from hoping in God, and looking for the possession of the promised })lossing!5. His Ahnighty power, to wiiich nothing is impossible : his mercy which is infinite ; the merits of Jesus Christ which are inexhaustible ; tht virtue of his grace, his promises, and his having commanded us to hope in Him; these are the foundations of the Christian's ope. After such and so many assurances it would be hm insult offered to God not to hope in him. As God will have us believe when he speaks, so also he will have us confide in him when he promises; hence, our confidence ought to be absolute and unchanging. No, Christian hope is not waver- ing or uncertain : it is a firm confidence, founded on an im- movable basis. St. Paul compares it to a firm and secure anchor which holds the vessel fast amid waves and tempests. This hope is never disappoiated when it is humbh, sincere, and nersevering, for God never breaks his promise. Heaven and earth shall pass away, but his word remaineth for ever We are then assured that if we do not want confidence in God, he will grant us all that he has promised. Christian hope is combatted by two opposite vices: des- pair on the one side, and presumption on the other. We siu against Hope when we despair of salvation ; such was the sin of Cain, who, having killed his brother, said: " My in- iquity is too great to be forgiven." Despair is a sin the most horrible in the sight of God, because it outrages his good- ness, the one of all his perfections which he most loves to manifest to men, and to which he desires that we should render homage by an unbounded confidence. "A mother may abandon her child ; but I will never aban- don those who put their trust in me," says the Lord " Though your sins were red as scarlet, and your soul black as coal, I will never cast you off* when you seek me with con. trition and confidence." There is no sin which our Lord haa not expiated by his death, and for which ho has not merited pardon. He ever cries aloud that his blood was shed for us. That good Father requires only that his child may return to him ; our repentance revives all his tenderness ; but, on our side, let us never abuse his patience and his kindness, in or der to offend him with more freedom, -^nd to persevere ia our wickedness. TOWARDS GOD. 131 We alsu Bill agtiinst Hope when presuming on tfie mercy of (^o•■• ■ ' .. 'to ■ ■ . ■.''■■ • j' ■•»' ■^•■^ ■"■.■,! •»• ■ 'f .. '''Aj. ■ • '■ i *■.' • ■ ■ r ■ %.■• ■ • ■ •• <■•••• »' *, * ■ i '.'1 • . :»■] i ,. •V.;.'Vr"».i--f" -.r '■'- ►1 •■. ■ ..J.'.. - ..| .■.,! -i* ■^r' • ■v^ -J ..:i.. ■..'^^li,: '4>: ' /H'' 1.V- .;::•- * it .' ■/■.'' ••, <• •"' ■■;'.' •«*•. .?-..:-.-^ -,:.:''• ■;.-.-H ej.{-- **■->, * ; , ■ ■',•'-''■.'* V •' ' ' ■ 1, * ; m-v ' . jiJ ■ .iiii * t. ■ •'■ -v.* I'-f:' -■' .V I '.'1' ■«",>• III t. '- -•^ ■ ' u , f f ■ ■., * .-■ liiS i t'liki,!' ■ ■■■*.•■ ''^ .. 1 1 Ja\[ 'i'F*. • '.s - i I flnri '' V' • ^ l" •' !:>*' >k •■ • ^ • v^ „ . • ■ \ •■^' ■■^■^:^4*^i*- 138 DUTY OP THE CHRISTIAN he was of the number of the reprobate. This temptation made such an impression on his mind, that he lost his rest, and could neither eat nor drinit ; his whole frame withered away, and he every day became weaiter and weaker. FIIr preceptor seeing him iall away so, and perceiving that he ceased to taite pleasure in any thing, repeatedly inquired as JO the cause of so remarkable a change ; but the devil, who iad fdled his mind with this illusion, was one of those who are called dumb, because of the silence in which they keep those whom Ihey torment. He saw himself at the same time bereft of all the sweet- ness of divine love. The blissful calm which he had en- joyed before that storm came on, now arose before hig mental vision and redoubled his unhappiness. " It was then in vain," said he to himself, " that heavenly hope nourished me with the expectation of being one day replenished with the delights of the house of God, and immersed in the ocean of his pleasures ! Oh lovely tabernacles of the hea- venly courts ! shall I then never see you ?" He remained an entire month in this anguish and bitter- ness of heart, which was like unto the pangs of death, ot ihe greatest torment that can be endured in this world. — His days were spent in sighing and groaning, and by night he watered his couch with his tears. At last having, by a divine inspiration, entered the Church of St. Stephen to in- voke the mercy of God on account of his miserable condi- tion, and throwing himself on his knees before an image of the Blessed Virgin, he besought that Mother of Mercy to be his advocate with God, and to obtain from his good- ness that " if he was so unhappy as to be destined to hate him for all eternity, he might at least love him during his life with all his heart." A prayer so far removed from the sentiments of a repro- bate was instantly granted : the shades which had gathered over his mind were suddenly dispelled, and he was restored to his wonted joy and peace. ARTICLE III. ON CHARITY. Charity is a supernatural and theological virtue, b; TOWARDS GOD. 130 which we lovo God above all things ; because he is inflnito- ly good and infinitely amiable ; an^ our neighbour as our- selves for the love of (iod. " This is the first and greatest commandment," says Jesus Christ. Hut was it necessary that (iod should command us to love him ? Is he not, of himself, supremely amiable ; do not his infinite perfections, his goodness to us, the favours with which he loads us, tlie advantages which we find in attaching ourselves to him — do they not all engage us to love him ? He has created us ; he preserves and supports us; he has formed heaven and earth and all creatures for our use ; does not all that ohUf^e us to love him ? God has done for us even more than all that in the order of salvjv- tion ; he has given us his own Son. He sacrificed him for our redemption ; he has admitted us to the number of his children ; every d.ay, and every moment he sustains us by his grace ; he intends for us, when this life is past, an eternal felicity in the mansions of glory : how, after all that, can we refuse him our love ? What! is it necessary to prove to a child that he ought to love his father ? Is not that senti- ment inherent in the heart of man ? Nay, do we not cher- ish, with inexpressible tenderness, even the memor}' of a father ? And is not (rod, then, our father ? Is there any parent so deserving- of that name as he, or was there ever a better father ? Add to all this the sweets which we enjoy in the exercise of this holy love. Oh ! what pure and per- fect joy — what soothing consolation does it not diffuse through the heart wherein it lives and burns? No, all the pleasures which this world has to oflfer are not to be com- pared to that delicious peace which God infuses into the soul that loves him. Let us, then, attach ourselves to God, and let us hasten to give him up our heart before sin has rendered it unworthy of beiog presented to him ! We can- not be happy but in loving him, and the more we love him, the happier we shall be Yes, God alone can constitute our happiness : a man to whom God is wanting is unhappy, even iii the midst of riches, glory and pleasure ; he desires every thing, and is never content. But he who loves (xod finds in that holj 'ove consolations which make up to him for all the rest — 1 r • - » I- ' * * 1 Ty > v.A. ••- U * ' * < • ■ >•' «fj ■ ' ' '> i '* *' '^^ r »► . «» ' • , "^Vi ''.Jt >" "..' ■'■ . • ,.*•• k 1 1 « , '• \ . . 1 i : • ' ■ ■•■■k'« ■ .sK -^ . 1 ';< ,■•-■< ;' . • .' 'rf ■■■■ ..y/ ..^ . ; ... •^' , ■• , -<: y-- ■ , '>t' ;.:■ "■•• ■ ■*•• \. ■■: 'v^ , :• • •- .• '• w. V '>■■:'• •-1 *'''.•. ■'■'.■*^l*»U'^ ;■' ■! Y'\ \"*^ , ■ . .*.r y. „.. .Jl^ ... -^-i.'- II ■■ ' 1 .• , ■ # III-. *■ '■ • . ..I , ■J ■■ CI:' '. ■> .> *, .* iff' '**':■ 'I •■'•^". I t. '. ,-»■ ■ •» 'il.' ■> ■ ■'••.:■ • ' <~ ^ ■■t."^ -.. >u' • *■ - ■ • I -"'l'' *^- '^*\' • "«- • ■ , ii' . ' ■'' •"'•, * . • nil *• '^ •''■■?■ "f' . aB|''- 1' • ■"" ." '•" I ~. <'■ ■ J ^* • - V. '.: .• ••- 140 DUTY OP THE CHRISTIAN His desires are satisfied, his lioart is tranquil, and nothing pan trouble the calm of his soul : even in poverty, ho ib rich ; in humiliation he is great ; in sufferings, he is over- whelmed with joy. We should, therefore, love Cod with all our heart; he is our first beginning and our last end. That great Master will have it that we give him our whole heart ; he must be preferred before all creaturee ; we n)ust be disposed to lose all rather than his grace, and to love nothing but through and for him. It is to sin against this commandment to make a su* preme good of any thing else but God, as the ambitious do of honours, the miser of riches, the voluptuous of sensual pleasures. The love of God must also be active : " If any one loveth me," says our Lord, "he will keep my Com- inandments.*' In fact, we desire to please those whom we love ; and the means of pleaf?ing them is to do their will, to atjcomplish faithfully all that they require of us, and often to perform some act which proves the sincerity of that love — we ought also to prove it by works, for the love of God cannot be idle ; it is a fire which never ceases to burn, for if it once fail to animate the heart, then it is indeed extinct But it is not loving God enough, merely to observe the first commandment ; we must also love our neighbour, that is to say, we must wish for him and procure for him, if possible, the same good as we would wish for ourselves: " For," says Jesus Christ, " these two loves cannot be separated," and he wills that this should be the mark by which his disciples are known. He who loves not his neigh- bour, therefore, is no longer a disciple of Jesus Christ ; he has renounced his Gospel and his promises. Thus, in the happy days of the early Christians, there was seen to reign iimongst the liuttjful the most intimate union and the most tender chanty, so that they had but one heart and one soul. " 6eb<^)id ' " h lid the Pagans themselves, " how they love each other ! " St. Paul reduced all our duties to our neighbour to that single precept ; and, in fact, if we really love our nei^'hbour. ^e shall be very unlikely to do any thing in his re ard that is forbidden by the other couimand- menits ; we w ill not sp ak injuriously of or to him : w<' will out •tfer him any violeri^-e ; we will do him no wrong ; we ■ A TONVMJDS 0OI». ur reign will not (leceivo him ; but will on the contrur)^ do him all thi. good we can. But wo must not iinagino that the word nrighhour si{j;ni fies those only with whom wo have some tie of kindred o« of friendship : " If you love," says Our Fjord, " only thof»t- who love you, what do you in tliat,? Tiie ra«(ans (h) nt much." By our noighlxiur we are then to understand ah nuMi, because thev have all the same Creator and the sani« origin; because they all compose but one single family, of whom God is the father; because they are all created foi the same end, which is eternal felicity ; and have all been purchased at the same price, which is the blood of Ji'su& Christ, who died for all men. This love ought, therefore, to embrace even our enemies, on which head the {)recej)t it most distinct and formal. " I say unto you : Love your ene- mies, do good to those who hate you, pray for those wh(. persecute and revile you ; return good for evil, that you may be like unto your heavenly Father, who mnketh his sun to shine on the just and the unjust." Beware of say- mg that it suffices not to wish ill to those who hate us ; and that to love them, to have care for them, to render them service, is impossible. No, with grace, it is not impossible ; and God gives that grace to those who ask it of him. God commands it, and he commands nothing impossible; but it is his will that w. ^.hould do all we can, with the strength which he has 'ven us, and that we should ask him for what we require o\y^ *iid above. We show ?hat we love our neighbour when we exercise towards hisn the spiritual and corporal works of mercy. The spiritual works of mercy are, to bring back to virtue those who ^are wandering away from her paths, to instruct the ignomnt, to give good advice to those who stand in need of it, to console the afflicted, to pardon injuries, to bear them with patience, and to pray for the living and the dead. The corporal works of mercy are, to give fo.od to the hungry, to clothe tlie naked, to ransom prisoners, to visit the sick and those who are in prison, to harbour strangers, and to bury the dead. Examples. — Tho Apostle St. Paul may bo proposed as ai« ' . V .f » . . \r^- ' ■•■vj», 4 ' . '■ ' I • « V ,i'- 1 ■'■' • • ',' • » • • ^ '*-. r ... ' . / • ' ..■ •.','/•', Ml*,* M % ' ..f- -r. ■X '■ rtl W k <. « »'»^ -t:. n. » . .•( ll ill* * **lw ' |42 DUTf OF THE CHKISTIAN excellent model of the perfect love of Christ, who, having destined him for a great work and to suffer much, had giveu to him a great mind, great courage and great charity " The charity of Christ presseth us," says he in one of his epistles, " considering that he died for all ; that they also who live may not now live to themselves but to him who died for them, and rose again." " I live " says he again, " but it i^ no more I who live, but Jesus Christ who liveth in me. What then, shall separate us from the love pf Jesus Christ ? Shall it be affliction, or poverty, or hunger, or nakedness, perils or persecutions, the sword or violence? Amid all these evils we remain victorious because of Him who hath loved us ; for I am assured that neither death, nor life, nor powers, nor any thing created shall ever separate us from the love of God in Jesus Christ Our Lord. If any one love not Our Lord Jesus Christ, let him be anathema." St. Paulinus, expended considerable wealth (even to im- poverishing himself), in relieving the necessities of the poor, and having no longer any thing to give, he sold himself for a slave, in order to procure freedom for the son of a poor widow who had come to implore his charity. St. Gregory the Great, who mentions this fact in his Dialogues, adds that St. Paulinu« worked as a slave in a garden, until his master having discovered his merit, set him at liberty and sent him home again. Godescard, vol, v. page 445. ARTICLE IV. ON ADORATION. The fourth duty which is compris'^d in the first command- Biont, is that of adoring God, or rendering to him thathom- Hge aud worship which we owe to him, as the Sovereign Lord of all things. ^ There are three distinct sorts of worship, that of Latria which is due to God, that of Hyperdulia which we owe to the Blessed Virgin, and that of Dulia which we pay to the Saints. Adoration is a profound humiliation of the soul before the Supreme Majesty ; before Him who by his word created hea* 1 ?■ ■;•" *ri< and* hom- Lord rship, rdulia hich TOWARDS GOD. 143 ven and earth, at whose glance the nations melt away like wax ; under whose steps the mountains bend respectfullj •, before that God who sends thunder and tempest as the ministers of his wrath, and chains them down again when it seems good to him in his mercy. On beholding the great- ness of God, the adoring soul humbles itself, is confounded^ and as it were annihilated in his presence ; it humbly ap- knowledges its dependence and its servitude ; it praises and blesses the holy name of God ; it returns thanks for all the mercies and favours it has received from him, beseeching him for all that it still requires, and which it only expects from his bounty ; finally, it offers, and consecrates itself to him without reserve, to accomplish in all things, his holy will. These internal sentiments display themselves in the ex- terior by corresponding actions, such as genuflections, pray- ers, the offering of our actions, and above all by the sacri- lice of the Mass, which is, of all acts of adoration, the most excellent and the most august. We should, then, render to God every day, particularly moi'niug and evening, the tribute of praise and adoration which he requires from us. It is by tliat religious exercise that we should begin and end the day. Let us never fail to acquit ourselves of a duty BO important and so essential ; let our first thought, the first movement of the heart be to Him who has created us, who still preserves us, and who every day bestows new favours u[)on us. Let our first action be to prostrate ourselves before tho Sovereign Majesty, to adore him, to thank him for his bless- ings, to devote ourselves to his service, and to ask of hinj those graces of which we stsmd in need. Before and after each meal, let us also adore that tender Father, who opens his bountiful hand, and' replenishes his children with every blossing ; never let a false shame prevent us from fulfilliiiu this 'niperative duty. Does a child blush to testify his gtati- tude for every new proof of his father's tenderness ? — At tb'j end of the day, NVe ought to renew the homage which wo offered in the morning to our God. Let us then hutnblo ourselv^is in his presence for the faults we may have com- mitted ; let us ask his pardon for them, and thank him fof tlie grace* which he has vouchsafed to grant us. Let u? • •■^., ■*,>' .,.•■*■> , «■ .<>'•• .■: •.' *•;' ■ V «.■•:■■ --^ U i '« •■^■7- >-.-•,.•.■.' , 'I -* ■<■ i'T-y ■':! ••'.>■ •j •,;, ».'!'•'/.') ■...1 *'j.-*' \i * -v-, ;.. ■ .■"V-i I,!, .at"- <' \. " f.'V ,'**.r ..-f.". --=' ;:.-^: ;'. ♦ -Vv/, '■*•■••••-■ 4'!': i,/.-:: ■ ■■■ ■■j:.\-...-:iy:--A,^ ■■ '"•If' ^ •.. ,-. T • ., ■ ■•/•i'-\ ■■■■•■ ■•*.'':■: 1 ("•>•'..■<•,•,?;•. .«»' . .it'ir ■ * '■•i ^. .•,'•■ • 'It- ■ -r . .: • ' * .' , • • V c^''r % * ■ .^ H ■ •;.*/:■■■••», '*■ ^ ' ,./»'>'.- 111 ■.,■■1. *■■' ^ \: V •• ''-/-•«►.. ill •••♦•i !>■ •' ^¥' "•'-■ r 144 DUTY OP THE CHKISTIAN remember notwithstanding, tliat the formula of prayers and t)ther exterior acts of piety are but the body of religion ; tJie interior sentiment of adoration being the soul thereof, Without this disposition of the heart, words and all exterior acts must fail in pleasing God, and would but draw upon OS that reproach which he formerly addressed to the Jewish people : " This people honour me with their lips, but their lieart is far from me." Adoration belongs to God alone. We, indeed, honour ♦^he Saints, and venerate them, but we do not adore thein. We pay not to them that su})reme worship which is only due to God; we honour them solely as his friends and ser- vants. It is good and useful to invoke them that wo may obtain from God, through their intercession, those graces of which we stand in need; but it is from God alone we ask them, in the name of Jesus Christ, their Saviour and ours, who alone has merited them for us by his sufferings and death. We also honour their relics, as the precious remains of a body which was the Temple of the Holy Ghost, and is to rise again in glory, and in that, we do but follow tho practice of all ages. We also honour their images, but that honour refers solely to the object represented : we re- cognise in them no other virtue than that of recalling to our minds the memory of their originals. Thus, in kneeling be- fore the image of Jesus Christ, the Blessed Virgin, or any other Saint, it is not the image of Christ, but Christ himselt that we adore ; it is not the image of the Virgin, or of a Saint that we honour, but whoever it is meant to represent and of whose virtues it serves to remind us. The use of images is exceedingly beneficial, for it recalls to our minds the examples of the Saints, their struggles, their victories, and the glory they enjoy in heaven. Men sin against the adoration due to God by idolatry, by superstition, and by irreverence. Idolatry consists in paying to creatures the worship due to God alone, like the Pagans, who rendered divine honours U) men, statues, animals, the stars, the vegetables in their gardens, nay, even to the vices themselves ! — Although this gross idolatry no longer exists amongst us, yet irreligiou and mipiety have taken its place. There are fools in tho TOWARDS GOD 145 world who say: •"* There is no God," and they adore none ; or rather, as the Apostle says : " They make unto them- selves other divinities ; their pride, the love of riches and pleasures, impurity, gluttony, &c. become their gods."— There is yet another species of idolatry which is abomina- I)le in the sight of God, and it consists in lavishing saori- logious incense on those idols of flesh who take the place of the Deity in a depraved heart. We sin by fvperslition when we make use, in the divine worship, of certain practices not authorized by the Church, or in putting our trust in words or deeds of which she does »ot approve, and pretending to ootain particular ends by their means, such as a knowledge of the future, of hidden tilings, &c. — taking note of lucky and unlucky days, dec. — all these being only fit to draw down the malediction of God on those who practise or have recourse to them. We sin by irreverence in profaning churches, the relics * ^"'nts, their images, holy water and other such things, J . ; .11 more by the sacrilege committed in receiving the ..v».iHments without the necessary dispositions. It is also a sacrilege to purloin any sacred thing belonging to the Church, or to strike a person consecrated to God, &;c. Examples. — Constantius Chloris, a wise and humano prince, esteemed and protected Christianity. Nevertheless he sometimes practised dissimulation, and publicly declared that all the Christians of his palace must offer sacrifice to Jupiter and the other Pagan divinities, if they would retain tlieir offices and his favour. Some there were, who, prefer; ring their fortune to their eternal interest, hastened to obey ihis order, which, however, was only meant to try them. — The result was that they only obtained the contempt of the sovereign, who, indignant at their baseness, banished lliem for ever, from about his person. One of his confi- dants having inquired the reason of this conduct, which surprised him not a little, Constantius gave him this wise answer : " Men who sacrifice their religion to their interest are likely to fail in every one of their duties ; I have no reason to expect that they whose disgrace surprises you so much, would be more faithful to me Uian they have been to 13 ■<."''-ii) \- ■•:;, • n; >• ;•■■•' f: ..••.• ■ " •'% •*,'" '* ■, . ' - "■».!■<■•• i> ■•;-•■ '• ". • • i *\ >T»- *j.; i. : iv ^-^Jv: • " -^ '*■ •>..; ..•>V.:,:.;r ,;..»- v.. •>,<••:-}* ■/■', ■■■■■. v"-;^- •'..■■■■-. -. ^' ■.■.':<' r.; .?,,:. ■ ■'':.■■•■}■ rv.. {-t:^v . ■'•♦;■■;■'*•. rf- . ■■, . '-.. •',.•. , ■ •:• • •..i,"', ■«■»>. ■, ■■ -#^- ■.*■■, •;■■■• ■jV' ''■'■: ■'■..■ • ■■•;.■ \'f^ -.^.^ •••■.•■•• A.<-,,n.vir^ ,*•;■ <■■>'■••:. ''■'♦ ■ ' ■ ''.\vf\. »•- -^ :v !*-» / w ' . . . ■ * ■ '* **•'"■•. 5-1 ,.•■ ■ ....-* '„'»'■',■ t • ■. ' 1 .^*':lk i.;-^ > . ■ . ..*..! ■■^^',''-' :^ ^ r*T. „' ^•■ ' . " jfi- "1'-' .-;, c ?j|i! w.-^-^.'V';; /': ;•• ,.•:>•'■«•. r ■ ■ ;• ■' ;•:■'■■. ^'^ » ; ■.•'• >.^' .'• ., . '' ' ■ .•' ■ -i'' J/.:'i >■'•■'■-■ '■■:'- '■•'^- i' if., r♦•>^ • ■■■ ■■*•,■ • . ■"" >■.•■':'■ 146 DUTY OP THE CHRISTIAIf their God." Not content with having chastised and hum* Med the apostates, the prince thought it also his duty to give a public reward to those Christians who, soaring above all temporal views, had persevered in the open profession of Christianity ; and, in order to convince his courtiers that lie reckoned only on the fidelity of those who were faithful to their religion, he confided to these generous and incor. ruptible Christians the guard of his person and of his Statea The Emperor Constantino Copronymus raised up a vio. lent persecution against the faithful, for the veneration of sacred images. He summoned a holy hermit, named Stephen, and asked him in an ironical tone whether he still persisted in his idolatry, as he chose to call the honour which Catholics pay to those images : " Who is so ignorant," re- plied the Saint, " as to adore stones, gold or silver, simply because they represent J«>sus Christ or the Saints ? Our veneration only regards the originals of these pictures." Then drawing from his bosom a piece of coin, having on it the emperor's image, he demanded of those who were pre- sewt whether he would be punished if he threw it on thp ground and trampled it under foot, having on it the image of the monarch : they answered " Yes." " Oh infatuated men !" resumed St. Stephen, "ye would punish wi'h death him who would trample on the image of an earthly king, who is but a mortal like yourselves, yet ye would dare to trample under foot the likeiiess of Jesus Christ, the King of kings ! " Ecclesiastical History, ARTICLE V. ON THE RESPECT DUE TO CHURCHES The Church is the house of God ; he fills it with his glory and his presence ; it is the place where he resides in a peculiar manner, and which is specially consecrated to &is worship : it is there where the faithful assemble to pray, t© sing his praises, and to celebrate the Sacred Mysteries ; and it is there that Jesus Christ dwells in the body, and of- fera himself to his Father for us. Is any thing more want- TOWARDS OOD. 147 mg to inspire us with the most profound respect, and the most serious attention ? Should we not, on entering that iioly place, be seized with fear, and exclaim, with a Patri- arch of old : ** How dre^'dfnl is this place ! it is indeed the house of God, and the gate of heaven !" Yes, temples are as it were, a new heaven wherein God abides with' men. Is not He who dwells in that august tabernacle the self- game God whom the blessed adore in heaven ? Like them, then, we ought to be annihilated in spirit and in heart be- fore the divine majesty : it is veiled in our temples, I grant you ; but is it any the less worthy of our profound adora- tion ? How can we, then, dare to enter a chut-ch without respect ; how can we dare remain there without recollec- tion, without modesty, and sometimes even behave with the most scandalous levity. All in that holy place speaks to us of the mercies of God : the sacred font, where with the life of grace we have re- ceived the inestimable right of a celestial inheritance ; those tribunals of reconciliation, where we have been so often purified from our sins and cured of our spiritual wounds ; that cross whereon Christ, Our Saviour, died for us ; the altar, in fine, whereon he daily immolates himself, in oider to apply to us the fruit of his sufferings ; there it is, also, that we have participated at the Table of the Lord, and received in confirmation the unction of the Holy Ghost. Should not objects so touching fill our minds with holy thoughts and our hearts with pious sentiments, and should they not make us love to linger in a place so highly-favour- ed ? How does it happen, then, that so many go there but with reluctance, and while there feel only disgust, being oc- cupied solely with vain fancies, even if no worse ? Do not all those mementos of the goodness of God speak directly to the heart ? How outrageous it is to return such boundi less love with cold, culpable indifference. Example. — The Turks have so great a respect for their mosques, that they never pass before them without some ex- terior act of reverence : a horseman would be punished severely if he did not alight from his horse in passing a mosque} they never encer them but with bare feet, and ''f^'Lt-%^-''. •i^^'l:' • "^Ai: ■■:,■? •,1' : ; . ■ f:,;:-/-vr.s, . >■,.»,.,■.•■■ : -- .-ji- (. "V 5 •'';■ • .'■■■, • :•'• »■ .- ' ;•^ .? ,.. . •' »; X >■ • * • '" •■' *.•••» 'f'. ;;:■• , -• * . ..■•.,..' <."• ^ . ■■: \--. ,, ■ ':, •■.•.",•1^ ■ ■ •• J y ..^j^^.^'' .•••■ ;>r. '.f ■.•.'/■• •■•', • -rV-.4 v^.■; •- ; ■ •■'■ •<% , •. ■.w; ■., ,■■-■ • I* 4 .. ^'■^ "V''.''i'-'-ii, . 4 ■ J \ ;• 1,1 • . ^ .^ ■ • ■■', ■ ••••:vv ' ■ ■' *» .■■?., :••* . ;<. ■.'^1 'v I, Jto'V'-' *»# «4 -*.T1i»/..». V ^.'ii» ! ; ' •"■}■ ■ ■• '• IJi • . .'V ' ••■' ■I .•.••- ■•■• ''I' ■ .t ' ■ ■ ^ * ' 148 DUTY OP THE CHRISTIAN hands joined together, and with all possible recoUectioft While in their mosque, they are so attentive and so devout that they would pass for monks rather than barbarians ; they several times prostrate themselves on thegiound, to humble themi|elves in the preseno*. .?f God. During the whole tim« of piayer not one is ever seen to turn his head aside. U L 3rime to speak to another, so that it is a thing unhe&rd- i, s see two Turks converse at the time of prayer. If any thing is said to a Mussulman while he is at prayer, ho makes no reply ; he may be beaten, and he will not even look to see who struck him. Ah ! but these infidels will ono day put to shame those Christians who pray with so little modesty or attention I What a lesson for Christians who are even well instruct- •d in their religious duties ! Book of Travels. CHAPTER III. OF THE SECO^-D COMMANDMENT OF GOD. Thou shall not take the name of God in vain. The second commandment forbids us all swearing injuri- ous to God and the Saints. It is as though the Lord said to us: Revere my holy name; I forbid you to profane it by employing it to authorize false- hood, injustice, or even to confiiin truth without a sufficient reason. To swear, is to take God or some Saint to witness what we say, or what we promise. Swearing may be either an act of religion or a sin, ac- cording to the circumstances and dispositions by which it is accompanied. When it is an act of religion, it must be done with truth, jtistice, and judgment. Without truth, the oath is false, and becomes perjury; without justice, the oath is an unjust one ; and without juti^- ment, that is to say, when taken with levity, or without suf- ficient cause, it is rash and indiscreet. A rash oath, although meant to confirm a thing in itsalf giving ju ratified v, certainly promise i Sweari times us( selves to perjury. There «y, impn Blasph Saints, oi It is bl 9r could tiality, inj It is bl, due, such TOWARDS 60D. 140 true and just, is a sin, and may become considerable, accord- ing to circumstances, and because of the scandal it may give. We ought never to take an oath without an important reason, and never through passion. False, or unjust oaths or perjuiy, may be greater or lesser sins, according to the degree of malice with which they are made, and the scandal they may occasion. There is a species of oath which is called promissory ; be- ing used to make more ce*tain the execution of what i» promised. He who swears to do an} thing, which he has no inten- tion of doing commits a grievous sin, and is, in fact, guilty of perjury. With regard to the fulfilment of what one has sworn to do, mere are three circumstances wherein the oath is not binding : these are, 1st, when the thing promised is evil in itself and forbidden to be done, for God cannot require the performance of an act which is sinful in its nature; 2nd, when a thing which was practicable when promised, becomes im- practicable, by unforeseen events ; 3rd, and finally, when the oath was not taken voluntarily, but was forced upon us ; nevertheless, on such an occasion it is necessary to have re- course to the Ecclesiastical authority, lest one might err in giving judgment in his own case. If the thing promised, or ratified with an oath, be in itself possible and lawful, it should certainly be executed, for then the non-fulfilment of the promise is an enormous sin. Swearing, without necessity, is very often criminal, at all times useless, and even dangerous, since we expose our- selves to contract a habli; of it, which may lead in the end to perjury. There are three ways of designating swearing ; blasphe- «y, imprecation, and disguised swearing. Blasphemy is a word, or a discourse injurious to God, his Saints, or Religion. It is blasphemy to attribute to God defects which do not, ttr could not belong to him, such as taxing him with par- tiality, injustice, or the like. It is blaspheming God to deny to him that which is his due, such as pretending that He disdains to take care of liii v» ■ • 7 •■i: ;,fc- - ,'■• i^f'' .- - ■.■•■• :.■♦,: 'vi'V:. 'I *: L' .■ C 'f '* *. ■'.•■■ ■■' •■"i>-.' • • • . .. ■ ■• " ■ ~3t' ■■ ■ 1 ■ -.•'.,■ ■..»>•■ ■ I ■■ ■ '.' >■•' • I '■■■ .1;' • '''. 'a ' a"'--''* .♦. '•:t-%- r^: ".* :t^^ .■••.• i%:. ■■■■■>• >■*.'•;.' ' ; ^* ■ - ■ ■ * • v; /* * 1 • » ■■ > .•, ■ » *■*. ^i:r.:-u-^'' ir ■■',.*' f ,:* I: •,• J.. ^. •■,>'. .\ -.4 V' ,• 'ji'. .1, I'W-;:!'.; * Mi-.'-" .'■■, .V -i - ■ :■•€' ■ ■ ■ ■••/•>•., if* r |iJf . r, •^'■. .,•(«- V ;' 150 DUTY OF THE CHRISTIAN creatures, that He takes no notice of the affairs of thii world, &c. It is blasphemy against God to speak with contempt of his divine attributes, perfections, &c. It is blasphemy of the worst kind to speak disrespectfully of God, even though it be through custom, and the sin is still greater if the blasphemy is spoken in anger, passion, or through contempt. It is blaspheming God to join to his adorable name cer- tain terms which dishonour him ; such, for example, as sacred, which becomes in that case, a sort of malediction against God. It is blasphemy against the Saints, to mock them, to at- tribute to them defects t-: failings, to find fault with the hon> ours rendered to them by the Church, <&;c. It is blaspheming Religion, to turn it into ridicule, to blame its practices, to speak ill of the Sacred Scriptures, niit such habits of speech to grow upon them. TOWARDS GOD. l&l ft is not cursing, to call any one hy injut'.o'js names, but His outraging that person, and exposing him to offend God, which is never, in any case, allowabU^. Neither is it swearing or cursing to give utterance to im- modest words or phrases which virtuous people take care never to express, but it is speaking obscenely, which is bad, and often gives scandal. By an oath, we secure or promise something to our fel- low men, by bringing in the name of God ; but it sometimes happens that people make promises to God himself, to per- form things which they know are pleasing to him. Such a promise made to God is called a vow. A vow is a deliberate promise made to God, to do a thing which may be supposed agreeable to him : they who prom- ise to give an alms, to make a pilgrimage, &:c., are said to make a vow. A vow is something more than a simple resolution. By a vow we bind ourselves towards God to do the thing prom- ised, under pain of committing sin. The obligation of performing what we have promised to God rests on the circumstances, indicated, pn place, tima, &c. The Church hT,s it in her power to dispensa with a prom- ise made to God ; but this power she never exercises with- out the strongest reasons. Example. — A boy who had been carefu.Hy taught by vir- tuous masters, gave, some years ago, a most touching proof of his faith. He had delayed, it seemed, some time after ichool was over, and got home a little later, whereupon his father began to scold him, swearing, moreover, by the holy uame of God. The poor lad, shocked at himself for having given occasion for such blasphemy, threw himself on his knees, and burst into tears : " Father !" he cried, " Oh ! father ! beat me if jou will, but do not swear, I implore you !" The father was confounded, seeing the boy*s horror of the crime he had committed, and he failed not to profit by the lesson, so as never again to utter a blasphemy. Ah from how many sins might children, if they were true Chiift tians, save their parents ! Essay on Blasphemy. •■"■ ' •!•,!►*•"•■ JJlj'lx i >« ' • •■■•.»• . • .«. '\ ■ . i. •*> -l •«•• • ■ f' ■■■"/■ 7 "w-^ ■''..'■■■'. # ' !■•"- ' ••'* »^.' • ■ * .•.*;■•.,.•...*•. ■■'• •<■'. . ■, •'* • •...,-., '.yy;'. . ."t'.'r ,^^..W!'. .■ ■' V^ •'t;: ' •' ••< .'•*>■';■.''''.' 1 ' ! ' * ■ •*. ■ ■.'. ' .••• ' ■' ' ' ■ * 1 ^ ';;*fVv:: >• ■J..;. ■•■< .•• • '',■ * • '• ."i. 1.1 . *w. ' "V?^»>-.''^ • •« •>'■ ' ' • '! ,=.""■■ '.*'.;i." ' V" ^i ■'i •■«•;■■ :■■' ''.' , c}-'.. ';■ {■',■■ ■■^;j* •M 152 DUTY OF THE CHRISTIAll 'i^ Ii '•■ 1 1 , • ■ •." " .- -■• - t-, ,., •■■• ■ ■.-_',■ .,,■ •.- f • 'k. '•«■■-.,..■ • i i ' .1. -.L' A'. ■:>■. ^•t>..v^ CHAPTER IV. OF THE THIKD COMMANDMBNT. Remember to keep holy the Sabbath Day, EvEKY day belongs to God, and there is none which w# are not bound to dedicate to his giory ; but as the wants o life prevent us from giving ourselves up entirely to the ex- ercises of religion, God has reserved to himself a certain day of the week, which he commands us to employ in ador- ing and serving him. This precept is as old as the world. God, immediately after he had created the world, conse- crated that day, to the end that men might celebrate tlie memory of the creation and the mysterious repose into which he entered after having finished that great work. — That day whereon God rested was, in the Old Law, the seventh day, and was called the Sabbath, which signifies rest ; but in the New dispensation it is the first day of the week, which is called Sunday, or the Lord's Day. That day has been substituted for Saturday, from the time of the Apostles, and by divine inspiration, in memory of the Re- surrection of Jesus Christ : because it is the day on which Our Lord, after the labours of his mortal V%, entered upon his eternal repose. It is then intended to honour that God« victorious over death, by whom we have been redeemed. " Six days shalt thou labour," says the Lord, " but the seventh is the Sabbath of the Lord thy God ; on that day tiiou shalt do no work, neither thyself, nor thy son, nor thy servant, nor the stranger who is within thy gates !*' The Jews were so strict in the observance of the Sabbath, that they prepared on the previous evening even the food which they required for the morrow. The law of the Gospel is less rigorous, and permits all works of charity or of neces- sity, together with those which are called liberal, such as reading, writing, drawing, :^: ''W*. ,*.*:• >« '• • '1 ',■>•( *- V^' v.# i;4 ■ •-•:•#>;? -^ t ■ ■'•;:" ' ■■'■ [«; ' ;.■• "■' ^ I..-''--.'''"''***-' P Pi 11. ^••vv. ■•'■•• 1S4 DUTY OF THl CHBIITIAN but she does not make that sufficient, as we see clearlj hj the series of prayers and instructions which she has fixed at various hours throughout the day. Examples. — Under the old dispensation, the profanation of the Sabbath was punished witlii death ; for not only did God command that a man who was found picking up wood in the desert on the Sabbath should be stoned to death, but he said again to Moses, " Speak to the Children of Israel, and say unto them : Observe my Sabbath, because it must be kept holy ; he who violates it shall suffer death ; if any one labour on the Sabbath, he shall be cut off from the midst of you ; six days shall ye labour, but the seventh is the Sabbath, the day of rest, consecrated to the Lord ; whoso- ever shall do any work on that day shall be put to death." ExoduSf xxxi. One Sunday, Father C , being in one of the Marian Islands, was passing along on the sea-shore, on his way to visit a sick person. He saw some Indians, who had been baptised, working very busily at some boats they were making, and asked them if there were not other days in the week to do such work, or how it came that they were thus transgressing the divine precept which commands the keep- ing holy the Lord's Day, by abstaining from all servile work, and employing it in the practices and exercises of Christian piety. They savagely answered that such was their will and pleasure. The priest went on his way ; but in a few hours after, when returning from his visit, he passed by the sanoe place, and found the boats and the shed wherein they had been, all reduced to ashes. The Indians who had paid so iittlo attention to his remonstrances were now covered with confusion, and profuse in their expressions of lively and sin «era repentance. Edifying letter*. TOWARDS GOD. 155 CHAPTER V. OP THE FOURTH COMMANDMENT. Honour thy Jather and thy mother, that thy days may he long in the land. God, by his fourth Commandment prescribes the duties of 'inferiors towards their superiors, and of superiors toward* tiieir inferiors ; for, by the word father and mother, we are to understand all those who have any authority, and riglit of command. Children have four principal duties to fulfil towa.ds their father and mother ; they must respect, love, and ob'»y them, and assist them in all their wants. The first duty of children towards their parents is i t- pect — inviolable respect — at all times and in every sitUi'it ri. That respect consists in receiving with docility *'^eir advice and their correction, in always speaking to them n a respect- ful tone, in fearing to displease them, and in concealing and excusing their faults. A father and mother are to their children the representatives of God, whose place they hold with regard to them. They are the depositaries of his au- tliority, and to treat them with any disrespect ii., to dosjiise God himself, since the insult offered to them, refers also to Him whom they represent. Thus, in the Old Law, God had decreed that such an offence should be punished with death ! ** If any one," said He, " revileth his father or his mother, let him be put to death." The second duty of children is to 1 .'^ heir parents. Can it be necessary to prove this obligation ? — Does it not suf- fice to remind any child with ordinary feeling of all that his parents have done and still do for him ? They have given him life ; since he came into thj v/orld they have taken care of him, and during his infancy, when he required continual attention, they were, as it were, entirely occupied with him : they watched over his childhood, and thought no ta^k too great — no service too troublesome, when his welfare required i. VVhat trouble does not a father and mother take for their jhild \ — How hard they work in order to earn a living for liini ! A chilfi who does not iove his parents cannot be a ^ r ■ ^ • ■ A •t , y- • -tf. • . ■ . . r; s.' r-' : " . .■■*.' ■ > ' ■•■• ■ 1 ' 4 , '.'Xf ^.. (♦• ' 'j ••A ^ •■'.•'. ■'* .' •■ • »■ t m^'^- ■•: •■if.... '.y 1, . »•'•■■;•";>:, •>■ ■,■••. . W'-:^\^ ^ r«:^v-: • • ■ • : ^•.'■'.'. '■ '■^- ■ <■■ 1 •••.•. ■m:^. ■:■■ ■■.:'■■•'' .; '':' ' ^^^: V ■'■■'■!, ■■;• ,6 ' -* • * • » 1 %■ •» if 4fU ' ' ' ■ '.1 <■ '^ III-; .^^-'4' 156 DUTY OF THE CHRISTIAN Christian; he cannot even be human — he must b« a monster. The third duty of a child towards his parents is obedience. ** Children," says the Apostle St. Paul, " obey your parents, for that is just before God." This is the mark by which it may be known whether you respect and love them sincerely; a child who disobeys his father or mother, or who obeys them with reluctance, has for them neither the love nor respect which he owes them. Finally, the fourth duty of Children towards their parents, i« to assist them in all their necessities : for instance, in sick- ness, in old age, and poverty ; on all these occasions a child is obliged to assist them as far as he possibly can. This obligation cannot but be felt by any one who has a heart We ought, in reality, to find a sensible pleasure in paying back to a father or a mother even a portion of what we have received from them, and to fail in performing that duty would be a monstrous piece of ingratitude, — stifling, as it were, all the feelings of nature. Hence the Holy Scripture de- nounces those who render themselves guilty of so heinous a crime ! " How infamous is he who deserteth his father, and cursed of God is he who grieveth his mother, by refusing to take care of her." But if a child ought to succour his parents ki their temporal wants, how much more strongly is he bound to procure for them the spiritual assistance which they may require, especially in their old age or in their last illness. Many parents will owe their eternal happiness to the duti- ful attention of their children in having them receive the Sacraments before their death. Children are also bound faithfully to execute the last will of their parents, and to pray and have others pray for them after their death. Fathers and mothers owe four things to their Children:) food, instruction, correction, and good example. They are bound to feed, clothe, and bring them up ac* oording to their condition, and to give them a trade if need- ful, or otherwise to procure for them a suitable employment or means of living. It is also their duty either to teach them, or have others teach them, the principal mysteries of Faith, the Command* -l' TOWARDS GOD. 157 ments of God and the Church, and the prayers which thej should recite every day ; and when their children are about to enter upon any state of life, parents should consult God, in order to know whether they are called thereto, and also to make known to them the duties of that state. They are obliged to correct them, that is to say, to re- prove them when they have committed any fault ; but they must do it with mildness and charity, not with passion and anger. Fathers and mothers are bound to watch over themselves, in order that they may always give good example to their children, anu never do wrong in their presence ; let them be well assured that many parents will be condemned for hav- ing been the cause of their children's sin ; for not having brought them up in a Christian manner, or for having given them bad example. To this commandment may also be referred what St. Pau. wrote to the Romans : " Let every one," said he, " be sub- missive to the higher powers; for there is none which Cometh not from God. The prince is the minister of God for good ; we must, therefore, submit ourselves to him, not through fear of chastisement, but by duty of conscience. Render tribute to whom tribute, honour to whom honour." It is then binding on us to obey the laws of those who are in power, in all that is not opposed to the divine precepts. Such was the doctrine of the Apostles and the conduct of the primitive Christians, although they lived under bar- barous and idolatrous princes, who slaughtered an innumer- able multitude of martyrs. Sovereigns are men, and may have their faults : but we must overlook them, and observe with regard to them in an especial manner the laws of the Gospel relating to chanty. To utve into the depths of their intentions, and to regard their actions unfavourably, is great rashness, and a sort of usurpation on the rights of God, whose place they hold. The Prince of the Apostles commands the faithful to be obedient not only to sovereigns, but also to those who hold authority under them, and to the magistrates who are their reipro>i)entatives. If rulers are bound to regard as their chil- ■f.'* .;<,...(. 4\Ai >;-:^ ■J »> . • • ■ * ■/'! • :>v : •. - -t- r« ■■>^V".;* J\ ■^■>': •■'-..' j''. , * - m^. -'^^ M^ -■■*V'. >.-^>P^.'-l; •>•.• ■ ^••*..:'.'''r:-i,% ',■•»■' jy-y^f':-, ■fci -i ;>.;;;,<:. ft.-, ;■(, ■'■:>\-'e:' •■■ ■•-. . • •»■ < 1 .*• ^.w <■?' • * -• ■ i.f*' •■«%,•> ■ ■. t .;i.'x^--:r ■ t/:^./* ■••?" ; ■•'. •■?.' , •■••^'•V■^^^.'■" !•?•> ■'^i ■■■'■■ % . 1, * *%.; ■■■■** ^/ / . .• ■' ,'>• V. ■?■.■.;•■■.■ ' •" ■ , ^ff ■ ; . '' "C •*• "^ '/}• '■ ■ " * ■■■» .4 . * * ■ ♦•'"' . ■• mk-..-:.. >",r 1 -*■/ ■■■, ji' ' ;• ' • •'•n n' •■'1 '•\i •t' . .. m Wf ■A^ .'.'*( lui - ■'• • ' 'V'l ■":• 'y... -J "..'■•-.■> 'I I . * ■■ i ' I' . ■ft . •» I k 158 DUTY OF THE CHRISTIAN L! ^' .■' •■'*'; ."■'.,4^: 1- >;•'.»:; dren those whom they rule, the governed are also bound to respect them as their fathers. This same commandment ordains for all the faithful, en< Are submission to their ecclesiastical superiors. The Pope is the vicar of Jesus Christ ; the diocesan bishop, the suc- cessor of the Apostles ; a priest is the spiritual father of his parishioners ; and a confessor is the visible guide to lead to ieaven those who confide in him ; every Catholic priest is the minister of Jesus Christ, for the administration of the Sacraments and the remission of sins. We should, there- fore, on every occasion treat them with that love, respect, and obedience due to their sacred character, and the func tions they are charged to exercise on the part of God. It is to all tLe ministers of his Church that Christ says : " He who heareth you, heareth me ; and he who despiseth you, despiseth me !" Masters who are charged with bringing up children have the first claim to their respect, after their fathers and moth- ers. Their ofHce is to instruct their pupils in religion and human learning ; to watch over their conduct, and to form their hearts and minds. They, on their side, are bound to have a paternal care over their pupils, and to fulfil all their duties to them. Pupils, on the other side, owe to their teachers respect, love, docility, and gratitude. A master consecrates his time, his attention, and his health, to the forming of his pupils in knowledge, arts, and in virtue ; he sacrifices to them his liberty, reducing himself to a sort of slavery ; he endures with patience the weariness and tedium of listening for ever to the same sounds. What claims has he not on their affections while he thus makes so many sacrifices for them, that they may reap the advantage ? His counsels are ealutar;y, even necessary to them, to enable them to avoid die dangers to which passion exposes them ; his advice is as a restraining bridle, which arrests them in their evil course, and holds them back from the verge of the preci- pices which surround them on every side. His reprimands, if reasonable and moderate, should in no ways lessen their love for him. He reproves them, it is true, but it is be* eause he desires their improvement ; if he loved them less. he woj alway^ is deef make. Wei careful TOWARDS OOD. 159 he wonid not be so much interested in their welfare. It ii always with regret that he uses severity, and his tenderness is deeply hurt by the reproaches which they oblige him to make. We sometimes see in the world men who have been most carefully educated, with but little profit to themselves ; they ere found unable to fulfil the duties of any employment ou situation, and commit a multitude of faults through igno ranoe. If you would learn the cause of this disorder, in terrogate those who knew them in their youth ; you will hear that they were rebellious spirits, full of themsekes, and determined never to submit to authority ; they would not listen to advice, and would suffer no reprimand; they thought themselves at liberty to treat their masters just as they liked, and took pleasure in magnifying even their most trifling faults ; they never overlooked or excused any failing of theirs, anr^ amused themselves in speaking ill of them, and in prejudicing others against them,, What is the con- sequence ? — They themselves have grown up in ignorance and full of faults ; they have become men, but useless and contemptible men ; in a word, they are bad citizens, purely because in the days of their youth they were disobedient and refractory pupils. Young people, you do not now feel, it may be, all the obligations you owe to those who instruct you, nor the importance of what they are doing for you ; but a day will come when you shall know the value of a good education, and how much you are and ought to be indebted to them. The advantage of education is beyond all price, and the trifling remuneration made to your teaoh^ ers can in no way be compared to the benefits you receive from their tuition. The benefits remain with you during jour whole life : the gratitude of the pupil to hia master should, therefore, know no bounds. Examples. — M. Delleglaie was conveyed to Paris from ft dungeon in Lyons, and his daughter accompanied him, for she would not consent to leave him. She begged of the driver that she might be admitted into the samo carriage with her father, but this favour she could not obtain. But ean filial love bo thwarted by trifling obstacles — Ai- «'.:.:ti4-;4-^.^' .■ :.' . 1%' •'■ .• • •• .' ,.\,v ■•■,•-. •■',.'v ■ . •■'■■. rl .ry .'?, 'y:r^-:^iiZ:^ '■X'*'. ■■'V'.v'.'i .*'i'' ,v;. ■t ,^^. • • .* I'- •V' , ., <•■■»-■ ■ , • i'. ■ .••■'. 111* ,;,'.. .|,.,. .' „>i« »• .1",, 'ilk. ■'■■, . [ >;.. .- *• ^ -■•''' <.*'"■' ■. ■' l:S-.i.^S"' ■♦■• . 'a ■■■*■,. iA/ : -*^ >.>''•'« •» •*-' y-l 1 Y4r^4^'''l ,1'i^" 160 DUTY OF THE CHRISTIAN though she was of a feeble constitution, she set out on foot, Bnd followed, for more than an hundred leagues, the oar riage which contained her father. She never quitted it foi u moment except when she entered a house at every town they passed through, in order to prepare food for her father and every n^'ght she borrowed a coverlit to enable him to sleep somewhat more comfortably in the cell wherein ha was lodged. Thus sh^> followed him on, league after league, watching over all his wants, until he arrived in Paris, when she was forbidden to wait upon him. But she was well accustomed to bend, by her prayers, the iron resolution of her father's persecutors, and she did not despair on the present occa- sion ; she persevered in her efforts, and after three months' prayers and supplications, she even obtained the deliverance ef the author of her life. Abbe Carron.— On Education. A certain father had an unfortunate son, who frequently reviled and abused him. It happened that the father had been himself deficient in the respect due to his parents ; but he ceased not to bewail that grievous sin of his youth, and as often as he received from his son any fresh insult, he of* fered up to God the anguish it caused him, entreating him to have mercy on him, and forgive him his own bad treat- ment of his father. One day, when the wretched son struck him to the ground and trampled upon him, he cried out: " You arc revenged, my father ! you are now revenged — truly I deserve all this. Lord ! have mercy upon me !" Lasausbk. CHAPTER VI. OP THE FIFTH COMMANDMENT. Tlum shah not kill. By this commandment God forbids anj one, on his own private authority, to take away the life of another, or yet his own. This crime is an outrage on the sovereign power of God, who alone is the absolute master of man's life — to riiT:- ti';- ;>.».- TOWARDS GOD. 161 Him alone it belongs to take away that life, which h^ alone has been able to give. It is the greatest injustice that can be rendered to any man, to deprive him of that which he holds deares: and most precious. One is guilty of mur- der, not only when he himself commits the action, but also when he is accessory to it, either by commanding, advising, or in any way assisting the actual transgressor. The law of God does not merely forbid murder, but it also forbids anger, contempt of our neighbour, abuse and violence. It is Jesus Christ himself who stretches the meaning of the precept thus far, wishing us to stifle in our hearts all emotions of anger, and all desire of revenge ; and denouncing all the effects of those feelings, such as abusive words, bad treatment, all these being in themselves a species of homicide, and may lead to it, if not promptly repressed ', hence it is that St. John pronounces him who hates his bro- ther a murderer in his heart Must we not think that they who either propose or accept a challenge to fight a duel, are exceedingly culpable in the sight of God ? — What mad- ness it is to steep one's hands ii the blood of a brother for the very slightest insult — for a word — a jest — and to sacri- fice to a false point of honour his own eternal salvation and that of his neighbour ! The Greeks and Romans, pagans as they were, never knew or practised a custom so barba- rous. They were ambitious of obtaining glory, but they knew better than we do, in what true glory consists ; they understood it to lie in shedding their blood for their country, and in drawing their sword against the foreign enemy, not against their own fellow-citizens. Duelling is then a crime as opposed to humanity as to Christianity — as contrary to reason as to religion. It is not a less crime to destroy one's own life. Life is a deposite which God has confided to us, and it is his wifl that we should preserve it with care tntil he is pleased to de mand it again ; to dispose of it without his order, and in de- fiance of his prohibition, is to usurp his prerogative — He being the sole arbiter of life. What renders this crime dou- bly horrible is that it can have no remedy, since it deprives the wretched perpetrator of acy chance of repentance, and casts him headlong into the re^^ions of eternal woe. What .0 .,V. ■• , . . \ ..'•■» »•/ .; »V<«' '■■''' «. '• »■'•* , , It ^ ■ .• ^ i-.i. •;/■• .;«"£i'- ;- . ' , • 5i2-,;/?-.'^-- ■>■.''' " ^ • V •■ ^- ■ ■ . '■> ... :^-^. ,'.m i ■ ■ :■■ T . '«' A '^ ,A . • e,' ' '\- I .. . 'i ... .... ... ^vjl i»V' .. ; .;,■• - •' 'J .■ ,'f ,'.4> V ' -r' ,*^"^%N^^ If >IT • 111.? ■ .''* .V..."A hill • ., ". ./. -'l iil "t ^ •■■■> ':-•!. l^ iRf 1l!^i■.V,.^V.»'i• M ''■>*"■' '••3 • ^ ',;' '^^, "."'•♦'•'•'ijV 1(^2 DUTY OF THE CHRISTIAIT madness it is then to shun a passing care or sorrow, by rushing wilfully into the frightful and never ending tormentg uf hell ! But God does not content himself \vith forbiildJng tjs to destroy the life of the body, he also prohibits all thnt may injure the soul, and especially scandal., wlvijh dastn \' the spiritual life of our neighbour. Scatvl-il cccssihi > evl m disposing others to sin, or in turning them away froni viitue. It is a second species of homicide, whicii although it does not strike our serjses, is itone the less real in the eyes of faith, nor less criminal in the sight of God. He«» e Je^us Christ pronounced the most terrible rneiiaces agai irf those who give scandal to their brethren or are to th : the cause ^i bin. ** Woe ! '* said he " to those bv wi-om scandal com- ^th ! — whosoever sciindalizeth one of these little ones, it were btiirer f .r him that he were cast into the sea." We may judg J of the enormity of this sin by the horror with which JesoB '^Jhrist would have us regard it. When we consider the effects of scandal, we shall at once recognize the justice of the terrible panishment reser\'ed for it by God. What is it that the scandalous sinner does I He stands up against the will of God, which is that all meu phould be saved. " The will of thy heavenly Father " says Jesub Christ, " is that none of these little ones perish : " He has adopted them all as his children, and wishes that all may be saved ; but by scandal an obstacle is thrown in the way of God*s holy will, since those whom He would have to be eternally happy, are thereby led into sin, and danger of eter- nal death. The scandalous sinner annuls the benefits of the Redemption. Jesus Christ came into the world to save Bouls ; and shed his blood to redeem them ; by scandal he is deprived of these souls that have cost him bo dear — ho is robbed of his rightful conquest, and his blood was shed for nought — and lastly, those souls whom he had destined for eternal felicity — a felicity which he had purchased for tliem — are exposed to infinite and endless misery. Suppose a young man to have virtuous inclinations ; do* ciie to his parents and teachers, collected when at prayer, and attentive to all his duties, he was a pleasing object in the sight of God. But he had the misfortune to get into TOWARDS GOD 163 company with a libertine who gloried in having no piety — no religion — who gave to virtue an odious and ridiculous name, and mocked those who professed to observe its pre- cepts. Our young man being moved* by his discourse, be- gins to fear his scoffing and censure, and learns to be asham- ed of virtue. The libertine goes farther : he converses in his presence, on infamous and improper subjects ; he gives him bad advice, which he supports by his own example. The youth learns the evil which he knew not before ; he re- ceives the most fatal impressions, and at length falls into the same evil courses pursued by the other. Behold him, thence- forwird, the slave of the same passions, addicted to the same vices. God would have saved that soul, for which Jesus Christ died, but the scandalous sinner causes its de- struction. That soul was destined to have enjoyed the pre- sence of God for all eternity, and the scandalous sinner drags it down into everlasting misery. What punishment has he not a right to expect ? or is there any torment too great to be inflicted upon him ? Wretch that he is, he would shrink with horror from steeping his hands in a brother's blood, yet the evil he does him is infinitely more horrible. It would be far less cruel for him to plunge a poignard into his bosom, and thereby destroy the life of his body. That soul by him seduced, shall cry out vengeance against him for all eternity, and its cries shall be heard by the Sovereign Judge. Woe then, to him who teaches youth the evil which they knew not before ! woe to him who seduces innocence either by counsel or example! woe to him who turns others away from virtue and piety by senselesss raillery ! woe to*him who gives or lends books contrary to religion or morality ! woe, in fine, to him who causes scandal, of what- soever sort it be, or who, being able to prevent scandal, fails to do so with all his might ! he is guilty of all the sin ot which he is the cause, and he shall be punished for all the evil that may arise, even after his death, by reason of the scandal which he has given. Examples. — Adonibesech, having been conquered by the Israelites, they cut off the extremities of his hands and feeL Then that barbarous king, recalling the cruelties which h» '>••■ ■ ■ \> ■ ..■ ■ > »-, ' -' , '■«».. iH'\.- ■■■•.•:,• .'y..^ -.■ 'V^' ■ . 'L' :•*■■ • " •■•■■' ■JT' :".•»- ■" ■ •■ • % ••......• '•. ■■^••:-u •-•V..' ■'■' -r-rir' '. • • . » ' » »•■.•• ■*■^^ •;"*'/ ■. *• «!■•-. ■ti' If ii?i m ' «. .1 ,■••'■' i ■. i ' ■■*■*'■•*'. .1* t'''''"' " ?^ ' ■ * A-U iJi 'i' '' ' n, ...... ... .v.. . . , "' y'i. I >(^' .ft: ''T»-t •'«.■■. : ■■I*- --^ ■ . Jjf' ■■■»•■; ^' ki l^i 1 Ilip-*.".-.:^ •";?•,: I i, ■■";i ;5(«?-,. ,*:...■ 164 DUTY OF THE CHRISTIAN had himself inflicted on others, said : " Seventy kings whow feet and hands I have caused to be cut off, eat under ray table the crumbs that fell therefrom ; the Lord is now doing unto me, what I did unto others. Judges, l. Some years ago, a youth named Gustavus, who had scarce- ly attained his sixteenth year, was found dead in his chamber, having put an end to his own existence. The unhappy boy had become disgusted with the world, though barely enter- ing on its career. What could have led him to commit that rash act — that fearful crime ? it was incredulity — unbelief. From the age of fifteen he had been what is called a free- thinker. His father had said : " when my son has passed the age of childhood, I will have him choose his religion and his God. The time for the choice was come, and the un- fortunate youth chose for himself death — Oh unhappy son! unhappy father! A certain student possessed in a high degree every virtue that might adorn a young man ; by a misfortune too cora- luon to youth, he fell into the company of a scoundrel, vvhO; given up himself to the most shameful passions, speedily kindled in that heart, lately so pure, the guilty flame which devoured his own, so that he soon became a confirmed libertine. In vain did his sorrowing friends beseech him to return to the paths of virtue — he would not heed them. But God spoke to him in his turn. The unhappy young man awoke one night in dreadful pain, and uttering the most fearful cries; his friends crowded around, doing all they could to calm him, and a priest was brought who exhorted him to return to God. The dying youth could only look at him with a wild stare, and cry out in a piteous voice these doleful words : " woe to hir who seduced me ! — In vain would I invoke the assistance of God, for I see hell open to receive me." And turning h mself on his bed, he expired in the most frighii'ttl despair. Coixet, Virtuous Scholar. ^■•:v a< ^ 4 TOWARDS OOB. WB CHAPTER VII. OF THP^SIXTH COMMANDMENT. 1 'fum shall not commit adultery. Bv the Sixth Commandmcut God prohibits eveiy thing that is contrary to the purity of the soul and of the l>ody, which sins are regarded in Scripture as most abominable; and St. Paul, comparing to idolaters, those who give them- selves up to the vice of impurity, says that neither one nor the other shall ever enter the kingdom of heaven. It is then forbidden by this Commandment to say or do any thing contrary to public decency, or against purity: hence it is before God a heinous sin to speak obscene words or to sing lascivious songs, or even to hear such with plea- sure ; to read books, to write letters, or to give advice tend- ing to impurity; to fix the eye on immodest pictures or statues to be indiscreet in one's looks, or commit any act, either on one's self or another, that may please or gratify any irregular or disorderly inclination. There is no vice more opposed to the sanctity of God, and none that he punishes more severely than that of impurity. He has fre- quently avenged himself, even in this world, on those who committed it, as we see from many examples recorded in the scriptures. This sin shall be punished even in infidels who know not God, because it is contrary to the reason which enlightens them, because that in giving way to it man degrades himself, for that, being in his own nature elevated above the other animals, he thereby brings himself down to their leveJ. It is, however, still more enormous in Christians, who have been regenerated in Christ Jesus, seeing that no- thing can be more contrary o their vocation, for it is a gross outrage offered to the Holy Ghost whose temple it profanes, and to Jesus Christ whose mfimbers it defiles. What a crime it is to desecrate the temple of God ! What a sacri- lege to dishonour the members of Jesus Christ ! Thb bare idea ought to fill us with horror ; but our detesta*;ion of that hideous sin will be fully confirmed if we only consider for a moment its fatal consequences. It destroys the health, it dissipates wealth, dishonours families, and covers with in* M > J"^ •• '> 1 V • • . '■ .' • . . - 4 , ^^V • ■• ■ ,. v^ •^ •V- -^?/i■Vf'^^ ^^'^■ I,.'- ■■.•••. ^.'■■■ ..»."«. '.i.v ■ . .'• • .si' •,''(► 'V %.:.~ .r... -'fi-:, ^ " .-■ , H :>•-. ■W:^ -!■: . . •' ':%, ;^': .V^/ • 'I '■>'' ••V;^'r->,: \ ■^., .;>},, ■. :'^IVV.. : ; • ' '" 1 * 4h::'^-^: '■In ■Um1>' M xi .-^- ■ _*■» <..- 4 J^•^ •.■•■••>- 'V . . "■■'.'■■ ; . ^^ • ■ '<' ••• r^' :^'>.^'**, Lii •ill*' ^•."».^- '. •'. .1 ". ., <*!■•»-.• • ."■ ■ . " >V ■ ■• I ' . ■ •• >•: .V {1'. "T^.'-l- •^' \9 1 , V Wi: :\^..< .*.' V ,;••■ ,"1, .V ■• ■■ ,i!,K . - . • t ■ •■' ■ V5S*t \^f ;• * * « ■. s^f " ■■ •" ■ • -r ,■?'*■ '(',... ■* • •■ 166 DUTY OP TMB CHRISTIAN fum} those who are so unhappy as to give way to it. A libertine eventually becomes the disgrace of his faxnily, and his name a by- word for a whole town, and he either perishes miserably in the prime of life, or drJigs out a wearisome ex- istence in ignominy, in pain, and in despair. Tho effects of this sin uie still more fatal in regard to the soul ; it extinguishes the light of the mind, and renders it in- capable of serious application. A 3'oung man who is ad- dicted to this shameful vice can think of nothing solid: his passion follows him every where and will permit him to think of nothing else ; every kind of work is wearisome, and tedious, and irritating to him. The heart is still more diseased than the mind, and he has an almost unconquerable disgust for prayer and every other exercise of piety ; he is, in fact, that carnal man of whom St. Paul speaks, who conceives nothing of the things of (iod ; even the sight of good people is offensive to him, because their conduct is a sort of silent censure on his own scandalous crimes. " He who doeth evil " says Jesus Christ, " hates the light," — he never draw- eth near to it lest his works might be condemned. He quick- ly be«oraes callous ; ibr there is no vice which casts a deeper darkness on the soul ; the dearest interests touch him, or concvirn him no more ; the threats and promises of God are alike despised ; eternal happiness or eternal misery is no longer thought of; all is sacrificed, all goes for nothing. He forgete both what he owes to others and to himseif ; it is no longer reason that guides him, for he is carried away by a blind and impetuous inclination ; he becomes a spectacle for all the world, yet he sees not himself. He even loses his faith, for religion cannot ally herself with a dissolute life. In order to stifle remorse of conscience \n<^ ''ve tranquilly m crime, he begins by doubting the moot certain truths, an ends by dismissing all belief. Thenca ip^lows final impeni- tence; he dies in his sin, and an;.e»rs before the tribunal. ol God covered with the guilt of ar* entire life, according to tliat saying of Scripture : ■* Tne disorders of youth shall penetrate even his bones, thdv shall go down with him into the grave, and thonce into hell." We are not only obliged to avoid this abominable sin, but also every occasion that may lead to it, for he who hveth the \* ARD8 00D< 167 danger shall peruh therein^ says the Holy Ghost. The oc- casions which lead the oftenest to the sin of impurity are, 1st, excess in eating and drinking, because it brutalizes the •oul, renders it carnal and sensual, deprives it of all idea of God, and keeps it, as it were, bent down to the earth. '4jud, Luxury in drees, which becoming to one's self and oUiers a cause of sin and of scandal, is always the sign that olmstity is dead or dying in the soul. 3i'd, Idleness, for to live withou* doing any thing is to ex- pose one's self to continual temptation ; idleness being the mother of every vice. 4th, Bad company, since nothing is p .re pernicious than the society of libertines who have lost the fear of (iod and all sense of natural modesty, and who induce others to com- mit sin, cither by their discourse or example. The Holy Ghost warns us in several parts of the Sacred Scriptures to shun the company of the wicked and to break off' all con- nexion with them. " If the wicked will draw you tc^them,'* says he to all, " heed them not If they say to you ; Come with us, beware of following them ; if you keep their com- pany you shall soon become like unto them." Being thus instructed by Truth itself that vice is contagious, — that the wicked impart their infection to all who approach them, — tliat by associating with them we soon learn to think, speak, and act as they do, we should sin grievously by exposing ourselves to so great a danger — the danger of resembling them. Should you like to live with infected persons i — Doubtless you would not; fearing least you might speedily catch their disease. Bad companions are the plague of the soul Even as they who are inwardly decayed communi- cate by their breath the corruption of their Ivotly, so do sin- ners communicate by their conversation the corruption ot their heart and soul; for of what do such f>ersons speak most commonly ? — What is the ordinary subject of their discourse, when they find themselves without restraint ? Alas ! they talk of every thing that can flatter the passions; every bit of scandal that they have seen or heard, they re- late with the utmost satisfaction, — they will not blush to ea- large on the most shameful topics, and even make a merit of their very crimes, — nay, they will sometimes go so far .-i t f/fw^- ^ ■ *■'.'. >• ■ ♦-■*■ k'-^fl^'- h V'.N ••,'■■■ '' '' [• •». *■ .7' _ * ■ ■ mt .* ■ ■ I ■■.*„<*. \^ 1. •• *! . •J •■*'■*' ■ 166 DUTY OF THE ciiKiarrAr* as to boast of some which they have iiover committed. ^fo(^e8ty is by them turned into ridicule, and piety is an ob- iect of contempt and derision. To what imminent duiiger does not all this expose a young man who is still virtuous, if he does not immediately withdraw from such pernicious com« pany ! The poison of sin enters his heart : at first h(^ is re. strained by a false shame, and has not courage to reuruve tliose who are offending God, or oppose the evil they are committing ; he is afraid of displeasing thou^,. or of being mocked and derided if he do not as Ihey do ; then by de- grees he becomes f<) miliar with that which before would have made him shudder ; he gives himself up to the same disorders, and ends by being ashamed of his former modesty. 5th, The reading of bad books, which fills the mind with a thousand dangerous thoughts, and the imagination with a crowd of indecent phantoms, thence the poison passes into the hetfrt, and produces ruin and death. One bad book is sufl^cient to corrupt a multitude of young people. That pernicious volume passes into every hand — the contagion spreads, and infects an entire household. The effect is still more fatal if it be one of those aboniinable works where passionate intrigues, lascivious anecdotes, and obscene de- scriptions are joined with impious maxims, and principles of irreligion capable of destroying the fear of God, and shaking the foundations of Faith. That barrier once broken down iiito what excess will not they go, who have swallow- ed the poison ? Into what disorders may they fall, and who can restrain them ? Faith is the best safeguard of morals; it is the strongest dyke that can be opposed to the passions, and it once taken away, the torrent will break in and ravage all. Faith, so long as it exists in the soul, is a sort of war- rant that virtue may return ; if we do wrong, we at least condemn and reproach ourselves ; but what is there to ar- rest the downward course of tho sinner, if once he has lost his Faith : Is not the evil then almost irremediable, and should we not entirely despair of the salvation of a person who has fallen into such a state, were it not for our know- ledge of the infinite mercy of God ? O you, then, young people ! who have as yet escaped this contagion, beware of TOWARDS OOD. 160 reading pernicious books; reject them witli horror wiuni tliejr ure otFered to you. Should one of them fall into your bands, do not even look at it, lest you might be tem| ted to read it^ and say not that you re»d it only for olitaining iu- Btructi(in — to adorn your mind or to improve your style. You can derive these advantages from better sources, for there is no lack of excellent works of all kinds, which may be read without any danger to morality : consult an en- lightened man, and ho will point oi^t to you more than you could read in the course of a long life — works which uniw all the graces of style with sound ano useful informatioiu A.nd, moreover, all the advantages which belong n>erely to this world would be too dear if purchased at the price ol your innocence. If you give the preference to those which may corrupt you, it will then be passion that makes the choice. Otli, Plays. It is in theatres that the demon of impurity displays hid ijotnp with so many charms and seducing graces, tliat the most solid virtue could scarcely withstand it. There every thing around breathes voluptuousnei^s ! the decorations, the effeminate songs, the games, the dress, all is adapted to ensnare ; nothing, in short, is more opposed to the spirit of Christianity, which is a spirit of purity, of modesty, of prayer, and of penance. It will not do to put ofl* avoiding these occasions until one goes to confession, and is obliged to do so ; it is very proper to leave them off before presenting one's self at the tribunal of penance, for that is the surest guarantee that one really proposes to c-jmmit these sins no more. We must also be- ware of concealing or glossing over these sins in confession, or even the circumstances which accompany them, which often make part of the sin itself; that would be to make confession of no avail and even commit a sacrilege> thereby exposing one's self to utter perdition. They who would free themselves from this foul sin should confess frequently to the same confessor, a pious and en- lightened director, — they ought carefully to shun all occa- sions which may lead to it — cherish a particular devotion to the Blessed Virgin, and offer up daily some prayer with that intention. 15 •.!(, > ■ ».* ■■?.!•„ ' U *' V ty ¥, .1* .•■•"■* '" ■•.-.■,-«., ' .% .:• ■ '•• •■ ■".'•. .v; ■. 4.'. . •,.**•«.. tVit.' i ••«■■■ .• -<'■' 'lir U: ^•j. ',■;•;., f ;f ■tiii Wam i '-I '•'•■;"'' §m i^^-^.^A- .•:f T ' 1( • 4 • V'i. "*••"-••„ .• . ■:■■>•■■■■ ■ ;■. ' i-. ■ ■' .'< A. -f ,,/, ;,'. -. ■.|f:'>, 'I.- W-: "I .-.*' V.' »;:.'■,••. f» '♦«'•- 'ft'. :"'?«a* .X '■''»,'"'■■ . . i' » ,•.■■ . ', . ■ . ■ ,. I :3 < ■■..• ,.*>■ i»- • ; Pi:.. C ■^^.^rJ ■■* *■ •• ■■ ■ ••*:*• "^ ^- nil;' '''"^-./V •.»; r I '1 ■■■>•*., IfH, -. • "j ■v.C* 170 DUTY OF THE CHRISTIAN Examples. — All mankind, without distinction Df aex or age, were buried in the waters of the deluge excepting only the just Noah and his family, because that " all jlesh hud corrupted its ways " says the Holy Scripture. Five infamous cities, consumed with all their inhabitants, by a shower of fire ; twenty-four thousand Israelites put to death in one day for their sins of impurity ; and God, by his praises and rewards declaring his approval of that fearful slaughter, are not these abundant proof that the Lord holds this sin in it- ter abomination, and that he frequently punishes it even in this life by chastisements the most terrible ? Fathers and mothers, masters and mistresses, if you see a Dad book in the hands of your children, of your pupils, or servants, have, at least, as much zeal as Diderot — is that too much to ask of you ? Snatch, then, even as he did; snatch with indignation from the hands of that young person, the book in which Religion was not treated with respect. And yet it was his own work that the unbeliever would not suf- fer his daughter to handle. It might have been said to him : If your doctrine is fatal, as you appear to acknowledge, why spread it abroad amongst men ? — why diffuse through- out the great human family a poison which you considered deadly as regarded your own ? Merault. CHAPTER VIII. OF THE SEVENTH COMMANDMENT. Thou shah not steal. Got) forbids us, by his Seventh Commandment, to take or retain unjustly our neighbour's goods. The Master of all things, he distributes them as be pleases, and it \j, !iis will that we should respect the order which his Providence has established, for he forbids us to take from others what he has given to them. This law is imprinted in our he.'tvt: let us consult it, and we shall find that wo ought not to do un> to others what we would not that they should do unto us. If any one takes away from us that M'lkfch belongs to us, >. .;i .'_• fill ' TOWARDS GOD. 17t we immediately cry out against his injustice ; and injustice it would really be ; but another has the same right to com- plain when we disregard the rules of justice in depriving him of that which is his. Without justice society could not sub- sist It is therefore forbidden to injure our neighbour in bis goods, in one way or the other. He who tdkeih the goods of another. Saint Paul tells us, sluill never inherit the kingdom of God, It is an act of in- justice to take the goods of another by surprise, violence, or fraud, that is to say, deceiving our neighbour either by the weight, the quality, or the measure "f merchandise sold to him. Children are no more permitted to steal from their parents than from strangers ; that being a real theft which is severe- ly censured by the Holy Ghost in Scripture. He declares that whosoever stealeth from his father or his mother, and says that he sins not, is equal to a murderer. And why so ? Because a young libertine who robs his parents in order to gratify his passions, evidently shows that he would fain take possession of their property and enjoy their wealth even be- fore their death, which event he considers too long delayed ; his heart must be truly a barbarous and cruel one, utterly void of all natural feeling. It is also an injustice to retain the gcG^'s of our neigh- bour, by not paying him what we owe him, such as the wages of servants or workmen. " If any man hath done any work for thee " said Tobias to his son, " immediately pay him his hire ; and let not the wages of thy hired servant stay with thee at all." It is an injustice not to restore what Qas been confided to our care, to appropriate to our own use things which have been found, without making any in- quiries after the owner thereof, or to lend at usurious inter- est, tbat is to say, to extort more than we have lent. * It is, moreover, an injustice to cause any damage to our neigh* hour, such as destroying or spoiling what belongs to him, whether the injury is done by ourselves or that we engage another to do it. '■■■ > >V '-'■'■■■ ■ . ' " ^r^'-^.:-:yr. .... , ■?..■ - '^' «■•■•■»;•■•• .' ■•■ ■ •yf ■.; ■ ■:./■-■* -. ', , »."♦ '.i.v'- ■.'. : • Although it is lawful to lend on interest, yet it is only when the capital is alienated — when the loan exposes the lender to any damage, it| deprives him of a r'^htful gain. /^ ■ <«;,. i[r^ ?'i:i";.''r >i..»-, «;•; , •' ■> ir. , V . ' • ;r't-'-^ .., i-> <•■-«< •-; .■ • »• ,, •■• t ■* 1 . ■■'v;.-V-:*; /"' >.*■".>■'.•.'/* '• ■.■■I' ^* 172 DUTY OF THE CHRISTIAN When we have taken any thing belonging to our neigh, hour, or done hitn any injury, it is not enough to repent, nnd ask pardon of God ; we must also make restitution to our neighbour for what he had taken from him, and repair, as far as we can, the injurj' which he has sustained : without this, there is no pardon to be obtained, nor no salvation to be expected, for we cannot enter heaven if weighed down with our neighbour's goods. When one is not able to make restitution just at once, he must at least have a sincere in- tention of fulfillmg that obligation as soon as he can, and he must exert himself to the utmost in order to obtain the means of doing it. This commandment obliges us also to give alms, each ac- cording to his means and the wants of the poor : of this we are assured by the wise man, when he says, that we ought to asrdst the poor because ot the commandment, and not to abandon them in their distress. St. John says that if an} one, having wealth, closes his heart against his brother who is in need, charity cannot abide in him ; and Jesus Christ shall consign to eternal fire those who refused to assist him m the person of the poor. " We are obliged," says St. Thomas " to give alms to those who are in wj-nt, and when we are blessed with a superfluity, according to our state and condition. Although the word alms taken literally, signifies the dis- tribution of temporal goods amongst the poor, it may be said, nevertheless, that there aie other kind of alms still more meritorius, and it consists in relieving our neighbour in his necessities and in his spiritual wants. All men aie not enabled to give alms to the poor, but all can assist them in a spiritual manner, in contributing to their salvation, either by giving them good example, by procuring it for them, or by giving them instruction. This obligation is especially binding on pastors, and on all those who are charged with instmcting others and labouring for their salvation and sanc- tification. It is doubtless a good deed to save the life of a poor man who is in danger of perishing with hunger ; but to contri- bute to the salvation of a soul, is an act whose value wijj only be known in the other world. 'ith a ne dis- nay be still |)our in e not letii in ither m, or cially man oiitri- e wili TOWARDS GOD. 173 " He *' says St. John, " who shall gain his brother, shall gave his soul and cover the multitude of his sins. He who instructeth others shall shine like the stars in heaven.'' Examples. — A Chinese barber who was a Christian, found in a street in Pekin a purse contaijiing twenty gold pieces : he looked around to see whether any person would claim it, and supposing that it might belong to a gentleman who was walking some paces before him, he called to him and hastening after him, said : " Sir ! have you lost any thing { " The gentleman thurst his hand into his pocket and found that his purse was gone. " I have lost," he rej)lied, M'ith an air of great embarrasment, " 1 have lost twenty gold pieces in a purse."-T-'* Be comforted then,"^said the barber, ''for here it is — and there is none of its contents lost, I assure you." The gentleman took the purse, and, oiiee re- covered from his fright, he began to express his admiration of an action so praiseworthy performed by a man of obscure condition. " But who are you ? " he asked, — " what is your name, and whence do you come ? " — " It matters little," re- turned the barber " that you know who I am ; it suffices to tell you that I am a Christian, and one of those who profess the holy Law. This law not only forbids us to steal the goods of another, but even to retain what we find by cliance if we can by any means discover the owner." The gentle- man was so struck by the beauty of tl^! morality, that he instantly repaired to a Christian church in order to be in- structed in the Piysteries of Religion. Edifying Letters, A famous usurer, being at the point of death, sent for a confessor. The latter having found that all his wealth had been acquired by the unjust practice of usury, told him that he must absolutely make restitution. " But what will be- come of my children ? " inquired the sick man. " The sal- vation of your soul " returned the priest " ought to be dear- er to you than the welfare of your family." — 1 cannot agree to do what you require," said the dying man, " and I must only run the risk.'' So he turned upon his bed, and soon after died. And what a death !— How it should cause those to tremble who owe the wealth which they possess to fraud And injustice. Explanations on the "mperial Catechism. V ."r»,'V.;i'.^. . , ., , ■>• --^'r^ >:■■■■ -A'- V' ■".■.■,■ <''*.; ." •I •K- ■;)'•• (■• « . »'. .» ■■ ■• ■, ht-T-, :*•■■» , ».» 'i ••■■)'■■. ,'r'..'-, ^; ' ■ '.■■ V ♦> tr . )■ ■■/r > ' ■; • ■■: J- -^ < ' • .'■t,«.'l.'7v' Sll^'-.c-j^r Ih- ■ ••■t .'.■ -, II if v ;"-^,' V.v •. * •) 174 DUTY OF THE CHBISTIAM CHAPTER IX. 01 THE EIGHTH COMMANDMENT. Thou shall not bear false witness against thy neighbour. By the Eighth Commandment God prohibits all inju*. (ice towards our neighbour done by false or unfavourable reports. God is truth itself, and all that is contrary to truth is of. \wnsive to Him : this is the foundation of the proliibiiion which we find so often repeated in Scripture against uttering what is not true. This vice is in fact most strongly op|/osed to the society or fellowship which God has established amongst men. 'For what purpose has speech been given them ( Is it not that they might mutually communicate their thoughts ? It is then to abuse the gift of speech to make use of it in expressing the opposite of what one thinks. This principle is so evident that even the Pagans understood it fully, and by some amongst them it was scrupulously prac- tised. Lying is so odious that we are not even permitted to use it through sport, or for amusement, any more than under tlie pretence of being useful to ourselves or our neighbour; but it is a still greater crime when it injures our neighbour, when it tends to defame him, for instance, attributing to hira a vice which he has not, or a fault which he has not com- mitted : this is what is called calumny. This crime has in it something so black and so malignant that it is truly re- volting to an upright mind " The tongue of the calum- niator " according to the expression of Scripture " is a two- edged sword inflicting mortal wounds." It is not only the fortune of his neighbour that he attacks, it is his honour, liia reputation of which he would unjustly deprive him, that ie to say, a treasure more precious than gold, and of which tlie loss is much more sensibly felt. But what crowns the enormity of this crime is when it is perpetrated before a magistrate, and confirmed by an oath, which is nothing less than deposing against the known truth. The false witness, besides the attrocious injury which he inflicts on the iiuio- cent whom he seeks to ruin, renders himself guilty of the most horrible impiety as regards God, whose dreadiul name i #. TOWARDS GOD. iVo he profaneb by making it serve to support falsehood and in- iquity. They wiio liave injured their neiglibour by false re* ports are bound to repair vhe injustice they have committed together with all its evil coiisequences; they must re-estab- lish the honour which they have taken av/ay, which can only be done by the public avowal of their imposture, so that they must absolutely sacrifice their own reputation to restore that which they had blighted and destroyed. This commandment also forbids us to slander cur neigh- bour, that is to say, to publish the evil that he really has done. So long as his fault remains hidden he preserves his reputation, and to publish that fault is to deprive him unjust- ly of his good name. Should we like to have our own hid- den faults or iailings made public ? Certainly not — we should, therefore, be silent with regard to those of our breth- ren. Hence it is that detraction is set down in Scripture amongst the crimes which exclude from eternal happiness. Like lire that is carried along by the wind, slander passes from mouth to mouth, kindling as it goes, and scorching, at least, what it cannot consume ; it is a restless evil which dis- turbs society, creates dissension in families, filling all with confusion and disorder : it is the poisonous source of hatred and revenge, and therefore the mainspring of numberless crimes and iniquities. The detractor has to answer for all the sin, of which he has been the cause ; he has sinned in all those who repeated his slander after him : he has sinned in all those who heard it with pleasure, for it is not only for- bidden to speak ill of one's neighbour, but even to listen to detraction. If no one would lend an ear to slander, then tliere would be no slanderers. The complaisance with which their detraction is heard authorizes and encourages them, and hence it is that the voluntary listener is ^n accomplice b the sin. « Of all kinds of detraetion, the blackest and most fatal m its results, is that of telling one person in secret what ano« ther has said or done against him : these reports almost in- ▼ariably give rise, in the heart of him who hears them, to hatred and a desire of revenge, which terminates i i irrecou- cileable enmity. — The accused, unknowing what has beeu Haid of hiiu has no means of justifying himself, or explain * <*^ - ■> ^ ^ rMm • ■ •^'. t'' ■ ■■.':■ ■\.,'- ■V, ■<•.♦. ^ Urn-. '* :, ■ . j,*'^ •■ fj/-, J.-:: .» ■,■:■-,.■ ••••^ ""•» ■.*■•• ■ - ' /;* A--: ••'■ ■' • i ■■•■ : ■ ■'.•.-.> - i,i!^ • t. ' ■* . :.0-iS.. H ■ ' , ''■" . '■►^ A- ;• • J?, v.. sV. •*.••/ If- - " ■■ •".-■..,^..i 10 DUTY OF THE CHRISTIAN , or giving satisfaction. The character of him who makes tliise secret reports, is traced as follows in the holy Scrip- ture. " There are six things which the Lord hateth, and hib lieart abhors the seventh ; this seventh thing is the crime of hlra who soweth discord between brethren." It is nevertheless, permitted to discover the faults of our neighbour when they are contagious, and may injure others. But even then they are only to be disclosed to those who iiave it in their power to remedy the evil, and to save others from falling into it; in that case, so far from wounding char- ity, we do but fulfil one of its most natural and most urgent duties ; it is really doing good to our neighbour, when we endeavour to prevent him froin destroying himself and others ; it is doing him good, when we prefer to his reputa- tion, his own salvation and that of the persons with whom he lives. Although detraction be in itself less criminal than calumny, nevertheless its consequences are still more fatal, and the injury which it does our neighbour is all but irre- parable. In fact, when one has imputed to another a fault which he never committed, he can and ought to retract the accusation, and by that disavowal he cures the wound which he had inflicted, and re-establishes the reputation he had destroyed ; but when he has only told the truth in his disclosure, then he cannot retract, without uttering a false- hood, which is, of course, strictly forbidden. Thus even should he obtain the grace of repentance, it is scarcely possi- ble for him to repair the evil he has done or caused to be done ; he must nevertheless do all that he can to that effect by publishing all the good that he knows of the same person, in order to efface, or at least, weaken the bad impression which his slander had caused. By the Eighth Commandment God forbids us not only to •peak ill ^f our neighbour, but also to entertain a bad opin- ion of him without just grounds. We are not permitted, then, to condemn our neighbour on slight foundations, or on e(iuivocal appearances ; if we believe him guilty with- out sufficient proof, we are ourselves guilty of unjust te- merity, since we expose ourselves thereby to condemn the innocent. He has a right to our esteem so long as he \B not convicted, and to withdraw it from him iv^itJiout suf- ^< TOWARDS GOD. m ficient reason is to do him serious irjury. Rash judgment is then contrary to justice and not less hurtful to charity. That virtue, so strongly recommended to us in the Gospel, leads us to think favourably of our br'^thren, to put a good construction on their actions, and to excuse in them what- ever is not manifestly bad. " Charit}; " says St. Paul, " thinketh no evil ; it sees no crime which is not evid'^^nt, and believeth it only when it is proved." Indeed, when we love any one we are more disposed to believe him innocent than guilty ; how should we ourselves like, if without any reasonable grounds, we were set down as guilty of some bad action, or subject to certain faults? — We should not then do unto others what we would \y.t have them do unto us. It would be still a rasher judgment and also more crimi- nal, to attribute bad intentions to actions in themselves good and laudable, and to suspect evil motives in those whose ex- ternal conduct is regular and edifying. Yet nothing is more common than to see malignity breathe its venom on virtuous actions ; that excessive malice, which sees through the fair appearance of virtue only vice itself, can only proceed from a dark and corrupt soul. Virtuous people commonly judge others by themselves ; even as they are upright and sincere, so do they consider others to be : they are edified by the ex- terior semblance of virtue, and are unwilling to believe that such appearances can conceal vice. Occupied with their own faults, for ^'hich they are to account, they pay no at- tention to those of others ; anu by that charitable conduct towards their neighbour, they prepare for themselves a fa- vourabl-' judgment at the tribunal of God, for Jesus Christ has assured us that we shall be judged ever as we have judged others. ExAMFLRS. — " The bishop Firmus," says St. Augustin, ** through charity concealed in his house a man who, if taken, was to be put to death. The impe^ ial officers demanded ol the bishop if he knew where the man was. " I cannot an- swer you," said Firmus " because I can neither tell a false- hood, nor betray him whom you seek." The holy bishop was made to undergo the most cruel torments, so as to force him to tell where the man was, and he was even threatened with :■.*'■■■ >.»•. "•■•'■'■' ""'"l-' . i'X.\ ■.•■'■'■ .''^'^•, I * ■■•'••• ; "• ■':■■■*- ;^^« ♦ fJ; • ■ . ..«:■■ ■>:..s |l-'--',;.,.>iri.; ■ ■ ■•..l^<,v, ■ . ,1 '■■/.. ._,. ,^Vt.V 'v''*:*';- ......ir=" I.; ; ■.'• 178 DUTY OF THE CHKIBTIAN death ! ** know how to suffer and to die " he replied "but [ know not how to speak either against truth or against my neighbour." He was brought before the emperor, who struck with his eminent virtue, sent him away unhurt, and also pardoned the man whom he had concealed. From this we learn that it is better to suffer death than to utter a false- a>od, or to speak to the disadvantage of our neighbour. Related by St. Augustin. St. Augustin, in order to prevent detraction, which is more common during meals, had two Latin verses, of which the following is the meaning, inscribed on the walls of the apart- ment wherein he usually eat : Away with all slanderers, Whose guilty tcngue, Rends the reputation of the obsent, i Nought is permitted at this table Save harmless conversation. And one day when some of his friends, began to speak of the faults of n certain person, the Saint immediately re- proved them, saying that if they went on so, he must either have those verses effaced from the wall or otherwise he must rise from table. — So firm should we be in preventing slau- der by every means in our power. Life of St. ^fugustiHt by Posaidius. CHAPTER X. OF THE NIiMTH COMMANDMENT. TJum shall not covet thy neighbour's wife. After having prohibited by his Sixth Commandment, all external acts of impurity, God forbids by the ninth, all im- pure thoughts and desires. We must not imagine that we fulfil the whole Law under this head %y merely abstaining from the ciiminal action. No, that is not sufficient, for even the desire is a crime. God who fathoms the depths of the deart and of the will, is not satisfied 'vith external purity, but wills that our hearts be also pure and permits us not TO WARDS 00l>. 179 even to dosire that which ho forbids us to do. The very thought of doing evil renders us guilty in hia eyes when ii is voluntary and deliberate, that is to say when we knowing- ly dwell upon it, and take pleasure therein : * Evil thoughts/' Bays the Scripture *' separate from God." Thev, therefore, bring death to our soul if we are not careful to put them away, and to banish them at their very first approach. Thus it is that the Law of (iod reaches the very root of the evil, and stifles it in its very oriji^in. Experience proves that one comes not all of a sudden to commit criminal ac- tions ; it is only by degrees that we are led into them. The evil begins by a passing thought which is allowed to remain in the mind, and is entertained with pleasure; from thought springs desire, and from desire one passes to external acts. "It is from the heart" says Jesus Christ, " that all evil thoughts, fornication, and murder, proceed." That divine Master ph-tces evil thoughts at the head of all crimes, because they are their origin and their source. The true means of repressing the desire, is to reject the thought, as the })est means of preventing the bad action is to stitle the desire thereof We cannot, indeed, preserve ourselves from the approach of bad thoughts, but we can and ought to reject them : we cannot prevent them from occurring to our minds, but it is in our power to shun giving occasion to them — or taking pleasure in them, and we are also to combat them and struggle against them as often as they present thc'in- selves. We need not expect unbroken peace in this life, for it is one of warfare. Virtue does not consist in not being attacked, but in manfully resisting all the evil suggestions of our passions, and in keeping clear of the occasions of tempt- ation. If, after all our watchfulness, it does present itself, "ei iiis immediately turn away our attention, elevate our heart to God, and employ ourselves in some useful occupation. It ij! fi ffreat remedv against that vice to applv one's seU seriously to some useful labour, and never to remain idlo. Only let the devil find us always busy, and his darts will fall powerless. Let us be faithful and fear nothing ! W the devil importunes, and seeks to frighten us, let us close our hearts against him and then he is subdued. If we attach ourselves to God, he will never permit us to be tennpted be- --«niw "T^ •**-«t^H ^^W ■M ••'/ t ' 1 1- I ^•ii i ' i»f • lis- 1,\ is •■•' w '•••■■■ - H^V' ' ■ • f . ■ ■'. t ^> ■\ "■'■ \--. , f ,»' ■«■■ ■■••=•" ^f. '.-,' f- . .■-. '' t, •.V.-, •♦'■' ';« W^ 5*1- '. ■ ,'•1 ••'.. 1 •;.t "' ;-vr^7 / J\ . ■'.'*■ il.'*.-J-. • .., •, ., »••««< • -* I .- ■-.\.;.\;';. •' • •■•■J",; V. 180 DUTY or THE CHRISTIAN yond our strength ; then the temptation against ^ liich wt have struggled, far from doing us harm, will he«;ome ijie isau " of our triumph, and our fidelity shall merit an eter. iial reward. Example. — St. Bernardine of Sienna had so great a horror of any thing contrary to chastity, that when any of his companions spoke with ever so little freedom, his iace was suffused with blushes. His presen alone restraincfl ihem within the strictest bounds of moe ty. When I hey eaw him approach, they said to each otl r : " Here comes Bernardine, — let us take care of what we say." Laaaussk. •4 :^^>''' ■..- *'. . * '. • * .k ■ ■■■■t •., ,.1, ■■ * , I * ■ - »- • . * . 6) ■*.-•;*. , "•^- tained, and preserved only by excessive care — to be In ken from us one day or another, without any manner of doubt, nor can we carry even the smallest portion from this world lo the next — riches which will cause us the keenest anguish when we are forced to leave them behind, attached as we were to them — can such things render us happy ? — Nothing can be wiser than the advice given us by the holy king David ! " If thou hast riches, fix not thy heart upon them ; " and if God has no* disposed it so that you were born to wealth, seek not to become rich. This is the counsel giveu 'If c !• • #1 '-I ' :• .' t.v J\ "i-^^^i?:. ■:'::. ...'■t. 4'- ■:••<,. - kV- \':"'/:P' ' * J . '' '*.-,, ••;■■! ^ 1 '"• '■• ' * -, ■'' * •1) , ■■ .•■■uv-'Kj.-- .%' .;•■).) ... ■• ^. '•' * \ ' •. • '• ' " . ' v' • < • ', :!.' * J • ■• - ' ^-ifif^ • ■ * • A- ^1 ■ ' .■ ,e/ :• • .;.. 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At the same time, convinced of our own weakness, of which we are continually remind* ed by experience, let us beg of them to employ on our behalf their credit with Almighty God, and to obtain for us through the merits of our common Redeemer, the grace to walk in their footsteps, to the end that we may one day ar* rive at that eternal felicity which they now enjoy. This ia the reason why the Church annually brings before our eyes the blessings of God and the examples of the Saints. In the Old Law God prescribed to the Israelites a certain number of festivals, to perpetuate the memory of the won* ders hf had wrought in their favour. It is after this divine model that the festivals of the Christian Church have been established, in order to honour God, to instruct the faithful, and to nourish their piety. The majesty of the divine offices, the instructions we receive, and the holy hymns which re- sound through the temples carry us back in spirit, to the times and places wherein those mysteries were accomplished; and we adore Jesus Christ as though those scenes were really passing before our eyes. These grand objects, thus made present by faith, and seconded by the teachings and exhortations of our pastors, do much to increase fervor and piety. It is, moreover, aim opportunity for the most unlearned, and even children, to b de acquainted with the cause oif the festival, and to learn _ ^j nistory. The Church commands her pastors to make these things known to their respective fioeks ; and it h her wish that parents should do the same by their children > This is what God prescribed to the Is* raelites ; having commanded them to sacrifice every year the paschal 7amb, and to celebrate the festival of the Azymes, he announced to them the reason of that institution, •* When your children " said he, " shall ask you what does this worship mean," you will say unto them : " It is the vi^ tim of the passage of the Lord, when striking the first-boro of the Egyptians he passed over our houses and preserved them." If we would duly sanctify festivals we must enter into TOWARDS OOD. 185 (he ipirit of the Church, consider the mysteries, or the lvt9 of whatever Saint is then proposed to us, — praise God for his blessings, and beg of him the grace to profit by them. We ought to excite ourselves to practise the virtues which shone pre-eminently in the Saint honoured on that day, to the end that we may one day share in the happiness the Saints now enjoy. We should beseech them to intercede for us with God, and to obtain for us that assistance of which we stand in need. Example. — The impious Nicanor having taken the re- solution to attack the Jews on the Sabbath day, a certain number of other Jews whom necessity retained in his army, represented to him that it was not proper to offer battle oa a day consecrated to the Lord. But he, puffed up with hia empty greatness, replied : " Is there a mighty God in hea« ven who commands us to celebrate the Sabbath ? " — " Yes,** returned the Jews modestly, " He is the Living God and the Omnipotent Master of heaven." — " Well ! " answered the haughty Nicanor, " I who am all-powerful on earth, com« mand you to take up arms in obedience to the orders of the king." — Nicanor gave battle, was defeated, and found wnongst the slain. n. Maccabbes, 15. ARTICLE IL OF THE SECOND COMMANDMENT. Sundays and Holydays Mass thou shaU hear. Of all the works of piety by which we ought to sanctify Sundays and festivals, the principal, and the most essential is that of hearing Mass, and the Church makes it an expresi# Commandment. Sacrifice is the holiest act of Religion, and tliat which renders to God the most perfect honour ; so the obligation of assisting thereat on every day consecrated to His worship is as ancient as the Church. We read in the Acts of the Apostles, that, on the first day of the week, which is Sunday, the faithful assembled for the breaking oif bread, which signifies, the offering up of the holy Sacrifice i»>-.; i'^V^ :!.'•>. ■•■■•': ^ ■ .: ' •r^'ji i ■ •- *■ ' • • ■,'••: V >'C.'>,.-f '^ • •• '...^^ .,:;;;' ■ • ' •" ' ■ ^ v/^. - ■■": ■ *..' ■• . :^v!!.•i^;■.||•V^M•.. ■•%:*,.','*• mi' i!^ •-'j?. '^'Nf ; -'. . ■■« ■'•-.*.. ' : V. V'P' . • .-■ .J,-.» •I' , , v.- • '1 ■"1' <•!• ^\ •■5« . * f- V'"' . ' -*'■.'■ fl*>"v» *',;H?j.-»-, t8G DUTY OF THE CHRISTIAIf and the participation thereof. The parish Mass, wJ>ien tht pastor offers up the holy Sacrifice in the midst of his assem. bled flock, is a faithful imitation of what was observed amongst the first Christians ; for it is at that Mass, celebrat> pd by the pastor, that all the faithful ought to assist, and they do not fulfil the intention of the Church, if without any lawful hinderance, they content themselves with hearing a Jow Mass. In the first ages of the Church, the only legiti mate assembly was that wherein the bishop presided in per- son. In later times, when the Christians had become more numerous, each diocese was subdivided into different parish- es, to which the bishop sent priests to govern under his au- thority, to instruct the faithful, to celebrate the holy Sacri- fice, and administer the Sacraments. Since that establish- ment, the faithful are bound to assist at the parish Mas& This obligation is founded on the most solid reasons: each parish is a family of whom the priest is the father and the head ; is it not then perfectly just that all those who com- pose it should assemble with their chief to render unto God the solemn worship of Sacrifice and of adoration ? The parochial Mass is said for all the faithful assembled under one head, and in their name ; they ought then to unite with their priest in that august function and hear his voice raised on their behalf. The instructions there given are addressed to the parishioners, and are adapted to their spiritual wantii, which their pastor knows better than any other ; they are therefore more useful. To satisfy this obligation, we must hear the entire Mass; for it would certainly not fulfil the commandment were one to arrive when the Mass was already far advanced, or leave the Church before its conclusion. It must be heard with at- tention, piety, and respect, not merely being present in the body ; we must also join with the priest who speaks to God in the name of all present, and offers himself with Jesns Christ and the entire church. To have voluntary distrac- tions, to gaze around, or to hold any conversation, is neithei hearing Mass nor fulfilling the precept of the Church ; it is outraging Jesus Christ, renewing the opprobriuno of Calva- ry, and dishonouring Religion. We must then apply o\» selves to prayer during all the time of the holy Mass, ma* TOWARDS GOD. 187 king use either of a book, or beads, or some other means of keeping the attention fixed. It is not enough to assist at Mass on Sundays and holy- da;; ^ , we ouglit also to assist as much as possible at the other exercises of the Church, to read some pious book, ecause she made him no other answer than that sign. Lay- ing hold of her — he said angrily : " Answer me ! — who art thou ? — where art thou going ? " She replied courageous- ly ! " I am a servant of Jesus Christ, and am on my way to Uie assembly of the Lord." — " Thou shalt not go iliere ; I shall bring thee to sacrifice to the gods ; to day we|ire ador- ing the sun, and thou shalt adore him with us." At the same time he tore away the veil which had covered her face, Anysia tried to prevent him, and, slapping him on the face, Bhe said ! " Avaunt, thou wretch ! — Jesus Christ will punish thee ! " Whereupon the soldier became so furious that he drew his sword, and plunged it into her heart. She fell bathed in her blood, but her soul was crowned with celestial glory. Fleury. Ecclesiastical iUUttr^. >. » -i .,1 , y , ■'■: *,,• ?! .M .ri'JiJl ■■■■'•■■•i'h'-'tt*:^-!.*'"- '■■' ^^^■■:* jI >'•'' ■ > *'. ■■■■•■.<■ *' jr:ir^--'^ ■:"y ' ■t. ■« ■•■•■;,■".■• ''km-: rr., ^v ,. : • •*■■■■. ■ • .r ■,"■•■ 188 1IUTT OF Till CHRIITIAH M fii'X*'^! Jlfe"ti- 5',^-r- Iff. V.Y.*. •"*-(!, ARTICLE III. OF THE THIRD COMMANDMENT. Confess thy sins at least once every year. By this commandment the Church ordains two things* the first is to confess at least once in the course of the year, after having attained the age of discretion, that is to say, when once capable of discerning good from evil, and cense* quently, of committing mortal sin ; the second is to confess to our own pastor, or parish priest. By this wise rule she wishes to remedy two abuses ; in the first place she would put some restriction on the negligence of bad Christians who passed several years without approaching the tribunal of Penance, standing still in their old habits of sin. In tha second place she would thereby prevent the abuse of per. sons applying to strange priests who knew nothing of them, in order more easily to obtain absolution, without being obliged to renounce their sins or reform their life. To accomplish the precept of the Church, we are, there- fore, bound to present ourselves at least once a year at the tribunal of Penance, and there to make an humble confession of our sins to our own pastor, or, with his permission, to some other approved priest. Although the Church, through condescension, requires but one annual confession, in order to accommodate those who find that duty hard and painful, yet it is her desire that all should confess more frequently, as shewn by the words ai least, which she adds to the Commandment. Thus, although we do not absolutely transgress the precept of the Church so long as we confess even once a year, that is not sufficient for her intention, nor does it satvsfy her desire, especially when any one has had the misfortune of falling into mortal sin. God obliges all who feel themselves guilty not to defer their return to him ; we must therefore apply as soon as pos* lible to a prudent and enlightened priest, in order to obtaio advice that may assist us to arise again. The precept of the Church, far from dispensing with this obligation, has no other purpose than to prevent us from becoming fixed in a state of sin, to the utte ruin of our soul. When the body 'i::^r-''H T0WARU8 eOD. ISt li attacked by disease, do we wait a whole year before w« lend for a physician ? And moreover, do we not expose ou^• selves to die in mortal sin, by remaining in it for the greatei part of our life ? For the rest, experience proves that one confession in the whole year is not sufficient for keeping up 8 Christian life ; those who confine themselves to that, art generally engaged in some criminal courses, which they do Dot choose to give up, and hence even that one confession if I bad one ; hence they do not even fulfil the Commandment of the Church, who, by imposing on her children the law of innual confession, obliges them at the same time to bring to the Sacrament the dispositions necessary in order to receive Its fruit. To approach the Sacrament of Penance without s serious examination or a true contrition, is not fulfilling th« precept of the .Church, but only adding a new sin to those already committed. In a word the Commandment of the Church is not obeyed by making a bad confession. The Church has not fixed the precise time for the annual confes- sion ; but as she ordains in the same Canon that all should communicate at Easter, she evidently desires that this coiv fession should be made about the time of Lent, so as to serve as a preparation for the Easter Communion. It is, therefore, very proper to present ourselves at the Sacred tri- bunal early in Lent, so as to, receive the advice of our Con- fessor in preparing for that important act Examples. — The venerable Bede relates in his history of England, that Conrad, a very pious prince, had in his court a nobleman to whom he was much attac ;-i because of his great services, but who, notwithstanding th j earnest entrea- ties of the prince, remained several years without approacb- tng the tribunal of Penance. He was at length attacked by a dangerous illness, whereupon the king went to see him, and urged him to send for a confessor, but even then he would not consent. The king went again to visit him, and finding him in the last extremity, implored him not to die in that state. But the unhappy man, having remained some time silent, fixed a wild stare on the king, and exclaimed : " It if too late — I am lost — hell is my portion ! " and with thetie terrible words, he expired in impenitence and despair. Beds History of Engtatult book S. •< ■■■ ■' . ' 4 '• • i'^ ;i« ■ 4 '..!» : ,:^ . ^ ' '» '•'U: • :' -^"1l >*. R , % 'k 1 •^...■,, • I If . ,■ 1l" • • 't ^ 'i ¥t. 100 DUTY OP THB CHBIBTtAN i m^ Mi A certain preacher commenced in the following manner, n infltniction on the delay of conversion : " My brethren," said he, " while on my way to exercise my ministry amongst you, I was called upon to witness a harrowing spectacle, a young man was driving furiously alonff the street, and hig carriage broke down — he was not killed on the instant, tu be sure, but there was not a single limb of his that did not •UBtain some injury, so that he was in downright anguish. The people gather around, express their sympathy and con>> passion, and talk of going to fetch a doctor : " A doctor" he criesr-" At Easter I will have a doctor ! " You may guess how great was the astonishment of the spectators, wlio, verT naturally, concluded that he was deranged. You, my bretil ren ! will be no less surprised if we ask you " is not this fool like unto yourselves?" — Hurrying on in the'career of vice you are suddenly cast down by some fatal accident ; the noblest part of you — ^your soul is more than wounded— it is dead ; you are told of a physician who is very powerful, not of himself, it is true, but in virtue of his mission received from God, and who is able to restore you to life; your answer is ever ! ' At Easter — at Easter I will apply to that physician ! * And how many are there who put no term to their delay ? " This similitude made a lively impression on the minds of his hearers, the greater part of whom hastened to approach the tribunal of Penance. Merault. Teaching of Religiony vol I ' P.r, ^» {> • I* , r. . ARTICLE IV. OF THB FOURTH COMHANDMENT. Receive your God about great Easter day The Church by her fourth Commandment, ordains that all the faithful should receive the holy Sacrament with respect at Easter time, and each in his own parish, and threatens with excommunication all those who fail to ful^ that duty. All the faithflil, and even children who have made theif first communion are obliged to observe this precf pt. TOWARDS <30D. lOi The reason which induced tho Church to make this Com. Oiandment is the indifTerence of a great number of Chris* linns for this august Sacrament, notwithstanding that Jesui Christ threatens to deprive of spiritual lifo those who refuse to participate in the Sacrament of his body and blood. The primitive faithful communicated v«rrv often ; they regarded the Eucharist as the daily bread of the children of God, and thoy knew no grief more sensible than that of boitij.' de- prived of it. In the course of time, charity waxed cold, people absented themselves from the holy Communion, and many Christians went so far as to pass several years with- ont approaching the holy Trtl)le. It is, then, to prevent so grievous a disorder that the Church requires all her children, under the most severe penalties, to receive the divine Eu- charist at least at Easter. Although she only obliges them to receive once in the year, she desires, nevertheless, thai they should approach more frequently, for instance, at each of the great festivals. She has even declared her wish, in the Holy Council of Trent, that the faithful should Communicate as often as they assisted at Mass, so as to derive the utmost profit from the Sacrifice. Hence, by receiving only at Easter, we do in- deed accomplish the precept of the Church, but we do not fulfil the extent of her desire. In fact, it can scarcely be supposed that one Communion in the whole year should be Eufiicient to preserve and maintain the spiritual life, which is the life of grace ; it is even to be feared that we do not thereby satisfy the precept, because we expose ourselves to communicate unworthily, and a bad Communion, far from fulfilliiigr the law, is a horrible sacrilege and an outrage offered to the Church, She commands us to Communicate with aJ respect, and that respect consists principally in hav- ing the conscience purged from all mortal sin ; it is to show to us this intention that she desires the Paschal Communion to bo deferred for a time, when there is any just and reason- able cause. There is no reason for postponing it, so just or rational as the need of being perfectly purified ; but it must be observed that the delay is to be made use of for preparing one's self, and should be curtailed as much as pos- Bible ; for although the prescribed fortnigJu may be passed. >• • n' ■ \ ■ : t ■■■>•'.: *"v';^'' >y •^V . ■■f. vr ; :■ -f • . t \ ' ■K^■-•^v■:. ■»••. ■ ' v.rf . • .>• * • ^«« . * '. ■' •••I ' • * . ; i*.L"'* .■ • •'••"" :' 7} = •■■•'■■ « ■■ • I,. .• 1 ■■ . ,-,.♦•' ■•■■ 102 DUTY OP Till CURIlTIAIf mmwH I -i^^ "■•.'■ li*. Uie oY>ligatioii of receiving rloos not pass, but is always bind, iiig upon us until it is fulflllod. ExAMPLR. — A bad Christian once went to his parish prieM, and said to him : •' Will your Uuveronce lie good enough to come into the sacristy and hear my confession, for I want to make my Easter Communion. Of course we must ohoy the Church, and one of her Commandments is ' Receive thy God about great Easter day.' " — " Very good," said the priest, " but remember that there are certain conditions required Have you these necessary dispositions ? — I doubt it much, for I know you very well." — " You know, then, that I lead u good life, returned the parishioner. " You wish to make your Easter Communion to-morrow, in obedience to tiie Church," said the priest, " but is there not another precept 9 of the Church, which says ' Sundays and hnlydays Mass thou shah hear, and I scarcely ever see you at Mass, on either Sunday or festival^ Is there not another Command- ment * and kolydays sanctify throughout the year* and yet you work on those days. Is it not commanded * On Fridays and Saturdays flesh thou shah not eat,' and although you are in good health, you eat meat every day. And again, the Church says ' Lent, Ember-days, and vigils thou shall fast ' — Do you obey that precept ? " He replied : " I always fast on good Friday — be assured I do." — " But I know, more- over," resumed the priest, " that you get drunk two or threo times in the week, and instruct your children so well, that (hey can curse and blaspheme just as well as yourself." — " I'll tell your reverence all that in my confession ; — come and hear me, if you please, for I want to make my Easter Communion — that is all." — "I consent" replied the priest 'to hear your confession, but before you can make }our l|aster Communion, you will have to reform your life." ____^^^ Lasaussb. ARTICLE V. OF THE FIFTH COMMANDMENT. Lent, Ember-days, and Vigils thou shalt feut. Tub Church commands us to fast during the whole Lenl^ ll TOWARD! OOD. 109 on the Vigils of certain solemn festivals, and those three days of each season which are named Emb irdays. The fast consists in talcing but one meal ^nd in abstaining from cer* tain things, such as meat, 6cc. The fast of Lent is of the highest antiquity, and its insti tation, may be traced to the Apostles themselves. It was established in imitation of that of Our Lord, and to prepare us to celebrate worthily the great festival of Easter, 'lliis fast has always been more rigorously observed than the others : on ordinary fast days we take our repast before the bour of Nones, that is to say at three o'clock in the after- noon, whilst in Lent we neither eat nor drink till after the hour of Vespers, being six o'clock in the evening. To this rigorous fast the primitive Christians added long prayers, even during the night : they spent the time, moreover, in the greatest recollection and gave abundant alms. But the first fervour having decreased, the repast was then ')^aken about noon«day, and people began to think that they might take a little nourishment towards the evening so as to enable them to bear the fast till the following day.. The Church tolerates this collation so that it be very light, and not to be made a meal, for it is essential to the maintenance of the fast, that there be but one meal taken. The fast of the Ember-days was instituted to consecrate by penance the four seasons of the year, to draw down the blessing of God on the gifts of the earth, and to implore him to give good ministers to his Church, that being the time when those who are destined for the august functions of the altar, usually receive holy orders. Finally, Vigils are the days which precede the principal feasts. They are so called because in former times the faithful used to assemble in the churches on the eve of the great festivals, and passed there a portion of the night in praising God by the singing of psalms and reading of piout liooks, as we still do on the eve of Christmas. We fast on those days in order to dispose ourselves to celebrate the com ing festival in a proper manner, and to derive good fruit from its due observance. The law of fasting is obligatory on all the faithful, and •annot be dispensed with, except where the feebleness of age n • * '■■■ .t ... •• •;. .v" '' '.•*••• " . < ! . ' '1 , ' ^ ' fc i' «• ■* •, • . ' •■' ' '• ' . ^ ■ . . . ••' -■ *'*•. ;•-",»« ■ •^^ '^•K. M'' ' f *i * 4- ' '>' '■ ..■ , .?'■ ;•. • ,»■•. ' .« .•.H-:V: . . ! "(•. ■■'' ^ ■ .■■ ^ ■: • . ' ■( ' ' •■ •:••:.: <. ■!• ■ \ •;•■., • ','■ '•*■':.'" *"". ■;' .^^\^' * ' ■ * ■\'!:';^:--:' '• 1 ' '■''"A > ■i^ •'i> rf ;"*■'*■•• jf'.>> ; V' , ■•;,.«>> *>!•, IB.- ItH DrTY OP THB CHRISTIAN or other infirmities, or hard and fatiguing labour renders ft impracticable ; any one to wiiom any of these excpptions applies ought to inform their priest for it is a great sin not to observe the fasts prescribed by the Chu?ch when there is no legitimate cause for dispensation ; to violato theni without necessity is to sin against God himself, who com- mands us to obey the Church. We nevertheless see a great number of Christians who, without any reason, violate the law of fasting ; but the law is none the leas binding, and the multitude of prevaricators can neither weaken nor de- stroy it. Although none are strictly bound to fast until they have attained the age of twenty-one, yet young people are not the less bound to practise mortification in proportion to theii- strength, by retrenching something of their ordinary meals, and denying themselves certain trifling gratifications, the privation of which cannot injure their health. The same applies to all those whose infirmities or other reasons ex- empt them from the rigour of the fast. If they cannot ac- complish the penance of the fast in its full extent, they ought to do it in part, uniting in mind and heart with the Penance of the whole Church, and making up in other good works for that which they are not able to do. Example. — A certain bad Christian, who was very guilty before God, chanced to read a book entitled the History of Fasting. He was struck by the rigour with which the fasts were observed in the first ages of the Church. He said to himself: " And I call myself a Christian, although I have never fasted ; if I had lived in those times when the peni- tential canons were followed to the very letter, how many years of strict fasting would have been imposed upon me for many of the iniquities of which I am guilty! The primitive Christians took no collation on fast days ; they all abstain- ed from wine, and many there were who used only bread and water, nor did they take that one meal till the evening was come." What he read made a lasting impression on his mind, and gave rise to serious reflection, until at length God touched his heart. Penetrated with a lively sorrow for his sins, he resolved to do Penance, and with that intention TOWARDS GOD. 199 he entered one of those monasteries whorein a rigorous gilence is maintained, and where they fast continually, sleep- ing only on a hard couch, and interrupting their short repoae to ring the praises of God during the night Lasaubsb ARTICLE VI. OP THE SIXTH COMMANDMENT. Fridays and Saturdays ^sh thou shaU not ecu.* By this last Commandment the Church forbids the use of meat on Friday and Saturday, in order to weaken the pas- sions by mortifying the body ; also to make us expiate our sins, and to keep alive in us the spirit of Penance, so strong- ly recommended by Jesus Christ, and which may indeed be considered as the abridgment of his divine morality. We are sinners and therefore obliged to do Penance ; we are sick and should consequently, labour to effect our cure ; we all have sins to expiate and it is by Penance that they are to be wiped away, and the divine justice satisfied ; we each have passions to subdue, and that can only be done by re- trenching all that tends to flatter them. The Church know- ing our need of this remedy, and how unwilling we are to make use of it, comes herself to assist our weakness, and makes it an express Commandment, so as to induce us to submit the more readily. But, besides this general view, the Church, in imposing on us the law of abstinence, has other particular reasons which we ought to know : Friday she has always held as a day of penance and of mortification, since it was on that day that Christ died for our redemption, and it is just that we shc:i!d take part in his sufferings, if we would have a share in the grace of Redemption. Hence it is that in the first ages of the Church, Friday was always a fast day. The faithful also fasted on Saturday in honour of the burial of Our Lord, and to prepare for the sanctificatiou of the Sabbath. In the lapse of time the fast of these days has been reduced to simple abstinence, that is to say ab- staining from the use of meat, and the Church makes it a law to which all are bound to submit. Even children are uot exempt from this law, when once they are able to ob^ *By (iispensatiun, the use of meat tjt now permitted in these countries* 3n Saturdav 'r. u "■"' ••■•■• -1 ;%: ^ti: ■•'^■'- " ' ■ ',■.■■ ' . • , '.'• -* • • /■•./'■.-■v-t, ■ . ■ 'ff- V " > '.• * ■'1 • '> "! %.''■■'■!•' ' . - ■ •■■ ^ m^ ''1 ' . ,>■ "^ . *■ '/.w^-" ■ •• -.•::»-■ , *" .' -^j * ' ^':-\ ■-''•'■ Cv>' . . ■• ..V \'.*i. ■ - •' r Jl_.. ■r?;* •■"■;: •■\<\'- ■.; Cm. ... • ,'' • 1:,' ht: y»>:'. ■■&.■•■ . .•■■-» .v,.,<^,.. ■ rl t*^vl^•4'''*■^'■* 106 DUTY OF THE OHBHTIAR cerve it It is only the real inability to obey the precept Chat can dispense with it in the sight of God, and this veiy inability must be made known to the Church m the person of a priest, to the end that he may relax the obligation m the name of the Church. Let none then be deceived by the false reasoning of the ttnpious who making a wrong application of the words of the Sacred Scripture, tell us that it is not meat which de- files the soul. Doubtless it is not the distinction of meats which can in itself honour God ; but it is not a matter of indifference in the s'ght of God to obey or disobey the au thority established by Himself; neither is it indifferent to him whether we preserve or extinguish wichin us the spirit of Penance which he has so strongly recommended to us. Let us not imitate those who without any reason, and on tlie very slightest pretext, permit themselves the use of meat on days when it is prohibited ; the more prevalent the disorder is, the more need there is to bewail it, and to beware of be* ing carried away by the torrent of example. It is a sensible proof of weakness of faith and indifference for salvation in a multitude of Christians. Examples. — In one of the larger cities ot France, a child whose parents were wholly destitute of piety, was prepa> ring to approach for the first time to the holy Table. It was tiie unhappy practice in that house to eat meat every day without distinction. The child in his confession accused himself of that fault, and his director gave him certain rules on that subject which he was to observe for the future. Tlw child promised to put them in practice, and the opportunity speedily presented itself. On the following Friday, meal was put, as usual, on the table, and he was offered some; he modestly refused to eat it, and when asked by his fathei why he did so, he mentioned the prohibition of the Church, and would not be prevailed upon to eat any thing better than a piece of dry bread. But the impious father irritated by his son's refusal, brutally condemned him to confine himseL till next day to a room which he pointed out, and would not even give him the morsel of bread on which he would have (fiaed. The boy instantly obeyed, and without a word Oi TOWARDS OOD. 197 $fTr Int^ nor* the slightest appearance of ill-humour. Nev ^heless the mother, although just as irreligious as her husband, was moved with compassion, and brought him se- cretly something to eat, at the same time reproaching him for disobeying his father and her. What was her surprise when the dear child calmly replied! "If papa had com- manded me to do any thing that I could do, I should at once have obeyed him, and it is not through obstinacy that I re- fuse to do what he would have me. He has ordered me to stay hero till to-morrow without eating any thing, and in that I can obey him without going against my conscience, so I hope you will not be angry if I do not accept what you are BO kind as to bring me ! " The mother, amazed to hear him express sentiments so pious and in terms so respectful, hasti ly withdrew to conceal the tears which she could no longer suppress, and then she went to relate to her husband the ansv/er which the child had given her. The father was equally struck with admiration, and mingled his tears with those of his wife, both agreeing that their son was more reasonable and more virtuous than themselves. The father went immediately to embrace his son, and took blame to him- self for his injustice, asking him at the same time who had given him such prudent advice. Learning that it was his confessor, he hastened to thank the priest for the care he had taken of his son, entreated him to hear his confession, and was converted together with his wife. Happy child ! who was nmde the means of opening the eyes of his parents and leading them back from the way of sin and error ! Marguet. Essay on the Lxws of Jlbstinence. ''At the beginning of last Lent,'' sair'^ a pious ecclesiastic, " a woman came all in tears to ask to speak with me. She was ushernd in ; and at first remained perfectly silent. I invited her to sit down, but she seemed not to hear me, I re- peated the invitation, and she answered only by her tears. What is the matter with you? said I, or is there any one sick at your house ? '' She hesitated ; but at length she said, her voice choked with sobs : " Sir, you have amongst your penitents, a young girl named Adele N ; she is iQy daughter — unhappy that I am! for the last -six or seven : ' ff*., .V:- ■■ .' :-'^''. . 4 /.«'♦"'' »_ir ^ " ••■..•''■ .'. ■ :.,.•■•■■•;;:?.-.. ■»•■' .• • '^ •;•• . ^ , . *1^',. **. '" . « ' «.,'■ '.r^> .,■•■:'■ • ■< ^ . i '^1-: "•"i'! ' ' ; m^'i'^ \y » I ft •..•-,,> >•.> •^-^.wv/:-' '. ' '• ' , • V*. if-.. . ,"*,'■ >"- ' -i-:A- fc- - /^ ,• "! ■ - ■ ' '^■••r,;*-^: ■ , ' t ; :^4k 198 DUTY OF THE CHRISTIAN f'i ^^r .•^A..VT.«.;._K. months her father and I have been killing hei by inches — ** here she Htopped, unable to say another word. She sat do^Ti, apparently overcome by sorrow and remorse. Having re- covered herself a liitle, she thus resumed ! " During the time I have mentioned, there has not been one Friday or Satur- day that we did not leave the poor girl covered with bruises, because she would not eat meat on those days. Her father has often even tied her to the foot of the bed, and gave her work to do, leaving beside her for food nothing but bread and meat ; this he had done this very morning, and then we both quitted the house. Chancing to go in again, I found her sad and dejected, and began to feel some little pity for her. I know not wh^t I said to her, but she told me she was sick and in pain, and falling on her knees she said to me ! " I know I must obey God rather than men, so that I can never bring myself to do what you require of me ; neverthe- less I am afraid of doing wrong by resisting your will so long. My dear mother, I beg your pardon, but I can promise you nothing, nor do nothing more than to beg of God that he may make you understand the sin you commit in eating meat on days when it is prohibited, and that yoa may obtain the grace to do Penance for it. Pray go to con- fession, my dear mother, and you shall see — " She was going on, but I threw my arms around her neck, and pressing her in my arms, promised to follow her advice. I come then to ask at what hour I will find you in the church. My child is still bound, for when I would have unloosed her, she told me it was for her father who had tied her there to set her free when he pleased." Such was the account given by the mother. I admired the fortitude of the girl, and regarded her parent's conversion as the reward which God had granted to her heroic perse- verance. I afterwards learned that a scene nearly similar took place in their dwelling when the father returned in the evening. He also came to confession, following the oxam- pie of his wife. A short time after, I inquired of their daughter why she had never spoken to me of the bad treat- ment she had been receiving. Her answer was that she would not say any thing bad of her parents, which reply in- oreased my admiration still farther, and I plainly recognized &:^-''>i';n^ TOWARDS GOD. 100 the working of divine grace in that innocent and faithful soul. Exp^anatiimof the Cut^ihUm of Dijon, CHAPTER XIII. OP SIN. Sin, which means a disobedience to the Law of God, fa of all evils the greatest, since it offends God who is supreme- ly good. It is, moreover, a monstrous ingratitude, for by it we offend a God who has created us, and who still pre serves us and loads us with blessings from day to day. The sinner is like unto a beloved child who outrages a good father : what a heinous crime ! That we may better under- stand the enormity of sin, let us consider what it has cost Jesus Christ to expiate it, and that thought alone is sufficient to make us regard it with horror. Let us also behold the terrible chastisement with which God punishes sin ; all the miseries spread over the earth, all the trials of life, sickness, and death, are the fatal effects uf one single sin, committed by our first parents. Sin is of two sorts. Original and Actual. Original sin is that wherein we are born. All mankind, excepting only the BMssed Virgin, have been stained with this sin. Actual sin b that which we wilfully commit, after having attained the use of reason. Actual sin is committed in four different ways: by thought, word, deed, and omission. The Law of God forbids not only the evil action, but even the thought or desire of doing it ; it not only restrains the hand and the tongue, but also regulates the mind and heart; it is in the heart that disobedience begins : the heart is the source of sin, of which words and deeds are but the exterior effects. Actual sin is of two sorts, mortal and venial. A sin is mortal when the matter is considerable, and when it is con>- mitted with free consent Venial sin is that of smaller moment, or not committed deliberately if the matter be of greater importance. Mortal sin is the greatest of all evils, for it deprives us of ianctifying grace, and of all claim to the celestial inherit .. \. ••i •» r ■ * -.■ .■• . ■ «» ' " •* u ^ - ■• • " :.V:-'-f -^r" ■ "vy '^y:^'t''U, , t. ■ r 'I'.". •."''}>• ,- •■ _ t '^■is"^;''.;. ■ ;« • ':■ .: ■■•■ ■ ■y.t ■■'v:,s^r\ ' ■ ' i yn%f'- -'. '- "' AKV--. • .. ".' f)^::)->' < , " ■■ ,V'. •'. '• .'• ■ . •■ %f^^^ ,- , ■ , , .••■.'-■; ■]h'^'^-^ .■..;■• 'V ... ■ ■'.' n *" " ' - ^iit ■' AM.'!- .•-■■>., *;■;•-• . • • • . .' I. .• «•■ soo DUTT OF THE CHRISTIAX ^ -I'd- . .*■••£>'> • ' ''■;>*. ■ - . « ■■■•,»■ '7.*.. .X -t ance ; it gives death to the soul by separating it from God, who is its life, as the soul is the life of the body, and it renders us worthy of eternal damnation. When one has the misfortune to commit a mortal sin he becomes the slave of the devil, the enemy of God, the object of his hatred and of his everlasting vengeance. Can there be any evil tike unto that ? What horror should we not have of sin, And with what care should we not avoid it ? No, there is nothing that we should not be disposed to suffer rather than commit a single mortal sin. We should fly sin as we would a serpent Suppose we were to meet a serpent, and bad reason to expect being devoured by him, with what haste we would get out of his way? — In our terror we would hurry away as fast as our limbs could carry us, fearing at every step lest he might overtake us ? Well ! shall we do less to save our soul than we would for the preservation of the body ? If unfortunately one had committed a mortal sin, it would be necessary to repent immediately, and fre* quently to pronounce, with one's whole heart, acta of con* trition and of Love of God, and to prepare for confessing as soon as possible. We should also take care to avoid venial sins, that is to say, those which do not deprive the soul of the grace that sanctifies, but tvhich weaken and en* feeble it; which do not render us worthy of eternal peF- dition, yet subject us to temporary punishment Even the smallest sin is a great evil, because it offends God. Mor&> over, venial sin when neglected, exposes to mortal sin. — "He who despiseth smaller faults" says the Holy Spirit, •* shall fall by degrees into greater, and in the end will be eternally lost" Let us then never commit any sin deliber^ ately or with consent ; but rather let us avoid, according to the precept of the Apostle, even the appearance of evil. Example. — Wise answers made by persons whom othert tcotUd induce to sin. "By sinning, I shall disobey God, and obey the devil. What injustice ! what ingratitude, and what madness ! " — " How could I commit so great a crime, and sin against my God ? " [Joseph to the mfe of Potiphar.) — " It is better for me to die than to sin in the presence of the Lord" (Susannah.) — " We ought to obey the Law of TOWARDS OOD. 201 God rather than the king." (Maccabees.) — " In proposing to me to offend God. and to ruin my soul by sin, what will you give nie if I revolt against Him, and lose my own soul ? *" — " I have in God a master so great, so good, so liberal, who has been ever bountiful to me, and from whom I ex< pect eternal life, glory, and happiness ; and yet you would have me disobey — offend — abandon, and insult him — you would have me declare myself his enemy, and run the risk 'of incurring his anger, his wrath, his vengeance ! " — " Be- fore you commit sin, seek a place where God is not present, — where he sees you not, and where he is not able to deprive you instantly of life and cast you into hell." — " Away — begone ! I shall not be the fool to poison my soul by enjoy- ing for a few brief moments, the deceitful sweetness of a draught which would very soon cause me grievous suffering, and which would render me deserving of eternal death, — nay, inevitably bring it upon me, if I did not wipe away the foul stain by penitential tears ! " Labaussk. CHAPTER XIV. OF THE CAPITAL SINS. All the sins that man is wont to commit are usually re- duced to seven principal sins, which are called capital because they are as the source and origin of all the others. The capital sins are pride, covetousness or avarice, lust, gluttony, Qivy, anger, and sloth. Example. — A certain young man, going through a forest, was attacked by a frightful monster, having the body of a lion, surmounted by seven heads like that of a serpent The beast, darting forth from his den, came right upon him with flaming eyes, rearing up his seven heads, and protru- ding his seven tongues, while he filled the air with his hor- rible roaring. The young man, being strong and coura- geous, was not dismayed but boldly stood his ground. He had no other arms than an axe which according to the cus- tom of the country, hung susp* >ded from his girdle ; laying ' ■ * >■ ' ■ _* .' ■■•'■..■*' * -'■• '.. i-f- :••:'[ fh^; >• '! i'; ■■.."!■• •••.-'; '■.., !!"" -S • .* ,1 ,* • •* *i "";? <■'••. •■■»'•• '■'':->'^ fl .«.'.,..■<.■ .**■.•■-• 202 DTTTr OP THE CHRISTIAW ii>.' fW :, k ■(". -.• kv..k. • • jii- F^ ••-■•■J •,. Jr ■i1l♦m*•*•■ M'-.^ tf«'v> '.i-r* hoM of his weapon, at the very first blow he cut off fom of the beast's heads, and with a second stroke, two more. Exhausted hy his wounds the dragon lay some time extend- ed on the ground, and our traveller, believing him dead, pul up his axe, and resumed his journey, thinking it quite un- necessary to cut off the seventh head. Scarcely had he gone a few paces when the monster, recovering himself, arose, and again sprang towards him with the greatest fury, sdzed him in his ravenous jaws, and carried him off to his den, where he devoured him. Behold the explanation of this parable: 1st., this dragon represents the seven capital sins, which must be courageously resisted with the arms of Faith ; 2nd., it is not enough to cut off six of the heads of this monster, for if you leave him even one you are lost. Of what avail is it that you are free from certain passions if even one be allowed to govern you ? Most commonly it is one particular vice which destroys the soul. Examine whether, in your combats with the infernal lion, you have not left him one, wherewith to devour you ; or whether in correcting your passions, you do not spare one darling propensity which may be quite enough to ensure your eternal perdition : your victory goes for nought, if it be not complete. 3rd. We must persevere even till the end, and struggle on till death ; never wearying in the combat, nor seeking rest, until we have defeated all our enemies ; otherwise they will lay hold of us when we ^east expect it, and draw us with them into the abyss of hell. Father E. Giraudeau. ARTICLE I OF PRIDE. PKTr5i3 is an inordinate love and esteem of one's self, .ausing us to prefer ourselves before all others, and to refer ill to ourselves and nothing to God ! pride is offensive to •jrod because by it we glorify ourselves for his gifts, instead Df referring all the honour to him: thence proceeds vanity and the overweening desire of praise and esteem. The proud man must be admired and applauded for all that he '.i*i TOWARDS GCD. 209 does ; when he has received the approbation of men he is perfectly satisfied, and seeks after flattery with the utmost avidity. He carefully conceals the fauUs which he has, and affects virtues which he really has not his whole object jg to draw upon him the attention of others, and to mr.ke the world believe him better than he is; thence comes the contempt of his neighbour. The exalted opinion which he entertains of himself causes him to look down on others; considering himself far above them, he demeans himself proudly and arrogantly ; he speaks to them haughtily, and with a disdainful air ; thence comes disobedience. The proud man will not submit to the orders of his superiors, and spurns their advice ; all authority is displeasing to him, for he fancies that he was not made to obey : hence comes, in fine, that forgetfulness of his true interest. He totally neglects the affair of his salvation, his whole care being to ornament his body with the trappings of fashion, and to walk thus an " idol of flesh " through the gay circles of the world, drawing around him a crowd of adorers ; decency, and decorum are often sacrificed if fashion require it, even although the effect may be truly ridiculous. How detest- able is this vice ! and how carefully should we avoid it ! — Let us remember that pride is odious both to God and man, and that God is pleased to confound the proud, but gives his grace to the hnmble. Christian humility is the virtue opposed to pride, and is, in fact, the foundation of all virtues ; the humble are aware of the depth of misery that is in us — they despise them- (selves, and are content to be despised by others. In effect, if we consider what we really are, what cause shall we 'not find for humbling ourselves ! — Not to speak of the infirmities of the body, — of that body M'hich came forth from the dust, and must return to whence it came, — let us reflect on the state of our soul, and what shall we see? — Ignorance in ihe mind, corruption in the heart — what a propensity for evil, and what inconstancy for good ! — We have in ourselves nought but nothingness and sin ; if we have any thing in us good or estimable we have it from Gcd : the advantages of mind and body, the gifts of nature and of grace, all «ome from God. One who is penetrated with this conviC' ', r* ; ■■■, > IV:" ■■,' •■ 1 '.'j ._ • , ; ..11: .y .... . -•• •.- 'i . ■ .. .fy^ '■••V iTiir ■■■■■- • '* ■/•'• : •■■■V . .•!.■ ~ ' , '?!'*• .. "- .*••■ *•• v^.. • ■-.»>!■•■ ■■■■ ■:■• ■'ffi 4. • ' ;>,'?:•.:•■ M-' s',1 ■■ ■■,'.'^..' ■•' ■ liMf^" 200 DUTY OP THE CIIRIBTIAlf nor desire to poBsesB what belongs not to us ; these fragile and perishable things, so far from satiating our desirr \\\y serve to excite them still more. The iust man is lKi;>{)ier with the little he possesRos than are the wicked with nil their treasures. " Fear nothing," s. id Tobias to his 8on, * it is true that we are poor, but we sliall be rich indeed if we fear God, shun evil, and do good." If we have where> with to support us and keep us 'decently clothed, we should be content. Hjence, let those who have wealth remem))or that they can take nothing with them to the other world , 1» t them pour them out upon the poor, so as to realize, • ">!■ meaus, a treasure for themselves which shall nov vx poi lab. Example. — There is on record the f'ory .>'* a miser, fur- nishing a very singular fact, together witu a most traijicai end. This man, being possessed by the demon i)f avarice thought of nothing but how he'wps to accumulate treasure, and add heap to heap. Fearful lest any one should deprive him of his treasures, he hollowed out in the floor of his cellar a subterraneous place, having an iron door so con- trived that it was imperceptible to any one not acquainted with the secret. No sooner did he receive any considerable sum than he went to hide it there, and his delight was to sit gazing at his leisure on his gold and silver, which were to him as gods. One da^ when he had gone to deposit some money in this gloomy vault, he forgot to take the key from the outside, and closing the door upon himself, he com- menced reckoning his hoarded treasures. When he had amused himself thus for some time, he would have retired, but the door could not be opened inside without the key, so that he found himself unable to get away, and his situ- ation may easily be imagined. There is reason to believe that he cried out and kno.u^d .>!* long as he was aMe, but how coulu' any one hear h'.u p.'."* ho wo . ever think of looking for him in such a ^ ).. 'o^ Meanwhile his family, seeing that he did not return, be- came seriously alarmed. They sought all around, and caused inquiries to be every where made, but all in vain: they at first thought that he might have be«n drowned, or pro'oably murdered : in a word that he had lost his life by iff-|';i: TOWARDS GOD. 2on lome fatal acciHent. Suddenly a locksmith in the place, hearing the event mtwh talked of, began to remember that the miser had onoe cauacti him to make secretly an iron door with a spring lork, and hat he might unfortunately liHve closed ii 'nself in diroiigh mistake. He i ide known his apprehensions, and led the waj to the spot wh'^re ho had placed the iron door — some persons uterod, and i w great was their astonishment, frigh^ and horror when t. 'y dis* covered the putrifying body ol he wre ched miser ! — It was easy to see how the catastropl had come upon him, so they searched the place and founi immense treasures heaped up together, — treasures indeed of wrath and of maiedict n. Beaudrani), Edi/y ng JVdrrative^ '^ •>'■■' •I •'^■^■^ ..- ARTICLE III J- •• ^ .. 3r so Con- or LUXURY OR LUST. Luxury is a criminal affection for plerxsures opposed to Christian chastity. Nothing is more uegm 'iing to man than this shameful vice ; nothing more o|5posed t ' the sanctity of our vocation, so that Christians ought not ven to know it In order to set this vice in all its real horro . we have only to consider its unhappy effects. It begets a aatred of God, an aversion for the duties of religion, hardnt ^^s of heart, in fine the ruin of society : for they who yield ':hem8elves up to its excess are speedily carried to the gravt. He who is addicted to this vice cannot be ignorant that God looks up- on it with horror; hence he sees in him onlv the severe avenger of these shameful excesses, and he conceives in his heart a feeling of hatred towards him who is one day. to be his judge and to punish him with rigor. The exercises of religion are totally incompatible with this vice when onc^ ii obtains the mastery. Prayer is found tiresome, and is neglected ; the word of God condemns, and it is no longer listened to ; in order to approach the Sacraments vice must be renounced, so they too are abandoned. By thus stifling 'iie voice of conscience, the sinner falls into a lethargy, that ii to say, a state of insensibility in which nothing any mor« affects him : he becomes blind to his duties, to his reputatioi^ >^ "• '^ ^'iv. ";- -^.t; ..••'i'. . "■'iV •if:; »''{'■ 208 DUTY OF THE CHRISTIAN .«' ' ■ ■ /. V.;:. i .■.■ to his health ; he forgets all his interests and wi^ hear neither advice, nor remonstrance ; he thinks only of gratifying hia brutal appetite, whatever may be the consequence, and fears nothing but being disturbed in the enjoyment of his guilty pleasures. Hence the horror of death vv^hich torments the voluptuous sinner, because it is to separate him from all he holds dear, and to cite him before the dread tribunal of God. Let us then detest a vice so fatal, and make ourselves secure with the assistance of God's grace, in the contrary virtue, Christian chastity, which regulates us, with respect to purity, according to the state in which Providence has placed us. This beautiful virtue renders us like unto the angels thiMu- selves : it is infinitely pleasing to God, and he rewards it in a munificent manner, sometimes even in tliislife. Our Lord promises heaven to those by whom it is practised : " Hlessed are the clean of heart, for the}' shall see God." To pre- serve this virtue, which is exposed to many dangers, there are two means which Jesus Christ himself has made known to us in the Gospel: they are vigilance and prayer. " Watch and pray," says he, " that ye enter not into temp- tation !" To watch over one's self, is to guard against all that might give the slightest wound to this precious virtue. We must watch our ej'es, that they never rest on any dan- gerous object ; our ears, that they listen not to bad dis- course ; we must guard our mind, po as to keep away all thoughts and ideas contrary to purity, and our heart, so as to stifle all evil desires in their very birth. " As soon as a bad thought arises in your mind," says St. Bernard, " re- pulse it with firmness, and it will depart from you ; but if you suffer it to remain a moment, its image will excite ia your heart a pleasure fatal to your innocence : that plea- sure will lead to consent, consent to action, action to habit, habit to necessity, and necessity to eternal death." By re- jecting immediately and with force, all dangerous thoughts, we avoid this frightful chain of misfortunes. Secondly, we must have recourse to prayer when we feel the very first motion of this passion, saying with confidence, as did tlie Apostles : " Lord ! save me, or I perish !" Let us not even wait till we are tempted in order to have recourse to God. Let us pray him often and with fervour, either to preserve TOWARDS GOD. 209 ut from temptation, or to give us strength to surmount it' Let us also beg the assistance of the Blessed Virgin, our angel guardian, and our patron Saint If we are faitliful to this practice, we may be sure that we shall obtain the victory, and even derive advantage from temptation, by becoming firmer in the path of virtue. Example. — There was in a certain city a scholar who justly passed for a model of virtue, and who frequented the Sacraments in the most edifying manner. Going one Sunday to church to perform his devotions as usual, he met two of his comrades who were not at all as pious as he was. They invited him to breakfast in a neighbouring inn, and he refused for some time, but they insisted, urged, and at last drew him away with them. They sat down to table, and he drank, at first through compulsion, but afterwards of his own accord ; his senses gradually gave way, and he became intoxicated: while in that state he was induced to commit a shameful crime, and at that very moment it was that he was struck dead! . How terrible are thy judgments, O my God ! and how impenetrable thy ways ! — the unhappy companions of this poor wretch, being seized with terror, immediately went to expiate by a rigorous course of penance the irreparable crime of having plunged a soul into hell ! Collet. ARTICLE IV. OF ENVY. Envy is a criminal sorrow for the welfare of our neigh hour. The envious are wounded by the merit of others ; they car.not bear to be surpassed, or even equalled, and are grieved to see in another talents or virtues which they do not possess, yet which they would fain engross to them- selves. If the sight of those advantages which others are Been to have, inspired only the desire of imitating them, then the feeling would not be envy, it would be a noble emulation, but that is widely different from what the envioua feel : they do not so nmch desire to possess these estimable qualities as to see others deprived of them ; they look upoa ftt -is*. . ■Lr •«;'"'., ."I J■^.■V'■.1*^'-'■Hi.:'■| ••■ .' ' " .*;''.v- ;*.'-.V . t.' 1. 'i ' . **•'• 4T! -'!> -".* .■'■'•'. " 'If? ft:-.-:: » "l** ■■■'•■• . r -,.% . f •'.I •^^• - 1 ■ >'•' St 210 DUTY OP THE CHBISTIAIT '^^*^' 1^1^; .■/^v^v-'- .,.f -k. .»:. ',, V|.■■ the good fortune of others as a positive misfortune to them- selves, the success of their neighbour as a real loss, and his reputation as it were a disgface to them. This unhappy disposition of the heart is like a gnawing worm : it is a poj. son which consumes in secret, so that iis miserable victim is his own executioner. How low and base is this vice, and ow fatal are its consequences ! The first effect of envy is he joy caused by the misfortune of another. If the person envied falls into disgrace, the envious man rejoices, and ex- ults in his downfall ; and he takes a malignant pleasure in seeing him humbled, though at the same time, he may never have injured him^ in any way. A vindictive man attticks only his enemies, or those from whom he has received, or thinks he has received some injury, but the envious hate those against whom they have no cause of complaint, but only their virtues — their whole crime is the possession of some peculiar virtue or talent How monstrous ! Is the heart of man, then, capable of such depravity ? The second effect of envy is slander and calumny ; the envious seek to lessen the reputation of those whose merit annoys, them, and try by every means to have them spoken of less favourably ; giving malicious interpretations to all their actions ; twisting the fairest virtues into vices, representing piety as only dissimulation and hypocrisy, and success as the effect of chance, not of superior talents or abilities. The third effect of envy is the actual intention of injuring one's neighbour. From words the envious proceed to deeds ; they thwart the designs of the other in every way they can, and take every means to give him trouble, to prevent him from obtaining what he desires, or to deprive him of it, if already obtained. Hence they sometimes are carried to commit the most violent excesses. It was through envy that Cain killed his brother, and it was envy that inspired tiie brethren of Joseph with the design of putting him to death, and induced them to sell him as a slave. It was envy that prompted the Pha- risees and doctors of the law to calumniate, persecute, and crucify the very Son of God. Let us, then, never open our hearts to this detestable vice, and let us do all we can to acquire the opposite virtue, which is a Christian affection, tliat renders us sensible to the happiness and to the misfo:^- e inisiop-- TOWARDS GOD. '4il tunes of our neighbour, for God's sake, and for the salvatiou of our brethren. This affection is nothing more or less thar charity : he who is animated by chaiity sympathizes with \.is brethren in all that befalls them, rejoicing in their joy, and mourning with them in their sorrow, and in short is susceptible to whatever concerns them, as though it concerned himself. Example. — There were two merchants who lived near each other in a city, and being mutually jealous ' they lived in the most scandalous enmity. It chanced, however, that one of the two, beginning to reflect, on his state, lis- tened to the voice of religion, although it condemned his animosity ; he consulted a pious person in whom he con- fided, and besought him to advise him as to how he was to effect his reconciliation with his neighbour. " The best way,'* was the answer, " is this which I am about to point out to you : when people come into your shop to buy, and that you have not what they want, direct them to go to him." This advice was followed, and the other merchant, being told who it was that sent him so many customers, was deeply touched by such conduct in a man whom he had regarded as his enemy. He went to his house on purpose to thank him, begged his pardon for the ill-will he had borne him, and entreated him to receive him as a friend. His request was readily granted, and Religion drew closely together those whom interest and jealousy had kept asunder. Christian Reading. ARTICLE V. ON GLUTTONY, Gluttony is an inordinate love of eating and drinking. We are not forbidden to feel pleasure in either the one or the other ; for it is by a wise foresight that God has sea- soned with a feeling of gratification the use of the food necessary for pieserving our health and life. But we abuse this blessing when we seek only the pleasure alone ; wa must eat and drink in order to live, ard not to flatter sen- J," ..•>•- Ti' I,: . • ■• I ; • V ■'^i ' ■'^m * '■f ■«iif.>^ ■ -■■■ ■, m::*: ■••' ■.?'.'**■ £«.nf 4 ■f 1 «• .-Jt' '•r ■IV ■■ mmmM rU''^vi%5r. ,• l*''i i. ■■*,'«*■ 'it-' ■* |rf.. 1 ^"'v '■■>/.• • :;i->f^'^ • ■ '^- I .••■ ■ \ 212 DUTY OF THE CHRISTIAN •uality. Our sole end should be to satisfy the wants of nature, that we may be enabled to fulfil our duties and serve God, according to the words of the Apostle : " Whether you eat, or drink, do all for the glory of God/' If we wish to observe this precept of St. Paul, we must, in our repasts, think not of gratifying the body, but of following the order of God, who wills that we should preserve life. To seek only the gratification of the senses is gluttony, a vice un< worthy of man: it weighs down the soul, brutalizes tlie mind, ruins the health and shortens life. " Gluttony kill!] more than the sword," said an ancient writer. It produces drunkenness, and excess in eating. This detestable vice degrades man, and places him even below the beast. Hence well-bred people are seldom subject to it, for a man of edu- cation and refinement will carefully avoid it. It begets sensuality, which consists in seeking exquisite and delicate meats, or in making use of things which we know to be in- jurious to health, because they gratify the appetite ; and finally, in eating too greedily of even ordinary food. What H shame it is for a rational man to let himself be governed by sensuality, instead of repressing its first motions ? Gluttony gives rise, moreover, to forgetfulness and con- tempt of the laws of the Church. One who is addicted to that vice, is but little disposed to pr.'^ctise the fasts and abstinence which the Church ordains; he thinks not of mortifying himself; the laws which prescribe certain priva- tions appear an insupportable yoke, and he seeks pretences to evade their observance, and not only does, he neglect to keep the fast, but even scruples not to use forbidden meats. Finally, gluttony gives rise to dissension ; for it is from mtemperance that quarrels, and wrath, and animosity arise. AVe have in the Scripture a striking picture of it, traced by the Holy Ghost himself ; here is the way in which it is depicted : " To whom shall wo be said ? for whom shall there be quarrels ? for whom snares and downfalls, — for whom wounds, if it be not for those who pass thojr time hi drinking, and who take pleasure in emptying cups ? " We ought, therefore, to have a lively horror of a vice so degrading to a man, and still more so to a Christian. Let U8, m all our repasts, practise Christian sobriety, that virtue ■■-^ TOWARDS GOD. 213 which regulates the use of eating and drinking accordi: i^ to necessity, — that virtue which makes the body more robust, and prolongs our life ; let us watch over ourselves that we pass not the bounds of real necessit}', in an act, which of itself tends to satisfy nature. A Christian regards food as a remedy ; he heeds neither the promptings of greed, nor of sensuality ; he avoids delicacies, and the search after any thlUg; thai flatters the senses ; in a word, he thinks only o. imitating Jesus Christ, who chose to subject himself to this humiliating action, in order to leave us a model ; he has always before his mind that salutary advice which our Lord himself has ^'iven us : " Watch carefully over yourselves, that your hearts be not weighed down by the excess of meat and of wine, and that the day of the Lord may not take you by surprise." The most efficacious means of keeping in mind the rules of temperance, and obtaining strength to follow them, is to say, piously, the prayer befoje and after meals. By this we shall draw down upon our- selves the blessing of God, and obtain the grace not to offend Him. » Example. — In all the records of crime, disorders and excesses, perhaps there is nothing so horrible or tragical as what happened to a young man, in Africa, in St. Augustine's time. This young man was named Cyril ; he was much addicted to drinking, and spent a great part of his time in taverns, with companions as debauched as himself. One day, when he had, as usual, gratified his beastly passions, he wetit home in a- state of intoxication, and commenced operations by stabbing one of his sisters. Alarmed by her cries, the father ran to the spot ; whereupon the son, in a fit of fury, attacked him too, and imbrued his hands in the blood of the author of his life. He also stabbed another of his sisters, who attempted to save her father from the murderous banc of that unnatural son, or rather, of that execrable monster. How many crimes — atrocious crimes — committed by one man, in one single day ! St. Augustine was very soon in- formed of this lamentable occurrence, and although he ha'^ already preached twice that day, he immediately caused tn.- people to assemble a third time ; and ascended the pulpi* 'H-i"r *■.]■- ■• ' ■ ' I i ' ' > ; ■•..»•,'.. Vi '.: .' ■' ' ■ ■ ■ " - ■ ;«'• W '''■' '^■'•■'\ •r..:^v-;.j 51?- V- ■ %. ^', ■>w ■'^. ••". .";' ^ ' M if: * • * 4" 'M^^ ■: ' ■ " ■ ■ ' P ' « ' " ' •• . c.--"..- •• ' * - .' * J i. ■ ,'• '' '■ -■»"',. ' " > . - ■ ^jsjiir^ ^Ldii. w^^m^k I , "«. 214 DUTY OF THE CHBISTIAN with teartui eyes and a sorrowful heart, to relate to his hear ers this horrible tragedy. On hearing what had happened, the whole assembly broke forth into cries and lamentations, never having thought it possible that a man could go to such lengtlis in iniquity ; and fearing that the wrath of Heaven might fall on their city, for having given birth to such a monster. St Augustine availed himself cf the opportunity to show how far an evil passion can carry its unhappy vic- tim. His tears and sobs spoke more forcibly than any words could do. Related by St. Jlugustine. ARTICLE VI. OF ANGER. There is a holy anger excited by zeal, which moves us to reprove, with warmth, those whom our mildness failed in correcting : such is the anger of a father, or of a master, on seeing the disorders which he is bound to prevent. Our Lord, himself, was moved with this anger,^when he drove from the Temple those who profaned its sanctuary. But the anger which is a capital sin is of a very different kind, being an impetuous emotion of the soul which incites us to spurn, with violence, any thing that offends us. It springs from an evil principle, for it is the effect of a passion which rules in the heart, when once it meets with any obstruction. A proud man is carried away by whatever affects his vanity or his ambition ; a miser is excited when any thing disturbs his schemes for making money, and a voluptuous man is angry when his pleasures are broken in upon. This anger IS neither according to God, nor to good sense ; it causes confusion and trouble in the soul, and the disorder to which *t giwes rise within is visible on the face, and in the whole de- meanor of the person giving way to it ; his eyes are inflamed, nis voice obstructed, his whole body trembles — he no longer knows himself, nor respects any thing : thence the abuse which he heaps on the objects of his wrath; the venom which flows in torrents from his mouth ; the most atrocious slander, the blackest calumny, are all made use of by him ; thence the imprecations which he uUers against hinisself, ■ ■^^^'•'"i f ..-t' »; . •*' TOWARDS OOD. 815 and at times, even the most h'^rrible blasphemy against every thing holy ; nothing is sacred for that impious tongne. He is soon carried to the most outrageous excess of violence, and the most revolting cruelty scarcely suffices to satisfy his vengeance, or allay his rage. Such, then, are the terrible effects of this fatal passion. We must, therefore, accustom ourselves early to overcome and keep down its first motiona in our heart, and exercise ourselves in Christian mildness. This virtue makes us bear, for God*s sake, all manner of contradiction ; it represses all the emotions and sallies of anger, and enables us to refrain from showing any symp- tom of impatience or of bitterne«s, — from allowing any expression of contempt or of complaint to escape us, — it causes one to have a serene and modest look, enables us to bear with the caprice and ill-humour of others, and to win them over by our mildness. Example. — Ruffin relates that a solitary, feeling himself tempted to anger in his monastery, said within himself: " 1 will go into the desert, so that having no one with whom to quarrel, I' may have no occasion for anger." So he with- drew into the desert, and took up his abode in a cavern. One day when he was congratulating himself on having esca^ ped from the occasions of anger, it chanced that his pitcher which he had filled with water, had been upset three times in succession, by his own want of precaution ; this irritated him so much that he laid hold of the pitcher and broke it in a fit of vexation. Entering immediately into himself, he said : " The demon of anger has deceived me ; for, al- though I am alone, he still overcomes me ; since then our passions go with us every where, and are every where to be combatted, I will return to my monastery." Lives of the Fathers of the Desert- ARTICLE VII. or SLOTH. Sloth is a sluggish d^lness and a wilful disgust of labour, which leads one to neglect every duty rather than »'■« ■ . ■ . »H •■■- . -■ 4 ■ J. ^' :3s,-. . :■■■ ■**■■ ■...f ■' , -'•■•■' •*»■ '•«''.'' 4. ■l' f. • ■ ':•«• •; >•"■•.'" ^'■?'f ' I- bo disturbed. There are no sins, no disorders to whioli idletiiess does not lead, because it throws the soul into a state of numbness and feebleness whereby it is prevented from resisting its evil propensities : hence idleness is called the njother of every vice. Its most immediate offspring is: tirst, indolence and loss of time ; the 'ndolent pass days, iDonthsi, and years in doing nothing, or in frivolous amuse- ments ; they think not of fulfilling the duties of Religion ; player is either entirely omitted", or badly said; the Sacra- ments are either abandoned altogether, or received without due preparation. Nor do they acquit Aemselves better o( ihe duties of their state : a young man, fr: instance, profits nothing from the education given him, doing nothing of what is prescribed for him to do, or doing it in an imperfect manner, without attention, without application ; consequent- ly his mind remains uncultivated, his memory unexercised, and he leaves the house of education almost as ignorant a& when he first became its inmate. What follows ? If he is given any important office, requiring intelligence and ex- tensive information, he is unable to fulfil its duties — h\8 ignorance is perceived, his deficiency speedily found out, and he falls into contempt. How great is then his regret for iiiaving lost the time of his youth ! — vain, vain regret ! — it is too late, that loss is irreparable. The second vice which springs from idleness is pusillan^ imity, or faint-heartedness. The indolent have no strength to undertake even the easiest things ; they are stopped by the most trifling obstacle, and every thing appears impossi- ble, because they will make no effort. " Wo !" says the Scripture, " to those who are faint of l.oart !" Idleness also produces fickleness. If it happens that they conceive liny desire of correcting tliemselves, that desire is leeble, and does not last long; they are soon fatigued, and fall back into their original slothfulness. " The idle are killed by desire," says the Holy Ghost, " they will and do not V* ill ; to-day they will one thing, to-morrow another ; to- day they will do well, and to-morrow they change their mind." Hence that cold " indifference which accompanies jiil their actions, being a lassitude of the heart which leavea no taste for the fulfilment of duty ; hence, in fine, that in* T0WABD8 OOD. 217 sensibility which renders him deaf to the re-'onstrances and exhortations of those who would arouse hh. from his leth- argy ; nothing animates, nothing affects him — neither the reproaches which he draws upon him, nor the good example of so many otheis \ How much of sin there is in a sloth- ful, indolent soul ! The Scripture likens it to a deserted gild uncultivated spot of ground. " I passed," says the sacred writer, " by the field of the sluggard, and it was full of weeds ; thorns covered the ground ; and the fence wliich should have surrounded it was broken down." Again, listen to til 9 words addressed to the slothful by God himself, in the book of Proverbs : " Go to the ant, oh sluggard ! consider its ways, and learn of it to be wise ; for, although it has neither chief to conduct, nor master to instruct it, yet has it care to make provision during summer, and to pick up in the harvest wherewith to support itself. But thou, how ! t; wilt thou sleep ? when wilt thou awake from thy slum- ht. ? If thou arisest not from thy lethargy, want shall come upon thee, and overwhelm thee ! " Beg of God the virtue opposed to idleness, that is to say, a holy activity, which makes us love our duties, and renders us prompt in their fulfilment, with a view to acquit ourselves of them for our own salvation. Let us never be discouraged by the difficulties of our lot ; if we only have good courage God will soon render easy and smooth all that at first appeared hard and irksome ; it is He who has imposed upon us the necessity of labour, and He will help us to practise what He has commanded us to do. Be assured that the lassitude which attends on idleuess is a thousand times more insup- portable than the most laborious employment. Examples. — " Go to the ant — consider her ways, and learn wisdom of her ! " This advice of Solomon was of^c n quoted by a certain director of souls, when addressing liis people. " This life is the harvest time, and lay in no w a provision of good works that may purchase heaven for )ou hereafter. Sluggard, how long wilt thou sleep ? " — A certain holy man used to say every time he hear(' the clock strike : *' Oh my God ! another hour of my life ha passed away, and I must render an account of it, as of ever> moment of my life." •Hi* •(.;,.'< ■ ■; . ; ' > *•*■-.'■" "'*-. ^.-. I. J' •'>^?^ "*• '^ ,• ■■ • 'ii •"'■■ ■'■ '•iV... .■ ■■ ti ■•<■■; ■ 'At If / • ,3L*4\, '* i• !l 'MS ' '^'TiVSVnB*'.!- - i' l"' "i^ '*«'■■. ■ >'■ BUTT OF THE CIIRI8T1AW PART SECOND. OF THE SACRAMEIVTS AND OF PKAYSR. INTRODUCTION ON THE NECESSITY OF GRACE AND THE MEANS OP OBTAINING IT. We stand in need of grace, in orrler to accomplish thf will cf God, and save our own souls. Without that divine assistance we could do nothing in the order of salvation, and this we are taught by our Lord himself, in these words: *' Without me you can do nothln*.; ; " and by St. Paul, as follows : "Of ourselves we are nol able to have any good thought ; but it is God who enables us." Grace is a super- natural gift which God bestows upon us through His great mercy, and in consideration of the merits of Christ. Grace is of two kinds: 1st, the sanctifying grace, whereby we are justified, that is to say, by which we pass from the state ol mortal sin to that of justice or r?ghteousness ; it n^akes us children of God, pleasing- in his sight, and heirs to the king- dom of heaven : this grace is said to be habitual, when we preserve it by shunning mortal sin. 2d. Actual grace, which consists in a holy thought enlightening the mind, and ill a good inclination, which excites and assists us when our will is to do good. Original sin having cast a thick dark- ness over the mind, and a profound corruption into the heart, we are consequently born in ignorance, and with a strong tendency to evil, which is called concupiscence; these are the two great sources of all our sins ; for we only sin because we are ignorant of our duty, or that, knowing it, wc prefer following our own evil propensities. We could never free ourselves fvom the state of sin, nor do good, if God did not open the 3yes of our understanding, and imprint on our heart a leaning towards virtue. Grace enables us to know what is good, inspiring us with the desire, and giving ns the strength to practise it. What would become of n\an, attacked as he is on all sides —without and within— TOWARDS GOD. tn If tiocf rtid not assist him in his Avonkness, seeing that m natural tenaency to evil is joined by the temptations of iti# world and of the devil ? How many snares are sprtud ground his piith ! The world seeks to dazzle his eyes by the display of its illusive' pomps and glittering baubles, in Ofidcr to fix his heart, and turn it away from (Jod. The devil, on the other hand, incessantly attacks him, presenting to his view all manner of seducing objects, exciting his im- tgination by a thousand fancies, and ever exciting the flesh to revolt against the spirit. No, ho could never resist so many assaults if God ceased, a single moment, to sustain him. Hence it is, that in daily reciting the Lord's prayer, we beg of God that his name may be sanctified, that his will may be done on earth as it is in heaven, that he give us not over to temptation, and that he may deliver us from evil. It is then true, according to the doctrine of Jesus Christ, that we can neither glorify the name of God, nor do his will, nor resist temptation, nor shun the snares of the evil spirit, but by the assistance of God, but with grace we can do all things, according to the same apostle : " I can do all through Him who strengthens me." Yet this help is not due to us, otherwise it would be no longer a grace ; we have no right to it, God bestowing it upon us in his pure kindness, and by virtue of the merits of the passion and death of Christ. This grace is refused to none, so that it is our own fault when we do not profit by it to do good and save our souls. It is not grace that fails us, it is we who are deficient. God has attached it to the Sacraments when they are received with proper dispositions ; he has promised it to prayer, when duly made ; so that we have two infallible means of obtaining grace, — and these are the Sacraments •nd prayer. Sanc'^fj-iin^; grace is received through the channels of Baptism and of Penance, instituted by Christ for that pur- pose, and which, by that institution, are become necessary means of sanctification. In the second place, God hat promised to hear us when we address him by prayer, when we beg the assistance of his grace, and solicit his mercy in the name of his only Son, who has loved us even unto \ * t . ■ • ^ .'; • . » • ' ". ■ f •■■4 ■fW'-ma^'" i"' • f, . >1< J. vg". f • . ; *•- .»•.•«♦ • :^. •••♦.> ,* >^■ " * ^1 ', ? ' V ^ A^•t.^;.■/• 220 DUTY OP THE CHRHTIATf |i •• -J •-.'.•»■,•.■.' ■ . .. .1 .V,v, I**-." *W ^■■: -^ .•■;.., t' ■'. • J • ■■:»•<•'*■'•!:■ death. We may, therefore, draw down upon ouraulvcs tht p-acc of God, and, with His powerful aid, we shall be enabled to keep his commandmonts ; for God commands nothing impossible, but only enjoins us to do what we can, and to ast for what we cannot d(5, to the end that He may assist us by his grace ; God never abandons those whom H« has once justified by His grace, if they do not first abandon Him ; nor ever ceases to protect those who cease not to l»e faithful to him. Example. — St. Augustine resisted grace when, being pressed to return from the ways of sin, he said to God: ** Lord give mo a little more time — yet a little while ; soon — soon ; — to-morrow, to-morrow ! " But having heard of the conversion of two of the emperor's officers, who had r • nounced the world merely from reading the life of St. Anthony, and having besides, heard a voice saying : " Take and read — take and read ! " He took the Epistles of St Paul, and read these words : " Live not in chamberjjig and impurity !" He said to himself: " How long shall 1 hesi- tate ? How long shall I put off from day to day ? Why not at once ? — why not draw myself, even this very moment, from the slough of infamy and guilt?" Augustine then co-operated with grace, and he felt what one of the officers had been known to say : " It costs much less to be a frioi)d of God, than to obtain a brilliant fortune, and the favour oi the emperor. It is only necessary to will it, and I stiall instantly become what I wish to be." Libacms. CHAPTER I. OF THE SACRAMENTS IN GENERAL. Jesus Christ has instituted the Sacraments, that is Ic say, sensible signs to which he has been pleased to join the inestimable gift of justification the Sacraments are then, as it were, so many channels by which he communi* eates to us his saving grace. The Sacraments are signs, since they make known to as ^ TOWARD* GOD. 221 i> ail iiiv'uilile grace which they operate in th^" soul, Miwl the^ are sensible because they fall under the observation o( our bcnses. There arc seven Sacraments : Baptism, Confirmation, eiiance, Eucharist, Extreme Unction, Holy Orders, and Matrimony. In the Sacraments there are two thin •t*' * •»■ l. •• • 1 k ; • , f ' .•■• %■ ■ ' 'i ', *■ ■li'N' Hf-r^ A^ < • . ■••^,:'^:.' ^ •• i ' •T>^»;i'- i%'- V-: •' *•*! Wf ." .-.";;••■ tM it',..' ;il-v.-;^ < "■.#;• ' .i ''.•". '■ '■''■.:." ) i 'i^j' M ■ •" ■•.■i*.n.<„,i-.'' •„■* I' ■.'••' i • '.■••. V' ' ft . ■* •,"■.-■., J i,>», ',■ if. "r^'if.rK .■•<;• •.v*]r"'i<-.'- • "iiii' " ,J 1,-T- l.J.il 222 DUTY OF THE CHRISTIAN named sacraments of the living, seeing that m order to receive Uiem worthily, we must live the life of gi-ace, which means being free from mortal sin. Secondly, there are three, viz. : Baptism, Confirmation, and Holy Orders, whereby the soul is not only sanctified through grace, but it is also stamped with an indelible mark, consecrating it to God, in an especial manner. They who receive these sacraments with bad dispositions do not receive the sanctifying grace, but their souls are stamped with that ineffaceable mark. Moreover, even when grace is received, it may be destroyed by sin, but the divine seal. Imprinted by these sacraments, can never be erased, and hence it is that neither of these three sacraments can be administered a second time to the same person. Besides the action and the words which are essential to each sacrament, the Church, ever guided by the Holy Spirit, lias added several ceremonies for the instruction and edifi- cation of the faithful. Although these ceremonies are not absolutely necessary for producing the effect of the sacra- ments, yet they are not the less worthy of respect, by reason of their antiquity; the greater part of them appearing to have been established by the apostles themselves. These ceremonies serve to make us hotter acquainted, with the excellence and the sanctity of the sacraments ; they make known to us, in a sensible manner, the dispositions with which we ought to receive them, the effects which tliey produce, and the obligations they impose upon us. Example. — A zealous priest once said, in a tone of deep sorrow : " Alas ! how many invalids do we behold crowding, during the summer months, to the waters of Bourbon, ojf Vichi, of Bareges, &c. They spare no expense to cure any of their bodily infirmities, if a cure is at all possible. Now, we have, in the sacraments, admirable remedies for all the wounds and diseases of the soul. These sources of grace infallibly heal all who apply to them with proper disposi- tions — how is it then that so many sinners neglect to approach, or draw water from these life-giving fountains ? — • and how is it, too, that so few of those who do come, bring with them the necessary dispositions 1" TOWARDS OOD. CHAPTER II. OF BAPTISM. 22:i ARTICLE I. ON THE NECESSITY OF BAPTISM. Baptism is a sacrament which effaces original sin, and makes us children of God and of the Church. It is the first of all the sacraments, and gives power to participate in the others. It was instituted by our Lord, when he said to his apostles : " Go, teach all nations, bap- tizing them in the name of the Father, and of the Son, and of the Holy Ghost : all those who believe and are baptized shall be saved." These words are the form of Baptism, and common water is its matter. It is, therefore, to save men that Jesus Christ has insti- tuted baptism ; it is to deliver them from sin, and from eternal death, which is the penalty of sin, and to render tliem, by a second birth, children of God and of the Church. Baptism remits original sin in children, and in adults it also effaces the actual sin they may have commit- ted from the time they attained the use of reason, provided they have the necessary dispositions ; baptism also remits the penalty due to these sins, and hence it is that the Church has never imposed satisfaction or penance on the newly-baptized ; but it does not remove the effects of original sin, which are ignorance, concupiscence, the mise- ries of life, and the certainty of death. God leaves with us these consequences of original sin even after it has been effaced, to the end that they may serve to exercise our virtue bjf the combats we have to sustain, in oider to avoid evil and do good. If we were delivered by baptism from igno- rance and the propensity to evil, we should do good without any trouble to ourselves, as it were naturally ; and thence we should have no other merit than that of corresponding with grace, since the practice of virtue would cost ua nothing. Baptism stamps upon the soul a spiritual and an indelible character, which consecrates it to God, and dia< mv --L" •^•»'.- ■ .■;f>^'L'*I::t# •£•'■'' '.l-ll'fro'pT^ Urn, ,.4] * ^ > ■':-* 1 ''##' ^■■'^'^ .7T^.;H:- ':>..; .^•ri^^^-:".. ->;.vi;. '•.V Fi**'-' . ^■•5"if>-'r-.'il' ■ •■■ '■■■: .•■■r-.-.\vT;'< •".•■; ,ii,..t. . t;;, i . Nil •f '•*'',••' ■. M . ',' ■ • I '■■,■'• <>" Ik.',.' • , . *ik^ k r * * ' . ^ ^ .• ; , . a ■■.. - ,•,■;■:,?; •>■ -. '. . , •■..»' »v> * ' '. ' .• i'* . 4"i ■ ■! ■ >./V^ ?■; •W-i-.-i- 224 DUTY OF THE CHRISTIAN tinguishes the baptized from all others. This is the reason why we can receive baptism only once, seeing that what ia once consecrated to God belongs ever after to Him by an inalienable right. Baptism is so necessary that we cannot be saved without it, conformably to the words of Jesus Christ: " Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of heaven." Bui it may be supplied, either by maityrdom or by desire, and hence it is that bap. tism is considered as of three kinds : baptism by water, baptism by desire, and baptism by blood. Nevertheless it is only baptism by water that is a real sacrament, and though the name of baptism is given to the others, it is only because they supply the want of that sacrament, when it cannot be received, and because they have the same effect. This sacrament is styled baptism by water because of its being given with water. The second is called baptism by desire, or by tears, be- cause it consists in a true and sincere regret for one's sins, accompanied by a great love for God, and an ardent desire to be baptized ; it is also called the baptism of the Holy Ghost, because it is through the Holy Ghost that one im- mediately receives the grace of this sacrament, when, without being able to obtain baptism, one dies with a sincere oontrition for their sins. The baptism of blood consists in suffering martyrdom for the love of God and for the faith of Christ Jesus, ere yet one has been baptized ; it is named thus, because he who dies in defence of the faith is considered as baptized in his own blood ; and because he receives the same grace that he would have received by the baptiLHi in water, and even more perfectly, because martyrdom represents, in a more natural manner, the death of Jesus Christ, from which this sacrament derives its virtue and its efficacy. Example. — " I knew a virtuous woman," says the pious Bondon, " who, although very poor as regarded the goods of this world, was rich in the sight of Heaven, being full of the spirit of Jesus Christ, and a tender affection for the Blessed Virgin. There was a magnificent church in course of erection in the city where she dwelt, and she wanted to give expeti she II woulc tiling poor **Ipo ler of TOWARDS GOD. 225 give a crown-piece, the fruit of her savings, towards the expense of the building. The priest, however, to whom phe made her offering, refused to receive it, saying that he would much rather give her some assistance than take any tiling from her, for he saw, by her clothes, that she was very poor indeed. The woman replied, with admirable faith: •* I poor, father ! — why, am I not a Christian — the daugh' ter of a mighty king, and heiress of a great kingdom ? " Month of Mary, by Father Debussi. ARTICLE II. THE MINISTER OP THE oACRAMENT OF BAPTISM. Baptism being, as it is, necessary for salvation, Jesus Christ, in instituting it, has given to men all imaginable facilities for its reception ; hence it is that although in ordinary cases it is only priests who have the right of bap- tizing, and that children must be taken to the church to receive tho sacrament, with all the usual ceremonies, yet any one may baptize in case of necessity, and the baptism is valid, provided that common water be poured upon the head of the person baptized, at the same time pronouncing these words : " I baptize you in the name of the Father, and of the Son, and of the Holy Ghost." In order that the baptism be duly administered, the water must really touch some considerable part of the body, otherwise the baptism must be considered as doubtful, and the child is to be again baptized if opportunity offers. This ought also to be done if it is doubtful whether the child has life, or whether it was previously baptized, or if tlie baptism was valid, or in any other extraordinary case ; the form then is, while pouring on the water : " If you can receive baptism, or have not been baptized, I baptize you, &;c." Baptism being absolutely necessary for all men, it is ob- ligatory on those who are converted to the Catholic faith, having the use of reason, to receive this sacrament ; but the practice of the church, with regard to them, has been always very different from her treatment of infants. These mr-.u' ■•'♦■• ■ ■>«■■ -j^iSf '.•-;■ :ri ■•-■■" l^.. '*■ •" / M ^^\: '■• v.. ; * * !'■ . • :. ■"■.■ i ,, v^'«•..■■-:^-•i 226 DUTY OF THE CHRIS riAIf M 'a '• *• '' • .''!,; ' ' • .UV^i u-^'* •■*■•*>?>■ • ■.•■ • A.- 'ii ' ■■■•'* -t - v'. .'»•• % ' • • ■ • •*-'*'<'' *.''• •' ' r Z'M' ■-':■: f'^H.--'-"- ■. •-'.■•'. ? .t] ■.■>-•' Av • r latter being incapable of receiving instruction, she admilo them to baptism without any dispositions because they could not possibly have any ; but she acts in a different manner with those who have attained the use of reason. They are first instructed in the sacred mysteries, and in all .that it ia necessary to know of our holy religion ; they are admon- ished not to present themselves for baptism without having the purest intentions, with a heart entirely free from affec- tion to sin, and they are exhorted to do penance for the sins they have already committed. In former times, baptism was only administered to adults twice in the year, on the vigils of Easter and of Pentecost, unless that soino one was in danger of death, and it was for that reason that the water for baptism was blessed on those days. ExAMpr.iiJ. — A certain missicnary was going about in a remote region of the New World, seeking to win over souk to Christ. One day a savage presented himself before him, who appeared to have extraordinary dispositions. As soon as this man had become acquainted with the sacred myste- ries, and what relates to the sacraments, the priest baptized him, and gave him the Holy Eucharist, which he received with transports of love and of gratitude. The missionary then went on his way, and a year passed away before he returned to that same place. As soon as the savage heard of the return of him whom he regarded as his father, he hastened to meet him, and entreated him to give him once more the holy communion. " Yes, my son ! " said he, "but you must first confess all the mortal sins you may have committed since your baptism : be not afraid, I will help you to accuse yourself" " How, father ?" replied the savage, with astonishment, " are there then Christians who after being baptized, and having received the body of Christ, would outrage Him by committing mortal sin ? Thanks be to God, I do not find myself guilty of any such sins !" And he burst into tears while accusing himself of some trifling faults. The priest was struck with admiration, and blessed God, seeing thus that he was served and honoured by faithful and fervent souls even amongst the uncivilized children of the forest. Edtfyins Letters TOWARDS GOD. 327 ARTICLE III. OP THE CEREMONIES OF BAPTISM. As BAPTISM is the first and most necessary of all the Bacraments, the Church ordains that Jt is to be administered with a great number of ceremonies, in order to set forth the excellence of the sacrament, and the obligations incuired in receiving it. The sign of the cross is very often made in administering baptism, to show that this sacrament derives all its value from the cross of Christ, and to signify that the life of a Christian is a life of crosses and sufTeringsj, and that he is to walk ever in the footsteps of Christ. Several unctions are also made, either of the holy oil or the sacred chrism, to denote the interior unction of grace which the Holy Ghost infuses into the soul of the baptized person, and that, as oil penetrates the body, strengthens it and heals its wounds, so does the grace received in baptism penetrate the heart and fortify it against the passions. The person awaiting baptism remains at first at the en- trance of the church, to indicate that, being the slave of the devil, he has no right to go farther into the house of God, because of the original sin wherewith he is sullied. There he is exorcised and questioned on the principal mysteries of faith. The priest afterwards makes several unctions, recites prayers, puts salt in the mouth of the cl Id, and touches its ears with spittle, to denote that he is about to communicate to it the spirit of wisdom and of unuerstandlng. He then asks it whether it believes in God the Father Almighty, in Jesus Christ his only Son, and in the Holy Ghost. Then, having asked the child if it will bo baptized, and having received an affirmative answer from the godfather and godmother, he baptizes it by the name of some particu- ler "aint, so as to give it a protector in heaven, and a model for the life it ought to lead on earth. Having baptized the child, the priest places on its head a white cloth, and in its hand a lighted taper, to indicate the purity which it has received, and that it is ever to walk by the light of faith, and to be an^-nated by ti^e fire of charity. He then inscribea v|Ki i 5 ..■> '' 'J' ' ^* ill.'' i '^ii\ f ■I*«%j ^Ji ■lili ■'^Mt tell . ..>■- ' .-. • ... ■Vr- •, ;./, , -I ., ... ,• <^ ■If lit DUTY OF THE CHRISTU ^ '•'i:i i::v '■-'.- ''.-.S • > •'■ ' • * . . ' v't " •.•■■;;'■. ■iJ>tr K- y. :V^t*f!v■••■• J.I 1 • " . -^w.iitFJtf ->■{ . I "if ', Ti .:' ■ • i.»;.-. * If ■•>• 1 vf *^ ■. . ■u ,:i- ■'J li.- ■*• i. .•Vii-'..- -If?' ••■■.•*■■ •-■^.- ■ i . » ,i • » . - , < ■ I its name on the parish registry, showing that it is now num. bercd amongst the children of God. 'I'lio sponsors at the baptismal font are named godfather and godmother; they are, as it were, security before (iod, for the baptized, that he will faithfully acquit himself of the obligations of his baptism, and they engage to instruct hirii in tlie duties of a Christian, and, as far as they can, to make him put them in practice. The obligation of godfather or godmother is so great towards the child for whom they have answered at the font, that if the father and mother or other relatives fail to in- struct it, they are strictly obliged to supply the deficiency. Example. — Great festivities were going forward in Rome, and the emperor, Dioclesian, was there in person. The comedian, Genes, thought he could not better divert the court than by a mock representation of the ceremonies of baptism. He appeared, lying on the stage as though he were sick, and demanded to be baptized so that he might die in peace. Two other comedians then entered, one at- tired as a priest, and the other as an exorcist. Approach- ing the bed, they said to Genes : " My child, why hast thou summoned us hither?" Instantly the heart of Genes was changed, and he answered, seriously : " Because I wish to receive the grace of Jesus Christ, and by holy regeneration obtain the remission of my sins." But this reply was only received as in the most perfect keeping with tlie part he had to play. The ceremonies of baptism were regularly gone through, and when it was time to cover the baptized with the white robe, the soldiers, in order to carry on the farce, presented him to the emperor to be examined like the martyrs. Genes then spoke out with all his easy fluency of speech, and from the elevated position which he occu- pied, addressed all present in an inspired tone: " Give ear, emperor, courtiers, senators, plebeians, and all the ordf>' f imperial Rome, hearken unto me : heretofore, when dierely heard the name of Jesus Christ pronounced, I shud- dered with horror, and persecuted as far as lay in my power all who professed a belief in Him ; I regarded with unmixed hatred such of my neighbours, or fellow actors as became m now num. le occu- TOWARDS OOH, 229 Christians, and I (detested their religion so much that 1 made myself acquainted with its mysteries, as ye have all seen, to the end that I might publicly turn them into ridi« eule ; biit at the moment when the baptismal water touched my flesh, my heart was totally changed, and the replies which I gave to the subsequent interrogatories were per- fectly sincere ; — I answered just as I believed. I saw a hand extended from the highest heavens, and radiant angels hovering above me. I saw them read in a terrible book all the sins I have committed from my infancy up, but imuiedi- ately after they wiped them out, and showed me the book whiter than snow. You now, then, great emperor ! and ye, spectators of all classes, whom our sacrilegious sports have caused to laugh at these divine mysteries, believe, all of you, with me, who are more guilty than any amongst you, — believe that Jesus Christ is the Lord, worthy of all homage and adoration, and thus try to obtain mercy fi'om Him!" The emperor Dioclesian, equally surprised and irritated, instantly caused Genes to be beaten with a stick, and sent him then to ( le prefect, Plautien, so as that he might be made to sacrifice to the gods. The prefect employed every means of torture, but all in vain. Genes constantly replied : "There is no master like unto Him whom I have seen; and I adore lum and love him with all my heart and soul ; had I a thousand lives to lose, nothing sould separate me from him, no torment can force Jesus from my heart and from ny lips : I bitterly deplore my past transgressions, and that I have begun so late to serve him !" It was observed that his eloquence made an impression on his listeners ; and, fearful of its effect, they hastened to cut ofl!* his head. It must, however, be remarked that a ceremony so ira. piously performed, could only be for St. Genes a baptism of salvation by an especial and miraculous act of grace, by which God excited in the heart of th6 saint a true and nii> cere contrition for his sins. ■4" t..'-v > 3". • »• > r,|.',' „ • '\'. • * . V^\T.' ■ «.*»■ ■ I'M ■<■£■ » • .■.-■» •• f -/h-- ^ .-■■■. ■■•■*.■• ■. - . ' . ■> IL . ■■1*./: V - ' ■'*■ ■t'^i ■'■■- ■ if.."-. ■■■■' . ., . » • • • ■_•; -^Vik'^. I., fc- II),.-; "^ •• wi ■f^vi'f r. "f ♦.•!{. r v.. .. ;,*>••>:.. J-;. H v■•f;■,^i^•T•^••■• 4 ■■ J''W;Vf;' ,.■■■■ 1 '.■•■■: ^:.^^3viv.^:-| "•■I ■.*••'•.„«•*] '. .• 'I -,. Iff ^ . ■ :A,\ ,; ■ '•.,>" .'v*.("...' / i ^^...^ .4' ■■i^-'^ I v .:•• .'*■ ' ■ |5> • ; .*.>7'' 'V.^^' ^-■-v SSD DUTY OF THB CHRISTIAN ARTICLE IV. ON THE BAPTISMAL VOWS. When presented to the Church to receive the h(>ly bap. tism, we were asked if we believed in God, if we would live according to the precepts of the Gospel, and if we renounced with all our heart the devil and his pomps — the world and its maxims ; and it was only when a formal and affirma. tive answer had been returned, that we were admitted amongst the children of God. It was, therefore, in the face of heaven and earth, in the presence of God and his holy angels, that we promised to obey the law of Christ, and to practise it in its fullest i(» as we made a public profession of Christianity; we also confirmed them every day by making on ourselves the sign of the cross, by reciting the Lord's prayer, assisting at the holy sacrifice of the mass, and by participating in the sacra- ments. We are not, therejpre, our own property, but be- long to God, — our soul, our body, and all are his. To follow the maxim% of the world, to seek after its vanities, to love the pomps of the devil, to be ashamed of the Gospel, would be to renounce the character of a Christian, violata our engagenients, become prevaricators, trample on the blood of Jesus Christ, outrage the Holy Ghost, and shame- fully to expel him from our hearts. Let us, then, never forget that these vows are written in the book of Life, that God has account of them in heaven, and that we shall be judged by them at the hour of death. On our fidelity hi fulfilling them depends our salvation and our eternal desti- ny. In order to keep them in jur minds we ought often to renew them, and inceesantly to thank the Lord for having snatched us from the thraldom of the Evil One, and called us to the kingdom of his Son. Example. — We read in iSe history of the Church that a holy deacon, named Murrita, having answered at the sacred T0WAKU8 GOD. 2S) font for a young man named Elpiphodorur, had the mJafor- tune to see him become an apostate and a persecutor of tlie ChristianR One day, when he was publicly tormenting some Christians in the midst of an immense crowd, the holy deacon suddenly appeared ; he had preserved the white robe wherewith Elpiphodorus had been covered at his baptism, and presenting it to him, he cried out in a loud voice : ♦* Behold the witness of thine apostacy ; this will bear testi- mony against thee at the judgment seat of God. Look upon this white garment wherewith I clothed thee at the gacred font ; it will call out for vengeance upon thee, and it shall be changed into a robe of fire and flame to burn thee for all eternity." The spectators were moved to tears by this address, and Elpiphodorus withdrew, covered with confusion. History of the Church, CHAPTER in. OF CONFIRMATION. ARTICLE I. ON THE NATURE AND EFFECTS OF CONFIRMATION. CoNFiK:.iATioN, which is the second of the Sacraments, increases within us the grace of Baptism, and makes us per- fect Christians by imparting to us the Holy Ghost, with all the abundance of his graces. This Sacrament completes what was begun by Baptism, oi which it is the perfection. The gracP! of Baptism is one of regeneration which makes ns children of God ; that of Confirmation is a grace of strength and of courage which elevates us to the dignity of a perfect man, and renders us capable of fighting and oveiw coming in bearing testimony to Jesus Christ, even at the expense of our own life. This effect wo see in the person of each of the Apostles. Before the descent of the Holy Ghost they were weak and timid ; but no sooner were they filled with his grace than they became, as it were, other men, and announced Jesus Christ with intrepid courage. The Holy \* * •■»; • r£-" ■■ "f^St- .'^k'-i I'-ivj^i.^fWi.V. f S82 DUTY OF THE CHRISTIAN Ghost still descends on those who receive confirmation, and he produces in them the same effects, but in an iii sibfe manner, because religion is now so well established that it must be practised without the aid of miracles. Although the Holy Ghost does not descend visibly oa those who are confirmed, as it often happened in the primi. tive Church, yet he always pours upon them the plenitude of his gifts and graces. Seven principal gifts are attributed to the Holy Ghost, — that of Wisdom, which enables us to taste of the things of God ; — that of Intelligence, which gives us to understand the truths of religion ; — that of Counsel, which makes us walk in the way of salvation ; — Science, or Knowledge, which enables us to discern good from evil ; — Fortitude, which gives us strength to repulse the obstacles that may oppose our salvation ; — Piety, which makes us steadily fulfil our duties towards God, our neighbour, and ourselves ; — and finally, that of the Fear of God, which in>« presses on the soul a great respect for the divine Majesty everywhere present. The fruits of the Holy Ghost are : Charity, which unites us to God by love ; Joy, which fills us with a holy consola- tion ; Peace, which produces tranquillity amid all the tumult of the world ; Patience, which enables us to bear annoyance and oj)position for God's sake ; Benignity, which prompts us to relieve the wants of our neighbour ; Goodness, which renders us beneficent to all ; Longanimity, which prevents us from being disturbed by the various trials of life ; Meek- ness, which induces us to bear with the failings of others ; Faith, which enables us to believe with firmness and cev- tainty ; modesty, whereby our exterior is regulated accord- ing to the maxims of the Gospel ; Continence and Chastity, which preserve our bodies in that state of purity which be- comes the temples of the Holy Ghost. Bishops, as being the successors of the Apostles, are the usual ministers of Confirmation. The ceremonies which accompany the administration of this Sacrament, are so many outward signs of the admirable effects which it pro- duces in the soul. The bishop, turning towards those who are to be con- firmed, extends his hands over them, to indicate that the t;^' .* TOWARDS GOD. 233 Holy iJhost takes tliom under his protection, and is about to fill them with his grace. He then recites a prayer, in- voking the Holy Ghost, and imploring him to replenish with his gilts those who are to be confirmed. Ho next takes the holy chrism, and applies it to the forehead of each, saying : " I mark you with the sign of the cross, and I confirm you with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost." This prayer, with that which accompanies the imposition of hands, constitutes the form of Confirmation, teaching us at the same t'me Imw precious are the ofTccts produced by this Sacrameit in the souls of those who worthily receive it. The holy chrism, composed of oil of olives and balsam, ig well adapted to make known to us the abundance, the sweetness, and the strength of the grace which then fills the soul, penetrating and strengthening it, even as oil penetrates and strengthens the body ; balsam is also a symbol of the good odor of Jusus Christ, which the confirmed should give forth by the practice of every virtue. The imposition of hands and the unction with the holy chrism, being the matter of Confirmation, are equally ne- cessary to the validity of that Sacrament. Although this Sacrament is not absolutely necessary for salvation, still any one neglecting to receive it, is guilty of a considerable fault ; they deprive themselves of the abun- dant graces it communicates, and, moreover, disobey Jesus Christ, who has instituted it for our advancement in the life of grace. Example. — Julian, the apostate, made up his mind to the public profession of impiety and infidelity. For that purpose he caused great preparations to be made for sacri- ficing to the idols in a temple dedicated to the demon. He went there in person with all his court, so as to give all possible splendour to the impious ceremony. All being rea- dy, the emperor made a sign for commencing. But what was the astonishment of the priests when they found them- selves totally unable to proceed with the abominable cere- mony ! Moreover, they found that their knives, which they had carefully prepared, could not penetraie the fliesh of the H *'<)|- i.'* • U. , L •*'''. . ' ' ' fc * I • , ■• . ,;•:>■>;. :.r4*>-v-: "'t ■ ' ■ ' ''..''' • I i . .' '*:.u 'II*. f . I ••' .-f •■: ■ • '"p * ?■■■'■■ .- :',i ' • 'i ■•■■.. • 'I I .• ' I*' • V . . - .1 •• •A J^. '?•■•,■■. : ■i'-.:,''V . ■ * .. • 'I '• • V" .' *.", •• '. ' ' >•^^/ A ■ |>' '' • •*' ^ ' ■ •(».' •■.'.•>: rft* '1 ■ i h- ' . ".'■■• • ■ • - rf -f'^ . ..■••»;. , •• ■Lf ■^ • ' * 5 « Ii.-r*ii*- * "^' '• • •. 2ai DUTY or THE CIIBI8TIAN *4 victitii, and that the fire which tlioy had kiiulleci on the altai was siiddoiily extnigiiishod. The sacrificer exclaimed : riicro is certainly some great invisible power obstructing our ceremonies !" And he entreated the emperor to have a search made, for that there must b»i amongst the assistants Bome (jlalilean, either newly washed with water, or an. ointed with oil — (meaning baptized or confirmed.) 'rhcri* was, indeed, in the temple a young page who was a Chris- tian, and had been confirmed but a few days before. The emperor having called out : " Let the search be made !" the page instantly stepped forward and said, " Learn that I am a Christian, lately anointed with oil, to animate mo for the combat. I am a disciple of Jesus Christ, who redeemed me by his cross ; Him do I acknowledge as my God, and I glory in belonging to him. It is I, or rather the God whom I serve, who has put a stop to these impious ceremo- nies. I have invoked the sacred name of Christ, and there- fore the devils could not in my presence be worshipped as gods. At the name of Jesus, who is the true God, they were forced to quit the place." The emperor, who had once been a Christian, and well instructed in the power of Christ the Lord, was instantly struck with terror. He dreaded the effects of the divine vengeance, and covered with confusion, he quitted the temple without uttering a word. The courageous soldier of Jesus Christ went to tell the Christians of what had happened; they returned thanks to God, and recognized how terrible to the demons are those who hav« received the grace of the Sacrament of Confirma- tion. Eccleaiastical History, ARTICLE II. Ml THE DISPOSITIONS NECESSARY FOR CONFIRMATION. Kf^ Co FiRMATioN Can be received but once, it is of great Importance to bring to its reception the necessary disposi- tions, in order to obtain all the graces peculiar to that Sacramei. ''^e firs\ disposition necessary for receiving Confirmation, ii to be pro terly instructed in the mysteries of Faith, ami *'?' TOWARDS GOD. 23ft U> renew the profession of our bollef; it is, therefore, neces- sary to know the Creed, and to thoronyiily understand its niejining, as well as what regards tiie Sacraments, the Com- mandnierita, grace and prayer. And if, on some occasions, young children are admitted, although they are scarcely able to con)[)rehend these matters, their admission is a pure in- dulgence, on account of their innocence and tender age. When receiving a Sacrament, we cannot be too well in- structed, and we expose ourso.ves to great danger when, through our own fault, we are deficient \n understanding. The second disposition is, to have the conscience purged of all mortal sin ; this preparation is, perha])S, even more necessary than the first, and can in no case be disjjensed with : the Holy Ghost himself assures us in the Scripture, that " Wisdom shall not enter a soul that is ill-disposed, nor dwell in a body subject to sin." ConHrmation is a Sacra- ment of the living, and consequently spiritual life is sup- posed to exist in the soul which receives it ; its effect is to increase that spiritual life, and if it were previously dead, how could it be fortified or strengthened ? In order, then, to be confirmed, one must either have retained their baptis- mal innocence, or recovered it by a true penance. Finally, the third disposition is an ardent desire of receiving the Holy Ghost with the abundance of his graces. It was by this holy Hos.ii- and by ferveni prayer that the Apostles pre- pare( selves for the coming of the Holy Ghost; and it is bv rniitating their fervor that we shall draxv him down to dwvK in our souls. This grace should be sought with fer- vw and perseverance, for God, who is all goodness, is ever ready to impart it to us. Example. — The disciples, being dispersed by the perse- cution which arose in Jerusalem after the martyrdom of Sv\ Stephen, St Phillip, one of the seven deacons, went to Sa- maria, and having converted and baptized a great number of persons, he sent word to the Apostles, who deputed St. Peter and St. John to impose hands on the new converts, and the Holy Ghost descended visibly upon them. Acts, 8th chapfc ft ■ <• ■••..to ' ' , 1 • » '■■■-: -^ .^r?v.^ - ■ '•it > . » ' .S'fiii'"'** Jfl5*-*';'M . . : I* ■•F«i si lie'- • ' ', "'I. -■ •.<■■ •■;/■ 890 DUTY OF THE CHRISTIAN .•feian., J^>.-V ::f^ M '•. ■t!' • >* t • •■ • . ARTICLE III. ON THE OBLIGATIONS IMPOSED BY CONFIRMATION. Confirmation imposes upon us two principal obliga- tions ; the first is that of confessing the faith of Jesus Christ even at the peril of our life : and the second is, never to blush for the Gospel, and to brave human respect. A con firmed Christian is obliged to defend the faith when unbe- lievers attack it in its dogmas, or libertines assail its morality. He must bear testimony unto Jesus Christ; that is to say, he must courageously defend the faith that he has taught us, — arise at once against those by whom it is attacked, fearing neither raillery nor the threats of men, nor even death itself The terrible punishment wherewith Jesus, in the Gospel, threatens those who fail to perform this duty, ought to show us how indispensable it is. " Whosoever," says our Lord, " shall recognize me before men, him shall I also recognize before my Father who is in heaven; and whosoever shall deny me before men, him shall I also deny before my Father." It is, therefore, a crime not to confess Jesus Christ before men, and not to stand up in his defence when he is outraged and abused. Let us, then, oppose a courage worthy of the soldiers of Christ, to the dangerous discourse of corrupt men who would shake our faith ; and let us maintain the cause of our Master with all possible zeal. Would we permit any one, in our presence, to tear the reputation of a father, or a friend ? How then can we suffer any one to outrage before us the God who has given us life, — he who is our first, our real father, and who is to be our eternal reward ? It is above all by the purity of our morals, and the regularity of our life that we are to confess Jesus Christ, and to win over to Him, if it be possible, those who oppose his doctrine. Example is much more persua- sive than words, and nothing is more honourable to our holy religion than a Christian and virtuous life. The bishop, in administering Confirmation, makes the Sign of the Cross on the forehead of the person confirmed, and gives him a slight blow, to teach him that he oughi never to be ashamed of practising the law of Christ — that n, nor even sn, oppose a TOWARDS GOD. 237 he *>ugnt to be superior to human respect, and that weak- ness, so unworthy of a Christian, which hinders him from doing good, and prompts him to do evil rather than dis- please the wicked. A young man, for instance, dares not frequent the Sacraments, sanctify the festivals, assist at mass, or observe the days of abstinence, because he fears to be laughed at by his companions who pursue an opposite course ; he sees that by fulfilling his duties, he will become tlie fibject of their raillery, and that is quite sufficient to make him do as they do ! How insulting is such conduct towards God ! — how fatal are its effects, and how unrea- sonable it is ! and what an outrage does it offer to God, when one fears less to lose his friendship than that of men, and such men as they are ! — perverse and wicked men, who merit neither esteem nor confidence, but who are really worthy of contempt! What! on the one side God decrees that we should preserve piety in our hearts by the frequent use of those means established by himself for our sanctifica- tion ; and because certain young libertines choose to scofll*, and to abandon the Lord and his worship, we are to be ashamed of obeying his precepts ! — What cowardice ! Shall we fear rather to fall into disgrace with the impious than with our God ? What a crime it is to prefer the creature to the Creator ! If God be for us, what have we to appre- hend from them ? If God be against us, what assistance can they give us ? When we perish, can they save us ? When God will condemn us, shall they be able to defend US ? What ! we blush for our fidelity in the fulfilment of our duty ! But is not that, on the contrary, our real and true glory ? — When has virtue become the cause of confu- Bion and disgrace ? — What a total perversion of ideas is this! — How opposed to the teaching of reason, and to all our natural feelings ! — It is vice which ought to be ashamed, and not virtue ; it is to guilt that shame belongs, and not to innocence. Who, after all, are these censors of virtue — these men whose displeasure is so much dreaded, and whose good opinion so eagerly sought ? They are, for the most part, men who are given up to their brutal passions, and who writhe under that shameful yoke, a secret uneasiness goes with them everywhere, empoisoning every moment of it -• •» " • ■,■-., .1. ,' r," !>'■■, .. "■ ■ I"" ;• tii .'.NT' ■;• ■ :l* • "'■ ■ .'*" ■- ■ >.-'i:> ;>,". 238 DUTY OF THE CHRISTIAN W4 il-jA-ai',;:.': their lives ; they are continually torn with the most cruel remorse ; tormented by the reproaches of their own con- science ; they would stifle that importunate voice ; and it is to find some security in the number of their accomplices that they endeavour to draw others into sin. Yet whilst they outwardly inveigh against virtue, they cannot but re- epect it in their heart, and bewail their own want of it ; and they persecute the just, while in reality they esteem them and envy their lot, and if they had a precious deposit to confide, it is to them they would assuredly give it. ExAMi'LE. — An officer, distinguished by his birth and by his wealth, was on the point of obtaining a vacant post of considerable importance, but he was accused of being a Christian, and his religion excluded him from all honours and offices. The governor gave him some hours to reflect ou what he would do. During that time he was visited by the bishop, who, taking him by the hand, led him to the church, and made him enter the sanctuary. Having reacbeJ'-^ foot of the altar, he pointed to the sword which hung at : side, and at the same time presented to him the book of tuc holy Gospels, telling him to choose between one and the other. The officer, without a moment's hesitation, extended his right hand, and took the sacred volume. '* Attach your- self, then, to God," said the bishop ; " He will strengthen you, and grant you that which you have chosen. Go in peace !" On leaving the church, the officer presented him- self before the governor, and having generously confessed the faith of Christ, he was condemned to death, and expired in great torment. Merauw CHAPTER IV or THE SACRAMENT OF PENANCE. ARTICLE I. ON THE NATURE, FORM AND NECESSITY OF PKNANCB. Penance is a Sacrament which remits the sin/i commit- ted after Baptism, howsoever great or numerous, ticy maj TOWARDS GOD. 239 be, provided that the sinner accuses himself of them with proper dispositions. This Sacrament was instituted by Jesua Christ, when, after his resurrection^ he breathed on his apostles, and said to them: "Receive ye the Holy Ghost: whose sins ye remit, they are remitted, and whose sina ye retain, they are retained !" The form of this Sacrament consists in these words of the priest, who is the minister of Penance : " I absolve you, in tlip '.ijime of the Father," &c.; and the matter in those sina committed after Baptism. The three acts of the penitent, namely, Cc»ntrition, Confession, and Satisfaction, must ac- company the Absolution, otherwise the Sacrament is null and void for the remission of sin ; and, moreover, a sacrilege Is committed. Whoever, then, is guilty of mortal sin, can onlv obtain a remission thereof, either by means of this Sacrament, or an act of perfect contrition, including the ardent desire of re- ceiving it. Let no one say : " I do penance in private, — I do penance befoie God !'* — " That is not sufficient," says St Augustine ; " recourse must be had to the Sacrament." As sins committed before Baptism can only be remitted through that first Sacrament, so the sins committed after Baptism can be effaced only through the Sacrament of Penance. I speak here of mortal sin, because venial sin may be wiped away by prayers and other good works. It is useful, nevertheless, to submit these to the Sacrament, and receive absolution for them, because it is often very difficult to distinguish venial from mortal sin ; and also because the absolution we receive increases grace within us. The Sa- crament of Penance is, therefore, as it were a second Bap- tism offered to sinners who have lost the grace of the first ; but this second is a painful and laborious baptism, requiring tears, sorrow, and toil ; while, in the first, God, wishing to manlfL^i his exceeding great mercy, blots out all .stains of ein from the soul without demanding any exertion on the . part of the sinner ; in the second, by a mixture of justice and mercy, — he only forgives sin on the fulfilment of certain hard and humiliating conditions. Besides the holy severity of Penance is not only a salutary remedy for the expiation of past sins, but it is also a sort of restraint, arresting th« mm :f!ffif-p '■,■1'. V '■■'»%?;■■■•■ aBf ?i Mm 940 DUTY OF THE CHRISTIAN ^M "f^'A ■i', ■ »*>■; I. if J- «-.^ ''•■■/■{: I '■''/■ r '"'sf»f,:ii' •*•■■' '. '' ' ■•;" \v<- ■• » ♦)«■ M. ■ r , f ' .■ J*"*, * !34' .^ " • V ii ^%j' . , ^ '^''i 1.: -» • « *■•■;• '* 'f:0: 4 "•*■ 'S '.. "^ ' ■ * • 1. -■'• ' .' . * ■r^^O: 4' 'A *» «, ■"'■ * ■ ' '. • '•- ■ 4' ■■'"1 ' H-.-, ;■>'• *«.',,• ..«, ' - •'i-;. » ' i.•:\■v^■ *- m^- .■ : " VT ' « ' , ' t ■ •.'4k**i . , ^ ' leads you into sin be as dear to you as your eye or hand you must put it away from you if you wish to be saved. Finally, the third mark of a firm purpose is to labour tc- destroy bad habits; that is to say, the facility with vvhicb certain sins are committed, because of frequent repetition To that end we are to watch carefully over ourselves, to confess often, and frequently to perform actions contrary to these evil habits. For example: actions of mildness op* posed to anger, obedience to indocility, and to impose oil ourselves some penance as often as we have given way to a bad habit. But if one makes no effort to overcome it, and seeks not to shun the occasions of relapsing into it, if his relapses are as frequent as before, if he is not sorry for it before God, and hastens not to purify himself by confes* TOWARDS OOD. *i4a sion., it is a certain proof that lie has not had a Hrm resolo* tiun to amend his life. Example. — In the fourth century, Sapor, emperor of the Persians, having become a persecutor of the Christians, or- dered all priests to be beheaded who would not renounce Jesus Christ. He summoned to his presence the archbishop of Seleucia, St. Simeon, who had the g,'ieatest care of hia flock, and was reputed as the most staunch defender of Christianity. Sapor exhorted him to adore the sun, making him the most magnificent promises in case he obeyed, and threiiteiiing him if he obeyed not, that he himself should be put to death, and all Christians expelled from the empire, Simeon replied : " I cannot adore the sun, for by so doing I should betray my religion." The emperor had him put in prison, hoping that the hardship he was there made to en- dure might induce him to comply. As he was conducted to the prison, an old eunuch called Ustazade, who was steward of the imperial palace, was sensibly touched by the sight of the holy bishop, and respectfully prostrated himself before him ; but the saint was very far from being gratified by this mark of respect, and turned away hia face to let the eunuch see by that sign of contempt how guilty he was in having adored the sun, and thereby re- nouncing- Christianity, for the man had been a Christian. This reproach which he had so well deserved, was more than Ustazade could bear, and he burst into tears. In or- der to expiate the criijie of his apostacy, he cast off the white robe which he wore,, and put on one of black, in to- ken of his repentance ; thus attired, he returned to the pa- lace, and ceased not to bemoan his misfortune with tears and lamentations : " Wretch that I am ! what have I then to expect from Jesus Christ, whom I have had the misfor. tune to renounce, when I am so sensible to the contempt which Simeon, who is but his minister, testifies towards me because of my apostacy !" The emperor, hearing that his faithful eunuch was much afflicted, wished to know the cause and sent for him. " What has happened to you,** said he. "Oh! that every misfortune and every disgrace had befallen me," was the answer, " rather than that which h^^a •i.^r- if' ' '■ ';,» .- - * ■ ft.-. •; 'X'. . • ■ '". . •"' .'' . • '. .1 M'^ • -■'* . ;^*-' M^:-;- k- ■1 ■ • 5 r v.- ■»•.•' ■ ii^ V • i* *■■**■ , ft y^'%- ' ■'•■ has come upon me ; I weep because I am not dead, but am still living to behold that sun which I have been so unfor- tunate as to adore, for fear of displeasing you ; I am de- serving of a double denth, one for having betrayed Jesug Christ, my adorable Saviour, and the other for having de- ceived you !" Ustazade then swore, that he would never again betray him whom he recognirod and adored as his God. On hearing this, Sapor became furious and swore in his turn, that he would have all the Christians in his empire put to death ; nevertheless, through jiity for the old man, he used every means to try to win him over. " No," said that true peni- tent, " you shall never succeed; I will never again \m such a fool as to pay to the creature the supreme worship which is due only to the Creator." The emperor seeing his con^ stancy, sentenced him to be beheaded. When the martyr was on his way to the place of execution, he called to another eunuch who was his friend, and begged of him to go to Sapor, and beseech him, as the reward of the many years he had so faithfully served him, that at the moment of his execution, a herald might proclaini to the people that Ustazade had not been condemned to death for any crime, but only that, being a Christian, he had refused to betray his God. Sapor gave his consent, and that the more wil- lingly as he hoped it might intimidate the other Christians, seeing that he showed, no mercy even to an old man who had served him long and faithfully. Ustazade showed that he had both true contrition and a firm purpose. Ecclesiastical History, ARTICLE IV. OF CONFESSION. The second part of the sacrament of penance is confes- sion, or the accusation of one's sins to an approved priest, in order to obtain forgiveness. Every priest receives at his ordination, the power of re- mitting sins ; but he cannot exercise it save by virtue of a particular mission from his bishop, who determines the place and the extent of his jurisdiction. *■ TOWAHDS GOV. 247 \' Any priest who has not received this commission, or who exercises it without the authority of his bishop, cannot for* give sins. Tiiere are also certain grievous crimes wlfose remission Ih bishops reserve to themselves, in order to inspire uf with greater horror of those sins, and these are called re- terved cases. It is necessary to confess all the mortal sins which one has committed, even those which are hidden in the depth of the heart, such as bad desires and wicked thouglits, &c. This obligation is an effect of the power given by Christ to his disciples, of remitting and retaining sins in his name, fjr the state of the conscienre cannot be known if it be not revealed to the priest by tlu> sinners themselves. Confession must be humble, sincere, and entire. Humble ^ for the penitent should consider himself as guilty of high treason against tlie divine majesty, as having thereby merited eternal torment, and as prostrating himself before the minister of Jesus Christ, to make amends for the many sins he has committed, and to sue for a pardon of which he feels himself unworthy, but for which he hopes through the divine goodness. Sincere, tliat is to say, that he must con- fess his sins exactly as he knows them, without permitting himself to lessen their greatness or enormity by studied expressions or for want of due examination. Entire, for he must declare the number, the nature, and all the consider- able circumstances of his sins ; the number, by stating as nearly as possible, how many times he has committed each sin ; the nature, or kind, for it is not sufficient to say in a general way that he has sinned grievously ; but he must state in a particular manner what sort of sin he has commit- ted, whether it be theft, slander, calumny, - i ;^CV.2: 4 ,5.4 ■■ *■'' :: ... it . ^ *. ' ^ ,-. • ','"■•' . '•■1 . . uf .'; •■ f\ - • " . " ■:'. ■1 ' • ' "'■ "• ■-'*"«. . • ■ •:>*. ' to'- ■^.. -■> * <» ;■♦•• W ■ ■%,^ : ' . 4 •• . j^ ' : -i ■ V %-\, ■ '^•*-'u .r- , • :,:^t'' rr; *;■* . ^." . <*<■ •■ 1 ■ ■ .» •' * ■*. -^ • ■i. o :.: ■ ll.-... *-JiT': i- u^; ;■■:■. 1 ." .1 * 'i . <^*.f * i.. '■*•■"■■" ■■ '^. i ■ '.•^■' •' . h- ^ i 1 1 ■# ■ , m.;-' .; -,'K:---* >m^ w ...': . - >', ' .;■- '^ . .. i 250 DUTY OF THE CHRISTIAN I ^■iJt. is p • sent, ana frequentl}' to say to him, " Lord, give me to know tiie number and the enormity of my sins ; and grant me, through the merits of Jesus Christ, the grace to confess them entirely, and to detest them as I ought. After the examination, they should excite themselves to contrition, and vi^hen they find themselves moved with sorrow for their sins, the} ought to make frequent acts of contrition. It is useful at that time to repeat very slowly and with much attention, " I confess to Almighty God," &c. Example. — A person who desired to commence a regu- lar course of life, made a retreat, during which she wrote down her general confession ; and, at a moment when she had just been meditating on hell, and was still penetrated by the salutary thought of the eternal torments, she cast her eyes on the paper whereon she had written her sins. On seeing there the sins of all her past life, her fear was re-doubled, and she took the paper, saying : " Alas ! what fuel for the eternal fire ? Are there no means of having it quenched ?" This reflection made her resolve to renounce for ever the frivolities of the world, and to lead a retired and edifying life. iW/.Vlw »f\tr, T-ii'l-^r f^ n 'I *-^#''-' •I • ■alt '-^ .■ r.. • Ot- ARTICLE VI. OF SACRILEGIOUS CONFESSION. To RECEIVE absolution without the necessary disposi- tions, is not only to render it null and void, but it is also committing a new sin, which is nothing less than a sacri- lege, since it profanes a sacrament. Then, instead of ap- peasing the wrath of God one does but outrage him, and trample under foot the adorable blood of the Son of God, which, falling on an unworthy object, is profaned in a more criminal manner than when the Jews shed it on the cross . the remedy prepared for the cure of our souls is thus per- verted into a poison. And yet how many young people are guilty of this crime ! What then are the causes of so deplorable a misfortune ? In many cases, it is the shame •i' confessing certain faults. The devil, that spirit of ma- TOWARDS GOD. 851 Gee and falsehood, diminishes in their eyes the horror of thp sin before it is committed, but shows it to them in all its deformity when they would confess it. Nothing is more unfounded than this false shame. The confessor is bound by all laws, human and divine, to observe the most inviolable Becrecy ; and hence to disclose one's sins to him is as il they were never revealed to any one. Once out of the sa- cred tribunal, he can make no use of what has been con- fessed to him; there is no reason to apprehend frem him either insult or reproach ; it is charity and Christian meek- ness which dictate to him the advice he will give you. Besides, he to whom you confess your sins is not an angel ; he is a man like yourself, exposed to your own weakness and infirmity, and therefore disposed to have compassion on yours ; he is a faithful friend who desires only your cure and your return to virtue ; he is a tender father who will be touched by the confidence you place in him, and whose whole care will be to aid and assist you in your pressing necessity. Say, would you let shame prevent you from ac- quainting a doctor with any secret malady or disease you might have, especially if death were to be feared from kv.ep- ing it concealed ? Does not the love of life overcome all repugnance in such cases ? Why then yield to shame when the soul is mortally wounded ? Why not have courage to revealit to him who can apply a saving remedy ? More- over, what is there to be gained by now concealing sins from one's confessor ? Can they be concealed from God i Must they not be confessed sooner or later, in order to escape eternal death, and if we would not behold these same sins revealed before the entire world? There are others whom the fear of not being permitted to make their first communion, or their paschal communion, hinders from confessing all their sins ; but nothing is more senseless than to profane two sacraments rather than be kept back from the first communion or the Easter duty. Of those penitents who thus receive absolution without the requisite disposi- tions, some take that apparent remission for a real forgive- ness ; they think no more of repenting for those sins, con- sequently profane all the sacraments they afterwards re- ceive, and generally die in a state of impenitence. Others ■Mfc. „) J. v.*i ':.\^ - '•':■■ It' A..* '• '':'*•'■ f' .*'* .■■.-.,.. !*«■. ■•■• .\ .-. •■ I't .. ."'■-- '■■. ' .' *>'^ my.'---: 1^ ■ t^''- 25'^ DUTY OF THE CHRISTlAIt u^.-'A . reproaching themselves all their lives for a crime so enor mous, are exposed to the most fearful despair, or become callous in iniquity, and persevere therein till death. " Go in peace," said the minister of Christ, to these false peni- tents. But God said to them : " Go with my malediction !" The only remedy for so great an evil is a general confes- sion made virith all the necessary dispositions. He, on the contrary, who has freely opened his heart to his confessor, and who has availed himself of the time for proving him- self, is well recompensed for the slight inconvenience to which he submitted ; if he was put off for a time, that delay was short ; it was soon got over, and the result is the tes- timony of a good conscience ; he believes that his com- munion was >yell made; peace reigns in his heart, and during his whole life he will bless the happy moment when he obtained a victory over himself which ensures to him a sweet tranquillity on earth, and eternal happiness in the world to come. Examples. — " Take care of rendering yourself guilty of ihe blood of Jesus Christ !" said a servant of God to himself, whon fearful of profaning that precious blood. " That blood is of great value, — it is the blood of the Just and Holy One; it is the blood of a God by reason of his intimate union with the divinity. That adorable blood was shed for my redemp- tion. It is for my use. I can avail myself of it in tlse sacred tribunal to cleanse away my sins, and at the table of the Lord for the nourishment of my soul ; bat what a mon- ster of ingratitude I should be if I treated it like him who would trample upon it by making a confession without sin- cerity or without true contrition, and then communicating in the state of sin ! Oh ! how well he deserves hell who is guilty of such a crime ! — Oh, my Saviour, added he, " never let me become guilty of your blood ! — ah! death rather than that — aye, a thousand deaths !" Lasausse. During the fortnight of the Paschal term, a priest gave to H minister a considerable sum which he never thought of expecting, being money received in restitution. When op- portunity offered, the minister could not help saying : " Well, TOWARDS ROD. 358 after all, it must be acknowledged that confession is a very good thing !" St Augustine has had the courage to write his confession ; and published his eiTors and his disorders in order to make known the great mercy which God had shown him in par- doning so many crimes. His humility and heroism in thus unveiling his iniquities drew down upon him such abundant blessings that he became a great saint. -J • ' \»AUSSK. ARTICLE VII. ON THE MANNER OF CONFESSING. Wb kneel during our confession, in order to express by that humiliating posture, that we are confused and penetra- ted with grief for having offended God, whose minister we recognize in our confessor. We are, at the same time, to humble ourselves internally, and endeavour to excite in our selves a sincere sorrow for our sins. We give to the priest the name of Father, saying : " Bless me, father !" Your confessor is the father of your soul ; his office in the sacred tribunal is that of establishing Jesus Christ in your heart, of reviving in your soul the life of grace, if unhappily you had lost it, or to strengthen it within you if you are still living in the sight of God by justice. Regard him as a tender father who is really zealous for your salvation ; if he be your spiritual father you ought to honour him, to have great confidence in him, and to be dis- posed to obey him. " Bless me, father ! for I have sinned \" It is not because of having sinned that we deserve to be blessed, for by sinning we rendered ourselves unworthy of being blessed by God through the medium of his minister. These words signify : " Obtain for me, father, the grace of conversion, and that of receiving absolution, being well dis- posed, for that, having had the misfortune to sin, I repent with all my heart." The Confiteor is an excellent form for the act of Contrition; while repeating it we are to enter into the meaning of the words it contains. We thereby, in a general way, confess 22 ■l:X- m.:i: !■■'»■. ' r»*. ."'.'■1. ■ V" :i>*- .-V, t. **\ . 254 DUTY OF THE CHRISTIAN our sins to God, to Mary, to St. Michael, to the holy apos- tles, Peter and Paul, and to all the saints, acknowledging our elves guilty, most guilty, and confessing that the sins which defile our soul are purely our own fault ; we then re- commend ourselves to the mercy of God, and invoke thi- saints to the end that their intercession may obtain it for us. It is after this general avowal that we make our detailed cohfessuon to the minister of God. We ought previously t» meation how long it is since our last confession, — whetliei we then received absolution, and whether we religiously and exactly performed the sacramental penance which had been imposed upon us. In confessing our sins, we are to bear in mind that we do so in presence of our Judge, and are therefore to speak in a tone of humility, denoting that we are sensible of having offended God, and are sincerely sorry for our offences. After having made a sincere confession of our sins to the priest, we are to say to him that we beg God's pardon of them. He who, in the sacred tribunal, has not a true sor- row for his sins, does but lie to God in the person of his minister, by saying that he begs God's pardon ; and lying to God, is it not mocking him? VVe ask of the minister of the Lord, to whom we have confessed our sins, two things, penance and absolution. By asking a penance of him, the penitent prays that he may order him to say or do something to punish himself for tlie sins he has confessed, and to preserve him from falling again into similar faults. He knows, or ought to know that all iniquity, without exception, must be punished either in this world or the other ; here by the sinner himself, or hereitfier by an avenging God. By asking absolution he acknowledges that the pi^«st has received from Christ the divine power of remitting siiis; he prays him to grunt liiin that inestimable favour, but iiddh ; " If you judge me worthy," and then proceeds to finish the Cmjiteor. By the institution of Jesus Christ, the confessor \6 established as judge ; he is obliged to follow the rules of Christian and rational prudence, and can never, without betraying his ministry, pronounce a favourable sentence whea he has reason to think that it wiil not be ratified by God; oly apofr- wledgin^ t the siiiK 9 then re- ivoke thi- i it for us. r detiiileo viously t» — whethei eligiousl_y k^hich had lat we do peak in a of having ices. ins to the )ardon of true sor- on of his and lying 1 we have tion. By it he may elf for tlie ling again iw that all her in this • hereafter pi 'fist has T siiiS ; he but iiddh ; jBiiish the conlessor le rules of r, without enco whea ibjGod; TOWARDS GOD. 255 that leniency, that criminal indulgence of his would not ex- onerate the penitent, and would criminate the confessor himself, as St, Ambrose said. An absolution given to a sinner who is not properly disposed, is not merely of no avail to him, but it renders him still more guilty ; it often becomes the seal of his reprobation, and the true cause of bis destruction. ExA3iPLE. — A certam person who had the name of being pious, was, nevertheless, too confident of herself, and did not apply often enough to God ; she had the weakness to fall into one of those sins, the confession of which costs so much to persons who blush at the very mention of sins con- trary to purity. No sooner had she sinned than she repented. " Whatever it costs me," said she, " I will go straight and confess it, and lay open the depth of my heart." 8he set out on the instant, but as she was going, it seemed to her that she heard the devil asking her, " Where are you going ?" to which she courageously replied : " 1 am going to cover myself with confusior, and confound you." When one has had the courage to declare in confession a sin whose avowal they find difficult, he feels immediately after like one who has succeeded in casting' off a heavy burden. Lasausbf ARTICLE VIII. OF SATISFACTION. Satisfaction, which is the third part of the Sacrament of Penance, is a reparation of the injury done to God and our neighbour. To satisfy God for cur sins is to do or to suffer something in order to apjjease his wrath excited by those sins, or to repair the damage done to our neighbour. Satis- faction, cA least, the acceptation of our penanco and thg desire of performing it, h absolutely necessary for obtain- ing through the Sacrament of Penance the remission of sin: when one has no intention of satisfying God, he cannot obtain the remission of his sins. It is God who remits them, and he alone is master of the conditions on which he will graut forgiveness. In the Sacrament of Baptism he tfi , '%''.':' "«. iibQ DUTY OP THE CHBlfcTIAN ■ ■/• dispenses with Satisfaction ; hence the ministers of the Churcii impose no penance on those whom they baptize, what sins soever they may have previously committed. It is not the same in the Sacrament of Ptnance. God, by the mouth of the priest, remits tlie eternal pi^sushment if ihe penitent have tli«3 necessary disposition*, Ij'i there usua.iy remains a temporal penalty to ho unO( rgone. i ^^a jte ,f^"iCe given by the confessor must therefore be punctualiy cU'c jmplished, and we ought besides to practi.; j other good works with the intention of satisfying the justice of God. They who die without having i:ndergonp thi temporal punishmer.t, have it to usulenro in the other worlii, and must finish in purgatory the expiation of th-^h sins. In fact, it agrees with the justice of God that tho^ :> who have abused the first jrrace received in baptism, aiid violated the promises iisen tnide, should have so!ne difficulty in obtaining a re- eonciliiition ; and that they who have dishonoured the glo- riouF titles of child of God, member of Jesus Christ, and temple of the Holy Ghost; woo have treated as a profane thing the adorable blood by v/hich they had been sanctified, and who have besides outraged the Spirit of Grace, that tliey should not be so easily pardoned as those who have not been baptized, and whose sins, committed principally through ignorance, bear not the same character of ingrati- tude. Besides, the mercy of God arranges it so that from the very punishment which the penitent sinner undergoes, he derives a positive advantage : it becomes a restraint on his passions, and a remedy for his bad habits ; for the satis- faction imposed by the confessor should be not only adapted to expiate past sins, but also to eradicate the vice from which they sprang ; so for pride he should impose humiliation, for avarice or covetousness, alms, fasting for intemperance, and mortification of the senses for impurity ; and these penances should, moreover, be proportioned to the sina committed, that is to say, they should be greater or less according to the magnitude and number of the sins. The works of penance are principally those which are prescribed by the priest, the most usual are prayer, fasting, and alms-deeds. By prayer is meant all the acts of reh« gion, such as pious reading, and assiduity at the divine TOWARDS (*0D. 257 offices ; by fasting, all that mortifies the senses ; and alnijs« deeds comprise all the temporal and spiritual assistance given to our neighbour. God will also accept in satisfac- tion all the afflictions which befall us, such as sickness, in juries, and pergecutions ; but in order that all these may have a value before God, they must be borne in a spirit of penance, uniting them to the sufferings and satisfaction of Christ, through which alone we can merit or satisfy ; it is Jesus Christ, alone who gives to our actions all their merit and value ; it is He who presents them to God, and it is on his account that they are accepted by his Father. We are also bound to satisfy our neighbour when we have injured him in any way, whether in his honour by slander and calumny, in his goods by theft, or any other species of damage, or in his person by any bad treatment. We can only obtain from God the pardon of our sins by being reconciled with our neighbour if we have in any way injured him, by repairing his honour if we have blackened his reputation, and by restoring to him what we have takeu from him, and repairing any damage we have done him. Example. — We have seen a St. Paul the first hermit, a St. Anthony, a St. Mary of Egypt, and many others who followed their example, renouncing all that they possessed on earth, to bury themselves in dreary deserts, covering themselves with hair-cloth, and living on wild roots. And all this was done to satisfy the justice of God. Lasausse, ARTICLE IX. OF INDULGENCES. Indulgence is the remission of the temporal punishment due to sins already remitted as to their eternal punishment Whence it follows that Indulgence discharges entirely or ii part, not only from the temporal chastisement due to sin nccording to the rigor of the ancient canons, but even fron the debt which the smner owes to the divine justice on ac- count of his sins, and which must be paid either in this life f »«.. 'F.w ■ •■■■* ■ ft * . '»>^ "«• *',.■,■ ■ ■r4;. v» ., V ; -■'. • ■ ;* .'<■■' \-4 if-. «... I fm 'it h^M "'A^' My." ■ ";' ■ i 258 DUTY OF THE CHRISTIAN or tlie other ; here, by works of satisfacticn, oi hereafter by the pnins of purgatory. Indulgence, therefore, neither remits sin nor its eternal punishment, but merely the temporary punishment whioh usually remains to be endured, although the rtain of the sin has been effaced by the S.acrament of Penaace ; it either lessens the rigor of that temporary punishment or abridges its duration Formerly there was imposed for certain sins a public penance of several years' duration : and in all that time the sinner had to pray much and often, — pass the days in mourning, and the nights in watching and in tears, — to lie on a hard couch, to fast, give alms, and practise other good works. Vlthough the ancient discipline is now laid aside, yet the justice of God is still the same, and sin is slill as deserving of punishment as it was in the primitive agts. It is to supply the deficiency of our satisfaction that the Church, ever animated and guided by the spirit of God, grants indul- gences. Christ has given that power to his Church in the person of the Apostles, when he said to them : " Whatso- ever ye bind on earth shall be bound in heaven, and what- soever ye unloose on earth shall be unloosed in heaven.'' She has, therefore, power to impose penalties for the expia- tion of our sins, and also that of remitting those penalties when it is consistent, with the glory of God and the spiritual good of her children. The Church, in the early ages, had respect to the recommendation of the martyrs, and yielding to their prayers, she treated with indulgence, those sinners for whom they interfered. She also abridged the time of penance, in favour of those who had commenced it with courage and firmness, when they were threatened with per secution, in order to strengthen them and enable them to resist the violence of tl'^ persecutors. It is by the super abundant merits of Jesus Christ, of the Blessed Virgin and the Saints, that she acquits her children of what they owe to the divine justice. Indulgences have been called by the holy fathers, relaxa- lions, remissions, absolutions, peace, and reconciliations. They are of three sorts : plenary indulgences, partial in- dulgences and jubilees. TOWARDS GOD. 25B 'h eternal whioh r tlie sitj t eitlier ihi'id<>-es sinners A plenary iriHuljjjence is the general remission of the tem- poral punishment duo tor all our sins. A partial indulgence is the remission of only a portion of that punishuient according to the intention of the giver and the disposition of him who receives it. A jubilee is an extra ■ ienary ir'dulgence granted by the Pope to all tne faithful. The jubilee was first fixed for every century ; but now it occurs every twenty-five years, besides that which usually follows the accession of each supreme Pontiff. 'J'he Pope, being the head of all the Church, can grant indulgences to all ; and his power being unlimited, he may gii'6 them plenary or partial, according as he thinks proper and useful for the advantage of the faithful. Bishops may also, in certain cases, grant several days of indulgence. Plenary, or partial indulgences are gained by reciting certain prayers, and by performing works of piety to which they are attached. We must not imagine that indulgences free us from the obligation of doing penance, and that it suflices to have the intention of gaining them, in order to be dispensed from works of penance ; on the contrary, indulgences always suppose that one has performed a part of his penance, or is really disposed to perform it if he have time and strength, since the Church grants them only to remit whatever is wanting in -the penance that should have been done, rather tlian entirely dispensing with it. It is, doubtless, for the same reason that the Council of Trent declares that, accord- ing to the ancient and approved custom of the Church, they ought only to be granted with reserve and in moderation, and that those who wish to gain them must do so by prayer, by alms-deeds, and usually by fasting and other good works. Example. — A certain pious person who had in her youth committed many serious faults, was wont to repeat all the different prayers to which the sovereign pontiffs have at- tached indulgences. Every day she also condemned her- self to some mortifications, giving alms in proportion to tf-^:i: t pi, •■■'■7. ■! 'K. * '•' ^.r*:- P: ■'i: • . • . • '*? •'1 ' ftf- ''M.' yy.V':, 260 DUTY OP THE CHRISTIAIf lier means, and often repeating these beautiful worda . " Lord ! h.'ive mercy on me now — every moment of my life, and particularly at the hour of my death ; this I beg of yon throu/jh the merits of Josus Christ, and through the inter, cession of Mary, the angels, and saints. I offer thee in the spirit of penance all that I may have to suffer, and I will not gratify myself in any way whatsoever !" When it was represented to her that the mortified life she led would cer- tainly shorten her existence, she replied : " I must suffer a little in this life, fearing lest I should have much to suffer in tliat which la to come ! " Explanation of the Imperial Catechism. CHAPTER V. ON THE SACRAMENT OF THE EUCHARIST. ARTICLE I. INSTITUTION OF THE EUCHARIST. TRAN8UBSTANTIATI0N. The Eucharist is a sacrament which really and truly contains the body, and blood, soul and divinity of Our Lord Jesus Christ, under the form of bread and wine ; it is the greatest and most august of all the sacraments. In fact, the other sacraments give us grace, while the Eucharist gives us the Author of grace, God himself. Through it, Jesus Christ dwells in us, and we in him. It had been promised by Our Lord, long before the time when he insti- tuted it, as we read in the sixth chapter of the Gospel of St. John, After having said to the Jews : " I am the living bread which came down from heaven," Our Saviour added : " The bread which I will give is my flesh for the life of the world." And as the Jews murmured at this saying, he re- peated it again, and still more forcibly, saying : " Verily, verily, I say unto you, if you do not eat the flesh of the Son of man, and drink his blood, you shall have no Hfe in you ; he who eateth my flesli, and drinketh my blood, shall abide in me, and I in hira." This promise he fulfilled on * ^ « VTIATION. TOWARDS OOD. 261 (he eve of his paBsion, when at the last Supper he nte th# jmschal lamb with his disciples. Ho took broad, and after returning thanks to hJM Father, he broke, and gave it to h« disciples, saying : " Take ye and eat ; this is my body which shall be delivered for you ; do this in remembrantj* of me." Then, taking the chalice, he said : " Drink ye tat of this, for this is ray blood, the blood of the New Testa- ment, which shall be shed for you and for many unto ihtt remission of sin : as often as ye do this, do it in remeo*- hrance of me." The substance of bread and wine which we see amf taste, is the sensible sign when^by we know the invisible effect of the Eucharis* ? it signmes that the body and bloon of Christ are the spiritual food of our souls, as bread anr* wine are the nourishment of our bodies ; but although theft** appearances, as to colour, form, and taste, remain the sara« after consecration, yet they are no longyr bread and wine the substance of the bread being changed into that ot tb«» body of Christ, and the substance of the wine Into that of his blood ; so that it then becomes the same body which was fastened to the cross, and is now in heaven. And although we do not see the body of Christ, but only the form of bread, yet it is really and substantially there : we perceive the appearance of bread which is no longer the real substance, and we do not see the biWy of Christ which it really has become. As it is a living and animated body, it follows that Jesus Christ is entirely contained under each of the two forms, and in every particle thereof: under the form of bread, the body of Christ is united to his blood, Boul, and divinity, and under the form of wine his blood is united to his body, his soul and hir> divinity ; for, now that Christ is, glorious and immortal, he can no longer be di- vided : his blood cannot be separated from his body. We, therefore, receive as much by communicating under one single form, as if we communicated in both. This wonderful change is effected through the omnipo- tence of the words of Jesus Christ, which the priest pro- nounces in his name. It is Christ himself who works all these marvels through the organ of his ministers ; to him who of old changed water into w»re at the wedding of «« ,» -, . 'I • ..* MM .^i•'.r if..; ■■ ■"■ ■.:^y^ •■ •■-.. . ; "■ r- 4* ■ " ^ . .. • ^^iis 203 DUTY or TUB CK"l)i 'TIA'V Si^«-i Lt4 i:*-% W: 'i m r ';3V Chanaan ; to him who of nothing has made the heaveni and the earth, it is just as easy to chango ono 8ii)>stanc€) into another, as to draw all things from nothing by his word alone. It is true we cannot comprehend how tlioso won- dot's are operated, but we know that nothing is impossible to God, and we believe on the word of Jesus Clirist, who has loved us so much as to operate in our favour things that surpass our understanding. God is able to work this miracle, for He is Almighty ; and that he does it wo cannot doubt, since he assures us that it is his body. We ought tlien to hear his words with docility and respect, and not attempt to reason on a thing which is beyond our compre- hension, nor seek the natural order of things in that which is a])ove nature. Let us believe then, on the word of our God, who is really present in the Eucharist ; let us believe, notwithstanding the counter-evidence of our sensep, that the bread and wine are substantially changed ; when God speaks, we cannot listen to the testimony of our sense's. Our Lord, to unite us intimately to himself, has deigned to become our nourishment ; he has commanded us to drink of that same blood which he has shed for us, and to eat of the victim immolated for us upon the cross. He has then been profuse in miracles to procure for us that happiness. Example. — St Ambrose, in one of his discourses, ad- dressing himself to the martyr St. Lawrence, exclaims^ •* Whence comes then. Oh illustrious martyr ! that invin- cible courage which enables you to endure the most dread- ful torments as though you felt them not ? The fire con- sumes your body, and you brave the tyrant and the execu- tioners ! Ah ! it is because you have received in the holy Communion the strong and mighty God, and it is his blood fJiat flows in your veins !" .>.V j* ■ |V • ■ . ARTICLE II. ON THB DISPOSITIONS FOR RECEIVING THE EUCHARISU There is nf sacrament which unites us more closely with God than the divine Eucharist; and there is nonei TOWARDS COD. *26a e execib- consequently, for which wo should moro carefully j)roj)are. Tiie holier this sacrament is, the more need tliere is oi bringing holy dispositions to receive it. It is not for man, but lor (lod that we prepare a dwelling. Of these lucea- Bary dispositions, some regard the 8ou and others tiie body. Tiu) first disposition of tlie soul is purity of conscience. VVu must prove ourselves, according to the [)recoj)t of the Apostle, before we eat of that divine bread, and if we feel our^-'elves guilty of any mortal sin, we must have recourse to the sacrament of penance. The Eucharist supposes spiritual life in those who receive it, for in order to be nourished by it, the soul must be living: it is the (iod of purity who gives iiimself to us, and lie can oidy take plea- sure in a pure heart. It was to make his Apostles sen.^ible of this truth, that Jesus Christ washed their feet before he gave them his body to eat and his blood to drink. It was for the same reason that, in the Primitive Church, the deacon turning to the people before the consecration of the sacred mysteries, said aloud : " Things that are holy are for the saints." The Baptismal innocence, either preserved or re- stored by penance, is that nuptial garment without which none are to appear at the wedding feast. That innpcence, tliat purity, is the principal disposition, but with it must be joined a lively faith, a firm hope, and an ardent charity. The Eucharist is styled by the Church a sacrament of faith, for they who receive it must believe without hesita- tion that they receive Christ himself, as he came into the world, died to save us, arose gloriously from the dead, and is now in heaven, at the right hand of his Father. The firm hope consists in expecting with confidence from Jesus Christ all that we ask of him relating to our salvation ; what can He refuse to us, who gives us himself wholly and en- tirely ? He has declared that whoever eats his flesh and drinks his blood shall have life eternal, and shall rise again at the last day ; after such a promise, what confidence should we not have in his goodness ? Let us, then, ap- proach the holy table in the same disposition as did the wo- man in the Gospel, who said within herself: "If I but touch the hem of his garment I shall be healed," which was in- itantly done, as she had believed. The Eucharist is a sa- ••■■•• ' ? -.* ■ r» ■ " • V ■ , ■'. '■ • w • ■ m P Js4. 7 If* ^ii ■;;..■■ 'Mm 264 DUTY OP THE CURISTIAH m^^ i crament of love ; it is by an incompreheFisible love that Chiist has instituted it, and would it not be monstrous in* gratitude to receive it into a cold, indifferent heart ? But this love must be accompanied by profound sentiments of humility, of adoration, and of gratitude. What is it that we receive in the Eucharist ? Is it not God himself, the Creator and Sovereign Masier of the uni. verse, whose power, whose sanctity, and all other peifec- lions are infinite ? And what are we? We ha ■ in our- selves nought but nothingness and sin. Let us, therefore, humble ourselves before our God, acknowledging with the centurion, in the gospel, that we are not worthy to approach him; let us prostrate ourselves at his sacred feet, and adore him with an holy awe, for, although hidden under the veil of the Eucharistic symbols, he is none the less our God. Let us excite in our hearts a boundless sentiment of grati- tude ; if it is to be in proportion to the favour bestowed, what should it be when the gift which we receive is infinite ill its value ? The body must also contribute, in some degree, to honour the divine guest whom it is to receive. There are two dis- positions necessary on the part of the body : tne first is, that it be fasting ; the Church has ordained it so, from the primi- tive times, through respect for this divine Sacrament, and she only dispenses with this law in favour of those who, being dangerously ill, receive it as the viaticum. The second is, to be kneeling, and to have the exterior as modest and as collected as possible. This posture of the body and this respectful demeanour, announce the sentiments of a soul which humbles itself profoundly before the Supreme Majesty. ExAMPLK. — Being irritated by the hard-heartedness of Pharaoh, and touched by the just complaints of his people, God resolved to punish that obstinate prince, and deliver Uie Hebrews from the bondage under which they groaned When the time appointed by his eternal decrees had arrived, he sent a destroying Angel, who killed in one night all the first-born children of the Egyptians ; but he ordered his people to sacrifice a lamb on the previous evening to eat it in every family, and to mark with its blood the door of each TOWABDI 60D. S65 house, so that the angel, the minister of his vengeance, might spare the children of that chosen race. Shortly after, he fed them with manna whieh for forty years he sent down from heaven. Who can fail to recognize in these two figures the divine Eucharist ? The various relations existing between the shadow and the reality are far too striking to leave room for mistake. The Israelites, who were the people of God, were alone commanded to immolate that mysterious lamb ; and the ex- terminating Angel spared all the families of the Israelites whose doors were marked with its blood. Let us place the reality side by side with the figure : Christians alone have the right to sacrifice the divine Paschal Lamb, and the Aiv- gels, the minister of God's vengeance, spares all those who are marked with the blood thereof; and Ghrist has decreed that the faithful shall often renew this sacrifice, in memory of their deliverance from the slavery of the devil. The manna, that celestial food, was also a very natural image of the Sacrament of our altars. It is called the bread of heaven : its taste was the most delicious that cpuld be imagined, and the Israelites only ate it after having been delivered from the captivity of Pharaoh. The Eucharist, as Christ himself tells us, is the living bread which came down from heaven ; it is the fruitful source of every giace, and can only be partaken of when the yoke of the demon is cast off, that is to say, when wie are freed from the slavery of sin. ARTICLE III. OF THE EFFECTS OF THE EUCHARIST. The Eucharist produces admirable effects in those who Teceive it with worthy dispositions : the first is to uniia us intimately with Jesus Christ and to incorporate us .rith HKm. We may be united to him by faith, in believing all the truths that he has revealed ; we may also be united to him by charity, in loving him perfectly : faith brings our mind in subjection to him, and charity attaches to him our heaot 23 •^= -^ if 1 : ■ -i*^ Vi ..> ' t " • •• .■ 1^". .■ „>;'.,., _•/ •■4 ,--^^.T- ■••■■-^ J ■;,!•-> hv-\ iJs ' ■•''".C $^- ft-^;.;; , *. -" kHf^' •' 1 '- ''. fi.." - ! -.*" T * ■ ••■'-". ^■•■■'m';""'^ •*.;;* ..- • ■' ■: • . .v-^;. '.; w*'''''- "' .^V'fn. ■•. :■ jTi"': ■«» =;*1*- 266 DUTY OP THE CHRISTIAN 11: ' Vj-I- ';,u,.s ■i^>^ i . :, !■ ;'», ■. "■^^iS. ," ■,.»'i;» '■■ But there is a union much more intimate and more perfect being that which is effected by the participation of liis sa- cred tiesh and of his precious blood : this union is the proper effect of the Eucharist. Jesus Christ gives himself entirely to us, and unites his body with ours : by this union we be- come the same body and the same spirit with him. As the food which we take nourishes our body, so in like manner does the holy Eucharist nourish our soul ; there is no sort of difference between the two cases, for, even as this food is changed into our substance, so does the holy Communion transform us into Jesus Christ. This it was that made St Paul say : " It is no more I who live, it is Jesus Christ who liveth in me." The second effect of the Eucharist is to increase, to con- firm, and to preserve within ys the spiritual life of grace. Our divine Saviaur, having become the food of our souls, remains not inactive ; he gives a new impulse to the divine grace ; he confirms us in his love, and makes us preserve Qiat precious treasure with constant fidelity ; hence that unvarying sanctity which we so much admire in those who communicate devoutly. Would you know what it is that maintains that young man in such edifying piety, and in a regularity of life which renders him a model for all around? It is the holy Eucharist which he frequently receives, and with excellent dispositions. The third effect of this august Sacrament, is to weaken ciur natural concupiscence, and to moderate the violence of our passions. We are all born with a strong tendency to evil ; it is like a venom infused into our whole nature l)y the sin of the first man. The Eucharist does not entiit^ free us from this proneness to evil, but it lessens its malignity ; and hence it is that the Fathers of the Church have called ft an antidote,' a counterpoison. In reality, this is what mery one feels who communicates frequently and with good dispositions; they feel their own strength increase while that of their spiritual enemy is diminished. The fourth effect of the Eucharist is to give us the |)iedge of eternal life and of a glorious resurrection. It is Christ fcimself who teaches to us this consoling truth : " He who eatetli my flesh, and drinketh my blood hath eternal lite, and \ ■ TOWARDS GOD. 267 [ will raii-e him up at the last day." The life which the holy Eucharist imparts to the soul is, as it were, the begin- ning and the foretaste of tlie life of bliss ; and that lifi* shall abide in us and shall be everlasting, if we do not vo- luntarily deprive ourselves of it. This divine sueranient aets also on our bodies ; it is in them as a seed and a germ of immortality, which shall one day bring them forth from the dust of the tomb, and clothe them with every glorious qualit}'. The presence of Christ within us becomes an as- sured pledge of our immortality, but it is only fervent com- munion that operates these happy effects ; tepid communion, that is to say, without sincere piety or with any affection to venial sin, leaves the soul in all its original weakness, which it even increases, and this applies still more strongly lo sacrilegious communion, which is an enormoas crime. Example. — One day when Jesus was teaching in the syn- agogue of Caphernaum, this question was asked him by some of the listeners ; " What shall we do to perform the will of God ? " Jesus answered them : " The will of God is that ye believe in Him whom he hath sent." Where- upon the Jews rephed : " What hast thou wrought, that seeing thee we should believe ? Our fathers did eat manna in the desert, for it is written : " He hath given them bread from heaven to eat." Our I^ord resumed his discourse, saying: " Verily, verily, \ saj into you, Moses hath not given ye bread from heaven, but it is my Father who giveth the tx'ue bread from heaven, for the bread of God is He who cometh down from heaven, and who giveth life to the world. I am the bread c'' Vie ; your fathers did eat manna in the desert, and they are dead ; but this is the bread which cometh down from heaven, that he who eattth it may not die. I am the bread which came down from heaven ; he who eateth of this bread shall have life eternal, and thd bread which I will give is my flesh for the life of the world. He who eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day ; for my flesh is meat indeed, and my blood is drink indeed ; he who eateth my flesh and drinketh my blood abideth in me and I in him.*' What mor^ clear than these words • " The bread whiob :' Li-^s^ ■t\ V"" 'J- t'\ !■'■ Eli T, ^ •i • -jw. m-r •■:-*■■ \ mu •I. t. - t%.K' •rmm ml 868 DUTY OP THE CHRISTIAN I will give is my flesh : my flesh is meat indeed, and my blood is drink indeed ? " and do they not show beyond all doubt the real presence of Our Lord Jesus Christ in the Eucharist? John vk ARTICLE IV. Iktfr ■',';•' ,/0- , m' ft f- «• .•* ' »\" . »• P' ':j r * • ' ' " ^1 ^»¥> J"-;: '" :: \ ,s' OP BAD COMMUNION. They who communicate in a state of mortal sin, do in. deed receive the body and blood of Christ, but they receive not the graces and salutary effects of the sacrament. On the contrary they eat and drink their own condemnation, according to the dreadful sentence of the apostle St. Paul: •* Whoever" says he, " eateth of that bread and drinketh the chalice of the Lord unworthily, (that is to say, in a state of sin whereby he is rendered unworthy) is guilty of the body and blood of Christ Let a man, therefore, prove himself, and so let him eat of the bread and drink of the chalice, for he who eateth and drinketh unworthily, eateth and drinketh his own condemnation, not discerning the body of the Lord." From these words we learn what a crime it is to make a bad communion, and how terrible are its effects. This crime is the most horrible of all sacri- leges, beirg the profanation of the most august of all sacra- ments, and of all that is holiest in religion ; it profanes iu the most outrageous manner, both the divinity and humanity of Christ ; it unites as far as such a union is possible, that divine Saviour with iniquity, by causing his adorable blood to flow through veins infected with sin. This crime is liko to that of Judas, in its perfidy and treachery ; like that un- happy traitor, the unworthy communicant betrays his di- vine Master to his most cruel enemies ; like him, after hav- ing been loaded with his favours, he violates the most sa- cred rights of friendship and of gratitude ; he crucifies him anew, makes him the sport of his passions, and tramples on the Wood of the new covenant ; such are again the words of the Apostle. And then what are the effects of a crime so heinous ? Here they are : He who eats and drinks uo- warthily, eats and drinks his own judgment and condemiia* TOWARDS GOD. 269 don. The profaner eats and drinks the warrant whereby he is condemned ; he incorporates it with himself, and ren- ders it in some sor ', inevitable. Nourishment is no longer separable from him who has taken it, for it is changed into his own flesh and blood, and beconieis the same substance with himself, so that they can no longer be divided ; in like nanner, when the profaner has ea^&n his own judgment, he has, as it were, changed it into himself; his condemna* tion is not merely written in a book, nor on tables of mar- ble or of stone, but on his own heart : it has passed into his veins, and he bears it incessantly with and about him. Oh, dteadful punishment, which can only proceed from the wrath of a God betrayed and insulted ! Henoe, it usually happens that he who has committed this crime falls into a callousness of heart, and a darkness of mind, which lead him on to final impenitence. We have a fearful example of this in the perfidious Judas : scarcely had he received the holy Eucharist unworthily, when his mind was darkened and his heart, as it were, petrified, nothing could stop him ; he quickly arqse from the table, and consummated his crime. In what did his sacrilege end ? In despair, in death, and in eternal reprobation. Nevertheless, it must not be infer- red from this that he who has made a bad communion is to despair of his salvation : God forbid ! how great soever may be his crime, he has always a resource, for the mercy of God is infinite, and if he seeks it with a contrite and humble heart he shall not be rejected ; that precious blood which he has once profaned can again purify him. But what we are to conclude is that the crime of receiving un- worthily is hard to expiate ; that it rarely happens that a profaner of the body and blood of Christ enters into him- self; and that we should take all possible care lest we fall into so grievous a misfortune, and that if it have happened recouise must be immediately had to the sacrament oi penance. Example. — The sacred books present to as but one ifn* stance of an unworthy communion, being that of Judas, who received his God into a soul defiled by avarice, and already occupied with the project of betraying him. Satao fl ■*•»••■ t ( ■;■ . " . - ^-'f. *:^-,-.; '■■• ■ ^ ' .■■■• V' •■ ■<- .. ,»' . ', < - ;>!(•- L%-; ■'>'•••;• lii'r - : ~ . U:ri-:: ^■^h.c.-.:fv."- t- ■ :.., ,:-_;: '*■■■ t 1 '■•• . ,•' ,.•-.- *• '.. ■. ■ . ■ ■•• .r :m:; ■:.• , r^,:'>* ■. ■' <«.,.•: ... :> *-^ 270 DUTJf OF THE CHRISTIAIS i'T • ,^ '. immediately enters into him ; he sells his kind master, de* livers him over to his enemies ; neither the kiss of the Sou of God, nor the sweet name o( friend by which he ad- dresses him, having power to touch his hardened heart What wds the end of that monster, the object of just and endless execration ? He fell into despair and became his own executioner; he hung himself, and his bowels burst asunder and fell out, as though they could not contain the God who had vouchsafed to enter therein. His guilty soul was cast into hell where it has now been for upwaids of eighteen hundred years. Alas ! those accumulated ages are but a point in the dread eternity of the infernal torments ! How terrible is this exariiple ! Weigh attentively all its circumstances: behold the blindness of that sacrilegious apostle, — his callousness, his despair, — and learn therefrom that it is a heinous crime to communicate unworthily, since it draws after it such frightful consequences. ARTICLE V. ' t ,1*-, '.y "^ '^ OP FREQUENT COMMUNION. The Apostle St. Paul, after having depicted in the strong- est terms the enormity of an unworthy communion, does not conclude : " Keep away from the holy Eucharist ;" but he says : " Let a man, therefore, prove himself, and so let him eat of that bread and drink of that cup." The leaf of communicating- unworthily ought not, therefore, to deter us from communion, but engage us seriously to examine our dispositions, and redouble our watchfulness over ourselves so that we may be able frequently to approach the holy t^^'le ^vlih good dispositions. To communicate un\v^' hiB baptismal robe by any mortal sin ; but the light of grace by which he was enlightened, caused him to regard even the slightest faults as so many hideous monsters, and he could not console himself because of having otTended a God who vouchsafed even to become the food of his soul. It was in such sentiments as those that he passed the time of his retreat. The joyful moment for which he had so long sighed, arrived at last, and he had the happiness of receiving his God ; but it would be impossible to express the lively sentiments of piety which uaimated him when re- ceiving the communion. He ^vept and sighed, and broke out into transports of love and gratitude. " Yes, my God," he cried, "since you have had the goodness to give yourself to me, I will give myself entirely to you ; since you have united yourself so closely with me, nothing shall hencefor- ward separate me from you. I should be the most ungrate ful of all creatures if I used any reserve towards a God who has loved me beyond measure." Nor was this one of those passing fits of devotion which vanish with the occasion that called them forth. Albini never forgot that blissful day, nor the engagements con- tracted with his God. The communion was for him a salu- tary nourishment whereby he sensibly grew in virtue and in piety. Very far from satiating his desires, this celestial food served only, on the contrary, to redouble their ardour, and ever after he never failed to receive every fortnight, well knowing that the divine Eucharist is as necessary to our soul as earthly food is to our body, and that it is impossible to maintain ourselves constantly in the ways of innocence and true piety without the frequent use of that adorable sacrament. The Virtuous Scholars. ARTICLE VI. ON THE 8ACKIFICE OF THK MASS. The Eucharist is not merely a sacrament wherein Jesus Christ gives himself to us to be our spiritual sustenance, but it is also a sacrifice in which he offers himself for us to his eternal Father. Our Lord is not contented v»'i(h oaring ! h .-.■■ *: . . ■ A': : ' •• "■■'»'■ r ■-. '.•..' •'■ ■'• .. ''' t^^ ';:',![ n ■ ■■■.'. ^k} ' i /* tii^ •*»' 274 DUTY or THE CHR18TIA?f mm ¥Ki^^.^SIBS i£V3^ Ml m^P^ffln H^^ P iM^^^^ Pf K^Wii^l^S kr m jOtj^BBB mmi' 1 ifll^^ ff ' ' al, • ' ^C^USk iBcjrueyi ' ' Ij , "^l^J^^^^wf i;M||^^ K^ LB J i >>i^^^^ S^T mm m mt \''m^^^^ ;!^' JS.^^itMflffB ti" ■■' ' ' ' ■ yMilif^PH p-'li^ ■ mB ^f^ ^^ 1 '*• ^M^^Mm 1 ffi|||M^ K ^jwaf^i^ ^fe';." u i^Tr#^3H^ e';< « .;, himsolf once on the cross for our redemption, f.jit ho wonld leave to his Church a sacrifice to represont that of the cross, which might perpetuate the memory thereof till the end of tlie world, and apply its merit:s (Mito us; it was for this pur- pose that, in his last supper, on the very night that he v ;ia hetrayed, he offered up to God his Father liis body and hif Mood, under the form of bread and wine ; he gave them t< his a]>ostles, whom he then established as priests of tlie new law, and by these words : " do Ihu remembrance of me** be commanded them, and their succ iOrs in the priesthood, to offer them up, as the Catholic Church has always under- stood and taught. This sacrifice is the renewal and the comm morative figure of that of the cross: the figure, because the blood of Christ appears to be separated from his body, which appa- rent separation recalls the memory of the real separation ; the renewal, because it is the same victim, the same host, the same sacrificer, and consequently the same sacrifice, offered upon the cross ; the difference that exists between ttiem is only in the manner : on the cross he was offered up by himself, whilst on the altar he offers liimself through the ministry of the priest : on the cross he was offered up in a i)loody manner, but the sacrifice of the altar is an un- bloody one. Such is the sacrifice of the Christian religion, the august sacrifice which alone comprises all the advan- tages which were but prefigureti by the various sacrifices of the old law ; it is, at the same time, a sacrifice of adora- tion ; by which we acknowledge the supreme dominion of God over all his creatures ; a sacrifice of thanksgiving, whereby we thank him for his blessings; a sacrifice of nn- petration, by which we obtain yet other favours ; and a sacri* fice of p Oj Atiation whereby we appease his justice. The oblation which Christ makes of himself to his Father con-prhos the most perftct homage which can be rendered to his infinite Majesty, and nothing can move him more •trongly to look upon us with an eye of mercy, by placing before him the cruel death to which his beloved Son volun- tarily submitted, to reconcile sinners with Him. InsLi'ucted in the mystery of the Eucharist, persuaded that Cbi'is* is really present on the altar, where he renewp ,v-i-, TOWARDS GOD. 275 it, to rtMidor to God him, to obtain the reini us the graces of which and porp«tuates tho memory of his death, vith what piety and gratitude should we assist at this august sacrifice ! If we had been present on Calvary when our Saviour was im- molated for us, what would have been our sentiments ! Should we not have been penetrated M'ith sorrow, coinpuno* tion and love, in sight of so touching a spectacle ? Since the sacrifice of the mass is the same as that of the cross, it ought to inspire us with the same sentiments. We should tiiko care to unite ourselves in spirit with the priest who offers it up, and conforo' ir intentions to his. He offers ri'ie worship which is duo to ir sins, to draw down upon in need, and to thank God tor all those which we L.ive ai eady received. It is to God alone that the sacrifice is offered, because il k the honiage of our dependence and of our servitude. We only coaimenjorate the saints in the course of the mass, to praise anled them to obtain, and to ask them to unite theii prayers with )ur8. This sacrifice is offered not only for the livinijj, but also for all those who have died in the state of grace, and who may have still some sins to expiate in pur- gatory. The Church prays for them, through the merits of this sacrifice, that their souls may be relieved in the pains >vhich they undergo, and may be freed therefrom to enter upon eternal life. This custom of oflfering up the holy sacriMoc for the dead is of remote antiquity, and comes from the tradition of the apostles. Examples. — A certain mother of a family, who had con- tracted the excellent habit of every day assisting at mass, heard it in this way : on Sunday, to acconjplish the precept of the Church ; on Monday, for the souls in purgatory ; on Tuesday, for the conversion of sinners ; on Wednc'sday, for the perseverance of the just; on Thursday to acquit herself of her duty towards Jesus in the Blessed Sacrament ; on Friday, in honour of his Passsion ; and on Saturday to place herself and her family under the protection of Mary. She asserted that she had derived the very greatest advantages from this pious practice. ' ti.i' .' -V •, -f". »f ■ ■* ■ , .f » ,f - A \t- *;i.-; r^.. IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 1^ liM IIIIIM 1^ I4£ 2.0 1.8 1.4 ill 1.6 VI ^ //, '^A a „%. m ^' O ^J. .^ . / M Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 4? \ ;\ (v \ 6^ % ^1,^^ -m % ^tJWr«ffi^H ^f- '''^i '. '^^^ ^m\. M^ 18^ pl^9 ■fipw^ l^i'v; CHAPTER VII. OF HOLY ORDERS. The five first sacraments are common to all the faithful, ail are bound to receive them in the times and circum- A8AUSSE. TOWARDS GOD. 279 itances wherein they require such assistance : the two fol« lowing are peculiar to two states which, by their import- ance, and the great obligations they impose, have need of graces still more powerful. The Sacrament of Orders gives to the Church the pastors by whom she is governed ; it is by the imposition of hands and the accompanying prayer that they are set apart, as it were, from the rest of the faithful, and receive the power of announcing the Gos- pel, of administering the Sacraments, and of offering up the holy Sacrifice ; the power, in a word, of exercising the sacred ministry. Jesus Christ instituted this Sacrament when he called his Apostles, and said to them : " As my Father sent me, I also send you ; go, teach all nations, bap- tiring them in the name of the Father, and of the Son, and of the Holy Ghost ; receive ye the Holy Ghost ; whose sins ye remit they shall be remitted, and whose sins ye retain, they are retained:" and again, when after having estab- lished the Sacrifice of his body and blood ; he added : ** Do this in remembrance of me." Holy Orders is, therefore, a Sacrament which gives power to fulfil the ecclesiastical functions, together with grace to exercise them in holiness : the Apostles received not this power for themselves only, but in order that they might im- part it to others. We see, accordingly, in the Sacred Scrip- tures, that they ordained bishops, priests, and deacons by the imposition of hands ; and we read in Ecclesiastical His- tory that the first bishops established by the Apostles, or- dained others to be their successors ; and this succession, which has never been interrupted, will continue in the Church till the end of ages. The priesthood is attained by several degrees or diflTerent orders. There are four Orders which are called minor: namely, those of porter, reader, exorcist, and acolyte ; and three major ; namely, sub-deacon, deacon, and priest. A state so holy requires great dispositions in those who would embrace it ; the first is, that he be called thereto, and takes it not upon himself to enter. If there be no state into which ft is lawful to enter without having consulted God to know whether it be one's vocation, that precaution is still more necessary when the question is of a state whose functions r": •/.' ■• '■•;:?* r '4 * . .■a '.'1 * • . ■ !'>•* >i;!-, 280 DUTY OF THE CIIKI8TIAN are so hoiy and so sublime. " It is not you who have chosen me," said Christ to his Apostles, " but it i» I vvhc have established you, to the end that ye may go and beat fruit." The second disposition for entering upon the eccle siastical state, is to be inspired with zeal for the glory of God, and the salvation of men ; wo to them who enter thif holy state M'ith merely human motives, consulting only in tercst or amiiition, and proposing only to enrich thems^'Ivei* and be enal>led to live more comfortably, and in a more re spectable position ! — The third disposition is to be of irre proachable morals ; it would be, indeed, desirable if the recijiient of Holy Orders had preserved his baptismal inno- cence ; at least that he may have long before recovered it, and led an edifying and blameless life. Finally, the fourth disposition is to be in a state of grace ; it would be a horri- ble sacrilege to receive a sacrament so holy with a con- science defiled by mortal sin. Example. — Do you know what it is to be a priest, you who smile with contempt, and are irritated by the mere mention of the word ? A priest is, by virtue of his office, the friend, the living providence of all the wretched ; the consoler of the afflicted, the defender of the unprotected, the support of the widow, the father of the orphan, the re- pairer of all the disorders and of all the evils begotten by your passions, and your fatal doctrines. His entire life is but one long and heroic course of devotion to the happiness of his fellow-creatures. Which of you would consent to exchange, as he does, the domestic joys, the pleasures, Jiiid the wealth which men seek so eagerly, for obscure toil, painful duties, functions of which the exercise rends the very heart, and revolts the senses, and make so many sacrifices to gather no other fruit than disdain, ingratitude, and insult. You are still fast asleep in your bed, when the man of charity, long before the dawn, has begun again the daily series of his beneficent labours. He has relieved the poor, visited the sick, wiped away the tears of the unhappy, or called forth those of repentance, instructed the ignorant, fortified the weak, and confirmed in virtue souls whom the storm of passion had disturbed. After a day filled up with TOWARDS OOD. 281 k,,' , flich actions, ihe ievening comes, but it brings not repose, — • •ust at the time when pleasure calls you to theatres, balls, md parties, some one is hurrying for the priest ; a Christian ♦ as ro;iched the term of his existence, he is dying, and per- haps of a contagious malady ; it matters not, the good pas tor will not suffer that soul to depart this world without imparting relief to its anguish, without investing it with the consolations of Hope and Faith ; without praying beside the death-bed to the God who died for that soul, and who even then gives it, in the sacrament of love, a sure pledge of immortality. To the eye of faith he is more than all this ; he is the minister of Christ on earth, and charged, as his represen- tative, with the exercise of functions which were not even confided to the angels. Such, then, is the priest ; not such as prejudice and aver- sion would fain depict him, but as he really appears amongst you. •i*!i CHAPTER VIII. ON THE SACRAMENT OF MATRIMONY. Marriage has been instituted from the beginning of the world, when God gave to man as a companion the woman whom he had formed of one of his ribs, and by a special blessing granted unto them fruitfulness. To render this fii'st institution still more sacred, Jesus Christ has raised it to the dignity of a sacrament, attaching to it a peculiar grace to secure that indissoluble union, and to sanctify those who contract it ; he has rendered it the image and the sign of a great mystery, of his intimate and eternal union with his Church ; thence, marriage has become a source of spi- ritual blessings for those who receive it with Christian dis- positions. Matrimony is, therefor^, a sacrament which gives grace to sanctify the lawful companionship of man and woman. It is a certain truth that those who contract marriage after having consulted God, and with Christian intentions, receive through that sacrament graces to sanctify themselves by the i* t::, 282 DUTY OF THE CHRISTIAN m 'it? faithful fulfilment of the duties of thtir state. Before de. ciding on embracing this state, we sliould address our fer- vent prayers to God that he may make known to us whothor we are called thereto ; without that precaution, we would contract rashly and contrary to the will of God, an irrevo- cable engagement unblessed by him, and thereby exj)ose our salvation to imminent danger. God never fails to make known his will to those who invoke him with all their heart. The advice of parents should also be taken ; they seek the advancement of their children, and know better how it is to be obtained; and their counsel should be followed rather than a blind inclination, in an affair so important, on which depends our happiness for time and for eternity. There are three principal dispo^tions for receiving the sacrament of marriage : the first is to receive it with a con- science purified from all mortal sin, because matrmony, being a sacrament of the living, the spiritual life of grace is supposed to exist in those who receive it. The Council of Trent even exhorts persons who would enter upon this state, to approach the holy Eucharist in order to draw down upon themselves the blessing of Heaven. The second dis- position is to receive it with the intention of doing the will of God, and serving him in that state. We should propose to ourselves to please God in all our actions, even the most common ; but much more in making an engagement which is for life. " We are the children of saints," said the young Tobias to Sarah his wife, "and we ought not to marry like the Pagans, who know not God." Let those who think them. selves called to the marriage state, enter therein solely with a view to sanctify themselves, and to fulfil all its obliga- tions. The third disposition for the sacrament of marriage is to receive it with modesty, decency, and the other virtues suitiible to the sanctity of the sacrament, by carefully avoid- ing all that might infringe on the rules of the most exact propriety. To receive the nuptial blessing with an immo- dest demeanour, would be to offeiid God at the very foot of his altar, and profane a sacrament which should only be approached with much piety and respect. Married people have four obligations to fulfil : they are to live together in a holy companionship and in perfect una t TOWARDS GOD. 28.*^ iiimity, mutually to keep the conjugal faith which thov pledged to each other hetbre (tocI's holy altar, to assist each other in every necessity, and finally to give their children r Christian education, teaching thorn early to pray, to God , and piously to perform the other duties of religion ; oftei repeating to them the maxims of the (xospel, giving then good example in all things, and watching over their con duct 80 as to remove them from all that could lead them tc evil. Example. — A young physician of Paris received the sa- crament of marriage in 1829, under the m,ost edifying cir- cumstances. He was introduced by a friend to a family much respected for their virtues, and he was soon permitted to hope for the hand of their only daughter, who was as pious as the rest of her fiimily. This young lady was soon after engaged to the doctor, whose modesty equalled his learning and skill. The nuptial ceremony was soon after to take place, when the young man called one day and asked his intended mother-in-law if he might not be permitted to speak a few words in private to Mademoiselle Emilie. — " It is quite im- possible, fiir ! " she replied, politely, " my daughter has not been very well these last two days, and she requires to he left undisturbed." — "But, madam! it is a painful depriva- tion to me not to be allowed to see your daughter ; I have only had the pleasure of seeing her three or four times in company, so that 1 have not yet had ar. >. portunity of ex- pressing my own sentiments, or ascertaining hers." — " Youi entreaties are painful to me," said the lady, " but reallv you cannot see my daughter." — " And yet I have something of importance to say to her." — " In that case I will call her, if you desire it, and you can speak to her in my pre- sence ; my daughter has never been left alone with any man." — " But am not i to be her husband very soon ? " — " Then, sir, my daughter will be no longer mine to controul ; but while she is, J must fulfil my duty — the duty of a pru- dent, and Christian mother." — "Ah, madam!" exclaimed the physician, " [ find that i must confide to you my real intentions. Educated myself, by religious parents, I have c >* ?t4f-;'' ■ 1 [!«;•.. I tl/i ^■M IB4 DUTr OF THE CHRISTIAN ever remained faithful to that holy religion which actuatei your estimable conduct. The indifference which unhappiU exists amongst certain classes may have very naturally in. Bpircd you with distrust; but, far from having such senti- ments, I make it my pride and glory to follow in all things the dictates of Faith, for the more I study them, the more highly do I esteem and respect them. If I have insisted m much on having a private interview with your daughter, it is because I wished to sound her dispositions in that respect, and to beg of her to prepare herself by a general confes- ftion and the reception of the holy Eucharist, for receiving with the nuptial blessing nil the graces attached thereto. On hearing this, the mother could not restrain her tears ; she threw herself into the arms of the virtuous physician, and said, as she pressed him to her heart : " Well, my son, we shall all communicate together; go and see my oaugh- ter, and tell her that I have called you my son. Go, pious young man, your sentiments assure me that both you and my daughter shall be happy/' The excellent young man did not stop there. Every day, for eight days, he had the holy sacrifice offered up to ^obtain a blessing on his union. But the most touching sight of all was to see, on the day of the marriage, the young couple approaching the holy table together, with the worthy father and mother of the young man, (both shedding tears of joy,) and the mother and grandmother of the bride, all of whom received the communion from the hands of the priest who blessed the marriage. What a beautiful example for young people ! what a le8« •on for so many parents who are either indifferent or irreli* gious ! — Ah ! if every mion resembled this, how happy and how tranquil wsuld society b« \ W- TOWARDS GOD. SECOND TREATISE. ON PRAYER. CHAPTER I. OF PRAYER IN GENERAL. 885 ARTICLE I. NECESSITV OF PRATER. Prayer is the second means of obtaining grace ; it is an elevation of the heart and mind to God, oflToring to him our homage, and begging of him all that is necessary for us. Prayer is an indispensable duty, and cannot be omitted without sin ; Jesus Christ has made it an express command- ment, and the precept is several times repeated in the Gos- pel : " Watch" said he, " and pray ; we ought always to pray, and not to faint." Hence, the reproach which he makes to his disciples : •' As yet ye have asked nothing in my name ; ask, and ye shall receive." He himself has practised what ho com- mands us to do, since he often passed whole nights in prayer, or rather, so to speak, his entire life was one con- tinued prayer. Christ had certainly no need of praying for himself; but he would give us the example, and thereby engage us to pra,t:tise that holy exercise : we had need that he should pray for us, and that he should show us the obli- gation of prayer. Salvation is promised but to Prayer, — it is only possible through prayer, and is granted only to per- severance in prayer. This holy exercise is then of indis- pensable necessity ; and even though the Gospel did not make it a positive law to pray, and pray without ceasing, the sense of our own misery would alone suffice to prove its necessity. Do not the ever-present wants of our souls and bodies continually warn us to have recourse to Hin. "if * •V f :*.*... we DUTY OP THE CIIRl«TlA!t m who uloiio can roniedy them ? Is it not tho lot of the wretched to !)owail, and to solicit relief? Our indigence is extreme, and the treasurer which we seek are of infinite value. Cirod is ready to grant them to us, and he not only permits us to ask them, but even commands us to do so; not that he is ignorant of our wants; he knows them better than we ourselves do; but yet he requires that wo should eiposu them to him, to make us desire with more ardour the blessings ho has in store for us, and to render us by that very desire more capable of receiving them. The desire of the everlasting treasures is inflamed by the holy exercise of prayer, and tho more ardent that desire, tho more do we receive from God ; he gives food to the hungry ; and sends those away empty who, believing themselves ricji, imagine that they require nothing from him. Were God to grant us his favours without our asking, we should be tempted to attribute them to ourselves ; but when, after having folt our misery and our impotence, we apply to him, we then can- not dissemble to ourselves our entire dependepce ; we are compelled to acknowledge that we can do nothing without him, and that whatever we receive is the gift of his pure liberality ; by this humble avowal of our extreme indigence, we are disposed for receiving his most abundant blessings. Let us apply ourselves, then, to this holy exercise ; let us not imagine that, to fulfil this essential duty, it is sufficient to employ a few minutes, and to pass the rest of our time without thinking of God ; we must frequently have recourse to prayer, and persevere therein. God chooses to be soli- cited, urged, importuned ; he never tires of hearing us; the treasures of his grace are infinite, and nothing is more agreeable to him than to be asked for them — asked inces- santly. Earthly kings do not permit every one to speak to them ; that is a favour which they grant but to their cour- tiers and favourites, and on certain occasions ; but it is not so with our God, who suffers us to address him at all times, to present to him our wants, and implcre his assistance; this he even exhorts us to do freely, and if we fail to sup- piicate him, he is even offended with us. What an honour it is for a vile creature thus to approach its God, and ( ommunicate to him its thoughts, its uneasiness, its desires, TOWARDS OOD. 287 i witfc a holy freodom, and a tender cor.fidenco ! Would it not be despising his goodness if wo profited not hy the favour wliich he ever grants us of hearing us at all times, and of interesting himself in all tii.ii we desire? £xAMi>LEs. — " Prayer is the door by which the Lord it pleased to dispense his graces," said St. Theresa. " If this door be closed, what is to become of us ? Alas !" added the, « I have myself experienced this. I had the misfortune of giving up mental prayer, and i became every day lesf. of a Christian. If I had not resumed that holy exercise, I was lost for ever. Life of St. fnema. David, although placed on the throne, and busied with the affairs of his kingdom, was accustomed to pray seven (imes in the day, as he himself tells us ; and h*-' j»rose in th» night to pray. Animated by the Spirit of (lod. he compi>ae(> sublime canticles, which are still chante'l in the Church ol the new law. Several great princes, such as Cii«»Hamagne, St. Louia. artd St. Henry, emperor, religiously observed the practice of reciting every day the ottice of tli«5 Church, and also of rising during the night to assist at Wiatins. A respectable author, who wrote under the influence of the philosophy of the eighteenth century, then in ail its novelty, as in the flush of its haired of Christianity, has made the following reflection : *• Amongst the Romans, on sitting down to table, the master of the house took a cup of wine and poured some drops oh the ground ; these liba- tions were the homage which they rendered to Providence. The Christians have been always accustomed, before and after meals, to pray to God, thanking him for tne repast which they were about to take, or which they had taken. Is it not very wrong, and, at the same time, very ridiculous that in France, during the Inst fttty years, this so n'^tural act of gratitude and of religion should be regarded by peo- ple of the great work! as a little pnerilTj ceremony, an old fashion unworthy the observance of an enlightened age 1 Our inferiors, when they learn from tmr example to be un- grateful to God, will accustom them>- elves to be the sam* ♦owards us." *.♦■ r.im i< 288 DUTY OF THE CHKISTIAIT ARTICLE II. ON THE EFFICACY OF PKAYER. All is promised to prayer ; and when properly tnadu, it obtains every blessing. This is a troth repeated at almost every page of the Scri])ture, and the promise of Christ is formal on that head. " Ask and ye shall receive ; seek, and yc shall jind ; knock and it, shall be oi)ened unlo you. — Whatsoever yc ask in prayer, helieve that ye shall receive, and it shall be given you." He is not even content with assuring us that prayer, if well made, is always heard ; he has even ratified it with an oath : " Verily, verily, I say unto you, whatsoever ye shall ask of the Father, in my name, he will give unto you." Finallj', to dissipate all shadow of doubt, lie subjoins this proof, which is very fit to revive the most desponding heart : " Does a father give a stone to his son when he asks for bread ; and if he ask a fish, will he give him a serpent? If ye, then, perverse as ye are, know how to give good things to your children, how much more will your heavenly father give thoni to those who ask them of him." After a promise so formal, one must have lost all faith, before they can doubt the efficacy of prayer. If we depend on the promises of an upright man, how much more may we rely on the promise, nay, the oath of Jesus Christ, who is truth itself ! It would be doing him an in- jury to let distrust enter one's mind. Ah ! whence could that distrust arise ? is it from our own un worthiness ? But is not the goodness of God purely gratuitous; and is not the very acknowledgment of our un worthiness a title whereby wc obtain access to a mercy which the greatest crimes can not exhaust, and which invites the greatest sinners to dia\^ near with confidence ? And is it not in the name of Jesu Christ that we pi'ay ? Is not our unworthiness covered by his infinite merits ? No ; never has the prayer of the sin- ner been rejected, when he humbles himself before God;— rt; ascends to the throne of the Eternal, and is sure to draw Jown blessings on the soul whence it arose. " Is there any one," says the prophet, " wlio, having in- voked the Lord, hatli been despised? Our fathers cidled TOWARDS GOD. 2S0 Upon the Lord, and they were delivered ; thoy hoj)ed in the Lord, and they were not confounded : whosoever in- voketh the name of the Lord shall be saved." God is honoured by this full, entire, and boundless confidence ; it ia a Komage rendered to his power, to his goodness, and Jo his fidelity in his promises: it obtains all, for God •an refuse it nothing. Moses prays on the mountain, and the enemies of God's people are defeated ; Judith pnvys, and her country is delivered ; the pious king Ezcchias prays, and God revokes the sentence of death which he had pronounced against him ; the publican prays in the temple, and he goes thence justified ; the sinful woman prays, and her sins are remitted ; the good thief prays on the cross, and although he was laden with the most enor- mous crimes, he yet obtains pardon. This is the reason why St. John said : " That which excites our confidence m God, is that he hears us in all that we ask conformable to his will ; for we know that he will hear us in all what soever we ask of him ; and we know it, because we have already received the favours which we asked." Let us then, never assert our own weakness when we are exhortea to the practice of virtue, let us never again say that we are carried away by our natural tendency to evil, or that we cannot resist the violence of our passions. We can i»ray, and prayer will sustain our feebleness ; we can pray, and prayer will fortify us against our evil inclinations ; we can pray, and prayer will moderate the violence of our passions. We have need of grace, in order to practise the lessons of wisdom: let us ask, and God will grant us that grace. " If any one wants wisdom," says the apostle St. James, " let him ask it of God, who givoth freely to all, and wisdom shall be given him." No one ever fails then to obtain help from God, provided i* be asked in a fitting manner, and if we obtain it not, the fault is altogether our own : it is because we do not upply to God with that confidence which wins every blessing. '■■K ■ ■■».i Example. — St. John Chrysostom fears not to assert that prayer is in some manner more powerful than God him- self, since *t succeeds in bending his will, and in making • ^ Mk ^^ •■• u m$fx . 1 B{S'.' \ ; -f • ' *?' • V**' *'* >"<;■ ■f *> ■ ■-^•' •»,? [*f-:- ■ • • i-U Ji i \ 200 DUTY or THE CKKISTIATf him retract the sentence he had pronounced against us. Of this we have an example : The Israelites having trans- gressed the law of God, and set up in the desert a golden calf as the object of their worship, God, ever clement, seem- ed to fear the efficacy of the intercession of Moses. " Let ine alone," said he to his servant, " seek not to tur^ me from cutting off that rebellious people." Nevertheless, be iiig overcome by the earnest entreaties of Moses, as the- holy Scripture tells us, he did not execute his intentions iu regard to the Hebrews. ARTICLE III. m. fit** ON THE QUALITIES OF PRAYER. The great advantages of prayer depend altogether on the way in which we acquit ourselves of that duiy. In order to pray well, we must pray in the name of Christ Jesus, and through his merits, for He has only promised to grant what we should ask in his name : hence it is that the Church terminates all her prayers, by these words : •* Through Jesus Christ our "Lord" Secondly, we must pray with attention, that is to say, we must think of God, and the subject of our petition. God hears more willing- ly the voice of the heart than that of the mouth. Prayer is an elevation of the soul to God, so that we do not pray at all, when during prayer we think of anything but Him. It is true that distractions, if they be involuntary, do not render the prayer faulty ; but God is offended by those foi which we have given occasion through our own fault, or if we banish them not as soon as we have become conscious of their presence. In that case we should merit the reproach which God addressed to the Jews of old : " This people houoiiieth me with their lips, but their heart is far from me." Thirdly, we must pray with confidence. Our Lord, when promising to hear our prayers, always annexes this condition, that they be accompanied by faith ; he usually said to those v/ho applied to him for a cure : " Be it dwe unto thee according to thy faith." Our confidence 2Uii'^.ot be too firm, since it is founded on the power of TOWARDS GOD. 201 Gou, iio is able to do infinitely more than we ask of him ; en his mercy which has no bounds ; and on the infinite merits of Christ, in whose name we pray. What! should we address ourselves with all confidence, in our tempo- ral necessities, to a friend who is rich, powerful, and of tried 'generosity, and yet fail to apply tn God in even our epiritual wants, although he commands and invites us to have recourse to Him as to a good father! Is not such distiust injurious to his tenderness ? What is the kindness of men compared to that of God ? — Finally, we are to pray with perseverance ; God, in his inexplicable wisdom and goodness, sometimes defers granting us what we ask of him ; that delay is not a refusal, it is only a trial. By that he wishes to show us the value of his gifts, to in- crease the ardour of our desires, and dispose us to receive them in greater abundance. We ought not then to be dis- couraged, or fail to pray ; we are commanded by Christ to do so ; and to make us feel the necessity of persever- ance, he makes use of two comparisons : the first is that of a %vidow, who, by lier importunity, touches at last the heart of a cruel judge, and forces him to do her justice; the second is that of a man, who, in the middle of the night, goes to ask of his friend a loan of three loaves ; the friend refuses. to rise from his bed; but the other is not discour- aged, and continues to knock at the door, redoubling his en- treaties; his perseverance is rewarded, and he obtains what he asked. Our Lord concludes this parable by a lively dnd earnest exhortation, to pray without ceasing, together with a formal promise to grant to us v/hatever we shall ask with perseverance. The moment w'len we desist from prayer, is perhaps the very one which God had appointed for hearing us. Remember this well ; it is prayer that asks, but only perseverance that obtains. Example. — " It was," says a pious writer, " the custom of a child of quality, to offer his heart to God, every morn- ing with much fervour, and this was like the spirit of all the actions of the day. " If I I'ail," said he, " in this duty, fts it has sometimes happened, I am dissipated all the rest of the day." This holy child, before he had completed Ms ill 4. ' 292 DUTY OF THE CHRISTIAN fft twelfth year, died, and with sentiments of the rarest j;icty *' My God ! " he exclaimed from time to time during his lasl illness, " I have made an almost daily sacrifice of my heart to thee, I now offer up my life as the last sacrifice I can make." Let n^- imitate this pious child, and be exact like him in jfferiiig our hearts to God every morning, that we may die, as he did, an edifying death. Arviskkkt. CHAPTER II. OF THE LOUU S PKAYER, ARTICLE I. ON WHAT IS TO BE ASKED OF GOD. Our Lord has himself taught us what we are to beg of God, and the order in which it is to be asked. He has even vouchsded to draw up the petition which we are to present to the Father in his name, and to leave us an excel- lent form of prayer, which is thence called The Lord's Prayer. "Jesus Christ," says St. Cyprian, "amongst other salutary advices and precepts, which he hath given to his people in order to guide them to salvation, has pre- scribed a formula of prayer, to the end that we may be the more readily heard by the Father, by addressing him in the very words which his Son hath taught us. Let us, tliere- fore, pray," adds this holy doctor, " as our master and our God hath directed us ; that prayer must be pleasing to God which comes from himself, and strikes his ear through the words of Christ ; let the Father recognize in our prayer the words of his divine Son. Since Jesus Christ is our advo- eate with his Father, let us make use of the verv worus of our Mediator ; he assures us that the Father will grant what- ever is asked in his name; how much more willingly if asked, not only in his name, but in his own very words!" The Church, accordingly, makes continual use of that di- viiw prayer ; by it she begins and ends all her oflices ; she ISRNRT. TOWAKUS GOD. 293 li..t/-)vi(:c«'s it j>i>rticalailv in the holy Sacrifice of the tuaa^ The iailhrMi should recite it 'luily, morning and evenin<^, and recall it often lo their minds throujjjii the course of the day. 'f'he Lord's Prayer is cotnposed of a short preface, and eevon petitions or requests, of which the three first relate to God, and the other four concern ourselves; it contains all tliat ue can desire and ask of God ; it is the rule by whick we are to form our sentwnents and our desires. VVo may,' indeed, ntaUe use of other words in our prayers, but we are to ask nothing of God save what is contained in this model ; any request that is not consistent with it, would be unworthy a Christian, and could not be agreeable to (^od. The [)refac« consists of these words : " Our Father, who art in Iicai:('n,'l Jesus Christ has thrown into these few words all that is most capable of engaging God to hear us, and of inspiring within ourselves sentiments of respect, confi- dence, and love We call God our Father, for so has Christ instructed us to do. God is indeed our father by creation, since He has given us life, and formed us to his own image ; he is still more our father by the grace of regeneration, seeing tiiat in Baptism he adopted us as his children in Christ Jesus. " Consider," says the Apostle St. John, " what love the Father has had for us, since he would have us called his children, and really be so!" " Because ye are children," adds St. Paul, " God has sent into your hearts the spirit of his Son, who cries, " My Father, my Father f" Oh, name full of sweetness and delight ! what love, wha'. gratitude, and what confidence should it not excite in your heart ! If it be true that God is your Father, can you fear that your prayer will be rejected when you remind him of a name by which he takes pleasure in hearing us address him ? What does He not grant to a child who prays to Him, after he has received him into the number of his children by a grace which anticipated his prayers and desires. Fear only that by your disobedience you may render yourse.f unworthy to be called die child of God ; that alone can obstruct tht How of his grace and the effect of your prayers. Each of us Bays, wlien addressing God : " Our Father," and not My Father, because having all the same father, and expecting ■Mi' * I '1*' J. ' MA'':-- .C4 m 294 DUTY OF THB CHRISTIAN from him the same inheritance, we are not only to pray fop ourselves, but for all the faithful, who are our brethren. By that we understand that it is not in our ovrn name we pray, but in that of Jesus Christ, and in union with the whole body of His Church, whose members we are. We add : " Wha art in heaven" for although God is every where in his im- mensity, we nevertheless consider heaven as the throne of his glory ; it is in heaven that he puts forth all his magni- licence, and reveals himself fully to his elect without the shadow of a cloud to obscure his brightness. It is to hea- ven that we ourselves are called ; heaven is our country, and the inheritance destined for us by our Father. When we kneel then in prayer, let us raise our thoughts and our desires to heaven ; let us unite with the society of blessed spirits, and excite in our hearts the hope and the desire of possessing God. Examples. — " It is now," said St. Francis of Assissiutn, after having been disinherited by his father because of his great liberality towards the poor, "It is now that I can indeed sav : * Our Father, who art in heaven.' " Oh ! how noble is the state and quality of a Christian ! — God is his Father ! A certain young shepherd had got a habit of praying while he tended his flock. Being asked if he did not some- times feel weary of remaining so long alone in the fields, he answered that his Pater served to shorten the davs and make them pass away pleasantly, because he founa it a never-failing source of consoling thoughts and good senti- ments, so that at times it took him a whole week to medi- tate upon it from beginning to end. M. de La Palme. St. Hugh, bishop of Grenoble, having fallen sick, did nothing else for a whole night, but recite the Lord's Prayer. The servant who waited upon him thought it ne- cessary to represent to him that the continual repetition of that pi-uyor for so long a time, would certamly do him harm. He replied : " No such thing : the repetition of a prayer so sweet cannot do me any harm, but on the con« trary, I feel it doing me good." Lasaussk. TOWARDS GOD. ARTICLE II. HALLOWED BE THY NAME. 295 It is very proper that our first desire and our firs petition Bhould have the glory of God for their object^ If we are liis children, nothing should be dearer to us than the honour and glory of our Father. We commence, then, by begging that his name may be hallowed, that is to say, honoured and glorified. The name of God is of itself holy, and can acquire no new degree of sanctity ; but it is frequently dip- honoured by the discourse and by the conduct of men. What we ask by these words is that the holy name of God may ])e known, praised, and adored by all his creatures, and that every tongue may bless him; that all the universe may ren- der to his divine Majesty that homage which is due to him, and that his glory may extend throughout all the countrier of the earth. There are, besides, infidel nations who know nothing of God ; we pray him to draw them forth from the darkness in which they are enveloped, and to call them to tlie admirable light of the Gospel. There are heretics, too, who know him, but who worship him not as he would be worshipped ; we beg that they may renounce their errors, that they may recognize the truth, and that they may return to the bosom of that true Church, beyond whc^e pale there is no salvation. Finally, there are bad Christians who do not serve God, but outrage him by their sins, profaning and blaspheming his awful name ; we pray that they may be converted to God by sincere repentance, and that.they may begin to glorify him by an edifying life. We pray, even, for the just, who already honoui- the name of God by their virtues, to the end that they may increase and persevere even to the end in righteousness ; but what we ought more than all to desire is, that ourselves may hallow the name of God, by consecrating our entire life to glorify him and cause him to be glorified by others. We hallow the name of God by our thoughts in humbling ourselves protbundly before the divine Majesty, in never thinking of God nor of the things of God but with profound respect and religious veneration. We sanctify the name of God by our words, in never speak- ::.v\' I ' 4 I J*>- 1. .J. ■■i .vv' break our bonds asunder, and enter into the liberty of the children of God ; we must ele- vate our thoughts and our desires above the earth, which is for us but a place of banishment ; so that we may sigh after our own country, where, in the enjoyment of eternal bliss, we shall reign with Christ. This ought to be the object of our hopes and desires, the consolation of our toils and troubles. The life of man so short in its duration, is filled with many miseries. How can we be attached to this mis- erable life, — we who are destined for life eternal ? How can we apprehend the separation from this mortal and cor- ruptible body, which prevents us from seeing God, and from joining the society of the blessed spirits? What greatei good could happen to us than to quit this earthly prison, and to go forth from this visible world wherein we are ex- posed to so many dangers, where we are surrounded b^ bnares, and at every moment run the risk of being lost !f A good Christian has ever before his eyes the reward which he expects ; he looks upon himself as a traveller here be- low ; he is already a citizen of heaven through ihe liveUnost of his faith and of his hope : sitting by the rwem of Babj .*4*>V: •I t^'V- ■ r.i ..'I'*. ■ * it . '. - .k .« 'H V ,'■**■ * ■* Ml « . 1^'' ' »■'■ -'I t,f *- fc If"':': > r ■.; . • ■ ^ 'liii"''?' ' ' •*,_ v^^ ';?!,*' . m toIJ"- '•_ (. # U' ^ •'■• fc-.|*.".*1v'-'' t\ M ''K". \ . '.'. : *•;•• mm -d 296 DUTY OF THB CHRISTIAN Ion, he bitterly weeps over the remembrance of that hea- venly Jerusalem, which is his true country ; he often lifla up his eyes to that holy mountain, the dwelhng of peace, the lot of his inheritance, where Christ is to crown him with glory and render him eternally happy. Example. — " The ?088 of my wealth is of small conse* quence to me," said a holy martyr of the faith ; " heaven remains to me, and is the true inheritance of my Father ; n4Mie can take it from me ; in a moment I am to take pos- session of it." ARTICLE IV. THY WILL BE DONE ON EARTH AS IT IS IN HEAVEN. In order to obtain from our heavenly Father the inherit- ence which he reserves for us and the kingdom which is to be our portion, we must do his will. Our Lord himself tells us so, in the gospel : " Not every one who saith to me Lord, Lord, shall enter into the kingdom of heaven, bat they who do the will of my Father." There is in God a will which is the rule of our duties, by which He com- mands good, and forbids evil : it was this will that the Pro- I^et desired to execute when he said : " Teach me to do tliy will, make me walk in the way of thy commandments, give to my heart a love for thy holy ordinances." This divine will is manifested to us in the commandments of God and of the Church, and in the admonitions of our superiors. Thus, in saying to God : Thy will he done on earth as it is in heaven, we ask of him grace to observe his Law, to obey the Church and all who are placed over us; we desire that our obedience may be as perfect as is that of the angels and the blest in heaven. In heaven, all obey God, with promptness, with punctuality, and with eager- ness. Is it thus that we obey him? Are we faithful in oi)serving hSii commandments ? Are we submissive to those who representing him, have authority over us ? Yet this prayer is not seiiously made but when the heart agrees with the tongue ; it would be to .speak falsely to God if WB asked of him with our lips that which the heart does notdesica TOWARDS GOD. 599 There is a will of God which is the cause of the cvonta of life : all that happens in the world is regulated hy the will of God, and it depends not on us cither to arrest or delay their course; our duty with rv'gard to this di'i .> will IS to adore it, to submit to it, to accept with re.sig;i.itioii the ills which it is pleased to send us ; and to receive as from the hand of a father, the rtrokes it may intlicl upon us. God permits these evils to befall us because ho has merciful designs upon us. If he sends iis afflictions, it is because he wishes to save us, and that they may li"lp to expiate our sins. Hence it is rather in kindness than in justice that God punishes us in tliis life, which m.i le the Apostle say that he chastises those whom ho loves and strikes those whom he adopts as his children, thereby treat- ing them as such ; for, " what child is not chastised hy his father ?'* What we ask, then, of God by the words, thy will he done, is that we may endure with entire submission alj the trials wherewith he visits us ; that, whatever hap- ppiis, he may always find us patient, and resigned, and per- fectly conformed both in mind and heart to the decrees of his Providence. We, therefore, can only say this j)rayei well by renouncing our own will, or endeavouring to re- nounce it; nothing is, in fact, more advantageous for us than to subject ourselves to the will of God. Man has fallen solely by preferring his own will to that of God, and be can only be saved by preferring the divine will to his own. " Take away self-will," said St. Bernard, " and there will be no more hell." Our Lord has set us the exam- ple of this perfect conformity to the will of God : " I came into the world," says He, " not to do my own will, but the will of my Father ;" and again, " my meat is to do the will of Him who sent me." In fact the entire life of our }>iessed Kanour was but the exact fulfilment of the orders of hit I'ather : if he was born in a stable, if he passed his youth l'» a most humiliating obscurity, and his latter years in the junctions of a painful ministry, it was because his Father sent him, and that all his proceedings were based on the orders he had received from Him ; finally, if he died the -nost ignominious of deaths, it was because he would have liie will of his Father accornplished, rather than his own. I. .11 . •i'i.vf '\Z^:'M ft- f .:;* J*' 1% I 4" 31K) DUTY OF THE CIIHIHTIAN \']\.% ni'LE. — " Obey the decrees of the rulers of thf woiM! * said the pajr.'iu judges to the early mirtyra; " ol)oy, or we will deliver yon up to the flar.ies, to the beast!," 6cc. "We also have a Law," ro.Oied thu generous coniliata'ts for the faith, " and that law is the will of God; it forhids us to adore idols, and decrees that wo should re* main firm in the faith, and faithful to our duties. You j)roni- fae US the riches of this world if wo obey, but we des{>ist them ; wo seek only the treasures of heaven." Am mm Wm \RTICLE V. GIVE US THIS DAY OUR DAILY BRiiAP After the three first petitions, which relate to the ^lory of (jod, we ask of our heavenly Father all that is necessary for the daily life of the body and of the soul. God is the sourre of all good, and it is He who provides for all our wants both in the order of nature and in that of grace. We are all before him as poor beggars, having nothing hut what we receive from his bountiful hand. " All creatures," says the prophet, speaking of God, " all creatures expect from you the fo jd which you give them in due season : you open your hands and they are replenished with your gifts." The lich themselves are obliged to ask their bread from day to day, to acknowledge that all they possess is from the hand of God, that they hold it from his liberality, and that they may lose it in a thousand ways if he preserve it not for them. Let us observe that we ask of God, not super- fluous riches, not the means of satisfying our sensuality or our pride, but merely our bread, that is to say, what is absolutely necessary for our sub w-.tci-je, according to our state ; again, wo are only to ask It fr> • "' • prest ^ay, for Our Lord forbids us to be anxioa? lOr ihe morrow, which we are not sure of seeing ; He wills that we should repose on his Providence, and that every day we should have re course to him, being well assured that we shall every day find him a good father, ever disposed to grant to his children v'lateve • is necessary for them : " Be not solicitous," says iie himf'eif : " as to where you shall find eating and drink TOWARDS GOD 801 ing for the support of your life, nor garments to cover your body; your rfitht^r who i- in lieaven knows tluit you \mv% need of all these tilings. Hav no «are for the morrow: sufficient for tli > day .s ' <" evil tliereoi." Thi. oiifidouoe in Providence nmst not, howev* '*, make us idit and prd- Bumptuous; (rod will not favour tht* i dolent; but .» vsill!! that we should do all that depfnuis on us, and when w have done our utmost, wo are to co Ide in lim, and to reckon then on the inexhaustible treasur. ' of his ProvidtMice. The manna was given daily to the Isi -lites in the desert, and during forty years it never once lailed them ; so much 1 >r the wants of the body. We have also a soul which requires i >irituai nourishment, and it is this bread of the soul that we chiefly ask in this prayer. The food of our soul is the woi d of God, his di- vine grace, and the holy Eucharist. The word of God nourishes our soul ; streifgthons tlw just and makes them advance in virtue ; it heals sinners and leads them back to the life of gr ice ; it is the usual means of which God makes use to infuse in >t the soul and increase therein the knowledge and the lov of tiie truths of salvation. We ought, therefore, never to neglect hear- ing the word of God ; we ought to hear it vith respect, with attention, and with a desire to profit by it. Grace is as necessary for the life of the sou as material bi'ead is for that of the body ; it is grace that upports the soul, strengthens it, and makes it act ; we have, therefore, continual need of it. God wills that we should ask it, and that every day we should renew that petition. Finally, the holy Eucharist is the food of our soul, as Jesus Christ assures us : " Verily, verily, I say unto you, if ye eat not the flesh of the Son of man, and drink not hia blood, you shall have no life in you ; I am the living bread which came down from heaven ; he who eateth this bread ahall have life eternal." The first Christians received daily this celestial bread, and it were to be wished that we might da as they did, because the soul faints away and dies when It rctM'i" es not its proper nourishment ; but as the heart must be pure in order to receive the holy Eucharist, when we b«'g of God to give us daily the bread of life, we ask ' ' ' I I iy' ■■■,, * v,-t ■ *' ■ - i ■ * 802 DUTY OF THJB CHBISTIAIf of Him that purity of heart, which may fit us to ^ommuni- cate with piofit. , Example. — " Lord ! " said king Solomon, " give m« neither poverty nor riches ; condemn me not to absolute indigence, lest my natural weakness should lead me to de- spair ; neither give me abundant wealth, lest, that being puffed up with pride, I might fancy myself able to dispense with thy help ! Give me only wherewith to live, and teach me that it is from thy bounty I have all that I possess, so that I may continually give praise to thee, who art the Lord Diy God! ARTICLE VI. FORGIVE US OUR TRESPASSES, AS WE FORGIVE THEM WHO TRESPASS AGAINST US. ^ A God so good, a Father so tender should ever find in his children a perfect docility to his holy Law, together with a constant and inviolable fidelity ; and nothing can be more just than that the sentiments and the conduct of men should be such towards their God. But they offend him every day : the greater number abandon him entirely, violate his Commandments in the most essential points, and outrage him by the greatest crimes. Even the just themselves fre- quently fall into faults which afflict the Holy Ghost ; they do not indeed commit those crimes which give death to the Boul and separate it from God ; but they do every day things which displease him. " There is no man free from sin ; and if we say that we have no sin, we are liars, and the truth is not in us." These are the words of the Apos- tie St. John. Hence it is that our divine Saviour, knowing the weakness of our nature, has made it a duty foi- us tc ask pardon of God every day, for our offences. He ha^ only introduced this petition into the prayer he has taughi us, because he desires to forgive us ; he would never have prescribed it had he not intended to grant our request But in order to make this prayer efficacious we must at least commence by repenting of our sins, for it is a principle in religion, that without contrition, no sin, whether mortal or ^•^^v HEM WHO TOWABDS 60D. 308 renial, can be remitted. God only pardons those who are sorry for having offended him, and are firmly resolved to do 80 no more. But we must not dispense with praying, under pretence of not having these dispositions : we must, on th« contrary, ask it of God. In saying to him : " Forgive its mir trespasses, we beg of him the grace of sincere repent ance, to the end that by that means we may obtain pardon of our sins. When we have this disposition we are sure of being favourably heard, and of attaining to a perfect reconciliation with God. But would it be just to desire that God should remit our offences, whilst we pardon not our neighbour for the offences he may have committed against us ? Would it be reasonable to expect that God would be indulgent towards us, and forgive us the injury we have done him, if we still wished to revenge on others the insults we have received from them. We every day say to God : Forgive us our trespasses as we forgive them who trespass against its. The pardon which we grant to others is, therefore, the measure of that which we ask of God for our own faults ; if we forgive our neighbour, God will for- give us ; if we refuse to pardon others, so also will God refuse to pardon us. To make this request and yet retain in our hearts any resentment towards those who have of- fended us, is as much as to say to God : " Do not forgive me, because I will not forgive those who have annoyed me , revenge yourself on me, because I will be revenged on them." This would be pronouncing the sentence of our own condemnation, by asking for ourselves the treatment which we give to others. x* 4 \< : m^: .!*>. '%- •*.. Example. — St. John, the almoner, hearing that a certain nobleman refused to pardon an enemy, sent for him, and requested him to assist at the mass which he was just about to celebrate. As it was usual for every one present to re- cite the Lord's prayer, the saint made a sign to the person terving mass, to stop at the words : " Forgive us our tres- passes as we forgive" and the nobleman repeated them alone ; then the saint turning towards him, said with firm- nesd : " What have you done ? you have pronounced your own sentence ; you asked of God not to forgive you, since ' t: ^■1 ".-:•: aM DUTY OF 'X 'E CHBIBTIAN you do not forgive ! The nobleman, struck with these words, prostrated himself before the altar, and promised all that the saint required, so that his reconciliation wai perfect. ARTICLE VII. AND LEAD US NOT INTO TEMPTATION. It is not enough that the mercy of God forgives us those sins w^iich we have already committed; we require that his grace should preserve us from sinning again. We are every moment exposed to sin by reason of the many temp- tations which assail us, and hence it is that we implore the mercy of God, saying to him : " Lead us not into tempta- tion ; we supplicate him that, having respect to our weak- ness, he may ward off temptation from us, or otherwise give us grace to surmount it. The world, the devil, and our own concupiscence conspire for our destruction. The world tempts us by its bad example, by its discourse, and by its maxims ; the devil assails us by impressing our senses and our imagination with images which suggest to us bad thoughts and evil desires. There is no stratagem which he does not employ in order to effect our downfall ; he prowls incessantly around, seeking to devour us. t'inally, concu piscence, that is to say the inclination to evil which is born with us, is ever prompting us to sin ; it follows us every- where ; it is with us like a domestic enemy, and furnishes the world and the devil with arms to use against us with advantage. To be tempted is not a sin, but is often, on the contrary, an occasion of merit by means of the resistance we oppose to it ; but it is a sin to consent to the temptation. If, by the fear of offending God, we repress the first move- ments which arise within us, and if we constantly refuse to consent to the evil thing, there is no sin ; that resistance is even an act of virtue which God will one day reward ; but if we dwell on it with complacency, after its presence is ob- served, then it is a sin, and we become guilty. Although the temptation is in itself no sin, yet it is always attended with danger. Nevertheless, we ask not of God to be freed from all temptation ; it is inevitable in this life, which is a th these promised tion was us those aire that We are ly temp. plore the > templet' ir weak- ivise give and our 1. The irse, and ir senses 9 us bad vhich he 3 prowls concu is born every. urnishes us with , on the sistance ptation. t move- 3fuse to tance is rd ; but ; is ob^ though ttended e freed ch is a TOWARDS GOD. doa eoB tinual warfare : the greatest saints have been tempted. Our Lord himself chose to be tempted, in order to teach us how to resist and overcome temptation, and render it meri- torious to us. What we ask is, that we may not be aban- doned to temptation. We are so weak, that the slightest assault of the tempter is able to overthrow us ; all our re- •ource is in the grace of God ; let us then beg of him to spare us those grievous temptations under which we might sink ; and that, in all those whereby he is pleased to try us, ho may vouchsafe to sustain us, and give us strength to come otr victorious. We have nothing to fear with the help and protection of God ; he is powerful enough to bring us safe through every temptation, and even make them profit- able unto us. This he will do if we watch over ourselves so as not to expose ourselves rashly to danger, and if we beg the assistance of his grace in those temptations which we cannot avoid; then we fight not alone; God himself fights on our side, and our victory is secure. " God is faithfui." says St. Paul, " and he will not suffer you to be tempted beyond your strength ; but he will enable you to derive advantage even from temptation, to the end that you may persevere." God*s word can never fail ; he has pro- mised to deliver those who hope in him, and to protect those who invoke his name. They will be attacked, but nothing shall have power to hurt them whilst God is their refuge ; he will bring them victorious from the struggle ; temptation will serve to perfect and to confirm their virtue, so that they may persevere even to the end. Examples. — " Lord ! the wound in your side is very large," said St. Phillip de Neri, " but if you do not prevent me, 1 will make it much larger by my unfaithfulness." " Leave me not a moment to myself, oh Lord !" said an other saint, " for if you do I perish." — " Where were you," said St. Catherine of Sienna, after having undergone a vio- lent assault of the tempter, — " Where were you, O Lord ?** when she seemed to hear a voice making answer — " I was in the depth of thy heart sustaining thee; it was I who gave thee so great a horror for the wicked thing that tho devil suggested to thee.'* •"V '* 'ii r 1." 'S$" r; n ,..'1 '*' ■ I '»' f -p '■ • ..... t ■» « .1 I'M' ... w^. '■ !* i": \ c DUTY OF THE CHRISTIAJf ARTICLE VIII. BUT DELIVER US FROM EVIL. We finish this prayer by begging of God that ho jnay deliver us from evil, that is to say, from the m; series of this Mfe, from the enemies of our salvation, and from eternal damnation. To how many evils are we not exposed ia this life ! With what bitterness is it not filled ! Disease and pain besiege our body ; trouble and anxiety, and grief at- tack our spul. It is with truth that the Church calls this earth on which we live a valley of tears. We ask not to be entirely free from these afflictions, for such a privilege be- longs not to our present state ; what we ask is, that we may be delivered from what would be to us occasions of sin, and prejudicial to our salvation. There is nothing to be regarded as a real misfortune but what would interfere with our justification in the sight of God. If infirmities, indi- gence, and calamities are called evils, it can only be be- cause they disturb the soul, exposing it to impatience, mur- muring and despair ; because we hive not sufficient virtue to support them without sin ; but those ills which we bear patiently, far from being prejudicial to us, only serve to purify us, and contribute to our justification : these are rather blessings than misfortunes ; however painful they may be, they are, in the order of Providence, the chastise- ment of sin, and the means of obtaining eternal happiness. ** He must pass," says the apostle, " through many tribula- tions and sufferings, in order to enter the kingdom of heaven." We are permitted, nevertheless, to desire and to ask to be delivered from these evils, provided we prefer our petition in a spirit of entire resignation to the will of God, and that we be disposed to btar them with submission if God considers them necessary and useful for our salvatioiu By praying thus, and persevering in prayer, we shall find the true remedy for our misfortunes, and God will hear our prayers, either delivering us, or giving us strength to endure them, which is still more beneficial to us. Wfo beg to be delivered from the enemies of our salva- tion, and in particular from tlie devil, who is our most cruel TOWARDS GOD. 307 csnemy. That spirit of darkness, not content with having seduced our first parents, and drawing down on their pos- terity a deluge of misery, never ceases to make war upon us, aiid lay snares for our destruction; but God restrains his fury, and prescribes to him bounds which he may not pass. Finally, we ask of God that He may deliver us from everlasting damnation, which is the height of all misfortune, the so"ereign ill, the irreparable, the never-ending calamity. It is, in that abyss of wretchedness, in that miserable eter- nity that there is no more asking to be delivered ; there the unhappy soul has to endure for ever and ever the full weight of the d'vine wrath and vengeance. Then is there no more redemption to hope for, no more happiness to expect, no more salvation to seek, but a collection of all imaginable miseries to be undergone, and that for all eter- nity. With what fervency and perseverance should we not now beg to be secured from that frightful doom ! — Let us then never fail to repeat this prayer regularly, whilst we still have a chance of bemg heard and saved. Example. — The great St. Basil, archbishop of Cesarea, ratlier than commit a sin by obeying the commands of the emperor Valens, who was an Arian and a persecutor of the Catholics, constantly opposed his will. The emperor ordered the prefect Modestus to threaten the saint with the confiscation of his property, with banishment, torments and death, if he still refused to obey. Basil said to the prefect : " I am proof against confiscation, for I possess only a few books and the rags which cover me. For exile — whither will you banish me ? — Heaven alone is my country. The torments which you may inflict upon me will not be of long duration, for I am very weak, and I shall esteem it a happiness to suffer for Christ's sake. If you think to intimidate me by threatening me with death, know that I will receive it as a great favour. To suffer all — to lose all — and to die rather than sin." The prefect went to make his report to the emperor, and said : " Prince, We are overcome ; Basil fears but one thing, and that is sin." Ecclesiastical History, jij«*.'-'';4.'' i *,'■■ ■w " f.-%' • i* i '*•■'■* ■i!!'^ W' '"'' «. m" .(•'Vl » i"- *k 908 DUTY OF THE CIIBISTXAIT CHAPTER III. OF TIIK ANGELICAL SALUTATION. On Devotion to the Blessed Virgin. After God, the worthiest object of ou: homage and veneration, is the Blessed Virgin, Mother of God : she was chosen before all ages to be the living tennple of eternal wisdom, and the glorious instrument of the salvation of men. By her august quality of Mother of God she is elevated above all saints and angels, whose queen she is. Hence, the worship which the Church pays her is of a kind totally distinct from that which she renders to any other saint Endowed, from her very conception, with the most excel- lent and divine gifts, she was a perfect model ot all virtues, and the holiest of all creatures; being exempt by a special prerogative, from all sin. Full of tenderness she is, and her heart is the heart of a mother ; we, indeed, became her children when Jesus Christ, dying on the cross, gave her as amotherto St. John, and through him to all Christians. She is, therefore, our mother; what name more tender, more touching, more proper to inspire us for her with sen- timents of entire confidence, and to make us hope for that assistance from her of which we stand most in need ? She is sensible of our misery, and her heart is softened by our wants when we expose them to her with confidence. " Never," says St. Bernard, " has any one invoked her without feeling the efl^*»cts of her protection." She inter- ests hers**lf particularly in the salvation of young people, whose weakness she knows ; she knows the many dangers to which they are exposed ; she sees how they are attacked by the devil, the snares which he lays for them, and the efforts which he makiis to deprive them of their inno- cence ; she protects them in a special manner when they have recourse to her. There are a thousand examples of young persons whom she has preserved from the dangers of that age. To qrote but one, it was through the assist- ance of this queen of virgins that St. Francis of Sales, in his youth, was delivered in a moment from a dangeious Tc'-vards god. 309 temptation by which he had leen long assailed. We may conceive how powerful is her intercession with (iod, if we remember that she has with him the influence of a beloved mother : her power has no bounds, because the love ol Christ for his mother is infinite. Her Son, who is all- powerful, refuses nothing to the best, the tenderest of mo- thers ; he shares, if one may say so, his authority with her, and there is no mediation nor recommendation so effica- cious with Jesus Christ as that of his august mother. He has placed her as the arbitress of his treasures, and the dispenser of the graces he bestows on men ; and it is hib will that we should address ourselves to her to obtain an^ favour from Him. We ought, then, to have recourse to the Blessed Virgin with the confidence of a child who throws itself into the arms of its mother : let us have a ten- der devotion for her, and we shall find that none ever invoke her in vain : let us apply to her in temptation and in dan- ger ; if any dark cloud oppress our mind, or any passion agitate our heart, in our perplexities, in our troubles, let us think of her, let us have her name on our lips, and more especially in our hearts ; she will console us, she will dissi- pate our doubts, she will calm our agitation, and sustain our weakness. If we are just she will confirm us in virtue, she will make us persevere and grow in justice. If we have had the misfortune to fall into any sin, let us quickly have recourse to that Mother of Mercy : she is the refuge of sinners, and will reconcile us with her Son. Let us pray her to obtain for us the grace of a sincere conversion. She will ask and obtain for us that powerful aid which will bring us forth from the slavery of the devil and restore us to the sweet liberty of the children of God. In whatever Btate wo may be placed, let us consider the virtues which shine forth in her, especially her profound humility and her inviolable purity, and let us apply ourselves to follow her example. By living thus we shall be of the number of her true children, and she v/ill be our mother ; and whilst we are under her protection we can never be lost. The most excellent prayer which we can address to the Blessed Virgin, is that of which the Church makes such fre- quent use, and which she almost invariably joins to the Lord'i 'f 'i*:^ '-: ■'1 igi' !■>■ ' ■*.' r- ■ '.V ■ •I V ■■'♦t... -ffh 810 DUTY OF THE CHRISTIAN PrHyer. Th.5 prayer, so august in its simplicity, recalls to our minds the Mystery of the Incarnation ; it contains in a few words, the most perfect eulogj' on the Blessed Vir- gin ; and is proper to excite our confidence by lerninding us of her great influence with God, and of her great kind- ness and tenderness for us. This prayc- is called tht Angelical Salutation, because it commences with the words which the Angel Gabriel addressed to the Blessed Virgin, when announcing to her the Mystery of the Incarnation. •* Hail, Mary, full of grace, the Loi d is with thee ; blessed art thou amongst women." These last words were shortly after repeated 6y St. Elizabeth in the visit v'ljich she re- ceived from the Mother of God ; she added the words : — " 4nd blessed is the fruit of thy womb." The words which follow were added .by the Church : " Holy Mary, Mother of God, pray for us, sinners, now and at the hour of our death. Amen." In reciting this prayer, we ought to have the intention of thanking (rod for the Mystery of the In- carnation, of honouring the Blessed Virgin, who has had BO great a share therein, and of testifying to her our confi- dence in her powerful intercession. Hail, Holy Virgin ! you have borne in your chaste womb the very author of grace, and you have received from the fulness which abides in Him, a superabundance of grace whereby you became the most perfect of all creatures. The Lord is with you by the most intimate connexion : it >s from you, and of your substance that his body was formed. You were loaded with the divine blessings, and earth agrees with heaven in blessing you. The fruit of your womb is the source of that blessing which was shed over the earth, and is diffused throughout all nations. Holy Mary, Mother of God, you behold our miseries, you are sensible of our wants; pray for us now, for we are sin- ners ; obtain for us the grace of repentance, and pardon for our sins ; obtain for us the virtues of which you have given us the example, especially those of humility and purity. Pray for "as at the hour of our death. We are your children ; redouble your tender assistance, your efforts for us, in that terrible passage from time to eternity, and support us in tha* last struggle ; strengthen us .igainst the T0WARU8 OOD. 811 terrors of death; grant that kq may expire while pro- nouncing the sacred names of Jesus and of iry ; present UP yourself at the throne of your Son, who will then bo our judge, and obtain for us a favourable sentence. Examples. — A soldier named Beau-Sejour, made it a practice to repeat every day seven Paters and seven Aves In honour of the seven joys and seven sorrows of the Blessed Virgin. He was so attached to this practice that be never once failed in it ; and if he sometimes happened to lay down without having said these prayers, he immediately rememl>ered his omission, instantly arose from his bed, and kneeling down fulfilled that self-imposed duty. On one oc- casion Beau-Sejour was on the battle-field, and standing in the first line, in front of the enemy, awaiting the signal for the attack. Suddenly he remembered that he had not said hir accustomed prayers, and making the sign of the ci'oss, he ig'dn. His comrades, on either side, seeing him make the sign of the cross, and perceiving that he was praying, began to deride him, and raised the laugh at his expense, calling him coward, poltroon, &c. The word went round from mouth to mouth : " Beau-Sejour is afraid — he is a de- votee." But he, no way disturbed by their raillery, calmly went on with his prayers. Scarcely had he finished when the enemy made a furious charge, and Beau-Sejour, without a single wound, without having received a single stroke, stood alone — of all the front rank not one escaped but he. He saw extended at his feet and on either side all those who had so lately scofi*ed at him and mocked his devotion. When the war was ended he received his discharge, and returned to his home safe and sound. Ever after, he never ceased to thank the Blessed Virgin for having preserved in him that devotioii for her vvhich his parents had taught bins in his eaily youth. JVew Month of Mary, The day of Lepanto 'vill be an eternal monument of the power of the Mother of God, since it is to her that Chris- tendoiM is indebted for that famous victory which the Chris- tians obtained over the Turks, in the year 1571. Selim, the son of Soliman, having made himself master of the i:>y- .. S12 DUTY OP THE CIIHI8TIAW mm} M^4 Island of Cyprus, burst on the Venetians M'ith a powerful army, and seemed as though he was to onquer the entire world. 'J'he holy Pope Pius V., Philip II., king of Spain, and the Venetians, had joined their forces together in order to repulse the attaok of the common enemy. Although the numbers of the opposing armies were very unequal, yet tite Christians, relying on the protection of the Blessed Virgin doubted not that success would crown their enterprise. Al Europe was in prayer. The faithful hastened in crowds to Our Lady of Loretto, to implore the assistance of Heaven, through the intercession of the Mother of God. Don Juan of Austria, the general-in-chief, made a vow to make a pilgrim- age to that holy shrine. The Christians ot)tained what they asked ; for^ when the two fleets came to an engagement go the 7th of October, the enemy was defeated, and lost in that battle (which lasted from six o'<.^/iock in the inorning until l.ite in the evening), forty thousand men, one hundred and sixteen pieces of large cannon, Avith one hundred and fifty culverins ; one hundred and eighty galleys and seventy barks went to the bottom. As soon as his affairs would permit, Don Juan of Austria, set out, though it was the depth of winter, to accomplish his vow, regardless of the inclemency of the season. It was on this occasion that Pius the Fifth established the solemn feast of the Rosary, which was afterwards fixed by Gregory XIII. on the first Sunday of October. Ecclesiastical History. In the year 1683, the Turks, proud of their triumph over the Imperial army, resolved to push their conquests bpyond the Danube and even across the Rhine. Already were their countless legions marching on Vienna, which city they in- tended to besiege. Every one fled at their approach, and the Emperor himself, Leopold the First, feeling himself unable to arrest that impetuous torrent, hastily quitted his* capital. He went out by one gate just as the barbarians entered by another. Th'^ir plan was quickly formed, their. camp seated, their batteries drawn up, and the treiicb opened on the ii 3ry eve of the Assumption, was cut witi. fearful rapidity. To crown the misfortune, one of the f. TOWARDS nOD. churches took fire, and the conflagration was fast gniniut on the arsenal ; the ammunition would of course be Uowi^ up, and an awful explosion was about to take place, tht forerunner of evils still greater if possible. But Mary, con- tinually and confidently invoked, will never abandon those who throw themselves into her arms : on the day of the Assumption the fire suddenly stopped, and hope and cour- age revived in hearts that wero before hopeless. The Turks, nevertheless, carried on their enter[)rise with Incredible activity : their formidable artillery rained day and night on the city a shower of bombs and grape-shot, and their labours were so far advanced by the 31st of August, that the soldiers on both sides fought in the ditch with the stakes of the pallisades. Vienna, that rampart of Christendom, al- ready reduced to a heap of ashes, was soon to fall under the yoke of the infidel Turk. But what may not be obtained by confiding in the Mother of God! On the feast of the Nativity, the citizens and soldiers all redoubled their prayers, and that very day intelligence arrived that prompt and unex- pected succour was at hand. Soon, on the adjacent moun- tains, banners were seen waving ; it was the great Sobicski, with his gallant Poles : their number was small, it is true, but the blessing of Heaven, drawn down by the piety of the leader and his soldiers, rendered them the scourge of the barbarians, the saviours of Vienna, and of Christendom. On the morning of tlie 12th, Sobieski assisted at mass, which he served himself on bended knees, his arms crossed on his breast ; he received communion, placed himself and his sol- diers under the protection of the Blessed Virgin — received, with them, in the name of the Sovereign Pontiff", a solemn blessing ; and, being filled with a holy ardour, and with re- newed confidence, he exclaimed, " Let us march now under the powerful protection of the Mother of God !" Soon did the little army behold, spread out before them, the vast camp of the infidels, their numerouM squadrons, and their thundering artillery. The Poles were at first struck with fear, and instantly ac- knowledged that God alone could give them a victory ; but thoy prayed to him with all faith, through the intercession of M*ry, and already their prayers are heard The Khan of 27 « , • .,.• ' -i;*.- • - '-■"i • f II , I' 914 DUTY OP TIIR rilRISTIATV Tartnry, terrified by the fiist cl.arge of the f/hriRtinns, falls onck and Hies with precipitation ; he draws after him the Grand Vizier, who is forced to follow, though foaming with" rage; the route soon becomes general; the field is covered with the dead, and the Danube engulfs thojisands of tlie fu- gitives. All the baggage antl artillery, even the standard of Mahomet, falls into the hands of the victors. Sobieski, meanwhile, made his entry into Vienna with the Emperor, and, full of gratitude for the favour he had received, he himself chanted the Te Deum aloud. Ever after that pious Prince carried with him wherever he went an imago of Our Lady of Loretto, which had been miraculously found; upon it were seen two angcU, supporting a crown over the head of the Mo^^er of God ; and holding a scroll where- on was inscribed m Latin : " By this image of Mary, John shall conquer." And we also, let us doubt it not — we also shall conquer the furious enemies of our salvation, if we have recourse to the Queen of Heaven ! Ecclesiastical History. ■■t I ». Hiv CHAPTER IV. ON THE HAPPINESS OF A CHRISTIAN LIFE. It is but too common to form a false idea of the Christian life, and to regard it as gloomy, painful, and cheerless. Noth- ing is more false, nothing more unjust, than this so widely- diffused prejudice against virtue and piety. It is important, dear children, to preserve yourselves from this dangerous er- ror, or to get rid of it, if unhappily you have already adopted it ; it is iniportant to convince yourselves that happiness is the lot of virtue ; if you doubt it, hearken to the Holy Ghost who assures you in m thousand places of the Holy Scripture, that justice, which signifies the exact fulfilment of the law of (iod, is ever accompanied by peace of mind and soul, and by that delicious leeling which arises from a good con- science ; and consequently, that virtue, and virtue alone, renders man truly happy. Every where that He speaks of fidelity in observing the law of G od, He speaks also of peace TOWAHIM OOD. 315 M ina«prr»We from righteousness; anH with whfti energy does He explain h/mstif on this liead ! " () my son !" sayi he, " be faithful in keeping my precepts ; they shall ho to tliee a source of joy and peace ; he who observes the law of the Lord shall make his dwelling in peace." (l*rov. 13.) Observe that he does not only say, he shall find peace, he shall enjoy peace, but he shall make his dwelling in peace ; ho shall abide in it ; he shall be, as it were, surrounded by the blessings of peace ; and that peace shall be profound and abillt^dant, for lie compares it to a river, whose salutary waters flow on for over. Hence that pure and hvely joy, tliat solid, and lasting, and heartfelt pleasure, v/hich is tasted only by the just. Happy is he then whose delight it is to obsei*ve the laws of God ! — he shall be like a stately tree, planted by the running water, bearing excellent fruit, and unfading foliage. These are the very words of the prophet. Nor is the promise of Christ in the Gospel less formal, or less positive ; he declares in clear and precise terms that his yoke is sweet and his burden light, and that they who bear it find peace of mind. It is then a truth founded on the word of God, that a Christian life is a happy life, and that true happiness is only to be found in the exact fulfilment of the law of God. This truth is also confirmed by experience. I am about to cite for you a witness, whose testimony can- not be doubted — a witness who has tried both situations, the life of a sinner and that of the just, I mean St. Angus- tine. Before his conversion he had led a sensual and worldly life, and had passed many years in utter forgetfulness of God, and in the indulgence of his passions. Recalled, at length, to virtue, hear what he says in the Book of his Con fessions: " My God, thou hast broken my bonds ; may niy heart and my tongue praise thee for ever, because thou hast given me grace to embrace thy sweet yoke, and the light burden of thy law. How much sweetness and pleasure have I found in renouncing the vain pleasures of the world ! What joy have I felt in giving up what I had most feared to lose ! For thou who art the oidy true pleasure capable of filling a Boul, in withdrawing me from those false pleasures, thou didst enter and take their place ; oh ! thou, the true and so- vereign delight, my mind was already freed from the piero- \* ...:. i ■ rf . ' ':' ' it ^ • t ' • m. ■-'••f.'-ll ■ .■t I hi - ■f^'t I, 816 DUTY OF THE CHRISTIAN K >■ rin' '■ ?^ it ing anguish arising from ambition, avarice, and the desire of plunging into the filtliy pleasures of voluptuousness, and I began to taste the sweets of conversing with thee, oh, my God ! who art my light, my treasure, and my salvation." You see, my children, that a life of sin and disorder is a hard bondage, wherein one is torn by continual uneasiness; a virtuous life, on the contrary, is a life of sweetness, and full of consolation. It is true that self must be conquered, and the passions restrained ; but that self-resistance costs little to a soul that has tasted God ; the sacrifices made are well repaid by the testimony of a good conscience, and by that hope of eternal happiness which fills the soul with joy. What St. Augustine experienced, is also the case with all who serve God like him. Do you not know sev- eral ]jersons who are remarkable for the faithful fulfihiiont of their duties? Behold that pure and innocent joy, that simple and modest gaiety, and that evenness of temper, wheieby they are distinguished. The serenity of their soul is painted on their face ; the profound calm which they en- joy, and the peace of their heart shine forth, if one may say so, on their brow. Undoubtedly, that calm, that bless- ed peace, is the fruit of virtue. But, why have recourse to foreign examples ? Have you not yourselves felt the hap- piness that accompanies virtue ? Remember that period of your youth when, touched by the grace of God, you puri- fied your soul from sin ; when admitted for the first time to the Holy Table, you experienced how sweet the Lord is to those who love him. ' Then your heart, disengaged from the bond? of the passions, and made pure in the sight of God, tasted but Him, desired but Him, sighed only for Him! With what joy was your heart then filled ! how delicious the peace that pervaded your soul! how sweet were the tears you shed on the bosom of so kind a Father! how you then desired to be ever in that happy state, and never to depart from it ! — Confess it, and you render homage to religion ! — Never, no never did you pass happier moments ; that day was the fairest and the brightest of all your life. Then you understood that truth, that happiness i» only to be found in serving the Lord ; then you were penetrated the desire usncss, and lee, oh, my ilvation." lisorder is a uneasiness ; ietness, and con(iuered, itance costs 'ifices made jcience, and [6 soul with 30 the case t know sev- ul fulfihiicnt int joy, that of temper, of their soul ich they en- if one may I, that bless- recourse to elt the hap- lat period of , you puri- first time to e Lord is to gaged from ;he sight of ed only for ow delicious et were the ather! how 3, and never homage to jr moments ; all your life, s h only to e penetrated TOWARDS GOD. 317 with the sentiments which animated the Prophet when he said " Yes, my God, a single day passed in thy service is better than whole years in the company of sinners." If you have preserved these sentiments of piety, that pre. cious taste for virtue, bless the Lord for it ; you are ut no loss to understand what I said on the happiness of a Christian life ; if, on the contrary, that virtue which former- ly had so many rharms lor you, is now become importu- nate and irksome, the fault rests altogether, with yourself, and your want of fidelity in the performance of your duty. If you had constantly walked in the ways of God, you would ever hcive enjoyed undisturbed peace. But you have still a resource, — make at once a generous resolution to observe exactly the law of God, and to repress the very first motions of reluctance. Return to your Father ! a sigh disarms him, and He is appeased by a tear. You will goon feel within your soul those interior consolations and that meflable delight which formed your happiness in the days of your innocence. Can any one be unhappy when serving you. Oh my God, you who are the source of all good? No, Lord, no; your yoke is sweet, and your burden light. You have created us for yourself, and our heart is incessantly agitated until it reposes in you. Vainly would I seek for happiness else- where, for I should find but phantom pleasures which would weary my empty heart, or else real evils which would fill it with trouble and anxiety. You have told us. Oh my God, that for the wicked there is no peace : poignant remorse, continual apprehension, and consuming grief, such is their inevitable doom. He who has iniquity in his heart, has also trouble and alarm. But how difl^erent is the lot of a soul that serves you. Oh my God ! it is ever tranquil, ever content, ever happy. It has, without doubt, many sacri- fices to make, but the unction of your grace renders them light and easy, nay, even agreeable ; it has pains tp suffer, but how slight they are amid the consolations wherewith you till it. I hesitate not, therefore, Oh Lord, to rang« my- self on the side of virtue, persuaded as I am, that tin- litie of the just is a thousand times more pleasant than that ol ihe wicked. I will be faithful in the observance of youi » ■■■■& 1 •i' I'm •'*■'■ ih V:'!i 'CM- m 3' 318 DUTY OP THE CHRISTIAIf pi. holy law, and by that fidelity I shall procure for myself all the happiness that this earth can afford, and that perfect bliss in heaven which you reserve for those who lead a Christian life. Example. — At a time when a purple fever was making terrific ravages, in the capital, amongst the poor who had not time to drag themselves to the Hotel Dieu, the commu- nity of the priests of St. Marcel, being unable themselves to attend to all the dying, had called in the assistance of the begging friars. A venerable capuchin was passing along and entered a low shed where there was one lying ill of the fearful malady. He was an old man, apparently dying, and extended on some filthy rags. He was alone ! a bun- dle of hay was his bed ; not an article of furniture was visible ; not even a seat ; he had sold every thing in the first days of his illness to procure a little broth. On the black, discoloured wall hung a crucifix, a hatchet, and two saws. These were all his wealth, together with his arms, when he could use them, but then they were lying power- less, for he was unable to move them. " Have courage, friend," said the confessor, " this is a special grace that God now gives you ; you are on the point of quitting this »vorld, where you have had nought but pain and trouble — " " Trouble," interrupted the dying man in a faint voice, " you are entirely mistaken, — I never murmured at my lot ; the sight of my crucifix consoled me in all my toil and pri- vation — religion made me happy, and I lived content. The tools which you see there procured bread for me, and I ate it with satisfaction, without ever envying the rich, or covet- ing their dainty fare. I was poor, but with health and the fear of God, I never wanted any necessaries. If I recover, which I do not expect, I will return to the timber-yard, and continue to bless the hand of God which has hitherto pre- served me. Oh Father ! how lovely is religion — and what precious treasures it contains : peace, contentment, and happiness, are the lot of those who love it." The confessor, as edified as surprised by such language, could not refrain from expressing his astonishment; and after returning thanks to God for the favour of condue4« I I f Ci ruage, , and TOWARDS GOD. 319 Ing him to that wretched hovel he said to the sick man . '* Although this life has not been painful to you, you must nevertheless make up your mind to leave it, for the will of God must be obeyed." " Certainly," replied the dying man, with a firm voice, and an animated look, " every on« must go in their turn ; I knew how to live, and I know how to die : I thank God for having given me life and for bring- ing me through death to reign with Him. I feel my last moment approaching, so you will please to give me the rites of the Church, for that is all I want now." That man died as he had lived, a child of grace, leaving his con- fessor and neighbours who witnessed his death full of ad- miration for the power of Religion over a heart that is do- cile to the suggestions of gr..ce. THE END. A PROFESSION OF FAITH. 1. I BBrLiEVE that there is but one God, and that there could not be more than one. 2. I believe that there are three persons in God, the Fa- ther, the Son, and the Holy Ghost, these three persons be- ing but one God, and not three, because they have but one and the same nature and divinity. 3. I believe that the Son of God, the second person of the most Holy Trinity, was made man for love of us, and died on a cross to satisfy God for our sins, to deliver us from the pains of hell, and to merit for us eternal life. 4. I believe that they who have lived well while in this world, and died in the state of grace, shall be rewarded, after death, with eternal bliss in heaven, where they shall see God as He really is. 5. I believe that they who have lived badly, and died in mortal sin, shall be damned, that is to say, deprived of the sight of God, and left to burn in hell for all oternity. '. .1' ■' 'it' I- 'ilM : -'f f II i 11; •SjiliMlH 320 DUTY OF THE CHRISTIAN 6. I believe that there are ten commatidments of God, and that we are bound to observe them all ; I believe also that we are to obey the Church, whose commandments are usu- ally six in number. 7. I believe that it is sufficient to have committed one mor. tal sin and die in that state to be consigned to eternal tor* nient. 8. I believe that it is necessary often to have recourse to prayer and that one cannot be saved without praying to God. 9. I believe that there are seven Sacraments : Baptism, Confirmation, Penance, Eucharist, Extreme Unction, Holy Orders, and Matrimony. 10. I believe that Baptism effaces both Original and Ac- tual Sin, and makes us Christians ; that Penance remits the sins committed after Baptism ; and that the Eucharist really contains the body and blood, soul and divinity of Our Lord Jesus Christ, under the appearance of bread and wine. 1^ PIOUS PRACTICES. A TRUE child of Mary applies himself to fulfil with fidel- ity the duties of a good Christian, and to that end he should observe what follows : — 1. He will often have recourse to prayer in his necessi- ties, and will never fail to say devoutly his morning and evening prayers, and to assist at the Holy Mass every day, if it be possible. 2. He will say every day some prayers in honour of Mary, such as the Memorare, (the prayer of St. Bernard,) the Salve Regina, or a decade of the Rosary. 3. Every day he will read a portion of some pious book, such as the Holy Gospel, the Imitation of Christ, or the Lives of the Saints, and take care to avoid reading any bad books. He will every day give to his parents some marks of respect 4 He will only associate with prudent friends, and will shun libertines as he would serpents. |i i t'^h od, and Iso that are U3U> me mor. rnal tor* ourse to ^ying to iaptism, 111, Holy and Ac- mits the tst really 'ur Lord ine. ith fidel- le should necessi- ling and ery day, of Mary, he Salve us book, t, or the any bad le marks and wiU TOWARDS GOD. S2I 5. He will try to quit the state of mortal sin, if he has had the misfortune to fall into it. 6. On Sundays and holy days he will assist with devotioi* at the Holy Mass, and the other offices of the Church. He will confess and receive Communion, at least once a month according to the advice of his Confessor ; and on the day ol his Communion he will say a Pater and an Ave for the liv ing and the dead belonging to the Church.^ » 7. Lastly, he will never forget that he is on the earth only to serve God, and that his eternal happiness or eternal mi- sery depends on the performance of that duty. Praised and glorified for ever be the adorable Sacrament of the Altir ! PRAYER TO THE BLESSED VIRGIN. Most Holy Mother of God ! humbly prostrate at thy sa cred feet, 1 offer myself to thee, as the protectress of my youth ; I present to thee my homage and my love as the Queen of Angels and of men ; I revere thee as the Mother of the Incarnate Word. I will now choose thee as my mother, in order to obtain by thy powerful intercession all the assistance of which I stand in need in the troubles and afflictions which may befall me. Preserv^^ me, oh sacred Virgin ! from all evil, and especially from bin, which would deprive me of the happiness of seeing thee, loving thee, and contemplating thee in the regions of bhss, "Vhere T beg of thee to prepare for me a place. Amen. Blessed be the Immaculate Conception of the Kl«»?i'«M Virgin Mary, Mothei of God, 1< • ' • • ' ■ p -■ ."'^.feJ'i; " IT m V ■ M ■ -4 322 1, 1^' ' It V •. mm^ TABLE OF CONTENTS. FIRST PART.— FIRST TREATISE. ON THE KNOWLEDGE AND LOVE OF GOD. Introduction .... p^g^ j CHAP. I. — Of the Creed, which is the abridgement of the truths of Faith, — Art I.— Of the Apostles' Creed in general, 11 13 17-20 29 25 fi 34 34-37 38 40 44 Article II. — Necessity of Revelation, Article III. — Existence of God, — Art. IV.- Article V. — Perljection of God, Article VI. — MyRery of the Holy Trinity, -Unity of God, Article VII.— The Creation, CHAP. II.— Of the Angels and of Man, Article I. — Of the Angels, — Article II. — Of Man, Article III. — On the Immortality of the Soul, Article IV.— On the Fall of Man, CHAP. III. — Article I. — The Promise of a Redeemer, Article II. — Developmeni of the Promise — Future Conversion of the Gentiles, ... 46 CHAP. IV. — Article I. — On the Mystery of the Incarnation, 51 Article II. — The Mystery of the Incarnation, (continued) 53 Article III. — Birth of Jesus Christ, - - - 55 Article IV. — Doctrine of Jesus Christ, - - 5S Article V. — Life and Miracles of Chri.st, - - 62 Article VI. — On the Virtues of Our Lord, - - 65 CHAP. V. — Article I. — Jesus Christ suffered under Pontius Pilate ; was crucified - - - 67 Article II. — Dead, and buried, - - - 73 CHAP. VI. — Descended into hell, the third day he arose again from the dead, — Article I. — He descended into hell, 75 Article II. — The third day he arose again from the dead, 76 Article III. — Proofs of the Resurrection of Christ, - 79 CHAP. VII. — He ascended into heaven, and sitteth at the right hand of God, ... 86 CHAP. VIII. — From thence he shall come to judge the living and the dead — Art. I.— On death,— Art. II.— On Judgment, 88-92 CHAP. IX.— I believe in the Holy Ghost, CHAP. X.— I believe in the Holy Catholic Church, Article I. — Establishment of the Church, - Article II. — The Establishment of the Christian Church (cen tinued,) — Fortitude of the Martyrs, A'ticle III. — Marks of the -Church, Article IV. — On the authority of the Church, Article V. — Without the Church there is no salvation, - Article VI. — The Communion of Saints, CHAP. XI. — I believe in the Remission of Sins, - CHAP. XII.— Tho Resurrection of the flesh, - CHAP. XIII. — I lelieve in Life everlasting. Article I. — Of Purgator ', — Art. II. — Of Heaven, Article III.— Of Hell, 95 97 99 101 - 105 106 - 109 113 . 115 117 - 120 120-123 127 CHAP. XIV and the sign 139 CONTENTS. 32i SE. Pag« » 3 \e neral, 11 . 13 d, n-20 29 . 28 fi . 34 34-37 38 • 40 44 ersion 46 tion, 51 d) 53 55 58 . 62 65 'ontius . 67 73 ! again 75 d, 76 79 B right 86 living ent, 88-92 95 ^ 97 99 I (cen- 101 « 105 106 . 109 113 . 115 117 . 120 120-133 127 e sign SECOND TREATISE. ON THE LOVB OF GOD AND OVR NEIGHBOUR Pao« CHAP. I. — Of the Commandments in general, - I3J CHAP. li.— On the first Commandment of God : «' I am the Lord, thy God, &c.— Art. I.— Of Faith, 132 Article II.— Of Hope,— Article III.— Of Charity, - 1S6.139 Art, IV. — Of Adoration, — Art.V. — Respect due to Churches, 142146 CHAP. III.— On the second Commandment of God: "Thou shalt not take the name, &c." - - 148 CHAP. IV. — On the third Commandment : " Reinember to keep holy the Sabbath day," - - 153 CHAP. V. — Of the fourth Commandment : " Honour thy father and thy mother that thy days may be long in the land," 155 CHAP. VI.— Of the fifth Commandment: " Thou shalt not kill," IGO CHAP. VII.— Of the sixth Commandment: "Thou shalt not commit adultery," - - 16J> CHAP. VIII.— Of the seventh Commandment: " Thou shalt not steal," - . - - 170 CHAP. IX.— Of the eighth Commandment : " Thou shalt not bear false witness against thy neighbour," 174 CHAP. X.— Of the ninth Commandment : " Thou shalt not covet thv neighbour's wife," - 17S ^HAP. XI —Of the tenth Commandment. "Thou shalt not covet thy ni.Mghbour's goods," - ISO CHAP. XII.— On the Commandments of the Church, - 182 Article I. — Of the first Commandment of the Church : " Holy days than shalt sanctify," - 183 Article II. — On the second Commandment of the Church : " Sundays a;.d holydays mass thou shalt hear," 186 Article III. — On the third Commandment : " Confess thy sins at least once every year." - - 188 Article IV. — On the fourth Commandment : " Receive your God about great Easter-day, - 190 Article V. — On the fifth Commandment : " Lent, Ember-days, and Vigils thou shalt fast." - - 192 Article VI. — On tbo sixth Commandment : Fridays and Satur- d^iys flesh thou shalt not taste," - 19\ CHAP. XIII.— Of Sin, .... -199 CHAP. XIV.— Of the Capital, or deadly Sins— Art. I.— Pride, 201 -202 Article II. — OnCovetousness, — Article III. — On Luxury, 204-207 Article IV.— On Envy,— Article V.— On Gluttony, 209-211 Article VI.— On Anger,— Article VII.— On Sloth, - 2ll-2i5 SECOND PART. ON THE SACRAMENTS AND PRAYER. 129 FIRST TREATISE. ON THE SACRAMENTS. Ihtroduction On the necess'ty of Grace, and the means of obtaining it, ^ - ftif \ ''Tit'- 'i!''?'' n ^ ? m ¥4^ .i m. 9^A CHAP. T. CHAP. n. Article I. Article H, Article HI. Article IV. CHAP. III. Aiticle II. Article III. CHAP. IV. Article I. Article II Article III. Article IV. Article V. Article VI.. Article VII. Article VIll. Article IX. CHAP. V. Article I.- Article IT. Article HI.- Arlicle IV.- Article V.- Article VI.- CTIAP. VI.- CHAP. VII.- CHAP. VIII.- C0NTENT8. — Of the Sacraments in General, - - 22(] — On Baptism, • . . J23 — Necessity ol" this Sacrament, - - 223 — The Minister of the Sacrament of Baptism, 220 — On the Ceremonies of Baptism, - 227 —Of the Baptismal Vows, ... 230 — Art. I. — On the nature and effects of Confirmation 231 — On the Dispositions for Confirmation, - 234 — Of the obligations imposed by Confirmation, 23G — Of the Sacrament of Penance, - - 238 — Nature, form, and necessity of Penance, 23S —Of Contrition, .... 241 — Of the Firm Purpose, ... 243 —Of Confession, .... 246 —On the Examination of Conscience, - 24S —On Sacrilegious Confession, - - 2r)0 — On the Manner of Confessing, . • 253 —On Satisfaction, ... . 255 —Of Indulgences, . - . - 257 —Of the Sacrament of the Eucharist, - 260 —Institution of the Eucharist. — Transubstantiation 260 —On the Dispositions for receiving the Eucharist, 262 —On the Effects of the Eucharist, - 265 —Of Bad Communion, - , - - 268 —On frequent Communion, - - 270 —On the Sacrifice of the Mass, - - 273 —Of Extreme Unction, ... 276 -Of Holy Orders, ... - 278 —Of the Sacrament of Marriage, - - 281 SECOND TREATISE. ON PRAYER. CHAP. I. — Of Prayer in general, — Art. I. — Necessity of Prayer 235 ■■------' 288 290 292 292 295 296 298 300 Article IT. — Efficacy of Prayer, Article III. — Qualities of Prayer, . . - CHAP. II.— Of the Lord's Prayer, Article I. — Of what is to be asked of God, - Ariicle IT. — Hallowed by thy name, ... Article ITT. — Thy Kingdom come. Article IV. — Thy will be done on earth as it is in heaven. Article V. — Give us this day our daily bread. Article VI. — Forgive us our trespajses, as we forgive them who trespass against us, Article VII. — And lead us not into Temptation, - Article VITI. — But deliver us from evil, ... CHAP. III.— Devotion to the Blessed Virgin, CHAP. IV. — On the happiness of a Christian Life, , Profession OF Faith, Pious Practices, ..... Pf ATER TO THE BlessED VlBGIIf. • 302 304 306 308 314 319 320 3'il FAfll - 22(j K •-?23 • 223 itism, 220 ■ 227 - 230 •mation 231 234 ion, 236 . 233 238 . 241 » 243 . 246 » 24S . 2r)0 K 253 • 255 m 257 - 260 ntiation 260 charist , 262 265 . 268 . 270 . 273 . 276 . 278 ■ 281 m ; Prayer 235 - 288 290 . 292 292 - 295 298 298 300 i^en, them 302 304 306 308 314 319 320 mm 'Hg^Ar' " ■'■ 5 | ggQ i^ r^i?n .ii^ gj g h' ii • 8CHOOU BOOKS PUBLISHED BY D. & J. SADLIER & CO. THB MBIBOFOLITAN HXTJSTItATED BEAD£RS« Ck»mpll«d hj R ntMBber of th« Order of the Holy Crocs. The Ketropolitan Firit Eeader—Roy»i i8mo, 120 pp., 00 cuu The Uetropolitan Beeond Eeader— Roy»i l8mo, aie pagM. The Uetropolitan Third Beader— iJlu'»w*ted- I2ma The Metropolitan Foiurth Keader—i*«no, 4M pagw. \ The Metrop^tan fifth Beader; or Book of OrAtory— la iMrtw, end will ba reiidjr aX aa oarlj day. ^ The Metropolitan lUxlstrated Speller The niuetrated Speller and Deflner— Wif. 1000 cnli^ ^»^ . 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