.**V <> .V ^ v «\4i DEVOUT INSTRUCTIONS ON THE EPISTLES AND GOSPELS FOR THE SUNDAYS AND HOLIDAYS; EXPLANATIONS OF CHRISTIAN FAITH AND DUTY, AND OF CHURCH CEREMONIES. BY THE KEY. LEOBTAKD GOFFIim PEIEST OE THE ORDER OF PREMONSTRATENSIANS. TRANSLATED FEOM THE GEEMAN, BY THE KEY. THEODORE NOETHEN. NEW YOEK : / EDWARD DUNIGAN & BROTHER, (JAMES B. KIRRER,) ^ 371 BROADWAY. <<* ?Vi^ " Heaven and earth shall pass, but my words shall not pass." St. Matt. xxiv. 25. " Blessed are they, who hear the word of God and keep it." St. Luke xii. 28. "Come, children, hearken to me, I will teach you the fear of the Lord." Psalm xxxiii. 12. " Show the people the ceremonies and the manner of worshipping." Exod. xviii. 20. "And I say unto you, that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it." St. Matt. xvi. 18. Entered according to Act of Congress, in the year 1859, By JAMES B. KIKKEE, In the Clerk's Office of the District Court of the United States for the Southern District of New York. CONTENTS Preface , ix Translator's Preface xi Memoir of the Venerable Author xiii Daily Devotions xvii PART I. Explanation of the Ecclesiastical Year 13 Instruction on Advent 21 First Sunday in Advent 23 Second " " : 28 Third " " 35 Fourth " " 42 Christmas Eve (Vigil of the Nativity) 61 Christmas 62 " Sunday after 73 Feast of the Circumcision (New Year's Day) 80 " " " Suuday after 84 Epiphany 86 First Sunday after Epiphany 93 Second " " " (Feast of the Holy Name of Jesus). . 104, 117 Third " " " 120 Fourth " " " 128 Fifth " " " 132 Sixth « " " 138 Septuagesima Sunday 141 Sexagesima Sunday 148 Quinquagesima Sunday 157 Lent 162 Ash-Wednesday 164 Thursday after Ash- Wednesday 168 IV CONTENTS. FAGE Friday after Ash- Wednesday 169 Saturday " " 171 First Sunday in Lent 173 " " " Monday after 179 " " " Tuesday " 182 " W'nesday " 184 " Thursday " 186 "Friday " 190 " " " Saturday " 193 Second Sunday in Lent 194 " " " Monday after 198 " " " Tuesday " 201 " W'nesday " 204 " " " Thursday " 207 " Friday " • 209 " " Saturday " 213 Third Sunday in Lent 217 " " " Monday after 223 " " " Tuesday " 226 11 W'nesday " 228 " Thursday" .231 " " Friday " 233 " " Saturday " 237 Fourth Sunday in Lent 242 " Monday after 247 " " Tuesday "'.... 250 ' " " W'nesday " 252 " Thursday" 256 " " " Friday " 258 " " " Saturday " 262 Passion Sunday » ,. 265 " " Monday after '. 270 " " Tuesday " 273 W'aesday " 275 " " Thursday " 278 " " Friday " 279 " Saturday " 284 Palm Sunday 287 Holy Week '. 297 Monday in Holy Week 298 Tuesday " " 301 Wednesday " " 307 Maundy Thursday 315 Good Friday 320 Holy Saturday 336 Easter Sunday 341 CONTENTS. V PAGE Easter Monday 347 " Tuesday 351 Low Sunday 357 Second Sunday after Easter 364 Third " " 369 Fourth " " 373 Fifth " " 378 Rogation Days 388 Ascension Day 390 Sixth Sunday after Easter 395 Pentecost 400 Whit-Monday 404 Whit-Tuesday 407 Wednesday (Ember-day) 413 Friday " 414 Saturday " 416 Trinity Sunday 417 First Sunday after Pentecost 428 Corpus Christi 434 Feast of the Sacred Heart of Jesus 445 Second Sunday after Pentecost 452 Third " " 459 Fourth " " 465 Fifth " " 471 Sixth l f " 478 Seventh " " 484 Eighth " " 491 Ninth " m 497 Tenth " " 503 Eleventh " " 509 Twelfth " tl ! 515 Thirteenth " '« 523 Fourteenth " " 533 Fifteenth " " 538 Sixteenth " " 546 Seventeenth " " 551 Ember Wednesday, Friday, and Saturday 559, 561, 562 Eighteenth Sunday after Pentecost 564 Nineteenth " " 571 TVentieth " " 576 Twenty-first " " 584 Twenty-second " " 589 Twenty-third " " 594 Twenty-fourth " " 598 Feast of the Dedication of a Church 604 Review, showing the Connection of all the Gospels of the Year 615 VI CONTENTS. PART II. PAGTt On the Veneration and Invocation of the Saints 621 St. Andrew Nov. 30 634 St. Francis Xavier Dec. 3 638 St. Nicholas " 6 644 Immaculate Conception " 8 649 St. Thomas " 21 655 St. Stephen " 26 659 St. John " 27 663 Holy Innocents " 28 667 Last Day of the Year " 31 673 St. Valentine Jan. 7 675 St, Peter's Chair " 18 and Feb. 22 676 St. Sebastian " 20 678 Conversion of St. Paul " 25 682 St. Charles " 28 686 Purification of the Blessed Virgin . . .Feb. 2 688 St. Blase " 3 694 St. Matthias " 24 or 25 696 St. Joseph March 19 703 Renunciation " 25 710 St. Ludger. 717 St. Adalbert April 23 719 St, George " 23 721 St. Mark " 25 723 St. Philip and St. James May 1 725 Invention of the Holy Cross " 3 729 St John Nepomucene. " 16 735 St Boniface June 5 738 St. Vitus and Companions " 15 743 St. Benno " 16 745 St, Aloysius " 21 746 Nativity of St. John the Baptist " 24 750 St Peter and St. Paul " 29 754 Visitation of the Blessed Virgin July 2 765 St. Ulric " 4 768 St. Willibald " 7 769 St. Kilian and his Companions 4 * 8 771 St Henry " 15 776 Feast of the Holy Scapular Third Sunday in July 781 St Mary Magdalen July 22 ' 783 St Liborius " 2:; 787 St. James the Greater " 25 789 CONTENTS. Vll PAGE St. Anne July 26 792 St. Ignatius ■. " 31 796 St. Lawrence Aug. 10 797 Assumption of the Blessed Virgin. . . " 15 800 St. Joachim Sunday after the Assumption. . . 805 St. Bartholomew Aug. 24 807 St. Augustine " 28 810 St. Stephen Sept. 2 812 Nativity of the Blessed Virgin " 8 816 Exaltation of the Holy Cross •. " 14 819 St. Matthew " 21 822 St. Rupert " 24 825 St. Michael " 29 827 Guardian Angel Oct. 2 829 Feast of the Rosary First Sunday in October 833 St. Francis of Assisi Oct. 4 839 St. Gall " 16 841 St. Hedwige "17 843 St. Wendelin "22 846 St. Simon and St. Jude " 28 847 St. Wolfgang "31 851 All Saints.. . Nov. 1 854 All Souls " 2 860 St. Martin " 11 867 St. Leopold " 16 871 Presentation of the Blessed Virgin. . . " 24 874 St, Corbinian " 20 876 St. Catharine " 25 T 879 Patronage of St. Joseph Third Sunday after Easter 885 A Short Compendium of the Catechism of Father Peter Canisius, with References to Explanations of the Different Points in this Volume 897 PREFACE Goffine's Manual of Instruction and Devotion, when first published in the German language, was received with very great favor, which has not only been continued to it up to the present time, but has meanwhile increased. The first "Wurtzburg edition consisted of 3,000 copies, the sec- ond and third of 5,000 each, and the fourth of 7,500. The Munich, Munster, Vienna, Einsiedeln, and many other editions have been still larger — a fact which serves to in- dicate the esteem in which the book is held by German Catholics. All the German Bishops have recommended its publication and circulation as a standard work ; and some of the most learned and distinguished German divines have at different times appeared as its editors. The following considerations will also help to show the usefulness of the work : 1. The Catholic Church, according to the words of Christ, "Go and teach all nations," has at all times joined instruction with the offering of the Holy Sacrifice. But the words of the preacher often pass away like smoke in air; preaching and spiritual reading should therefore sup- port each other. By this means instruction will be the more deeply impressed on the heart, and bring forth more salutary fruits in the life. Much that we lose by neglect may thus be regained. For these reasons the reading of spiritual books is recommended by all enlightened teach- ers, as a means of properly keeping Sundays and holy X PREFACE. days. What a beautiful sight it is to see the father begin this reading on days sanctified to God, while the members of his family sit around and listen to him ! 2. No exercise of our lives is more salutary than medi- tation on the life, death, doctrines, and example of our Divine Saviour. It is milk to the children, nourishing food to the adults, medicine to the sick, salvation to sin- ners, consolation to them of little faith, strength to the penitent, counsel to the just. To the perfect it opens secret mysteries, and gives to the faithful grace in time and happiness in eternity. 3. Many cannot assist at the community mass, or other divine services ; and often from just causes — as when attending the sick. But by the help of a spiritual book like this, they are enabled devoutly to arrange their fam- ily devotions. 4. The Latin language has been reserved by the Cath- olic Church for its Divine Services, in order that an inviolable conformity and unity may be preserved, and all innovations prevented. In this book, however, the Cath • olic will find the Introits of the Mass during the Ecclesi- astical Year, the Prayers of the Church, the Epistles and Gospels, translated from the Latin, the points of faith and practice taught therein, and explanations of the ceremonies used in celebrating the mysteries of our salvation. Would that this book might come into the hands of many ; that they might read it with care on Sundays and holy days ; and that what they read might not only be deeply impressed on their understanding and memory, but also upon their hearts, to the glory of God, and the temporal and eternal welfare of the faithful. TRANSLATOR'S PREFACE. The chief aim of the translator of the following well- known book, has been to present as clearly as he could the meaning and thought of his author ; but he has not restricted himself to the text of any one edition, having made use of several of those that are most esteemed. He hopes that German Catholics in this country, who are familiar with Gofiine in the original, will be glad to meet with their favorite volume in a language which, though comparatively new to them, must yet be the language of their children; and that English readers will find both pleasure and profit in the intrinsic worth of the book, apart from the interest which attaches to it on account of its popularity in the German. Occasional allusions will be found to customs not known here ; but these have been allowed to pass without remark, as not being likely to mislead any one, while they help to interest us, and extend the reach of our sympathies by showing us something of Catholic life under circumstances different from our own. MEMOIR OF THE VENERABLE AUTHOR. Leonard Goffine was born at Cologne, in the year 1648 and was received as a Premonstratensian monk, on the 18th July 1669, at Steinfeld, in the Duchy of Juelich, in a convent which was afterwards secularized. For many years he had charge of the parishes of Oberstein and Coesfeld, which he served with praise- worthy zeal. Everywhere he kept the example of his Lord and Master before his eyes. As we read in the Acts (i. 1), "Jesus began to do, and to teach," so his greatest care was, first to correct himself and then to teach others. Being persuaded that public instruction and the exercises of the Divine Service should be accompanied by Christian Instruction at home, he wrote at Coes- feld, Westphalia, a book of Instruction and Devotion, which, under the title of "A Manual," he caused to be published in the year 1690. In this work his aim was to instruct thoroughly, in regard to their sublime vocation, not only his own parishioners, but also all Christians desirous of salvation ; to convince them of the super- stition and errors of the world ; to fill them with a lively faith, with sweet hope of the goods of eternity, and with a holy love for God and heavenly things. As his whole conduct showed that the Spirit of God was with him, so even they who opposed his religion could not withhold from him their respect. He died August 11th, 1*719, in the Vlst year of his age. His memory remains in benediction. PART I. Of the Sundays of the Ecclesiastical Year. DAILY PRATERS OF THE CATHOLIC CHRISTIAN. p»fttitt0 §tvotit)n$. The wise man will give his heart to resort early to the Lord that made him, and he will pray in the sight of the Most High. — Ecclus. xxxix. 6. As soon as you awake, think that your Guardian Angel has awakened you, and that God has given you the day to work out your salvation. Remember that this day may be the last of your life, that in it you may practice virtue with the more zeal. Do every day what you wish to have done at the hour of your death. Say, at rising : I rise in the name of God ^ the Father, who has created me, »J« the Son who has redeemed me, «J. the Holy Ghost who has sanctified me. May the blessed Trinity preserve me from all dangers of soul and body. While dressing: O Lord, give me the garment of love, the arms of justice; gird my loins with truth; put on me the helmet of salvation, give me the sword of the spirit, which is thy divine word ; protect me with the shield of faith, with which I may repel the arrows of the enemy. Oh, that I might, like the elect of God, be invested with mercy, benignity, humility, patience, and all other virtues. An Act of Adoration. O most holy and undivided Trinity, eternal Lord and God, I be- lieve that thou art here really present, and dost penetrate the inmost recesses of my heart. I adore thee with the prolbundest veneration. I unite my prayers with the praises of the angels and saints in heaven, XVI ll DAILY PRAYERS OF and with those of thy faithful servants on earth, who in this morning hour offer up their devotions to thee. I love thee with my whole heart, and above all things. An Act of Thanksgiving. I heartily thank thee, most gracious God, for all the benefits which thou hast conferred upon me: that thou hast created me, redeemed me with thy most precious blood, sanctified me through holy baptism, called me to thy holy religion, and particularly that thou hast pre- served me during the night past. I also give thanks to thee in behalf of those who fail to acknowledge the mercy of another day. An Act of Contrition. Alas, when I look back, I confess with confusion! I reproach my- self with many sins and. omissions. I acknowledge my ingratitude, and most heartily repent of it. Forgive me, O Lord, the bad thoughts by which, whether sleeping or waking, I have during the past night defiled my conscience and offended thee. My God, deal with me ac- cording to thy goodness and mercy, in which I hope. An Act of Oblation. O Lord, our Maker, who hast created all things for thyself, I offer up to thy infinite good pleasure whatever I shall this day think, speak, do, or suffer, every pulsation and breathing, every inner and outer act of mine, in the name of our Lord Jesus Christ, in union with the thoughts of his most sacred heart, and with the intentions which have ever been made by the Blessed Virgin Mary, and all pious souls, in order to praise and glorify thee, the fountain of all goodness, to lay down a satisfaction for my sins before the judgment-seat of thy justice, to implore thy mercy for all living and for the dead. To thee, King of Glory, I devote all my labors. Petition and Commendation to God. From thee, O Lord, proceed all good counsels and just works ; as- sist me always with thy grace, that I may begin, continue, and end all my works in thee. Give me wisdom to speak what is right and pleasing to thee, and wisdom to keep silence where silence is better than speech. Give me courage to suffer whatever thou orderest for my good. Cause thyself, O Lord, to be devouth* served in all Chris- tian lands, that in all governments good laws may be made, in all families useful works may be done, that by all this day may be sane- THE CATHOLIC CHRISTIAN. XIX titled and directed to the glory of thy name. Bless my friends and enemies; let no one this day perish, either temporally or spiritually. In particular, be gracious to the authorities whom thou hast set over us for our protection. Let them live in thy fear and govern according to thy will, that justice may be promoted and malice prevented. Lead those that travel; provide for the poor; to those who desire to live by their labor, grant, the rewards of their industry. Give me a heart compassionate towards the poor and suffering; heal the sick, comfort the afflicted, uphold the weary, preserve us all in health and happi- ness, and grant perpetual peace to the faithful departed, particularly to those who have died during the night past. Finally, O Creator of all, have mercy on all that thou hast made. I place myself, O Jesus, in thy most sacred wounds, particularly in thy most sacred heart. Teach me to be like thee, humble, meek, and patient. Grant that I may daily take up my cross, deny myself, and follow thee. To Mary. O my advocate and most holy Mother of God, Mary, I commend myself to thy special patronage and protection ; to thy compassion I commit my soul and body, my life, and the end of my life. Show that thou art indeed a mother, and let me not die without thy mater- nal blessing. To our Guardian Angel. Angel of the Lord, and protector of my soul, to whom God has committed me, guard me this day in all my ways, against all my enemies, visible and invisible, enlighten, direct, and govern me. To our Patron Saints. St. Joseph, St. Ann, ye holy Apostles St. Peter and St. Paul, St. John Nepomucen, St. N. 1ST., and all ye holy patrons, pray for me that I may not fall into any sin, that I may imitate your virtues, love my neighbor as myself, and daily become more pleasing to God, until by a happy death I shall, under your protection, pass into your society ; in the name of the Father, and of the Son, and of the Holy Ghost. Amen. (Reflect here what you have to do during the day ; consider the obligations you have to fulfil ; bethink yourself of the faults which you have committed at other times, of the dangers and occasions of sin to which you may be exposed, and be resolved to guard against them.) XX DAILY PRAYERS OF A Good Intention. O God, whose will it is, that whether we eat or drink, or whatever we do, we should do all in the name of our Lord Jesus Christ, I could wish for myself thousands of the most perfect hearts, with which this day to offer up to thee, O Heavenly Father, through Jesus Christ, thy only begotten Son, our Eedeemer, whatever I sjiall think, say, do, or suffer, as an offering of worship and adoration due to thy majesty ; of thanksgiving for so many graces and benefits ; of prayer for the gifts and assistances that we need ; of propitiation for my sins and omissions, in union with the works and merits of Jesus Christ, and I desire that such might be the intention of all men. THE THKEE DIVINE VIKTUES. An Act of Faith. Almighty, eternal God, before thy face I prostrate myself before thee in the depth of my nothingness, and with all saints and angels adore thee, full of humility and veneration. I believe that thou art one God, threefold in person — Father, Son, and Holy Ghost; that thou rewardest the good and punishest the bad. I believe that the second person in the Godhead, Jesus Christ, for our sakes became man, suffered, died, rose from the dead, ascended into heaven and sitteth at the right hand of the Father Almighty, is also truly and substantially present in the most holy sacrament of the Eucharist, and one day shall come to judge the living and the dead. All this, and whatever the Catholic Church proposes to be believed, I firmly believe, because thou hast revealed it, O God, who art the Eternal Truth, who can neither deceive, nor be deceived. In this holy faith I will live and die. Act of Hope. I hope, O my God, through the merits of Jesus Christ, and by my co-operation therewith to obtain from thee the- forgiveness of all my sins, the graces necessary to lead a Christian life, and to serve thee diligently, and to gain finally, after this life, everlasting happiness; be- cause thou hast promised this, who art infinitely powerful, benign, and faithful, who art able to keep thy word, who desirest to keep it, and who will keep it. Act of Charity. I love thee, O my God, with all my heart, all my soul, all my strength ; I love thee as my Creator, my Redeemer, my Sanctifier, THE CATHOLIC CHRISTIAN. XXI the author of my happiness, my greatest benefactor ; but yet I love thee more because thou art the Supreme Good, infinitely worthy of all love. For love of thee, I love my neighbor as myself, even my ene- mies and persecutors, because thou commandest me to love them. For love of thee, I also repent of all my sins, I hate and detest them, not out of fear or punishment, but because thereby I have offended thee, O Supreme Good ! In thy love, O my God, will I live, and in thy love I long with ardor to die. Form of making a Good Intention oefore Holy Mass. (To be used when, by reasonable cause, one is hindered from going to church.) I believe, Lord Jesus, that in the last supper thou didst offer up a true sacrifice ; I believe it because thou hast made it known to us through the Catholic Church, which from the Apostles' times has con- stantly taught the same to us. Since thou didst command the Apostles and the priests ordained by them, to do the same till the end of time, I therefore offer to thee, with the priest, this Holy Sacrifice of the Mass (which I believe to be one with that offered on Mount Calvary), to thy honor and glory, in acknowledgment of my most bounden service, in thanksgiving for the innumerable benefits which thou hast conferred upon me and upon the whole world, in satisfac- tion for my sins and the sins of all mankind, and for obtaining the grace of perfect contrition for my sins. I also offer to thee this Holy Mass for my friends, benefactors, for those for whom I am bound, and for whom thou wiliest me to pray. I also offer it for my enemies, that they may be converted, for all the faithful departed, particularly for my parents and relatives, and for the welfare of all Christendom. ^ortse Jftass, Or a lifting up of the heart during the time of Divine Service, for those who are hindered from attending the Holy Sacrifice of the Mass in church. I. — Heartfelt Desire to Participate in the Holy Sacrifice. Most Holy Trinity, God, Father, Son, and Holy Ghost, almighty source of all things; my best Father, my merciful Redeemer, the Fountain of my sanctification and happiness, I, thy most unworthy creature, venture to appear before thee, to show to thee, my true God and Creator, all honor, adoration, and trustful submission ; to thank thee for the innumerable benefits which I have received from thee ; XX11 DAILY PRAYERS OF to praise thee for thy glory (for I am created for thy praise) ; to im- plore thy mercies, and to appease thy justice, because I have so often and so grievously sinned against thee. All this I cannot do in a wor- thier and more perfect manner than by hearing, with faith and devo- tion, Holy Mass. For in that Holy Sacrifice is offered to thee the most sublime sacrifice of praise and thanksgiving, the most efficacious sacrifice of supplication and propitiation, the most worthy sacrifice of salvation for the living and dead. But because I cannot this day be present bodily at the Holy Mass, I will, at least in spirit, place myself before the altar where Jesus Christ in unbloody manner offers him- self, O Heavenly Father, to thee. Witb this glorious sacrifice I unite my present prayer ; I fervently desire, united with the Son of God, in the strongest manner to praise, love, supplicate thee, O Heavenly Father, to repair all the wrong and shame that I have wrought, and completely to accomplish all that can be accomplished by the Holy Sacrifice of the Mass. To this end give me thy divine grace, and grant that I may perform all this with sincere devotion. Amen. II. — Contrition for Sins, with Faith and Confidence in Jesus Christ, and an Offering up of His Precious Merits. Holy Father, I confess with sorrow that I have seldom served thee with an undivided heart, but rather have often offended thee, and by my slothfulness and neglect have brought upon myself infinitely great guilt before thee. I therefore take refuge in the merits of thy Be- loved Son, now present upon the altar, who so freely commends and imparts to us his grace and favor. In the Holy Sacrifice of the Mass Jesus offers to thee, for me, the highest veneration and love, the most perfect praise, the most hearty thanksgiving, and the most kind ex- piation. For the perfect forgiveness of my sins, O Heavenly Father, I offer up to thee the whole suffering and death of Jesus Christ, which now, in an unbloody manner, is renewed upon the altar. O most benign Father, thy Son has suffered and died even for me, a poor sinner. With thankful love I bring before thee as a precious and pleasing offering, the infinite merits of his suffering and death. I firmly trust that, on account of this inestimable sacrifice of thy Son, thou wilt not regard my guilt, and that thou wilt increase in me thy graces. Amen. O Father of mercies, and God of all consolation, to thee I turn for help and grace. Graciously look upon my misery and wretchedness, and let my supplications come before thee. That I may the more surely be heard by thee, I appear before the throne of thy grace, which for our salvation, is set up in the Holy Sacrifice of the Mass, where the THE CATHOLIC CHRISTIAN. XXI 11 innocent Lamb of God is mysteriously offered up to thee, Holy Father Almighty God, for the remission of our sins. Eegard, I beseech thee, the innocence of this holy sacrifice, and for the sake thereof, extend to me thy mercy. O my Saviour, how great is that love of thine for me which, to make satisfaction for my sins, and to gain me the grace of thy Father, impelled thee to endure for me such bitter pains, and even death itself. O how great is yet that love of thine for me, which causes thee, in every Holy Mass to renew, in an unbloody manner, thy death of propitiation, in order to apply and communicate to me thy merits. With my whole heart I thank thee for this, thy great love, and from the depths of my soul I beseech thee to make me a partaker of the fruits of it, and to strengthen and confirm me by the grace of the Holy Ghost, that I may detest sin and all unholy living, that I may crucify my flesh, with all its passions, deny myself, and follow in thy footsteps, that all my thoughts and words, all that I do or leave undone, may be a living service of God, and a sacrifice well pleasing to him. As thou hast offered up to thy Heavenly Father thyself, so take me also in the arms of thy love and mercy, and present me, a poor erring sinner, as an offering to thy Father, and let me no more be separated from his love. Amen. III. Adoration of the Most Holy Body and Blood of Jesus Christy under the appearances of Bread and Wine. most holy Jesus, before thee the heavenly choirs kneel and adore; with them I lift up my voice and cry, Holy, holy, holy, art thou, O Lord of hosts. Heaven and earth are full of thy grace and glory ! Thou art present, Jesus, under the appearances of bread and wine. Hear, O hear my prayer. I strike my breast and confess my un- worthiness ; but with firm confidence I implore thee, Jesus, be mer- ciful to me. O most benign Jesus, forgive me my sins. O holy blood, wash me from my sins. O precious blood of Jesus, O blood of Jesus, rich in grace, cry out to heaven for mercy upon me. Most holy God, receive this precious blood, together with the love through which it was shed ; receive it as an offering of my love and thankful- ness, for the greatest glory of thy name; for the forgiveness of my sins ; in satisfaction of the punishments which I have deserved ; for the washing away of the stains of my guilt, as reparation for all my neglects, and as amends for all the sins which I have committed through ignorance or frailty ; receive it also as a sacrifice for the consolation of the afflicted; for the conversion of sinners; for the recovery of the sick and suffering; for the strengthening of those XXIV DAILY PRAYERS OF who draw near to death ; for the refreshment, purification, and de- liverance of the souls of the departed in purgatory. Amen. IV. Unshaken Confidence in Jesus Christ. To thee, O most benign Jesus, I lift up my eyes and my heart. Oh, turn upon me thy gracious countenance, and thy true love. Behold, O Lord, my manifest need, and the great danger of my soul. Oh, re- ceive me, thou who art my only true mediator and helper. Be thou, tin rough the Holy Sacrifice of the Mass, my salvation, and obtain for me the entire remission of my sins. Oh, represent to thy Father how cruelly thou wast scourged, crowned, crucified, and put to death for us, and thereby reconcile with the strict justice of God me, a miser- able sinner. Amen. Our Father. Hail Mary. Y. He who asJcs in the name of Jesus shall receive. O Lamb of God, who suffered for us miserable sinners, have mercy upon me, and offer up to the Father thy passion for the forgiveness of my sins. O Lamb of God, who died for us miserable sinners, have mercy upon me, and offer up to God thy death in satisfaction for my sins ! O Lamb of God, who didst sacrifice thyself for us miserable sinners, have mercy upon me, and offer up thy holy blood to the Father for the cleansing of my soul. Heavenly Father, I offer up to thee this precious and most worthy oblation. My sins are more in number than the hairs of my head, but, just and merciful God, lay this precious offering in the one scale and my sins in the other, and that will far outweigh my guilt. O merciful, O holy God, give me thy blessing before I end my prayer, and through this blessing let me obtain grace at once to begin to amend my life, and to renounce whatever is sinful and displeasing to thee. Support me in my weakness ; strengthen me when temptations assail me, and let me never forget that thou art near me. O precious day ! but perhaps the last of my life. O happy day ! if it shall make me better. Holy Mother of God, Mary, holy angels and friends of God, pray for me and lead me in the way of truth. O God, grant thy love to the living, and thy peace to the dead. Amen. THE CATHOLIC CHRISTIAN. XXV PRAYERS TO BE SAID IN A STORM. V. From lightning, hail, and destroying tempest, R. Keep us, O Lord Jesus Ohrist. V. Show us thy mercy, O Lord, R. And grant us thy salvation. V. Lord, hear our prayer, R. And let our cry come unto thee. V. The Lord be with you, R. And with thy spirit. Let us Pray. We beseech thee, O Lord, graciously avert from this house all hos- tile power of evil spirits and all injury from the tempests "which gather in the air : Through Jesus Christ our Lord. Amen. Almighty and merciful God, through the intercession of the holy Mother of God, Mary, and of the holy angels, patriarchs, prophets, Apostles, martyrs, confessors, virgins, widows, and all saints, extend to us, we beseech thee, thy continual protection; make the storm to cease, and the angry elements to give forth a blessing from heaven upon us unworthy ; preserve from all the dangers with which their de- stroying power threatens us, our dwellings, and the fruits of the earth : Through Jesus Ohrist, thy Son, our Lord. V. Blessed be the name of the Lord, R. Henceforth world without end. V. Our help is in the name of the Lord, R. "Who made heaven and earth. The blessing of Almighty God the -f 1 Father, the *J« Son, and the •f. Holy Ghost, descend upon us, our dwellings, and the fruits of the earth, and remain with us always. Amftn, XXVI DAILY PRAYERS OF (&vt\xnxq §tv#Uvn$. (In the Old Law, God commanded that a sacrifice should be offered up to him at evening as well as at morning, to teach us thereby that we should begin and end every day with him. Gentle sleep is the balm of our nature ; but you will never sleep more softly and quietly than when you go to your rest like a Christian, and lay yourself down in the peace which you find in God.) I. — Give Thanks to God. O God, whose most holy presence I acknowledge and with all sub- missiveness adore ; O God most gracious, who with such fatherly kindness hast preserved me and renewed to me this day so many graces, what shall I repay thee for so many benefits? Thy saints shall praise and bless thee therefor. Jesus, I kiss the holy wounds of thy right hand, and give thanks to thee, in union with the thanks which thou, when on earth, didst pay to thy Father. Praise, my soul, the Lord, for he is good and his mercy endureth forever. (Ps. cxxxv.) II. — Pray for Light, that you may know your Sins. But, O Lord, how can my thanks please thee when I have this day sinned so often before thee, to whom all things are open and known. By the wounds of thy left hand, I pray thee, O Jesus, who art the true light that enlightenest every man, to enlighten me by thy holy spirit that I may know wherein I have erred. I will now in bitter- ness of soul examine all my actions of this day. (Here examine your conscience, whether you have sinned by wilful distraction in prayer, reading, meditation, at mass, at sermon, at con- fession, or communion, or by irreverent behavior in church. Think whether you have not resisted the grace and inspirations of God ; whether you have not sinned by cursing and swearing, or by want of confidence in God. Examine yourself, whether you have not offended God by rash judgment against your neighbor, or by despising him ; by hatred, envy, anger, strife, revenge, calumny, slander, mockery, false accusation, injustice, bad example, disobedience, unfaithfulness. Ask yourself before the all-knowing and holy God, whether you have THE CATHOLIC CHRISTIAN. XXVI] not sinned, by pride, by vain fear and human respect, by lies, by thoughts, desires, words or deeds opposed to purity, with others or by yourself; by sinful thoughts and wishes of other kinds, by in- temperance, by slothfulness in the performance of your duties; by misuse of time, by sinful pleasures or useless occupations ; how you have conducted yourself at home, at church, at table, in the street, in your intercourse with others, and whether you have not made yourself guilty of the sins of others. But particularly, direct your attention to your habitual sins. Examine carefully what gives occa- sion to your falling into them so frequently. Have a firm purpose to be on your guard against them the following day; impose upon your- self a penance proportioned to your sins and faults, and pray God to strengthen you in your resolution, with his grace). III. — Make an Act of Contrition. Father, I acknowledge and confess my guilt — my great guilt. I am ashamed at the sight of my faults and imperfections ; I am heartily sorry for, and detest all my past sins, not because I have thereby lost all that is temporal and all that is eternal, but because I have thereby so often and so grievously offended thee, my Lord and my God, my Supreme and Eternal Good, whom I love above all things, and desire to love forever. O Jesus, who hast so loved me that for me thou didst offer up thy life, I beseech thee by the holy blood which flowed from thy right foot, forgive me all my sins. Cleanse me from all the stains which defile my soul — thy image — before thy strict judgment shall visit me with punishment. With the penitent David I cry out, Have mercy on me, Lord, have mercy on me. TV. — Make a Resolution to Amend your Life. By the blood which flowed from the w r ound of thy left foot, O Je>us, I beseech of thee the grace that, as I now earnestly purpose, I may shun every sin, and seek out and make use of every means of amendment. O God, who givest grace to undertake what is good, give grace also to accomplish the same until the day of Jesus Christ. Y. — Commendation and Petition. I hide myself, Jesus, in the wound of thy holy side, and by the blood and water which, at the piercing of the spear flowed therefrom, 1 be>eech thee to receive me under thy almighty protection. Accord- ing to thy great mercy, spare all who this day offend thee. Have patience with those children of darkness who shall abuse this night XXVlll DAILY PRAYERS to manifold evil. Let not drunkards die in their sin. Grant that nil who are this day at variance may not suffer the sun to go down upon their anger. Strengthen those who must lie down in hunger. Have mercy upon those who this night lie sleepless through care or sick- ness, and upon those who draw near to death ; deliver them in their necessity, relieve their pain, watch over the sick, and cause them, through faith in thee, to partake of thy holy consolation. Have care for all travellers, for all in authority over us, preserve the innocent from temptation, and protect our whole community from every harm and misfortune. Bless me and all that belong to me, my relatives, benefactors, friends, and enemies, bless all men. Let the suffering souls in purgatory experience the effects of thy blessing; bring them out of their pain into everlasting rest and heavenly joys. Our Father. Hail Mary. I believe. Immediately before going to bed. Grant, Lord, thy blessing to this house and to this place in which I am, that I and all that belong to me may rest in thy peace. Suffer me to spend this night in thy love unstained by any sin, that if thou sbouldest call me before thee, I may die in thy grace, and in this grace awake to thee. Crucified Jesus ! let me rest in thy most sacred arms. I unite my sleep with thine, and in that love with which thou didst give rest to thy most holy manhood upon earth. I also lay my body down to rest that I may to-morrow the better serve thee. As often as I shall draw my breath, as often as my pulses shall beat this night, so often shall my heart cry to thee, "My Lord and my God! I believe in thee, I hope in thee, I love thee above all things. I am heartily sorry for my sins, and detest every thing that displeases thee. To thy infinite mercy I commit my body and soul." O Mary, before, and at, and after the birth of thy Son, ever most pure virgin, for defence against all the assaults of Satan I intrust my body and my soul to thy love and intercession. Thou art my mother, be near thy foster-child. Angel of the Lord! who hast thus far led me so faithfully, and guarded me against so many dangers, defend me from every danger of body and soul. My holy Patrons, and all ye elect of God, give continual praise and honor to God this night for me; pray for me that I may sleep this night free from all unclean imaginations, and from every sin, un- harmed and undisturbed by all attacks of enemies. Here sprinkle yourself with holy water, undress yourself with modesty, say one Oar Father for all who shall die this night. Perhaps in so doing you may THE CATHOLIC CHRISTIAN. XXIX he praying the last time for yourself. At getting into hed make the sign of the cross, 'and say: "In the name of my crucified Jesus I lay me down ; may he bless, preserve, and bring me to life everlasting ;" or the Church prayer : " Deliver us, O Lord, waking, and preserve us sleeping, that we may watch with Christ, and rest in peace. In peace will I sleep and rest. Into thy hands, O Heavenly Father, I commend my spirit." Compose yourself then to sleep ; but if sleep will not come to you, think upon death, and that trying hour when the crucifix will be pressed into your hand and the door opened for you into eternity. What will you then sigh and wish for ? Eemember, man, thy last end, and thou wilt not sin. Happy is the day that comes to its close with such pious thoughts. EVENING DEVOTIONS FOE THOSE THAT FEAR GOD. (to be said in common.) All. In the name of the »J« Father, and of the *%> Son, and of the *%, Holy Ghost. Amen. The head of the family, or Leader. O most holy Trinity, our most gracious God and Father, our Creator, Eedeemer, and Sanctifier, we praise, honor, and adore thee, we bless thee and give thanks to thee for all the graces and benefits which we have this day received anew from thy divine bounty. Glory be to God the Father, who hath created us. Glory be to God the Son, who hath redeemed us. Glory be to God the Holy Ghost, who hath sanctified us. All. Glory be to the most adorable Trinity, for ever and ever. Leader. O eternal God and Lord, we confess with shame and sor- row that we have grieved and offended thee, our Supreme Good, in thought, word, and deed, and sinned, Most Holy, before thee. For all this we are truly sorry, and from the bottom of our hearts repent. most compassionate Father, in reparation for our manifold sins, we offer up to thee the love, fidelity, obedience, humility, purity, and all the pleasing virtues of thy only-begotten Son, our Lord and Saviour, Jesus Christ; we offer up to thee his fervent prayers, his holy vigils, and his bitter passion and death. For the sake of these most holy merits, be gracious unto us, O God, and forgive us our sins. All. Be gracious unto us, God, and forgive us our sins. Leader. Under thy holy protection, O Lord, let us enjoy the rest which thou hast ordained for the refreshment of the body. Let thy holy angels defend us from all the powers of darkness and all the dangers of the night. Let thy holy light pour its rays into our souls, XXX DAILY PRAYERS OF that we sleep not in eternal death, and let thy divine grace repel from us all evil. All. In thy holy peace let us sleep and take our rest, Lord, our God. Leader. Have mercy, also, O Father of mercy, on all those with whom Divine Providence has united us here upon earth, our relatives, benefactors, friends, and enemies ; have mercy, also, upon all who are distressed and afflicted, upon all who are sick and about to die. O holy God, powerful God, immortal God, have mercy upon us in life and in death. All. God, have mercy upon all, living and dead. Leader. Holy Mary, Mother of our Lord Jesus Christ, St. Joseph, and ye beloved angels and saints, supply through your intercession what is wanting in our prayers, and implore for us the assistance and protection of Almighty God. All. Pray for us now and at the hour of our death. Leader. O Lord, grant to the souls of the faithful departed eternal rest, and let perpetual light shine upon them. May they rest in peace. All. Amen. Our Father, Hail Mary, I believe. Evening Blessing. The blessing of the most holy Trinity, the grace and mercy of the Heavenly Father, the peace and love of our Lord Jesus Christ, the virtue of his bitter passion and death, the protection and assistance of the Holy Ghost, be and remain with us now and forever, and guard and protect us and ours this night, and ever, from all evil of soul and body. In the name of the ►!« Father, and of the »|« Son, and of the *h Holy Ghost. Amen. Prayer for a Sick Person. Lord Jesus, he whom thou lovest is sick. Let it not be a sickness to death, but to thy glory and to his sanctification. Thou hast to so many sick restored health, to so many dead even life, even so extend thy goodness to this sick person, and let him become well again. Thou art almighty and infinitely good. Speak but one word, and he shall regain his health. But we know not always what is good for us ; do thou, therefore, what is pleasing to thee. Only give to the suf- ferer patience, and to us true love for him, that with him we may, in this life, give thanks to thee in thy temple for hearing our prayers, and, in the life to come, may praise thee forever in heaven. Amen. THE CATHOLIC CHRISTIAN. XXXI DAILY EXERCISES FOR VARIOUS PERSONS. Prayer to be said by Persons that are Married. O God, who didst institute marriage in paradise, and in the new law didst raise it to the dignity of a sacrament, and who hast called me, as I hope, thereto, I pray thee that thou wouldst give me grace to live therein peacefully and humbly this day, and all the days of my life, to suffer patiently all afflictions and trials that befall me, to rear my children piously, according to thy will and commandments, to train the members of my family to devotion, and to banish from my house whatever is scandalous, that in and through us thy name may be praised. Through Jesus Christ, our Lord. Amen. Manner in which the Countryman and Day-laborer should offer up tJieir work to God. O almighty, eternal God, who, for the disobedience of our first parents, didst curse the earth that it brought forth thistles and thorns, who hast said that in the sweat of our brow we should eat our bread, who hast laid it upon me for my own and for my neighbor's suste- nance to cultivate the land in the sweat of my brow, I give up myself therefore to thy divine will, and offer up to thee all my bodily acts, in union with those done by my Redeemer, Jesus Christ, while he walked upon earth ; I offer up to thee my labor in thanksgiving for all the benefits which I have received, in satisfaction for my sins, and finally, to obtain eternal life. Amen. Prayer of a Servant. My Lord Jesus, who didst leave the bosom of thy heavenly Father and come into this world, not that th-ou mightest be served, but as thou thyself hast said, that thou mightest serve others, to leave us an example of humility, since it has pleased thee to give me such station that after thy example I should serve others, I therefore give myself up to thy will, and will serve others as if I were serving thee, that with the humble I may one day be exalted in heaven, and for reward receive thee thyself. Amen. Prayer of a Child. *My Lord Jesus, who didst become a little child, and as an example for me didst grow in wisdom, years, and favor with God and man, give live grace that through true faith I may know and love thee, and XXXL1 DAILY PRAYERS OF walk in the way of justice; show me, I humbly beseech thee, the way of salvation which thou hast made ready from eternity, that I may walk in the same by-the practice of devotion, and at last come to thee, O Jesus, who art eternal life. Amen. VARIOUS PEAYEES TO BE SAID WITH THE SICK. Psalm vi. Lord, rebuke me not in thy indignation, nor chastise me in thy wrath. Have mercy on me, O Lord, for I am weak : heal me, Lord, for my bones are troubled. And my soul is troubled exceedingly : but thou, Lord, how long? Turn to me, Lord, and deliver my soul : save me for thy mercy's sake. For there is no one in death, that is mindful of thee: and who shall confess to thee in hell ? 1 have labored in my groanings, every night I will wash my bed: I will water my couch with my tears. My eye is troubled through indignation : I have grown old among all my enemies. Depart from me, all ye workers of iniquity: for the Lord hath heard the voice of my weeping. The Lord hath heard my supplication : the Lord hath received my prayer. Let all my enemies be ashamed, and be very much troubled : let them be turned back, and be ashamed very speedily. Prayer for a Happy Death. Lord Jesus Christ, I beseech thee, by thy holy wounds through which man, born in sin, is born again to eternal life, let those wounds stand open to my afflicted soul when it shall depart from this world, that the prince of darkness may not withstand it, nor the powers of the air terrify it, let thy holy wounds protect it in the last most dangerous combat, who livest and reignest for ever and ever. Amen. How to suffer Sickness and Death with merit. (The sick person should be encouraged by reminding him to unite his pains with those which Christ suffered for us in the garden and on the cross, to submit himself to the will of God, and if it be his pleasure, to be ready to die. It is highly meritorious to be resigned to die according to the will THE CATHOLIC CHRISTIAN. XXXlll of God, to unite one's death with the death of Christ, and to offer it up as a sacrifice for one's sins, and in thanksgiving for mercies re- ceived, to add thereby to one's merits in heaven.) Prayer. Lord Jesus, I unite the pains which I now suffer, with those which thou didst suffer in the garden, at the pillar, in the house of Pilate, and on the cross. I also offer up to thee my death, which I am ready to undergo according to thy will, for my sins and for thy greater glory, and I unite it with thy holy death endured for me on the cross. An Act of Faith. It is useful to recite in the hearing of the sick, the Apostles' Creed, and to ask him afterwards whether he believes it all. If the sick person be weak, some good friend should encourage him to make an act of faith in his heart, and should then say, 1 believe in God the Father, God the Son, and in God the Holy Ghost. 1 believe that I shall see the goodness of the Lord in the land of the living. I believe that my Kedeemer liveth, and that on the last day I shall rise again from the dead. For one thing have I besought the Lord, again I desire it, that I may dwell in the house of the Lord, all the days of my life. Act of Hope. In thee, O Lord, I hope, I shall never be confounded. Thou, O Lord, art full of goodness and meekness. Thou art rich in mercy to all that call upon thee. Whoso calls upon the name of Jesus shall be saved. The Lord loveth all that he hath made and his mercy is over all his works. O God, show me thy protection, that mine enemies may be con- founded at seeing that thou art my consolation and support. Receive my soul into thy keeping, for to thee have I been dedicated ; deliver, O God, thy servant, who trusts and hopes only in thee. O Lord, thou art my Helper, my Protector, my Redeemer. Lord, my God, delay not to assist me. In God is my strength. Why art thou so sad my soul, and why dost thou disquiet me? Hope in God ; I will yet give him thanks. He is the salvation of my countenance and my God. XXXI V DAILY PRAYERS, ETC. Act of Charity. I will love thee, O God, who art my strength, my refuge, and my Eedeemer. For thy glory, my God, I desire to be entirely consumed by this sickness, that so I may be a sacrifice to thee. Blessed art thou, O queen of heaven and earth ! Oh, that thy name may be praised and venerated from the rising to the setting of the sun. The sick person must be often reminded to ask forgiveness of all whom he has offended, and to forgive from his heart all who have offended him. St. Augustine, in his last illness, called for the seven penitential psalms, and said them devoutly. For he had been accus- tomed to say that no one, however piously he might have lived, ought to depart from this world without penance. Ever} 7 sick person should follow this example and say himself these psalms, or in case of being too weak, cause them to be recited for him by another. It is useful to sprinkle the sick, at times, with holy water. JHcmorare. Remember, Mary, tenderest-hearted Virgin, how from of old the ear hath never heard that he who ran to thee for refuge, implored thy help, and sought thy prayers, was forsaken of God. Virgin of virgins, Mother, emboldened by this confidence I fly to thee, to thee I come, and in thy presence I a weeping sinner stand. Mother of the Word Incarnate, Oh, cast not away my prayer; but in thy pity hear and answer. Amen. Salue Hegina. Hail, Queen, Mother of Mercy, our Life, our Sweetness, and our Hope, hail ! Exiles, children of Eve, we cry to thee ; to thee we sigh, mourning and weeping in this vale of tears. Turn, gracious Advo- cate, turn thou upon us the eyes of thy tender mercy ; and after this our exile ended, show unto us Jesus, the blessed Fruit of thy womb, O gentle, O tender, sweet Virgin Mary. V. Make me worthy to praise thee, Holy Virgin. JR. Give me strength against thine enemies. V. Blessed be God in his saints. R. Amen. INSTRUCTIONS THE EPISTLES AND GOSPELS. Explanation of the Ecclesiastical Year. What do we understand by the Ecclesiastical Year ? That order of seasons and days appointed by the Church, which commences with the first Sunday in Advent and ends with the last Sunday after Pentecost, and which is so arranged, that, every year, the mysteries, doctrines, benefits, obligations, and promises of Christianity, and in general all the grace and truth which Jesus Christ has provided for dispensing to men through his Church, shall be brought before the eyes and minds of the faithful by appropriate solemnities. Why has the Church prescribed this order ? 1. To keep constantly before her children the infinite love of God, the Father, Son, and Holy Ghost, as it was displayed from the beginning of the world down to the coming of Christ, and in his Incarnation, Satisfaction, and Glormcation ; and as it will continue to be manifested in the redemption, sanctifica- tion, and salvation of mankind till the end of time ; in order that the Ecclesiastical Year may serve as a living Gospel, in- telligible to all — as an open promulgation of the faith, and as a pattern of Christian life. 2. To lead the faithful, as it w r ere by the hand, to an ac- quaintance with the truths of the Catholic religion, and to accustom them to a corresponding church-like life. 14 INSTRUCTIONS ON 3. To secure to them the benefits procured by our Re- deemer, and intrusted by him to his Church ; to restore, preserve, and increase in them sanctifying grace, thereby to free them more and more from sin, and make them holy and happy. Which are the chief holy days and seasons of the Ecclesias- tical Year ? The holy seasons are : 1. Christmas, for which Advent is the preparation ; 2. Easter, for which Lent is the preparation ; 3. Pentecost, extending to the first Sunday in Advent. What does the Church commemorate at Christmas? The infinite love of God the Father, who, according to his promise, sent his only begotten Son, Jesus Christ, for the re- demption of mankind. This holy season commences with the first Sunday in Advent, and ends with the sixth Sunday after Epiphany. What does the Church commemorate at Easter ? The infinite love of Jesus Christ, the Son of God, who, in obedience to his Father's will, by his life, his works, his doc- trine, his sufferings and death accomplished our redemption, and then in his glorified body ascended into Heaven, to be there our Mediator with his Heavenly Father. This holy sea- son commences with Septuagesima Sunday, and ends at the Vigil of Pentecost. What does the Church commemorate at Pentecost? The infinite love of God the Holy Ghost, who, through the sacraments of the Church, imparts to the faithful the fruits of the redemption which Christ purchased for them ; that they may attain to a holy life in the faithful service of the ever- blessed Trinity, and arrive at a happy union with Christ. This holy season commences with Pentecost Sunday, and ends with the last Sunday after Pentecost. The holy days are : 1. Sundays; 2. Festivals; 3. Fast-days; and 4. Certain other davs which the Church appoints to be kept holy. I. What is Sunday? Sunday, also called the Lord's Day and the Christian Sab- bath, is the first day of the week ; on it Christians are com- THE EPISTLES AND GOSPELS. 15 manded to rest from all servile work, and to occupy themselves with the service of God and the important business of their salvation. "Why is there only one such day, and that the first day of the week ? One day of the week is thus specially hallowed because God himself rested on the seventh day, and in the old law, which is the type of the new (Exod. xx. 10, 11), commanded to keep holy the Sabbath day. Besides, it is evidently just that man, created for the glory of God, should dedicate at least one day out of the seven to his special service and to the salvation of his own soul. The seventh day's rest is also most beneficial both to soul and body ; for how T many, blinded and led astray by passion and excessive desire of worldly goods, would waste their strength in forgetfulness of God and neglect of their soul's solvation, if they were not, by this day, wakened from their deadly slumber, and reminded that they had souls to save. The first day of the week was kept as a holy day by the Apostles, and in the second century this observance of it had become general. The reasons for this practice were : 1. To establish a distinction between Jews and Christians ; 2. Be- cause, as on that day God created the world, so too on that day our life was brought from darkness to light, through the Resurrection of our Lord; 3. Because, as on the first day God commenced the creation of the w T orld, so too on it he sent his Holy Spirit for the restoration of mankind, and for the found- ing of his Church. Sunday is therefore a perpetual commem- oration of the creation of the world by God the Father ; of our redemption by God the Son, and of our sanctification by God the Holy Ghost. 4. Besides, many events memorable in the history of the Church, and fraught with blessing, have hap- pened on that day ; as, for instance, the entrance of Christ into Jerusalem before his suffering and death ; the institution of the sacrament of Penance; and, according to Bellarmine (tom._ 2, lib. 2), the Birth, Circumcision, and Baptism of our Lord. Finally, Sunday is also a day of rest to Christians, and as such reminds them to prepare with earnestness for the eternal Sab- bat li of Heaven. 16 INSTRUCTIONS ON How, then, should we spend Sunday ? As the design of its institution requires ; that is, holily. For whoever ponders the account of the day just given, must per- ceive that there is no time in it for mere worldly affairs, but that it should be all devoted to the service of God and the in- terests of eternity, unless a man would go contrary to the ordinances of God, slight the intention of the Church, trine with his salvation, and draw down upon himself heavy punish- ment. In the law of Moses, happiness, prosperity, and bene- diction in soul and body, were promised to those who kept holy the Sabbath (Exod. xxvi. ; Deut. xxviii.); but evil and misfortune were threatened to those who desecrated it, and even capital punishment was declared to be the penalty of violating it. Should not God, therefore, require the sanctifica- tion of the Christian Sabbath, which he has signalized by so much greater benefits, as strictly as he did that of ^he old law? How is Sunday kept holy, and how is it profaned ? We keep it holy by abstaining on it from servile labor (Luke iv. 4 ; vi« 1), and by doing works of piety, such as attending the public services of the Church, the Holy Sacrifice of the Mass, and also the sermon, catechism, and afternoon services in the parish church, if it can be conveniently done (Cone. Tiid. Sess. 24, de ref. c. 4 et 13 ; see 16th Sunday after Pente- cost) ; and if not, we should say at home the proper prayers, that they may be united with those which are offered in church at the Holy Sacrifice — should read some spiritual book — should make, during the day, frequent acts of contrition, and renew our love to God, thus preparing ourselves to go, with renewed strength and zeal, to our avocations in the coming week. Sun- day is further sanctified by receiving on that day, once a month at least, the Holy Sacrament of the Altar, as the most effica- cious means towards our salvation; and by spending the time that remains from the divine service in the practice of virtues, and in works of charity. On the other hand, Sunday is dese- crated by unnecessary and servile labor ; by neglecting church services ; by idleness, intemperance ; by plays aud dances ; by roving about at night, and in general by sinful acts. Indeed THE EPISTLES AND GOSPELS. 17 it would be better, writes St. Augustine, that is, it would not be so bad, to work in the field on Sunday, as to play, to dance, and spend the day in frivolous, dangerous, and sinful pleasures. Nevertheless, innocent and decent recreations, after the church services, are not forbidden, but on the contrary recommended. Prayer for Sundays. O God, who hast appointed Sunday, to the end that on it we should serve thee, and make ourselves partakers of thy grace, grant that we may always, on that day, renew our faith, and be incited to the praise and adoration of thy Majesty, through Jesus Christ, our Lord. Amen. Why is it that the number of Sundays after Epiphany, and after Pentecost, is sometimes greater and sometimes less ? That depends upon Easter coming sooner or later : if Easter comes early, there will be fewer Sundays after Epiphany, and more after Pentecost, than if it came later. When is Easter ? On the first Sunday after the full moon, which comes next after the vernal equinox. II. What do we understand by feasts and holy days? Days on which the Catholic Church celebrates either certain mysteries of religion, or some passage in the life of our Lord, or the memory of the Saints ; they may therefore be said to consist of two sorts, — the feasts of our Lord and the feasts of the Saints. Why has the Church established these holy days ? She has instituted the feasts of our Lord, that by means of them we may be induced to remember God's love and mercy towards us ; to meditate upon the mysteries, truths, and bene- fits of the Christian religion, and to contemplate Jesus as the perfect pattern of a Christian life. On the feasts of the Saints our minds are directed to those heroes of Christianity, that we may keep in veneration the lives of the friends of God, and that, convinced of the necessity and practicability of a true Christian life, and witnessing the 18 INSTRUCTIONS ON rewards which they have gained, we may be encouraged to similar perseverance in the struggle for virtue, and in the imi- tation of their examples. Which are the feasts of our Lord ? Christmas, Circumcision, Epiphany, Easter, Ascension, Pen- tecost, Trinity, and Corpus Christi. Has the Church authority to establish holy days ? Certainly ; for Jesus Christ gave his Apostles and their suc- cessors power to bind and to loose upon earth (Matt, xxiii. 18), and enjoined upon the faithful to hear the Church. This grant includes the power of making laws and regulations for the sal- vation of the faithful; and, as the Church thus has this power, so the faithful are bound, on their part, to obey. God himself appointed feasts under the old law, and the new law follows that pattern. Thus, under the old law, Pasch, or Easter, was established in memory of the deliverance of the Jews from Egyptian bondage ; Pentecost, in memory of the giving of the Ten Commandments on Mount Sinai ; the Feast of Taberna- cles, in commemoration of the forty years' passage through the wilderness. But should not the Church, the spouse of Christ, have power to do what the Synagogue, the servant, did ? Has she not, indeed, the same right that governments, families, and societies have, to appoint their festivals ? and ought she not to honor the works of God, and venerate the lives of the Saints, even upon the same principles on which worldly festivals are celebrated ? How should we spend holy days? According to the intention of the Church, as we do Sun days ; but further, the Church, in order that we may become acquainted with the mysteries of our faith, and with the par- ticular favors God has conferred upon us, as well as with the acts of the Saints, and with the ceremonies and usages by which their feast days are honored, desires that we should as- sist at the eulogies preached on such occasions, and that, by the reading of suitable books, we should incite ourselves to the love and praise of God, and the imitation of his Saints. Which are the holy days of obligation ? Circumcision, Epiphany, Annunciation of the Blessed Virgin, THE EPISTLES AND GOSPELS. 19 Easter, Ascension Day, Whitsunday, Corpus Christi, Assump- tion of the Blessed Virgin, All Saints, and Christmas. What are we to understand by octaves? An octave is the prolongation of a festival of the Church foi eight days, in order to extend the time for meditation upon the particular subject of the festival. The festivals with oc- taves are Christmas, St. Stephen's day, St. John the Evangel- ist's, Holy Innocents, Epiphany, Easter, Ascension, Pentecost, Corpus Christi, St. John the Baptist, the Feast of the Immacu late Conception, and some others. Has the Church the power of dispensing with, or transferring holy days ? Yes ; for Christ has given her the power to bind and to loose upon earth ; that is, to dispense with laws. III. What are fost-days ? Fast-days are those on which the Catholic Church com- mands us to chastise the body, either by abstaining from the use of meat or by fasting on one meal only during the day, in order thus to present to God a sacrifice of mortification. Those days on which it is not allowed to eat flesh-meat, are called days of abstinence ; those on which it is permitted to eat but one meal a day, are called fast-days of obligation. Can the Church appoint fast-days ? Yes : for having received the power to bind and to loose, and being, as the mother of the faithful, guided by the Holy Ghost, she may justly appoint fast-days whenever she finds it advantageous to her children. This power she exercised from the very beginning, com- manding Christians to abstain from things strangled, and from blood (Acts xv. 20), in order that the Jews might not be hin- dered from becoming Christians by observing them to partake of those things which were prohibited by the old law ; and after- wards, when this occasion had passed by, dispensing with the prohibition, and appointing days of fasting and of abstinence instead. Why has the Church appointed fast-days, and what advan- tages do they bring? In appointing fast-days, it is the intention of the Church that 20 INSTRUCTIONS ON her children should, by fasting, mortify the flesh, and overcome sensual inclinations ; that they should make satisfaction for sin by doing penance, and by being reconciled to God ; that they should become more fervent in prayer and in meditation ; that, by conquering their lusts, they should gain the greater strength for God's service ; that, by saving in their fasts, they should have the more to distribute among the poor ; and, in fine, that by despising worldly pleasures, they should learn to desire only the things of Heaven, where Christ reigns. That fasting is advantageous is proved by many places in holy Scripture ; by the examples of Saints, both of the Old and New Testaments ; and, above all, by that of our Lord Jesus Christ. Our own experience confirms the lesson ; a full stomach does not incline to prayer ; and physicians tell us that flesh-meat is more con- ducive to sensuality than other food. For such reasons, the holy fathers can hardly say enough in praise of fasting; Christ himself also predicted (Matt. ix. 15), that days would come " when the Bridegroom should be taken away from them, and then they should fast." What are the principal fast-days ? 1. Lent ; 2. Ember Days ; 3. Vigils ; 4. Fridays in Advent. (The other Fridays in the year are only days of abstinence.) Who sin against fasting ? 1. Those who, willingly and knowingly, without sufficient cause, refuse to abstain from meat. 2. Those who eat two full meals on one day. 3. Those who, in the course of the day, eat as much as would make a full meal. A small bit, or a moderate drink, would not break fast, but would be sensuality. 4. Those who eat costly dinners, and indulge in drunkenness and exces- sive amusements, for that is against the spirit of mortification and penance (Rom. xiii. 13 ; Galat. v. 24). How does the Church sanctify week-days ? By commemorating on each week-day some divine benefit, or the memory of some saint, and by providing for the offering of the Holy Sacrifice of the Mass, that whosoever can attend may do so. Every Catholic should therefore, each day, meditate upon some divine truths; if in his power hear Mass, and with- out fail say devoutly his morning and evening prayers, that he THE EPISTLES AND GOSPELS. 21 may, by such means, be strengthened to perform his daily la- bors in a manner pleasing to God, and patiently suffer the trials of life, while through all he ascends from virtue to virtue. Thus the Ecclesiastical Year is constantly impressing upon the heart of the Christian the works and promises of God, re- minding him of the creation, the fill, the redemption, and sanctification of mankind ; inviting him to participate in the benefits which it exhibits; to acknowledge his own frailty; to put confidence in the promises of Christ ; to apply to himself, through the sacraments, the redemption purchased by our Saviour ; and to become sanctified by penance and good works, that so he may be always prepared for the coming of the Redeemer, when he shall appear as Judge of the world. How wise and how beautiful! Who, out of the Catholic Church, can boast of having so tender and careful a mother ? But for that very reason it is the duty of every Catholic to be obedient to the Church ; to comply with her intentions ; to be guided by the spirit of her Ecclesiastical Year, and to lead a religious life. Instruction on Advent. What does Advent mean? and what is the season of Advent ? Advent means the coming of Christ, and the season of Ad- vent comprises the four weeks preceding Christmas. By it the Church represents the four thousand years of preparation for the coming of the God-man, our Redeemer, and at the same time points us to his second coming as our Judge. Was a Redeemer necessary ? Yes ; for all men sinned in Adam, were children of wrath, and needed to be reconciled to God. Could not the fathers, under the old law, be saved before the coming of Christ ? Yes ; through the expectation of him, as already promised (Gen. iii. 15), and through his future merits, all might be saved under the old law, who made themselves worthy of the grace of Christ by innocence and penance, although they could not be admitted to Heaven until our Lord's ascension. When was the first coining: of our Redeemer ? 22 INSTRUCTIONS ON Four thousand years after the creation of the world, when the Son of God was conceived by the Holy Ghost in the womb of the ever-blessed and Immaculate Virgin Mary, and was made ilesh, to sanctify the world through his gracious and long-ex- pected Advent. When will be his second Advent ? At the end of time, when Jesus Christ will come with great power and majesty, to judge the world; — upon this truth we should earnestly reflect. What do we mean by his third Advent ? The third Advent of Christ is, when he enters our hearts in Holy Communion, to be with us, and to reign in us. Why has the Church appointed the holy season of Advent ? 1. That we may consider the wretched state of mankind before Christ, and at the same time that of every one without Christ, which is the state of the sinner ; for which considera- tions the very time of year seems naturally fit, when the earth is deprived of its beauty, covered with snow and ice, and its very life apparently extinguished by the killing frost. 2. That we may vividly bring before our minds the mercy of God, who delivered us from that miserable state, and may sympathize with the longing of the patriarchs, during four thousand years, for the promised Redeemer. 3. That we may consider the mystery of the Incarnation of Christ ; his love, humility, and patience ; and rejoice and be grateful to him therefor. 4. That we may prepare ourselves worthily for Christmas ; that Christ may then enter our hearts, in the fulness of his grace, to 're- new them and dwell in them. 5. That we may often think of his second Advent, and so prepare ourselves for it, that he may be to us a merciful Judge. "Watch ye, therefore, be- cause you know not what hour your Lord will come" (Matt, xxiv. 42-44). What particular arrangements has the Church made for this season ? The violet color is used at the altar ; the Gloria is omitted in the Mass, and the Te Deum in the Office ; altars are adorned only in the simplest manner ; marriages and all festive enjoy- ments are prohibited. THE EPISTLES AND GOSPELS. 23 How ungrateful to God, how disobedient to his Church, how unjust to themselves, are those who spend this holy season without special devotion, without good works, without receiv- ing the Sacraments ! Prayer for Advent. O God, who hast brought joy to the world through thy gracious Advent, grant us, we beseech thee, thy Grace, that we may prepare ourselves by sincere penance for its celebra- tion, and for the last judgment. Amen. i^irst Snnbni) in &buent. The first Sunday in Advent is the first day of the Ecclesias- tical Year ; on it the Church begins to contemplate the coming of our Saviour, and with the prophets to long for him ; she exhorts the faithful to true penance for their sins, which op- pose Christ's entrance into their hearts ; she sings, therefore, at the Introit of the Mass : " To thee, O Lord, have I lifted up my soul." Epistle. (Romans xiii. 11-14.) Brethren, knowing that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed. The night is passed and the day is at hand. Let us therefore cast off the works of darkness, and put on the armor of light ; let us walk honestly as in the day ; not in rioting or drunkenness, not in chambering and impuri- ties, not in contention and envy : but put ye on the Lord Jesus Christ. What does St. Paul teach us in this Epistle ? After explaining to the Romans the duties of a Christian life, he calls upon them to forsake sin and begin the discharge of those duties at once, because their salvation is nearer now than it was before ; " the night is passed, the day is at hand," that is, by their conversion they had received, through the Gospel, more knowledge of God and of his holy will, and greater favors and graces than were before thrown open to men, and so were brought nearer to salvation through Christ, 24 INSTRUCTIONS ON — blessings which imposed corresponding obligations to live according to the Gospel. But if the Apostle requires this from the Romans, what will be required of us, who have received Christian instructions and innumerable graces, even from our very youth? What is to be here understood by sleep? We are to understand by it the deplorable condition of men in sin ; for, as in sleep, we are inert, without care and without perception of danger, so Christians, in sin, are free from anxiety for their salvation, heedless of doing penance or of leading a better life. They are asleep. Others again are drowsy and lukewarm ; they neglect their prayers, the Holy Sacraments, and other means of salvation, and work but languidly in the affairs of their souls. They will indeed one day awake from their sleep, but then, alas ! it will be too late. What is to be understood by night and day ? By night is to be understood ignorance, infidelity, and sin. Where ignorance is, there is darkness ; and where sin and con- cupiscence reign, there is double darkness : God, the light of the soul, withdraws; true knowledge departs, and the soul is left like the earth after the sun is gone. The day, on the other hand, represents faith, grace, and reconciliation with God. What are the works of darkness that we must cast off? St. Paul here speaks particularly of the wicked deeds which the Romans did before their conversion, but, in general, he- means such sins as are committed in the darkness of the night, unknown to men, but seen and known by God, of whose grace they deprive us. What is the armor of light which we are to put on ? It consists in Faith, Hope, Charity, and good works (1 Thess. v. 8), the spiritual arms with which we have to overcome the world, the devil, and the flesh. What is the meaning of " let us walk honestly as in the day ?" That we should do always such works as we would not be ashamed to do before God and good men, in broad daylight. Whnt does it mean "to put on the Lord Jesus Christ?" It means that Christians who, in Holy Baptism, have re- THE EPISTLES AND GOSPELS. 25 nounced the devil, his works, and his pomps, should not live in pride and drunkenness, in impurities and rioting, in conten- tion and envy — but should think, speak, and act like Jesus, adorning themselves by the imitation of him, as with precious garments. Aspiration. O Lord Jesus, who became man for us, grant that we may \\\ all things comply with the admonitions of this Epistle ; that we may arise from the slumber of our sins, and walk in the light of grace by the diligent performance of good works, and adorn our souls by putting on thee, through the imitation of thy virtues. Gospel. (Luke xxi. 25-33.) At that time Jesus said to his disciples : There shall be signs in the sun, and in the moon, and in the stars : and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves, men withering away for fear, and expectation of what shall come upon the whole world. For the powers of heaven shall be moved : and then they shall see the Son of man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads : because your redemption is at hand. And he spoke to them a similitude. See the fig-tree, and all the trees : when they now shoot forth their fruit, you know that summer is nigh ; so you also when you shall see these things come to pass, know that the kingdom of God is at hand. Amen I say to you, this generation shall not pass away, till all things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. Why does the Church cause this Gospel, concerning the last judgment, to be read to-day? Like a wise mother, she would have us at the beginning look to the end, that we may live soberly, justly, and piously ; in particular, by meditation on the coming of Jesus as our Judge, she would incite us to prepare our hearts by penance, for him who came into the world as our Redeemer. For what can or ought more effectually to frighten us from sin, and encourage us to receive salvation through Jesus Christ, than the remem- 2 26 INSTRUCTIONS ON 4 brance that at the judgment of this very Saviour, all evil, as well as all good, shall be revealed — that to be punished, this to be rewarded ? When will this last judgment be held ? Jesus Christ has not made known to us the day and the hour, that we may be always ready, but he has given us cer- tain signs, by the appearance of which the approach of judg- ment may be known, as by the shoots of the fig-tree we can tell that summer is near. What are those signs which shall precede the last judgment ? The sun shall be darkened, the moon shall not give her light, and the stars shall fall from heaven ; the heavens themselves shall pass away with a great noise ; the elements shall melt with heat, and the earth, with all that is in it, shall be burned up. At the command of God, the order of the world shall be shaken to its centre ; fearful tempests shall arise ; the sea and waves shall roar, and wild struggle and destruction take the place of present quiet and order. In a word, such distress and tribulation shall come upon the whole world, that men shall wither away with fear, not knowing whither to fly. Thus shall God destroy his works, which the wicked have abused to sin, arming all creation against his enemies. Then shall ap- pear the sign of the Son of man, the Holy Cross, a terror to sinners, who have hated it — a consolation to them who have loved it. Why does Jesus say, ''''Lift up your heads, for your redemp- tion is at hand?" These words refer to the just, who on earth are, as it were, prisoners and exiles, but who, at the last judgment, will gain the perfect liberty of the children of God, and be translated, soul and body, to their long-desired home — Heaven. They have therefore the best reason to lift up their heads and re- joice. How will the last Judgment commence ? At the command of God the angels will, with the sound of the trumpet, summon all men to Judgment (1 Thcss. iv. 15). The bodies ar.d souls of the dead shall be again united, and the wicked shall be separated from the righteous; those on the THE EPISTLES ANJ) GOSPELS. 27 left — these on the right (Matt. xxv. 33). All angels and evil spirits will be present, and Jesus Christ will appear in a bright cloud, with such power and majesty that the wicked will not. for fear, be able to look on him, but will say to the mountains, " fall on us," and to the hills, " cover us" (Luke xxiii. 30). How will the Judgment proceed? The books will be opened, and from them all men will be judged; that is, all their good and bad thoughts, words, and deeds, even those which w r ere most secret, and known only to God, will be revealed before the whole world, and according to those works men will either be rewarded or forever damned. "The just shall go into everlasting life, but the wicked into everlasting punishment" (Matt. xxv. 26). Oh! my God, when we have to render account even of every idle word we speak (Matt. xii. 36), how will it be in regard to so many sinful and scandalous words and actions ! Let us be our own judges while we may ! Why does God hold a general and public Judgment ? Besides the particular and irrevocable judgment upon every man at his death, God has appointed the general Judgment for the following reasons: 1. That all may know how just God has been in the particular judgment of each one ; 2. That men may be judged according to those good or bad consequences of their actions, which last long after death, and even perhaps to the Day of Judgment itself; 3. That the body, which arises on that day, and which has been the instrument of sin or of virtue, may share the reward or punishment of the soul; 4. That jus- tice, sought for on earth but not found, may at last be rendered before the whole world to the afflicted and persecuted, while on the other hand the wicked, who have oppressed the poor, the widow, the orphan, and the religious, and who have never- theless often passed for upright and devout persons, may be known in their real characters and forever disgraced; 5. That God himself, who in this world often distributes temporal goods and worldly riches to the wicked, rather than to the good, may be praised at the Day of Judgment for his eternal wisdom and justice ; 6. That all may perceive the goodness of God in rewarding the least thing done or suffered for his sake, 28 INSTRUCTIONS ON even a drink of water given in his name; 7. That there may be a perfect retribution when the just, who in this world have been condemned by the wicked, shall then, with Christ, judge the wicked ; 8. That Jesus Christ may complete his Redemp- tion, and openly triumph over his enemies, who shall see the Glory of the Crucified, and tremble at his power. O Chris- tian, remember this Judgment ! Exhortation. The Church, during the season of Advent, reminds thee, O Christian ! of the coming of Christ to Judgment, that thou mayest with the more zeal apply thyself to profit by his first coming; for they only will be justified and glorified, who have acknowledged and received him as their Redeemer. Examine thyself therefore to-day, and during this week, whether thou hast believed in him, loved him, admitted him into thy heart, and kept his holy commands. Begin at once penance and good works, that thou mayest with confidence await the Judg- ment-day of the Lord. Aspiration. Thou art just, O Lord ! and just is thy Judgment. Oh, penetrate my soul with holy fear, that I may be kept from evil deeds, and incited to good works. Would that I could say, with St. Jerome, " Whether I eat or drink, or whatever I do, it is as if I heard the awful summons of the trumpet, 4 Ye dead, arise and come to Judgment !' " Seconb Sunbaji in &bt)ent The Church, after having on the first Sunday of Advent taught us to sigh with the prophets for the Redemption through Christ, on this day reminds us, in the Holy Sacrifice of the Mass, of the joyful promises of God for the salvation of the Gentiles, and of Jesus Christ's actual coming, in order to quicken our desire for it, and to produce in us an alacrity in making ready our hearts by penance and love. THE EPISTLES AND GOSPELS. 29 For that purpose she says, at the Introit of the Mass, from Isaias (Isai. xxx.), "People of Sion, behold, the Lord shall come to save the nations, and the Lord shall make the A r oice of his glory to be heard in the joy of your heart." " Give ear, O thou that rulest Israel ; thou that leadest Joseph like a sheep" (Ps. lxxix. 2). Glory be to the Father, &c. Prayer. Stir up our hearts, O Lord, to prepare the ways of thy only- begotten Son, that by his coming we may be worthy, with purified minds, to serve thee, who livest and reignest. Epistle. (Romans xv. 4-13.) Brethren, what things soever were written, were written for our learning: that through patience and the comfort of the Scriptures, we might have hope. Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ. Wherefore receive one another, as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. But that the Gentiles are to glorify God for his mercy, as it was written : "There- fore will I confer to thee, O Lord, among the Gentiles, and will sing to thy name." And again he saith: "Rejoice, ye Gentiles, with his people." And again : " Praise the Lord, all ye Gentiles ; and magnify him, all ye people." And again Isaias saith : " There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope." Now the God of hope fill you with all joy and peace in believing ; that you may abound in hope, and in the power of the Holy Ghost. What does St. Paul teach in this Epistle ? He teaches the Christians to be united in peace and love according to Jesus Christ, for the converted Jews and Gen- tiles were separated by mutual reproaches — the Jews pretend- ing to have the advantage over the Gentiles, because they were the chosen people, and because the Saviour was of their nation ; while the Gentiles, on the other hand, reproached them with ingratitude, and with crucifying the Saviour. To 30 INSTRUCTIONS ON restore the concord thus disturbed, St. Paul wrote to them that the Gentiles could be saved only through the mercy of God and the grace of Jesus Christ, while the Jews could only be justified, not through the works of the law, but only through belief in Jesus ; that one, therefore, had no cause to boast of advantages over the other, since both had equal need of the grace of God, and that therefore they should not despise, but love one another in Jesus Christ ; accordingly St. Paul cites various texts of Holy Scripture, admonishing them to be of one mind, and proving that the mercy of God and the Saviour of Israel were promised to the Gentiles also. What are we to learn by this Epistle ? To be grateful to God for having called us to the true faith, and for having received us into the bosom of his Holy Church, and not to think less of those who are not yet Catholics, or who have failed to become followers of Christ, for it is not on ac- count of our merits that we are Catholics, but only by the grace of God. Again : we are taught that by envy, discord, pride, and hatred, we lose our salvation. Finally, St. Paul refers us to the Scriptures for instruction. What do the Holy Scriptures profit us ? » 1. They teach, correct, and instruct us in justice, that we may serve God faithfully, and be ever ready for good works. 2. They sustain our patience in suffering, and our hope of eter- nal life, by many promises, and by the examples of Jesus Christ and his saints. Does not the Catholic Church forbid her children to read the Scriptures ? No ; but she advises those not to read the Scriptures who are not capable of understanding them, and if in reading they come upon difficult passages (as St. Peter tells us "there are many hard things contained therein," 2 Eph. iii. 16), they should seek the explanation of such difficulties in the teaching of the infallible Church. How often, when not read with the proper intention, have they been the occasion of innumerable disputes, controversies, scandals, and schisms ! Why is God called the God of patience, comfort, and hope ? THE EPISTLES AND GOSPELS. 31 1. Because he looks with patience and long-suffering upon our sinful lives ; 2. Because he gives us grace to carry our cross with patience and joy, and removes our down-heartedness by spiritual consolation ; 3. Because he gives the hope that after this life we shall possess him, the object of our desire. O God of patience, comfort, and hope, fill our hearts with joy and peace, and grant that we may become perfect in all good works by faith, hope, and charity, and that we may at- tain the promised salvation. Gospel. (Matt. xi. 2-10.) At that time : When John had heard in prison the works of Christ, sending two of his disciples he said to him : Art thou he that art to come, or look we for another? And Jesus making answer said to them : Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the Gospel preached to them. And blessed is he that shall not be scandalized in me. And when they went their way, Jesus began to say to the multitudes concerning John : What went you out into the desert to see? a reed shaken with the wind? But what went you out to see? a man clothed in soft garments ? Behold they that are clothed in soft garments, are in the houses of kings. But what went you out to see? a prophet? yea, I tell you, and more than a prophet. For this is he of whom it is writ- ten : " Behold I send my Angel before thy face, who shall prepare thy way before thee." Why was St. John in prison ? Because he severely rebuked King Herod Antipas, who was living in adultery with the wife of his step-brother : for this fidelity to the truth he afterwards had to suffer death. This example of St. John teaches us that the truth easily begets hatred, but that we should not be deterred from speaking the truth when our duty obliges us to, although the greatest suf- fering and misfortune should thereby befall us. Is it not nobler and more profitable to our salvation to be a martyr for truth, with St. John, rather than to gain the favors of the world by timidly looking on, or by deceitful flattery. 32 INSTRUCTIONS ON Why did St. John send his disciples to Jesus ? St. John being periectly convinced himself that Jesus was the promised Saviour, — for in baptizing him he had heard the voice of his Heavenly Father, u this is my beloved Son," — sent his disciples that they, in turn, might be also convinced that lie was the Messiah. A beautiful and important lesson for all superiors, fathers, and mothers, to take care that their dependents may be well instructed in matters of faith. Why did Jesus not answer directly, but indirectly, saying, Go and relate to John what you have heard and seen. The blind see, &c. ? The prophets had predicted (Isai. iii. v. vi. ; lxi. l) that the Messiah would restore sight to the blind, and give hearing to the deaf; the disciples of John ought therefore to have be- lieved in him as the promised Messiah, because they saw him perform those miracles which were at once the fulfilment of the prophecies and works of omnipotence, as such constituting the most evident and authentic proofs of his Divinity, and of his mission as Redeemer of the world. Why did Jesus add, Blessed is he that shall not be scandal- ized in me f On account of those who, notwithstanding the miracles he wrought, would be scandalized at his humility, his poverty, his ignominious suffering and death upon the Cross, and who would, accordingly, despise and reject him; although, as St. Gregory says, they ought rather to love and honor God the more, the more he humbled himself for them. What is the object of the question which Christ asks in re- gard to St. John ? 1. To praise the firmness of St. John, whom neither the au- thority of Herod, nor the fear of prison and death, could deter from exercising his sacred functions, — an example to all preach- ers, confessors, and spiritual superiors, that they should not be influenced by human respect or temporal advantage, to be in- dulgent to vice; but that, following the dictates of conscience, they should discharge their duty faithfully. 2. To approve the austere life of St. John, as shown by his wearing a garment of THE EPISTLES AND GOSPELS. 33 camel's hair, and using as food locusts and wild honey, that we should thereby be encouraged to crucify the flesh and to do penance. Why did Christ say that John was more than a prophet ? Because, unlike any other prophet, his appearance was fore- told by inspiration ; he was glorified both before and at his birth by miracles ; and he was destined to see the Messiah, to preach him to men, and declare him to be the Saviour of the world. And as he led an angelic life he was fitly called an angel, that is, a messenger of God, to announce the coming of Christ, and prepare his way. How did St. John prepare the way of the Lord ? By his austere life and his preaching of penance, by which he sought to prepare the hearts of the Jews to receive the grace of Jesus Christ. Why does the Church set before us this Gospel ? In order that we, like the disciples of St. John, may, by his works, recognize Jesus as our Lord and Saviour, and that we may make ourselves worthy of the grace of redemption by doing penance earnestly and firmly, thus preparing the way of the Lord in our hearts. Aspiration. O Lord Jesus Christ, who hast praised thy forerunner, St. John, for his firmness and austerity, strengthen in us faith in thee; give us grace to have those confided to our care in- structed in Christian doctrine, according to the example of St. John, and inflame our hearts with such readiness to imitate his courage, that we may never do any thing to please men which shall displease thee. Consolation in Adversities ar*d Affliction. " Xow the God of hope fill you with all joy and peace in believing" (Rom. xv. 13). What can and should console us in adversities ? A living and firm belief in these truths : 1. That ail events, adverse or prosperous, are ordered by God's wise Providence, and therefore that no .evil can befall us except by his per mis- 34 INSTRUCTIONS ON sion, who never allows us to suffer more than is for our great- est good. Fortune and misfortune, life and death, riches and poverty come from God (Ecclus. xi. 14). If we willingly accept from the hand of God, what is good and agreeable, shall we not accept also what is adverse and trying ? If we are ourselves the cause of our own sufferings, we should say, " Our Father in Heaven is punishing us for our sins ;" if not ourselves the cause, we must think that God is testing and strengthening our love and our obedience. 2. That as God, with the solici- tude of a father, will not allow even a hair to fall from our heads without his permission, so will he not suffer any evil to be done to us by devil or man. 3. That if we call upon him in adversity, God is able and willing to help us whenever it is expedient for our salvation. Thus, to encourage us, he says (Ps. xlix. 15), "And call upon me in the day of troicble, J will deliver thee, and thou shalt glorify me ; and, If God is for us, who is against us f (Rom. viii. 31); and, Can a woman forget her infant so as not to have pity on the son of her loomb f and if she shoidd forget, yet will not J forget thee: behold, I have graven thee in my hands (Isaias xlix. 15). 4. That it would be of no use for us to resist Divine Provi- dence, for all who have done so have been filled with shame and ignominy. Who hath resisted, him, asks Job, and hath had peace? (Job ix. 4.) God leads him who willingly sub- mits, but crushes him who refuses to obey. It is a frightful example which the Scriptures furnish us in Saul, who, despair- ing of help from God, took his own life. 5. That our suffer- ings, when borne with patience and submission, lose their sharpness, and bring us merit and reward. For that which is at present momentary and light of our tribulation, icorketh for us, above measure exceedingly, an eternal weight of glory (2 Cor. ix. IV). 6. That Christ also entered into his glory through sufferings ; that the Saints have all followed him in the way of the Cross, and that, by partaking of the suffer- ings of Christ, we become partakers also of his glory (1 Pet. iv. 13). Why then should we complain of the sufferings sent to us from God, which beget in us a likeness to Christ, the man of sorrows, and to all the saints ; .which separate us from THE EPISTLES AND GOSPELS. * 35 the things of the world, and create in us a desire for Heaven ; which assist us to repent of our sins, give us peace and joy in God, and produce imperishable fruits for the harvest-day in Eternity ? Prayer to be said in Adversity : from the Psalms of David. Almighty, Benign, and True God, who hast said, Call upon me in the day of trouble, and I will deliver thee ; behold, all- merciful Father, confiding in thy word, I have recourse to thee in my need. Give honor, therefore, to thy name, and deliver me, if it be according to thy will, and for my good, that all may acknowledge the Truth, that thou, O Lord, art a Helper in time of tribulation. Amen. ®[)irb Sunbaji in Qlbuntt. The nearer the coming of the Lord, the more earnestly the Church calls upon us to rejoice ; and to-day therefore, at the Introit of the Mass, she sings the words of St. Paul to the Philippians (ch. iv. 4) : Jtejoice in the Lord always ; again, I say, rejoice ; let your modesty be known to all men, for the Lord is nigh : be nothing solicitous, but in every thing by prayer let your requests be made known to God. (Ps. lxxxiv. 2.) Lord, thou hast blessed thy land / thou hast turned away the captivity of Jacob. Glory be to the Father. Prayer. We beseech thee, O Lord, incline thine ear to our prayers, and lighten the darkness of our minds by the visitation of thy grace, Avho livest and reign est. Epistle. (Phil. iv. 4-7.) Rejoice in the Lord always; again, I say, rejoice. Let your mod- esty be known to all men : the Lord is nigh. Be nothing solicitous, but in every thing by prayer and supplication, with thanksgivings, let your petitions be made known to God. And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ T esus our Lord. 36 I INSTRUCTIONS ON What does St. Paul teach us in this Epistle ? He exhorts the Philippians, and us in them, to rejoice in the Lord, to be modest, and to have confidence in God. What does it mean to rejoice in the Lord ? It means, to be glad in remembering the grace by which God called us to the true faith, and gave us the hope of eternal salvation, and to rejoice even in all our tribulations and adver- sities for the Lord's sake, as the Apostles, particularly St. Paul, did (2 Cor. vii. 4). What further does St. Paul here teach ? He admonishes us to give others a good example, by mod- esty and an edifying life, because the Lord is nigh — ever present ; he cautions us against immoderate care for worldly things, and would have us rather fix our desires on God, who will never fail us if we make our wants known to him by prayer and supplication, and give him thanks for benefits re- ceived. In what does the peace of God consist? It consists in a good conscience, such as St. Paul enjoyed. It is this peace, this tranquillity of the soul, which sustained the holy martyrs in their agonies, and consoled others under per- secution for Christ's sake. (Matt. v. 11, 12.) A good con- science gives us the most precious and purest joy. To under- stand this joy, we must possess it by purifying our hearts and becoming united to God. Aspiration. O Lord, grant that thy peace, which thou hast given us, and which the world knows not, may keep our hearts and minds in thee. O wisdom! proceeding from the mouth of the High- est, and reaching to the ends of the world, who govern est with power and grace, come and direct us all, that we may walk in the path of wisdom, and of the peace which surpasseth all un- derstanding. Amen. The Best Remedy in the Hour of Sorrow. In need, sorrow, and dejection, the best means to relieve our distressed hearts; to gain light and consolation ; to revive our THE EPISTLES AND GOSPELS. 37 fallen courage, is humble and confiding prayer, in which we can pour out our hearts before God, and give ourselves up to his love and mercy. Who has more willingness and power to help us than God? and what is the consolation of men, in com- parison with that of God ? Let us have recourse to him, and he will enlighten, strengthen, and deliver us, as he did Anne, the sorrowful mother of Samuel the prophet, David fleeing from his son Absalom, Ezekias threatened by King Sennach- erib, Josaphat in painful uncertainty, Susanna falsely accused and condemned to death, and innumerable others whose mem- ory the Holy Scriptures, and the history of the Church, pre- serve for our instruction. These all prayed to God and were delivered from their afflictions, receiving help and consolation. St. James therefore admonishes us, Is any one of you sad? let him pray (James, v. 13) ; and St. Paul, in the Epistle for this Sunday, encourages us not to he solicitous about any thing, but in every thing by prayer arid supplication, with thanks- giving, to let our requests be known to God. Are you, then, sad and discouraged ? Lift up your soul to God, and say with David, To thee have I lifted my eyes, who dwelleth in Heaven y behold, as the eyes of servants are on the hands of their mas- ters, as the eyes of the handmaid are on the hands of her mis- tress, so are our eyes unto the Lord our God, until he have mercy on us : have mercy on us, Lord, have mercy on us. Give joy to the soid of thy servant, for to thee, Lord, I have lifted up my soul (Ps. lxxxv. 4). Gospel. (John i. 19-28.) At that time: The Jews sent from Jerusalem priests and Levites to John to ask him : Who art thou ? And he confessed and did not deny : and he confessed: I am not the Christ. And they asked him : What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No. They said therefore unto him: Who art thou, that we may give an answer to them that sent us? what sayest thou of thyself? He said: "I am the voice of one crying in the wilderness, Make straight the way of the Lord," as said the prophet Isaias. And they that were sent, were of the Pharisees. And they asked him, and said to him : Why then dost thou haptize, if thou be not Christ, nor Elias, nor the prophet? John answered 38 INSTRUCTIONS ON them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not. The same is he that shall come after me, who is preferred before me : the latchet of whose shoe I am not worthy to loose. These things were done in Bethania beyond the Jordan, where John was baptizing. Why did the Jews send messengers to St. John to ask who he was ? Because his baptizing and preaching, with his life of austerity and penance, had made such an impression that people took him, not for an ordinary prophet, but for the Messiah himsell (Luke hi. 15). Why did the messengers ask whether he w r as Elias or the prophet ? The Jews believed that, before the coming of Christ, either Elias, or some other one of the prophets, would return to earth to prepare his way ; and from St. John's denying that he w T as the Christ, they inferred that he was either Elias or that pro- phet. Why did St. John say that he was not that prophet, but only the voice of one crying in the wilderness? He said so out of humility ; for although, according to the testimony of Christ himself, there was not, amongst those that are born of women, a greater prophet than St. John (Luke vii. 28), whom he declared to be a }irophet, and more than a prophet (Matt. xi. 9), yet John would not praise himself — fol- lowing that counsel of the Holy Ghost, Let another praise thee, and not thine own lips (Prov. xxvii. 2). He, how r ever, uttered no untruth (for it would be a sin to utter a falsehood, even out of humility), since, in fact, he was not the prophet predicted by Moses (Dent, xviii. 15), but only the voice of one crying in the wilderness, Make straight the way of the Lord, as the prophet Isaias said (Isaias lx. 3). How do we make straight the way of the Lord ? By sincere penance ; wmich consists not in merely going to confession, and making hollow resolutions, but in bringing forth fruits worthy of penance (Matt. hi. 8 ; Luke iii. 8). How do we bring forth fruits worthy of penance ? Whoever wishes to bring forth fruits worthy of penance, THE EPISTLES AND GOSPELS. 39 must first apply himself to redress the eonsequences of his for- mer sinful habits, and must show his corrected will by the punctual fulfilment of his duties ; for it is not enough to detest our sins in heart, or to confess them with the lips, but we must endeavor to make amends for what is past, and use all possible means to avoid, in future, those sins which we have been most given to ; Ave must love and serve God as much, and more than we have before loved and served the world, and yield our members to serve justice unto sanctification, as we yielded them to serve uncleanliness and iniquity unto iniquity (Rom. vi. 19). Whosoever, therefore, has committed fraud or theft must make restitution ; the slanderer must retract his slander; he who has lived in sensual pleasures, must leave the persons with whom he has had sinful intercourse, and avoid all further occasions of sin ; the covetous, who is attached to the things of this world, must learn to exercise benevolence ; the envious man must perform acts of charity to his neighbor ; the drunkard must accustom himself to sobriety ; and the sensualist, according to St. Gregory, must abstain even from lawful pleasures. Such were the fruits worthy of penance, brought forth by Zacheus (Luke xix.), Matthew, Magdalene (Matt. xxvi. 72-75 ; Mark xiv. 71, 72), St. Paul (Acts x.), and many others. What was the baptism of John, and what was the effect of it? It was a baptism of penance, for the forgiveness of sins ; not that sins were forgiven by his baptism, but that by it men were moved to penance and the confession of their sins ; thus it was a preparation for the baptism of Christ, through which sins were actually forgiven, and the Holy Ghost received (Mark i. 4, 5). What are we further taught by this Gospel ? We are taught to always speak the truth, like St. John ; not to desire to appear more, or better, than we are ; and, in par- ticular, to make a good and sincere confession. We should, therefore, before confession, often ask ourselves, "Who art thou? How livest thou ? How dost thou stand before God ? How dost thou deal with thy neighbor?" We learn, also, from St. John to confess our sins without 40 INSTRUCTIONS ON reserve, neither concealing nor excusing them ; above all, we learn from him to be humble, for although he might have passed for the Messiah, had he chosen, he refused that honor, and held himself unworthy to loose the latchet of Christ's shoe. Have not we greater reason to avoid exalting ourselves above others, and to humble ourselves before God ? My son, says Tobias (iv. 14), never suffer pride to reign in thy mind, or in thy words / for from it all perdition took his beginning. But if thou wouldest be honored, seek honor with God, and with his Saints, who are greater and more numerous than all the men on earth. Aspiration. O Lord, banish from my heart envy, self-love, and pride ; give me grace so to know thee and myself, that in contempla- tion of thy majesty, omnipotence, love, and wisdom, and other perfections, I may love thee above all things, and in regarding my own nothingness, misery, and sins, may always humble myself before thee, and be little in my own eyes. Grant, also, that I may judge my neighbor with justness and tenderness, and love him as myself. Instruction on bearing witness. And he confessed, and did not deny ; and he confessed, I am not the Christ (John i. 20). Thou shalt not bear false witness against thy neighbor (8th Commandment). What is forbidden by this Commandment ? It forbids deceit, falsehood, dishonesty, slander or calumny, flattery, and particularly false witness and perjury. What is a falsehood ? A falsehood, or lie, is the willing and deliberate uttering of an untruth ; when done before the courts, under oath, we call it false swearing, or perjury. Is it never allowed to tell a lie ? Never ; not even in joke or in need, much less with a bad intention, or to the injury of any one. A lie is a foul blot in a man (Eccles. xx. 26). Lying lips are an abomination to THE EPISTLES AND GOSPELS. 41 the Lord (Prov. xii. 22). The devil is a liar, and the father thereof (John viii. 44). Bringing two men, sons of the devil, they, like men of the devil, bore witness against him (3 Kings xxi. 13). See the punishment of Ananias and Saphira (Acts v). It is also a lie of hypocrisy, when, to please others, we represent ourselves to be better, or more pious, than we are in reality. It is better to be rebuked by a wise man, than to be deceived by the flattery of fools (Eccles. vii. 6). But all lies are not equally sinful. The malice of a lie is the greater when one has the intention of injuring another, in his honor, or in his goods ; and this is done — 1, by calumny ; 2, by detrac- tion ; 3, by suspicion. What is calumny or slander ? Calumny, or slander, consists in making a false charge against another, whether invented by ourselves or by some one else. When do we commit the sin of detraction ? When we divulge, unnecessarily, the hitherto unknown sins of others ; when we magnify small faults, or when we report as true, uncertain charges against our neighbor. What is required of him who has committed these sins ? Justice requires that he should recall the slander, and repair the injury ; for honor and a good reputation are of more value than gold and silver, and indeed are indispensable to every man who would do good in his vocation. Are we never permitted to make known the sins of others ? Yes, we may be even obliged to do so, but only to those who can prevent them, or whose interests are at stake. How do we sin by suspicion or rash judgment ? By thinking evil of others, without reasonable cause. Char- ity thinketh no evil (Rom. xiii. 5). What do we mean by backbiting ? To carry stories from one to another, telling what this or that one said, and thus creating hatred and discord among neighbors, friends, and relatives. How can we avoid these sins ? 1. By being very prudent in what we speak; 2. By not being credulous - 3 and 3. By knowing our own faults. 4:2 INSTRUCTIONS ON Is it enough, if we keep from attacking our neighbor's repu- tation ? No ; we are also obliged to defend him against any false ac- cusation. What is enjoined by the eighth Commandment ? To be sincere and truthful, and to avoid deceit and hypoc- risy. Wherefore putting away lying, speak ye the truth, every man with his neighbor, for we are members one of another (Eph. iv. 25). Prayer for Ember days ; to obtain good and worthy Priests. O Jesus ! blameless and unstained High Priest, Founder and Protector of the Holy Catholic Church, guide the Bishops of thy Holy Congregation on earth, that they may impose their hands upon those only who are worthy, and called by thee, like Aaron, for the greater glory of thy name. Let those who are ordained to the sacred Priesthood earnestly consider, both the grace they receive by the imposition of the Bishop's hands, and the obligations and responsibilities which they contract thereby. Send zealous and pious laborers into thy vineyard, who shall be filled with thy Spirit, and come before thee pene- trated with holy fear. Fill them with a wise zeal and child- like love for thee, and with self-sacrificing charity for men ; keep their hearts from sin ; give vigor and strength to their preaching ; let them walk blamelessly before thee and thy people. Let them be faithful ministers of thy mysteries. Let thy example be always before them, and give them grace ever to follow it. Amen. iFourtl) Sunbaj) in Qlutient. The nearer we approach to the coming of Christ, the more the Church sighs in her prayers for the Saviour of mankind. She sings, therefore, at the Introit, "Dro}j dotcn dew, ye Heavens, from above, and let the clouds ram the just (Isai. lxv. 8). The Heavens shoic forth the glory of God, and the firmament de~ clareth the work of his hands. THE EPISTLES AND GOSPELS. 43 Prayer. Stir up thy might, we beseech thee, O Lord, and come and succor us with great power, that, by the help of thy grace, the indulgence of thy mercy may accelerate what our sins impede. Who livest, &c. Epistle. (1 Cor. iv. 1-5.) Brethren : Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But to me it is a very small thing to be judged by you, or by man's day : but neither do I judge my own self. For I am not conscious to myself of any thing, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge not before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts : and then shall every man have praise from God. "Why is this Epistle read to-day ? The Church wishes, 1. To remind those who have been or- dained on the Ember-days, of their sacred office, and of the fidelity and sanctity by which, as well as by their dignity and calling, they should be distinguished among the faithful. 2. She wishes to inspire respect and veneration towards priests, who are ministers of Christ, dispensers of the mysteries of God, and advocates of religion. The Scripture says, Let the priests that ride well be esteemed worthy of double honor, es- pecially those who labor in the word and doctrine (l Tim. v. 17). Who hears you, hears me ; who despises you, despises me. 3. By pointing to the second Advent of Christ, she would remind the faithful to avoid judging their neighbors, but to judge themselves, and to cleanse their hearts for the reception of Jesus as our Saviour, that they may not have to shrink from him when he comes as Judge. What are the duties of the faithful towards their priests and spiritual superiors ? To esteem and obey them as spiritual fathers and pastors, who cannot successfully perform their duty without the respect and obedience of their children ; to pray God that they may 4:4 INSTRUCTIONS ON be enlightened and strengthened for their sacred office ; and, since it is of the greatest importance to have good priests, to unite one's own prayers with those of the Church that God may send worthy laborers into his vineyard. Can priests give the Holy Sacraments as they please ? No ; for the Apostle says that the dispenser must be found faithful. As stewards of Jesus Christ, they must observe his will, which is, that they should administer the sacraments for the glory of God and the salvation of the faithful. They are not permitted to give that which is holy unto dogs (Matt, viii. 6), and cannot, therefore, give absolution, or any sacra- ment, to those who are unfit, lest they thereby condemn them- selves. They are not allowed to preach, or teach their own opinions, or what would tickle the ears of the multitude ; but only the doctrine of Jesus Christ, and that with earnestness and gravity, and with no more concern for being judged by men than St. Paul had. Why should they esteem it a small matter to be judged by men? 1. Because men generally judge according to the appear- ance, and not according to the reality ; rather from passion, selfishness, and partiality, than from regard to justice ; neither bestowing praise nor censure, according to merit. They are also changeable in their judgments, approving what just now they condemned, and condemning what a little while ago they applauded. Who would value such judgments ? 2. Because neither the praise nor blame of men would add to or lessen our worth before God. He judges according to truth and justice, and it is his judgment, therefore, that we should care for, rather than for the world's. How worthy of punishment would priests be who should seek to please men, rather than God ! St. Paul says, in his Epistle to the Galatians (ch. i. 10), If I pleased men, I should not be the servant of Christ. But not only priests, the faithful also must seek to please God more than men. How foolish, then, are they who to please the world follow all silly and scandalous fashions in dress, gesture, and manners ; who, not to be called odd, frequent dangerous society ; who neglect the holy exercises of religion, and ask THE EPISTLES AND GOSPELS. 45 constantly, "What will the world say?" but never, "What will rny God and Saviour say, if I do this or that ?" Let us open our eyes, and take alarm at the awful consequences of such a course, before they befall us. Why does St. Paul say, JBut neither do I judge my own self? Because he could not know how God would judge him, For no man knoiceth whether he is worthy of love or hatred (Eccles. x. 1); therefore he adds, I am not conscious to my- self of any thing, yet in this I am not justified, but he that judgeth me is the Lord. We should, therefore, examine our- selves thoroughly, whether w r e are in sin ; but if we find nothing in us which displeases God, we are not on that account at liberty to think ourselves better than others, for before the mirror of our self-esteem we look quite different to what we are in truth before God, who cannot be bribed. Oh, how many, who now think themselves innocent and holy, shall appear at the Day of Judgment, stripped of their disguises, and the most secret workings of their hearts revealed by God to their eternal disgrace ! This should determine us not to judge be- fore the time, either ourselves, or any one else, of whose hearts we must know even less than of our own. Let us therefore work out our salvation with fear and trembling (Phil. ii. 12). Aspiration. O Lord, enter not into judgment with thy servant, for in thy 6ight no man living shall be justified (Ps. cxlii. 2). Gospel. (Luke iii. 1-6.) !Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Tracho- nitis, and Lysanias tetrarch of Abilina, under the high-priests Annas and Caiphas : the word of the Lord was made unto John the son of Zachary, in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of.sins: as it was written in the book of the sayings of Isaias the prophet : " A voice of one crying in the wilderness : Prepare ye the way of the Lord, make straight his paths. Every valley shall be filled ; and 46 INSTRUCTIONS ON every mountain and hill shall be brought low : and the crooked shall be made straight, and the rough ways plain. And all flesh shall see the salvation of God." Why is the time at which St. John began to preach so mi- nutely described ? Because in that happy year the prophecy of Jacob was fuk filled, and the sceptre being taken from Juda, the long-expect- ed Messiah showed himself to the world, was baptized by John, and declared by his Heavenly Father to be his Beloved Son, whom men should hear. Accordingly, that this time should never be forgotten, the Evangelist, contrary to his usual cus- tom, describes it particularly, mentioning the names both of the spiritual and temporal rulers. What were the tetrarchs ? They were petty princes under the Roman government, in- vested with power to govern territories, each of which was about the fourth part of the former Jewish empire ; hence their name of tetrarchs. What is meant by, the word of the Lord came to John f It means that John was called, either by a voice from Heaven or by inspiration, to preach penance, and to announce the coming of Christ, for which mission he prepared himself during thirty years, by a retired, austere life, and by commu- nion with God. He did not force himself into his holy calling, but w r as summoned to it by God. A true vocation must come from God, and one must wait till he is called, never forcing himself into office, least of all into the priestly office, for which one ought to prepare himself by the diligent acquisition of the necessary learning, by solitude, by meditation, by study, and by an unblemished life. How is the language of Isaias, prepare ye the way of the Lord, to be understood ? The prophet, by this w r ay of speaking, teaches the people of his time that, as on the approach of kings and princes, the way was prepared for them, by filling up the low and levelling the high places, by straightening the crooked and smoothing the rough ways, so they, in a corresponding manner, in order THE EPISTLES AND GOSPELS. 47 to prepare for the reception of the Saviour, their Lord and King, ought to correct the disorders of their lives, and remove all obstacles to their salvation. The prophet here evidently points at the sacred mission of John, to prepare the Jews for the advent of Christ, and to the manner in which they ought to receive him. Do these admonitions apply to us ? Yes ; and that the more because we know perfectly well the power and dignity of our Sovereign Lord and King. We can and must even yet prepare the way of the Lord, that is, we must make ourselves worthy of his grace by true and sincere penance ; we have to fill up every valley, by abandoning all low and sensual pleasures ; by aspiring to heavenly thoughts ; by being encouraged through confidence in God so to dis- charge our duties as to make up for the previous defects of our lives by good and virtuous deeds. We bring low the moun- tains and hills, when instead of being proud and arrogant we exercise the most beautiful virtue of humility ; we straighten the crooked way when we repair injury by restitution and re- traction, according to the eternal laws of justice, avoiding all hypocrisy ; finally, we make plain the rough ways when we check our angry and revengeful inclinations, and endeavor to be modest, charitable, mild, and patient. To do all this Avill be the easier for us, since the powerful grace of our Redeemer encourages us in these rough ways of penance and good works by many consolations. What do those words mean, and all flesh shall see the salva- tion of God f They mean that as the object of Christ's advent was to bring salvation to men, so all who with the desire of being saved, made ready the way of the Lord, should see the salva- tion of God, by experiencing his love, grace, and mercy, through Jesus Christ. Oh that thy way, Jesus, may be well prepared in my heart. Alas ! assist me, O my Saviour, to do what I cannot do by myself. Fill up the valley of my heart with thy grace, and 48 INSTRUCTIONS ON straighten my crooked and perverted will, till it shall conform to thine own. Soften my rough and unruly mind ; bring low, destroy, and remove whatever in me impedes thy way, that thou mayest come to me without hindrance, and possess and govern me forever. Amen. Instruction on Penance. And John came into the country about the Jordan, preach- ing the baptism of penance for the remission of sins (St. Luke iii. 8). What is penance? Penance may be considered, either as a virtue, or a sacra- ment. In the former sense, it is a sorrow for and detestation of sins committed, with a firm resolution to repent of them, and commit them no more. In the latter sense, it is a sacra- ment instituted by Christ, for the remission of sins committed after baptism (St. John xx. 23). What is the difference between the sacrament and the virtue of Penance ? The virtue of penance is, and always has been, necessary as a remedy for every sort of sin ; the sacrament has only ex- isted since it was instituted by Christ (Cone. Trident., Sess. xiv. c. 1). The sacrament of Penance presupposes the confes- sion of sins; the virtue of penance does not. Why do we say the virtue of penance was always necessary for all sins ? Because in all ages to detest sin, to repent of it, to punish it, and to be resolved never again to commit it, have been neces- sary dispositions for obtaining God's grace (St. Aug., Serai. 351). Accordingly the Prophets, and St. John the Baptist, as well as Christ and his Apostles, preach penance. Can any one who has committed mortal sin be saved with- out penanee ? Whoever has the opportunity of making his confession, must, in order to be saved, receive the sacrament of Penance (St. Luke xiii. 3) ; for how could he be saved without pleasing God, and how could he please God while remaining in a state THE EPISTLES AND GOSPELS. 49 of sin ? But he does remain in sin so long as he has no firm will to forsake it, and love God. Why do we say, "if we have the opportunity of making our confession ?" Because, in case of necessity, the virtue of penance will brine; us the same remission of sins as the sacrament of Pen- ance does. But, in that case, we must have a great desire to receive the sacrament, and receive it actually, so soon as the danger of death, or other cause, whatever it may have been, is removed. Such has been the perpetual tradition of the Church. Why do so many die without true penance ? Because they put it off until overtaken by old age or sick ness, thus refusing the proffered grace of God so often, that, according to St. Augustine (1. 3, De Libero Arbit.), they cannot do penance when they would, since they would not when they could. And St. Gregory says, " He who in time of grace will not give ear to God, will not be heard by him in time of trib- ulation." Almost all are surprised, by death (Eccles. v. 8). Christ himself has declared that he will come as a thief in the night (Matt, xxiv., Mark xiii., Luke xii. and xxi). God will laugh at the destruction of those who have mocked him by delaying their conversion during their lives (Prov. i. 24). The example of Antiochus should make all such tremble for their fate. He lived impiously, defying God and persecuting his people ; but at length he fell sick, and, being about to die, en- tered into himself, prayed with apparent fervor, and resolved to amend if he should recover; but, says the Scripture, this wicked wretch prayed to God who would not giant him mercy (2 Mace. ix. 13). With the same awful punishment he threatens those who defer their repentance till their last hour. Can all sinners do penance ? Yes; with the grace of God, even the greatest sinners; for he says to us all, without exception, through the prophet (Ezekiel xxiii. 11), Turn ye, turn ye, from your evil icays, and why v: ill you die? The wickedness of the wicked shall not hurt him in what day soever he shall return from his wicked- ness. Indeed, the whole work of Redemption, from the Fall 50 INSTRUCTIONS ON of man until the present time, and till the encf of time, — all the preparatory institutions of the Old Law, the Incarnation, Life, Works, and Death of Christ, the Church founded by him for carrying on the salvation of men, all are pledges of the in- finite mercies of our Heavenly Father to sinners, and of his desire that they may not perish, but have life everlasting. (St. John hi. 15). Are all doing true penance who go to confession ? It were much to be wished that they were. God not only commands us to confess our sins, but to bring forth fruits worthy of penance. Hence Christ has given to his Apostles, not only power to remit sins to the worthy, but to retain them upon the unworthy. If, therefore, according to the Gospel for the day, the valleys are not filled up, the mountains and hills brought low, the crooked made straight, and the rough ways plain ; if, in other words, we have no detestation of our sins ; if our bad habits and sinful inclinations are not overcome ; if the goods unjustly gotten are not restored, and the injured honor of our neighbor cleared ; if the immediate occasions of sin are not avoided, and if we do not lead better lives, there is not then even a shadow of penance ; and confessions, though made every week, will be without fruit. And yet how many such penitents do we not see every day ! And why ? Because they suppose that penance consists barely in confession, with- out amendment of life ; whereas, it is only when both are united that the sinner receives true absolution for his sins. Read, therefore, and weigh carefully the following Instruc- tions : I. On the Examination of Conscience. What is it to examine one's conscience ? Every man has within himself a voice which tells him dis- tinctly whether his free determinations and actions are accord- ing to the law of God or not. This is the voice of God in man, or conscience. In the one case he experiences a sweet con- tentment with himself; in the other, a feeling of dissatisfaction. When, then, we examine our thoughts, words, and deeds, and ask whether they agree with the law of God or not, — whether THE EPISTLES AND GOSPELS. 51 we should praise or accuse ourselves on account of them, — then we examine our conscience. And herein great care is needed, lest we be deceived by self-love, for nothing is easier than for a man to overlook and excuse his faults and sins. Is the examination of conscience necessary ? Yes, because the confession in which a single mortal sin is omitted through carelessness, is null and sacrilegious. Exami- nation of conscience should not, however, be over-scrupulous, but should receive the attention due to an affair of the greatest importance. How must we examine our conscience ? 1. "We must, above all, implore aid and light from the Holy Ghost, because the necessary knowledge of ourselves is a grace of God. 2. We must ask ourselves when we last made our confession ; whether, at that time, we willingly omitted any one or more sins; whether we performed the penance given us by our confessor ; we must examine ourselves further on the capital sins, and the necessary virtues ; on the Commandments of God, and of his Church ; on the precepts of the Gospel, the duties of a Christian life, and our own particular circumstances; whether we have sinned in thought, word, deed, or by omis- sion of good works ; when, where, how, with whom, how often ; why we have sinned ; whether the temptation was strong or not, and so on. 3. We must do this with such earnestness and care, as if we were about to appear before the judgment- seat of Christ. Good Christians examine their consciences daily. II. On Contrition and Sorrow. O man, says St. Augustine, why dost thou weep for the body from which the soul has departed, and not for the soul from which God has withdrawn? Michas, the idolater, la- mented vehemently the loss of his idols ; the parents of Tobias grieved over his long absence ; and should not we mourn when, by our own fault, we have, through sin, lost God, his grace, and heaven ? What is contrition ? Contrition is a heartv sorrow and detestation of our sins, 52 INSTRUCTIONS ON with a firm resolution or will to sin no more (Cone. Tricl., Sess. xiv. c. 4). What are the conditions necessary to true contrition ? Our sorrow must be, 1. Interior, proceeding from the bot- tom of the heart, and not from the lips only ; our hearts must be contrite. All sin proceeds from the heart, and from the heart must spring our contrition (Joel ii. 12). Our sorrow must be, 2. Supernatural, excited by faith, and the motion of the Holy Ghost, and proceeding from the consideration that we have offended so good a God, and disobeyed his holy will ; but if that sorrow is the fruit of some merely natural motive, such as temporal loss, disgrace, contempt, or punishment, then it is but natural contrition, such as Pharaoh, Saul, Antiochus, and Judas had. This kind of contrition will not suffice for the remission of sins, and whosoever should make a confession with no other contrition than this, would commit sacrilege. Our sorrow must be, 3. Sovereign, that is, it must be the greatest we can feel for any evil. Such sorrow for sin we have, when we are more troubled for having oifended God than we would be for the loss of the dearest object in the world ; when we prefer God to every thing, and are ready to sacrifice every thing — even life itself — rather than offend him. Our sorrow must be, 4. Universal, that is, we must detest, universally, all the sins we have committed ; if we remain attached to one, our repentance is incomplete — we are still enemies of God. How many sorts of contrition are there ? Two ; perfect and imperfect contrition, or attrition. What is perfect and what is imperfect contrition ? Perfect contrition is a hearty sorrow for sin, proceeding solely from the consideration of having offended God, whom w T e love above all things. This contrition reconciles a man to God, even before he has received the sacrament of Penance, by virtue of his desire to go to confession at the earliest oppor- tunity. Imperfect contrition, which is also called attrition, is a sor- row for sin proceeding from consideration of the foulness ot sin, and from fear of hell and punishment. It must include a resolution to sin no more, and an incipient love of God, in order THE EPISTLES AND G< SPELS. 53 to suffice for the remission of sins through the sacrament of Pen mice. Who should fear having an insufficient contrition ? 1. Those who take no trouble to know what true contrition is. 2. Those who often commit mortal sins, and never amend ; for had they felt true contrition, they would have been strength- ened by the grace of the sacrament to avoid the occasions of sin, to conquer temptation, and to sin no more, at least for a time. It is better not to go to confession, than to go without true contrition. 3. Those who do not repent of their sins until publicly disgraced, or deprived of some worldly advantages. Can we produce contrition in our hearts of ourselves ? No ; the grace of God alone can soften our hearts, make us hate sin, love virtue, and lament our guilt (Ezech. xviii. 31 ; xi. 19; xxxvi. 26, 27). For it is God who viorketh in you, both to will and to accomplish, according to his good will (Phil. ii. 13). Convert me, God, and I shall be converted; after thou didst convert me, I did penance (Jer. xxxi. 18, 19). As it is thus a gift of the Holy Ghost, we must, like David, beg it from God with earnestness and perseverance (Ps. lx. 12). If thou wilt be converted, I will convert thee (Jer. xx. 19). Sinner ! think not, therefore, that thou canst sin as long as thou wilt, or be converted when thou wilt ; unless God gives thee his grace, thou wilt have neither will nor power to change thy life. How can we obtain true contrition ? By considering earnestly, 1. Whom we offend — God, our Father, who has created, nourished, protected us, and bestowed on us innumerable favors, temporal and spiritual; Jesus Christ, our Redeemer, who shed his blood, and suffered the most cruel and painful death for us ; the Holy Ghost the Sanctiner, who, in Holy Baptism, made us children of God, took up his dwell- ing within us, and enriched us with the precious gilts of his graces ; we offend the most powerful Lord, before whom an- gels, in veneration, cover their faces, and devils tremble ; we offend the most severe and just Judge, who can and will punish every sin not repented of; we offend the Supreme Goodness, the fountain of all loveliness, benignity, and grace. 54: INSTRUCTIONS ON 2. By considering the consequences of sin : for thereby we let go Heaven, and commit ourselves to Hell — deprive the soul, once the image of God, of his grace and friendship, and make it the slave of the devil ; that venial sin deforms the soul, weak- ens our love and zeal for virtue, lessens our love of God, and places us in danger of falling into mortal sin, and thence into eternal damnation. 3. By considering why ice have sinned: for an honor that passes away like smoke ; for a momentary pleasure ; for a small and miserable gain ; in a word, for a lentil-porridge, like Esau ; for a drop of honey, like Jonathan, we have sold and trifled away God, Heaven, and everlasting life. Should not this grieve us? By such meditations, it will be easy to excite in ourselves a true sorrow for our sins ; but without that, the most moving acts of contrition read in a prayer-book, or said by rote, will be useless. They also err greatly who prepare themselves for confession merely by saying the Rosary. III. On the purpose of Amendment. The purpose of amendment is as necessary for the sacrament of Penance as contrition, for God would never forgive our sins unless we were determined not to sin again. But they who have a true sorrow for their sins will have a firm purpose of not sinning any more (Ezech. xviii.) How can we know whether we have this purpose of amend- ment ? We can know by the effects of such resolution, that is, by the efforts we make to correct evil habits, to suppress sinful inclinations, to resist temptation, and to avoid the immediate occasions of sin. A total change of life must follow such reso- lution (St. Augustine, Serm. 393). What do we mean by evil habits ? The facility of falling into certain sins, to which we are ac- customed ; for example, into impurity, swearing, drunkenness, or detraction. What must we do to correct evil habits ? We must watch carefully over ourselves, pray often and ear- nestly, and avoid the immediate occasions of sin ; that is, what- THE EPISTLES AND GOSPELS. 55 ever leads us into imminent clanger of committing sin. He that loveth danger shall perish in it (Eecles. iii. 27). What are ordinarily the immediate occasions of sin ? They are of two kinds. Some things are, in themselves, the immediate occasions of sin ; such as indecent pictures, the read- ing of bad books, frequent familiarities between persons of op- posite sex, lascivious balls, dresses, plays, dances. Other things are the occasions of sin only in connection with the circum- stances and dispositions of persons. Thus, a judge who is a slave to ignorance, fear, or human respect, is in immediate danger of doing injustice, so long as he holds his office ; and a man who cannot be in company with persons, who are them- selves virtuous, without committing sin, is in immediate dan- ger of sin until he quits that company. Business, in like man- ner, is the immediate occasion of sin to him who cannot carry it on without becoming guilty of usury, lies, and fraud. What persons are without a firm purpose of amendment ? Such, for example, 1. As continue to keep in their houses persons of light reputation, with whom they commit sin. 2. Those who continue in the habit of cursing and swearing, of drunkenness and quarrelling, without trying to avoid it. 3. Those who incur debts, knowing that they will not be able to pay them. 4. Those who lavish and dissipate what belongs to their wives and children, who are thereby brought to suffer- ing. 5. Those who spend day and night drinking, playing, using- indecent and frivolous language, slandering and murmur- ing against their spiritual and temporal superiors. 6. Those landlords and keepers of public houses, who, for the sake of a little money, entice and detain dissolute people, and, what is worse, make them drunk. No such person as these has a firm resolution to amend his life, and no such a one, therefore, is fit to receive absolution. IV. On Confession. To receive pardon of our sins we must confess them. Under the Old Law it was enough to confess them to God, as Adam, Eve, Cain, David, and others did. But under the Xew Law we have to confess them also to the priest having jurisdiction 56 INSTRUCTIONS ON over us. For Jesus Christ has given to his Apostles the power of remitting and retaining sin. Priests are, therefore, judges, and have to decide whose sins they shall remit or retain. But they could not perform this duty of judges, unless sinners were to confess to them their sins. Confession is, therefore, no human invention, but being so essentially connected with the authority to bind and to loose, which cannot be exercised without it, is an Institution of Jesus Christ's in his Church. St. Augustine writes, " Let no one say, ' I do penance secretly before God, who knows me, and all my thoughts and actions,' for then it were in vain that Christ said, c Whose sins you for- give, they are forgiven them.' " What are the advantages of confession ? 1. Pardon of all sins, and remission of eternal punishment, if the confession be humble, thorough, sincere, simple, and modest. 2. Consolation and a quiet conscience ; but without confession we could not know whether we had received pardon of our sins or not. 3. Instruction, advice, and encouragement from a pious and prudent confessor, who is a friend and a father to the sinner. How necessary is such a friend and coun- sellor in the affairs of our salvation ! 4. Confession leads us to the knowledge of ourselves, and consequently to humility, con- trition, and other virtues. 5. The necessity of confession is the surest and most effectual preventive of sin. How many crimes and robberies are there not committed which escape the watchful eye of authority! how often are the welfare and prosperity of men secretly threatened with destruction ! But where human laws cannot be brought to bear, there we see the sacred institution of Penance opposing such crimes. What must be done by those who through fear or shame are kept from making a good confession ? They must consider well, 1. That by omitting one or more sins in confession they commit a new sin, greater j)erhaps than that which they concealed. 2. That if they do conceal their sins from their confessor they cannot conceal them from God. 3. That one day, sooner or later, they will have to confess their sins, or be forever damned. 4. That every sin deserves confusion, and hence it would be an injustice, and actual im- THE EPISTLES AND GOSPELS. 57 penitence to refuse to submit one's self to that holy confusion which always accompanies true sorrow for sin. 5. That all the sins which they have ever committed will be openly known to the whole world on the Day of Judgment. For there is not any thing secret that shall not be made manifest, nor hid- den t/iat shall not be known, and come abroad (St. Luke vii. 17). 6. That they are not afraid to speak openly to the phy- sician, that he may understand the cause of their sickness, and remove its effect ; why then should they shrink from revealing the dangers and wounds of their souls to their confessor, who, himself a sinner, will sympathize with them, and observe in regard to their confession the prolbundest secresy. St. Augus- tine says, be not ashamed to confess your sins to one man, when you have committed them before many. To sin is dis- graceful, but not to confess sin. What is necessary to secure the advantages of confession ? 1. To be sincere in our confession, that is, to disclose fully not only our mortal sins, the kind, number, and circumstances of them, but also the doubts, fears, and griefs of our hearts. 2. We must not intentionally select confessors such as the Prophet Isaias calls " dumb dogs ;" that is, such as would ab- solve any one without hesitation, but pious, learned, and zeal- ous priests. If we could not persuade ourselves to go to this or that confessor, with whom we are acquainted, it would be better, in that case, to go to some one who does not know us. It should be, however, our strict rule not to run from one con- fessor to another, but to have always the same one, with whom our confessions will be made more profitable. How must we approach the confessional ? We must suppose ourselves to be at the foot of the Cross of Jesus Christ, and that his precious blood is flowing to wash away our sins ; we must consider ourselves to be the prodigal son returning to his father. But we must not approach the confessional unless well prepared. We must, therefore, hum- ble ourselves before God, begging of him the grace to make a good confession ; we should then ask the Blessed Virgin Mary and our Guardian Angel to assist us. In our dress and deport- ment there must be nothing careless or negligent, for the sac- 30 58 INSTRUCTIONS ON rament demands that much of respect and consideration. Arrived at the confessional, we must kneel, cast down our eyes, and join our hands ; after this, we are to make the sign of the cross, and ask the confessor's blessing. In blessing the penitent, what does the confessor say ? May the Lord be in thy heart, and on thy lips, that thou mayest, in a worthy and proper manner, confess thy sins ; in the name of the Father, and of the Son, and of the Holy Ghost. Amen. What are we to do next ? We are to receive our confessor's blessing in humility, and then say the Confiteor, as far as " through my fault ;" then we are to mention the time of our last confession, whether or no we received absolution, and performed the penance imposed on us. With what sins should we commence ? With those which we have the greatest reluctance to tell ; after that, we should name all the sins we can remember, taking care to mention their number, their different qualities, and the circumstances connected with each. What have we to say at the close ? And I also accuse myself generally of all the other sins which I may have committed, and do not remember ; I beg pardon of God for them ; I am sorry for them, and am resolved, by the help of God's grace, to sin no more. I ask pardon and absolution from you, father, if I am worthy of it r Will absolution be then immediately given ? No ; the confessor must first exercise his three-fold office-. As judge, he must decide upon the state of the penitent,, — whether he is worthy to be absolved or not ; he may, there- fore, have to inquire about things which he did not well under- stand during the confession. As physician, he must then pre- scribe what is necessary. As teacher, he must instruct and admonish the penitent. Here it is to be well considered, that, as the confessor is not allowed to reveal any thing that is said at confession, under pain of suspension and punishment for life, so it is a great sin for the penitent to make any such disclo- sures. THE EPISTLES AND GOSPELS. 59 What is the form of absolution ? 1. The priest says, "May the Almighty God have mercy on thee, and forgive thee thy sins, and bring thee to life everlast- ing. Amen." Then, stretching forth his right hand towards the penitent, he says, " May the Almighty and merciful Lord give thee par- don, absolution, and remission of thy sins. Amen. " Our Lord Jesus Christ absolve thee, and I, by his author ity, absolve thee, in the first place, from every bond of excom- munication or interdict, as far as I have power, and thou standest in need : in the next place, I absolve thee from all thy sins, in the name of the Father, -f« and of the Son, and of the Holy Ghost. Amen. " May the passion of our Lord Jesus Christ, the merits of the blessed Virgin Mary, and of all the saints, and whatsoever good thou shalt do, or whatsoever evil thou shalt suffer, be to thee unto the remission of thy sins, the increase of grace, and the recompense of everlasting life. Amen." Can the confessor forgive all and every sin ? Xo ; for he cannot absolve — 1. Those who have committed sins, the absolution of which is reserved, except in danger of death, to the Pope or to the Bishop. 2. No Priest in the world, no Bishop, not even the Pope himself, can absolve those who are not "fit for absolution, in consequence of not having true sorrow for their sins ; they«are unworthy of abso- lution, even in the hour of death. Such, too, is the case of those who, through their own fault, do not truly confess their mortal sins, or who have neither contrition nor a firm purpose of amending their life ; who refuse to forgive their enemies, or to restore ill-gotten goods, when they might ; who do not for- sake their bad habits, or the immediate occasions of sin ; who do not correct their public scandals ; in a word, all those are unfit to be absolved who refuse to comply with any part of their duty, to which they are obliged under penalty of mortal sin. If, however, the Priest should absolve them, such absolu- tion is null and void, and they who obtain it by deceiving their confessor, commit a sacrilege, and incur additional punish- ment. - 60 INSTRUCTIONS ON V. On Satisfaction. What is satisfaction ? It is a faithful performance of the penance imposed by the Priest to whom we confess, in addition to which we have to impose some penance on ourselves, in order to clear us of the temporal punishment which yet hangs over us, to heal the wounds of the soul caused by sin, and to repair the injuries done to God, our neighbor, and ourselves. Has not Christ made abundant satisfaction for us ? Certainly ; and no man can satisfy the justice of God other- wise than by uniting his satisfaction to that of Christ, from whom ours derives its only value. But the superabundant satisfaction of Christ does not relieve us from the obligation of doing works worthy of penance. And it is not only the justice of God which requires such satisfaction on our parts, but also his love and goodness; for the works of penance deter from sin, are a remedy for our infirmities, and make sinners more cautious for the future. The reason why so many fail to con- tinue good after confession, is because they omit the works ot penance. What are the works by which we may satisfy God for our sins ? According to Tobias (xii. 8), and St. Ambrose (lib. 2, de Penit.), they are thes.e three : Prayer, Fasting, and Alms. '•''Prayer is good, with fasting and alms, more than to lay up treasures of gold.'''' By prayer is to be understood the offer ing up to God of our actions, with all our afflictions, whether corporal or spiritual ; all mental and vocal prayer, spiritual reading, and assisting at public prayers and the Sacrifice of the Mass. By fasting we are to understand all retrenchment of food, comfort, or pleasure ; mortifications of mind and body, and submission to humiliations and confusion for the love of God. By alms, all works of mercy, spiritual and corporal. THE EPISTLES AND GOSPELS. 61 bicjii of Nathntt), or nt also in the sight of all men. If it be possible, as inn you, having peace with all men. Not revenging yourselves, » v v.^.i, ,j beloved ; but give place unto wrath, for it is written : " Revenge to me : I will repay, saith the Lord." But " if thy enemy be hungry, give him to eat; if he thirst, give him to drink ; for doing this thou shalt heap coals of fire upon his head." Be not overcome by evil, but over- come evil by good. Why should we not be wise in our own conceit ? It would not agree with humility, which teaches us to ac- knowledge our own ignorance. We must, therefore, profit by the judgment of others, and ask of God all knowledge and wisdom. Self-esteem and pride would lead us to manifold sins, against which St. Paul warns us in the above Epistle. How can we have peace with all men ? If we carefully avoid every thing by which peace is destroy- ed, and do all we can to preserve harmony, and prevent dis- cord. Whoever loves peace, will be very cautious in his opin- ions, his sayings, and doings ; he will remove from his heart all unfounded suspicion, and rash judgment; he will not offend others in words, nor speak disrespectfully of the absent ; ho will watch over himself and suppress his anger ; when offended, he will either defend himself quietly, and without passion, or else remain silent. He will meet every one with meekness and affability, and, being in peace with all around him, will be a peacemaker when dissensions break out among others. How amiable is such a peaceable Christian! Blessed are the peace- makers, for they shall be called the children of God (Matt. v.9). How are those words to be understood, it is written, Revenge to me : I icill repay, saith the Lord f They mean, that God alone has the right to revenge, but not man ; and as revenge is a retaliatory punishment of evil, they who revenge themselves interfere with the right of God. We should not harbor thoughts of revenge at the least offence : it is only a sign of weakness, as it is a sign of a feeble stomach not to be able to digest its food. " Are you impatient," says St. Ambrose, " then you will be conquered : but do you suffer in patience, then you will be conqueror." 122 INSTRUCTIONS ON What must we do then when our honor is attacked ? It cannot be in any case an indifferent matter what opinion others have of our character, for our happiness and success in life may be greatly affected thereby. When, therefore, an injury by others brings serious consequences upon us, it is not only permissible, but even a duty, to defend, with the assistance of the civil authorities, if need be, our honor and good name. In matters of less importance we should leave our assailants to God, according to the admonition of the Apostle. Is it wrong to wish our neighbor the evil that he wished us ? Certainly ; for it is contrary to the law of God, who com- mands us to love our enemies, to do good to them that hate us, and pray for them that persecute and calumniate us (Matt. v. 44 ; Luke vi. 35). How are we to heap coals of fire on the heads of our ene- mies f When, according to the will of God, we render good for evil, thereby confounding our enemies and causing them to burn with shame ; for how can they be indifferent, when they see that, instead of getting angry at their insults, we remain quiet and peaceable, and return good for evil ? St. Augustine explains the above words as follows : " You will heap burning coals of love on his head, for nothing sooner begets love than to meet one with love." Learn, therefore, from Christ and the saints, not to be over- come by evil, but to overcome evil with good ; that is, to do good to them that hate and calumniate us. Aspiration, Enable me, O Heavenly Father, so to follow these admo- nitions of St. Paul, in regard to the love of my enemies, that I may be thy child, who makest thy sun to shine upon the evil and upon the good. Gospel. (Matt. viii. 1-13.) At that time: When Jesus was come down from the mountain, great multitudes followed him ; and hehold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean. And THE EPISTLES AND GOSPELS. 123 Jesus, stretching forth his hand, touched him, saying: I -will, be thou made clean. x\nd forthwith his leprosy was cleansed. And Jesus saith to him : See thou tell no man ; but go show thyself to the priest, and offer the gift which Moses commanded for a testimony unto them. And when he had entered into Capharnaum, there came to him a centurion, beseeching him, and saying : Lord, my servant lieth at home sick of the palsy, and is grievously tormented. And Jesus saith to him: I will come and heal him. And the centurion, making an- swer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed. For I also am a man subject to authority, having under me soldiers ; and I say to this, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doeth it. And Jesus, hearing this, marvelled ; and said to them that followed him : Amen I say to you, I have not found so great faith in Israel. And I say to you that many shall come from the east and the west, and shall sit down with Abra- ham, and Isaac, and Jacob, in the kingdom of heaven: but the chil- dren of the kingdom shall be cast out into the exterior darkness : there shall be weeping and gnashing of teeth. And Jesus said to the cen- turion, Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour. j Why did the leper say to Jesus, Lord, if thou wilt, thou canst make me clean? * He believed Jesus to be the promised Messiah, who, as true God, had the power to heal him. Hereby we learn to place our confidence in the all-mightiness of God, who is a helper in trouble (Ps. xlv. -2). But when we pray, we must be careful, like the leper, not to prescribe to God what he shall give us, but commence our prayers with these words, '•''Lord, if thou wilt — if it be pleasing to thee, and advantageous to me, give me this or that grace. Why did Jesus stretch forth his hand and touch him? Jesus, without doubt, thereby gave him to understand that his leprosy was to be healed. Let us also imitate the example of Jesus, by assisting each other in sickness, not allowing our- selves to be kept back from this work of charity by aversion or excessive delicacy. Why did Jesus say, Twill, be thou made clean f To reveal his all-mightiness, and to show that all things were 124 INSTRUCTIONS ON subject to him. He hath spolcen, and it teas done y he hath commanded, and it was created. Why did Jesus say, see thou tell no man f To show his modesty and humility, and to teach us, when we do good works, not to sound a trumpet in order to be hon- ored by the world, thus losing our reward (Matt. vi. 2, 3). God will make them known, even against our will, whenever it is necessary for his glory, and the edification of our neighbor. What does the Saviour mean by saying, go, shoto thyself to the priest f 1. Christ hereby honored the law of Moses himself, and showed that he would have it fulfilled as faithfully by others as it was by him ; for, according to that law, lepers were re- quired to show themselves to the priests, who were to decide whether they were clean or not. He also teaches us that priests should receive their proper respect. 2. He reminded him who was cleansed to give thanks to God, by offering the gift which Moses commanded. In like manner should we show our thankfulness for every benefit received from God. 3. He intended that the Jewish priests who were enemies of Christ, should be convinced that the leper was really cleansed. By this we learn to be prudent, even in our best actions. What does the solicitude of the centurion teach us? That masters and mistresses should take care of their sick servants, nurse them, and do whatever they can for their resto- ration to health ; for it is not the act of a Christian, but of a tyrant, to dismiss servants when they are sick. It is also a duty to see that they are visited in their sickness by the priest, that they may receive the holy sacraments. Why did our Saviour say, I will come and heal him ? To show his profound humility, in that although he was God, and the Lord of lords, he did not hesitate to visit a poor servant : by which humility he confounds many masters. Why did the centurion say, Lord, I am not worthy that thou zhouldcst enter under my roof? Out of humility, for he acknowledged Jesus to be Almighty God. " Hereby," says St. Augustine, " he made himself wor- thy that Christ should enter into his heart." We may learn THE EPISTLES AND GOSPELS. 125 from this example, to humble ourselves before God, particularly when about to receive Holy Communion. Why does the centurion speak of the obedience of his soldiers ? To show his firm belief in the power of the Divine Saviour ; for it was as much as to say, that as his soldiers were ready at any moment to obey his commands, so all the powers of nature were subject to the. Almighty, at whose word sickness would instantly cease. It would not, therefore, be necessary for Jesus to come to his house ; but his commands, though absent, would be sufficient. If the centurion, who was a Gentile, could have so much faith and confidence in Christ, should not Christians be ashamed to have so little ? What is the meaning of the words, that many shall come from the east and from the icest, and shall sit dozen with Abra- ham, &c. ? Christ said this on account of the stubborn Jews, who be- lieved not in him, and rejected his doctrine. Many Gentiles shall come from the east and west to receive the Gospel, and living according to it, shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven, while the Jews, who were the chosen people, the children of God, who had the first title to heaven, shall, for their unbelief and sins, be cast out into the exterior darkness, — that is, into the most excruciating pains of hell. So will it also be with every Christian who does not live according to his faith. Fear, therefore, that by not co-operating with the grace of God you may be lost forever, while others are saved. With fear and trembling work out your salva- tion (Phil. ii. 12). Aspiration. Jesus, fountain of consolation, give me the faith and con- fidence of the leper, that I may always trust in thy Almighty power, and give myself up to thy divine will. O most humble Jesus, give me the humility of the centurion, that I may for the sake of thee, love and assist my neighbor, particularly those of my household and family, the poor and the sick, and gain an eternal reward. Amen. 126 INSTRUCTIONS ON Practical Instruction on Resignation to the Will of God. "Lord, if thou wilt."— Matt. viii. 2. Those persons have already heaven upon earth, who alike in prosperity and in misfortune, give themselves up entirely to the will of God, so that being of one will and heart with him, they patiently accept, approve, and are grateful for whatever he sends upon them. Such persons cannot be disconcerted by any cross or adversity, because, whatever it be that God dis- penses to them, whether honor or dishonor, poverty or riches, life or death, they are pleased with it, as coming from him. In having no other will than that of God's, they become, as it were, almighty, since the will of God is theirs also. Who can but desire such a state of happiness ? It is, however, not diffi- cult to attain, if we believe firmly — 1. That everything that befalls us is from God : Shall there be evil in a city which the lord hath not done (i. e. permitted) ? (Amos iii. 6.) 2. That whatever God does, is well done, and for our good. He hath done all things well (Mark vii. 37). Whoever keeps these two truths in remembrance, will, under any circumstances, be satisfied with the will of God, and enjoy without disturbance quiet and contentment of mind ; in fine, he will have a fore- taste of that happiness which the saints in heaven find in the union of their will with God's. Instruction for Masters and Servants. I. Masters should be above all things solicitous to have not merely faithful, obedient, and industrious, but also pious serv- ants, who fear God. For the sake of such servants God has often blessed their masters : Laban, for example, on account of Jacob (Gen. xxx. 30) ; Putiphar on account of Joseph (Gen. xxxix 5). They should not keep in the house, wicked and bad servants, lest they become guilty of the sins of others, and trifle away the grace of God. The Scripture says, If any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel (1 Tim. v. 8). THE EPISTLES AND GOSPELS. 127 2. Masters should love and honor their servants, as they would their children, acting towards them as fathers, not as tyrants ; bearing patiently with their frailties and faults ; not making them work beyond their strength ; not merely giving them time to pray and attend divine service, but seeing that they do it ; should pay them their wages, giving them enough ; and particularly, should take care of them in sickness. 3. Masters should watch over their servants, if not suspi- ciously, yet diligently, to guard against dangers, and occasions of sin ; not allowing them to run about at night, or permitting them to be alone with persons of the other sex; dismissing those who are dangerous and scandalous, either to the other servants, or to the children of the family. They should at times see whether all are at home or not ; and it is far better here to be a little too strict, than too indulgent, for excessive indulgence is a sword that kills the soul. How many servants shall curse their masters for having been too indulgent with them in this particular ! 4. Masters should impress upon them that it their duty to receive often the holy sacraments ; to love the Catholic Church as their mother, and to die rather than forsake her. If serv- ants are not faithful to their God and their Church, how will they be faithful to their masters ? Servants, on the other hand are obliged — 1. To be obedient to their masters, as to Jesus Christ him- self, with good will, even though they see them doing wrong, and in every thing, sin excepted, — in which case they must obev God rather than man, considering: that the favor of men lasts not very long, but that sin reaches beyond the grave (Matt. x. 28). They should, therefore, quit as soon as possible a place where they cannot stay without sin ; for what will good pay profit them if they lose their souls ? 2. They should be diligent and industrious, taking care of their master's property as if it were their own, and often lift- ing up their hearts during their work, in saying, I will do this work for thy sake, God (Colos. iii. 22, 23, 24). 3. They must not get drunk, nor commit impurity, nor pil- fer and steal, nor persuade or assist any one outside the house 128 INSTRUCTIONS ON to do any such things, and then keep silence. They should neither eat out of the proper times, nor give things away with- out permission ; and should avoid dangerous places and occa- sions of sin, such as dances and bad or doubtful acquaintances. 4. No calumny should come from their mouths ; no false witness; no talk of the faults and errors of- those in the house; no tattle, or falsehood. 5. They must keep holy the Sundays and holy-days, and, if they find themselves in danger of sinning in this respect, must say, What will it profit me, the money I earn during the week by the sweat of my brow, if I lose to-day the friendship of Jesus, and my title to Heaven, by wicked words, by gaming, drinking, dancing, and other sins ? iFourtt) Smtfraj} after (Epiptjcms. The Introit of the Mass is the same as on the last Sunday. Prayer. O God, who knowest that amidst so many dangers we can- not subsist, by reason of our frailty, grant us safety of mind and body, that we may surmount those things, by thy grace, which we suffer for our sins. Through our Lord. Epistle. (Rom. xiii. 8-10.) Brethren : Owe no man any thing, but to love one another. For he that loveth his neighbor, hath fulfilled the law. For "Thou sh:ilt not commit adultery, Thou shalt not kill, Thou slialt not steal, Thou Thou shalt not bear false witness, Thou shalt not covet:" and if there be any other commandment, it is comprised in this word : "Thou shalt love thy neighbor as thyself. 1 ' The love of our neighbor worketh no evil. Love therefore is the fulfilling of the law. How are we to understand those words of St. Paul, he that s loveth his neighbor, hath fulfilled the law ? St. Augustine explains them as follows : " Our love towards our neighbor must have its origin in the love of God ; for if we love our neighbor, we must love him for God's sake. Now THE EPISTLES AND GOSPELS. 129 he who loves God keeps the first four commandments, for he believes in God, hopes in him, loves him, and honors him, while he also loves and honors his parents. But he who loves his neighbor keeps the rest of the commandments also, since that love prevents him from doing any injury to his neighbor, so that he will not kill, nor steal, nor calumniate, nor bear false witness ; thus he fulfils the law, for upon these two com- mandments depend tlie whole law and t/ie propliets (Matt. xxii. 40). Prayer. O Lord Jesus Christ, pour into our hearts holy love, that w r e, with thy assistance, may fulfil thy holy command of loving our neighbor, which thou hast observed in regard to us. Gospel. (Matt. viii. 23-27.) At that time: When Jesus entered into the boat, his disciples fol- lowed him : and behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. And his disciples came to him, and awaked him, saying: Lord, save us, we perish. And Jesus saith to them : Why are you fearful, O ye of little faith ? Then rising up he commanded the winds, and the sea, and there came a great calm. But the men wondered, saying: What manner of man is this, for the winds and the sea obey him? Why did Jesus sleep while a great tempest arose in the sea ? 1. As man, he felt the need of sleep. 2. He thereby tested the faith of his disciples, and confirmed it, by the miracle of their escape. 3. He, by this occasion, taught the just and pious not to be scandalized, or discouraged if God should visit them with affliction, such as sickness, poverty, or other mis- eries. 4. He hereby teaches us, also, to seek refuge in him, and encourages us to hope for help. For God often allows the storm to come upon us, permitting us to be persecuted and tried in every manner, while he, sleeping as if he did not care, seems to abandon us in order to prove our patience and love. We should remember that the greater the need, the nearer is God. Why did our Saviour reprove his disciples? Because they showed a want of faith and confidence ; for had 130 INSTRUCTIONS ON they been sure that Jesus was the Son of God, they would have been also sure that he could help them as well asleep as awake. Even had they been then drowned, such a death would have been to them the entrance to eternal life. Here we may- see how displeasing- to God are want of faith and timidity. Cursed be the man that trusteth in man . . . but blessed be the man that trusteth in the Lord (Jer. xvii. 5, 7). Let us, therefore, in any adversity, or danger, be firm in our belief that God cares for us, and have confidence in him, saying, like his dis- ciples, Lord, save us, we perish / or with David, Arise / why deepest thou, Lord f Arise and cast us not off to the end : arise, O Lord, help us, and redeem us for thy name's sake (Ps. xliii. 23, 26) ; and he will hear our prayers, if it be for our good, as he quieted the wind and the sea with his almighty word. # What can we further learn from this Gospel ? I. How willingly Jesus assists us. 2. That he will protect his Church in all storms and persecutions, since he the Almighty is always with her. 3. How willingly we should follow Jesus, since even the winds and waves obey him. 4. That we should not look stupidly and with indifference at the wonders of God's omnipotence and benevolence, but from them learn to raise our thoughts in love to him. For if those men wondered, saying, Who is this, for eve?i the winds and the sea obey him, how much rather should we know and love God, from the innumer- able miracles of his love and power (Rom. i. 20). Aspiration. Grant us, O most benign Jesus, great confidence in thy di- vine assistance, whenever we are in need ; and allow us not to be of little faith. Be our Saviour in the many dangers that surround us ; make use of thy omnipotence against our ene- mies ; command the impetuous winds and sea of persecution that they may be calm ; and give peace and quiet to thy Church, which thou hast redeemed with thy precious blood, that we may serve thee in sanctity and justice, and come safely to the wished-for haven of eternal happiness. Amen. THE EPISTLES AND GOSPELS. 131 On Divine Providence. " But he was asleep." — M iiL 24. Many persons seem to believe God too great to have the care of the world ; as though it were sufficient for him to have cre- ated it (if they believe even that), and for the rest, to have left it to chance. "What a God would he be if he were as the wicked imagine, either unwilling or unable to govern the world ; for if he could not, he would not be Almighty ; and if he would not, he would be no longer benevolent ; or if igno- rant of any thing in the world, then no longer Omniscient. Could a house stand without some one to take care of it ? How then could the world and all things in it have stood so long already, and that in such beautiful and admirable order, if God had not preserved it ? It is true that the method of the Divine Providence with which God controls all things, is so mysterious, that in considering certain events we might be tempted to assign as the causes of them, the course of nature, or the malice of devils ; but Divine Providence cannot be de- nied, for nothing takes place by mere chance ; even the least occurrence happens only by the will or permission of God. The notion of chance, and of being fortunate or unfortunate, is in reality but a loolish fancy, which even the more thoughtful of the heathen rejected. The course of nature is nothing else but God's continual, all-wise, and benevolent preservation, and direction of his creatures. Even the ill-will of men, and of devils, are instruments in his hand for the promotion of good ; since he knows how to draw good from the evil that he per- mits : and. " therefore,"' says St. Augustine, " he permits the evil, that the good may not be omitted.' 5 The Holy Scripture gives us many instances of this Divine Providence. Head only the history of our first parents, of Abraham, Joseph. Moses, the Israelites. Job, Ruth, Tobias, Esther, and Judith, — everywhere we find proofs that God overrules all things, according to his own designs, and tor the good of his elect. The Gospel of to-day furnishes an instance of this. Why does Jesus enter into a ship? Why did the tempest arise, and he sleep? Was all this by chance? Xo ; 132 INSTRUCTIONS ON it was with design, and of divine dispensation ; to show the omnipotence of Christ, and to confirm the faith of his disciples. Thus, it is certain, does God provide, guide, and govern all things. This the Holy Scripture, reason, and daily experience certify; and if we look more attentively at the events of our own lives, we shall see clearly the Divine Providence over us, and will give ourselves up to its guidance with greater confi- dence than heretofore. The Lord ruleth me, and I shall want nothing (Ps. ii. 1). Surely we shall want nothing so long as God guides us, if we submit ourselves to his holy will, and are content with his providence ; but if we resist that, he will rule us with a rod of iron (Ps. ii. 9). For God will govern us, whether it be with mildness or with severity ; he is not a slum- bering God, for behold, he shall neither slumber nor sleep that keepeth Israel (Ps. cxx. 4). iFiftl) Sunbelt) after Gfyipfyani). On this Sunday the Church reminds us how God tolerates the wicked, and exhorts us to love him. The Introit is the same as on the third Sunday after Epiphany. Prayer. Preserve, we beseech thee O Lord, thy family, by continued mercy, that, relying solely on the hope of heavenly grace, it may be always defended by thy protection. Through Christ our Lord. Amen. Epistle. (Col. iii. 12-17.) Brethren : Put ye on, as the elect of God, holy, and beloved, the bowels of mercy, benignity, humility, modesty, patience : bear- ing with one another, and forgiving one another, if any have a com- plaint against another: even as the Lord hath forgiven you, so do you also. But above all these things have charity, which is the bond of perfection : and let the peace of Christ rejoice in your hearts, wherein also you are called in one body : and be ye thankful. Let the word of Christ dwell in yon abundantly, in all wisdom : teaching THE EPISTLES AND GOSPELS. 133 and admonishing one another in psalms, hymns, and spiritual canti- cles, singing in grace in your hearts to God. All whatsoever you do in word or in work, all things do ye in the name of the Lord Jesus Christ, giving thanks to God and the Father by Jesus Christ our Lord. Why does St. Paul call charity the bond of perfection ? Because it combines all the virtues of which perfection con- sists. For whoever loves God and his neighbor, practises in a perfect manner all virtues, such as humility, mercy, patience. St. Paul would have all Christians to be rich, that is, w^ell in- structed in the word of God, that it may console and strengthen them in all adversities, which purpose is to be attained also by attending at the public services, where Christians edify one another by psalms and canticles. The Apostle further admonishes us to do all, whatsoever we do, in word or in work — whether it be to eat, or drink, or sleep — to do all in the name of Jesus, in his spirit and accord- ing to his will ; thus honoring and praising God, our Heavenly Father. How will those persons be troubled on their death- beds, who now neglect to offer up their daily work to God by a good intention, perceiving too late how many treasures of merit they might have gathered ; and, on the other hand, how joyful will those be whose conscience certifies them that their whole life has been directed to God as their last end. Would to God that day-laborers, and all who earn their bread by the sweat of their brow, might consider this well, and turn their toil to their advantage by a good intention, for without that their labor is but lost, and they will be unhappier after this life than they have been on earth. Aspiration. O God of love, patience, and mercy, sanctify our hearts that we may sincerely love thee and our neighbor ; do all that we do in thought, word, or deed, in the name of the Lord Jesus Christ, giving thanks to God and the Father by him. 134: INSTRUCTIONS ON On the Singing of the Church. " Teach and admonish one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God." — Col. iii. 16. Whence comes the custom of singing psalms and hymns in the Church ? David first commanded, and after him Ezeehias, that during the divine service psalms and canticles should be sung by the priests and Levites, alternately in chorus (2 Paralipom. xxix.) The same usage was retained in the Christian Church, as we see in the Epistles of St. Paul to the Ephesians (v. 19, 20), and to the Colossians (iii. 15), that so Christians might, as it were, imitate the angels and saints of God, who praise him without intermission. This is also the object of the present chanting or singing during divine service. How then should this Christian singing be done ? 1. It should, in all, come from the heart, which must give tone and spirit to the singing : be ye filled with the Holy Ghost (Eph. v. 18). Is any of you sad? let him pray ; is he cheer- fid in mind? let him sing (James v. 13). The pious words of the psalm or hymn should re-echo in our hearts. When a con- gregation of such as have given up their hearts to God, sing, then love and joy go along with the singing ; and what the ear hears and the eye sees, the heart also feels, as the expres- sion of its devotion and happiness. The effect upon St. Augus- tine he has described as follows : " How many tears have I shed at the Psalms ! how much did the sweet singing of the Church move me ! As the tones sounded in my ears, the truth made its way into my heart, my tears flowed, and I was filled with joy." (Aug. Con., Book IX., chap, vi.) Why are musical instruments used during the service ? Religion, the inner life of the soul, must also show itself out- wardly, in order to engage and captivate the minds of men. She is, therefore, intimately connected with the arts. She de- signs and builds not only the humble chapels, but the most magnificent cathedrals ; adorns them with beautiful paintings, and statues ; uses the treasures of the earth, as gold, silver, and precious stones, for emblems of inward purity, beauty, and THE EPISTLES AND GOSPELS. 135 steadfastness; invites to devotion by the majestic sounds of her bells, and announces in oratory and poetry, the wonders of God. Always full of inspiration, she does not rest until she has brought into wonderful harmony human voices, the deep, hidden tones of the organ, and innumerable instruments, cre- ating thus a heavenly music, and fulfilling the words of the divine singer : Praise him with sound of the trumpets, praise him with psaltery and harp, praise him with choir and timbrel, praise him with strings and organs, praise him on high- sounding cymbals, praise him on cymbals of joy (Ps. cl. 3-5). The Council of Trent forbids music containing luxurious and immodest pieces ; and it is proper that during Advent and Lent the singing should be without any instrumental accom- paniment. Gospel. (Matt. xiii. 24-30.) At that time : Jesus spoke this parable to the multitude : The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle. And the servants of the good man of the house coming said to him : Sir, didst thou not sow good seed in thy field ? whence then hath it cockle? And he said to them: An enemy hath done this. And the servants said to him : "Wilt thou that we go and gather it up ? And he said : No, lest perhaps gathering up the cockle, you root up the wheat also together with it. Suffer both to grow until the harvest, and in the time of the harvest I will say to the reapers : Gather up first the cockle, and bind it into bundles to burn ; but the wheat gather ye into my barn. What are parables ? and why did Jesus so often propose them ? Parables are relations of events which either actually have happened somewhere, or which might easily have occurred. Those of our Saviour contain always some important lesson, which Jesus either drew from them himself, or left his hearers to infer. The reasons why he spoke in parables are various : 1. Because it was the usage of the time and age to teach in figures and 136 INSTRUCTIONS ON parables. 2. To bring the truth more vividly and easily before his hearers. 3. It was a relief to their minds, and enabled them better to remember his instructions. Some parables which he proposed were mysterious ; such he did not wish to be understood before the time, as otherwise his enemies would have had an opportunity of killing him before his hour had come. It was, therefore, at the same time both an act of pru- dence in our Lord, and a kindness and condescension to our frailty, that he spoke in parables. What is to be understood by the kingdom of heaven ? The Church of God, or the congregation of the faithful upon earth, in which there are good and bad, as there is cockle among the wheat. The Church is so called, because she is the kingdom of heaven on earth, coming from heaven, and leading thither. What are we to understand by the good seed and the cockle ? By the good seed is meant good Christians, who, being con- verted by the word of God sown in their hearts, become chil- dren of God, and bring forth thousand-fold fruit of good works ; the cockle denotes heretics, infidels, and bad men. We are also to understand by the good seed, the word of God, and by the cockle, false doctrines and principles. When is the cockle sown among the wheat ? While men are asleep. By sleep is here understood, neglect- fulness, indifference, and carelessness : 1. On the part of every private Christian who ceases to use the means of salvation by absenting himself from the divine service, by omitting to receive the sacraments, to hear the word of God, or to do good works. His enemy, the devil, then comes immediately, and sows in his heart bad thoughts and desires, doubts and temptations, out of which spring pride, impurity, anger, envy, and avarice. 2. It denotes also, the carelessness of secular and ecclesiastical supe- riors in not fulfilling the obligations of their office, while they fail to watch over their flock, and to punish the guilty. In this case, it is the easier for bad men, the instruments of the devil, to corrupt the congregation by false doctrine, by mock- ery of religion, by bad example, and immoral books. THE EPISTLES AND GOSPELS. 137 Why does not God gather up the wicked, who are the cockle, and destroy them ? 1. On account of his long-suffering and patience towards the sinner, whom he gives the opportunity of doing penance. 2. Out of love for the just and righteous ; for should he exter- minate the wicked, the just would lose the opportunity of exercising many virtues, such as patience, meekness, mercy, purity, and perseverance to the end, whereby they acquire the merits of eternal life. But does not the Church lose her sanctity by reason of so many sinners living therein ? No, the Church still is, and will continue to be holy ; for all her members are sanctified by faith and baptism, and are called to holiness ; they are all under one head, our Lord Jesus Christ, and are led to and preserved in sanctity by her doc- trines, laws, and sacraments, if they but follow these, and co- operate with the grace of God ; besides, there always are in the Church saints, whom God glorifies by many miracles. The unholy life of Christians as little deprives the Church of her holiness, as Judas did the Apostles of theirs. When is the time of harvest ? The day of Judgment, when, according to St. Matthew (xiii. 49), the angels shall separate the wicked from among the just, that every one may receive his reward, or punishment. Aspiration. O Jesus, who hast sown the good seed of thy Divine Word in our hearts, grant that it may bring forth in us, many fold, the fruit of eternal life. Defend us against the enemy, that he may not sow in us false and wicked doctrines to destroy our good works ; preserve us from the sleep of sin and sloth, that we may watch against the temptations of the world, the devil, and the flesh, and having overcome them, may die happily. Amen. 138 INSTRUCTIONS ON On the Inclination to Evil. " Whence then hath it cockle V—Matt. xiii. 27. What do we mean by the inclination to evil ? That law in man which draws him to whatever is forbidden. It is no sin to feel that law in us, but the sin is in following it willingly. Whence comes this inclination to evil ? It is a consequence, and at the same time a punishment of original sin, transmitted to all men from our first parents, and remaining in us after the guilt and punishment of original sin are washed away in baptism. Why does it remain after baptism ? 1. To humble us that we may know our frailty and misery, and have recourse to God, our most powerful and kind Father, as children when frightened run to their parents for protection and help. Thus St. Paul besought the Lord, when a sting of flesh was given him (2 Cor. xii. 17). 2. For the greater honor of God ; that the power of his grace may be revealed in us, who thereby, though weak and frail ourselves, yet conquer evil. 3. To try us, and to incite us to the practice of virtue, that we may have the combat and the chance of victory, and not become slothful and wicked. Waters that do not move,- pu- trify ; a soldier with no enemy before him, performs no heroic acts : in like manner, we should neither practise virtue nor gain a crown in Heaven, if we had not the opportunity of a contest. " What torments the combatant, crowns the victor," says St. Bernard. %\%l\\ Sttnbag after Gfylpljanr). With this week the Church concludes the solemnities of Christmas. At the Introit, which is the same as on the third Sunday after Epiphany, she calls upon the angels to adore and praise God, for the grace of the Incarnation of his divine Son, which gave joy to the Church and all pious men. THE EPISTLES AND GOSPELS. 139 Prayer. Grant, we beseech thee, Almighty God, that, ever fixing our thoughts on reasonable things, we may perform, both in words and works, the things that are pleasing to thee. Through Christ. Amen. Ejnstle. (1 Thess. i. 2-10.) Brethren : We give thanks to God always for you all : making a remembrance of you in our prayers without ceasing, being mindful of the work of your faith, and labor, and charity, and of the enduring of the hope of our Lord Jesus Christ before God and our Father: Know- ing, brethren beloved of God, your election : for our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much fulness, as you know what manner of men we have been among you for your sakes. And you became followers of us, and of the Lord : receiving the word in much tribulation, with joy of the Holy Ghost : so that you were made a pattern to all who believe in Macedonia and in Achaia. For from you was spread abroad the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith which is towards God, is gone forth, so that we need not to speak any thing. For they themselves relate of us, what manner of entering in we had unto you ; and how you turned to God from idols, to serve the living and true God. And to wait for his Son from heaven (whom he raised up from the dead), Jesus who hath delivered us from the wrath to come. Explanation. St. Paul wishes grace and peace to the Thessalonians ; gives them the assurance of his prayers without ceasing, and declares his joy for their having received the faith in Christ ; for their being zealous in good works and firm in tribulation, and for their persevering in the hope of reward, whereby they became a pattern to others, who were led to embrace the true religion, and were confirmed in it by their example. Oh, that we could say the same of Christians of the present day ! Such a life is the glory of Christianity. Let us, therefore, endeavor to have a living faith, shining forth in all good works, with a firm hope of our salvation, that we too may be an example to unbe- lievers. 140 INSTRUCTIONS ON Gospel. (Matt. xiii. 31-35.) At that time : Jesus spoke to the multitudes this parable : The kingdom of heaven is like to a grain of mustard-seed, which a man took and sowed in his field. Which is the least indeed of all seeds: but when it is grown up it is greater than all herbs, and becometh a tree, so that the birds of the air come and dwell in the branches thereof. Another parable he spoke to them. The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened. All these things Jesus spoke in parables to the multitudes : and without parables he did not speak to them. That it might be fulfilled which was spoken by the prophet, saying : " I will open my mouth in parables, I will utter things hidden from the foundation of the world." Why are the Church and the doctrines of Christ compared to a grain of mustard-seed ? Because they are very similar in this : that the mustard- seed, though small, grows in Palestine to be very high, spreads wide, and contains a very prolific power. In like manner the Church and doctrine of Christ, though at the beginning very small, increased so fast, and in time arrived at so large a growth as to surpass all other religions, so that the princes and wise men of the world sheltered themselves under the protec- tion of Christianity, as the birds dwell under the branches of the tree. This was first conspicuously seen when the emperor Constantine, and after him the king Clodovaldus and others, became members of the Catholic Church. There are also, even in the smallest sentences of the evangelical doctrine, con- cealed, as in the mustard-seed, great and powerful truths ; for how many have been converted and become saints by one single sentence of the Gospel, well pondered and put into prac- tice ! Why are the Church and doctrine of Christ compared to leaven ? Because, as leaven in a short time penetrates and makes palatable a large measure of meal, so the Church and doctrine of Christ penetrated most rapidly three quarters of the globe, corrected the foolish and absurd opinions of the heathen, and Save them a taste for divine things and heavenly wisdom. THE EPISTLES AND GOSPELS. 141 By what means, in particular, was the Church of Christ propagated ? I. By the numerous and great miracles wrought by the Al- mighty power of God, to confirm the truth and divinity of the Christian religion. 2. By the love, purity, and excellent mo- rality of the first Christians, which convinced the Gentiles that Christianity was from God. 3. By the persecution of Chris- tians ; for, as Tertullian writes, the blood of martyrs was the seed of the Church. The false doctrines of Mohammed, of Luther, and other heretics in earlier and later times, have indeed spread rapidly and widely, and no wonder ; for how easily might not people be persuaded to that which their own evil inclinations urged. But to propagate a doctrine contrary to worldly and fleshly desires, something more than the power and eloquence of men was necessary. Sir Thomas More, the Chancellor of England — himself a martyr — accordingly answered Luther, who prided himself on the increase of his sect, that it was always easy to descend, and that no other miracle was wanting to corrupt the people, than that of a stone falling of itself. Aspiration. Most amiable Jesus, we thank thee for having called us to thy Church, and for having communicated to us thy doctrine. Give us grace to become by it each day better and more pleas- ing to thee, and finally to attain eternal happiness. Enlighten also the nations living in heresy and darkness, that they may know thee, and be delivered from the wrath to come. Amen. Septuajgesima Snnbat). Why is this Sunday called Scptuagesima ? The word means seventy. According to the first Council of Orleans, in the year a. d. 545, many pious ecclesiastics and lay persons of the primitive Church used to fast seventy days be- fore Easter, and their fast'was called, therefore, Scptuagesima; a name which was afterwards retained to distinguish this Sun- 142 INSTRUCTIONS ON day from others. The same was the case with the three fol- lowing Sundays ; many Christians commencing their fast sixty days before Easter, whence the name Sexagesima ; others fifty days, whence Quinquagesima ; others forty days, whence Quadragesima. Why did the first Christians fast seventy days ? Alcuin and Amalarius say that the captivity of the Jews in Babylon gave the first thought of it ; for as the Jews were obliged to do penance seventy years, that they might thereby merit to return into the promised land, so Christians sought to regain the grace of God by fasting for seventy days. On Sep- tuagesima Sunday the Church commences to infuse into the minds of her children thoughts of penance, as a preparation for the fast. Why does the Church, from this Sunday until Easter, omit all joyful chants, as the Te Deum, Alleluiah, Gloria in Excelsis ? The whole time from this Sunday was, according to the early usage of the Church devoted to penance, and for that reason the Council of Toledo, a. d. 633, pronounced the Alle- luia, as the expression of joy, unsuitable to this penitential season. Afterwards, the Popes Alexander II. and Leo VII. published a similar decree, for the same reasons, in regard to the Gloria in Excelsis during Mass, and the Te Deum in the Office of the Clergy. * To remind the sinner of the grievousness of his errors, and to exhort him to penance, the Church in the name of all nations unites, at the Introit of the Mass, her prayers with those of David. The groans of death surrounded me, the sor- roios of hell encompassed me, and in my affliction I called upon the Lord, and he heard my voice from his holy temple. I will love thee, Lord, my strength ; the Lord is my firma- ment, and my refuge, and my deliverer. Glory be to the Father. Prayer. Graciously hear the prayers of thy people, we beseech thee, O Lord, that we who are justly afflicted for our sins, may be mercifully delivered, for the glory of thy name. Through our Lord. THE EPISTLES AND GOSPELS. 143 Epistle. (1 Cor. ix. 24-29, and x. 1-5.) Brethren : Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. And every one that striveth for the mastery refrain eth himself from all things : and they indeed that they may receive a corruptible crown : but we an incorruptible one. I therefore so run, not as at an uncertainty : I so fight, not as one beating the air : but I chastise my body, and bring it into subjection : lest perhaps, when I have preach- ed to others, I myself should become a castaway. For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea. And all in Moses were bap- tized, in the cloud, and in the sea : and did all eat the same spiritual food, and all drank the same spiritual drink : (and they drank of the spiritual rock that followed them, and the rock was Christ.) But with the most of them God was not well pleased. Explanation, To impress upon us that, since the disobedience of our first parents, we can obtain the everlasting rewards of heaven, the prize of eternal happiness, only through many difficulties, sacri- fices, privations, and hard contests ("for narrow is the gate and strait is the way"— Matt. vii. 14), the Church on this day proposes to us this Epistle, in which St. Paul incites all Christians earnestly to labor for obtaining the heavenly crown. He points to those who run in the race, and strive for mastery, as men who Hardened their bodies by their severe mode of life, who only ate and drank what gave them muscle and strength, abstaining from food that might weaken and ener- vate them, and who did all this that they might receive a cor- ruptible crown. If then they did so much for so small a reward, how much rather should we sacrifice our comfort, ab- stain from sensual lusts, exercise ourselves in practising love towards God and our neighbor, in patience, purity, and other virtues, in order to regain that incorruptible crown of eternal happiness, which we lost by sin. To encourage us the more, the Apostle declares himself an exanfple of one who runs, not like a child, without knowing whither ; who fights, not as one who instead of his enemy, beats the air ; who chastises and subjects his body by fasting, watching, and praying. Consider, 144 INSTRUCTIONS ON O Christian, if the holy Apostle had to suffer so much to ob- tain eternal life, what should not we poor sinners be willing to do to gain Heaven ! St. Paul finally brings forward the example of the Jews whom God led by a cloud into the land of promise, saving them as they passed through the Red Sea from the bondage of Pharao. That cloud which by its shadow protected them by day from the heat, and by night shone to guide them through the dark, was the figure of baptism, which tempers the heats of passion, and enlightens the spirit of man ; the Red Sea was the type of the baptismal water, from which the Christian goes on in safety. God further gave the Jews manna, typifying the Holy Eucharist, in which we receive the true bread from heaven ; and water from the rock, an emblem of the fountain of living w T ater, the stream of grace from Christ. But what did it profit the Jews to have received so many benefits ? They lived in idolatry, were stubborn, impure, and sensual, and with the most of them God was not well pleased. Out of six hundred thousand only two came to the land of promise. What will it profit Christians to have received true baptism, and the other holy sacraments, but not to use them for the salvation of their souls? Woe to those, who relying on their name as Christians, and upon the grace of God, lead an unchristian life, not using their numerous and powerful means of salvation for their conversion and perfection. Aspiration. O Jesus, assist me, that with thy holy grace I may follow the example of St. Paul, and endeavor to deny myself, to chastise my body, and by continual exercise of every virtue, to obtain perfection and everlasting life. Amen. Gospel. (Matt. xx. 1-16.) At that time : Jesus said to his disciples this parable : The kingdom of heaven is like to a householder, who went out early in the morning to hire laborers into his vineyard. And having agreed with the labor- ers for a penny a day, he sent them into his vineyard. And going out about the third hour, he saw others standing in the market-place idle. And he said to them : Go you also into my vineyard, and I will give THE EPISTLES AND GOSPELS. 145 yon what shall be just. And they went their way. And again he went our about the sixth and the ninth hour, and did in like manner. But about the eleventh hour he went out and found others standing, and he saith to them : Why stand you there all the day idle? They say to him : Because no man hath hired ns. He saith to them : Go you also into my vineyard. And when evening was come, the lord of the vineyard saith to his steivard : Call the laborers and pay them their hire, beginning from the last even to. the first. When therefore they were come that came about the eleventh hour, they received every man a penny. But when the first also came, they thought that they should receive more: and they also received every man a penny. And receiving it, they murmured against the master of the house, saying: These last have worked but one hour, and thou hast made them equal to ns, that have borne the burden of the day and the heats. But he answering one of them, said: Friend, I do thee no wrong: didst thou not agree with me for a penny? Take what is thine and go thy way: I will also give to this last even as to thee. Or, is it not lawful for me to do what I will? is thy eye evil because I am good ? So shall the last be first, and the first last. For many are called, but few chosen. In these parables, what is to be understood by the master of a family, the vineyard, the laborers, and the penny ? The master of a family is God, who at different times and periods, as in the days of Adam, Noe, Abraham, Moses, and finally in the time of Jesus and his Apostles, called all men to work in his vineyard of the true religion, or Church, and to receive the promised penny, which is the divine grace and eternal salvation. How and when does God call men ? By the instruction of parents and teachers, by preachers and confessors, by spiritual books, edifying conversation, good examples, and inspirations ; in early youth, in manhood, and in old age, — which stages of human life are also signified by the different hours of the day. Who are the laborers in the vineyard ? Those who work, combat, and suffer for God and his honor, for their own salvation, and that of others, particularly spirit- ual teachers. As in a vineyard men must dig, destroy the weeds, cut off what is useless and bad, manure, plant, and 146 INSTRUCTIONS ON bind, in like manner must we, in the spiritual vineyard of our souls, destroy the weeds of vice by meditation on death and hell ; by the examination of conscience ; by rooting out sinful inclinations, and their causes ; and by real penance ; we must cut off the passions by self-denial, prayer, and fasting ; humble ourselves by remembering our sins and miseries; instead of our bad habits we must implant the opposite virtues, and as they fasten the vines to their supports, bind our fickle will to the fear of God and of judgment, that it may stand firm. What must we do to exterminate a bad habit ? 1. We must hate every sin. 2. We must produce in our- selves a fervent desire to destroy vice. 3. We must earnestly beg God's grace, without which we can do nothing. 4. We must attend zealously at instructions, sermons, and catechism. 5. We must go often to confession and communion, and follow our confessor's directions. 6. Every morning we must make firm resolutions, and every night an examination of conscience. 7. We must read in some spiritual book, treating of the sin which we have to root out. 8. We must venerate some saint, who in life had committed the same sin, and afterwards, by the grace of God, conquered it ; as, for instance, Mary Magdalen, who, from a great sinner, became a great penitent. 9. We must fast, give alms, and do other good works. Who are the idle in the parable ? Those who do not work for God, nor for their own and their neighbor's salvation. At the same time they may have, in other ways, as much business as possible ; but the only thing here necessary is, the service of God and the salvation of our souls. All those are idle, therefore, 1, who do nothing at all ; 2, who do evil ; 3, who do something else than the works of their calling and office ; 4, those who do not offer up their work to God, in love, and with a good intention. Such idleness deprives us of our salvation, just as a laborer, who works either not at all or against the will of his master, forfeits his hire. For we are all servants of God, and cannot say that no man has hired us; he took us, immediately after our baptism, into the vineyard of his Church, and had us in- structed in our holy religion. He has even sought and brought THE EPISTLES AND GOSPELS. 147 us back after we have left him. If, then, we are idle, what hire will be our due when the evening comes, at the day of Judgment ? If the master of the family reproaches those whom no man had hired, how will he deal with us ? Why did the last receive as much as those who came first? Because God does not reward men according to the time of their labor, but according to the zeal, love, fidelity, and hu- mility with which they have concurred with the grace of God (Wisd. vi. ; 2 Cor. ix. 6). What does the murmuring of the first mean? Our Saviour hereby gave the Jews to understand, that, al- though they, being called first, envied the Gentiles who were called last, yet God nevertheless acted not unjustly in fulfilling his promises to them, and at the same time calling others to participate in his kindness and love. From this murmuring of the laborers, and the answer of the master of the house, we should learn never to be displeased at, or to envy our neighbor for enjoying God's favor ; for he is most wise and just, and gives us always more than we deserve. Envy is an abominable sin before God ; by the envy of the devil, death came into the world (Wisd. ii. 24). And the en- vious follow the devil ; but they hurt nobody but themselves. What is meant by, so shall the last be the first and the first last ? This is to be applied first to the Jews ; for on account of their rejecting the doctrine and call of Christ, the last, that is the Gentiles, gathered from all countries, shall be the first, both in numbers and in merits ; while the Jews, become in turn the last, will not come to the true knowledge of God until the end of the world. Those words also refer to those who may be the lowest and humblest in this world, but who will be first in Heaven. Why does Christ add, for many are called but fete chosen ? As if he should say, Do not wonder that the last shall be the first, and the first last, for many will not be received at all. From among the Jews and Gentiles he has called many, but few only have followed him, and of these again only few can be the chosen. Oh, that this may not be verified in Christians 148 INSTRUCTIONS ON whom God has called, desiring that they might be saved (1 Tim. ii. 4) ; and yet how many are there among them who do not accept his calling, or who fail to live according to their vocation, neither co-operating with his grace, nor trying for- cibly to enter the kingdom of Heaven ! Aspiration. O most merciful and benign Lord, who hast called us thy unworthy servants, without any merit of our own, out of mere mercy, into thy. vineyard — the Church — and commanded us to work therein, grant us grace, we beseech thee, never to be idle, but as faithful servants to be always doing thy holy will. Whatever we have heretofore left undone, we will in future endeavor to do with persevering zeal, through the grace of Jesus Christ. Amen. (The name of Sexagesima was explained in the instruction of last Sunday.) The Tntroit of the Mass is taken from the forty-third Psalm : Arise; why steepest thou, Lord? Arise, and cast us not off to the end / why turnest thou thy face away, and forgettest our trouble f for our soul is humbled down to the dust / our belly cleaveth to the earth. Arise, Lord, help us, and. redeem us for thy nmne's sake. God, tee have heard with our ears : our fathers have declared to us. Glory be to the Father. Prayer. O God, who seest that we confide in no action of our own, grant, in thy mercy, that Ave may be defended from all evils by the protection of the Doctor of the Gentiles. Through our Lord. Amen. Epistle. (2 Cor. xi. 19-xii. 9.) Brethren : You gladly suffer the foolish : whereas yourselves are wise. For you suffer if a man bring you into bondage, if a man de- vour you, if a man take from you, if a man be lifted up, if a man THE EPISTLES AND GOSPELS. 149 strike yon on the face. I speak according; to dishonor, as if we had been weak in this part. Wherein any man dares (I speak foolishly) I dare also. They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham : so am I. They are the min- isters of Christ (I speak as one less wise), I am more : in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times did I receive forty stripes, save one. Thrice was I beaten -with rods, once I was stoned, thrice I suffered. shipwreck ; a night and a day I was in the depth of the sea : in jour- neying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false breth- ren : in labor and painfullness, in many watchings, in hunger and thirst, in many fastings, in cold and nakedness. Besides those things which are without : ray daily instance, the solicitude for all the churches. Who is weak, and I am not weak ? Who is scandalized, and I am not on fire? If I must needs glory: I will glory of the things that con- cern my infirmity. The God and Father of our Lord Jesus Christ, who is blessed forever, knoweth that I lie not. At Damascus the governor of the nation under Aretas the king, guarded the city of the Damas- cenes to apprehend me. And through a window in a basket was I let down by the wall, and so escaped his hands. If I must glory (it is not expedient indeed): but I will come to the visions and revela- tions of the Lord. I know a man in Christ above fourteen years ago (whether in the body, I know not, or out of the body, I know not, God knoweth), such an one rapt even to the third heaven. And I know such a man, whether in the body, or out of the body, I know not : God knoweth : that he was caught up into paradise ; and heard secret words which it is not granted to man to utter. For such an one I will glory: but for myself I will glory in nothing, but in my in- firmities. For even if I should have a mind to glory, I shall not. be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me. And lest the greatness of the revelations should lift me up, there was given me a sting of my flesh, an angel of Satan, to buffet me. For which thing thrice I besought the Lord, that it might de- part from me: and he said to me: My grace is sufficient for thee; for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me. Why does the Church mention St. Paul in the Holy Mass of this day, and why is this Epistle read ? 150 INSTRUCTIONS ON Because the station, or divine service, is held to-day at Rome in the Church of St. Paul, from whose example the Church would incite us to work out our salvation by co-operating faithfully with the grace of God. Why does St. Paul speak so many glorious things of him- self? He did so, not as seeking honor and glory for himself, but for God ; out of love and benevolence towards the Corinthians, who had been seduced by certain self-styled apostles and inter- ested persons, or, as St. Paul calls them, emissaries of the devil. To confound these hypocrites, and to remove the obstacles in the way of our holy religion, St. Paul felt bound to tell the Corinthians all that he had suffered for the propagation of the Gospel. In like manner, it is also our duty to appeal to our innocence, and to defend it when wicked men, by slandering us, try to hinder the salvation of those confided to us. What was the sting of the flesh, or the angel of Satan ? According to some interpreters, we are to understand by it the sufferings, privations, and persecutions which the Apostle had continually to undergo ; according to others, and this is the more probable opinion, it was the temptations of the "flesh and of impure desires, by which he was tried and kept humble, but which he easily overcame through the assistance of the grace of God, whose strength is best seen in our weakness. Let us, like St. Paul, not be irritated at temptations, but firmly combat and overcome them by the help of divine grace. Aspiration. Grant me, O God, thy grace, that I may in these evil days keep steadily to thy holy doctrine, and never be seduced from obeying it, either by the allurements of the world, or the re- proaches of the wicked. Amen. Gospel. (Luke viii. 4—15.) At that time : When a very great multitude was gathered together, and hastened out of the cities unto Jesus, he spoke by a similitude. The sower went out to sow his seed. And as lie sowed, some fell by the wayside, and it was trodden down, and the fowls of the air de- TITE EPISTLES AND GOSPELS. 151 voured it. And other some fell upon a rock: and as soon as it was sprung up. it withered away, because it had no moisture. And i some tell among thorns, and the thorns growing up with it, choked it. And other some fell upon good ground ; and being sprung up, yielded fruit a hundred-fold. Saying these things, he cried out : He that hath ears to hear, let him hear. And his disciples asked him what this parable might be. To whom he said : To you it is given to know the mystery of the kingdom of God : but to the rest in parables, that see- ing they may not see, and hearing may not understand. Xow the parable is this: The seed is the word of God. And they by the way- side, are they that hear : then the devil cometh, and taketh the word out of their heart, lest believing they should be saved. Xow they upon the rock, are they who when they hear, receive the word with joy : and these have no roots ; who believe for a while, and in time of temptation, fall away. And that which fell among thorns, are they who have heard, and going their way, are choked with the cares, and riches, and pleasures of this life, and yield no fruit. But that on the good ground, are they who in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience. Why is the word of God here compared to seed ? Because as good fruits spring from good seed, so do good works from the word of God : and as it is impossible for any soil not sown to produce good fruits, so neither can men pro- duce the fruits of the Spirit, without the seed of the divine word. Therefore it is that St. Augustine says, that the word of God is as necessary for men as even the body of Christ. This seed was sown by Christ, his disciples, and their succes- sors, and is still daily sown in the soil of men's hearts. Why did our Saviour cry out, he that haih ears to hear, let him hear f To declare the importance and necessity of the doctrine taught in this parable, and to urge his hearers to meditate upon it. For it is necessary to salvation to heed attentively the word of God, and whoever refuses to hear it, throws him- self into everlasting perdition, since without the instruction in our holy religion which we derive from that word, we cannot know what we must do to please God, and save our souls. How then does it happen that notwithstanding the excel- 152 INSTRUCTIONS ON lence of the divine word, there are so many bad and immoral Christians ? Christ himself explains this in the Gospel of to-day. Some seed fell by the wayside, some upon rock, some among thorns, but very little upon good ground. That is, men who hear the word of God are at one time like an open street, where the thoughts run in distraction this way and that ; they hear, read, and meditate, only superficially ; do not carry out their reso- lutions ; perhaps forget them ; devote themselves to a chang- ing succession of vanity, pleasure, and useless occupations ; are drawn away by evil spirits, and easily betrayed into wickedness and sin. At another time, they are like the rocks, — that is, they hear and receive the word with joy, and make many good resolutions ; but their hearts are hardened by pride, im- purity, anger, and other evil passions and habits; they have no lasting sorrow, nor are they penetrated by the truths which concern their salvation ; hence they fall away in time of the least temptation, at a slight mockery, for a small gain ; the divine seed had found no moisture or root in their hearts. Again; they are overgrown with the piercing thorns of cares, riches, and sensuar lusts, so that the seed of the divine word, though received by them, can neither grow up nor bear fruit. Instruction on hearing the Word of God. Are we bound to hear the word of God ? Yes; we are obliged, under penalty of mortal sin, to attend the sermon, unless detained by some grave reason ; for it is the will of God that we should thereby be instructed in our duty towards him and towards our neighbor. Besides, Christ him- self preached the Gospel, and commanded his Apostles and their successors to teach all nations to observe whatsoever he had commanded them (Matt, xxviii. 19, 20). It is, therefore, our duty to hear these preachers of the divine word (Luke x. 1G). Jesus calls those blessed who hear the word of God and keep it (Luke xi. 28) ; but those that hear it not, are not of God (John viii. 47). As the Church has often strictly commanded the bishops and priests to preach with zeal and fervor on Sundays and Fesli- THE EPISTLES AND GOSPELS. 153 vals, so she also desires that the faithful shall attend the ser- mon (Cone. Trid., Sess. 24, de ref. cap. 4). The commandment to hear mass on Sundays and Festivals includes the obligation of hearing the word of God preached, according to the custom of the Church, after the first Gospel of the mass. How can a Christian say that he has sanctified the Sunday or festival to the honor of God and the sanctification of his soul, if he has not heard attentively the word of God, and nourished his soul with that necessary food. The neglect of attendance on the sermon has always brought with it the sad consequences of in- fidelity, ignorance in matters of faith and of morals, heresy, lukewarmness, desolation in adversity, weakness, and want of courage in temptations, obduracy, and other sins to which the devil and the world are continually exciting men. Where and how is the word of God preached? In and by the Church : 1. In the Holy Scriptures of the old and new law ; 2. By bishops and priests in sermons and cate- chising ; 3. In spiritual books. We say in the Church and by her, because it is only from the Church that we know that there are Holy Scriptures, and that we have received them pure ; as it is by her only that they can be interpreted, for she is the pillar and the foundation of truth. What is the effect of the word of God, when heeded ? To wash away sin, implant virtue, and create the world anew. The Scripture uses sublime expressions to indicate the power of the divine word. Jeremias says (xxiii. 29), Are not my words as a fire, which bursts out from within, consuming the vapors of sin, drying up the marshes of vice, and killing the deep roots of bad habits. Again, it is a hammer, breaking in pieces the rock of hardened hearts. The Psalmist calls it thunder, spreading terror on all sides ; and a powerful wind, breaking the cedars of Libamcs, that is, the proud and inflexi- ble minds of men (Ps. xxviii. 3, 4). He also calls it the light, which disperses the darkness of ignorance (Ps. cxviii. 105), and shows the path of salvation. According to Isaias, the word of God is a precious dew, or rain, softening our hearts, and making them fertile (Isa. lv. 10, 11). St. Paul says, it is living and effectual, and more piercing than a two-edged sword, 154 INSTTiUCnoNS ON reaching into the division of the soul and spirit, of the joints also and marrow — that is, cutting- away from the spirit sensual lusts (Heb. iv. 12). St. James calls it a mirror, in which a man beholding himself and his sins, becomes ashamed, and tries to get free from them (Jas. i. 23). It is, finally, the good seed, which, falling upon good ground, yields fruit an hundred-fold. Thus, one single grain of this seed brought forth wonderful fruit in St. Augustine, St. Anthony, St. Nicholas of Tolentine. St. Augustine was converted by the words, JVot in rioting and drunkenness, not in chambering and impurities (Rom. xiii. 1 3). St Anthony by the words, If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, follow me (Matt. xix. 21) ; and St. Nicholas of Tolentine by the words, Love not the icorld, nor the things that are in the world (1 John ii. 15). What must we do that the word of God may produce such effects in us also ? We must be the good, well-cultivated ground, — that is, we must have a heart which loves truth, wishes to be instructed, is humble, and seeks sincerely its salvation ; we must give at- tention to sermons and instructions, and the reading of the divine word, and keep in our hearts and practice the truths we thus hear. What must we do before sermon ? 1. First of all, we must fervently ask God the Holy Ghost for light ; for he opens the understanding for the reception of divine truths, and prayer is a fertilizing dew for the soil of the heart. 2. St. Chrysostom, in his third sermon on Saul and David, asks, " Who pours a precious liquid into an unclean vessel, be- fore he has washed it ?" We should, therefore, cleanse our hearts before sermon by contrition, for wisdom will not enter into a malicious soul (Wisdom i. 4). As the ground to be sown must first be prepared, so must our hearts be cleansed, and made ready by a holy desire of learning what is good; but to attend sermons merely out of curiosity to hear some- thing new, to criticise the preacher, to see and be seen, is sinful and Pharisaical ; for the Pharisees listened to Jesus for much THE EPISTLES AND GOSPELS. 155 the same reasons, and hence derived no benefit from his dis- courses. What must we do during sermon ? We must listen to the preacher attentively, and respectfully, for it is God that speaks to us through him ; he that heareth you, heareth me (Luke x. 16). The preacher is the minister of God, for Christ said, Behold I send you (Matt. x. 10). If an ambassador reading the letters of his king is listened to with great attention, quiet, and respect, says St. Chrysostom, how much greater veneration should we not pay to the minister of God announcing his holy will ? Be careful, therefore, not to show contempt for the preacher, for that will reach back to God, who has said, He that despiseth you, despiseth me (Luke x. 16). Though the preacher himself, or his delivery, may be imperfect, yet his office, and the word of God which he an- nounces, must command our reverence. That word is, and always will be, a divine seed, which when well received, with- out regard to the person who sows it, or the manner in which it is sown, brings forth fruit an hundred-fold ; who sows does not make the difference, but on what soil it falls. Endeavor to be always the good ground, and then from the poorest sermons you will derive the best fruit. Be careful not to apply what is said in the sermon to others, but rather take heed to thyself (1 Tim. iv. 16). Are you free from those sins which the sermon points at ? thank God, and do not on that account despise others who are not ; rather pray that they may be free from them in future, and take care yourself not to fall into them. We should be very careful not to sleep, speak, or give scandal, during the sermon, since we have to render account for each word that we neglect to hear. Remember, he that is of God heareth Goal's words (John viii. 41). What must we do after sermon ? We must endeavor to practise what we have heard ; for God justifies, not the hearers of the law, but only the doers (Rom. ii. 13) of it ; and the} r who hear only, but do not practise, are like a man beholding himself in a glass ; for he beholds himself, and goes his way, and presently forgets what manner of man he was (Jas. i. 22-24). As it is of no use for one thus to see 156 INSTRUCTIONS ON himself unless he washes away the stains and spots that he he- holds, so is it useless for us to listen to the sermon, unless we are moved by it to amend our life ; on the contrary, we shall thereby become more displeasing to God, for that servant who knew the vrill of his lord, and prepared not himself and did not according to his will, shcdl be beaten with many stripes (Luke xii. 47). It had been better for them, says St. Peter (2 Pet. ii. 21), not to have known the way of justice, than, after they have known it, to turn back from that holy commandment. In order to practise what we hear in the sermon, it is neces- sary in the first place, to keep it in our minds, to ponder it carefully and remember it. Christ, therefore, blesses those who hear the word of God and keep it (Luke xi. 28). Food which the stomach is unable to retain is of no benefit ; but it must be well digested to become nourishment and strength to man. The seed cannot bring forth fruit if not well covered with good ground, warmed by the sun, moistened by the rain and dew, and cared for in other ways. Think, therefore, not only on the same day, but during the whole week, of what you have heard in the sermon ; how you have practised it before, and how you are able and willing to practise it in future. Speak about it to others, and thereby will many idle words be prevented, and much good done. Let others also tell you what was said in the sermon, that they have heard; particu- larly should parents require this of children and servants. Finally, pray often to God, that he may keep alive in you the divine truths which you have heard. If this were done every- where, and particularly in every family, how much better would it be for Christianity. Aspiration. O my God, I am covered with shame, because the seed of thy divine word, which thou hast so abundantly sown in my heart, has brought forth so little fruit. Have mercy, O Lord, and change my heart, that it may become good ground, in which thy word may take root, thrive, grow, and finally bring forth the fruit* of salvation, which thou requirest of me. Amen. THE EPISTLES AND GOSPELS. 157 (Gninqnagesima Stntbag. On this Sunday, when so many Christians give themselves up to the dangerous pleasures of the world, the Church brings before our eyes Jesus, who, out of infinite love for us, died to remove the blindness of our hearts. At the Introit, in the words of the Psalmist, she calls upon God for help, with a sor- rowful but confident heart. Be thou unto me a protector and place of refuge ; save me, for thou art my strength and refuge, a>Ld for thy name's sake thou wilt be my leader, and icilt nour- ish me (Ps. xxx. 2-4). In thee, Lord, have I hoped ; let me never be confounded / deliver me in thy justice, and set me free. Glory be to the Father. Prayer. Mercifully hear our prayers, O Lord, we beseech thee, and, absolving us from the bonds of sin, preserve us from all adver- sity. Through our Lord. Amen. Epistle. (1 Cor. xiii. 1-13.) Brethren : If I speak with the tongues of men, and of angels, and hive not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should dis- tribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth with the truth: beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall ba made void, or tongues shall cease, or knowledge shall be de- stroyed. For we know in part, and we prophesy in part. But when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child. But when I became a man, I put away the things of a child. We see now through a glass in a dark manner : 158 INSTRUCTIONS ON but then face to face. Now I know in part: but then I shall know even as I am known. And now there remain, faith, hope, charity, these three : but the greater of these is charity. Explanation. St. Paul here teaches the Romans, and ns in them, the neces- sity, the qualities, and the advantages of charity: The necessity / because all natural and supernatural gifts — all good works, virtues, and sacrifices — even martyrdom itself, — cannot save us, if we have no charity. By charity only are we and our w 7 orks pleasing to God ; without it, therefore, what- ever good we may do in fasting, prayer, almsgiving, labors, will neither be acceptable to him nor merit eternal life. The qualities of charity ; which are good-will without envy, suspicion, perversity, or malice ; pure intention without self- love, ambition, immodesty, or injustice ; untiring patience, without hastiness ; and finally, humble submission to God, who is all to him that possesses charity. The advantages of charity ; in that it gives to good works their value, and that it never fails ; for while all things else cease — while faith passes into seeing, hope into possession, knowledge in part into knowledge of the whole — charity is everlasting, and therefore the greatest of the three. " Faith," says St. Augustine, "lays the foundation of the house of God ; hope builds up the walls ; charity covers and completes it." Aspiration. O God of love, pour into my heart the spirit of charity, that, according to the spirit of St. Paul, I may always endeavor to be in the state of grace, that so all my works may be pleasing to thee, and of merit to me. Amen. Gospel. (Luke xviii. 31-43.) At that time: Jesus took unto him the twelve, and said to them : Behold we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning- the Son of man. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon : and after they have scourged him, they will put him to death, and the third day he shall rise again. And they understood THE EPISTLES AND GOSPELS. 159 none of these things, and this word was hid from them, and they un- derstood not the things that were said. Now it came to pass when lie drew nigh to Jericho, a certain blind man sat by the wayside, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying : Jesus, son of David, have mercy on me. And they that went before, rebuked him, that he should hold his peace. But he cried out much more : Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, say- ing: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him : Receive thy sight : thy faith hath made thee whole. And immediately he saw, and followed him, glori- fying God. And all the people, when they saw it, gave praise to God. Why did our Saviour so often predict his sufferings to his Apostles ? 1. To show that he was already apprised of them, thereby indicating his omniscience ; and that, 2. He desired to suffer. 3. In order that when his disciples should see him punished as a malefactor, they might neither be scandalized at his humilia- tion, nor think evil of him as if he had deceived them, but, by their remembrance of his words, be rather confirmed in their belief in him as the Son of God and Redeemer of the world. Did not the Apostles understand any thing of what he thus predicted in regard to his sufferings ? They might have known that he was to suffer, for St. Peter undertook to dissuade him from it (Matt. xvi. 22), but they could not reconcile these predictions with their expectation of a future glorious kingdom. They did not understand the Holy Scripture and the prophecies of the Messiah, and hence could not comprehend why and to what end he should suffer, or how he should rise from the dead. All this was yet to be taught them by the Holy Ghost (John xiv. 16). We, also, shall never be able to cast off our prejudices, and to under- stand the truths of the faith, however plainly taught, until we are enlightened by the Holy Ghost. Why did Christ here, and on many other occasions, call himself the Son of man ? 160 INSTRUCTIONS ON He who is the only-begotten of the eternal Father, thereby reminds ns of the* mystery of his incarnation and of his mercy towards us. In the Old Testament, Daniel (vii. 13) calls the future Redeemer by the same name. Let us learn hence to be humble, and not to desire high titles. Why does the blind man call Jesus the Son of David ? Because he believed him to be the Messias who was prom- ised to the Jews, from the line of David (Ps. cxxxi. 11). Why did Christ ask the blind man, What wilt thou that I do to thee? 1 . That the blind man might the better testify his belief and hope to receive sight through Jesus ; and, 2. To teach us how willing Jesus is to help us, and how pleasing it is to him Avhen we make known our necessities to him, with confidence. What should Ave learn from this history of the blind man ? 1. What an inexpressible misfortune is blindness of the heart ; a state in which we know not our God, our Redeemer and Sanctifier, and see neither the way of divine life, nor the hindrances to our salvation, but grope about in the darkness of ignorance and sin. 2. Where to find one who will save us from this awful con- dition, in Jesus Christ healing and enlightening us through and in his Church. 3. With what holy zeal and perseverance we should seek and call upon him for deliverance, disregarding alike the bad examples, persecutions, and mockery of the world. 4. How fervently we should thank God, and how faithfully Ave should follow him, after he has opened the eyes of our soul and freed us, by his grace, from the spiritual blindness of sin. Why is this Gospel read to-day ? The Catholic Church would thereby remind us of the sor- rowful passion and death of Christ, in order to prepare us for the holy season of Lent, and prevent us from participating in the pleasures so common at this season, to which people of the world often give themselves up like the heathen. THE EPISTLES AND GOSPELS. 161 A Practical Instruction against the Amusements of the Carnival. By these amusements we do not mean those brief and harm- less recreations which are in conformity with the spirit of Christianity and the Church, but those noisy and wild festivi- ties, lasting often through the day and night ; such as dances and masquerades, which in some places are customary before Ash- Wednesday. Are such amusements of a Christian char- acter and becoming Catholics? Christianity enjoins self-denial, the suppression of sensuality, mortification, watchfulness, love of God above all things, a continual living in his holy presence, a careful use of time and care for one's household ; but on these occasions that we speak of, are not the sensual passions roused? is it not common to indulge in excesses, to make display of bad and scandalous conduct, to destroy health ? Does not ex- perience show, that these days of carnival never pass by with- out the sins of drunkenness and impurity, without bringing misery upon individuals and families? The Church, on the contrary, at this very time, wishes to prepare her children for penance, and accordingly brings before them the passion of Christ. How then can Catholics, unless they would deny their Mother, the Church, spend these days in revelling and drunk- enness, as if they wished to indemnify themselves in advance, for the coming season of Lent ? Are such Christians entitled to call themselves disciples of Christ, children of the Catholic Church? Many may say, "I neither think nor do evil by those pleasures." What then, good, perhaps? Do you think of God, your salvation, your duties, and the dangers in which you are ? Again, are you then doing good works ? and does not he do evil, who omits good works? Do you honor God in your revels ? Do you thereby show him your love ? You waste your time, your money, your health, and expose your- self to the danger of losing your good name and innocence; is not this bad enough? How many have perished by such occasions, and yet you will not profit by the lesson ? Do not excuse yourself by saying that you need recreation ; as if that were to be called recreation, by which you lose your soul. Or 162 INSTRUCTIONS ON is it that you do feel refreshed the next day? Away, then, with such dangerous pleasures ! The joy of Christians should be to work and suffer with Christ, in order to rejoice eternally with him in the kingdom of his Father. Asjm'ation. O Jesus, who hadst so great a desire to suffer for our tem- poral and eternal good, grant that we, for thy sake, may hate all sensuality, but love mortification and the crucifixion of the flesh, and thereby merit to be freed from blindness of the soul, to know thee better, to love thee more fervently, and to pos- sess thee forever. Amen. Instruction on Lent. What is the origin of fasting ? Under the old law the Jews fasted by the command of God ; thus Moses fasted forty days and forty nights, on Mount Sinai, when God gave him the ten commandments ; Elias, in like manner, fasted in the desert. Jesus also fasted, and com- manded his Apostles to fast also. The Catholic Church, says St. Leo, from the time of the Apostles, has enjoined fasting upon all the faithful. Where does the Church derive power to prescribe fasts ? From Jesus Christ, who commissioned her to conduct the faithful by holy and needful precepts and rules on the way to Heaven. Fasting has always been considered the means of attaining virtue ; the Church can therefore command it, and whoever does not obey the Church, refuses obedience to Christ himself (Luke x. 16). Why has the Church instituted the fast before Easter? 1. To imitate Jesus Christ, who fasted forty days. 2. To participate in his merits and passion ; for as Christ could only be glorified through his sufferings, so in order to belong to him, we must follow him, by a life answering to his. 3. To subject the flesh to the spirit, and to conquer sensual lusts which war against the soul, that we may live a pure and holy life, and thus, 4, prepare ourselves for Easter and the worthy reception of the Divine Lamb. Thus the Jews were obliged THE EPISTLES AND GOSPELS. 163 to prepare themselves, by chastising the body, for eating their Easier lamb, which was the figure and type of ours. 5. Fi- nally, to offer to God some satisfaction for our sins, and, as St. Leo says, to atone for the sins of a whole year by a short fist of the tenth part of a year : this can be most conveniently done at Lent, which is devoted particularly to meditation on the passion and death of Christ. The Church indicates these holy designs in her ceremonies during this season ; thus, to move us to sorrow and penance, and to meditation on the pas- sion of Christ, she covers her altars, removes the flowers, uses the violet color in the vestments of the priests and on her altars, omits the hymns of joy, forbids weddings, dances, and public amusements, and sighs without intermission, in her prayers, for mercy, grace, and assistance, that her children may be comforted to a better life. Oh, how necessary is it for men to be thus obliged, as it were, to enter into themselves ! Was the fast of Lent kept in early times as it is now ? Yes, only more rigorously; for, 1. The Christians of the early ages abstained not only from flesh-meat, but from those things which are produced from flesh, such as butter, eggs, cheese, and also from wine and fish ; although this last was not a general rule of the Church. 2. They fasted during the Avhole day, and ate only after vespers, that is, at night. How many Christians of our day, who think the present rules of fasting too severe, arW put to shame by these holy usages of antiquity! What kind of Christians are they, says St. Am- brose, who fatten their bodies, while Christ suffers from hun- ger ? He who committed no sin, fasts for us, while we refuse to mortify ourselves for our own sins, which are so many. How shall we keep the holy season of Lent with advantage ? Since, according to the doctrine of St. Leo, the most im- portant part of fasting consists in abstaining from sin, rather than in abstaining from food, and as the body will be use- lessly deprived of nourishment, if the soul is not kept clear of guilt, we should endeavor not only to deny ourselves food and drink, but still more, all sinful gratifications. And as the body is weakened by fasting, the soul on the other hand should 164 INSTRUCTIONS ON be strengthened by repeated prayers, and earnest meditation on the passion of Christ ; by frequent reception of the Holy Sacraments; attending mass, spiritual reading, and good works, particularly those of charity : for, to have our fasting profitable, we should give to the poor what we refuse to our- selves. In such manner we shall be able, according to the in- tention of the Church, to supply by our fasting what we have omitted during the year, especially if we fast willingly, and with a good intention. What intention must we have in order to fast to our profit ? 1. The intention of following Christ, and of applying to ourselves the merits of his passion ; 2. Of being obedient to his spouse, the Catholic Church, our Mother ; 3. Of offering our body to God, by willingly chastising it, as a holy, living, and pleasing sacrifice ; 4. Of asking God for his grace to avoid those sins we are most addicted to, and to acquire the opposite virtues. This intention we can with great merit renew every day, in saying the following Prayer. O Lord Jesus, I offer up to thee my fasting and self-denial, to be united to thy fasting and sufferings, for thy glory, in gratitude for so many benefits received from thee, in satisfac- tion for my sins and those of others, and to obtain thy holy grace that I may overcome my sins and acquire the virtues which I need. Look upon me, O Jesu#, in mercy. Amen. Instruction for Qlslj-toeonesban. Why is this day so called ? Because on this day the Catholic Church blesses ashes and puts them on the foreheads of the faithful, saying, " Remem- ber, man, that thou art dust, and unto dust shalt thou return" (Gen. iii. 19). Why are the ashes blessed ? 1. That all who receive them with a contrite heart may be preserved in soul and body. 2. That God may give them con- THE EPISTLES AND GOSPELS. 105 trition, and pardon their sins. 3. That he may grant them all they humbly ask for, particularly the grace to do penance, and the reward promised to the truly penitent (Rom. Missal). Why are the faithful sprinkled with ashes? The sprinkling with ashes was always a public sign of pen- ance; as such, God enjoined it upon the Israelites (Jerem. xxv. 34). David sprinkled ashes on his bread (Ps. ci. 10). The Xinevites (Jonas iii. 16), Judith (Jud. ix. 1), Mordecai (Esther iv. i), Job (lxii. 6), and others, did penance in sack- cloth and ashes. How should we receive the blessed ash 9 1. According to the intention with which they are blessed and sprinkled upon the heads of the faithful. 2. In humility, remembering and confessing that we are dust and ashes, and that for our sins we shall return to ashes again. 3. To testify before God and man that we are willing to commence the holy season of Lent, and are not ashamed to follow Christ, doing penance publicly, and bearing the ashes on our foreheads. To show the spirit of penance and to move God to mercy, the Church, at the Introit of the Mass, uses the following words (Wiad. xi. 24, 25) : u 27iou hast mercy upon all, Lord, and hatest none of the things which thou host made, overlook- ing the sins of men for the sake of repentance, and sparing them, for thou art the Lord our God. Save mercy on me, God, for my soul trusteth in thee." Glory be to the Father. Prayer. Grant to thy faithful, O Lord, that they may begin the ven- erable solemnities of fasting with becoming piety, and perform them with undisturbed devotion, through Christ. Epistle. (Joel ii. 12-19.) Thus saith the Lord : Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts, and not yonr garments, and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but he will return, and forgive and leave a blessing behind him, sacrifice and libation to the Lord your God ? 16G INSTRUCTIONS ON Blow the trumpet in Sion, sanctify a fast, call a solemn assembly. Gather together the people, sanctify the church, assemble the ancients, gather together the little ones, and them that suck at the breasts : let the bridegroom go forth from his bed, and the bride out of her bride-chamber. Between the porch and the altar the priests, the Lord's ministers, shall weep, and shall say : Spare, O Lord, spare thy people : and give not thy inheritance to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God? The Lord hath been zealous for his land, and hath spared his people. And the Lord answered and said to his people: Behold I will send you corn, and wine, and oil, and you shall be filled with them : and I will no more make you a reproach among the nations, saith the Lord Almighty. Explanation. The prophet, in these words, calls upon the Israelites to be converted, reminding them of the great mercy of God, and exhorting them to join true repentance for their sins with their fasting and alms. They should all, without exception, do pen- ance and implore the mercy of God, who would then forgive them, deliver them from their enemies, and bring peace and happiness upon them. Gospel. (St. Matt. vi. 16-21.) At that time: Jesus said to his disciples: When you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. But thou, when thou fastest, anoint thy head, and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee. Lay not up to yourselves treasures on earth : where the rust and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven : where neither rust nor moth doth consume, and where thieves do not break through, nor steal. For where thy treasure is, there is thy heart also. How do hypocrites receive their reward ? They receive their reward from men, and have nothing else to expect, for only works done for eternity will be eternally rewarded. Such are those that are done for God's sake, and with his assistance. The true Christian lives in God, and in THE EPISTLES AND GOSPELS. 167 truth ; but to live with tlie world and for mere appearance, is contrary to the life of Christians. All those persons therefore are to be counted among hypocrites who observe the obliga- tion of lasting merely in order not to be censured by men, and not to appear without faith or religion ; so too are those who pretend to be sick that they may be dispensed from tasting. What did Christ mean when he said, but thou, token thou fastest, anoint thy head and wash thy face ? To anoint the head and wash the face, were, in the East, the tokens of cleanliness and propriety. By these words, there- fore, Jesus said as much as, " When you fast appear as usual, and do not make a show of your fasting, by your singularity." Why does Christ join contempt for earthly treasures with fisting? To take away the miserable pretence of those who fast from avarice, and on account of the petty saving. " Let us fast," *saya St. Augustine, "that the savings maybe deposited by the hands of the poor in the treasury of Jesus Christ, and not serve as a nourishment for our avarice. Where thy treasure is, there is thy heart also." Wherever that is which thou lovest best, there are thy desires, thy thoughts, thy works. Is thy treasure of the earth, thy desire will be of the earth also, and will perish with it. Is thy treasure in heaven, thy thoughts and works will be there also, and remain forever. Meditation. Jesus goes with his disciples to Mount Olivet. Be thou also prepared for the combat. Prayer of the Church over the People. We bow down before thy majesty, O Lord ; look upon us in mercy, that, comforted by divine gifts, we may always be nourished by heavenly assistance. Amen. 168 INSTRUCTIONS ON &l)nrsbati after &sl)-iX)euncsucu). Introit of the Mass (Ps. liv.) When levied to the Lord, he heard my voice from them that draw near to me, and he hum- bled them, who is before all ages, and remains forever. Cast thy care upon the Lord, and he shall sustain thee. LLear, God, my prayer, and despise not my supplication ; be atten- tive to me and hear me. Glory be to the Father. Prayer. O God, who by sin art offended, and by penance pacified, mercifully regard the prayers of thy people, making supplica- tions to thee, and turn away the scourges of thy anger, which we deserve for our sins. Through our Lord. Epistle. (Isaias xxxviii. 1-6.) In those days Ezechias was sick even to death, and Isaias the son of Amos the prophet came unto him, and said to him: Thus saith the Lord : Take order with thy house, for thou shalt die and not live. And Ezechias turned his face towards the Avail, and prayed to the Lord, and said : I beseech thee, Lord, remember how I have walk- ed before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Ezechias Avept with great weeping. And the word of the Lord came to Isaias, saying : Go and say to Eze- chias: Thus saith the Lord the God of David thy father: I have heard thy prayer, and I have seen thy tears : behold I will add to thy days fifteen years: and I will deliver thee and this city out of the hand of the king of the Assyrians, and I will protect it, saith the Lord Almighty. Explanation. When Sennacherib, king of Assyria, was threatening the kingdom of Juda, Isaias, by the command of God, announced to king Ezechias, that he should die. He thereupon prayed fervently to God, and obtained what he prayed for: God add- ed to his life fifteen years, and delivered him and Jerusalem fro;;] the king of the Assyrians. Thus God hears the prayers of the just who confide in him; he is moved by our tears, and THE EPISTLES AND GOSPELS. 16'9 either restores to health, or grants a death, precious in his sight, freeing us forever from the enemies of our salvation. (Matt. viii. 1-13.) Sec p. 122. What do we learn by this Gospel ? That towards the Gentiles also our Saviour is kind and char- itable. Let us, therefore, despise no one ; let us not refuse charity and assistance to the unhappy man, because he thinks differently from us, or belongs to another religion, unless we would forfeit our own salvation. Meditation. Jesus is sorrowful and prays on Mount Olivet. Are you sad and downcast, have recourse to prayer. Prayer. Spare, O Lord, spare thy people, that having been justly punished for their sins, they may find comfort in thy mercy. Through our Lord. iribaj} after &s!)~tXkbncsbatL Introit of the Mass (Ps. xxix). The Lord hath heard, and hath J tad mercy on me ; the Lord became my helper. I will extol thee, Lord, for thou hast upheld me, and hast not made my enemies to rejoice over me. Glory be to the Father. Epistle. (Isaias lviii. 1-9.) Thus saith the Lord God : Cry, cease not, lift up thy voice like a trumpet, and show my people their wicked doings, and the house of Jacob their sins. For they seek me from day to day, and desire to know my ways, as a nation that hath done justice, and hath not for- saken the judgment of their God : they ask of me the judgments of justice: they are willing to approach to God. Why have we fasted, and thou hast not regarded : have we humbled our souls, and thou hast not taken notice? Behold in the day of your fast your own will is found, and you exact of all vour debtors. Behold you fast for de- 8 170 INSTRUCTIONS ON bates and strife, and strike with the fist wickedly. Do not fast as yon have done until this day, to make your cry to be heard on high. Is this such a fast as I have chosen : for a man to afflict his soul for a day? is this it, to wind his head about like a circle,' and to spread sackcloth and ashes ? wilt thou call this a fast, and a day acceptable to the Lord ? Is not this rather the fast that I have chosen ? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden. Deal thy bread to the hungry, and bring the needy and the harborless into thy house : when thou shalt see one naked, cover him, and despise not thy own flesh. Then shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up. Then shalt thou call, and the Lord shall hear : thou shalt cry, and he shall say, Here I am. Because T thy Lord God am merciful. Explanation. God commanded the prophet Isaias to show to his people their wicked doings, and to exhort them to true penance and amendment of life, without which their fasting would avail them nothing. Thus, they should lay aside the evil thoughts by which, though fasting, they ofi'ended God ; desist from oppression of their neighbors ; and from spending their days in disputes and strife. Their fasting and winding of their heads at prayer, would be nothing without their thus becoming bet- ter men. If, however, they abstained from sin, as well as from food ; if they were merciful and charitable to their neighbors, then their self-denial would be acceptable to God, and he would bless them with temporal and eternal goods. From this warning learn how to fast and pray. (Mat. v. 43-48; vi. 1-4.) At that time Jesus said to his disciples: You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy: but I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you : that you may be the children of your Father which is in heaven, who maketh his sun to rise upon the good, and bad, and rainetli upon the just and the unjust. For if you love them that love you, what reward shall you have? do not even the publicans this? And if you salute your breth- THE EPISTLES AND GOSPELS. 171 ren only, what do you more? do not also the heathens this? Be yon therefore perfect, as also your heavenly Father is perfect. Take heed, that you do not your justice before men, to be seen by them: other- wise you shall not have a reward of your Father who is in heaven. Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Amen I say to you, they have re- ceived their reward. But when thou dost alms, let not thy left hand know what thy right hand doth. That thy alms may be in secret, and thy Father who seeth in secret, will repay thee. Explanation. Our Saviour teaches us in this Gospel, to love our enemies, and not to practice good works out of vanity, or for the praise of men, but only to please God, and to fulfil his holy will. What is not done for God's sake will not be rewarded in eternity. Meditation. Jesus' bloody sweat on Mount Olivet. What sorrow should you have for your sins, when Jesus is so sorrowful for those of others ! Prayer over the People. Defend thy people, O Lord, and mercifully cleanse them from all sins, for no adversity will hurt them, if no iniquity enslave them. Through Christ our Lord. Saturbaj] after ^slj-tDebnesbajh The Introit of the Mass the same as yesterday. Prayer. Be attentive, O Lord, to our supplications, and grant that we may celebrate with devout homage this solemn fast, which is a wholesome institution to heal both our souls and bodies. Through Christ. 172 INSTRUCTIONS ON Epistle. (Isaias lviii. 9-14.) Thus saith the Lord God : If thou wilt take away the chain out of the midst of thee, and cease to stretch out the finger, and to speak that which profiteth not. When thou shalt pour out thy soul to the hungry, and shall satisfy the afflicted soul, then shall thy light rise up in darkness, and thy darkness shall be as the noon-day. And the Lord will give thee rest continually, and will fill thy soul with bright- ness, and deliver thy bones, and thou shalt be like a watered garden, and like a fountain of water whose waters shall not fail. And the plnces that have been desolate for ages shall be built in thee : thou shalt raise up the foundations of generation and generation : and thou shalt be called the repairer of the fences, turning the paths into rest. If thou turn away thy foot from the sabbath, from doing thy own will in my holy day, and call the sabbath delightful, and the holy of the Lord glorious, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word: then shalt thou be delighted in the Lord, and I will lift thee up above the high places of the earth, and will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken it. In this epistle, God promises happiness and rest to those who take off the bonds of many, who are peaceable and silent, and who help the poor. He also promises the fulness of bless- ing to those who keep holy the Sabbath day. Let us learn from this, to be peaceable to all men, to govern our tongues, to be merciful towards the needy, and to sanctify the days of the Lord by a holy joy and veneration: then we shall be re- warded here on earth, as well as in heaven above. Gospel. (Mark vi. 47-56.) At that time: when it was late, the ship was in the midst of the sea, and Jesus alone on the land. And seeing them laboring in rowing (for the wind was against them), and about the fourth watch of the night he cometh to them walking upon the sea, and he would have passed by them. But they seeing him walking upon the sea, thought it was nn apparition, and they cried out. For they all saw- him, and were troubled. And immediately he spoke with them, and said to them: Have a good heart, it is I, fear ye not. And he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves: for they understood not con- THE EPISTLES AND GOSPELS. 173 cerning the loaves; for their heart was blinded. And when they had passed over, they came into the land of Genesareth, and set to the shore. And when they were gone out of the ship, immediately they knew him: and running through that whole country, they began to carry about in beds those that were sick, where they heard he was. And whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole. Explanation. The boisterous sea is the world ; the waves are temptations. The Lord is always nigh us, when we are tempted, although not always visible. Never, therefore, be discouraged ; have confidence in him, the Almighty, the All-present ; pray, watch, chastise thy body, purify thy heart with tears of penance, and thou wilt receive assistance. Meditation. Jesus is comforted by an angel on Mount Olivet. Prayer over the People. May thy faithful, O Lord, be confirmed by thy gifts, that receiving them, they may seek them, and seeking may receive them forever. Through Christ. -first Snnban in Cent; calleb Incorabit. Why is this Sunday called Invocabit ? Because the Introit of the Mass commences with this word ; for all the Sundays during Lent, and between Easter and Pentecost, derive their appellations from the Introits of the Mass. Protestants, also, sometimes use these names, although to have been consistent, they should, on abolishing the mass itself, also have abolished these names taken from the Introits of the Mass. Introit. lie shall call upon me, and J will hear him ; I will deliver him and glorify him ; I will fill him with length 174: INSTRUCTIONS ON of days. He that dwdleth in the aid of the Most High shall abide under the protection of the God of Heaven (Ps. xc.) Glory be to the Father. Prayer of the' Church. O God, who dost purify thy Church by the annual observ- ance of Lent, grant to thy servants, that what they endeavor to obtain of thee by abstinence, they may pursue by good works. Through Christ. Epistle. (2 Cor. vi. 1-10.) Brethren : TTe do exhort you that you receive not the grace of God in vain. For he saith : " In an accepted time have I heard thee : and in the day of salvation have I helped thee. 1 ' Behold now is the ac- ceptable time : behold now is the day of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribu- lation, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long- suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God: by the armor of justice on the right hand and on the left, by honor and dishonor, by evil report and good report : as deceivers, and yet true : as unknown, and yet known: as dying, and behold we live: as chastised, and not killed : as sorrow- ful, yet always rejoicing: as needy, yet enriching many: as having nothing, and possessing all things. Why is this epistle read to day? By this epistle the Church admonishes us to profit by Lent, as a season of grace, to spend it in earnestly combating sin, ami the diligent performance of good works. Let us, there- fore, not suffer this spiritual harvest-time to pass by without advantage, but practice zealously, temperance, patience, chas- tity, liberality, love of God and of our neighbor. Let us put on the armor of a just life, on the right hand and on the left; that is, let us endeavor to arm ourselves against the enemies of our salvation, who surround us on all sides, by frequent medi- tations, by prayer, by receiving devoutly the Holy Sacraments, by fasting and other acts of piety: let us fight with courage, that we may conquer. Let us not, when doing good Avorks, THE EPISTLES AND GOSPELS. 175 or practising penance, regard either the mockery, persecution, dishonors, contempt or praise of men ; it is an abundant re- ward when we can be pleasing to God, be useful to our fellow- men by good example, and gain eternal happiness. Aspiration. O Jesus, enable us to co-operate at all times with thy holy grace, and to make good use of the time which thou hast grv en us for obtaining life everlasting. Amen. *a Gospel. QJatt. iv. 1-11.) At that time : Jesus was led by the spirit into the desert, to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou he the Son of God, command that these stones be made bread. Who answered and said: It is written, "IvTot in bread alone doth man live, but in every word that proceedeth from the mouth of God." Then the devil took him up into the holy city, and set him upon the piannacle of the temple, and said to him : If thou be the Son of God, cast thyself down, for it is written: "That he hath given his Angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone." Jesus said to him: It is written again: "Thou shalt not tempt the Lord thy God." Again the devil took him up into a very high mountain : and showed him all the kingdoms of the world, and the glory of them, and said to him: All these will I give thee, if falling down, thou wilt adore me. Then Jesus saith to him: Begone, Satan, for it is written, "The Lord thy God shalt thou adore, and him only shalt Thou serve." Then the devil left him: and behold Angels came and ministered to him. Br uf Lessons. « I. Jesus was led by the Holy Ghost into the desert in order to prepare himself there, by fasting forty days and forty nights, for his holy ministry. The tempter here approaches him and seeks to betray him, at one time into distrust, at another time into presumptuous reliance on the Divine Providence, to cause him to fall into pride, and even into apostasy from God, in order that the redemption of mankind may be frustrated. In what close and vital connection with us does Jesus here stand! 170 INSTRUCTIONS ON Tempted as we are, but not yielding to sin, he becomes, as St. Paul says (Hebr. iv. 14), a high-priest, who knows how to regard our frailties with compassion. He also becomes to us an example how to put to flight and conquer the tempter with the sword of God's word (Eph. vi. 11). Let us then follow Christ into the combat : with his assistance it will not be diffi- cult to conquer. Those great temptations of sensual lust, pride, and avarice, he has taught us to overcome, and when they are vanquished, it is the easier to conquer the others. As the reward of our courage, he promises that we shall sit with him on his throne, as he, after his victory, is now seated on the throne with his Father (Apoc. iii. 21). II. When the Son of God permits himself to be thus tempt- ed, what can justify us in the wish to be above all frailties and inducements to sin ? III. After he had overcome the devil, Angels came and ministered to Jesus ; by which we learn that they who over- come temptations enjoy the consolation and assistance of the Angels. Should not this encourage us to combat joyfully to the^end ? Wessons for Faith and Practice in regard to Temptations. " To be tempted by the devil." — Matt. iv. 1. "What is temptation ? By temptation we understand every inducement to trans- gress the commandments of God. Temptations are either from within or without. How are we tempted from within ? By our own concupiscence (James i. 14) ; for the flesh lusteth against the spirit (Gal. v. 11). How are we tempted from from without ? 1. By the world and its dangerous allurements; such as riches, human respect, the pleasures of dances, theatres, and such like, which provoke and stimulate lust (l John ii. 15). 2. By bad men, who would seduce us to evil by false prin- ciples, bad books, shameless example, flattery, and even by force. Thus was Joseph tempted by the wife of Potiphar ; Job and Tobias, by their own wives. THE EPISTLES AND GOSPELS. 177 3. By the devil, who, having tempted and seduced our first parents, also tempted Jesus, and yet goes about as a roaring lion, seeking whom he may devour (1 Pet. v. 8). But his power is limited; he can do nothing but what God permits. St. Augustine therefore compares him with a dog that is chained, that can hurt no one but those who put themselves within his reach. How does the devil tempt us? Taught by long experience, he moves the natural concupis- cence to such sins as he sees men particularly inclined to, and then deceives and confuses the man's mind, that he may not see clearly either the temporal loss, or the dishonor and danger of sin. Thus he seduced Eve : first exciting her curiosity at the sight of the forbidden fruit, and then making her proud ; after which she became disobedient (1 Pet. v.) Does God also tempt us ? St. James says (i. 13), Let no man, when he is tempted, say that he, is tempted by God ; for God is not a tempter of evils, and he tempteth no man. But he allows us to be tempted, sending us manifold trials. Thus were tempted Abraham, Joseph, the Machabee brothers, the woman of Cana, and all the saints. When God, therefore, says (Deut. xii. 13), For the Lord your God trieth you that it may appear whether you love him icith all your heart, and with all your soul, or not, the meaning is, that God does not hinder temptations from coming upon us, that thereby the virtues of the just may be known. The more we love God, and the more we work for his glory, the more are we exposed to temptation. Does God permit us to be tempted beyond our strength ? ZSTo ; for he is in us, combats with us, and gives us always as much strength as is required to conquer temptations, and even to gain advantage from them (1 Cor. x. 13). Are temptations of themselves injurious? So long as they are displeasing to us, and we do not consent to them, they are of no harm to us; while by bravely over- coming them, they become to us a means of obtaining a crown in heaven (Apoc. iii. 12). When do we consent to temptation ? 8 : 178 INSTRUCTIONS ON When we decide, knowingly and willingly, to do the evil proposed to us ; but so long as we make the least resistance, we do not consent. What are the best means to overcome temptation ? 1. Humility and constant prayer, by which we acknowledge our frailty and insufficiency before God, and invoke his assist- ance with great confidence. Hereby we compel God, as it were, to assist us, for he resisteth the proud and giveth grace to the humble (James iv. 6). 2. The recollection that God is everywhere present. For how should we dare to think, or do any evil before our Judge, which we should be ashamed of before men ? 3. The thought of death, as of something which may follow immediately after we have consented to sin ; of the eternal pains of hell, which may be the punishment of one moment's sinful pleasure ; and of heaven, the reward of those who over- come temptations. 4. The consideration of those truths of our holy religion with which our Saviour repulses Satan. 5. The anticipation, on the one hand, of the remorse, distress of mind, fear and agony which follow upon sin ; and, on the other, of the joy and happiness of overcoming temptation. 6. To turn away from temptations; directing our thoughts to modest and innocent objects; praying devoutly the sixth petition of the Lord's prayer, " lead us not into temptation ;" calling on the holy name of Jesus ; making the sign of the cross, and sprinkling ourselves with holy water. 7. By invoking the aid of Mary, of our Guardian Angel, our Patron Saint, and others. 8. By avoiding the occasion of sin : He that loveth danger shall perish in it (Ecclus. iii. 27). 9. By constant occupation. Aspiration. O Lord Jesus, who didst fast forty days and forty nights in the desert, and didst permit Satan to tempt thee, give me thy grace to guard against temptation, to have recourse to thee, and with thy assistance to persevere and conquer, that I may THE EPISTLES AND GOSPELS. 179 receive the crown of eternal glory, which thou hast promised for a reward to those who overcome. Amen. iitonban in tl)e inrst toeck of Cent. Tntroit of the Mass. As the eyes of servants are on the hands of their master, so are our eyes unto the Lord our God, until he have mercy on us. Lord, have mercy on us (Ps. cxxii). To thee have lifted up my eyes, who dicellest in the heaven. Glory be to the Father. Prayer. Convert us, O God, our salvation ; and that the fast of Lent may benefit us, instruct our minds with heavenly discipline. Through Christ. Epistle. (Ezech. xxxiv. 11-16.) Thus saith the Lord God : Behold I myself will seek my sheep, and will visit them. As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep, and will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will bring them out from the peoples, and will gather them out of the countries, and will bring them to their own land : and I will feed them in the mountains of Israel, by the rivers, and in all the habitations of the land. I will feed them in the most fruitful pastures, and their pastures shall be in the high mountains of Israel: there shall they rest on the green grass, and be fed in fat pastures upon the mountains of Israel I will feed my sheep: and 1 will cause them to lie down, snirh the Lord God. I will seek that which was lost: and that which was driven away, I will bring again : and I will bind up that which was broken, and I will strengthen that which was weak, and that which was fat and strong I will preserve : and I will feed them in judgment, saith the Lord Almighty. Explanation. The prophet hear speaks of the deliverance of the Jews from the captivity of Babylon, by the immediate interference of 180 INSTRUCTIONS ON God ; but in a higher sense, this represents the bringing of all nations into one fold, under one shepherd, Jesus Christ. How many benefits do we owe to this Good Shepherd ! He cleanses our souls by his word and sacraments. He defends us against our enemies, and rests not until he finds and brings back to the fold any one who has wandered away by a sinful life. Thanks, continual thanks, to thee, O Good Shepherd, for thy care ; and grant that we may learn more and more of thy goodness, and come nearer and nearer to thee by hearty and active love, never to be separated from thee again. Gospel. (Matt. xxv. 31-46.) At that time Jesus said to his disciples : "When the Son of man shall come in his majesty, and all the angels with him, then shall he sit up- on the seat of his majesty. And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats : and he shall set the sheep on his right hand, but the goats on his left. Then shall the king say to them that shall be on his right hand : Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat : I was thirsty, and you gave me to drink: I was a stranger, and you took me in : naked, and you covered me : sick, and you visited me : I was in prison, and you came to me. Then shall the just answer him, saying : Lord, when did we see thee hungry, and fed thee ; thirsty, and gave thee drink ? and when did we see thee a stranger, and took thee in ? or naked, and covered thee? or when did we see thee sick or in prison, and came to thee ? And the king answering, shall say to them : Amen I say to you, as long as you did it to one of these my least brethren, you did it to me. Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlast- ing fire which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink. I was a stranger, and you took me not in : naked, and you covered me not : sick and in prison, and you did not visit me. Then they also shall answer him, sa} T ing: Lord, when did we see thee hungry or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Then he shall answer them, saying: Amen I say to you, as long as you did it not to one of these least, neither did you do it to me. And these shall go into everlasting punishment, but the just into life everlasting. THE EPISTLES AND GOSPELS. 181 Why does the Church read this Gospel? To remind us often of the last judgment, and to exhort us to a Christian lite. Why does Jesus enjoin these works of charity as though they were to be done to himself? He would thereby teach us that those works only are good which we do through faith in him, and for his sake. A deed of charity done to the least of his brethren is thus really done to him, for he lives in those belonging to him (John vi. 57). Works of mercy are in general works of charity towards our neighbor, and as such fulfil the whole law, because true charity towards our neighbor is done for God's sake, and implies, therefore, the love of God. Why will the punishment of the wicked be everlasting ? Because they can never again be good, inasmuch as God withdraws from them that grace of which in their lifetime the} made no use (John hi. 36). By unbelief a man may for a time exclude the thought of hell from his mind, but to contemplate it with the eyes of faith, will deter him from the way which leads thither. Be not sat- isfied, therefore, O Christian, to have made on this day a med- itation on the everlasting punishment of hell ; repeat it at least once or twice every week ; impress deeply on thy soul the remembrance of the last judgment. In all thy works remem her thy last end, and never shalt thou sin (Ecclus. vii. 40). Meditation. Jesus meets his enemies, and saying, I am he, shows their inability to take him, if it were not by his will. Thus, no evil can visit thee, unless God permits it. Prayer of the Church over the People. Loosen, we beseech thee, O Lord, the chains of our sins, and being appeased, avert whatever we deserve for them. Through Christ. 182 INSTRUCTIONS ON &uesban. MvBt ttJeek in Cent. Introit of the Mass. .Lard, thou hast been our refuge from generation to generation, from eternity to eternity thou art (Ps. lxxx.) Before the mountains ivere made, or the earth and the world were formed, from eternity to eternity thou art God. Glory be to the Father. Prayer. Look down upon thy family, O Lord, and grant that our minds, which are afflicted by the mortifications of the flesh, may shine in thy light with the desire of thee. Through Christ. Epistle. (Isaias Iv. 6-11.) In those days, Tsaias the prophet spoke, saying: Seek ye the Lord, while he may be found: call upon him, while he is near. Let the wicked forsake his way, and the unjust man his thoughts, and let Mm return to the Lord, and he will have mercy on him, and to our God : for he is bountiful to forgive. For my thoughts are not j^our thoughts: nor your ways my ways, saith the Lord. For as the heav- ens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. And as the rain and snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater: so shall my word be, which shall go forth from my mouth : it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it, saith the Lord Almighty. Explanation. The prophet admonishes us that the sinner should improve the time of grace for his sincere conversion ; and, since God is so willing to receive him, that he should not be deterred either by the multitude or magnitude of his sins, for God's mercy is greater still. Remember what St. Bernard says, in explaining the words, seek ye the Lord while he may be found. There are three reasons why God is sought in vain : that men do not seek him at the right time, or in the right manner, or r« the place where he is to be found. The right time is, this THE EPISTLES AND GOSPELS. 183 life; for death is the end of seeking Christ; the door is then shut. The right manner is, to seek him with an ardent desire and with perseverance. The right place is, in the contempla- tion of the life, suffering, and death of Jesns here, and of his glory in heaven. Seek, therefore, the Lord in time, seek him with fervor, in prayer and meditation. Gospel. (Mat. xxi. 10-17.) At that time when Jesus was come into Jerusalem, the whole city was moved, saying : Who is this ? And the people said : This is Jesus the prophet, from Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the chairs of them that sold doves : and he saith to them : It is written, " My house shall be called the house of prayer : but you have made it a den of thieves." And there came to him the blind, and the lame in the temple ; and he healed them. And the chief-priests and scribes seeing the wonderful things that he did, and the children crying in the temple, and saying: Hosanna to the son of David ; were moved with indignation, and said to him: Hearest thou wdiat these say? And Jesus said to them : Yea, have you never read : " Out of the mouth of infants and of sucklings thou hast perfected praise?" And leaving them, he went out of the city into Bethania, and remained there. Practice. According to the doctrine of the fathers, we may by the temple understand mankind in general, and also every soul of man which is defiled by sin and vice, as the temple at Je- rusalem was by buying and selling, usury and fraud. Jesus came to purify the temple from these sins. With his assistance, therefore, destroy without mercy thy sins, concupiscence, bad habits, and whatever desecrates thy heart, that God may have his dwelling in thee, and thou mayest love and praise him with a pure mind. Meditation. Jesus is betrayed by Judas with a kiss. Hast thou never led others into sin by flattery? Hast thou never, under the cloak of friendship, destroyed others by fraud ? 184 INSTRUCTIONS ON Prayer of the Church over the People. May our prayers ascend to thee, O Lord, and repel all wickedness from thy Church. Amen. tXkftnesbag. iFirst toeek in Cent. EMBER-DAY. Introit of the Mass. Remember, Lord, thy bowels of compassion, and thy mercies that are from the beginning of the world, lest at any time our enemies rule over us / deliver us, God of Israel, fro?n all our tribulation (Ps. xxiv.) To thee, Lord, have J lifted up my soul; in thee, my God, 1 put my trust, let me not be ashamed. Glory be to the Father. Prayer. Mercifully hear our prayers, we beseech thee, O Lord, and against all our adversaries extend the right hand of thy majesty. Through Christ. Amen. Epistle. (3 Kings xix. 3-8.) In those clays came Elias, to Bersabee of Juda, and left his servant there, and he went forward, one day's journey into the desert. And when he was there, and sat under a juniper-tree, he requested for his soul that he might die, and said : It is enough for me, Lord, take away my soul : for I am no better than my fathers. And he cast himself down, and slept in the shadow of the juniper-tree: and behold an angel of the Lord touched him, and said to him : Arise and eat. lie looked, and behold there was at his head a hearth-cake, and a vessel of water: and he ate and drank, and he fell asleep again. And the angel of the Lord came again the second time, and touched him, and said to him: Arise, eat: for tho'i hast yet a great way to go. And he arose, and ate, and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb. Explanation. The prophet Elias, in the land of Juda, caused the putting to death of the idolatrous priests of Haul, after he had defended THE EPISTLES AND GOSPELS. 185. against them, by a great miracle, the adoration and worship of the one true God. The impious Queen Jezabel heard of it, and 'threatened him with death; he tiled into the desert. But God does not forsake those that belong to him : He sent to Elias food, in the strength of which he walked forty days and forty nights unto the mount of Horeb, where God appeared to him, giving him important commands. The holy fathers say, that the juniper-tree in whose shadow Elias slept, signifies the cross of Christ, in whose shadow all those who are suffering find rest : the food with which he was strengthened, represents the holy communion, and the forty days and nights in which he neither ate nor drank, the forty days' fasting of Jesus Christ. Gospel. (Matt. xii. 38-50.) At that time, some of the Scribes and Pharisees answered Jesns, saying: Master, we would see a sign from thee. Who answering said to them : An evil and adulterous generation seeketh a sign : and a sign shall not be given it, but the sign of Jonas the prophet. For as Jonas was in the whale's belly three days and three nights : so shall the Son of man be in the heart of the earth three days and three nights. The men of Xinive shall rise in judgment with this generation, and shall condemn it : because they did penance at the preaching of Jonas. And behold a greater than Jonas here. The queen of the south shall rise in judgment with this generation, and shall condemn it : because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here. And when an unclean spirit is gone out of a man, he walketh through dry places seeking rest, and findeth none. Then he saith : 1 will return into my house from whence I came out. And coining he findeth it empty, swept, and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there : and the last state of that man is made worse than the first. So shall it be also to this wicked generation. As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him. And one said unto him : Behold thy mother and thy brethren stand without, seeking thee. But he answering him that told him, said : Who is my mother, and who are my brethren ? And stretching forth his hand towards his disciples, he said : Behold my mother and my brethren. For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother. 186 INSTRUCTIONS ON Practice. Like the Pharisees are those Christians who, not content with all proofs and the most manifest miracles, demand still others that are new. Christ has risen from the dead, giving the fullest evidence of his Godhead, of the divine character of his doctrine and institutions, showing himself to be the Lord of life and death, and fulfilling, before the whole world, the sign of the prophet Jonas. And yet they believe not. Alas for them ! The Ninevites and Queen of the South shall rise up against them on the day of Judgment. But thou who be- lievest, fulfil what thou believest — the will of thy Heavenly Father ; then shalt thou be brother, sister, and mother to Jesus, thou receiving him into thy heart, and he being born again in thee. What an honor for us sinners ! Meditation. Jesus is i>ound and sent to Annas. Oh, what love! He wears those bonds that I ought to have worn, and shall I not love him in return ? Prayer of the Church over the People. Illuminate our minds we beseech thee, O Lord, with the brightness of thy light, that we may see what we ought to do, and also may have strength to fulfil the same. Through our Lord. (To-day, Friday, and Saturday, read the instructions on Em- ber-days, and say the prayer for obtaining good priests.) (Hl)nrsuaij. JTivst ttleek in Cent. Introit of the Mass. Praise and beauty are before him • holiness and majesty in his sanctuary (Ps. xcv.) Sing ye to the Lord, a new canticle, sine/ to the Lord, all the earth. Glory be to the Father. THE EPISTLES AND GOSPELS. 187 Prayer. Look, O Lord, upon the devotion of thy people, that we, who are afflicted in body by abstinence, may be refreshed in mind by the fruit of good works. Through our Lord. Epistle. (Ezech. xviii. 1-9.) In those days the word of the Lord came to me, saying : What is the meaning, that you use among you this parable as a proverb in the land of Israel, saying: The fathers have eaten sour grapes, and the teeth of the children are set on edge? As I live, saith the Lord God, this parable shall be no more to you a proverb in Israel. Behold all souls are mine : as the soul of the father, so also the soul of the son is mine: the soul that sinneth, the same shall die. And if a man be just, and do judgment and justice, and hath not eaten upon the moun- tains, nor lifted up his eyes to the idols of the house of Israel : and hath not defiled his neighbor's wife, nor come near to a menstruous woman : and hath not wronged any man : but hath restored the pledge to the debtor, hath taken nothing away by violence : hath given his bread to the hungry, and hath covered the naked with a garment: hath not lent upon usury, nor taken any increase: hath withdrawn his hand from iniquity, and hath executed true judgment between man and man : hath walked'in m} T commandments, and kept my judgments, to do truth: he is just, he shall surely live, saith the Lord Almighty. Explanation. It was an old proverb, The fathers have eaten sour grapes, and the teeth of the children are set on edge. That is, the fathers have sinned, and the children are punished. It was grounded upon what Moses said (Exod. xxxiv. 7), Who ren- derest the iniquity of the fathers to the children, and to the grandchildren, unto the third and fourth generation. Those to whom the prophet spoke, had experienced the truth of this proverb. They were in bondage, as the punishment of their own sins, and of the abominations committed by their ances- tors, Achab, Manasses, and many others : not that they were punished altogether on account of the sins of Manasses, but also because they themselves imitated and persevered in the sins of Manasses. God, consoling his oppressed people in cap- 188" INSTRUCTIONS ON tivity, commands the prophet to tell them that this proverb should be no more in Israel, but that every one should suffer the punishment of his own sins only, and at the deliverance from bondage the old sins should all be washed away. What the prophet here said was not to be understood in a literal sense; the promises should only be fulfilled under the new law in the kingdom of Christ. Thus baptism has put an end to that prov- erb, because in that sacrament we receive pardon of that old or original sin, which was the sour grapes, setting on edge the teeth of the children of Adam. God declares that all souls are his own, because, as purified in the blood of the God-man, he loves them, and none shall die except him who sins, and perse- veres willingly in sin. Certainly the way of parents will be punished in the children, but only in so far as they who are born with the concupiscence of their parents fail to resist it, although by the grace of God they might, and imitate, on the contrary, their parents' sins, by a course which depends alto- gether on their own will. Let us avoid evil and do good, and then we shall have nothing to fear from God. Gospel. (Matt. xv. 21-28.) At that time: Jesus went from thence, and retired into the coasts of Tyre and Sidon. And behold a woman of Canaan who came out of those coasts, crying out, said to him : Have mercy on me, O Lord, thou Son of David : my daughter is grievously troubled by a devil. Who answered her not a word. And his disciples came and besought him, saying: Send her away, for she crieth after us: And he answer- ing, said : I was not sent but to the sheep that are lost of the house of Israel. But she came and adored him, saying: Lord, help me. Who answering, said : It is not good to take the bread of the children, and to cast it to the dogs. But she said : Yea, Lord, for the whelps also eat of the crumbs that fall from the table of their masters. Then Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt : and her daughter was cured from that hour. Why does the Church read this gospel ? Because fasting and prayer must be united. She therefore teaches us in this gospel how we must pray. Why did Jesus answer the w r oinan not a word ? THE EPISTLES AND GOSPELS. 189 Not out of contempt, but to afford her an opportunity to continue her entreaty, that by her faithful, devout, humble, and persevering- prayer she might become an example to the whole Church (St. Chrysostom). What did Christ mean when he said, It is not good to take the bread of the children and to cast it to the dogs f As the master of the house gives food to his children before he does to the dogs, so was Christ first to teach the children of Israel by his miracles. But after they had rejected their sal- vation, the Apostles were commanded to preach to the Gen- tiles, whom the Jews called dogs, because they were unclean and impure idolaters. Christ uses this expression to show the great humility of the woman. How must we understand the words of the woman, Yea, Lord, for the w helps cdso eat of the crumbs that fall from the table of their masters f As the children do not lose any thing, although the dogs are fed under the table, so the Jewish nation would not be de- prived of any benefit, although the daughter of the heathen woman were restored to health : her answer, therefore, was as prudent as it was modest, and proved the firmness of her faith. Meditation. Jesus is struck in his face by a servant of the high-priest. Overcome thy anger. Learn from Jesus. Prayer over the People. Grant, we beseech thee, O Lord, to thy Christian people to acknowledge what they profess, and to love the heavenly gifts which they frequent. Through Christ. 190 INSTRUCTIONS ON iTribag. f\v5t tDeck in Cent. EMBER-DAY. Introit of the Mass. Deliver me from my necessities, O Lord ; see my abjection and my labor, and forgive me all my sins (Ps. xxiv.) 2b thee, Lord, have L lifted up my soid, in thee, my God, I put my trust, let me not be ashamed. Glory be to the Father. Prayer. Be merciful, O Lord, to thy people, and as thou makest them devout to thee, mercifully refresh them with kind assist- ance. Through our Lord. Epistle. (Ezechiel xviii. 20-28.) Thus saith the Lord God: The soul that sinneth, the same shall die: the son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son : the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked do penance for all his sins, which he hath committed, and keep all my commandments, and do judgment and justice, living he shall live, and shall not die. I will not remember all his iniquities that he hath done : in his justice which he hath wrought, he shall live. Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live? But if the just man turn himself away from his justice, and do iniquity according to all the abomina- tions which the wicked man useth to work, shall he live? all his jus- tice which he hath done, shall not be remembered: in the prevarica- tion, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die. And you have said: The way of the Lord is not right. Hear ye, therefore, O house of Israel : Is it my way that is not right, and are not rather your ways perverse? For when the just turneth away from his justice, and committeth iniquity, he shall die therein: in the injustice that he hath wrought he shall die. And when the wicked turneth himself away from his wicked- ness, which he hath wrought, and doeth judgment, and justice: he shall save his soul alive. Because he considereth and turneth away himself from all his iniquities which he hath wrought, he shall surely live, and not die, saith the Lord Almighty. THE EPISTLES AND GOSPELS. 191 Explanation. This epistle is the continuation of that of yesterday. The truth is repeated, that every one shall be punished for his own sins. God sometimes, in this world, permits the innocent to suffer with the guilty, and to become implicated with them in the same punishments, it being the will of God that this chas- tisement shall become to the innocent a fountain of many merits, of firmness in virtue, and of greater rewards in life everlasting. In this light, crosses and adversities are to be called benefits, rather than punishments. Those who have fallen should not despair, for they can rise again, and their fall will then be of no disadvantage to them. Those who stand should fear lest they fall : for if they fall and do not rise again, all their previous justice will avail them nothing towards eter- nal life. Both, therefore, should adore the ways of God, which are truth and mercy, and have confidence in him, who desires not the death of the wicked, and far less that of the just, but who is always ready to reward with eternal happiness, both the perseverance of the righteous and the penance of the sinner. Gospel. (John v. 1-15.) At that time there was a festival day of the Jews, and Jesus went up to Jerusalem. Xow there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches. In these lay a great multitude of sick, of blind, of lame, of withered, waiting for the moving of the water. And an angel of the Lord descended at certain times into the pond: and the water was moved. And he that went down first into the pond after the motion of the water, was made whole of whatsoever infirmity he lay under. And there was a certain man there, that had been eight-and-thirty years under his in- firmity. Him when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole? The infirm man answered him : Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me. Jesus saith to him : Arise, take up thy bed, and walk. And immediately the man was made whole: and he took up his bed and walked. And it was the Sabbath that day. The Jews therefore said to him that had been healed: It is the Sabbath, it is not lawful for thee to take up thy bed. He answered them : He that 192 INSTRUCTIONS ON made me whole, he said tome: Take up thy bed, and walk. They asked him therefore : Who is that man that said to thee: Take up thy bed, and walk ? But he who was healed, knew not who it was. For Jesus went aside from the multitude standing in the place. After- wards Jesus tindeth him in the temple, and saith to him : Behold thou art made whole: sin no more, lest some worse thing happen to thee. The man went his way, and told the Jews that it was Jesus who had made him whole. What did Jesus mean by the words, sin no more f He thereby gave the sick man to understand, that he who had cured him knew the cause of his sickness, namely, the law- less passions and sinful acts which God had punished with so long an illness. Accordingly, he warns him to sin no more, lest some worse thing should, happen to him. To be sick for thirty-eight years, and forsaken of every one, — how miserable is such a life ! Yet there is something worse. What is this something worse ? It consists in blindness of the heart which sees not the things above, nor what promotes the welfare of men ; in perversity and feebleness of the will, saying, "I will," and " I will not;" in the disorder of the soul, carried hither and thither, without love and peace ; in being deserted by God, and dying in im- penitence. What are we to learn hence ? All sinners should look upon their sins as diseases, and run to the fountain of healing which Christ has opened in his Church, and to the use of which we are at this season particu- larly exhorted. This is the fountain of penance, which possesses virtue for all, and not merely for him who goes down into it first ; which is moved, and heals, not merely at certain times, but all the time. Well for him who earnestly wishes to be healed, for he will surelv have his wish. Meditation. Jesus fearlessly confesses before Caiaphas that he is the Son of God, although he knows that for this very confession he shall suffer death. Do you in like manner speak without fear when the honor of God, and the extirpation of sin and scandal demand it ? or are you silent and timid ? THE EPISTLES AND GOSPELS. 193 Prayer of the Church over the People. Graciously hear us, O merciful God, and show to our minds the light of thy grace. Through Christ. Saturba^. -first tX)cek in Cent. EMBER-DAT. Introit of the Mass. Let my prayer come in before thee, in- cline thine ear to my petition, Lord (Ps. lxxxvii.) Lord the God of my salvation, I have cried in the day and in the night before thee. Glory be to the Father. Epistle. (1 Thess. v. 14-23.) Brethren, we beseech yon, rebuke the unquiet, comfort the feeble- minded, support the weak, be patient towards all men. See that none render evil for evil to any man : but ever follow that which is good towards each other, and towards all men. Always rejoice. Pray without ceasing. In all things give thanks : for this is the will of God in Christ Jesus concerning you all. Extinguish not the spirit. Despise not prophecies. But prove all things: hold fast that which is good. From all appearance of evil refrain yourselves. And may the God of peace himself sanctify you in all things: that your whole spirit, and soul, and body, may be preserved blameless in the coming of our Lord Jesus Christ. Explanation. The Apostle warns us not to quench by sin, indiscretion, and a distracted life, the spirit that is in us, — that is, the grace, the inspiration, and the light of the Holy Ghost ; not to despise prophecies, — that is, the gifts of explaining the Scriptures, and of preaching the mysteries of the faith; but rather to examine whether they agree with the doctrine of Christ. Let us follow in every thing the inspiration of the Holy Ghost, and the doc- trine of Holy Church, and then we shall never err, but may expect with confidence the coming of Christ to judgment. Gospel and Prayer, the same as for to-morrow. 9 191 INSTRUCTIONS ON Bcconh Siuibau in Cent; calleb Ectniniscere. The Church to-day encourages us to penance, by pointing to the eternal glory, of which Jesus revealed some rays on Mount Thabor. At the Introit she asks of God the grace to fall no more into sin. Remember, God, thy bowels of compassion, and thy mercies that are from the beginning of t/ie world, lest at any time our enemies rule over us / deliver us, God, from all our tribulations (Ps. xxii.) To thee, Lord, have I lifted up my soid. In thee, God, I put my trust, let me not be ashamed. Glory be to the Father. Prayer. O God, who beh oldest us destitute of every virtue, preserve us both inwardly and outwardly, that we may be defended from all adversities in body, and purified from all evil thoughts in mind, through our Lord. Amen. Epistle. (1 Thess. iv. 1-7.) Brethren : We pray and beseech you in the Lord Jesus, that as you have received of us, how you ought to walk, and to please God, so also you would walk, that you may abound the more. For you know what precepts I have given to you by the Lord Jesus. For this is the will of God, your sanctification : that you should abstain from forni- cation. That every one of you should know how to possess his ves- sel in sanctification and honor: not in the passion of lust, like the Gentiles that know not God: and that no man overreach nor circum- vent his brother in business; because the Lord is the avenger of all these things, as we have told you before, and have testified. For God hath not called us unto uncleanness, but unto sanctification in Christ Jesus our Lord. Practice. As St. Paul exhorts theThessalonians, so does the Church all her children, to walk according to the instructions they have received even from their youth ; to crucify the lusts of the flesh ; to lay aside all impurity in desire, thought, word, and action ; all fraud in our vocation and business; not to pause, but con- tinually to aspire to higher perfection. Would that all might THE EPISTLES AND GOSPELS. l l J5 well consider that such is the will of God, who has called us to holiness, and who will punish severely all impurity and in- justice. Aspiration. Grant, O Lord, that, according to my vocation, I may never, like the heathen, who know thee not, be addicted to earthly and fleshly lusts, but may live in modesty, chastity, and holi- ness, and adorn my name as a Christian with good works. Amen. Gospel. (Matt. xvii. 1-9.) At that time : Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart. And he was transfigured before them. And his face did shine as the sun : and his garments became white as snow. And behold there appeared to them Moses and Elias talking with him. And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. And as he was yet speaking, behold a bright cloud over- shadowed them. And lo a voice out of the cloud, saying : This is my beloved Son, in whom I am well pleased : hear ye him. And the disciples hearing, fell upon their face, and were very much afraid. And Jesus came and touched them; and said to them: Arise, and fear not. And they, lifting up their eyes, saw no one but only Jesus. And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man till the Son of man be risen from the dead. Why was Jesus transfigured before his disciples on Mount Thabor ? 1. To give them a manifest proof of His Godhead and di- vine mission. 2. To prevent all doubt on their part when they should af- terwards see him suffer on Mount Calvary. 3. To encourage them and all the faithful to patience under all agonies and sufferings, by looking at the glory to be re- vealed. 4. To show us how our glorified bodies shall rise from the dead (1. Cor. xv. 52). Why did Moses and Elias appear with our Lord ? 196 INSTRUCTIONS ON Because the Old Testament had predicted the coming and life of Christ. Moses, therefore, representing the Law, and Elias representing the Prophets, were present to give testi- mony that the law and the prophets had spoken of Jesus as the Saviour of the world. Of what did they speak with him ? Of his sufferings and decease, that he should accomplish at Jerusalem (St. Luke ix. 30, 31) ; by which he should work out the redemption of mankind, and fulfil the types of the law and of the prophecies. On this death, the fruits of which it is ours to harvest, we should often think that we may be moved to love Jesus as he loved us. Why did Peter propose to make three tabernacles ? He was so overjoyed that he knew not what he said, and recollected not that we can enter into the heavenly glory only through sufferings. If Peter was thus transported by one drop of heavenly joy, what, O my God, will be, in heaven, the abundance of thy house where thou shalt make thine elect drink of the torrent of thy pleasure ? (Ps. xxxv. 9.) Whence came the voice, this is my beloved Son ? From the Heavenly Father, who thereby declared Jesus to be his true Son, the Messiah, who should announce his doctrine to men. They should therefore hear, that is, obey him. Why did Jesus forbid his disciples to tell the vision to any man until the Son of man was risen from the dead ? 1. Because the time for revealing his glory had not yet come. 2. That the other disciples and all Christians might have a firmer faith in him, after his death and resurrection. 3. To teach us that divine revelation does not rest on our private judgment, but on faith in the testimony of God's messengers. 4. That we should conceal our good works until death ; for the wise man says : Praise not any man before death (Ecclus. xi. 30). Aspiration. Draw us to thee, O Jesus, by the contemplation of the joys of heaven, that we may steadihstly acknowledge thee to be THE EPISTLES AXD GOSPELS. 197 the Son of God, faithfully follow thy doctrine, and subdue all sinful fondness for the world, that so we may become worthy to partake of the everlasting happiness of heaven. Instruction on keeping the Commandments of God and of the Church. "This is my beloved Son, hear ye him." — Matt. xvii. 15. It is not difficult to understand that the Christian is obliged to keep the commandments of God ; for every creature owes to God, the Creator, Preserver, and. Judge of all, j)erfect obe- dience, and every one who loves God is happy in serving him. But the Christian also owes obedience to the Church, her commandments, decisions, and regulations ; for she commands, decides, and regulates, not in her own name merely, but in that of Jesus, for the sanctification of the faithful. He is with her, and guides her all days, until the consummation of time. He has given her the power to bind and to loose. Whoever, therefore, obeys her, obeys Jesus ; whoever hears her, hears Jesus ; and whoever despises her, despises Jesus. Is it possible to fulhM all the commands of God and the Church ? Yes, notwithstanding men say it is impossible. For is not such language most imprudent, if not blasphemous? Has God, who is of infinite love, or has the Church, the tender mother of the faithful, imposed upon us more than we are at>Je to bear? Has not he promised us his assistance, with which we can easily overcome the world ? Has Christ told us an un- truth, in saying that his yoke was sweet and his burden light ? Do Ave not accuse God of injustice in saying that he asks from us more than he has given, and enjoins upon us what we are not able to perform ? Should we not thus make him the author of sin — a thought which we cannot cherish, far less ex- press without blasphemy ? Besides, are there not many who have kept all the com- mandments. Have not the patriarchs, prophets, and innu- merable other just persons under the old law, fulfilled the law of God? Could not even that young man, who became sad when Jesus spoke to him of a higher perfection — could not 19S INSTRUCTIONS ON even he say, that from his youth he had kept the command- ments? And how many examples of perfect observance of the commandments of God and of the Church, does not the New Testament furnish, from among people of all professions, ages, and nations, under all possible conditions and circum- stances of life ! Could all these keep the law ? Then why not we ? Must w r e not confess, that when we have disobeyed the law, it has been because our will refused to co-operate with God's grace, and to avoid the occasions of sin ? It is our- selves, then, that we must blame, and not the commandments. Let us therefore say, " I will, with the grace of God, and as surely as God lives, and as his promises are true, I can do whatever he, or the Church, in his name, commands." Meditation. Jesus suffers, during the night, mockery and great pain ; and thou wilt not suffer any thing from thy neighbor, and art angry at any contradiction thou meetest. JHonbat). Second fcOedi in Cent. Introit of the Mass. Redeem me, Lord, and have mercy on me, for my foot hath stood in the direct way. In the churches I will bless the Lord (Ps. xxv.) Judge me, Lord, for I have walked in my innocence, and hoping in the Lord, I shall not be weakened. Glory be to the Father. Prayer. Grant, we beseech thee, O Almighty God, that thy family, who, afflicting their flesh, abstain from food, by following justice may fast from sin. Through our Lord. Amen. Epistle. (Daniel ix. 15-19.) In those days, Daniel prayed unto the Lord, saying : O Lord our God, who hast brought forth thy people out of the land of Egypt with a strong hand, and hast made thee a name as at this day: we have sinned, we have committed iniquity, Lord, against THE EPISTLES AND GOSPELS. 199 all thy justice: let thy wrath and thy indignation be turned away, I beseech thee, from thy city Jerusalem, and from thy holy moun- tain. For by reason of our sins, and the iniquities of our fathers. Jerusalem, and thy people are a reproach to all that are round about us. Now, therefore, our God, hear the supplication of thy servant, and his prayers : and show thy face upon thy sanctuary which is desolate, for thy own sake. Incline, O my God, thy ear, and hear : open thy eyes, and see our desolation, and the city upon which thy name is called : for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy ten- der mercies. O Lord, hear: Lord, be appeased : hearken and do : delay not for thy own sake, O my God : because thy name is invoca- ted upon thy city, and upon thy people. Explanation. Daniel prays God to look in mercy upon his city, his temple, and his people ; he presents his prayers, not on account of their righteousness, but on account of God's tender mercy, and that his name may be glorified by hearing the supplications addressed to him. It is in the same manner that we must offer our prayers to God ; asking of him that for his name's sake the enemies of his Church may be humbled and converted, and that she may flourish more and more. Gospel. (John viii. 21-29.) At that time Jesus said to the multitudes of the Jews : I go, and you shall seek me, and you shall die in your sin. Whither I go, you cannot come. The Jews therefore said : Will he kill himself, because he said: Whither I go, you cannot come? And he said to them: You are from beneath, I am from above. You are of this world, I am not of this world. Therefore I said to you, that you shall die in your sins. For if you believe not that I am he, you shall die in your sin. They said therefore to him : Who art thou ? Jesus said to them : The beginning, who also speak unto you. Many things I have to speak and to judge of you. But he that sent me is true : and the things I have heard of him, these same I speak in the world. And they under- stood not that he called God his father. Jesus therefore said to them : When you shall have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself, but as the Father hath taught me, these things I speak : and he that sent me is with me, and he hath not left me alone : for I do always the things that please him. 200 INSTRUCTIONS ON Why does the Church read this gospel to-day ? To warn us against the horrible fate that attends unbelief and despair. Jesus said plainly to the Jews that he was the beginning, — that is, he by whom all things were made : that God was his Father, that he taught his Father's doctrine, and did what was pleasing in his sight. But the Jews believed not, and Jesus returned to his Father in Heaven, and sits on his right hand. The Jews, meanwhile, yet seek and expect their Messias, even until this day ; but they cannot call him down from heaven ; they have no part in his kingdom, and from one century to another they die in their sins. Thus it will be with every nation which knows not the time of its visitation, and despises the Gospel. The same will happen to thee, also, my Christian brother, if thou dost not devote the years of thy youth and manhood to penance, and conversion from sin. Sin will become stronger in you, the passions more violent, and contrary to your expectations and wishes, you will be over- come by sin, and die without repentance, while the angel of vengeance shall pronounce over you a threefold woe ! What are we to learn then from this gospel ? That we must believe in Jesus, and do whatever he and his Church commands — in a word, what is acceptable to God. This is in all ages the strongest foundation of pious confidence, for it is not so much by consolation from without, by exhorta- tions and promises, but by a good conscience within, that the soul is prompted and encouraged to serve God. Meditation. Jesus is in council, condemned to death. Have you never taken any part with the wicked in the condemnation of the innocent ? Prayer over the People. Attend to our supplications, O Almighty God, and graciously grant the effect of thy wonted mercy to us, to whom thou grantest confidence to hope for forgiveness. Through our Lord. THE EPISTLES AND GOSPELS. 201 ftaesbag. Scconb t&eck in £ent. Introit of the Mass. My heart hath said to thee, I have sought thy face ; thy face, Lord, will I seek : turn not mcay thy face from me (Ps. xxvi.) The Lord is my light and my salvation, whom shall I fear f Glory be to the Father. Prayer. Perfect, we beseech thee, O Lord, in thy mercy, the help of this holy observance within us, that, what by thy instructions we know we are to do, by thy grace we may be enabled to ac- complish. Through our Lord. Epistle. (3 Kings xvii. 8-16.) In those days the word of the Lord came to Elias, the Thesbite, say- ing : Arise, and go to Sarephta of the Sidonians, and dwell there : for I have commanded a widow woman there to feed thee. He arose and went to Sarephta. And when he was come to the gate of the city, he saw the widow woman gathering sticks, and he called her, and said to her : Give me a little water in a vessel, that I may drink. And when she was going to fetch it, he called after her, saying : Bring me also, I beseech thee, a morsel of bread in thy hand. And she answer- ed : As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruse : behold I am gathering two sticks that I may go in and dress it, for me and my son, that we may eat it and die. And Elias said to her: Fear not, but go and do as thou hast said : but first make for me of the same meal a little hearth- cake, and bring it to me: and after make for thyself and thy son. For thus saith the Lord the God of Israel : The pot of meal shall not waste, nor the cruse of oil be diminished, until the day wherein the Lord will give rain upon the face of the earth. She went and did ac- cording to the word of Elias : and he ate, and she and her house : and from that day the pot of meal wasted not, and the cruse of oil was not diminished, according to the word of the Lord, which he spoke in the hand of Elias. JExfjlanation. In this epistle the Church proposes to us the example of the poor widow of Sarephta, who divided her last morsel of bread go 202 INSTRUCTIONS ON with the prophet Elias, the servant of God ; teaching us there- by how acceptable to God it is to be merciful to the poor. Thus we see the just very often allowed to fall into need, for the salvation of those who help them. The poor widow of Sarephta will, on the day of judgment, confound many Chris- tians. She helps one whom she does not know, while she is herself in need of the assistance asked from her : but she gives her own food, and by so doing saves her lite. What a heroic confidence I To build churches from affluence, is less than to give to another the last morsel of bread which you were keep- ing for yourself. We may learn also from this example to give to the house of God, and to his ministers, and we shall never be in want of what we give. Gospel. (Matt, xxiii. 1-12.) At that time Jesus spoke to the multitudes and to his disciples, say- ing: The Scribes and the Pharisees have sitten on the chair of Moses. All things therefore whatsoever they shall say to you, observe and do : but according to their works do ye not : for they say, and do not. For they bind heavy and insupportable burdens, and lay them on men's shoulders: but with a finger of their own they will not move them. And all their works they do to be seen of men. For they make their phylacteries broad, and enlarge their fringes. And they ,love the first places at feasts, and the first chairs in the synagogues, and salutations in the market-plaee, and to be called by men, Eabbi. But be not you called Rabbi. For one is your master, and all you are brethren. And call none your father upon earth: for one is your father who is in heaven. Neither be ye called masters : for one is your master, Christ. He that is the greatest among you shall be your servant. And- whosoever shall exalt himself shall be humbled : and he that shall humble himself shall be exalted. What important truths does Jesus Christ teach in this gos- pel ? That the law of God fastens its obligations on us, although made known to us by those who do not observe it themselves. The priest and teacher sit in the chair of Jesus Christ; they teach in his name, and they teach his gospel. If they shall be judged for not practising what they teach, so also shall you, if THE EPISTLES AND GOSPELS. 203 you follow them, or if, on account of their lives, you refuse to believe in his truth and his Church. Against what sins does Christ here warn us ? Against hypocrisy and ambition. The phylacteries here spoken of were strips of parchment, on which were written passages from the law of Moses. They were worn on the left arm and on the forehead. The fringes were worn on the seams of the dress : they were to serve as a mark of distinction from the Gentiles, and to put the wearer in mind of the command- ments of God (Exod. xv. 38). The Pharisees made their phylacteries and fringes larger than others, to give themselves the appearance of having un- common zeal in fulfilling the law of God. What does Jesus enjoin upon us to avoid the pride and am- bition of the Pharisees ? To be unassuming, modest, and humble ; for there truly is the kingdom of God, where the most powerful, the richest, the most respected, the most intelligent, the greatest man, is also first in humility. We all have one father, one teacher, but we act against the honor and glory of God, if we undertake to instruct, admonish, or guide our brother, in the name of any other than our Lord and Master. What is the meaning of the words, he that hwnbleth him- self shall be exalted f The dust rises to fall again. Again it arises when trampled on ; that is, honor flees from him that seeks it, and seeks him that flees from it (Prov. xxix. 23-25). Not he that is humbled, but he that humbles himself, shall be exalted before God and man, that he may the more successfully work for the glory of God, and the salvation of men. Real greatness, therefore, can exist only where there is humility making us pure and holy. Meditation. Jesus gives no answer to the false accusations before Pilate. And art thou angry and irritated at having the truth told to thy face ? 204 INSTRUCTIONS ON Prayer over the People. Be propitious, O Lord, to our prayers, and heal the desires of our souls, that having received forgiveness, we may even rejoice in thy benediction. Through Christ. toebnesbaji. Seconb tOeek in Cent. Introit of the Mass. Forsake me not, Lord my God, do not thou depart from me ; attend unto my help, Lord, the power of my salvation (Ps. xxxvii.) Rebuke me not, Lord, in thy indignation, nor chastise me in thy wrath. Glory be to the Father. Prayer of the Church. Mercifully regard thy people, O Lord, we beseech thee, and grant that we, whom thou commandest to abstain from carnal food, may also cease from hurtful vices. Through Christ. Epistle. (Esther xiii. 9-17.) In those days, Hardochai prayed to the Lord, saying: O Lord, Lord, almighty king, for all things are in thy power, and there is none that can resist thy will, if thou determine to save Israel. Thou hast made heaven and earth, and all things that are under the cope of heaven. Thou art Lord of all, and there is none that can resist thy majesty. Thou knowest all things, and thou knowest that it was not out of pride and contempt, or any desire of glory, that I refused to worship the proud Aman. (For I would willingly and readily for the salvation of Israel have kissed even the steps of his feet.) But I feared lest I should transfer the honor of my God to a man, and lest I should adore any one except my God. And now, O Lord, O king, O God of Abraham, have mercy on thy people, because our enemies resolve to destroy us, and extinguish thy inheritance. Despise not thy portion, which thou hast redeemed for thyself out of Egypt. Hear my supplication, and be merciful to thy lot and inheritance, and turn our mourning into joy, that wc may live and praise thy name, O Lord, and shut not the mouths of them that sing to thee, U Lord, our God. THE EPISTLES AND GOSPELS. 205 Explanation. The Persian king, Artaxerxes, exalted Aman to the highest dignities, and issued a decree that all the Jews should bow the knee before him. This Mordechai refused to do, and thereupon Aman prevailed upon the king to publish an edict that all the Jews in the Persian dominions, should be put to death on a certain month and day. Mordechai prayed to God, and so did Esther, for the deliverance of their people. Their prayers were heard, and their nation saved. Aman and his friends were hanged on the very gibbets intended for Mordechai and his people. Thus Aman verifies the proverbs, " He who digs a grave for others, falls into it himself," and " Pride goes before a fall." From Mordechai, we learn to have recourse to God in our need, and to confide in the Lord, for he will hear our prayers and save us from danger. The reading of this epistle is particularly proper for those seasons in wmich the Church, in the spirit of penance, prays to God for mercy and forgiveness to all, who, on account of their sins, are deserving of death. Gospel. (Matt. xx. 17-28.) At that time, Jesus going up to Jerusalem, took the twelve disciples apart, and said to them : Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes, and they shall condemn him to death. And they shall deliver him to the Gen- tiles to be mocked, and scourged, and crucified, and the third day he shall rise again. Then came to him the mother of the sons of Zebe- dee with her sons, adoring and asking something of him. Who said to her: What wilt thou? She saith to him: Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom. But Jesus answering, said : You know not what you ask. Can you drink the chalice that I shall drink? They say to him : We can. He saith to them : My chalice indeed you shall drink : but to sit on my right or left hand, is not mine to give to you, but to them for whom it is prepared by my Father. And the ten hearing it, were moved with indignation against the two brethren. But Jesus called them to him, and said: You know that the princes of the Gen- tiles lord it over them : and they that are the greater, exercise power 206 INSTRUCTIONS ON upon them. It shall not be so among yon, bnt whosoever will be the greater among you, let him be your minister. And he that will be first among you, shall be your servant. Even as the Son of man is not come to be ministered unto, but to minister, and to give his life a redemption for many. What was the effect of the request made by the mother of the sons of Zebedee ? It provoked the jealousy and indignation of the other ten against the two brothers ; for they all had the same ambition. Jesus therefore declared that there was no other way of rising to the first place in his kingdom, than by seeking the last, and that he who would be greatest among them should be their servant ; that is, should be the most humble, the most pa- tient, the most zealous. It is in accordance with these words that the representative of Christ on earth- — the head of the visible Church — calls himself the servant of the servants of God. Would that all, who are superiors over their brethren, con- sidered well these words of Christ, that they might rule, not according to their unrestrained will, but according to law r — treating their subjects with humility and meekness ; using their power for the service and advantage of others, and con- sidering themselves to be in their office, not masters, but ser- vants. Is it enough that the first in the kingdom of God should be the servant of others ? It is not enough. He must also be ready to sacrifice, for the glory of God and the salvation of men, all he possesses, and even his life. Therefore it is that Christ adds, " Follow me ; I am not come to be administered unto, but to minister; and as the greatest among you, to make the greatest sacrifice, by giving my life as a ransom for many." O Life, what will not man give to buy thee ! having lost all else, how happy is he in having saved thee ! What love is it, therefore, that the Lord is come to redeem us at the price of his life ! What frivolity and sacrilege, if we allow this great sacrifice for us to be in vain ! THE EPISTLES AND GOSPELS. '207 Meditation. Jesus is mocked before Herod. What consolation for thee when thou art mocked. Prayer over the People. O God, the restorer and lover of innocence, direct to thyself the hearts of thy servants, that, having conceived the fervor of thy spirit, they may be found both steadfast in faith and effica- cious in works. Through Christ, in the unity of the same Holy Ghost. ftljursbaj). Bttonb toeek in Cent. Introit of the Mass. God, come to my assistance. O Lord, make haste to help me / let my enemies be confounded and ashamed, that seek my soul (Ps. lxix.) Pet them be turned back and blush for shame, that desire evil to me. Glory be to the Father. Epistle. (Jer. xvii. 5-10.) Thus saith the Lord God : Cursed be the man that trnsteth in man, and raaketh flesh his arm, and whose heart departeth from the Lord. For he shall be like tamaric in the desert, and he shall not see when good shall come : but he shall dwell in dryness in the desert in a salt land, and not inhabited. Blessed be the man that trusteth in the Lord, and the Lord shall be his confidence. And he shall be as a tree that is planted by the waters, that spreadeth out its roots towards moisture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be so- licitous, neither shall it cease at any time to bring forth fruit. The heart is perverse above all things, and unsearchable, who can know it? I am the Lord who search the heart and prove the reins : who give to every one according to his way, and according to the fruit of his devices, saith the Lord Almighty. PJxplanation. There is a threefold curse of God upon him who puts his trust in man, and not in God. 1. God, his angels and saints, forsake him. 2. He is deprived of divine assistance and grace. 208 INSTRUCTIONS ON 3. The merits of all his good works are taken away from him, so that he can no longer practice virtue. Put not your confidence, therefore, in fickle and miserable man, but in God, the Almighty and eternal, and you will re- ceive help in time of need. Gospel. (Luke xvi. 19-31.) At that time Jesus said to the Pharisees: There was a certain rich man, who was clothed in purple and fine linen : and feasted sumptu- ously every day. And there was a certain beggar named Lazarus, who lay at his gate, full of sores, desiring to be filled with the crumbs that fell from the rich man's table, and no one did give him : more- over the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bo- som. And the rich man also died : and he was buried in hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom : and he cried, and said : Father Abra- ham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in ibis flame. And Abraham said to him : Son, remember that thou didst receive good things in thy life-time, and likewise Lazarus evil things : but now he is comforted, and thou art tormented. And besides all this, between us and you there is fixed a great chaos : so that they who would pass from hence to you, cannot, nor from thence come hither. And he said : Then, father, I beseech thee that thou wouldst send him to my father's house ; for I have five brethren ; that he may testify unto them, lest they also come into this place of torments. And Abraham said to him : They have Moses and the prophets ; let them hear them. But he said : No, father Abraham, but if one went to them from the dead, they will do penance. And lie said to him : If they hear not Moses and the prophets, neither will they believe if one rise again from the dead. Why was the rich man buried in hell ? Because, while he feasted sumptuously, clothed in purple, and fared well, he had, on the other hand, no mercy for the poor, and no remembrance of God. What tormented him there ? His own sufferings, the sight of Lazarus' happiness, his fruit- less desire for even the least relief, the remembrance of his life THE EPISTLES AND GOSPELS. 209 on earth, remorse of conscience, the consciousness that he was justly damned, and finally, the certainty of his remaining hope- less in that place forever. Why was not Lazarus sent to warn the brothers of the rich man ? Because they who do not hear Moses and the prophets, Christ and his apostles, are incorrigible. The sinner, sur- rounded by the pleasures of this world, forgets to consider that all things will pass away, and consequently the most inviting promises, the most terrible threats, make no impression on him. Are you one of the brothers of the rich man ? Know, then, that the approach of Easter calls you to sorrow and penance. Arise, therefore, from the slumber of sin, and be converted. Meditation. Barabbas is preferred to Jesus. You are shocked at it, but are not you doing the same thing as often as you follow your own inclination rather than the will of God? Prayer over the People. Attend, O Lord, to thy servants, and grant continual favors to those who beseech thee, that thou mayest gather and restore what they have lost, and preserve what thou hast restored to those who glory in thee their Creator and Ruler. Through Christ. iFriban. Seconb fcOeek in Cent. Introit of the Mass. But I will appear before thy sight in "ustice ; I shall be satisfied when thy glory shall be made man- ifest (Ps. xvi.) Hear, Lord, my justice, attend to my sup- plications. Glory be to the Father. Prayer. Grant, we beseech thee, Almighty God, that, purified by the holy fast, we may arrive by thy grace with sincere minds at the festival to come. Through our Lord. 210 INSTRUCTIONS ON Epistle. (Gen. xxxvii. 6-22.) In those days, Joseph said to his brethren : Hear my dream which I dreamed. I thought we were binding sheaves in the field : and my sheaf arose as it were and stood, and your sheaves standing about, bowed down before my sheaf. His brethren answered : Shalt thou be our king? or shall we be subject to thy dominion ? Therefore this matter of his dreams and words ministered nourishment to their envy and hatred. He dreamed also another dream, which he told his breth- ren, saying: I saw in a dream, as it were the sun, and the moon, and eleven stars worshipping me. And when he had told this to hia father, and brethren, his father rebuked him, and said : What mean- eth this dream that thou hast dreamed? shall I and thy mother, and thy brethren worship thee upon the earth ? His brethren therefore envied him: but his father considered the thing with himself. And when his brethren abode in Sichem, feeding their father's flocks, Israel said to him : Thy brethren feed the sheep in Sichem : come, I will send thee to them. And when he answered : I am ready; he said to him : Go, and see if all things be well with thy brethren, and the cat- tle : and bring me word again what is doing. So being sent from the vale of Hebron, he came to Sichem : and a man found him there wan- dering in the field, and asked what he sought. But he answered : I seek my brethren, tell me where they feed the flocks. And the man said to him: They are departed from this place: for I heard them say : Let us go to Dothain. And Joseph went forward after his brethren, and found them in Dothain. And when they saw him afar off, before he came nigh them, they thought to kill him. And said one to another: Behold the dreamer cometh. Come, let us kill him, and cast him into some old pit, and we will say : Some evil beast hath devoured him : and then it shall appear what his dreams avail him : and Ruben hearing this, endeavored to deliver him out of their hands, and said : Do not take away his life, nor shed his blood : but cast hi in into this pit, that is in the wilderness, and keep your hands harmless: now he said this, being desirous to deliver him out of their hands, and restore him to his father. The sons of Jacob try to prevent their brother Joseph from ruling over them ; but what they do with this purpose, serves only to exalt Joseph to a throne in Egypt. The cruelties in- flicted upon Joseph by his brothers are a striking figure of those suffered by our Saviour ; as Joseph's elevation is of THE EPISTLES AND GOSPELS. 211 Christ's triumph and glory. Thus are verified those words of the Proverb (Prov. xxi. 30) : TJiere is no wisdom, there is no prudence, there is no counsel against the Lord. The envy of Joseph's brethren made them resolve even to murder him. Such are the consequences, if we do not resist sin at its very outset. Parents can never be too prudent in correcting even the smallest faults of their children ; for envy among brethren has brought great destruction to families. Ruben's example teaches us to prevent evil whenever and wherever we can. Gospel. (Matt. xxi. 33-46.) At that time Jesus spoke this parable to the multitude of the Jews, and the chief priests : There was a man a householder who planted a vineyard, and made a hedge round about it, and dug in it a wine-press, and built a tower, and let it out to husbandmen : and went into a strange country. And when the time of the fruits drew nigh, he sent his servants to the husbandmen, that they might receive the fruits thereof. And the husbandmen laying hands on his servants, beat one, and killed another, and stoned an- other. Again he sent other servants more than the former : and they did to them in like manner. And last of all he sent to them his son, saving: They will reverence my son. But the husbandmen seeing the son, said among themselves: This is the heir, come, let us kill him, and we shall have his inheritance. And taking him they cast him forth out of the vineyard, and killed him. When, therefore, the lord of the vineyard shall come, wdiat will he do to those husband- men ? They say to him : He will bring those evil men to an evil end : and will let out his vineyard to other husbandmen, that shall render him the fruit in due season. Jesus saith to them: Have you never read in the Scriptures : " The stone which the builders rejected, the same is become the head of the corner? By the Lord this hath been done, and it is wonderful in our eyes." Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder. And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them, xind seeking to lay hands on him, they feared the multitudes : because they held him as a prophet. What is the meaning of this parable ? 212 INSTRUCTIONS ON The householder is God, the vineyard the kingdom of God as it was manifested among the Jews ; the hedge is the protec- tion of Divine Providence, and the guardianship of the holy angels ; the press is the law of God, requiring from every one the fruits of virtue and piety ; the tower is the protection of temporal superiors ; the husbandmen are spiritual superiors, kings, princes, priests, rulers, and judges ; the going into a strange country represents separation from God ; the fruits are the ever necessary works of mercy ; the servants are the prophets sent by God from time to time to incite the Jews to virtue, and to dissuade them from sin : of these, one they beat, as Jeremias ; another they killed, as Isaias ; another they stoned, as Zachary. The son and heir is Jesus Christ, whom the husbandmen cast forth out of his vineyard, out of Jerusa- lem, and crucified him. But God exalted him, through his death and resurrection, to be the first of the elect, the corner- stone upon which the whole structure of the house of God rests, and in which are united all men, from our first parents to Jesus Christ, and from him to the last righteous man on earth. What punishment did those wicked husbandmen receive ? The vineyard was taken away from them, and given to the Gentiles, who, after being received into the Church, yielded the fruits of salvation, and will yield them till the end of time. The Holy City was destroyed, and with it the temple, and the people dispersed, homeless, into all parts of the world. Thus Christianity left those countries in which the people, in heart and life, turned away from Jesus. How shall we apply this gospel to ourselves ? As the vineyard is let out to us, that is, as we have received the Gospel, we must ask ourselves whether we have given in the required "fruits more punctually than the Jews. As the prophets admonished the Jewish people, so the Church, by her doctrine, the Holy Ghost by his divine inspirations, and con- science by its directions and reproofs, all admonish us to ren- der to the Lord of the vineyard the due returns. Those fall upon Christ, says St. Augustine, who despise and and offend him ; but Christ falls upon them, whom in his THE EPISTLES AND GOSPELS. 213 judgment he rejects, and who are scattered like dust before the wind. Meditation. Jesus is declared by Pilate to be innocent ; but the Jews condemn him to death. So far does the rage of passion carry us! Prayer over the People. Grant, we beseech thee, O Lord, to thy people, health of mind and of body, that by laboring in good works, they may deserve to be forever defended by the protection of thy power. Through Christ. Amen. Saturban. Seconb ittedi in Cent. Introit of the Mass. The law of the Lord is unspotted, con- verting souls / the testimony of the Lord is faithful, giving wisdom to little ones (Ps. xviii.) The heavens show forth the glory of God, and the firmament declareth the works of his hand. Glory be to the Father. Prayer of the Church. Grant, we beseech thee, O Lord, a salutary effect to our fasts, that the chastisement of the flesh which we have taken upon us, may promote the vigor of the soul. Through Christ. Epistle. (Gen. xxvii. 6-40.) In those days Rebecca said to her son Jacob : I heard thy father talking with Esau thy brother, and saying to him : Bring me of thy hunting, and make the^ meats that I may eat, and bless thee in the sight of the Lord, before I die. Now, therefore, my son, follow my counsel : And go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth : Which when thou hast brought in, and he hath eaten, he may bless thee before he die. And he answered her: Thou knowest that Esau my brother is a hairy man, and I am smooth. If my father shall feel me, and perceive it, I fear least he will think I would have 214 INSTRUCTIONS ON mocked him, and I shall bring upon me a curse instead of a blessing. And his mother said to him: Upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said. He went, and brought, and gave them to his mother. She dressed meats, such as she knew his father liked. And she put on him very good garments of Esau, which she had at home with her : and the little skins of the kids she put about his hands, and covered the bare of his neck. And she gave him the savory meat, and delivered him bread that she had baked. Which when he had carried in, he said : My father? But he answered : I hear. Who art thou, my son? And Jacob said ; I am Esau thy first-born : I have done as thou didst command me : Arise, sit, and eat of my venison, that thy soul may bless me. And Isaac said to his son : How couldst thou find it so quickly, ray son ? He answered : It was the will of God that what I sought came quickly in my way. And Isaac said : Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or not. He came near to his father, and when he had felt him, Isaac said : The voice indeed is the voice of Jacob : but the hands, are the hands of Esau. And he knew him not, because his hairy hands made him like to the elder. Then blessing him, he said : Art thou my son Esau ? He answered : I am. Then he said : Bring me the meats of thy hunting, my son, that my soul may bless thee. And when they were brought, and he had eaten, he offered him wine also, which after he had drunk, he said to him: Come near me, and give me a kiss, my son. He came near, and kissed him. And immedi- ately as he smelled the fragrant smell of his garments, blessing him, he said : Behold the smell of my son is as the smell of a plentiful field, which the Lord hath blessed. God give thee of the dew of heaven, and of the fatness of the earth, abundance of corn and wine. And let peoples serve thee, and tribes worship thee : be thou lord of thy brethren, and let thy mother's children bow down before thee. Cur- sed be he that curseth thee : and let him that blesseth thee be filled with blessings. Isaac had scarce ended his words, when Jacob being now gone out abroad, Esau came, and brought in to his father meats made of what he had taken in hunting, saying : Arise, my father, and eat of thy son's venison ; that thy soul may bless me. And Isaac said to him: Why! who art thou? He answered: I am thy first- born son Esau. Isaac was struck with fear, and astonished exceed- ingly : and wondering beyond what can be believed, said : Who is he then that even now brought me venison that he had taken, and I ate of all before thou earnest? and I have blessed him, and he shall be blessed. Esau having heard his father's words, roared out with a THE EPISTLES AND GOSPELS. 215 great cry: and being in a consternation, said: Bless me also, my father. And he said : Thy brother came deceitfully and got thy bless- ing- But he said again: Rightly is his name called Jacob; for he hath supplanted me lo this second time: my first birth-right he took away before, and now this second time he hath stolen away my bless- ing. And again he said to his father: Hast thou not reserved me also a blessing? Isaac answered: I have appointed him thy lord, and have made all his brethren his servants: I have established him with corn and wine, and after this, what shall I do more for thee, my son? And Esau said to him : hast thou only one blessing, lather? I beseech thee bless me also. And when he wept with a loud cry, Isaac being moved, said to him: In the fat of the earth, and in the dew of heaven from above, shall thy blessing be. Explanation. We see from this history that men try in vain to frustrate the decrees of God, announced by the prophets. It was in vain that Isaac endeavored to give to Esau, whom he loved, for the meats prepared by him, that blessing which was promised to Jacob, even before he was born. Isaac must be sick and blind, and be deceived in his blindness, that the divine prophecy might be fulfilled. We see further, that God does not leave unpun- ished the sins of the best and most pious men. How much anguish and sorrow befell Rebecca, for the deception to which she persuaded Jacob ! How many sufferings came upon Jacob because he followed the sinful counsel of his mother in deceiv- ing his father, for which Esau tried to kill him: Yet they would not have suffered at all, had they only left the manner in which the promise to Jacob was to be fulfilled, to Divine Providence. Let us not, like Esau, sacrifice our prerogatives for a short sensual pleasure. Gospel (Luke xv. 11-32.) In that time Jesus spoke this parable to the Scribes and Phari- sees: A certain man had two sons; and the younger of them said to his father : Father, give me the portion of substance that falleth to me. And he divided unto them his substance. And not many days after, the younger son gathering all together, went abroad into a far country, and there w T asted his substance, living riotously. And after 216 INSTRUCTIONS ON he had spent all, there came a mighty famine in that country, and lie began to be in want. And he went and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine. And he would fain have filled his belly with the husks the swine did eat; and no man gave unto him. And returning to himself, he said: How many hired servants in my father's house abound with bread, and I here perish with hunger ? I will arise, and will go to my father, and say to him : Father, I have sinned against heaven, and before thee: I am not now worthy to be called thy son : make me as one of thy hired serv- ants. And rising up he came to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him fell upon his neck and kissed him. And the son said to him : Father, I have sinned against heaven and before thee, I am not now worthy to be called thy son. But the father said to his servants: Bring forth quickly the first robe, and put it on him, and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it, and let us eat and make merry : Because this my son was dead, and is come to life again : was lost, and is found. And they began to be merry. Now his elder son was in the field, and when he came out and drew nigh to the house, he heard music and dancing: and he called one of the servants, and asked what these tilings meant. And he said to him: Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe. And he was angry, and would not go in. His father therefore com- ing out began to entreat him. And he answering, said to his father: Behold, for so many years do I serve thee, and I have never trans- gressed thy commandment, and yet thou hast never given me a kid to make merry with my friends: But as soon as this thy son is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf. But he said to him : Son, thou art always with me, and all I have is thine. But it was fit that we should make merry and be glad, for this thy brother was dead, and is come to life again : he was lost, and is found. Explanation. The elder son in this parable, like Esau in the epistle, repre- sents the Israelites ; the prodigal son, the sinful, but repentant Gentiles. Our Saviour hereby showed the calling and recep- tion of the Gentiles into his kingdom, which the Jews would not enter. The parable also represents the misery of the sinner, the penance which he has to perform to be restored THE EPISTLES AND GOSPELS. 217 again, the unwearied desire of God for the salvation of the sinner, and his joy at the sinner's return. Thus the father puts on him the robe of innocence and grace, a ring on his hand, the seal of the Holy Ghost, and shoes on his feet, to show that (as slaves were always barefooted) he is no longer to be a slave of sin, but a child of God, walking in the path of justice and faithfully carrying out his holy resolutions. He gives him also the fatted calf, and a joyous feast, to represent that God will nourish him with holy communion of the body and blood of Jesus Christ, while the music denotes the heavenly consola- tions with which God will comfort him Meditation. Jesus is scourged. Such are the pains which the Saviour must endure for the forbidden lusts of the world, and dost thou now wish to indulge in them ? Prayer over the People. Preserve, we beseech thee, O Lord, thy family, by continued mercy, that relying solely on the hope of heavenly grace, it may be also defended by thy protection. Through our Lord. (Iljirb 0nnba£ in Cent, calkb " ODntli. 11 This Sunday derives its name from the first word of the In- ti-oit, which is " Oculi." The Introit itself contains the prayer of a soul anxious to be freed from the snares of sin. My eyes are ever towards the Lord / for he shall pluck my feet out of the snare. Look thou upon me and have mercy upon me, for I am alone and poor. To thee, Lord, have lifted up my soul ; in thee, God, I put my trust, let me not be ashamed (Ps. xxiv. 12, 15, 16). Glory be to the Father. Prayer. We beseech thee, Almighty God, regard the prayers of thy humble servants, and stretch forth in our defence, the right hand of thy majesty. Through Christ. 10 218 INSTRUCTIONS ON Epistle. (Ephesians v. 1-9.) Brethren: Be ye therefore followers of God, as most dear children. And walk in love as Christ also hath loved us, and hath delivered him- self for us, an oblation and a sacrifice to God for an odor of sweetness. But fornication and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints: or obscenity, or foolish talking, or scurrility, which is to no purpose: but rather giving of thanks. For know ye this and understand that no forni- cator, nor unclean, nor covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words. For because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness, but now light in the Lord. Walk ye as children of the light: for the fruit of the light is in all goodness, and justice, and truth. Explanation. It is here declared to be the duty of every Christian, not only to walk in love, but also to abstain from fornication, un- cleanness, and equivocal and foolish talk. No one, therefore, who is addicted to these vices, can have any inheritance in the kingdom of Christ. St. Paul also warns us against deceiving with vain words, such as are careless about committing sin, as if any crime were but a light fault, for which one might easily obtain pardon ; and here, perhaps, he refers more particularly to the Gentiles. Infidels, children of darkness and of the devil, are they who use vain words, that bring down the wrath of God upon all who believe them. A Christian, a child of light, that is of faith, should regard as a sin, what faith and conscience tell him to be so, and must live according to their direction, and not that of unbelieving and impious men. Ask yourself, therefore, O Christian, should any one try to lead you astray, whether after such a deed you could stand before the judgment-seat of God ? Listen to your conscience, as to an impartial judge, and then decide whether that which you are asked to do is good or bad, lawful or unlawful. THE EPISTLES AND GOSPELS. 219 Aspiration. O Lord, free my heart from all inordinate desires for tem- poral goods and sensual pleasures. May a childlike fear of thee, O God, guard my tongue, that I may not speak foolish, frivolous, and far less vain or scandalous words, which may give occasion to my neighbor to fall. Strengthen me, that I may not be deceived by vain words, and become faithless to thee, but that I may always walk as a child of light before thee. Ameu. Gospel. (Luke xi. 14-28.) At that time: Jesus was casting out a devil, and the same was dumb ; and when he had cast out the devil, the dumb spoke : and the multitudes were in admiration at it: but some of them said: He casteth out devils, by Beelzebub, the prince of devils. And others tempting, asked of him a sign from heaven. But he seeing their thoughts, said to them: Every kingdom divided against itself shall be brought to desolation, and house upon house shall fall. And if satan also be divided against himself, how shall his kingdom stand ? because you say, that through Beelzebub I cast out devils. Now if I oast out devils by Beelzebub, by whom do your children cast them out? Therefore they shall be your judges. But if I by the finger of God cast out devils, doubtless the kingdom of God is come upon you. When a strong man armed keepeth his court : those things are in peace which he possesseth. But if a stronger than he come upon him and overcome him: he will take away all his armor wherein he trusted, and will distribute his spoils. He that is not with me is against me: and he that gathereth not with me, scattereth. When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest: and not tinding, he saith : I will re- turn into my house whence I came out. And when he is come, he findeth it swept and garnished. Then he goeth and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becometh worse than the first. And it came to pass: as he spoke these things, a certain woman from the crowd lifting up her voice said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. But he said : Yea rather, blessed are they who hear the word of God and keep it. What are we to understand here by the dumb devil ? 220 INSTRUCTIONS ON The evil spirit, who so controls those of whom he has pos- session, that they are dumb. By what power did Christ cast out the devil ? By his divine power, described also as the finger of God, which worked so suddenly and perfectly, that the possessed was at once freed and able to speak. How did Christ show the Jews that he did not cast out devils by Beelzebub ? 1. By the parable in which he explains to them that the kingdom of Satan cannot stand if one evil spirit is cast out by another. 2. By pointing to their own children, some of whom were enabled to cast out devils by the power they had received from God (Mark ix. 37, 38). For if they cast out devils in the name of God, why should the same thing, when done by Jesus, be ascribed to the devil ? Is not this evident malice against him ? 3. By his whole life, and his works, which were in direct opposition to the devil. The best defence against calumny is an innocent life ; and the sweetest consolation for those who are slandered, is the remembrance of Jesus Christ, who was thus accused. If we are obliged to defend ourselves otherwise, we should do so with truth and energy, but without bitterness or revenge- fulness. How can we apply this parable to ourselves ? 1. We also are dumb when we cease to praise God, to thank him for the faculty of speech, and when our prayer is without devotion. 2. When we do not defend our neighbor, in case of his honor and good name being attacked, to save him from harm if we can. 3. When we neglect brotherly admonitions, through indifference to the sins of those that belong to us; not preventing the evil that we might, by our authority and in- fluence. 4. When, through false shame, we do not confess our sins with sincerity. Jesus, by his grace bringing us to a good confession, casts this dumb devil out of us. Who is the strong man armed ? It is Beelzebub, in whose name, according to the opinion ot the Jews, Jesus cast out devils. The meaning of this whole passage is, "I am necessarily stronger than Satan, because I THE EPISTLES AXD GOSPELS. 221 overcome him, and take away his armor; that is, his malice, his hatred against God and man, his craft in deceiving, to- gether with the wicked inclinations of men, idleness, bad com- pany, slothfulness in prayer, and above all, human respect, all which are arms of Satan. Why does Jesus say, he that is not with me is against me, and he that gathereth not with me, scattereth P. Jesus here reproved the Jewish priests, the Pharisees, and doctors of the law, who, as men of learning and leaders of the people, should have been the first to know and receive him as the Messiah, and to join themselves to him, instead of perse- cuting him, maligning him as an associate of Satan, and en- deavoring to destroy his kingdom. Every Christian is thus bound to fight with Christ against the devil, against sin, and all its attendant evils. Consider this well, O Christian, that between truth and error, between Christ and Satan, there is no middle party. Either you belong to God or to Satan ; either you work for God or the devil. Are you not with Christ, against the world and the devil ? Then you break the oath of baptism, and are the enemy of Christ. We cannot serve God and the world ; we cannot give ourselves up to the vanities of the world, and at the same time be pious and devout. He that is not with is against me. How shall we understand what Jesus said about the uncL spirit '? In the literal sense, these words were a warning to the Jews ; particularly to the Pharisees and doctors of the law, showing them that their continued unbelief, after so many miraculous proofs of his mission and authority as the Messiah, would with certainty bring them to perdition. In the spiritual sense, they describe the state of the soul which has been purified by the grace of God, but has fallen back again into sin. For the soul of the sinner is the dwelling- place of Satan. Is he expelled thence by the grace of God, he .goes, seeking another resting-place; but finding none — that is, ing to men who keep their hearts shut against him, by penance, watching, and a virtuous life, and give no entrance to 222 INSTRUCTIONS ON his malice — he says, " I will return to the soul which I left." He applies himseltj therefore, to seduce that soul again, by de- ceiving it, and causing its zeal to grow cold ; its watchfulness and penance to cease. If he is successful, and the man falls into his former sins, and others besides, he then re-enters that soul, taking with him seven other spirits more wicked than himself, and the last state of that man becomes worse than the first. And this, 1. Because a relapse into sin gives fresh strength to its inclinations, while at the same time it weakens the will, thus making it harder for the man to extricate him- self; just as, in bodily diseases, relapses are always attended with additional danger. 2. Because renewed and repeated infidelities remove the sinner the further from God, and render him unworthy of the grace without which he cannot be saved. 3. Because a relapse into sin brings along with it indifference, feebleness, and many other sins. 4. Because a habit of sin is thus formed, which it is almost impossible' to break. 5. Be- cause when God forsakes man, he gives himself up entirely to sin, and becomes hardened and impenitent. Such is the mean- ing of the seven evil spirits occupying the heart of man. Christian soul, guard against a relapse into sin, lest the worst befall thee. What happens to the individual will also happen to the nation. Thus it is that our Saviour applies the parable to the Jews, whose unbelief, immorality, and malice, becoming more and more confirmed, brought destruction upon them. Why is the woman who praised Christ mentioned in this gospel ? It is done, says Bede, to the eternal honor of her, who thus, publicly and without fear, called Him blessed whom the Phari- sees mocked and tempted in the most revolting manner. He who among the wicked shows himself to be pious, deserves the greatest praise. Why does Jesus call those blessed who hear the word of God, and keep it ? Because it is not enough to obtain salvation that we should hear the word of God only; we must also practice it. By this answer Christ wished it to be understood that his mother was THE EPISTLES AND GOSPELS. 223 to be called blessed, not only because she had conceived him, the Word of God, but also because she kept that word in her heart, and lived according to it. Aspiration. I thank thee, O Jesus, for having freed me from the slavery of Satan ; but look upon my frailty, and enlighten, O True Light, the eyes of my soul, that I may never be induced, by the delusions of the evil spirit, to disregard the malice and hurtfulness of sin, or to conceal it through false shame. Strengthen me, O Jesus, conqueror of the dumb devil, that if I should have the misfortune to sin against thy holy command- ments, I may have courage to overcome my false shame, and confess my sins in sincerity and humility. O my Saviour, be thou my leader in the fight, that I may foil those arms of the devil, my evil inclinations, idleness, bad company, bad books, and human respect, and grant that I may never relapse into sin, but serve thee with perseverance. Amen. Meditation. Jesus is brought out before the people, with the words, " Be- hold the man !" Do you also remain unmoved, like the Jews, while looking at the lacerated Saviour ? itlonbaji. $!)irfr tteek in £