YALE UNIVERSITY
LIBRARY

1938

SERMON NOTES

Photo; H. J. jriuthx-k &- Sons, Ltd.

JOHN HENRY NEWMAN
(i8oi- i8go)

SERMON NOTES
OF
JOHN HENRY CARDINAL NEWMAN
1849-1878

EDITED BY
FATHERS OF THE BIRMINGHAM ORATORY

WITH PORTRAIT

LONGMANS, GEEEN, AND CO.
39 PATERNOSTER ROW, LONDON
NEW YORK, BOMBAY, AND CALCUTTA
1913

NIHIL OBSTAT
VICTOR J. SCHOBEL, S.T.D.
CENSOR DEPUTATUS
IMPRIMATUR EDIN. CAN. SURMONT VICARIUS GENERALIS

Westmonasterii die 4 Martii 1913.

INTRODUCTION
Cardinal Newman in his Church of England days
always read his sermons. He discontinued this
practice, except on very special occasions, after
his conversion. At both periods he was following
what happened to be the more general custom in
the Communion to which he belonged.
It is not likely that his preaching suffered much
by the change. If it had, he would have gone back
to his old practice. He would have preferred, it
is true, to do what most other priests did, for he
hated singularity in any shape, but this was
not a sufficient reason for running the risk of even
partial failure before mixed congregations in a
town where he was a stranger, and at a time when
from various causes the no-Popery feeling was
particularly strong. Neither does the change,
though he was past middle life when he made it,
seem to have been a difficulty to him. Apparently
he soon discovered that the thoughts that he had
in his mind when he entered the pulpit developed
themselves and took new shapes while he was speak
ing ; for the Notes which are now being published
were for the most part written out not before, but
after, the sermon.

vi SEEMON NOTES
These Notes were given by the late Father William
Neville, the Cardinal's literary executor, to Father
Henry Bellasis, then a member of the Birmingham,
now of the Roman Oratory. ' The Sermon Notes,'
writes Father Bellasis, ' were given me by Father
William as a present one Christmas. The only
thing I remember his saying was that the Cardinal
had the practice of going to his room after preach
ing, and writing down in the form of notes what
he had said. This is how they come to be in these
books. You may remember that the Cardinal went
on preaching in his turn, till he complained that
he sometimes forgot what he was going to say —
he must have been eighty-three when this, (not
uncommon) complaint attacked him. . . . How
ever, he felt it at eighty-three, and then, if you
remember, he took to reading some of his Parochial
Sermons from MS. — touched up, I suppose, a little
bit — and very nice it was for those who had never
heard him read in his younger days. I have a
recollection of his doing this several times. ... As
to his preaching, I was too young to remember much
about it, except that he always had a small Bible
in his hands, and quoted a good deal, always reading
the texts, after finding them, and not (quoting)
from memory.1 He used to be rung down by the
' He wished to quote from the Rheims and Douay Ver
sion, which was not familiar to him as was the Authorised
Version.

INTRODUCTION vii
M.C.,1 usen't he ? I always heard that he was very
obedient to the bell, and stopped shortly afterwards.'
' I was too young to remember ' is what all who
now survive and used to hear the Cardinal preach,
before he had come to extreme old age, have to
repeat. Still it may be worth while setting down
the little that can be recalled. He held the Bible
which was in his hands while he was preaching
rather close to his face, for the print was small and
he was short-sighted. Memory pictures him as
constantly turning over its leaves, after the rather
fumbling manner of an old man, while he was
speaking, presumably in order to find the next
passage he intended to quote. It is impossible to
say whether on the whole he spoke quickly or
slowly, for there was no appearance either of haste
or deliberation. His manner of speaking was the
same in the pulpit as on ordinary occasions ; in
fact, he was not preaching but conversing, very
thoughtfully and earnestly, but still conversing.
His voice, with its gentleness, the trueness of every
note in it, its haunting tone of (if sadness be too
strong a word) patient enduring and pity, has often
been described by those who heard it at St. Mary's
in the old Oxford days, and, judging from their
descriptions, it seems to have been the same in old
1 The Master of Ceremonies at the Sunday High Mass, more
often than not one of the bigger boys of the Oratory School.
Needless to say this functionary used not his discretion but a
watch.

viii SERMON NOTES
age as it was then. Probably the initial impres
sion on one who heard it for the first time would
be that it varied very little. This, however, was
certainly not the case. Changes of expression or
feeling were constantly coming over it, but so
naturally and in such perfect unison with what
was being said at the moment, that they were
hardly noted at the time. It was only afterwards,
if something had struck home and kept coming back
to the mind, that one realised that it was not the
words only, but something in the tone of the voice
in which they were said, that haunted the memory.
What is the kind of impression that New
man's sermons were likely to make on a boy
or very young man who listened to them ? It
would probably not be long before he felt that
the preacher had the power of making things
seem very real. He would also be rather surprised,
and perhaps half puzzled, as if it was something a
little incongruous, that a man who seemed so aloof
from everyday life should speak even more plainly
and simply than ordinary men. From time to
time he might almost be startled at some change
in the preacher's voice and the words which accom
panied it. Take, for example, in the present
volume (p. 301) the way in which the ignominy
of the Crucifixion is described — ' as we fix a noxious
bird up.' Only those who have heard Newman
can imagine the distress which would have come

INTRODUCTION ix
over his voice in uttering these words, and the kind
of haste, as if to get them out and done with ;
followed by a quick return to the calm with which
he had been speaking a few seconds before. Very
probably some of his hearers were, without know
ing why, almost as shocked as if they had now heard
of the Crucifixion for the first time. These little
outbreaks came and went as a flash of lightning.
They seemed like a momentary loss of the perfect
self-restraint habitual to the speaker followed by
an instant recovery. An extraordinary thing about
them was the very slight change in the voice which
they seemed to entail. It was like a mere breath
¦ of wind passing over the surface of perfectly still
water. The Cardinal's voice, as is well known, was
not a strong one. It was of the low and gentle
kind, which in ninety-nine cases out of a hundred
tends to be monotonous and even flat. But in
his case the lack of volume or compass capable of
changes on a large scale was made up for by a
purity of tone upon which the faintest modulations
told. Those who knew the Cardinal hear him
while they read him, and often a passage, whether
in a sermon or a lecture, comes home to them in a
way it can hardly do to others, because they have
the music of his voice in their memory as well as
the printed words before their eyes. Take in the
present volume (p. 50) the account of a man's
enjoyment of his life. One hears the almost

x SERMON NOTES
genial tone which has come over the preacher's
rather sad voice while he is speaking of pleasures
in themselves innocent, the summer stroll, the warm
fire, and so forth, then the note of sorrow when he
comes to pleasures not harmless. :
Newman's power of entering into minds quite
alien to his own has often been pointed out. ' We,'
wrote James Mozley in 1846, ' have often been struck
by the keen way in which he enters into a regular
tradesman's vice — avarice, fortune-getting, and so
on. This is not a temper to which we can imagine
Mr. Newman ever having felt in his own mind even
the temptation but he understood it. . . . No man
of business could express it more pungently, more
ex animo.' From time to time he would show this
power in conversation even when he was very old,
and the voice played its part. One evening he was
talking quietly about the progress of unbelief. He
anticipated a time when the world at large would
assume that Christianity had been disproved. Those
who persisted in believing in it would neither be
listened to nor reasoned with. What would be said
to them amounted to this : ' It has been disproved,
we cannot disprove it again.' The tone of anger
and impatience he put into his voice just for the
moment it took to say these words, is the reason
why a not otherwise remarkable conversation is
remembered by one person who was present, nearly
a quarter of a century afterwards.

INTRODUCTION xi
Perhaps the most vividly remembered charac
teristic of Newman's preaching was his marvellous
reading of Holy Scripture. This was the same in
his Anglican sermons, and has so often been
described by those who heard him at St. Mary's
that it would be hardly worth alluding to here
except for a reason which will be presently given.
At the Sunday High Mass, when it was his turn
to preach (the boys never heard him in the evening),
the Church notices were usually read for him from
the altar steps by one of the other priests. There
must have been some difficulty over them in the
past to make him submit, old though he was, to
this. When these were disposed of, his voice was
heard like a soft piece of music from a distance
reading the Epistle. He read it, so far as can be
remembered, with very little variation in his voice,
except perhaps a barely perceptible lingering over
the last words, in which they seemed to die away.
There was also in this just a touch of the weari
ness of old age which, when recalled in later years,
reminds one of the Expectans expectavi of the
psalmist. His maimer of reading the Gospel was
different. There were of course the pauses required
to mark off the purely narrative portions from the
words of different speakers, accompanied by some
slight changes in the voice. But the marked
thing, which cannot be described, was the increased
reverence in the reader's voice which culminated

xii SERMON NOTES
when he came to words of our Saviour. Before
and after these there was a kind of hush. A
most wonderful thing about it all was the complete
elimination of the personality of the reader. He
seemed to be listening as much as reading. The
words were the living agent, he but their instrument.
Most striking was the contrast between the
humble pleading way in which he spoke his own
words, and the reverence with which he read such
passages of Scripture as he might quote in the
course of his sermon. This contrast must almost
necessarily have been greater in his Catholic than
his Anglican sermons, which were written out before
hand and read from the pulpit. It made every
sermon a sermon on the objectivity of Revealed
Truth. This is one of the most ineffaceable impres
sions left on the mind after nearly all memory of
details has passed away.
Father Neville's statement that these Notes were
taken down after the sermon is borne out by scraps
of paper, found between the leaves of the books
in which they are written down, containing short
memoranda, apparently used in the pulpit. But
there were exceptions to the rule, for against the
headings of some of the sermons is written ' not
preached yet.' It is quite evident the books them
selves were never taken into the pulpit. They are
too large to be held in the hands, and the writing
is much too minute (a magnifying-glass has often

INTRODUCTION xiii
been necessary in order to decipher it) for them
to have been of any use lying on a desk in front
of the preacher. The passages of Scripture referred
to in the text of the Sermons have as a rule been
quoted in full in the footnotes. With regard to the
text, the chief difficulty of the editors was in the
case of sermons which the writer seems to have
gone over a second time and added to. He wrote
his additions between the lines, or anywhere where
there was a vacant space on the page, without
always making it clear how and where they were to
be inserted. It must be remembered that these
Notes were written down by the Cardinal for his
own use, and his own use alone. When, therefore,
a subject or some particular train of thought was
familiar to him, a word or two was enough to remind
him of it. If the reader will turn to the notes at
the end of the book, he will find some illustrations
of this in the passages quoted from the Cardinal's
published works, where a thought expressed in the
Sermon Notes so briefly as to be hardly intelligible,
is found drawn out at considerable length. The
number of these illustrative passages might have
been considerably increased had space permitted.
The Oratory, Birmingham.
February 21, 1913.

CONTENTS

Purity and Love — Love in the Innocent and the
Penitent : July 1, 1849 . . . . 1
Power of Prayer : July 8 ..... 3
Causes which keep Men from Catholicity : July 22 . 4
On Human Respect : July 22 5
On the Gospel for Pentecost ix. [Christ weeping
over Jerusalem] : July 29 . ... 8
On Private Judgment : August 5 .9
On the Fitness of Our Lady's Assumption: August 19 13
On Want of Faith : August 26 . . 15
Prejudice as a Cause why Men are not Catholics :
September 2 ..... . .17
Faith and Doubt : September 30 . . . . 19
Maternity of Mary : October 14 .... 21
Purgatory : November 11 . . . . . . 23
On Man as Disobedient by Sin as Contrasted with
Mary : December 9 ...... 27
On the Last Times of the World : December 16 . 29
On the Catholic Church : January 6, 1850 . 32
On Labour and Rest : January 27 . . .34
On Grace, the Principle of Eternal Life : Febru
ary 24 ........ 36
On Our Lord's Agony : March 24 (Palm Sunday) . 38
On the Particular Judgment : July 14 . .40
On the Doctrine of Prayer as Reconciling us to the
Catholic Teaching about Our Blessed Lady :
August 11  42
On the Necessity of Securing our Election : Octo
ber &  44
On External Religion : October 18 .... 47
On Death : December 1 (Advent Sunday) ... 49

xvi SERMON NOTES
PAOK
On the Office of the Church — St. Thomas the
Martyr : December 29 . . . . 52
On the Name of Jesus : January 19, 1851 . 54
On Disease as the Type of Sin : January 26 (Third
Epiphany) ..... . . o7
On the Descent into Egypt : February 9 (Fifth Epi
phany) ... ... 58
On Labour — Our Work Here : February 16 (Septua- 61

On St. Paul the Type of the Church as Missionaris-
ing : February 23 (Sexagesima) .... 62
On the Accepted Time : March 9 (First Lent) . ¦ 64
On the Strong Man of Sin and Unbelief : . March 23
(Third Lent)  66
On Bearing Mockery : March 30 (Fourth Lent) . . 67
On the Prdesthood of Christ : April 6 (Passion
Sunday) ........ 69
On Christ as Hidden : April 13 (Palm Sunday) . 71
Maria Addolorata : April 15 (Tuesday in Holy Week) . 73
Faith the Basis of the Christian Empire : April 27
(Low Sunday) ....... 75
On Mary as the Pattern of the Natural World :
May 1 (Month of Mary 1)  78
On the Good Shepherd and Lost Sheep : May 4
(Second Easter) ....... 79
On Mary as Our Mother : May 8 (Month of Mary 2) . 80
Oratory of Brothers — on the General Scope of the
Institute : May 11 (Third Easter) ... 82
On the World Hating the Catholic Church : May 18
(Fourth Easter) . . .... 83
The Life-Giving Spirit: June 8 (Whitsunday) . . 85
The Rock of the Church — St. Peter and St. Paul :
June 29  86
On the Death of the Sinner : August 10 (Ninth
Pentecost) ........ 87
On Christ the Good Samaritan : August 31 (Twelfth
Pentecost)  89

CONTENTS xvii PAOE
On the M. Addolorata — The Seven Dolours : Sep
tember 28 (Sixteenth Pentecost) .... 90
On the Patrocinium B.V.M. ; October 26 (Twentieth
Pentecost) ........ 92
The Immaculate Conception the Antagonist of an
Impure Age : 1851 ...... 93
The Special Charm of Christmas : 1851 ... 95
On Christian Peace : December 28 (Sunday in Octave of
Christmas) ........ 96-
On the Epd?hany, as Christ's Reign Manifested to
Faith : January 11, 1852  98
Self-Denial in Comforts : (No date) .... 99
On the Character of the Christian Election — St.
Paul's Conversion : January 25 . . . . 100
Present State of our Oratory : February 1 (Fourth
Epiphany) ........ 102
On Our Lady as in the Body : August 15 (Eleventh
Pentecost) ........ 104
On the Peculiaritles and Consequent Sufferings of
Our Lady's Sanctity : December 8, 1853 . . 106
[Nature and Grace] : July 23, 1854 (Seventh Pentecost) . 109
' No One can Come to Me Except the Father,' etc. .
August 6 (Ninth Pentecost) . . . . .110
[Rejoicing with Mary] : August 20 (Eleventh Pentecost
— Octave of the Assumption) . . . . .112
[Disease the Type of Sin] : September 3 (Thirteenth
Pentecost)  114
[Christmas Joy] : December 25 . . . . .115
Our Lady the Fulfilling of the Revealed Doctrine
of Prayer : August 19, 1855 .... 117
Thankfulness and Thanksgiving : August 26 (Thir
teenth Pentecost) . . . . . . .118
Service of God Contrasted with Service of Satan :
September 2 (Fourteenth Pentecost) .... 120
Life of the Soul : September 9 (Fifteenth Pentecost) . 121
Septem Dolorum — Election : September 16 (Sixteenth
Pentecost)  122

xviii SERMON NOTES PAQB
Love of God : September 23 (Seventeenth Pentecost) . 124
Christmas Day : December 25 . ¦ • .125
[Devotion to the Holy Eucharist] : May 25, 1856
(Sunday within the Octave of Corpus Christi) . . 127
[On the Healing of the Deaf and Dumb Man] : July
27 (Eleventh Pentecost)  I29
[The Raising to Life of the Son of the Widow of
Naim] : August 29 (Fifteenth Pentecost) . . . 131
[Love of Our Neighbour] : September 7 (Seventeenth
Pentecost) ........ 133
Seven Dolours : September 28 (Twentieth Pentecost) . 135
The Maternity of Mary : October 12 (Twenty-second
Pentecost) ........ 137
Purity of Mary : October 19 (Twenty-third Pentecost) . 138
Omnipotence in Subjection : December 25 (Christmas
Day)  140
Suffering : December 28 (Sunday — Holy Innocents) . 142
Passage of Time : January 4, 1857 (Octave of Holy Inno
cents) ......... 143
Falling Away : April 5 (Palm Sunday) . . . 144
Whitsunday ¦ May 31 ..... . 145
During Exposition for Troubles in India : October 11 147
[The Church] : April 11, 1858 (Low Sunday) . . 155
[•The Holy Eucharist] : April 25 (Third Easter) . . 156
[The Blessed Trinity] : May 30 (Trinity Sunday) . 158
Blessed Sebastian Valfre : January 30, 1859 (Fourth
Epiphany) . . ..... 159
God the Stay of Eternity : August 19, 1860 (Twelfth
Pentecost) ........ 160
[The Holy Angels — i] : September 2 (Fourteenth Pente
cost) ......... 161
The Holy Angels — ii : September 9 (Fifteenth Pentecost) 163
The [Holy] Angels — m : September 16 (Sixteenth Pente
cost)  166
The Holy Angels — [rv] : September 30 (Eighteenth Pente
cost)  166

CONTENTS xix
PAGE
Cardinal Virtues— Prudence : October 7 (Nineteenth
Pentecost) ........ 167
Cardinal Virtues — Justice : October 14 (Twentieth
Pentecost) ........ 168
Cardinal Virtues — Fortitude : October 21 (Twenty-
first Pentecost) ....... 170
Cardinal Virtues — Temperance : October 28 (Twenty-
second Pentecost) ....... 172
State of Innocence : February 24, 1861 (Second Lent) . 173
State of Original Sin : March 3 (Third Lent) . . 174
[Restoration] : March 10 (Fourth Lent) . . . 176
On the Gospel of the Day— [The Parable of the
Servant Who owed Ten Thousand Talents] :
November 2, 1862 (Twenty-first Pentecost) . . 178
[Silent Joy] : April 5, 1863 (Easter Day) . . .182
[Faith] : April 12 (Low Sunday) ..... 184
St. John the Saint of the Time, of the New Year,
etc. — Old Year Ending, New Year Beginning,
etc. ; January 3, 1864 ..... 185
[The Pharisee and the Publican] : July 24 (Tenth
Pentecost)  187
[On the Gospel of the Sunday — the Healing of the
Man Deaf and Dumb] : July 31 (Eleventh Pente
cost) .  188

[Love of God] : August 7 (Twelfth Pentecost)
The One Sacrifice : August 7 .
[Love of God] : August 14 (Thirteenth Pentecost) .
[The Life of Grace] : August 21 (Fourteenth Pentecost)
[The Mass] : September 18 .
[Eternity] : January 1, 1865 ....
[Sin] : March 5 (First Lent) ....
[Omniscience of God] : December 2, 1866
On the Gospel of Thlrd Lent : March 20, 1870 .
Gospel for Passion Sunday : April 3
[Faith] : April 24 (Low Sunday) ....
Patronage of St. Joseph : May 8

189 189190 191
192 194 195
196
198
200201
203

xx SERMON NOTES
PAOE
[The Omnipotence of God and Man's Free-Wlll] :
August 7 (Ninth Pentecost) ..... 204
[God Our Stay in Eternity] : August 28 (Twelfth Pente
cost)  206
[The Advent of Christ Foretold] : Christmas Day . 207
[Mysteries] : June, 1871 (Trinity Sunday) . . . 208
[The Visible Temple] : July 2  209
The Jews — [Christ Weeping over Jerusalem] : July 30
(Ninth Pentecost) . . . . . ¦ .213
The Divine Judgments : August 6 (Tenth Pentecost) 213
Continuing the Subject [of Divine Judgments] :
August 13 (Eleventh Pentecost) . . . .215
[Divine Judgments Continued] : August 20 (Twelfth
Pentecost) ........ 216
[Divine Judgments Continued] : August 27 (Thirteenth
Pentecost)  217
[Divine Judgments Continued] : September 17 (Six-
teenth Pentecost) . . . . . . .219
[The Old and New Testaments] : September 24 (Seven
teenth Pentecost) ....... 220
[Victory of Good over Evil] : March 31, 1872 (Easter
Day)  221
[Faith Conquering the World] : April 7 (Low Sunday) 222
[Faith Failing] : April 14 (Second Easter) . . . 223
[The Second Coming] : April 21 (Third Easter) . . 226
[Prophecy] : April 28 (Fourth Easter) .... 227
[Holy Scripture] : May 5 (Fifth Easter) . . . 229
[The Wonderful Spread of Christianity] : May 12
(After Ascension) ....... 230
[The Fall of Man] : June 9 (Third Pentecost) . . 231
[The World, the Flesh, and the Devil] : June 16
(Fourth Pentecost) ...... 232
[The World Rejectlng God] : June 23 (Fifth Pentecost) 234
[Mlracles — i] : August i (Eleventh Pentecost) . . . 235
[Miracles — n] : August 11 (Twelfth Pentecost) . . 236
[Christ's Presence in the World] : August 18 (Thir
teenth Pentecost) ....... 237

CONTENTS

XXI

PAGE
[The ' Two Masters '] : August 25 (Fourteenth Pentecost) 239
[Miracles] : September 1 (Fifteenth Pentecost) . . 240
[' The Riches of His Glory '] : September 8 (Sixteenth
Pentecost) ........ 242
[Disease a Type of Sin] : September 22 (Eighteenth
Pentecost) ........ 243
[Forgiveness of Injuries] : October 13 (Twenty-first
Pentecost) ........ 244
[Final Perseverance] : October 20 (Twenty-second Pente
cost)  246
[Manifestation of the Kingdom of Christ] : January
12, 1873 (Sunday in Epiphany) .... 248
[Men of Good Will] : January 27 (Third Epiphany) . 249
[God Our Stay in Eternity] : March 2 (First Lent) . 250
[The Lost Sheep the Type of Fallen Man] : June 22
(Third Pentecost)  251
[The New Year] : January 4, 1874 . . . .252
[The Jewish and the Christian Church] : June 28
(Fifth Pentecost)  253
[Revelation- — Word of God (i)] : August 2 (Tenth
Pentecost) ........ 255
Revelation — Word of God [ii] : August 9 (Eleventh
Pentecost) ........ 255
[The Seen and the Unseen Worlds] : March 28, 1875
Easter Day)  257
The Sacred Heart : June 6 (Third Pentecost) . . 258
[Christmas Joy] : Christmas Day .... 260
[The Martyrs] : December 26 (St. Stephen) . . 262
[Life a Pilgrimage] : January 9, 1876 . . . 264
[Christ Our Fellow-Sufferer] : February 20 (Sexa-
gesima) ........ 265
[Communion with God] : February 27 (Quinquagesima) 266
[Sin] : First Lent [1876]  267
[Hell] : March 12 (Second Lent) . ... 268
[Punishment of Sin] : March 19 (Third Lent) . . 269
How to Escape Purgatory : March 26 (Fourth Lent) . 270
[Gifts of the Resurrection] : April 16 (Easter Day) . 271

xxn

SERMON NOTES

[The First and Second Advents] : November 19 (Twenty
fourth Pentecost — Sixth Epiphany) .
[The Second Advent] : December 3 (First Advent)
The Immaculate Conception •- December 10 (Second
Advent) . ......
[Signs of the Second Advent] : December 17 (Third
Advent) . ......
[The First Advent] : December 24 (Fourth Advent)
[The Past not Dead] : December 31
[Particular Providence]: May 13, 1877 (After Ascension)
[The Holy Trinity] : May 27 (Trinity Sunday)
[Anger] : June 24 (Fifth Pentecost)
[The End of Man] : August 5 ....
[The Coming of the Holy Ghost] : June 9, 1878 (Pente
cost) .........
On the New Creation : July 21 and 28 (Sixth and
Seventh Pentecost) ......
[Faith and Thanksgiving] : (Twentieth Pentecost)
CATECHETICAL INSTRUCTIONS—
The Creed — De Deo — i : August 28, 1849
De Deo — n : [September 4] .
De Angelis — ni : September 11 .
De Mundo Vibiblli et Brutis — rv : September 25
De Gratia et Gratia Amissa — v : October 2
*
De Redemptions — vi : October 9 ...
De Trinitate — vn : October 16 .
De Feuo Dei — vm : October 23 .
De Domlnio Seu Regno Christi — ix : October 30 .
De Nativitate Christi ex Vlrglne — x : November 6
Passus et Crucifixus — xi : November 13
Mortuus, Sepultus — xn : November 20
Resurrexit et Ascendit — xiii : November 27
Inde Venturus Est, etc. — xrv : December 4 .
Et in Splritum Sanctum — xv : December 11
Sanotam Eoclesiam Catholicam — xvi : December 18

273 274275 276277278 280281
282284 285287 288

289 291 292
293 294 296297298 298299 301 302 303304306306

CONTENTS

XX1U

Remissionem Peccatorum — xvn : January 4, 1860
Carnis Resurrectionem— xviii : January 8
Vitam Eternam — xix : January 11
[Christian Knowledge] : January 3, 1858 (Octave of St.
John) ....
[The Creed] : January 10 .
[Revelation — i] : January 17
[Revelation — ii] : January 24
[Faith] : January 31 .
[Apostles' Creed — i] : February 7
[Creed— ii] : February 21 .
[First Article of the Creed] : February 28
[Creed, Fdist Article Continued] : March 7
(Sunday afternoon lectures) May 8, 1859
[Faith — i] : May 15 .
[Faith — n] : May 22 .
[Faith — in] : May 29
[Faith — iv] : July 3 .
On Love : August 14 .
Confirmation : June 3, 1860
NOTES ....

PAGE 306 307 308 310311 313315 316 317318 319 320 322322 323326 329330 332334

SERMON NOTES
July 1, 1849
PURITY AND LOVE— LOVE IN THE INNOCENT
AND THE PENITENT1
1. Inteod. — All the saints of God, all holy
persons, all the faithful have, each in his measure,
purity and love — the two graces go together. What
is purity but the having the heart fixed [on], the
loving (al. an affection for) things unseen? What
turns away the soul from God so much as impurity ?
What is impurity but loving (al. having affection
for) what is sinful ? We have such an affection for
money, etc.
2. Yet, though this be so, here as in other graces,
some [saints] are instances of one grace, some of
another ; and therefore it may be said without
exaggeration that there [are] two kinds of saints,
the saints of purity, the saints of love — the lily and
the rose.
3. St. John the Baptist, sanctified from his
mother's womb, living in the desert. St. John the
Evangelist, the virgin saint — perhaps he never
voluntarily yielded to venial sin, and hence so much
favoured — lying in our Lord's bosom. How different
1 See Note 1, p. 334,
A

2 SERMON NOTES
these two, yet agreeing in this that they lived out
of the world. It is the characteristic of the virgin
saints that their love [is] contemplative, tranquil,
etc. — nay, can hardly be called love ; so intimately
one with the Supreme that it is with Him rather
than it loves Him. It does not approach towards
Him so much as already have Him ; it is heaven
rather than loves heaven ; it is a partaker of the
divine Nature rather than a lover of it. Therefore
we talk of such for their purity.
4. Such above all the Virgin Mother. She there
fore, as coming so near to God, is associated with His
titles — sedes sapientiae, janua coeli, vita, dulcedo, etc.
5. But on the other hand, when a soul has given
itself to sin, when it has lost its first estate or never
had grace — when it is in bonds, whether to be con
verted or to be reclaimed, what is to counteract
and antagonise to pride and pleasure ? [to compete]
with formed habits ? What but a superior at
traction ? (St. Augustine in Pentecost.1)
Hence love is the great instrument of conversion :
(therefore as purity is the emblem of the one
[the Innocent], i.e. it shows itself more, takes a
prominent place — so love of the other [the
Penitent]), therefore, as the love of the pure is
tranquil, so the love of the penitent is energetic,
zealous, active, belligerent, [full] of emotion, of
work, of passion — the one the love which is of peace,
the other which is of warfare. [Examples of the
love of the penitent.] (1) David in the Psalms ; (2)
1 The reference is to a passage of St. Augustine [Tract. In
Joann. XXVI.] read in the matins of Wednesday in Whit-week.
It is quoted in Sermons to Mixed Congregations, p. 70.

POWER OF PRAYER 3
St. Mary Magdalene — her energy, thrusting herself
into the room, tears in the room and in the garden ;
(3) St. Peter — loving more than the rest — walking
on the sea — John xxi. (contrast St. John's tranquil
' It is the Lord ') rushed forward — weeping for his
denial — crucified head downwards ; (4) St. Paul,
' the life I now live in the flesh,' 1 ' the love of Christ
constraineth us,' 2 etc. ; (5) St. Augustine repre
sented in pictures as loving ; (6) thus in the Confiteor
3, [Our Lady, St. Michael, St. John the Baptist,
the Innocent] then 2, [SS. Peter and Paul —
Penitents]. July 8
POWER OP PRAYER
1. Introd. — If there is anything which distin
guishes religion at all, which is meant by the very
word, it is the power of prayer. Yet wonderful at
first [sight] that prayer should have an effect.
2. The order of the world seems to forbid it —
sun rising and setting — everything uniform — laws
(causes and effects)3 — winds, indeed, and atmosphere
and sea irregular, but a regular irregularity. All
things cause and effect, bound together like a steam-
engine ; would prayer to its Maker make it stop ?
3. Hence at all times the wise in this world have
laughed prayer to scorn : they have thought it was
a superstition.4
1 Gal. ii. 20. 2 2 Cor. v. 14.
3 Over these words is written an incomplete sentence : ' and
the more you inquire the more . . .'
* This sermon was not completed. Underneath it is pasted a
small scrap of paper with notes, apparently used in the pulpit,

SERMON NOTES

July 22 *
CAUSES WHICH KEEP MEN FROM
CATHOLICITY
1. Inteod. — Catholics often surprised that every
one does not become a Catholic. And they have a
difficulty, how any one can see the Church without
acknowledging it.
2. Now this often arises from invincible ignorance,
as almost all would admit ; viz. when the reasons for
Catholicity have never been brought home to a
man. Born in another religion — not come across the
Church — never been a practical question. They
are Protestant simply from Protestantism being in
possession. 3. Prejudice, violent — yet some danger here that
not invincible ignorance, because they cannot but
hear other side in part.
4. The reason I shall here mention is a main one,
viz. not liking to belong to a body. (1) Contrast
of Church of England — taking a pew, etc.; — they
can believe what they please, they are not bound.
(2) This applies in part to dissenting bodies. You
will say ' I grant it in part.' Still a great difference,
for the Catholic Church [is] a body, a society such
as no body of men is.
Enumerate particulars. — (1) Not able to believe
what they please, not knowing what they are
pledged to ; strictness of confession, the Church
having a hold upon them. (2) Pride — not liking to
1 Note by the writer — 'Not preached yet.'

ON HUMAN RESPECT 5
condescend. (3) Human respect — not liking to be
laughed at. It involves outward profession.
5. But this is the strength as well as the difficulty,
for it is a body or society which has privilege from
Christ. Men come for the sacraments — for pardon
of sin — hence they feel peace on joining it. Com
munion of saints, of merits, of indulgences.

July 22
ON HUMAN RESPECT
1. On Magdalene's entrance to our Lord at the
feast — circumstances of it ; the way the guests sat
— custom of lying at table. The Pharisee would
start from a bad woman coming in.1 Not strange a
woman should come in, but that she should anoint
feet, not head, and weep. She chose a banquet, the
very place where she might have been seen in splen
dour, not weeping — Maldonatus on Matt, xxv., p.
286.2 How she was able to get in — ib., in loc. [Luke
vii. 38], p. 167 ; neglectful of self — she did not think
what others would say, because she saw Christ.
Just allude to people not going to church with bad
clothes. 2. Now I suppose no more urgent motive than
' what people will think of us ' — fear of the world
and human respect — extends from high to low. The
feeling is tyrannical- — fashion.
1 The writer corrected this statement in note written in pencil
and much of which is illegible : ' No, probably they mixed with
thom without thinking of converting them, but despising them ;
only solicitous they should not touch them.'
2 See Note 2, p. 334.

6 SERMON NOTES
3. I am far from meaning that it is bad or useless ;
it is not in itself bad because it is natural. Nothing
natural bad, for from God, except under circum
stances — in excess, not so as God wills it, or to
the exclusion of God.1
4. Nor useless — the contrary. A number of good
things are done which would not else be [done], and
bad avoided which would not else be [avoided].
We cannot go right without a feeling of responsi
bility. Now the mass of mankind do not realise
God, and therefore human opinion makes them
responsible, and makes them act rightly — a present
visible judgment useful as far as true. E.g. (1) No
public office would go on well without responsi
bility — abuses coming in. (2) When upper classes
have been shielded from responsibility, we know
what excesses. (3) In colonies and abroad society
sinks down to an immoral level — even ministers
of religion.
5. But while we acknowledge it good on a large
scale, we should be very jealous of it in our own case.
Insist on this contrast — it usurps the place of God —
' Loving the praise of men rather than God ' [John
xii. 42]. (1) Instances with what I began with —
Magdalene ; not going to church with bad clothes —
a little thing, but most expressive ; it extends to all
communions and religions, and to all but the higher
classes who wear the same clothes on Sundays and
other days . ( 2 ) A greater matter by contrast making
propriety of appearance taking [take] place of virtue
1 Written over in pencil : ' perfectly becoming we should have
a regard for each other — " provide things honest in the sight of
men." ' — Rom. xii. 17.

ON HUMAN RESPECT 7
— unchastity nothing so that you are not found out ;
infanticide ; Spartan boy stealing fox ; being ridi
culed for religion ; not daring to obey God ; obliged
to take part in bad discourse ; ashamed of being
known to pray — I do not wish to be hard upon
them — St. Augustine before his conversion, pudebat
me, etc. ; St. Alfonso's Sermons, p. 172.
6. Hence saints have been so set against human
respect. St. Francis Borgia carrying a vessel of
broth to some prisoners met his son on horseback, etc.,
vide St. Alfonso's Sermons, pp. 175-6 — hence strange
penances of S. Filippo Neri.
7. We should not go out of our way, without
direction, to do strange things, but one thing we
should aim at — to substitute the presence of God
for dependence on the world. Act in thought of
God. How many things we do in private which
it would be the greatest punishment possible we
can conceive to do in public. Well, act as if God's
eye were on you — fear Him more than man, etc.
Conclusion. — And, 0 my friends, if any Pro
testants are here, are you sure that you would not
become Catholics but for the fear of men ? Are
you prepared to say, ' I will follow wherever God
leads me. I do not, indeed, see my way to be a
Catholic, but I will become one, in spite of the
world, if I find it is my duty to be one, and if I
suspect it is my duty, I will inquire and not give
over.' The world passes ; in a little time those
only are blessed who, putting aside (al. thinking
nothing of) the world's opinion (He that is ashamed
of Me and of My words, etc.) like Magdalene, see
Christ alone and gain His favour.

8 SERMON NOTES
Note appended by the preacher to this sermon
Qtteey. — This sermon would be more complete,
if not so short, if confined to the following :
1. As above (1) circumstances of St. Mary M.
coming to our Lord.
2. On appearing before the Lord in the particular
judgment — longing to see Him though He
punishes.
3. Looking on our Lord in benediction which
follows the sermon. July 29
ON THE GOSPEL FOR PENTECOST IX. [CHRIST
WEEPING OVER JERUSALEM]
1. Inteod. — Wonderful union of mercy and
severity in God, as in our Saviour weeping over
Jerusalem. Who can have hard thoughts of Him ?
Yet who can presume ?
2. Take the case of the Jews. St. Paul says ' these
things happened in figure ' x : they are a figure of
God's dealings* with every soul. Consider the fre
quent judgments mentioned in the epistle — how
often He had to punish before He gave them up.
At last wrath came without remedy — He wept
while He denounced — it was over and there was
no hope. He dried His tears — He rose up — He
executed wrath — He rejected them and burned up
their city.
3. And so in every age. Consider what a wonder
ful patience — the same thing acted over and over
1 Alluding to the epistle of the Sunday, 1 Cor. x. 6-13.

ON PRWATE JUDGMENT 9
again — how weary the angels must get of the history
of the world — every generation beginning with
sinners, and then some turning to repentance —
looking at individual souls, seeing them plunge into
sin fearlessly — yet they are afterwards to repent —
they must feel indignation that God should be
trifled with. The very same poor souls who now
sin will repent as the generation before them : they
even take their fill of sin before they turn to God.
4. Then they see repentance — all so promising,
such a good start ; yet God sees that those very
persons, who are beginning so well, are again to fall
from Him — to profane and ungratefully treat all
His gifts.
5. But so the world goes on. Numbers never
coming back to God [at] all, numbers coming back
then falling again, numbers repenting only in the end
of life, numbers sinning against light and warning,
again and again, till they are cast off without
remedy. Observe how stern the words, 'for now
they are hidden from thine eyes'
6. Yet how beautiful the temple looked. Describe
— goodly stones — how unlikely that it should be
destroyed, yet it was doomed.
7. Blessed they who do not sin ; next blessed they
who consider God's wrath and mercy — not one of
them only, lest they despair or presume.

August 5
ON PRIVATE JUDGMENT
Subject. — Why such opposition to Catholicity ?
1. Many reasons may be given, but this is one of

10 SERMON NOTES
the chief : viz. (1) popularly and rhetorically (for
they cannot speak calmly) Catholicity a system
which conspires against the peace and liberty of
man ; a tyrannical system which imposes a load of
things upon the conscience, which terrifies the weak ;
anathemas ; a grasping secret system ; and so they
go on — and worse, till they rise to priestcraft,
Babylon, Antichrist, man of sin, etc., etc.
(2) Really this (for almost all exaggeration is
founded on truth : now the question is what truth
there is in this) : viz. that it [Catholicity] is intru
sive — interferes between a man and God. Religion
[they say] a private matter ; every one has a right
to judge for himself— I am quite able to teach
myself ; I will never allow dictation ; I am a free-
born Briton ; Britons never were slaves, and such
like vulgar swaggering, etc., etc.1
2. How much truth ? We must sift it still further :
viz. there is interference, but not by an individual,
as if the clergy might bind the laity by their private
judgment, but by a system, a system of laws, etc.
This must be cleared up. (1) Mistake to suppose the
Pope can order what he will to be believed. You
say, Suppose the Pope were to say [this or that pre
posterous thing] we must believe it. Well, but
suppose there were no God, etc. ? or again, what
would you do with two and two making five ? (2)
The confessor cannot do what he will : (i) a peni
tent chooses his confessor ; (ii) he need not be
1 The following sentences are jotted down in pencil between
(1) and (2) : ' Let us sift this, for it is spoken rhetorically. For
nothing like prose — all rhetoric [and] declamation. An inspiring
subject and controversial, it always rises into oratory.'

ON PRIVATE JUDGMENT 11
known to him, e.g. extraordinary missions on pur
pose ; (iii) the confessor goes by rule as a judge
does ; (iv) the penitent may appeal to another
confessor ; (v) the confessor may not speak out of
confession even to the penitent ; (vi) a penitent
may not introduce the name of others — detraction ;
(vii) the confessor knows his penitent too little, not
too much ; (viii) two confessors may not talk over
a penitent. Account of Protestant who said the
confessor looked like a God — how absurd ! a father
and child [is nearer the mark]. How the penitent
may tell, [while] the confessor can't defend himself,
can't employ his knowledge in any way, not even to
defend himself against poisoning ; therefore in this
individual arbitrary sense, the reproach against
Catholicity, as stated above, not true. Yet it is true
that Catholicity, the Church, interposes between
man and his God, teaching him, warning him, and
judging for him. Now I have brought it down to
what is true, and here I join issue with it.
3. Now the Protestant view [of no interference]
is unnatural, irrational, unscriptural, etc. Now to
show this— why Protestants cannot carry it out
themselves ! If they were consistent they would not
educate their children ; yet so eager for education,
and against Catholics educating ! If every one
should form an opinion for himself, children should
be let alone. Some people have done so. But you
take, not a common time, but the first time, and the
most impressionable ; it is half, three-fourths of
the battle to educate children [as Protestants
virtually admit].
4. But you will say it can't be helped. If we

12 SERMON NOTES
don't educate, others will — the devil will. Well,
[that shows that] the nature, the state of things, is
against you. This is just what I said, that your
way [view of non-interference] was unnatural.
If then children, why not grown men ?
5. But you will say this is absurd, because they
can judge for themselves. No. No proof that
they can judge for themselves, only that they will.
They can't in worldly matters : wouldn't it be better
if they didn't in worldly matters 1 Why then in
spiritual ? Men are all their lives children as re
gards religion ; they can't in spiritual [things] judge.
You know they can't in business and cares of life —
this is what I meant by irrational — and in matter of
fact they don't. You know they are influenced first
by their education, next by the persons they meet ;
to say they go by [their own judgment is] simply
absurd — they go by counsels. Why not right of
private judgment in children ? Simply because
they are weak and depend on you.
6. Well then, you make every one a prey of every
confident talker, as you do. God has provided the
Church to prevent this very evil.
7. Now think how else you would get out of the
difficulty, viz. the fact that human nature requires
guidance, and will take the first that comes. Does
not God's goodness point to a church ?
8. 0 my brethren, which is the more scriptural 1
One church in heaven and earth — the saints —
souls in purgatory — communication of merits — each
depends on each — hand and foot — (explain). This
why Englishmen so unamiable — coldness.

FITNESS OF OUR LADY'S ASSUMPTION 13
August 19
ON THE FITNESS OF OUR LADY'S
ASSUMPTION
1. Recollect Luke xxiv. 26, ' Ought not Christ,'
etc. ; Hebrews ii. 10, 'It became Him,' etc. ;
Rom. xii., ' Analogy of Faith.' 1
2. In like manner it became our Lord to raise
His mother, and her so sinless. Let us think of
this. 3. Doctrine from the first — that God was her Son,
lay in her womb, was suckled by her, etc. She
enjoyed His voice, smile, etc.
4. Esther vi. 6, ' What should be done to the man
whom the king is desirous to honour ? ' . . .
' He ought to be clothed in royal robes,' etc. And so
of our Lady — she should be the Mirror of Justice,
the Mystical Rose, etc. Thus has King Solomon
risen up to meet his mother.
5. Now go into details — sanctity and spiritual
office or work go commonly together : (1) the angels ;
(2) seraphim. Exceptions : (i) Balaam, Caiaphas,
overruled ; (ii) many shall say in that day, ' Lord,
Lord, have we not prophesied in Thy Name,' and He
shall answer, ' I never knew you ' ; (3) They may
have fallen away ; (4) gifts are [imparted] separately
from sanctity, but gifts are not offices. On the
contrary (5) Enoch, Noe, Moses, Samuel, David,
etc. — except Judas. [These are instances where,
according to the general rule, ' sanctity and spiritual
office go together.'] 1 See Note 3, p. 334.

14 SERMON NOTES
6. If such to whom the word was made, much
more [does sanctity go with spiritual office] in [her,
in] whom He was born. Was it not fitting ? Do
human parents otherwise ? Do they give their
children to suckle to common persons ? Nature
says that the fount of truth should be holy. Here
is the difference [as between] miracles and sacra
ments.1 Prophets receive, beget, and bear the
Divine Word. Scripture-writers different from
each other, and so the Fathers.2 As the tree, so the
fruit. ' Beware of false prophets ' [says our Lord,
and then He adds, ' from their fruits ye shall know
them ']. Mary not a mere instrument — as the first-
fruit, so the mass. The Word did not pass through
[her]. He took a body from her, therefore she
was worthy of the Creator — full of grace.
7. Hence doctrine of Immaculate Conception —
grace before Gabriel [i.e. before the Annunciation],
before vow of virginity, before Temple, before birth,
before St. John the Baptist [i.e. at an earlier period
in her existence than that in which it was bestowed
upon the Baptist]. She must surpass all saints.
8. Again with her co-operation — this her merit.
She was peccable ; she grew in grace, etc. Enoch
merited, Noe merited, Abraham merited, Levites
merited, David, Daniel [merited] ; how much more
Mary since her reward was such !
1 Speaking generally, a miracle is a testimony to some truth.
Its worker therefore is a fount of truth, and therefore presumably
holy. A like presumption does not exist in the case of the
administrator of a sacrament.
2 The fact that the inspired writer, or the Father, preserves
his individuality, shows that he is something else than ' a mere
instrument.'

ON WANT OF FAITH 15
9. Her glories were not simply from her being
Mother of God : it implies something before it. The
feast of Annunciation implies feast of Conception
and of Assumption.
10. Come then (I would not weary you) to As
sumption — more difficult not to believe Assumption
than to believe it after the Incarnation. Human
sons sustain their mothers. She died ; she saw no
corruption, for she had no original sin. ' Dust
thou art,' etc.
11. Therefore she died in private. Give history
of Assumption.
12. What is it fitting that we should be with
such a mother ?

August 26
ON WANT OF FAITH1
1. Lnteod. — Many, as I said lately, wonder the
beauty of Catholicity does not attract multitudes
of people ' to see that great sight ' 2 — ' come and
see ' 3 — and join the Church.
2. They do not become Catholics because they
have not faith. This no truism ; faith is a certain
faculty, like justice, etc.
3. Describe faith — assent on the word of another
— as coming from God, not by sight or reason, not
as word of man, which is a kind of faith, but not
firm. We take man's word for what it is worth, but
[divine] faith is most certain.
4. This was faith in the apostles' time — certainty.
1 See Note 4, p. 335. z Exod. iii. 3. John i. 39.

16 SERMON NOTES
The converts entered the Church in order to learn.
Could they have disputed with an apostle ? or
separated from them ? or believed them not in
wardly ? or wait for further proof ? No, there was
no private judgment then ; they either believed or
did not believe. They could not say, I will
choose, I will believe a little, as I please, etc.,
etc. 5. And this is plain from Scripture texts — 1 Thess.
ii. 13, ib. iv. 8, Luke x. 16 — ' know most certainly ' 1
or ' believe and be saved,' the ' word of hearing.' 2
6. What a contrast between this or deducing from
a book to master it ! The one is submitting, the
other is judging. Faith, then, in the apostles' age
consisted in submitting.
7. Plainly not a temper of the world now ; they
have not what the apostles meant by faith. Men
change to and fro now : this is opinion, not faith.
8. Again they laugh at faith as servile, the work
of priestcraft. Would they not have rejected the
apostles ? Would they not have died pagans ?
9. Object — the pagan did so laugh — quote 1 Cor.
i. 23 3 ; Matt! xi. 25.*
10. They have not faith. How then do they
believe the Scriptures ? They don't ; it is a nursery
habit. When they think of their contents they
begin to doubt.
11. What faith [was] in the apostles' days [it is]
now. I have proved, then, the world has not faith.
Though many men may admire, may encourage, yet
1 Acts ii. 36. 2 1 Thess. ii. 13.
3 ' . . . Christ crucified . . . unto the Gentiles foolishness.'
4 '. . . Thou hast hid these things from the wise and prudent.'

PREJUDICE 17
they will say, ' 0 that we were Catholics ! ' and get
no further.
12. Deplorable state ! for faith so necessary ; e.g.
Heb. xi. 61; Mark xvi. 16 2; John iii. 18.3 Christ
might have saved by sight, but He saves by faith.
13. Let them try to put faith elsewhere if they
can. Faith through grace.
14. Exhortation to Protestants to use existing
grace. September 2
PREJUDICE AS A CAUSE WHY MEN ARE
NOT CATHOLICS
1. Inteod. — It may surprise those Catholics who
live to themselves why so many Protestants are not
Catholics, but it will not surprise those who go into
the world. They will there find what will account
for it, viz. a prejudice about Catholicism such that
the wonder is not why men do not become Catholics,
but why any do at all.
2. Such is the power of prejudice. What is pre
judice % It is forming a judgment without sufficient
grounds. We cannot help being prejudiced, because
there are ten thousand things about which we can
but have an opinion ; but the fault is — and this
is what we truly mean by prejudice — when we stick
to it in spite of better information, or will not listen
to other information.
3. Now as regards Catholicism. Men in child-
1 ' Without faith it is impossible to please God.'
2 'He that believeth and is baptized shall be saved.'
3 ' He that doth not believe is already judged.'
B

18 SERMON NOTES
hood have always heard Catholics abused. They
are considered to be cruel ; stories of torments
inflicted by them are circulated : (1) exaggerated
stories of individuals ; (2) a horror of some parti
cular practice ; (3) viewing things separately, not
as a whole. One thing fixes in their mind, and seems
to justify all anticipations, for persons take fright
at some one particular doctrine or fact, e.g. about
the confessional, and at one bad priest, etc., etc.
This especially inconsistent in those who profess to
go by private judgment. Why do they go by what
they hear, and that casually perhaps ?
4. Not believing [that] (1) priests believe what
they say ; (2) are continent ; (3) [that] converts
are satisfied — looking out for some change in them.
The consequence of this deep prejudice is that from
the nature of the case there are no ways of over
coming it. If Catholics are particular, devout, or
charitable, etc., they are said to be hypocrites ; if
all things apparently simple, they think there is
something in the background ; they call them
plausible ; if nothing can be found against them,
how well thef conceal things ; if they argue well,
what clever sophists ; if charitable, they have vast
wealth ; if they succeed, not of God's blessing, but
of craft. I wish we had half the cleverness they
impute to us.
5. Hence they circulate lies about us, not in
quiring the authority, and when they are disproved,
instead of giving over, circulate others which can't
be. When any particular lie is put out, they em
brace it at once as being so likely, i.e. like their
prejudice. They take not this age and place, but

FAITH AND DOUBT 19
a thousand miles away and two hundred years ago.
Catholics alone can suffer this, because they are in
all times and places ; they could not, e.g., treat
Quakers so. Explain how far honest. They- say
to themselves, if this is not true, yet something else
is true quite as bad.
6. But this cannot last, i.e. prejudice (whether
they become Catholics or not) ; as the ice goes in
Canadian sea in a week, so when prejudice once
begins to thaw it will go quickly. Now the remedy
for all this is to see us — (enlarge on this). They
cannot keep up their theories against us, but they
are afraid to be puzzled with something on our
side. They have a sort of feeling that if they were
to see us we should contradict their prejudices, so
they do all they can to keep us out of sight.
7. Hence no person hardly who has been much
abroad and lived with the people can keep up their
prejudices ; no one who has read much history :
the strength of prejudice is with those who are not
informed.

September 30
FAITH AND DOUBT1
1. Inteod. — Those who are curious ask, ' May I
doubt when I am a Catholic ? ' Those who object
say it is a tyranny, violence on the mind, im
moral, etc. ; i.e. they ought to hold that it is wrong
to make up the mind on any religious subject what
ever, however sacred. A liberty to doubt [is what
they ask]. 1 See Note 5, p. 335.

20 SERMON NOTES
2. First, doubt is incompatible with faith. Who
would say a man believed the apostles' mission
who added that perhaps he should one day doubt
about it ? A real but latent doubt. ' I perhaps
am excited,' or ' in a delusion,' or ' everything may
turn out.' What men object to is faith. If the
thing is true — that God became man — why must it
be doubted ? Either they have faith now, and then,
etc., or not, and then, etc. I may love and obey
by halves, not believe.
3. And so when a Catholic [doubts] he has already
lost it (i.e. faith). Persons converted to Protes
tantism by reading the Bible. Protestants only
show by their objections that they do not know
what faith is.
4. Secondly, love [rejects doubt] as well as faith.
What would you think of a friend who bargained
not to trust you ? who said he should be trifling
with truth if he did not [so bargain] ? May I never
have such a friend — jealous minds, etc. — [Give me]
cordial, openhearted ones, etc. And so of God. If
a man thought God might be unjust, or bargained to
believe in, worship Him, only while his reason told
him, he would be worshipping himself. And so of
the Church. Fetters ! [Yes,] cords of Adam.
5. The world thinks faith a burden — cannot under
stand joy of believing. [It imagines] confession
[to be] chiefly of doubts. On the contrary, popule
meus, quid feci tibi, etc.
6. Third view. (Doubt does not destroy intellec
tual conviction, but) faith a gift of God. I may
see I ought to believe, yet cannot. Conviction and
acting, conviction and faith — faith not of necessity,

MATERNITY OF MARY 21
[i.e. the will not coerced] but of will — merit in
faith. 7. Conviction may remain without faith. If we
listen to objections without cause — case of those
who fall away — they cannot answer arguments.
Thus they either linger about the Church or go into
atheism. 8. Fourth reason [why doubt is not permissible].
Inconsistent in the Church to do otherwise. St.
Paul, St. John, Eliseus.1
9. No other body can demand faith — not Dis
senters, not Church of England.
10. Be sure, before you join us. You must come
to learn. Do not distress yourselves whether your
faith will last.
11. Get conviction. Act when it comes ; it comes
differently to different persons. We are anxious
about persons, not as wishing them to act without
conviction, but because perhaps the time is past.
12. Oh the misery if you have not become Catholics !
Oh the misery if we had not !

October 14
MATERNITY OF MARY2
1. Inteod. — When we look upon earth and sky
we find everything connected together in a wonderful
way — everything answering to each. Nothing could
be altered — if there were one star less or more —
and so of animal power — atmosphere and sea. The
1 Eliseus prohibiting the search for Elias, 4 Kings ii. 16.
* See Note 6, p. 336.

22 SERMON NOTES
like happens in the Catholic religion, and the more
a person examines the more he will find it, though
people have no time for examination. But concern
ing the doctrines of our Lady, apropos of the Mater
nity. (It seems fair to say, that if God would re
store the world, she must be without sin. Yet [again]
one truth follows from another.)
2. When God intended to take flesh, He might
have taken a body like Adam or Eve (or from the
sky), but either men would not have believed He
was man, or not so readily. The notion of God
becoming man is so hard that the human mind will
evade it if it can. Hence, in order to seal the doctrine,
He took a human mother.
3. Hence the great doctrine that Mary is His
mother : the Mother of God has ever been the bul
wark of our Lord's divinity. And it is that which
heretics have ever opposed, for it is the great witness
that the doctrine of God being man is true. The
making much of, the prominence of the doctrine is
the bulwark, hence she had her gifts — (1) to erect her
as a Turris Davidica, lest she should be forgotten ;
(2) to prepare her fitly, as a temple (no unclean thing
can enter heaven) ; (3) lest she should be puffed up
as Satan. She said, ' Ecce ancilla Domini ' ; thus she
ministers as a creature, and does glory to God.
4. The first mode heretics took was saying that
our Lord's body came down from heaven, or that
He was an apparent man, etc. They affected to be
reverent, and said the idea was shocking that a
born man should be God. Now you see how the
doctrine excludes this idea ; hence, in the creed,
' born of the Virgin Mary,'

PURGATORY 23
The second mode was to say that Mary bore
a man, and not God — mother of our Lord's man
hood, etc. — but that God was in a particular way
in Him, as He was in the prophets and good men.
The Council of Ephesus, about four hundred years
after Christ, [decreed] the title of Mother of God.
The third ground was at the Reformation —
bolder — that it [i.e. Catholic teaching about
our Lady] was idolatry, etc., Satan hoping so to
destroy the belief in our Lord's divinity. Here
again false reverence, so they abolished the honour
of our Lady out of tenderness to Christ's divinity !
Look at the issue. The truth is, the doctrine of our
Lady keeps us from a dreaming, unreal way. If no
mother, no history, how did He come here, etc ?
He is from heaven. It startles us and makes us
think what we say when we say Christ is God ; not
merely like God, inhabited by, sent by God, but
really God ; so really, that she is the mother of God
because His mother.
Fourth, the tendency of this age to depress
man, fancying the stars inhabited, etc. Why, then,
should God think of us ? why should His son be in
carnate ? Not so much meant. Now this doctrine
fixes that so much is meant, coelum animatum.
November 11
PURGATORY
1. Inteod. — Not wonderful if God, who might
have saved us without, yet saved us with Christ's
passion — though He might have saved us without
pain, [yet] saves us with pain.

24 SERMON NOTES
2. Hence ' through many tribulations we must
enter,' etc., either in this life or next. As Christ
[suffered] without sin, so we for our own sins. Suffer
ing in next life is in purgatory.
3. Now I shall best describe purgatory by first,
' He descended into hell.' What is meant by hell ?
Plainly the place to which souls go — as His body to
the grave, so His soul to hell. So ' thou shalt not
leave My soul in hell,' etc., Ps. xv. 10. Yet hell
cannot mean the home of the devil, therefore it
means something short of hell, though called hell.
4. Remarkable it should be so called. It cannot
be called so without reason. A joyful place would
not be called hell. Yet so also in the Mass, etc.,
' de porta inferi,' ' de ore leonis et de profundo lacu,'
' ne absorbeat eum ' ; and so again Phil. ii. 10 1 and
Rom. x. 6-7,2 and Samuel, ' from the earth.'
5. Evidently then near hell, or in some respects
like hell — absorbeat, like a whirlpool. Such is
purgatory, and it is not wonderful that it should
be a place of great punishment. Hence it is that,
being near hell, the holy fathers say the flames are
hell flames, like being scorched by a house on fire.
6. Still at least it cannot be a happy place, for
it is not heaven. Pain of loss — (describe). God our
good. We manage in this life to lean on creatures
— our friends, etc. ; our comforts, etc. The soul
downcast, miserable, dreary, as being hungry, like
1 ' That in the name of Jesus every knee should bow, of those
that are in heaven, on earth and under the earth.'
2 ' Say not in thy heart, Who shall ascend into heaven ? that
is, to bring Christ down. Or, Who shall descend into the deep ?
that is, to bring up Christ again from the dead.'

PURGATORY 25
the feeling of sinking — fainting to the body. Such
is purgatory, at worst flame, at best and always,
desolation. 7. Different mansions in purgatory (as in heaven).
This shown in the vision of St. Felicitas, and of
St. Malachi.
8. Hence a received, or at least a pious, opinion
that there is a region where there is no pain of sense
at all. St. Bede speaks, as St. Felicitas suggests,
of a meadow. St. Gertrude ; St. Mechtilda. Such
the place of the old patriarchs such as Samuel.
Hence Abraham's bosom, though in sight of hell —
and, ' with me in paradise ' — a garden.
9. But since it is the place which, with all our
penances and satisfactions here, we cannot escape
from, I will add some consolations. First, they
do not sin — no ruffling or impatience ; they are the
holy souls in purgatory. (1) They hate their sin
so much that they have greater pleasure in suffering
than in not suffering with the feeling of sin. (2) No
impatience ; they will to suffer, for it is God's will.
Thus every consolation — full resignation. A holy
soul plunging into the place where it sent itself —
rather feeling the pains of hell than the least sin.
10. Secondly, they know they have done with sin ;
it was a phantom haunting them all through life,
night and morning. Weariness — all at an end.
Resignation in the storm ; ecstatic feeling ; nay, he
rejoices to combat with the antagonist trial.
11. Assurance of salvation, as they know that
each hour brings them nearer to the end.
12. Consoled by angels, etc. St. Francis de Sales.
Transcendental state ; not single bliss and single

26 SERMON NOTES
pain ; nor mixed as in this life, but both together,
pure and antagonistic.1
ST. FEANCIS DE SALES ON PTTEGATOEY 2
It is true that its torments are so great that the
most extreme pains of this life cannot be compared
with it ; yet, on the other hand, the internal satis
factions there are such that there is no prosperity or
contentment on earth which can equal them. (1)
The souls there are in a continual union with God.
(2) They are perfectly resigned to His will, or, to
speak more exactly, their will is so transformed into
His will that they cannot will otherwise than God
wills ; so that if paradise were opened to them, they
would rather precipitate themselves into hell than
appear before God with the defilements which they
still recognise in themselves. (3) They are purified
there voluntarily and lovingly, since such is the
divine good pleasure. (4) They wish to be there in
the manner which pleases God, and for so long as
pleases Him. (5) They cannot sin, and cannot
experience the least motion of impatience, nor com
mit the least imperfection. (6) They love God more
than themselves, or anything, with a full love, pure
and disinterested. (7) They are there consoled by
angels. (8) They are there assured of their sal
vation, with a hope which cannot be confounded
in its expectation. (9) Their bitterness, most
bitter as it is, is in the midst of peace most pro
found. (10) Though purgatory be a sort of hell
1 See Note 7, p. 336.
2 This summary of St. Francis' teaching was written on a
loose leaf, and does not belong to the sermon.

MAN AS CONTRASTED WITH MARY 27
as regards the pain, yet it is a paradise as regards
the sweetness which charity spreads abroad in the
heart ; charity more strong than death, more
powerful than hell, the lights of which are all fire
and flame. (11) Happy state, more desirable than
formidable, since the flames are flames of love and
charity. (12) Formidable nevertheless, since they
retard the end of all consummation, which consists
in seeing God and loving Him, and by that sight and
that love, in praising and glorifying Him through
the whole extent of eternity. December 9
ON MAN AS DISOBEDIENT BY SIN AS CON
TRASTED WITH MARY
1. Inteod. — Our Saviour came at this time of
year to bring peace on earth.
2. Prince of peace — leopard and lamb1 — 'on earth
peace ' ; hence, as type, peace in Roman Empire.
3. He reconciled man to man, God to man, but
especially the soul to itself. He made peace within
— this the great gift.
4. Man created at unity with himself ; his differ
ent powers, irascible and concupiscible — how are
they to be brought together ? Only by God's
grace. He is not sufficient for his own happiness.
Stoics have tried to subject the passions to the
reason, without subjecting the reason to God. Sin
is self-destructive.
5. Such the case, about eternal punishment — it
is not religion brings in the doctrine ; it is a fact
1 ' The leopard shall lie down with the hid.' — Isaias xi. 6.

28 SERMON NOTES
in prospect before us — for suppose no God, and man
immortal, he would be his own eternal torment, and
could not free himself.
6. Give a person riches, health, name, power,
ability, let him live centuries here, would that be
a gain, or the contrary ? Would not the very time
show that these things had failed ?
7. Two great principles, the irascible and the
concupiscible. Solomon in Eccles. ii. — indulgence
of sensuality ; what does mirth and grasping profit ?
Tired out — sated — the same dishes daily ; the same
faces ; the same servants behind chairs — Lord
Byron — the man who killed himself because he had
to get up and go to bed. When such men get to
the end of life they would not live longer ; they want
rest, as the man in ' The Siege of Corinth ' — ' The
Giaour.' 8. Satiety would make way for gloom — ill-temper.
The misery of ill-temper — gloom ; eating the heart
out. On kings with unrestrained power, what
brutes they become ! Their furious passions. Youth
is gay, age is crabbed — vain regret of first youthful
feelings, gone* for ever. Why, such feelings would
tend to madness. Oh the awful misery of a man
living an eternity in this world !
9. Yet they do not live on, but die. And then,
what the additional agony of a soul left to itself !
with nothing corporeal ; no means of communicating
with others ; thrown on itself ; voluntarily cut off
from God, who is our only stay, comfort, then —
and so for eternity.
10. Pain of the body great, but pain of the mind
worse, though we do not know much of it here.

ON THE LAST TIMES OF THE WORLD 29
Scaring, bad dreams, hair turning white — what when
it comes in its fulness ? The wicked is like the
troubled sea. Here is your portion, my brethren, if
you will not turn to God.
11. Oh, what dreadful thoughts for the future!
This is how man, then, will appear before his Maker
— covered with wounds, etc. Suppose at the judg
ment God, without positive infliction, merely left
a man to himself.
12. What a contrast our Lady to this — our
Saviour is God and cannot afford the contrast.
Immaculate in her conception — so sweet, so musical,
etc. She holds up to us what man is intended to
be, as a type, the most perfect submission of his
powers to grace.
13. Instinctive feeling in the Church that it is so.
14. Christ the source, Mary the work of grace.
December 16
ON THE LAST TIMES OF THE WORLD
1. Inteod. — Two Advents of Christ.
2. The difference between them : (1) the latter
sudden ; the former, a long course of preparation,
so that He could not have come sooner than He
did — the latter, hardly any preparation — Antichrist
alone — else it may come any day.
3. (2) An apostasy before the second — quote
2 Thess. ii. 3-41 ; yet this no infringement on its
1 ' Let no man deceive you by any means, for . . . unless there
come a revolt first, and that man of sin be revealed, the son of
perdition ; who opposeth and is lifted up above all that is called
God,' etc.

30 SERMON NOTES
suddenness, for the apostasy began working even
in apostolic times.1
4. On the contrary, since it is always working,
the contemplation of it may be useful to us.
5. Characteristic of the apostasy — not idolatry,
not presumption, as ' the Temple of the Lord,' etc.2
Not despair, as ' why should I wait on the Lord,'
2 Kings vi. 33, but infidelity — quote 2 Thess. ii. 4,
' Shewing himself,' etc.3
6. Particular sins have particular punishments,
as fire for Sodom and Gomorrah. (1) Parallel of
flood, first destruction of the world : (i) An apostasy
— filii Dei ad filias hominum ; a new state of
things followed ; a sort of perfection — viri famosi ;
(ii) St. Peter called it the world of the impious ;
(iii) St. Paul, by faith Enoch and Noe endured the
world ; (iv) St. Jude, Enoch's prophecy against the
impious ; (v) remarkable ; Tubal-cain and Jubal —
useful and fine arts * ; and so apofios, 2 Thess. ii.,
with iniquitas, Gen. vi. 13.6
7. (2) Description of the last apostasy in the
New Testament : (i) St. Paul, ' depart (apostatise)
from the faith ' ; (ii) St. Paul, ¦' wax worse and
worse ' ; (iii) St. Jude, ' mockers,' etc. A still
1 Cf. 2 Thess. ii. 7 ; 1 John iv. 3.
2 ' Trust ye not in lying words, saying, The temple of the Lord,
The temple of the Lord, It is the temple of the Lord.' — Jer. vii. 4.
3 ' Shewing himself as if he were God.'
4 ' Jubal the father of them that play upon the harp and the
organs. . . Tubal-cain ... a hammerer and artificer in every
work of brass and iron.' — Gen. iv. 21, 22.
6 ' The end of all flesh is come before me ; for the earth is filled
with iniquity through them ; . . I will destroy them with the
earth.'

ON THE LAST TIMES OF THE WORLD 31
more remarkable passage, 2 Peter ii. 4-9,1 where the
state of antediluvian and last days (unbelief) are
connected. They thought nature must go on as
hitherto, — ' Where is the promise of the coming ? '
etc. Nature all-sufficient, all in all, that it should
come to nought — an idle tale.
8. This further illustrated by the miracles of
Antichrist, in whom the apostasy will terminate,
2 Thess. ii., Apoc. xiii. 13. Now the devil cannot
do real miracles, therefore they are miracles of
knowledge. Knowledge is power — parallel of Tubal-
cain above — and they say power is but knowledge,
i.e. the revealed miracles are not real ones.
9. Hence so plausible, that even the elect might
be deceived by the sophism.
10. Such the apostasy, and while it is brought
before us by the season, it concerns us because
St. Paul says, ' It already worketh.' It is in all ages,
and surely not the least in this — open infidelity,
specious objections, various kinds of argument from
long ages, geology, history of civilisation, anti
quities, etc.
11. You may say it doesn't concern us ; it does
— specious objections. But let us ask our hearts, do
not they speak for religion in spite of these ?
12. It is all founded on pride. Pride is dependence
1 ' For if God spared not the angels that sinned, but delivered
them, drawn down by infernal ropes to the lower hell unto tor
ments, to be reserved unto judgment. And spared not the
original world, but preserved Noe, the eighth person, the preacher
of justice, bringing in the flood upon the world for the ungodly.
. . . The Lord knoweth how to deliver the godly from tempta
tion, but to reserve the unjust unto the day of judgment to be
tormented.'

32 SERMON NOTES
on nature without grace, thinking the supernatural
impossible. Eating the forbidden fruit was pride
and unbelief ; thus the world will end with the sin
with which it begins.

January 6, 1850
ON THE CATHOLIC CHURCH
1. Inteod. — To-day the birthday of the Catholic
Church, for the Gentiles came to it.
2. From eternity in the councils of God. At
length in time it began to be ; it was conceived and
lay in the womb. Its vital principle faith, therefore
with Abraham especially it began. It remained
in the womb of former dispensations its due time ;
long expectations ; burstings of hope, till the time
came ; and was born when Christ came.
3. In the fulness and consummation of time.
Objection. — Why so late ? True answer, because
unmerited. God may choose His time and place.
Again, because He had to work through human wills,
and therefore, so to say, under the present order
could not choose His time. But here I say fulness
and consummation of time, i.e. man is born after
months in the womb. He is born in due time, not
an abortion. So of the church.
4. When born, a robust and perfect offspring,
fulfilling its promise — its promise that it was to be
everywhere, and was to be able to be everywhere.
5. Able to be, for this is the difficulty which no
other religion ever attempted. None but the
Catholic has been able to be everywhere. Local

ON THE CATHOLIC CHURCH 33
religions — whether Eastern mythologies or Protes
tantism. 6. But even earthly empires do not spread over
the world so widely as this and so diversely —
now from east to west, now from north to south.
Mahomet by the sword.
7. But even empires of this world gained by the
sword do not last. Not only is this a single religious
empire, but it has lasted out earthly empires, and
now shows as little decay as ever.
8. And in such tumults — the whole world broken
up so many times — present revolutions nothing to
former. The deluge ; describe waters — whirlpools,
waterspouts, currents, rush of waters, cataracts,
waves, yet the ark on them. This, the ark, the
greatest of miracles. Well, it is but the acknow
ledged type of the Church : as this was the miracle
(as we all confess) of the deluge, such that morally
of the Church.
9. A house not divided against itself does stand —
other religions specimens of the reverse. House at
this moment less divided than ever. Protestants
have looked : they felt the question was, whether
we were in extremities ? not whether the Pope was
alive, but whether nations acknowledged him ? (1)
No jealousy about Pope's power. Pope never so
powerful as now — perfectly good understanding ;
jealousy at an end. (2) No heresies now. (3) Nay,
schools at an end, [e.g.] Immaculate Conception.1
1 All opposition to this doctrine had disappeared though it
was not yet (in 1850) defined. It no longer divided the schools.

34 SERMON NOTES
January 27
ON LABOUR AND REST
1. Inteod. — On Septuagesima, beginning a time
of penance and penitential work. No more Alleluias.
The colour purple.
2. Labour is the lot, the punishment of man.
Bad and good labour, nay, evil labours and virtue
labours. 3. It is otherwise as God made things. There is
motion and activity in Nature, but it is without
effort ; all creation is as it were hung upon wheels,
and moves noiselessly and gracefully — the sun, the
stream, the breeze, life.
4. And so in paradise. Adam's tending the
flowers was but a specimen of divine labour without
effort ; such, too, was his service of God ; such the
angels' service — without effort.
5. But sin has made things otherwise. Hence
forth labour changes its character. It is no longer
Eden, but that vineyard into which the labourers
were sent in to-day's gospel — to pull out stones,
to destroy the weeds, worms, blights — and a wall
round it — for there is a warfare. Labour is a war
and aims at conquest.
6. Take bodily labour, labour of the field — pre
paring the earth, felling trees, making roads, canals
— then building houses ; it is all penitential, all the
punishment of sin — the mind does not come in,
but a weariness.
7. And much more with intellectual labour and
the labour of the mind — the mere wear and tear of

ON LABOUR AND REST 35
business ; the necessity of providing for a family ;
anxiety, suspense, fear, failure, dreariness and
hopelessness. But even when successful, one enter
prise leads to another, till the mind is overburdened
and overwrought, and is sucked into a vortex.
Most engrossing ; no time for the thought of re
ligion ; religion must take its chance, and that they
feel. 8. Much more sin ; the bondage and service of
the devil most wearisome — the drunkard, the sen
sualist. (I knew one who was tempted to fatalism.)
Wearing, restless feeling, even when they call them
selves happy.
9. Nay, virtue here is too a toil, because there
is war between good and evil. Read the saints'
lives. Such is labour, and it wearies soul and body.
The body shows it. whether it is manual, mental, or
intellectual. 10. Oh ! if we must labour, let us labour in the
service of the Great Master of the Vineyard — that
only pays, that only has hire. Then we shall labour
that we may rest, then only. Sin never rests ;
there is no rest in hell. This is that penny which
they one and all received, because nothing better or
higher. 11. When the evening of life comes, then shall
we know most fully the meaning of labour by being
freed from it.
12. The blessedness of rest, of freedom from sin
and toil, even though in purgatory. Purgatory is
rest compared with this life.
13. And much more in heaven, where we see the
face of God.

36 SERMON NOTES
February 24
ON GRACE, THE PRINCIPLE OF ETERNAL
LIFE
1. Inteod. — God, who had been the sole life from
eternity, is the life of all things. He did not lose
His prerogative or give to others or creation what
He is Himself.
2. Nothing lives without Him ; nothing is. Ani
mated nature, vegetables, nay, the very material
substances, have their life, if it may be so called,
their motion and activity in Him — the elements.
What is called Nature, a principle of life, is from Him.
3. Moreover, the life He has given to Nature is
but transient and fleeting. It is beautiful while
it lasts, but it comes to an end. Nay, it is self-
destructive ; thus the water and the fire, which are
the conservation, have been and shall be the de
struction of the earth. And so growth tends to decay.
It is the same process ; all things grow to an end.
4. Thus this earth, as I have said, will be con
sumed. Thus* the year, too, comes to an end — how
beautiful spring, yet it doesn't last. The year runs
a reckless course, like a spendthrift ; it cannot help
going on till it is nothing. So it is with bodily
health — ' dust thou art,' etc. We see it again in
animals, which are sportive and playful when young,
but get old and miserable and sullen. Thus in
Nature the best is first. '
5. Nature, then, has no immortal principle in it.
All natural things run a course ; and this is true
of the soul, of the natural soul. The soul as it is

ON GRACE 37
by Nature, by original creation, has no principle of
permanent life in it. The soul grows old as any
thing else.
6. Describe the engaging manners of the young
— fascinating, light-heartedness, cheerfulness ; affec
tions warm ; imagination, conversation, wit ; all
pain shaken off — what can be better ? Why is not
Nature enough ? Wait awhile.
7. Wait awhile, for the soul grows old as any
thing else — as the leaves turn yellow, as the animal
frame grows stiff, so wait on a few years, the natural
soul too grows old ; the beauty decays as beauty
of person ; the soul contracts, stiffens, hardens,
instead of being supple and versatile, and elastic
and vigorous ; its limbs are cramped ; everything is
a burden ; it is a fear to it to be pulled out into
new positions ; it cannot take pleasure in what once
pleased — not in poetry or works of fiction, not
in friendship ; it cannot form new friends ; it is
bereaved [of the old ones], and does not replace them;
it cannot laugh ; disappointment breaks it ; it cannot
recover. Hence relapsing into natural imperfections
(as crabbedness, ill-nature, etc.) which a man had
seemed to overcome, having ever struggled against
them. 8. Oh terrible ! old people hard-hearted, without
affections, careless of the loss of friends — not from
high motives — they have no faith — virtue seems
a fancy — with hearts like stone, etc.
9. Follow such a one into the next world. What
is to be his happiness for eternity ? — immortal, yet
dead, eternal death. Life of the soul is in the
affections ; he has no affections — a closed heart.

38 SERMON NOTES
The devil cannot love God — vide St. Catherine of
Genoa in St. Alfonso's Sermons, p. 335.
10. Such is the course of Nature in the soul as in
the body. Nature ages ; it has in it no principle of
life. No, grace is the only principle of immortality.
We must go beyond nature ; we must go to some
thing higher. Here, then, is one characteristic
difference between Nature and Grace.
11. Exhoetation, Eccles. xii. All saints have
lived by love — the martyrs, confessors, etc., etc. St.
Valentine,1 who connects us with the first age, shows
that the Church has kept, not lost, her first bloom.

March 24 (Palm Sunday)
ON OUR LORD'S AGONY
1. Inteod. — We naturally seek to be told some
thing of the death and the deathbeds of those we
know and love. We are drawn to the deathbed of
the saints and holy people ; and much more if any
thing remarkable about it, and much more if a man
be our benefactor, parent, etc. How much more
the death of the great God ?
2. Thus, above all, our Lord's death — how sudden
it was ! One day brought into the city in triumph,
the next plotted against, betrayed and seized.
3. God from eternity — the Holy Trinity. Each
person all God ; the Son the only God, as if only
Person.
1 Not the St. Valentine whose name is found in the Kalendar,
but a martyr of the same name whose relics were found in the
catacombs, and given to Newman by Pius ix.

ON OUR LORD'S AGONY 39
4. God most happy ; Son all happy — bliss, peace,
calmness, glory, beauty, perfection from all eternity.
5. And now look at that one only God, as we
contemplate Him at this time of year. He is still
one, sole, and alone. He was one in heaven ; He
is one in the garden, one on the tree. He trod the
winepress alone. When He went into the garden
He took but a few with Him, and separated Himself
from them ; and afterwards the disciples ' left Him
alone,' and fled. Easy for the traitor to take Him,
for He was alone.
6. But though one and alone, how different ! He
who was glorious is become a leper ; He who was
so peaceful has lost His rest.
7. It is said that nothing is so fearful as the over
whelming sorrow of man as contrasted with woman,
of a hero or great and firm man overcome by ad
versity or bereavement ; for it being more difficult, it
bursts more [violently] ; it is like a storm rending and
shattering. What, then, in the most peaceful and
serene ? What a conflict in the sinless ! — (enlarge).
8. It is said that ' the wicked are like a boiling
sea ' ; what means this in the innocent ? Yet so it
is. He began to grow weary, sad, frightened. (Ex
plain.) On the devil, who was foiled in the wilder
ness, to his surprise finding our Lord in the garden
agitated as a sinner. He had gained his point — his
eternal enemy vanquished. On the apostles sleeping
for sorrow, but Christ praying more earnestly.
9. Pain of mind greater than that of body,
though we are more conversant in bodily pain —
grief, fear, anxiety, terror, despair, disappointment —
poena damni of the lost greater than poena sensus.

40 SERMON NOTES
On the effect of mental pain — hair turning white ;
Nabal.1 So effect on Christ — agony of blood.
10. Let us gather round and look at Him whom
God has punished ; but in no idle way, for His
pain is from our sins. Address to sinners.

July 14
ON THE PARTICULAR JUDGMENT
1. Inteod. — Give an account of thy stewardship,
from the Gospel of Pentecost viii.
2. (A judgment will take place directly.) It
would be well if we could realise what our actual
position is. We happen at this moment to be in this
world, but any moment we may find ourselves in the
world unseen. We are now talking to each other ;
we see each other, etc. Yet just as walking we
may cross over a street, so suddenly we may cross
to the next world — ' Thou fool, this night thy
soul will be required of thee,' etc. — a veil drawn
across. •
3. It is difficult even for a Catholic who believes
it to realise. Thus a person who never was at York
could not realise that this time to-morrow he will
be there. Still, the more we meditate the more we
shall realise it ; and it is our duty to realise it more
and more. Saints realise it.
4. But a Protestant really has no notion of it.
1 ' But early in the morning when Nabal had digested his
wine, his wife told him those words and his heart died within
him, and he became as a stone.'. — 1 Samuel xxv. 37.

ON THE PARTICULAR JUDGMENT 41
This is proved by any sudden death — sudden deaths
throw them off their balance and detect them.
They at once betray by their words that, whatever
they may say or wish, they do not really believe.
They call it an unknown state ; but though it is
unseen it is not unknown. But a Protestant does
not know whither he is going more than Adrian with
his anima blandula, etc. He in his heart confesses
it. He says, ' After all, we know nothing.' Whether
he will lose consciousness, or be asleep ; whether in
heaven, or what is heaven. In a word, he is all
abroad ; the question is new to him, and he has
not one idea about it, no more than a pagan. What
has he more than a pagan ?
I am not talking of heaven, or eternity, but of
what will happen to him personally directly after
death. 5. But a Catholic knows — particular judgment and
purgatory- — judgment on the very spot and time,
expeditious like an inquest, as necessarily [following
death] as an undertaker. ' After death the judg
ment ' : (1) Philip the Second to his courtiers,
St. Alphonso, p. 249; (2) St. Mary Magdalene of
Pazzi trembled in her sickness, St. Alphonso, p. 248.
6. Yet true as this in general, still none of us
understand as we should what is meant by steward
ship. What, have all stewardship ?
7. [Bound to make our lives] conformable to the
life of Christ — ' if the just scarcely be saved.'
Account [to be rendered] of (1) sins ; (2) blessings
and graces ; (3) idle word — ictus oculi ; (4) thoughts
of heart ; (5) time, recreations.
8. Let us five ever in the thought of judgment.

42 SERMON NOTES
August 11
ON THE DOCTRINE OF PRAYER AS RECON
CILING US TO THE CATHOLIC TEACHING
ABOUT OUR BLESSED LADY
1. In the course of Nature everything proceeds
in order ; system of cause and effect proceeds
illimitably, so that we do not know where it stops.
It is a vast web. Hence all things seem fated.
This is what unassisted reason seems to teach :
2. and hence no religion proper, for God cannot
act upon us directly, but only through a system ;
and therefore it is a system only which acts. Ob
jection. — The laws of God will go on whether we
strive or not : e.g. how can prayer save from trouble,
give health, cut off a persecutor ?
3. Yet conscience, feeling, and the religious sense,
which are part of us, speak contrariwise, viz. of
particular providence.
4. Revelation confirms this. ' Not a sparrow
falls without . . . hairs of head,' etc. And speci
ally it reveals the power of prayer.
5. Prayer'in its effect, though the idea is so familiar
to us, is one of the greatest of mysteries and miracles,
yet it is the clear doctrine of Scripture.
6. Now I am going to use this without reference
to the subjects, which will be brought before us in
a few days in the Assumption.
7. Much is said by Protestants against our Lady's
power, but our Lady's power is nothing else than
the greatest exemplification of the power of prayer.
We don't give her power of atonement, etc., but
simply prayer, as we give ourselves ; we in a degree,

ON THE DOCTRINE OF PRAYER 43
she in fulness. Now I can understand persons
scrupling at the power of prayer altogether ; but
why, that there should be one instance [i.e. great
exemplification] of it ? We do not introduce a
mystery, but realise it. The great mystery is that
prayer should have influence. When once we get
ourselves to believe the power of prayer, etc.
8. E.g. even Protestants say the strongest things
about prayer — ' prayer of faith ' — ' Satan trembles ' —
* faith moves mountains ' — ' faith can do all things,' 1
that is, is omnipotent — this is just what we say
about our Lady — omnipotent through prayer — ' Let
me alone' [Exod. xxxii. 9-11] — Amalec 2 — Jacob's
wrestling 3 — ' I cannot until thou come thither '
[Gen. xix. 21, 22] — Luke xviii. 5 — violent carry it
away by force.
9. Perseverance. Again Amalec, Jacob's wrest
ling ; Luke xviii. 2-7,4 the woman gives him no rest.
1 Written in pencil above, ' faith can do. Prayer constrains
God: well, this is the very thing Protestants think so shock
ing when we say it of our Lady.'
2 ' And when Moses lifted up his hands Israel overcame : but
if he let them down a. little, Amalec overcame. And Moses'
hands were heavy : so thoy took » stone, and put under him
and he sat on it : and Aaron and Hur stayed up his hands on
both sides.' — Exod. xvii. 11, 12.
' ' He remained alone, and behold a man wrestled with him
till morning.' — Gen. xxxii. 24.
4 ' There was a judge in a certain city who feared not
God nor regarded man. And there was a certain widow in
that city ; and she came to him, saying, Avenge me of my
adversary. And he would not for a, long time : but afterwards
he said within himself, Although I fear not God, nor regard
man, yet because this widow is troublesome to me, I will avenge
her, lest continually coming she weary me. And the Lord said,
Hear what the unjust judge saith. And will not God revenge
his elect, who cry to him day and night ? '

44 SERMON NOTES
10. Sanctity. ' God heareth not sinners.'
11. Now who can persevere as our Lady ? Who
is as holy as she ? What wonder that in her [the
power of prayer] should be fulfilled most perfectly ?
12. The more we pray the more we shall be re
conciled to the doctrine.
13. Let us at this time make her both the example
of prayer and its object.

October 6
ON THE NECESSITY OF SECURING OUR
ELECTION
1. Inteod. — There are mysteries of revelation
(most) which are beyond our experience ; we receive
them only on faith, e.g. Trinity, Incarnation, etc.,
but there is one which we see, viz. the great mystery
of election and predestination.
2. We see before our eyes the astonishing fact,
that all are not in the same condition as regards
religious truth. Some are born in heathen countries
— of bad parents — in heresy. Again, of two men
who sin, one is cut off, one lives to repent. Again,
men who go on well for years suddenly fall away —
how all are mixed together. The world and Catholics
not distinguishable ; they dress alike, etc.
3. Now Scripture recognises this awful fact. It
speaks about the elect being few, the flock being
little. It says much of God's grace, of a choice, etc.
This certainly is most wonderful, for it was a pro
phecy at the time, which every age has confirmed

ON EXTERNAL RELIGION 45
since, and a curious combination, viz. that Christ's
religion should at once surround and subdue the
world, yet be thus small, and weak, and despised.
4. Such is the doctrine of Scripture, and it is put
even more strongly. There is an awful text, ' If
the mighty works,' Matt. xi. 20-24.1
5. Now in saying this, it is not (as I have many
times urged) as if God did not give enough to all,
but He gives more to one than another. Why, we
know not. (Do not think I put it as a speculative
mystery merely ; it is most instructive ; it is not
only awful and mysterious, but on the other hand,
a most profitable fact to consider.)
6. It arises from God's self-dependence, self-
sufficiency. Eternally happy from everlasting.
Creation did not make Him dependent. What is it
to Him if thou art virtuous ? You have no claims
on Him except what He has given by pledging Him
self. Beware of pride. He does not want you, etc.
— you can do Him no good. In your own nature
you are indefinitely removed from Him ; it is only
by superabundant grace that you come near Him.
1 ' Then began he to upbraid the cities wherein were done
the most of his miracles, for that they had not done penance :
Woe to thee, Chorozain ! woe to thee, Bethsaida ! for if in Tyre
and Sidon had been wrought the miracles that have been
wrought in you, they had long ago done penance in sackcloth
and ashes. But I say unto you, It shall be more tolerable for
Tyre and Sidon in the day of judgment than for you. And
thou, Capernaum, shalt thou be exalted up to heaven. Thou
shalt go down even unto hell. For if in Sodom had been
wrought the miracles that have been wrought in thee, perhaps
it had remained unto this day. But I say unto you, That it
shall be more tolerable for Sodom in the day of judgment than
for thee.'

46 SERMON NOTES
He is not bound to give grace, but He does give it
to all. And as He is not bound to give at all, He
is not bound in measure. He has full right to give
so much as He pleases, more to one than to another.
7. Hence we cannot argue for certain that because
He has forgiven our sins already, He will in future,
if we sin. We cannot count that He will a second
time give us the grace of repentance. Nor because
He has forgiven others, therefore He will us. And
so again, if we are external to the Church, we cannot
rely on His always giving us the grace which He has
given so far as He has, solely to bring us into the
Church. And so again we have no confidence,
because we are in a good way now, that therefore
we shall persevere.
8. Do not think I am putting this as a harsh
speculative mystery ; it is as a practical con
sideration. Beware of quenching grace. The grace
of conversion is rare ; the grace of illumination is
precious. You do not know but this may be the
last grace given you, if you resist it. You have
claim on nothing if you are external to the Church.
You may havte good feelings, dare not rely on them ;
you may at present be in God's grace, do not con
clude too easily that you will persevere. Watch
against sin ; for what you know, the least wilful venial
sin may act upon your deathbed, and subtract from
the aid which would then have been given you.
9. The need of prayer. God sovereign, but
prayer almighty. God has given to us as a means
to overcome, as I may say, Himself. Let us never
be satisfied with getting prayers for our perseverance.
10. Here is the special office of our Lady, and its

ON THE NECESSITY OF ELECTION 47
bearing on us. She does not predestinate, she does
not give grace, she does not merit grace for us, but
she gains it by prayer ; she gains perseverance by
prayer. Thus she overcomes God, as I may say.
11. Suitable on Rosary Sunday. Nunc et in hora
mortis nostrae.
12. May we die in peace.

October 18
ON EXTERNAL RELIGION
(For St. Peter's, on the opening *)
1. Inteod.- — Gospel of the day, Pentecost xiii. —
' Glory to God.'
2. What is meant by glory ? We unprofitable,
but we can show our worship, etc.
3. I am led to this, the natural subject of the day,
now that the chapel, embellished, etc., is reopened.
4. How natural, you see from what every one of
you does — children forming little altars, etc.
5. So the first Christians, even in caves 2 (which
are most alien to Christianity), in catacombs, adorned
them in times of persecution.
6. Whereas when an unreligious movement, the
first business to destroy these [embellishments] —
the Danes, the Reformers, the Huguenots, the
French Revolution. As the devil delighted to
destroy our Lord's beauty, so the beauty of His
Church (even organ and surplice).
1 Preached at St. Peter's, Birmingham.
2 See Note 8, p. 337.

48 SERMON NOTES
7. But it is exemplified in all religions. Look out
into the first ages, patriarchal times, before religion
was corrupted — a mountain top (beautiful prospect),
or grove or rivers, where sweet smells and sounds
of birds. No matter if afterwards corrupted —
Garden of Eden.
8. Particularly in south, where scenery beautiful
and weather fine — out-of-doors worship. Next, the
first artificial part was processions, vestments, and
music and statues.
9. Then came flowers and incense. Describe a
procession — children with garments ; the victim ;
no matter that superstition afterwards corrupted it
to false gods.
10. Then they took it out of the open air — Jewish
tabernacle. Then we come to furniture, as you read
in Exodus — and so jewels, etc., marble, pictures ;
then painting, sculpture and music.
11. Lastly came architecture, which has to do
with form. With it [is] so great a part of the
beautiful. The dome represents the heaven, the
arch the wood.
12. Thus #t length all things — the eye, the ear, the
scent — form, colour, music, incense.
13. One more characteristic in all this — costliness.
Sacrifices. David spoke of ' that which doth cost me
nothing.' 1 So also of the widow, ' She hath done
what she could' — 'two mites, which make a farthing,'
Mark xii. 42, 43.2
1 ' And the king answered him and said, Nay ; I will buy it of
thee at a price. I will not offer to the Lord my God holocausts
free-cost.' — 2 Samuel xxiv. 24.
2 'And there came a certain poor widow, a,nd she cast in

ON DEATH 49
14. ' The poor you have always with you ; not
me,' Matt. xxvi. 11; occasional call, as now, 'a
stranger, and you took me in.' St. Peter and
St. Paul — ' shall receive a prophet's reward.'

December 1 (Advent Sunday)
ON DEATH
1. Inteod. — Again Advent. Christmas! — the day
darkens ; the year dies ; all things tend to dis
solution. It is the end ; we have to think of death
and all connected with it.
2. We are going on right to death ; a truism, yet
not felt. We are on a stream, rushing towards the
ocean ; every morning we rise nearer to death ;
every meal we take ; every time we see our friends,
etc. ; nearer the time when we shall lose them. We
rise, we work, we eat ; all such acts are as mile
stones. As the clock ticks, we are under sentence
of death. The sands of the glass run out ; we are
executed ; we die.
3. And when it comes, what happens ? We all
know. This happens — we are no longer here. We
see not indeed whither we go, but this we know full
well, we are not here. The body which was ours
is no longer ours ; we have slipped it off ; no longer
two mites, which make a farthing. And calling his disciples
together, he said to them, Amen I say to you, this poor
widow has cast in more than all they who have cast into the
treasury : For all they did cast in of their abundance ; but she
of her want cast in all she had, even her whole living.'
D

50 SERMON NOTES
a part of us. It is a mask, as a dress ; but it is
not our instrument or organ. We who think, feel,
speak, etc., are not here. Where we are, nothing
that is here tells us ; but this we know full well,
we are not in the body. We are cut off from all
here. This minute here, the next a wall impene
trable has grown up ; we are as utterly cut off as
if we had never been here ; as if we had never known
any one here. We don't go by degrees — we do not
(as it were) lessen in perspective and disappear in
the horizon — we go at once and for all.
4. Where it is we see not ; what it is we know not ;
but what it is not we know, as we know where it
is not. The man is not what he was. He took
pleasure ; he depended on this world. He de
pended for its enjoyment on the senses. That life
was not a burden ; that it was dear to him ; that
he enjoyed it ; that he was unwilling to quit it,
was because he saw, he heard, etc., his amuse
ments, his pleasures ; he went to his club, or to
business, with his friends ; he liked the warm fire,
the light ; he liked his family, home comforts, his
dinner ; he 'strolled out in summer, or he went to
places of merry-making and enjoyed the gratifica
tions of sin — nothing supernatural : how many we
have known such ! Why are people unwilling to
die ? What is the one reason ? There is no
pain in it. Because they leave what is known ;
they go to what is unknown. They leave the sun,
etc. ;v they leave their families, their schemes, their
wealth. 5. Oh, how much is implied in this ! Men witness
against themselves. They are afraid to leave this

ON DEATH 51
life ; they own they are going to the unknown, yet
they are unwilling to make that unknown known.
Do lay this to heart ; — you are going to the un
known. 6. Now I will tell you what you are going to —
not to creatures as here, but to God. Oh the
dreadful state of the soul when this step is over !
Another world is close to us. It has taken the step,
and is in that other world. Have you any relations
with God ? Do you know aught about Him ? Do
you know what He is like ? Have you tried to make
Him your friend ? Have you made your peace with
Him ? What madness ! If men are going on a
voyage they take letters of introduction ; they in
quire about the country ; they try to make friends
beforehand ; they take money with them, etc.
Yet you do not try to disperse the thick darkness ;
on the contrary, you learn to be content, because
you do not know.
7. Yet that acquiescence is an additional alarm,
for it shows God is angry with you. Men lightly say :
' It is a matter of opinion.' No, it is a matter of
punishment. This very discordance of sects is a sign
of God's displeasure.
8. The longest life comes to an end. You may
be young, you may be vigorous, but you must die.
When it is over, the longest life is short.
9. Seek the Lord therefore ; this is the conclusion
I come to ; this world is nothingness. Seek Him
where He can be found, i.e. in the Catholic Church.
He is here in the same sense in which we are.

52 SERMON NOTES
December 29
ON THE OFFICE OF THE CHURCH— ST. THOMAS
THE MARTYR
1. Inteod. — This is the birthday of a great saint,
one of the greatest of English saints, whose fame
has gone out, etc. ; a saint of the universal Church,
especially known in France, North Italy, Roman
States, etc. ; nay, whose feast is embodied in the
octave of Christmas.
2. His manner of death.
3. What did he die for ? If you ask a Protestant
history, it will mention some minute ground, some
question of detail, of course ; but, if examined, for
that which is ever the cause of battle between the
world and the Church. Parallel it to the early age,
a grain of incense ; the present moment, calling
bishops bishops of sees, etc. But all these are
accidents — the ground, one and the same.
4. To explain this I must go into the subject.
State of the world before Christ came — the world
left to itself*; doubt and inquiry ; philosophers ;
pagans ; yet no known truth. Philosophers felt
it impossible to throw truth into a popular form.
Hence they were tempted to believe there was no
truth. Great difference between religious truth
and scientific, etc. We can get to sciences of
geology, etc., because we start from what we see, but
who shall tell the designs of the Divine Mind ?
5. Prophecy of a Teacher — voice behind thee [?]
— a law — a light (Isaias ix.) — Isaias xxv. — Thus a
master, or guide, or monitor to be set up.

ON THE OFFICE OF THE CHURCH 53
6. Such is the one province which Christianity
was to fulfil. Now Protestants think this fulfilled
in the Bible. But the Bible has not in fact been the
means. (1) The majority have not been able to read.
(2) And now fifty years' experience shows it is not
God's way.1 (3) Nor can it be, for a book does not
speak ; it is shut till it is opened. A law cannot
enforce itself ; it implies an executive ; not a book
instead of a physician, etc. (4) It is nowhere said in
Scripture that Scripture was to be the guide, but it
is said what is to fight with the gates of hell, viz.
7. the Church — texts. This is set up, and did
exist before, etc., in all lands to appeal to high
and low, to all ranks and callings — (enlarge). To
moderate, and in a certain sense to interfere, viz.
with the conscience— on the misery of princes being
made so much of from youth — to give the law and to
teach the faith.
8. This is the quarrel — the world does not like
to be taught. (The Jewish kings did not like
prophets.) The Church interferes with it ; she lifts
up a witness. Men regret the old pagan times when
each could say and think what he pleased. Kings
and ministers, etc., etc., don't like to be interfered
with. 9. This, then, was the world's quarrel with
St. Thomas. Henry n. felt the Protestant ground
just as the meetings now held do — it is the same
spirit — therefore does the world persecute us now.
When, then, men object that we interfere with con
science, etc., etc., we say ' yes.' And if we did not,
1 Does the preacher refer to the British and Foreign Bible
Society founded in 1804 ?

54 SERMON NOTES
we should not be the Church ; if we did not, there
would be no good in a Church.
10. And you may be sure that the Church will
never betray its trust.

January 19, 1851
ON THE NAME OF JESUS
1. It has been from the beginning the order of
Providence — nay, even verbum — not to create with
out giving a name. As grace is necessary to keep
things together lest they dissipate, so a name is,
as it were, the crown of the work, as giving it a
meaning and description, and, as it were, registering
it before Him. Henceforth it lives in His sight, as
being in His catalogue.
2. Thus ' day ' and ' night,' ' earth ' and ' seas.'
Hence Adam named his wife and the beasts, etc.
Hence Abraham's name changed ; Jacob's, Sarah's,
Isaac's ; Isaap's given, Jacob's changed ; St. John
Baptist ; St. Peter and St. Paul. These names are
descriptive. 3. Hence anxiety of men to know God's name.
They are born in ignorance. They have a sense there
is a God, but what is He ? The heavens and earth
do not condense and concentrate His manifold
attributes, etc. They give hints, glimpses, snatches,
but what is He ? Hence He is the unknown God,
and men are but ' feeling after Him ' by what they
see. They are in God ; He surrounds them, but
they want to gaze on Him objectively.

ON THE NAME OF JESUS 55
4. Thus Jacob about the angel, 'What is thy
name ? ' And to Manue, ' Why askest thou my
name, which is mirabile ? ' Judg. xiii. 18. Moses
bolder. God had been called ' God of Abraham,'
etc. Adonai.
5. Hence you see a meaning why the Eternal
Son would reveal this, that the Name of that Son
was of consequence ; it was a manifestation of the
nature and attributes of God — Admirabilis, Isa. ix.
61; Emmanuel, Isa. vii. 14.2 Still, however, the
name was not told. At length Gabriel said it, Luke
i. 31 3 ; circumcision, Luke ii. 21 ; angel to Joseph,
Matt. i. 21,4 His name was called Jesus. And hence
the devils : ' Jesus the Son of God ' ; ' I know thee
who thou art.' On the cross.5 The first miracle of
St. Peter and St. John, Acts iii. — ' in the name,'
' this name,' ' no other name ' — and St. Paul in
Phil. ii. 8-1 1.6 The two great apostles, the angels
1 ' For a ohild is born to us . . . and his name shall be called
Wonderful, Counsellor, God the mighty, the Father of the world
to come, the Prince of Peace.'
2 ' For behold a virgin shall conceive, and bear a son, and his
name shall be called Emmanuel.'
3 ' Behold, thou shalt conceive in thy womb, and shall bring
forth a son, and thou shalt call his name Jesus. '
4 ' She shall bring forth a son, and thou shalt call his name
Jesus.' 6 ' And the writing was, Jesus of Nazareth, the King of the
Jews.' — John xix. 19.
6 ' He humbled himself, becoming obedient unto death, even
to the death of the cross. For which cause God also hath
exalted him, and hath given him » name which is above all
names. That in the name of Jesus every knee should bow, of
those that are in heaven, on earth, and under the earth ; And
that every tongue should confess that the Lord Jesus Christ is in
the glory of God the Father.'

56 SERMON NOTES
from Gabriel, devils from the possessed, and men
from the circumcision.
6. For in this the whole history of salvation, the
whole creed — how God would save men, how He
loved them, etc., recounting the Christian doctrine.1
Thus when we would know who God is, we answer,
Jesus. We see God in the clouds, in the mountains,
etc., and who is He ? Jesus. Who then rules ?
Who is looking, the ruler of bad men ? Who is look
ing, the guardian of the virtuous ? Who, etc. ? and
we answer, Jesus. He is the one word containing
in itself all power, etc., because in it we thereby have
in our minds the full description of Almighty God.
7. And in it an answer to all objections and diffi
culties. It surpasses all (this is the point of the ser
mon) : whatever difficulties, whatever mysteries in
religion, this comprehends and protects them. What
is more wonderful than that God should become
man. Real Presence, power of Mary, purgatory,
eternal punishment, intercession of saints, election,
original sin. The whole Catholic system bound up
in it.
8. Hence, and since Protestants have the name
of Jesus on their lips, it is the test whether or not
they understand it, i.e. their taking Catholic doctrine
or not. If they don't, if they stumble at it, they
don't understand Jesus. On invincible ignorance,
as alone hindering Catholicism.
9. Let us then rejoice in the fulness of this Name.
Let us use it as the Name of virtue against devils,
bad thoughts, evil men, the world, dangers and
frights. It is our banner.
1 I.e. the Holy Name sums up in Itself the history of salvation.

ON DISEASE AS THE TYPE OF SIN 57
January 26 (Third Epiphany)
ON DISEASE AS THE TYPE OF SIN
1. Inteod. — When our Lord came His chief
miracles were, not like Moses', etc., on elements, but
on men, on diseases.
2. Why ? Because He was the Redeemer. The
physical world had not to be redeemed, but men,
and disease was a defect ; whereas the physical
world was perfect after its kind, very good. He
did work some miracles on the elements, to show
He was the Creator ; most on the infirmities of
human nature, to show He was its Redeemer.
3. He had to do with sin ; and bodily diseases
are at once its symptoms and its representations
(they represent sins both in their intensity and
variety). When man fell, the grace which covered
his soul and body was like a skin torn off and leaving
him raw — (enlarge). Men would forget sin, but they
cannot. Hence it is that all false views of religion
fail — the views of the day ; a bright careless religion
does in the sunshine, not in the shade. Here it is that
Christ spoke to the heart. He comes to do that which
false religions and infidelity ignore — to cure sin.
4. Nothing more awful than bodily pain, except
mental ; but mental is a private matter, and can
be denied, can be put off ; bodily is before us.
Disease represents sin in its intensity and variety.
Go through bodily complaints — fever, ague, sinking
from weakness, oppression of breath, etc., cholera,
restlessness, etc., paralysis, leprosy — here you have
sin in its various forms.

58 SERMON NOTES
5. And it suggests to us future punishment. No
dreams of God's mercy can overcome the fact — and
our Lord, most merciful though He is, requires it.
' Jerusalem, Jerusalem,' etc., ' Behold your house
shall be left to you desolate,' Matt, xxiii. 37-38,
Luke xiii. 34-35, and see His tears over Lazarus'
grave, John xi. 35.1 ' An enemy has done it,' Matt.
xiii. 25-28.2 It is necessary by the immutable laws
of truth.
6. Nor can you say it is merely remedial, for why
allowed, i.e. sin ? God could have hindered sin.
Again, He need not have died for it, and yet might
have pardoned it — 'I will, be thou clean.' No, it
is the beginning, not the no-ending of pain, etc.,
which is the marvel. When once it comes in, there
is no reason why it should not continue, etc.
7. Come to the Physician of Souls, etc.

February 9 (Fifth Epiphany)
ON THE DESCENT INTO EGYPT
*
1. Inteod. — There is one subject not much
thought of, the descent into Egypt, though belong
ing to this season, and it may be accounted one of
1 ' Where have you laid him ? They say to him, Lord, come
and see. And Jesus wept. The Jews therefore said, behold how
he loved him.' — John xi. 34-36.
2 ' The kingdom of heaven is like to a man who sowed good
seed in his field, but while men were asleep his enemy came and
oversowed cockle. . . . And the servants of the goodman of the
house coming, said to him, Sir, didst thou not sow good seed in
thy field ? Whence then hath it cockle t And he said to them,
An enemy hath done this. '

ON THE DESCENT INTO EGYPT 59
the Epiphanies of Christ. (1) Magi ; (2) purifica
tion ; (3) idol-breaking in Egypt, for as the Ark
levelling the walls of Jericho, and [overthrowing]
Dagon, so much more Christ.
2. Circumstances. How one journey to Bethle
hem — then they got home to Nazareth — not enough,
must set out again. It is remarkable that these
first years were spent in a heathen country. There
till seven years old.
3. Now why ? I will give you a reason. He
would undergo every suffering ; He would be in a
heathen country to share the trials of His apostles
and missioners. In Jerusalem was the Temple of
God, in the Holy Land His religion ; but even
there He chose not the Temple, but Nazareth — and
the first years of His life Heliopolis, in heathen
Egypt. 4. Now it must not be supposed that our Lord
was too young to have a trial. (Explain.) Ignorance
came from the fall. He was as sensitive [in child
hood] as [we] when we are grown. Thus He saw all
the evil of the place ; and as His body made Him
feel in the crucifixion, so His soul was exposed to
moral sufferings from the first.
5. And the suffering was greater than we con
ceive. To five among heathens is a misery, the
greater, the purer the mind — Lot in Sodom, St. Paul
at Athens — the world is everywhere, and we can
understand from a country which is not heathen,
such as this, how evil it is, though it would be a great
deal worse [among heathens].
6. Even in this country, I say, which is not
heathen, the misery of being in the world is great

60 SERMON NOTES
to any holy mind. Take e.g. a city like this, and
fancy the thoughts of an apostle in it. Could he go
about it freely ? A continual service of the devil
here. How ? By sins of the tongue ; not like the
seven Catholic Hours coming at intervals, but in
cessantly ; a continual light talk in a thousand
places, from morning to night, with scarce breaks.
Who is honoured like the devil ? Blasphemy and
immodesty, so that most men's mouths and all
men's ears are polluted from year to year's end.
And are not their hearts too ? Then imagination.
Alas ! this is why the devil loves the bad talk ; it is
the pabulum, the silva of corruption ; it sets the
heart on fire, as shavings round the wood and coal
for a fire. I don't know anything more awful.
Other sins men commit from time to time, but this
one now. The evil concupiscence boils over and
burns without exhaustion, and involves every one,
so that religious people are like the Three Children
[in the fiery furnace] — and how many, many fall !
7. Well this, bad as it is, is not so bad as Egypt,
as heathen Heliopolis, for this country has been
Catholic — remains of good, which have soaked in.
Grant that a modern city is a furnace of sin — yet
it [sin] was deified in Egypt. Vices canonised in
animals — heathen idolatry — all vices made gods —
the world lieth in wickedness, etc.1 — the god of this
world, etc.2 — the prince of the power of this air, of
the spirit that now worketh on the children of
unbelief.3 0 misery of the infant Jesus walking
in the streets ! St. Aloysius fainting at the mention
of a mortal sin — smell — saints detecting mortal sin
1 2 Cor. iv. 4. 2 1 John v. 19. 3 Eph. ii. 2.

ON LABOUR— OUR WORK HERE 61
[by its smell]. As sick men cannot bear strong
scent or sound, so purity here. What a living
martyrdom, etc.
8. I have said He did this for our sakes, to taste
every trial, to sanctify every state, to sanctify the
state of those who live in the world.
9. You who live in the world, resist evil. On
confraternities — third order of St. Francis, and so
allude to the Oratorium Parvum. Your confessors
may, or may not, from not liking to put burdens on
you, speak of these.

February 16 (Septuagesima)
ON LABOUR— OUR WORK HERE
1. Inteod. — Before Lent the Church begins by
setting before us work as an introduction.
2. Epistle and gospel — beginning of Genesis.
Even before the fall, and much more after — thorns
and thistles.
3. This the contrast between before the fall and
after. The ground typifies our hearts — and now
we have labour.
4. And this will show us the heinousness of the
fall, for before it, the labour, the effort, was to sin —
before as difficult to sin as now to be a hero. Grace
was so great.
5. But grace being gone, the lower nature rose
against the upper x as the upper against God.
6. This then, I say, our work — labour of one kind
1 Written above in pencil, ' Is this right ? '

62 SERMON NOTES
or another. It has different names — self-discipline,
self-denial, penance, reformation, mortification —
all meaning the bringing under of ourselves. Don't
think it hard if you find a thing difficult ; it is your
work. 7. This implied in the subduing our 'ruling
passion,' so called.
8. Also exemplified in particular examination.
9. Also done in suffering. Suffering is a work.
On satisfaction and satispassio1 ; on bearing pain
with sweetness or patience, with sweet faces, ways,
voice, etc., etc. On the discipline when associated
with the thought of Christ's sufferings, more meri
torious ; for the mind goes with it and is not otiose.
10. Thus let us begin this sacred time.

February 23 (Sexagesima)
ON ST. PAUL THE TYPE OF THE CHURCH
AS MISSIONARISING
1. Inteod.— This day seems especially set apart
for the consideration of the apostle St. Paul, in
collect, in epistle, in gospel, for he is the sower.
2. How he sowed in all places. How he preached.
He fought. The great soldier. David goes out
against a giant, but he against the world. What
a great ideal ! Patriots, Joan of Arc, etc., etc., but
this, not in one country only. To east and west,
north and south, he goes and forms a kingdom.
3. But this great portent is completed by the
1 Satispassio is paying the full penalty — ' the last farthing. '

ON ST. PAUL 63
history of the Church after him. It is not solitary,
not an accident, not like one great man, as Buona
parte ; but he intended and the work has lasted
eighteen hundred years, going on the same way.
4. Now the warfare goes on just the same, and
with the same enemies. This again most extra
ordinary. The view of the battle is just the same.
As a shadow may move onwards and presents the
same outline over hills and dales, so as time has
gone, this one grouping has gone on for eighteen
centuries. 5. Look at it in St. Paul's day — zealots and in-
differents, statesmen and philosophers. Describe
them. 6. Zealots — Jews and pagans. Pagan, Acts xix.,
[tumult of silversmiths at Ephesus] : Jewish, Acts
xxiii. 12 [forty men bound under a great curse
neither to eat nor drink till they killed Paul].
7. Indifferents — magistrates. Gallio, Acts xviii.
12 ; Festus, ' Paul, thou art beside thyself,' Acts xxvi.
24 ; philosophers at Athens, Acts xvii. 18.
8. Application to the present times. Furious evan
gelicals and statesmen. Their different ground. The
first call Rome Antichrist.
The second profess to care nothing for doctrine,
but only go to political grounds.
9. Nay, our blessed Lord. Pharisees furious —
'The Son of God.' Then they come to Pilate
(What is truth ?) with a different plea. ' Thou art
not Caesar's friend,' etc. The emperor's supremacy,
etc., denied.
10. This awful unity of the Church is our con
solation. While it proves the Church comes from

64 SERMON NOTES
God, it proves nothing comes strange and new
to her.
11. No, our business to sow and to fight, and to
leave the rest to God. It is never to be supposed
we shall not go on doing the same as before.

March 9 (First Lent)
ON THE ACCEPTED TIME
1. Inteod.- — Lent an apostolical observance.
2. And well did it become the Divine Mercy to
appoint a time for repentance, who had in the ful
ness of time died for our redemption. For what is
every one's business is no one's ; what is for all
times is for no time.
3. And even those who will not take God's time,
feel a time there must be. They always profess a
time ; they quiet their conscience by naming a time ;
but when ?
4. ' Go thy way for this time ; when I have a con
venient season,' etc., Acts xxiv. 24-25.1 When the
present temptation is out of the way. When the
present business or trouble is got through. When
they have enjoyed life a little more.
5. When ' a little more,' for there is no satis
faction in sin, each sin is the last. But the thirst
1 • And after some days Felix coming with Drusilla his wife,
who was a Jewess, sent for Paul, and heard of him the faith that is
in Christ Jesus. And as he treated of justice and chastity and
of the judgment to come, Felix being terrified, answered, For this
time go thy way, but when I have a convenient time I will send
for thee.'

ON THE ACCEPTED TIME 65
comes again ; there is no term at which we can quit
it ; it is like drinking salt water — horizon recedes.
6. End of life, time of retirement. The seriousness
will come as a matter of course ; passions will natur
ally burn out — otium cum dignitate — alas, the change
of nature is not the coming of grace. We may
change, but we shall not be nearer heaven. To
near heaven is not a natural change, but a specific
work, as much as building a house. It is not a
growth till there is something to grow from.
7. Feeling then there must be a time, and having
the conscience of men on this point with her, the
Church appoints a time and says, ' Now is the ap
pointed time.' She blows the trumpet ; proclaims
forgiveness ; an indulgence — scattering gifts — invit
ing all to come and claim. Not sternly, but most
lovingly and persuasively she does it.
8. Oh for those who have neglected the summons
hitherto, year after year, conscience pleading !
9. Or perhaps we have repented just through
Lent and then relapsed and undone, and more than
undone, all.
10. And so we get older, older, and farther from
heaven every year, till we come to our last Lent, and
we do not keep it a bit the better.
11. Then we come near death, yet won't believe
that death is near. Set thy house in order — packing
up, and how many things left out. We cannot
realise it. All hurry and confusion. Between
illness, delirium, weakness, relations, worldly affairs,
etc., we shall be able to recollect nothing — all in
disorder. No real contrition. And so we die.
12. Ah ! then in that very moment of death

66 SERMON NOTES
we shall recollect everything ; all things will come
before us. We shall wish to speak ; it will be too
late. We shall have passed from this life ; the
accepted time will have passed by.

March 23 (Third Lent)
ON THE STRONG MAN OF SIN AND UNBELIEF
1. Inteod. — ' The strong man ' represents the
sinner in his strength and security. It represents him
fortified by his three friends — the world, the flesh,
and the devil. ' The old man,' Eph. iv. 22,1 the
old Adam, the evil spirit who has taken possession
of him.
2. He has a ' house.' It is a castle : nor is it the
work of a day. How long it takes to build a castle !
and buildings grow up about it, fort after fort,
treasure house after treasure house, viz. by habits.
(Explain about habits.) No one remains without
them ; they are intended to be a defence for the
good. They also become a defence in wickedness.
Supernatural habits and natural habits.
3. Absence of faith — ' The light that is in them.'
His standard of things — scoffs at things supernatural ;
does not think himself a bad man because he does
not pray ; is in ' peace ' ; perfectly satisfied with
his standard ; may not come up to it ; is firmly
1 ' For our wrestling is not against flesh and blood, but against
principalities and powers, against the rulers of the darkness of
this world, against the spirits of wickedness in the high places.'
— Eph. vi. 12.

ON BEARING MOCKERY 67
seated. He may be educated, learned, able, etc. ;
this only increases the evil.
4. Enormous strength of a bad man. His vis
inertiae, his momentum. In his black panoply, armed
cap-a-pie like a knight in story, such the bad man.
Then fancy a host of them, the rulers of this world,
like a bodyguard of Satan, or his ' guards.'
5. Such are the enemies of Christ, described in
the Gospel : ' We wrestle not against,' etc., Eph.
vi. 12. Then Christ's grace more powerful : ' A
stronger than he,' etc.
6. No one can come up to the strength of God's
grace — stronger than the elements ; stronger than
miracles. It bears up against anything ; it over
comes everything. On the wonderful way in which
Christianity overthrew the establishment of pagan
ism (vide Dollinger).
7. Let this be your comfort if you feel afraid,
and have to do a great work. God's grace can
convert ; it has converted from sin of whatever
kind.

March 30 (Fourth Lent)
ON BEARING MOCKERY
1. Inteod. — Laetare Sunday. Joy, like a flower
springing out of desolation and mortification, as
Christ goes along the desert.
2. What flower shall be our offering ? We cannot
do much in the way of fasting, or other bodily
mortifications. Why, the time supplies one, and
which the epistle suggests, viz. our bearing reviling,

68 SERMON NOTES
etc. On the epistle of the day — Hagar and Sarah.
It was a strong boy bullying a small child — cowardly
and ungenerous. This animal nature. (Describe
Ishmael.) Sarah childless till Isaac. Laetare — the
mocking. ' Even so it is now,' says St. Paul. It is
the mark of the true Church, and the form of its
warfare — mockery. And so it is at this minute.
3. The scoffings, etc., which surround us not
exactly violence or suffering, but slander, etc. The
huge Protestantism of this land cannot keep from
grinning, scoffing, etc.
4. Now this has ever been the case with the
Church, as I have said, e.g. Isaac.
5. Joseph, Job, David, Jeremias, Daniel — Heb.
xi. 36.
6. Our Lord — (particulars) — bowing the knee, etc.
Christ's sensitiveness.
7. Something very irritating in mockery, irony,
etc. Indignation and anger natural, and not sinful,
yet to be restrained lest they become sinful. Slander,
misrepresentation, abuse of the good, blasphemy
of things sacred, ludicrous views, pictures, etc.
Nay, the people who throng the doors of a chapel
hke this, with persons going to and fro, and insult
them. 8. All painful, yet laetare. Rejoice in your deso
lation ; let it be your Lent. Rejoice and leap for
joy, for great is your reward in heaven.
9. Rejoice if you are made like Christ and His
saints. 10. Rejoice, for it is a proof of your real strength.
Quare fremuerunt gentes. Our Lord's whisper terri
fies this great country. His vicar, a feeble old

ON THE PRIESTHOOD OF CHRIST 69
man, by a bit of paper frightens it — vox Domini
super aquas. Can Wesleyans, etc., do so ? When did
Protestantism ever raise a whole state as a small
act of the vicar of Christ has done ? You see how
the devils fear. Tall Ishmael is mocking in our
streets ; a strong boy beating a small one.
11. Rejoice, for it is an augury for the future.
The desolate has many more children than she that
has a husband. So Protestantism is married to the
state. Rejoice not against me, 0 my enemy, etc.1

April 6 (Passion Sunday)
ON THE PRIESTHOOD OF CHRIST
1. Inteod. — Go through the gospel of the day,
showing the strangeness of our Lord's doctrine, and
the surprise and contempt of the Jews, in detail —
modes of expression, ideas, objects, different.
2. So it was : it was a different system. If the
world was true, He was not ; if He, the world not.
3. They felt it obscurely and in detail, though
He did not speak openly. How would they have
felt if our Lord had said openly, ' I am the priest
of the world ' ? What a great expression ! But this
is the truth, as forced on us by to-day's epistle.
What the gospel says obscurely the epistle speaks
out. 4. What is a priest ? See how much it implies :
first the need of reconciliation — it has at once to
1 ' Rejoice not thou, my enemy, over me, because I am fallen :
I shall arise; when I sit in darkness, the Lord is my light.'
— Mic. vii. 8.

70 SERMON NOTES
do with sin ; it presupposes sin. When then our
Lord is known to come as a priest, see how the
whole face of the world is changed. Describe the
world, how it goes on, buying and selling, etc. ; then
the light thrown on it that it is responsible to God,
and has ill acquitted itself of that responsibility.
5. Again, it implies one the highest in rank. The
head of the family was a priest — primogeniture.
Hence Christ the Son of God.
6. Christ then, the Son of God, offers for the whole
world, and that offering is Himself. He who is high
as eternity, whose arms stretch through infinity, is
lifted up on the cross for the sins of the world.
7. And He is a priest for ever. ' Thou art a
priest for ever according to the order of Melchisedec'
The offering of the Mass. Say not it is an historical
religion, done and over ; it lasts.
8. And as, for ever, so all things with blood.
Why ? Grace of Christ, and Adam's grace before
the fall. Men ' washed their robes in the blood of
the Lamb ' ; ' the blood of Christ cleanseth,'
1 John i. 7.1
9. Now tufti back and see how different from
what we see — need of faith, so says our Lord in the
gospel of the day.
10. And this awful addition, ' He that heareth the
word of God is of God,' etc., John viii. 47. 2
1 1 . This a reason for these yearly commemorations,
to bring on us the thought of the unseen world.
1 'We have fellowship one with another, and the blood of
Jesus Christ his Son cleanseth us from all sin.'
2 ' He that is of God heareth the words of God : therefore you
hear him not, because you are not of God.'

ON CHRIST AS HIDDEN 71

April 13 (Palm Sunday)
ON CHRIST AS HIDDEN
1. Inteod. — At this season we veil our images.
Why ? because the light of our eyes has gone from
us. God is hidden. He showed Himself. He
manifested Himself, but He is gone.
2. This is especially referred to in the gospels of
the past week. Go through them ; there is only
one, that on Thursday, which does not obviously
refer to it.
3. He had shown Himself through His ministry
for three years as all beautiful — ' Blessed is the
womb that bore Thee, and the breasts that gave
Thee suck,' etc., Luke xi. 27 ; 'He has done all
things well,' Mark vii. 37. But now a change.
Hidden, bloody sweat, indignities, blows, etc.,
called a deceiver, Isa. liii. 3-4.1 Ps. xxii. 6-7 2 ; even
the disciples doubting, etc.
4. Epiphany the beginning, Palm Sunday the
end. From Passion Sunday till now He had been
hidden. 1 ' Despised and most abject of men ; a man of sorrows,
and acquainted with infirmity. And his look was as it were
hidden and despised, whereupon we esteemed him not. Surely
he hath borne our infirmities, and carried our sorrows : and we
have thought him as it were a leper, and as one struck by God,
and afflicted.'
2 ' But I am a worm, and no man ; the reproach of men, and
the outcast of the people. All they that saw me have laughed
me to scorn : they have spoken with the lips and wagged the
head.'

72 SERMON NOTES
5. He did not show himself after the resurrection
' to all the people.' Ascension, and now the Holy
Eucharist, a hidden manna. John xiv. 19.1
6. Difference in the mode in which He has been
hidden before and after — ' Verily thou art a God
that hidest Thyself,' Isa. xlv. 15 — before, all men in
ignorance ; now, ' the people that sat in darkness,'
etc. ; but still, before, He would not be found ;
now, men will not seek. John xvi. 16.2
7. ' The light shineth in the darkness.' Go
through John i. and thus explain the gospel for
Thursday [in Passion week].3 Magdalene saw what
the Pharisee did not see.
8. Hence He is at once hid and not hid, John
xiv.-xvi. : xiv. 19-23 : xvi. 16. Plenty of Catholics
in this country, yet how little they are known.
Falsehoods circulated against them.
9. But let us beware how we refuse the light when
it comes. State of the Jews on Palm Sunday.
To-day's Mass implies they were visited by grace.
A sudden great grace illuminated that day — (enlarge
on the palms, procession, etc.). Alas, how soon it
went ! •
10. Alas, it was like the * stronger than he '
taking possession of His house, and the evil spirit
returning. 11. 0 may that not be the case of any of us. We
look up at the cross now, and cannot see Christ's
face. A veil, a thick veil is over it. 0 let us say,
1 ' Yet a little while, and the world seeth me no more ; but you
see me : because I live and you shall live.'
2 ' A little while, and now you shall not see me : and again, a,
little while, and you shall see me.'
3 Luke vii. 36-50.

MARIA ADDOLORATA 73
' My Saviour, let it not be so really with my soul.
I know I cannot always enjoy Thy consolations, but
let not Thy face really be hidden from me. It is my
eternal joy.'

April 15 (Tuesday in Holy Week)
MARIA ADDOLORATA
1. Intbod. — It is often said that men in trial act
well or ill, according to their previous life, which
then is brought out. They cannot work themselves
up to be martyrs. This applies also to the con
templation of the sufferings of the saints, and of
our Lord and His blessed Mother. I should like
e.g. to bring before you the subject of the Mater
Addolorata. But how am I to do so ? It depends
on yourselves. Are you familiar with her image ?
Is she a household word ? If so, you will meditate
well ; if not, ill.
2. This comes on us at this time of year, when we
wish so much to meditate, and find it so difficult.
We shall keep this time well, according as we have
kept the year well. As we have meditated through
the year, so shall we celebrate this season. We
cannot force our minds into love, compassion,
gratitude, etc.
3. So as to matters of this world. We hear of
deaths, losses, accidents, etc., with emotion or not,
according as we know the persons, according as the
name is familiar to us.
4. I cannot impress this knowledge upon you or

74 SERMON NOTES
myself, and this makes me almost loth to discourse
on these great topics. The very sight of a crucifix
or holy picture, such as we have in our chambers,
should be enough. It is not a matter of words, but
of heart.
5. Think then of her, first as she was, as she had
been, and you will understand what she was in her
grief. Go through her character — so lovely, so
perfect, so glorious ; the ideal of painters and poets ;
yet superhuman, the flower of human nature — the
soul so beaming through her that you could not tell
her features, etc. ; so gentle, winning, harmonious,
attractive ; so loving towards others ; so pained
at sorrow and pain ; so modest, so retiring : her
voice, her eyes — yet still so chaste and holy
that she inspired holiness. Hence the fulness of
the sanctity of St. Joseph : it was inspired by
her. 6. And she had lived with a Son who cannot be
described in this way only, because He is God ; who
surpassed her infinitely, but in another order. In
the one the attributes of the Creator, in the other
the most perfect work. What a picture ! what a
vision ! Mother and Son.
7. Next, that Son has left her. And now the news
comes to her that He is to die, to be tortured ; that
He is to die a criminal's death of shame and torment ;
His limbs to be torn to pieces, etc., and He so
innocent. Why, it is worse than killing and tortur
ing the innocent babe.
8. Under those circumstances, remarkable bold
ness in coming to see Him die. Does a mother
commonly so act ? Here the perfection of Mary's

FAITH 75
character. Hagar, ' Let me not see the death of
my son,' Gen. xxi. 15-16.1
9. [She saw] Christ bearing the cross. Then at
cross. 10. Our distress at seeing mother's grief, which
we cannot help.
11. On mental pain. Greatest. Christ's mental
pain would have swallowed up even His bodily, had
He not willed to feel it.

April 27 (Low Sunday)
FAITH THE BASIS OF THE CHRISTIAN
EMPIRE
1. Inteod. — Our Lord came to form a kingdom
all over the earth unto the end of time. And to this
end the commission to preach the Gospel, etc.
[Mark xvi. 15.]
2. Now observe what a great problem is this.
It had never been done before ; it has never been
done since, except in the instance of that kingdom.
Why, a large empire extending over many countries,
mole ruit sua ! On the four empires and others — but
were by an effort and ephemeral.
3. Even the Jews, small as they were, could
not keep together in one. Divisions of Reuben —
1 ' And when the water in the bottle was spent, she cast the
boy under one of the trees that were there. And she went her
way, and sat over against him a great way off, as far as a bow
can carry : for she said, I will not see the boy die. And sitting
over against him, she lifted up her voice and wept.'

76 SERMON NOTES
Benjamin slaughtered ; ten tribes ; various sects,
Pharisees, etc.
4. (So in Protestants, though fain would be one,
but cannot), but the Catholic Church has lasted one
through all time, and is as much or more one now
than ever she has been.
5. Now to-day's Mass tells us in the epistle and
gospel how it is, and what means God took. It
was by means of faith, which is not only the begin
ning of all acceptable service, but is the binding
principle of the Church. John xx. 29, St. Thomas,
' Blessed are they that have not seen, and have
believed.' 1 John v. 4, ' This is the victory which
overcometh the world, our faith.' Now consider
this attentively. It is a problem which has never
been solved before. He did not take self-interest,
worldly benefit, etc., because they would not last ;
and it is what the world proposes to mankind.
6. When He would make a universal empire, He
did not take a book or law for the basis. Some
would have said the Bible, but the event, the divi
sions of Protestants show it would not do.
7. Not a law^ nor a polity, nor episcopacy (as
Anglo-Catholics say). Quis custodiet, etc. What
shall make bishops obeyed, etc.?
8. Nor reason (as Liberals and Latitudinarians will
say), for it only arrives at opinion.
9. Nor love (as religious persons may think),
quoting : ' By this shall all men know that you are
my disciples, because you have love one for another ' ;
for concupiscence overcomes love,1 and the good
1 Written over these words — ' love the heart, not the whole
body.'

FAITH 77
will never be the many. Some principle must be
taken which all can have.
10. Therefore He took faith — a supernatural gift.
Faith may be possessed by good and bad, and is
most influential ; even the bad are made to serve
His glory and praise. And it is the bond, for thus
all have common objects. Faith is not easily lost.
11. Hence 1 Peter ii. 9, 'a royal priesthood
as in yesterday's epistle — hence Jeremias xxxi.
[33-34 x] — and 'our hearts enlarge.' They obey
because they believe. It is not the Church enforces
on them faith, but faith obliges them to take the
Church— 1 John ii. [20], ' know all things ' ; [ib. 27],
' no one to teach you.'
12. Hence the people never wrong (individuals
indeed, and sometimes nations, may apostatise), but
I mean the whole body. Unlike the Jewish Church.
Aaron and calf. Pilate 'willing to content the
people.' But the Christian people cannot be wrong.
Vox populi, etc. Hence ' when the Son of Man
cometh shall faith be found,' etc., because of the
obscuration under Antichrist.
13. This is our consolation at all times. Our very
sins do not overcome the Church, for faith is inde
pendent of sin.
1 ' But this shall be the covenant that I will make with the
house of Israel ; After those days, saith the Lord, I will put
my law in their bowels, and I will write it in their hearts ; and
I will be their God, and they shall be my people. And they
shall teach no more every man his neighbour, and every man
his brother, saying, Know the Lord : for all shall know me, from
the least of them even to the greatest.'

78 SERMON NOTES
May 1 (Month of Mary 1)
ON MARY AS THE PATTERN OF THE
NATURAL WORLD
1. Inteod. — Why May the month of Mary ?
2. Consider what May denotes. It is the youth
of the year ; its beauty, grace and purity. Next
is its fertility ; all things bud forth. The virgin and
mother. 3. See how the ecclesiastical year answers to it.
Our Lord passed His time in the winter — born at
Christmas, etc. He struggles on. We sympathise
with Him. We fast in Lent — the rough weather
continues. He comes to His death and burial
when the weather is still bad, yet with promise —
fits of better anticipations. He rises ; the weather
mends ; but, as He was not known as risen, not all
at once. But at length it is not doubtful. He is
a risen king, and, still the weather gets warmer. As
a climax May comes, and He gives His mother.
4. Such is the comparison. Nothing so beautiful
in the natural -world as the season when it opens.
Nothing so beautiful in the supernatural as Mary.
The more you know of this world the more beautiful
you would know it to be — in other climates — beauty
of scenery, etc., etc.
5. But this is not all. Alas, the world is so beauti
ful as to tempt us to idolatry. St. Peter said, ' It
is good to be here ' [on Mt. Thabor], but ' It is not
good to be in the world.' Say ' Hast thou tracked
a traveller round,' etc. ; all that is so beautiful tempts
us. Hence all Nature tends to sin (not in itself), etc.

ON THE GOOD SHEPHERD 79
6. Here then a further reason why the month is
given to Mary, viz. in order that we may sanctify
the year.
And thus she is a better Eve. Eve, too, in the
beginning may be called the May of the year. She
was the first-fruits of God's beautiful creation.
She was the type of all beauty ; but alas ! she
represented the world also in its fragility. She
stayed not in her original creation. Mary comes
as a second and holier Eve, having the grace of in-
defectibility and the gift of perseverance from the
first, and teaching us how to use God's gifts without
abusing them.

May 4 (Second Easter)
ON THE GOOD SHEPHERD AND LOST SHEEP
1. Inteod. — God is from eternity and ever blessed
in Himself, and needs nothing.
2. On His, being such, taking part in things of
time.
3. An office of ministration — one towards things
physical ; a further towards things moral, i.e. which
have free will.
4. A further still towards man fallen — on his way
wardness, arising from concupiscence and ignorance
— and even the just [not exempt] — of which ignor
ance remains more fully in all. Ignorance is the best
estate. This is portrayed in sheep. Other animals x
are fearful, etc., and represent sinners, but the inno
cent sheep, ignorant and helpless, is the fit type of the
1 Written above — 'animals,' 'or swine.'

80 SERMON NOTES
just. What a picture this gives us ! We are tempted
to laugh at sheep, who will not go the right way, start
at every noise, do not know the meaning of any
thing, and are obliged to be forced by terror, as by
the dog ; yet it is our best image. Our Lord, the
Good Shepherd, is obliged to frighten us, etc., etc.
Yet so patient.
5. 0 how patient towards us ! But more than
patient — the lost sheep, and His laying down His
life for it — the wolf 1 — nay, and that a one, though
one. 6. What is meant by one ? Because any one
must consider Himself the one. Every one is worst
to himself : he alone knows himself.
7. On St. Augustine, this day St. Monica's day.
8. Does the Church lament over you, O one
sinner ? Here we are in the happy time of the year
— Christ risen and the month of May come — yet
you have not been to your duties, or have not got
absolution, or have fallen again into sin. Mater
Ecclesia deplores you, our blessed Lord deplores
you, etc.

May 8 (Month of Mary 2)
ON MARY AS OUR MOTHER
1. Inteod. — Our Lord from the cross said,
'Behold thy mother.' These words, spoken to
St. John, have been considered by the Church to
apply to us all.
1 Killing the shepherd ? or, running away with one sheep ?

ON MARY AS OUR MOTHER 81
2. When our Lord went up on high, He supplied
us with all those relations in a spiritual way which
we have in a natural way. He is all of them — our
physician, our teacher, our ruler or pastor, our
father and our mother. Explain how our mother —
as bearing us in pain. ' Shall a mother forget her
sucking child ? ' and in nourishing us with the milk
of the Holy Eucharist.
3. And as St. Peter the one pastor, as St. John,
etc., and the prophets and doctors [as teachers], as
priests His physicians, so He has left His own mother
to be our mother.
4. ' Behold thy mother,' etc. Month of Mary.
5. Now consider what is meant by this — a mother's
special gift — fostering care, tenderness, compassion,
unfailing love, so that whenever we would express
what is home, and a refuge, and a retreat, and a
school of love, we call it our mother. Our country
is our mother : our schools, colleges, universities,
etc., etc.1 Hence the Church.
6. This is what Mary fulfils to all who seek her
care, and in a far higher degree than any mother
can do ; for,
7. First, many lose their mothers, or have unkind
mothers, etc. Everything of earth fades.
8. Second, a human mother's standard of things
may be wrong : it may lead from God, hence human
affections keep so many from the Church.
9. Everything human has a chance of foster
ing idolatry. What is always present hides the
unseen. 10. Our heavenly mother cannot fail and cannot
1 E.g. Alma mater.
F

82 SERMON NOTES
err, cannot obscure her Son and Lord, but reminds
of Him.
11. Let us try to get this filial feeling, though we
can only learn it by degrees, and cannot force our
selves into it.

May 11 (Third Easter)
ORATORY OF BROTHERS— ON THE GENERAL
SCOPE OF THE INSTITUTE
1. Inteod. — Perhaps some of you do not know
what it is we are offering you in this association.
2. In one word, which, vague as it is, still is true,
we are meeting together to do something towards
saving our souls.
3. Difficulty of saving the soul. St. Philip's
saying that no one could be expected to get to
heaven who had not feared hell. Scripture texts,
' narrow is the way,' etc.
4. Grace most abundant. Till the last day, we
shall not know how much.
5. But there is a most unaccountable wayward
ness in man. It is needless to speculate on it.
Every one feels it. He cannot steady, command,
direct himself — inefficacious desires. He is beaten
about here and there at the mercy of the waves.
Sloth, cowardice, anger, fretfulness, sullenness,
vanity, curiosity, concupiscence, ever lead him
astray. 6. Hence all serious men look out for a rule of life
to defend them against themselves.

WORLD HATING CATHOLIC CHURCH 83
7. This leads many into religion for assistance,
for sympathy, for guidance.
8. The Oratorium Parvum is a slight bond of
sympathy and of mutual assistance.
9. Hence it matters not what we do, or whether
you have anything definite in it beyond this end,
if you secure it.

May 18 (Fourth Easter)
ON THE WORLD HATING THE CATHOLIC
CHURCH
1. Inteod. — In the discourse of which the
gospel is part, our Lord speaks of the world hating
us. 2. This remarkable, viz. that we should be hated.
That the Catholic faith is difficult and a stumbling-
block is intelligible — but hateful ! Difficult to
realise, for we are drawn to all, and cannot believe
they hate us.
3. Consider its beauty — acknowledged by intel
lectual men — of its services ; of its rites ; of its
majesty ; doctrine of our lady, etc., etc. Its con
nection with art, etc., etc. Paley on Romans xii.,
in Evidences.
4. Yet so our Lord has said — quote John xv. 18-19,1
1 'If the world hate you, ye know that it hath hated me
before you. If you had been of the world, the world would
love its own : but because you are not of the world, but I
have chosen you out of the world, therefore the world hateth
you.'

84 SERMON NOTES
John xvii. 14,1 and 1 John iii. I.2 'Wonder not if
the world hate you.'
5. And what is remarkable further, it is a pro
phecy. It has been fulfilled and is fulfilled to this
day ; it is literal honest hate. The world is not
merely deceived ; it has an instinct, and hates.
6. But more than this, or again, it is a note of
the Church in every age ; in the Middle Ages,
when religion was established as much as now.
7. And none but the Church thus hated. So that
our Lord's prophecy falls on us, and connects us
with the apostles.
8. Others, indeed, by an accident and for a time.
9. For sects have (1) something true and good in
them ; (2) are extravagant ; and these two things
make them persecuted.
10. But it is for a time. The truth goes off, and
the extravagance — they tame down ; thus the
Methodists and the Quakers.
11. But Catholics, nothing of this — sober — by
token men of the world get on with us.
12. Yet the suspicion, irritability, impatience,
etc., etc. — Demoniacs, and it is the devil's work.
13. This must not make us misanthropic, but
cast us on the unseen world and purify our motives.
This one benefit of the present agitation.
1 ' I have given them thy word ; and the world hath hated
them, because they are not of the world, as I also am not of
the world.'
2 ' Behold, what manner of charity the Father hath bestowed
on us, that we should be called and should be the sons of God.
Therefore the world knoweth not us because it knew not Him.'

THE LIFE-GIVING SPIRIT 85
June 8 (Whitsunday)
THE LIFE-GIVING SPIRIT
1. Inteod. — We have what we have waited for.
Paschal time is not only a time of rejoicing, but of
waiting for a gift. The whole creation groaning, etc.
Hence, now being the end, we go no further, but
date our time from Pentecost.
2. The gift of to-day set up the Church, hence it
is said to be a vehement wind filling the house.
Solomon's temple filled with the glory, as the sweet
nard filled the house.
3. For up to this date the Church was not formed.
The multitude who followed Christ was but matter.1
They were not a body filled with Christ. Christ
was with them, but external 2 ; they were not con
firmed. They were all scattered abroad as sheep.
Hence as an individual may have first actual,
then habitual grace — so the multitudo fidelium all
Paschal time is begging to be the bride of Christ.
4. Now then the Spirit came down, to gather
together the children of God, etc., all those who had
fled away, etc. ; returned— 3000-5000.3
5. Like the resurrection of dry bones, Ezech. xxxvii.
6. Such is the power, the manifestation, of the
Spirit ; thus sudden, thus gentle, thus silent. It is
life from death — what health is after sickness. It
makes young. Oh what a gift is this ! Who would
1 I.e. materia sine forma. A bold figure or comparison which
must not be taken too literally.
2 ' External ' is followed by some words which are nearly
illegible. They look like ' for was not a form. '
3 ' There were added in that day about three thousand '
(Acts ii. 41). ' The number of the men was made five thousand '
(Acts iv. 4).

86 SERMON NOTES
not wonder if a physician could make an old man
young ? See him, unable to do more than grope
about, his limbs stiff, his face withered, etc., etc.
But the physician comes, and health and comeliness
and vigour return, etc. This is what is fulfilled by
the power of the Spirit, in a measure in individuals,
certainly in the body.
7. And is it possible such is in store for England ?
— (explain). Nothing unexpected, nothing too diffi
cult. It is grace, yet spreading not at once.
8. Prayer for it. Never so much prayer as now.
June 29
THE ROCK OF THE CHURCH— ST. PETER AND
ST. PAUL
1. Inteod. — If nothing else could be said for our
holy religion than the topic of this day suggests, I
should think it abundantly proved.
2. At present we see a vast body with vast power
all over the earth. We know how great the British
power. Such (I don't say with the same weapons)
is the Catholic Roman Church, nay, far more fully,
because it reigns more directly — not through other
powers, as the British in India, etc.
3. Now look at the British Empire. What is its
peculiarity ? It has grown, as it happens, in the
course of a century ; but never mind that. The
Catholic Church has never grown ; it always has
been [what it now is].
4. Now one point is the great youth of all other
powers compared|with the Catholic Church, but I
won't dwell on that.

ON THE DEATH OF THE SINNER 87
5. What I wish to dwell on is, that whether they
be young or old, they have had a growth — a begin
ning, a progress, and an ending like a tree — (en
large). Look at the great Roman Empire ; Gibbon
has written its decline and fall.
6. No one can write, I will not say the decline and
fall, but the growth of the Catholic Church — (ex
plain). I don't say it has not developed in many
respects ; in consolidation, in temporal power, in
definition of doctrine, in experience ; but it is
stationary. 7. Look back five centuries. Just the same —
stationary. Look back ten, etc. No, it expanded
at once in the apostles, and has ever since possessed
the earth. ' Blessed are the meek,' etc.
8. But further. Suppose not only the British
Empire had lasted long, that not only it was station
ary, being just what it was in Alfred's time ; but
supposing Alfred declared it should last ; suppose
all the kings who ever were declared it would last —
moreover, in consequence of an old prophecy in
Julius Caesar's time, etc.
9. This fulfilled in the Church— St. Leo 1400 years
ago. Our Lord's test — the rock — how exactly it ful
fils it. ' The house upon the sand ' — Protestantism.

August 10 (Ninth Pentecost)
ON THE DEATH OF THE SINNER
1. Inteod. — The gospel — our Lord weeping over
Jerusalem. Particulars of it. The Jews so little

88 SERMON NOTES
aware. They thought a great conqueror was coming
to them. Their great infatuation. They had a
vast future (they thought) before them. The Temple
rebuilt. Our Lord saw through it all.
2. Application to the soul of the individual.
Type of sinner in death. Our Lord looking and
prophesying ill — (particulars). ' Cast a trench,'
' hedge them in.'
3. ' Hedge them in.' Yes, Satan will take pos
session of him ; keep God out ; keep him all to
himself. What a portentous thought !
4. Christ foresees it, weeps over the man, but He
leaves him.
5. But does He not give grace ? Yes, but it is
ineffectual. 6. Why does He not give more ? What is that
to the purpose ? He does not.
7. We cannot change things by asking questions.
Why does He punish him ? Can you change it by
disputing ? Your wisdom is to take things as they
are, and submit and improve them. Is not this the
way you do with this world ? You do not quarrel
with the wind, the flame, etc., but use them. Our
Lord with Judas. His denunciations of eternal
woe. His own sufferings [are as if He said], ' I say
not why, but I suffer.'
8. Well, then, the fact is this. The sinner gener
ally is thus ' walled in.' Vide St. Alfonso on this
day. 9. Saul. Antiochus.
10. Encircled — wild beasts. Sins as faithful
friends who encircle you in their arms.
11. The priest's prayers in vain.

ON CHRIST THE GOOD SAMARITAN 89
12. The sacraments in vain.
13. Our Lady not. Ave Maria ! St. Andrew
Avellino !
14. Let us ask her to intercede for us.

August 31 (Twelfth Pentecost)
ON CHRIST THE GOOD SAMARITAN
1. Inteod. — Go through the parable briefly,
applying it in a secondary sense to the sinner and
Christ. 2. In the parable the traveller was robbed against
his will, the sinner with his will. Satan cannot
conquer us against ourselves. Eve — temptation,
etc. ; it is a bargain.
3. Thus he gets from us justice, habitual grace,
etc., nay, part of our mere nature, for he leaves
wounds. Thus he may be said to suck the blood
from us. A vampire bat sucking the blood out.
All terrible stories of ghosts, etc., etc., are fulfilled
in him who is the archetype of evil.
4. He has the best of the bargain, as is evident.
What have we to show for it ? — there are improvi
dent spendthrifts who anticipate their money, and
get nothing for it. What have we to show if we
have given ourselves to Satan ?
5. (1) Those who commit frauds — ill gains go.
(2) Anger, swearing and blasphemy — what remains ?
(3) Sensuality is more rational, because men get
something. 6. Yet in a few years where is it all ? Let a man

90 SERMON NOTES
enjoy life, let him be rich, but he gets old, and then !
Wisdom [v. 8]. ' What hath pride profited us ? '
7. Thus Satan has the best of the bargain, and
we lie like the traveller.
8. Nothing of this world can help us — priest or
Levite : there we should lie for ever, etc.
9. Christ alone, by His sacraments.
10. Mind He is a Samaritan — so Nazareth —
because the Catholic Church is hated. She is the
good Samaritan to Protestants. Observe again the
text, ' He who showed mercy to him.' Has the
Catholic Church or Protestantism done this for us ?

September 28 (Sixteenth Pentecost)
ON THE M. ADDOLORATA— THE SEVEN
DOLOURS
1. Inteod. — The usual representation which
painters make of our Lord and His mother is that
of virgin and child. Describe the peaceful virgin,
secure because she has Him, and He the Life and
Light. Hence she the Seat of Wisdom, etc., etc.
2. But let thirty years pass, and there is a great
change come over the picture. It melts into
something different. He is taken up from her soft
arms. He is lifted aloft. Something else embraces
Him. He is in the arms of the cross. There He
lies not easily, etc. He has grown to man's estate.
He has been scourged, etc. And she is standing
still, but it is at His feet. She can be of no use to
Him ; she can only lament. How the group is

ON THE M. ADDOLORATA 91
changed ! He is covered with wounds ; she is almost
killed with grief.
Such is the picture which the Church puts before
us to-day, and that because, we may suppose, Easter
is so long past.
3. Well, as to the sufferings of the Son of God,
they are awful mysteries ; but they need not surprise
us, for He comes to suffer. He indeed might have
saved us without suffering, but it was in fact bound
up in His coming. He was a oombatant — com
batants suffer. He was prophesied as a warrior
and man of blood. He fought with the devil. He
fought with sin, not indeed His own, but sin was
imputed to Him. He came in the place and char
acter of a sinner : no wonder He should suffer.
4. But there was one who neither sinned nor took
on her the character of a sinner. What had she to
do with blood, or wounds, or grief % She had ever
lived in private ; she bore Him without pain ; she
had never come forward. She had on the whole been
sheltered from the world, yet she suffered. This
makes Mary's suffering so peculiar. She is the
queen of martyrs.
5. Yet she too was to suffer. She is innocent,
so harmless, not provoking the devil, etc. She was
to suffer, and be the queen of martyrs. Joseph was
taken away ; she remained.
6. It is true she was not to undergo that bodily
pain and violent death which literally makes a
martyr. He alone suffered all who died for all.
He alone suffered bodily and mentally. Her tender
flesh was not scourged, but His was ; her virginal
form was not rudely exposed, but His was. All

92 SERMON NOTES
this would have been unseemly and unnecessary.
He was to save us by that body and blood which she
furnished ; not she. He was to be made a sacrament
for us as well as a sacrifice.
7. Yet she was privileged to share the acutest
part of His sufferings, the mental, once she came
into the midst, at His crucifixion.
8. Mental pain all in a moment, like a spear ;
despondency, sinking of nerves ; no support.
9. Yet she stood.
10. Surely it quite changed her outward appear
ance to the end of her life.

October 26 (Twentieth Pentecost)
ON THE PATROCINIUM B.V.M.
1. Inteod. — This festival of our Lady [is] more
immediately interesting to us than any, because
by it we are made over to her and she to us. [In]
the Incarnation, the Assumption, etc. [we celebrate
more immediately her relations to Almighty God],
but [in] this [feast we call to mind particularly her
relations to ourselves].
2. It is hke the divine works to turn things to
account. Thus, though she subserved the Redeemer,
she also subserves the redeemed. Hers is a ministry
to us, and it was to Him originally.
3. As a pope makes a congregation over to a
cardinal, or a king gives some one a ring, etc., saying,
'Whatever you want, send the ring and you shall
have it.'

THE IMMACULATE CONCEPTION 93
4. Thus she is the fount of mercy, as a magistrate
of justice, etc.
5. Hence Protestant absurdity of saying [that]
we rate her more merciful than Christ. Christ is
the judge also. Show what is meant by it. Can
a ring be merciful ?
6. As this [is] the feast most intimately interest
ing to us, so we hear much of this character and
office in Scripture, in the Holy Fathers.
7. Gen. iii., Apoc. xii.— Advocata with clients ;
mother of all living. ' Behold thy mother,'
John xix. 27.
8. Hence first instances in history represent her
in this character — St. Gregory Thaumaturgus —
St. Justina — against unbelief, against impurity
respectively.1 9. St. Gregory Thaumaturgus has a creed given
him — St. Ignatius — St. Philip.
10. Experience of all saints.
11. Let us use it, for living, for dead, for young,
for old. The two first instances [given] above are
[of] a young man, a young woman.

1851
THE IMMACULATE CONCEPTION THE ANTAG
ONIST OF AN IMPURE AGE
1. Inteod. — The world always the same, and
its history the same. It is always sinning, always
going on to punishment. Judgments and visitations
1 For the stories here referred to, see Development of Christian
Doctrine, pp. 417, 418.

94 SERMON NOTES
always [coming] upon it. Christ always coming [in
judgment].
Sin provoking wrath.
2. This is seen in the judgments on cities for their
crimes — Nineveh, Babylon, etc., and above all,
Sodom and Gomorrah — all figures of the end of the
world. 3. And especially eras — the deluge — the Christian
era 1 — the end of the world. And they are compared
together in Scripture, Matt, xxiv., etc.
4. What sin (provoking wrath) ? Sensuality.
As the loss of vital powers brings on dissolution
of [the] body, so when passion emancipates itself
from conscience, the death of the world.
5. The truth is, that the flesh is so strong, it is
always struggling against conscience. It is like a
wild beast in a cage, ever trying to get out, and but
slowly subdued. Heavy things fall ; steam rises up.
So with concupiscence ; and hence St. Peter [speaks
of] ' The corruption of that concupiscence which is
in the world,' 2 Peter i. 4.
6. Now as this goes on in a state, reason becomes
infidel and the conscience goes, and then there is
nothing to restrain concupiscence.
7. Hence we are sure (exceptis excipiendis) that
wherever there is not religion there is immorality.
What is to keep a man from indulgence ?
8. Statesmen see this so well that they advocate
religion. 9. Hence [came the] deluge — [the] Christian era2 —
1 The allusion must be to the destruction of the Temple and
the rejection of the Jews.
2 Cf. Romans i.

THE SPECIAL CHARM OF CHRISTMAS 95
[hence will come the] end of the world, [i.e. when]
infidelity [has] brought in sensuality.
10. This age [is] an impure age.
11. Hence [the] B[lessed] V[irgin] M[ary] [is]
attacked. 12. Hence [the devotion to] the Immaculate
Conception is so apposite. 1851
THE SPECIAL CHARM OF CHRISTMAS
1. Inteod. — [The] two chief festivals [of the
Church are] Easter and Christmas ; [of these]
Easter [is] the greater.
2. Yet somehow we adorn our churches more
brightly and spontaneously, now than then. There
is more of heart, apparently, in what we do. And
there is an inexpressible charm over all. The mid
night Mass, the three Masses. The special repre
sentations, whether the Stable or the Infant.
[Again, the singing of] carols.
3. Why is this % Christmas is easier to under
stand to the mass of men ; it comes home to them
more readily, and imposes an easier duty on our
worship. 4. It is the difference between coming and going.
The apostles felt that sorrow filled their hearts [at
the going of the Lord] . Mane nobiscum Domine.
Easter is the feast of the perfect. If we were
perfect, we should rejoice in Easter the more [of the
two festivals]. In the one Christ comes to us, in
the other we go to Christ.
5. All our human feelings are soothed by Christ-

96 SERMON NOTES
mas — Abraham had to leave his country. — We
naturally do not like to move. We are allowed to
remain at home : Christ comes to us as our guest.
6. And coming, He brightens everything. He does
not take away, He adds. He adds grace to Nature.
If at any time we might love the world, it is now.
If at any time, [it is when He is come to be our
Emmanuel] .
7. He makes the world our home, for he deigns
to be the light of it. He sanctifies families with
the image of Mary and Jesus. And where there is
no home in a family, then He brings us all together
in one family in church. The midnight Mass is our
holy celebration [of Christmas], eclipsing the world's
merrymaking. 8. And we think of Him who put off all His glory,
of which our celebrations are but a type. The
priestly vestments a type of His glory, [which He
put off in order] to come into this bleak prison and
suffer for us.
9. Let us rejoice in Him.

December 28 (Sunday in Octave of Christmas)
ON CHRISTIAN PEACE
1. Inteod. — Peace is, as we all know, the special
promise of the Gospel.
2. Isa. xl., Rom. xi., Isa. ix., ' Peace on earth.'
' Peace I leave with you ' [John xiv. 27]. ' Peace
be with you,' and St. Paul ' making peace ' [Rom.
xii. 18].

ON CHRISTIAN PEACE 97
3. This is the great want of human nature. It is
what all men are seeking ; they are restless because
they have not peace. They always think the time
will come when they shall be happy, yet it never
comes. The schoolboy — the young man — the soul in
disorder. 4. Hence it forms to itself notions of peace and
happiness, [such notions as we find in] novels, tales,
poems ; [notions which are] imaginary.
And above all, [notions of] religion. It attempts
to make religions for itself, where everything shall
be beautiful, etc.
5. Thus it goes on, and then it looks down on
Christianity. Christ Jesus (they say) does not bring
peace. This is the way of so many infidels now. They
say they want a religion more beautiful, more com
fortable than the Gospel. They point to the
gloominess of Catholicity — nothing sunny and bright
— confession, penance, mortifications of the senses
and the will ; monks, etc., etc. ; and they say this
is a dreary religion, and they could form a better
one. They say they could form a better god than
the Father of Jesus Christ — a god of their own
dreams ; [they could form] a religion without sin
and without punishment.
6. Thus they go on ; but what is this but to say,
' Peace, peace, where there is no peace ' ?
7. The more haste, the worse speed. Shrubs
putting out their leaves too soon — the hare and the
tortoise. ' The end is the trial.'
8. The truth is, once beautifulness and peace did
Q

98 SERMON NOTES
come first, viz. in the Garden of Eden. Since then
there has been a fall. There must be a restoration,
and it is painful.
9. Contrasting pantheism with true religion,
recollect we are only in process, etc., and therefore we
look to disadvantage.
Hence religion gloomy, because it is an inter
mediate state.
10. But we look forward for peace to the next
world. January 11, 1852
ON THE EPIPHANY, AS CHRIST'S REIGN
MANIFESTED TO FAITH
1. Inteod. — On the peculiarity of this octave.
2. Viz. no saint's day in it. Contrast Christmas.
Contrast Easter and Whitsun as not perfect,1 [the
latter containing] fast days. Contrast [octaves of
the] Ascension, Corpus Christi, [the] Assumption.
3. Why ? Christ [is] a king, and we anticipate His
reign. It is the season most nearly typical of heaven.
4. Now, hbw was this fulfilled ? His palace a
stable, His throne a manger — (enlarge).
5. Here it was the three kings came. They came
a long way to see, what ? The poor child of a poor
woman — (describe). They entered. Mary drew off
the covering cast over the sleeping Child. They
gazed, etc. ; they offered gifts ; they adored.
6. What a remarkable scene ! And this was the
1 The octave of Christmas is full of saints' days — St. Stephen,
St. John, etc. Those of Easter and Pentecost are cut short by
Low Sunday and Trinity Sunday respectively.

SELF-DENIAL IN COMFORTS 99
manifestation of His glory ! For this they had
travelled their weary way !
7. Describe what they had to go through — the
wonder of their people — why were they setting off ? —
Then, they did not know whither they were going,
etc. 8. Describe their state of mind. They knew they
ought to go ; they knew there was something to find.
9. Enlarge on faith and reason, and explain.
10. This is that faith which is the beginning of
salvation in every age, and the greatest specimen [of
it]. It is like St. Thomas's, with less evidence, ' My
Lord and my God.'
11. Greater than, yet like that in the Holy
Eucharist.

(No date *)
SELF-DENIAL IN COMFORTS
1. Inteod. — Contrast between men and other
animals, that they [the latter] are sufficient for them
selves. 2. The Creator has so ordained things that every
thing is there, where it can flourish. External
nature and the nature of animals correspond.
3. Thus warmth and air, abode and food given to
all ; and when external nature is likely to press hard,
[there are given] internal means of meeting it, e~.gr.
furs, or hardiness, or instincts, etc., etc.
4. But man an exception. Strange to say, if
born in a state of simple nature, he would die.
1 ' Not used as yet.'

100 SERMON NOTES
His delicate frame ill-suited to the elements, etc.
He needs clothes, a house, etc.
5. Revelation tells us it was [not] always so, not
in his creation, for he was in Paradise ; but it is one
of the consequences of the fall.
6. Hence man is ever striving to get out of this
state of fallen nature (so far [as concerns the needs
of his body]). Curis acuens mortalia corda.1 Hence
his arts, etc. Hence his loom and his carpentering,
etc., etc. I may say the whole course of life is
escaping from this state of fallen nature, i.e. as
regards the body : for the worst penalties, viz. the
wounds of the soul, he leaves untouched.
7. Till at length he surrounds himself with com
forts. They are called comforts, and make the whole
world minister to him, and make his home and his
rest here.
8. Now it is startling how our Lord took just the
reverse course. He threw away comforts — born in
a stable, carried into Egypt, not a place to lay His
head, etc.
9. What an awful contrast between Him and
us — (enlarge).
10. Let us take a lesson from it. We have here
no abiding city, etc. January 25
ON THE CHARACTER OF THE CHRISTIAN ELEC
TION—ST. PAUL'S CONVERSION
1. Inteod. — A great principle — not many mighty,
noble, wise, called. 1 Virgil, Georgics, i. 123.

CHARACTER OF CHRISTIAN ELECTION 101
2. St. Paul — exceptio probat regulam.
3. Still, such is the awful phenomenon in every
age. When Catholicism [is] national, then indeed
all Catholics. But when the Church acts freely,
then the same characteristic as at the first.
4. E.g. the Church now [is] what it was in the
apostles' time — few learned, etc.
5. It is a most wonderful phenomenon how it
goes on. Why it does not fall to pieces, [seeing
there are but] just enough of learned, etc., men to
keep it going.
6. And here we see the reason, viz. that it may
be manifestly God's doing.
7. This [is] set forth in Epistle to Corinthians.1
8. Describe how riches, power, learning, nay,
natural goodness, often prejudice [men] against [the]
Gospel. 9. On self-sufficient virtue, on putting up our
own feelings, etc., as the rule. These men complete
in themselves . . .
10. Apoc. iii. [vv. 1, 2, 8, 17, etc.], 1 Cor. iv. [vv.
4, 7, etc.], and not thrown upon God.
11. But I have [not] got at the bottom of
the mystery. I have been speaking only of the
called, but [there is] a second [and] wonderful
mystery perfectly hid from us — who are the
chosen ?
12. The visible Church does not stand for the
invisible future elect. Those rich men who are in
1 ' For see your vocation, brethren, that there are not many
wise according to the flesh, not many mighty, not many noble :
but the foolish things of the world hath God chosen, that he
may confound the wise,' etc. — 1 Cor. i. 26-27.

102 SERMON NOTES
the Church may be holier than the poor. So many
of the saints [were both] rich and noble men.
13. [The] moral is, the necessity of waiting on
God's grace, and not quenching it.

February 1 (Fourth Epiphany)
PRESENT STATE OF OUR ORATORY
1. Inteod. — This day, commencing with this
evening, is a great day for our Congregation, for
it is the anniversary of its establishment in Eng
land. 2. This day four years [ago in England], and
again this day three, in Birmingham.
3. The Purification, though not the greatest
feast, [is] a good day, suitable to those who are
beginning a work in an heretical country. —
(1) It is a forlorn day in winter.
(2) Christmas gone, Lent coming.
(3) A little .child and a poor mother coming to
the Temple.
(4) Purification reminds us of necessity of purity
of heart.
4. To me especially interesting, for it has been
my great feast-day for thirty years. Thirty years
this year since I was brought under the shadow of
our Lady,1 whom I ever wished to love and honour
1 Elected Fellow of Oriel (the House or Hall of Blessed Mary)
in 1822.

PRESENT STATE OF OUR ORATORY 103
more and more. And thus, when I became a
Catholic, it was the day of the Congregation,
etc.
5. God has blessed us through her intercession
for three years in this place (Alcester St.). We
have gradually prospered, year after year, and now
a more definite establishment at Edgbaston.
6. Everything has come naturally, like a tree
growing, and we hope it will still [grow].
7. About the Achilli matter. When it first arose,
I said, ' The devil is here. Look not on prose
cutor, lawyers, friends, etc. They are all weapons
of the devil.' A net — pulling strings close. Vide
Psalter. 8. Therefore the remedy was prayer. What
showed this more, was the extreme difficulty [of the
case] .
9. Eph. vi. 12, ' We wrestle,' etc.
10. Number of prayers offered.
11. The sequel has shown it — a great noise
ending in nothing, so as to disappoint — first a
roaring lion, then a serpent slinking away ; so it
is now. People will say, ' Oh, there was no great
danger.' 12. If we fail, it will be because we do not pray
enough. 13. Therefore commend ourselves to our Lady.

104 SERMON NOTES

August 15 (Eleventh Pentecost)
ON OUR LADY AS IN THE BODY
1. Inteod. — Question. — Whether this feast, [the
Assumption, is] not inconsistent with the Immaculate
Conception ; for why should our Lady die if she did
not inherit Adam's sin ?
2. Answer. — Because she was under the laws of
fallen Nature, and inherited its evils, except so far
as sin [is concerned]. Thus our Blessed Lord
[suffered fatigue, pain and death]. Thus she had
not perfect knowledge from the first. She had need
of shelter, clothing, etc., not in a garden [as our first
parents were].
3. Hence, since all men die, she died. Our Lord
died. 4. Yet even as regards the body, our Lord ob
served a special dispensation about her. Hence
she was not only protected from diseases, but from
torture, wounds, etc.
5. It was becoming that she who was inviolata,
intemerata, should have no wound.
6. The difference between men and women as
to warfare. The women protected and sit at
home. How many a wife, or sister or daughter,
suffers in mind, and you hear them say, ' 0 that I
were a man ! ' And they suffer in soul, [as the]
saints about the cross [who were] not martyrs
[suffered]. And hence Mary had a sword through her [heart].
Mental pains, like bodily. And this her pain.

ON OUR LADY AS IN THE BODY 105
7. And henoe she brings before us the remark
able instance of a soul suffering, yet not the body.
8. She lived therefore to the full age of human
kind. [In this she was] different from our Lord.
9. What a picture this puts before us ! Fancy
her thirty, forty, fifty, sixty, looking still so beauti
ful and young, not fading, more heavenly every
year ; so that she grew in beauty, and the soul
always grew in grace and merit.
10. And then, fancy the increased pain at the
absence of Christ, [for she lived] fifteen or sixteen
years without Him !
11. On the long life and waiting of the ante
diluvian patriarchs — Jacob's ' I have waited for
Thy salvation, 0 Lord ' ; Moses ; Daniel ; the souls
in Limbo Patrum hke Mary, though the time [of
her waiting] shorter.
It was like purgatory, waiting for Christ's face ;
except with merit and not for sin.
12. Hence [it is] not wonderful [that] it is a pious
belief that she died from love. This alone could
kill that body. It was a contest between body and
soul. The body so strong, the soul so desirous to
see God. No disease could kill that body. What
killed it ? The soul, that it might get to heaven.
13. (1) By languishing ; (2) by striving to get
loose. 14. Hence [it was] fitting that, when she did get
loose, her Son should not let the body be so over
matched and overcome, but at once that the soul
had got the victory, He raised up the body without
corruption. 15. Our Advocate in heaven.

106 SERMON NOTES
December 8, 1853
ON THE PECULIARITIES AND CONSEQUENT
SUFFERINGS OF OUR LADY'S SANCTITY
1. Inteod. — Genesis iii. We cannot be surprised
at our Lady's Immaculate Conception.
2. The reason is so plain that it seems axiomatic,
nor, though it has been a point of controversy, do
I think any holy person in any age has ever really
denied it ; if they seemed to do so, it was something
else they opposed.
3. Has not God required holiness wherever He
has come ? — (1) burning bush 1 ; (2) ' Be ye holy, for,'
etc.2 ; (3) priests' purifications ; (4) consecration of
Temple and tabernacle ; (5) without sanctity, no
one, etc. ; (6) Confession before Communion. If,
then, our Lady was to hold God, etc.
4. Still more, if from her flesh, etc.
5. Hence, though the Church has never proposed
it as a point of faith,3 it is not difficult to conceive it
should be on-e, and there has been a growing wish
that the Church could find that it was part of the
original dogma. Indeed, it is almost saying what
has been said in other words, for if no venial sin,
must there not be Immaculate Conception ?
6. Now to explain what the doctrine is. Eve, as
Adam, had been not only created, but constituted
1 ' Come not nigh hither : put off the shoes from thy feet, for
the place whereon thou standest is holy ground.' — Exodus iii. 5.
8 ' Sanctify yourselves, and be ye holy : because I am the Lord
your God.' — Levit. xx. 7.
3 Seep. 116, sec. 6.

OUR LADY'S SANCTITY 107
holy, grace given, etc. Eve was without sin from
the first, filled with grace from the first.
7. When Adam and Eve fell, this grace was re
moved ; and this constitutes the state of original sin.
Describe war of passions, etc. This is the state
into which the soul of man comes on its creation.
Nothing can hinder it but a return of the great gift.
8. Now in the text she was to restore, and more,
the age of Paradise. She was promised upon the
fall. Eve has been deceived. She was to conquer.
How would this be the case, unless Mary had at least
the gifts which Eve had ?
9. We believe, then, that Mary had this sanctify
ing grace from the moment she began to be.
10. This being the case, I wish you to contemplate
her state. First, her wonderful state before her birth.
She had knowledge and the use of reason from the
first. This [was] necessary for love, therefore she had
it. What knowledge ? — (1) supernatural, (2) not
physical, (3) of divine objects — [as] the Holy Trinity,
which commonly requires external instruction.
11. Not of sin. Here difference from our Lord,
by way of illustration.
12. Consequences — her idea of disobedience ; no
recognition of separate sins. It is only temptation
brings this knowledge home to ordinarily innocent
people. She would know she could disobey if she
would, but it was like willing to jump down a
precipice ; she was sure not.
13. She would not be able to comprehend how
people came to sin. And if the supernatural infor
mation told her the fact, she would take it of neces
sity simply on faith.

108 SERMON NOTES
14. Let us suppose her passing out of her first
infancy. She is taught external things. She is
taught to read. She learns Scripture. She hears of
the sins of her people. She has to take it on faith.
15. She is a little child, not three years old, but
she cannot pass her mother's threshold but the very
scent of the world overpowers her. It is a bad
world : how is she to live in it ? She understands
many things : she does not understand it.
16. At length she is taken to the Temple, and
there she lives ten years — what a blessed change !
— in the presence of her God. But even then,
though she looks at the priests as God's ministers,
yet, alas, how is she to bear the world, even in its
best shape !
17. Time comes that she must return. Alas !
she has a growing suffering ; she is thrown on the
world. Do you not see that there cannot be a more
insufferable penance than to be thus perfectly holy,
yet in this unholy world ? I know she has full
consolations, but she is in a sinful world, and has
the poena damni.
18. She looks back on the happy mysterious time
which passed between the creation of her soul and
her birth.
19. What a comfort to find herself transferred to
St. Joseph's charge ! This is the first alleviation, for
a time, which God gives to her penance.
20. Then the angel Gabriel. Ah ! here is an
alleviation indeed. She is no longer desolate for
thirty years.
21. Prophecy of Simeon. Loss of Jesus at twelve
years old. His ministry. His crucifixion.

[NATURE AND GRACE] 109
22. 0 Mary, you were young, now you are old —
old, yet not as other old people, dwindling, but
increasing in grace to the end. But oh what a
penance ! 0 commutationem ! 1
23. And to go about the world ! to go to Ephesus !
Oh wonderful ! Your journey to St. Elizabeth, to
Bethlehem, was with your Son. Now you journey
further without Him.
24. Conclusion. — The holier we are, the less of
this world [can we endure] .
25. Fitting to be the Feast of the Congregation
[of the Oratory] since, especially in a country like
this, we must begin with holiness.

July 23, 1854 (Seventh Pentecost)
[NATURE AND GRACE]
1. Inteod. — Text : ' Jesus loved him.'
2. Explain the circumstances. And then we
come to this anomaly — that God loves for something
in them those who will not obey His call.
3. Now this is a difficulty surely which we feel
ourselves. People are (1) amiable, (2) conscientious,
(3) benevolent ; they do many good actions, but are
not Catholics ; or not in God's grace.
4. Explanation. Nature not simply evil. We do
not say that Nature cannot do good actions without
God's grace. Far from it. Instances of great
heathens. 5. What we say is that no one can get to heaven
without God's grace. 1 See Note 9, p. 337.

110 SERMON NOTES
6. Contrast of two states as on two levels : (1)
moral virtues with ' their reward,' industry, etc., has
a reward in this life.
7. (2) Spiritual state of grace. It has all these
virtues and a good deal more, and especially faith.
8. This is why faith is so necessary. Explain
what faith is, as a door. It is a sight, [power of
vision]. It is looking up to God. When we pray,
we have faith, etc., etc.
9. Now what an awful thought this is when you
look at the world — if something more than Nature
is necessary for salvation.
10. People say, ' If I do my duty ' — ' He was
such a good father ' ; ' He was upright,' etc., etc.
All this is good, but by itself will not bring a man to
heaven. 11. When you think what heaven is, is it
wonderful ? Think of our sins. Is it wonderful
God does not give forgiveness to Nature ?
12. Is it wonderful that grace alone can get
repentance ?
13. Let us turn this [over] in our hearts.

August 6 (Ninth Pentecost)
'NO ONE CAN COME TO ME EXCEPT THE
FATHER,' ETC.
1. Inteod. — I said, a fortnight ago, that when
we saw what is good in those who are external to
the Church, we must say that it is from Nature, and
did not prove that such persons were in God's
favour.

'NO ONE CAN COME TO ME,' ETC. Ill
2. This is true, but you may insist that Pro
testants, [as well as] those who do not believe
that Christ is God, etc., etc., have an appear
ance of religion ; that you cannot deny your senses ;
that as you believe them in other things, e.g. that
they are honest, so you must here ; that they must
have grace if they have faith and love, and therefore
must be in God's favour and in the way to heaven.
3. I am going, then, to give a further answer.
First, I grant they show often real faith, real hope,
real love, and that it comes from grace, and that
while they obey that grace, etc., they are in a certain
sense in the way to heaven ; but still this is quite
consistent with what I have said.
4. All men in God's wrath. How are they brought
out of it ? By God's grace coming like a robe (the
ordinary way in baptism, and afterwards by penance)
and making them pleasing to Him. Few are in this
state. It is called the state of grace, and it is the
state to die in, and since we may die any moment,
the state to live in, if we would be safe.
5. And though few are in this state, it is the
state in which God wills all to be in, for Christ died
for all.
6. As He sends out preachers all over the earth,
and as still more, guardian angels, so graces.
7. To all He gives grace, even to those who are
not yet in His favour, or in grace. He gives them
this grace in order that they may come into a state
of grace — heathens, idolaters, Jews, heretics, all who
are not Catholics. All have grace without knowing
it — ' [even when they are] without God ' — while they
are far from Him,

112 SERMON NOTES
8. When you see men, not Catholics, will good
things, acknowledge it, but understand why they
[these graces] are given, viz. like preachers, to
bring them into the Church ; and they are brought
into the Church by obeying them, though not all
at once.
9. Instances. A kindness to a Catholic [or to]
any strangers — generosity — leads to hearing some
thing about Catholicity. More grace [follows]. [The
man] resisting [at first], but yielding [gradually],
etc., etc., till he is brought in.
10. Again, purity may keep a person from bad
company. This throws time on his hands. He
passes a Catholic chapel, he goes in, and he is at
tracted by a picture of our blessed Lady, etc.
11. All the while these persons may be out of
God's favour, not yet justified, though He has died
for them and wishes to save them, and is gradually
drawing them.
How [about] heathen ? Sends angels ?
12. And thus I answer the question with which
I began. 13. I entreat all those who are in doubt or in
quiring to be faithful to grace, and they will be
brought in.
August 20 (Eleventh Pentecost — Octave of the
Assumption)
[REJOICING WITH MARY]
1. Inteod. — This, we know, is one of the most
joyful weeks of the year. Our Lord's Resurrection
is, of course, pre-eminently [joyful] (and in like

[REJOICING WITH MARY] 113
manner His Nativity), as He is above all. But
this week is unlike most other feasts connected
with Him, and rather stands at the head of the
saints' feasts, and this is its peculiarity. I will
explain. 2. The one idea is congratulation. Congratulamini
mihi, quia cum essem parvula. Congratulation is
a special feeling. Not in Christmas, or [in] any
act of His economy [or of] His Passion, not in Pente
cost [nor] Corpus Christi, nor in the Sacred Heart,
[do we congratulate]. We congratulate when some
great good has come to another. We do not
(strictly speaking) congratulate ourselves, though
we may each other. We congratulate martyrs and
saints, etc.
3. Now this life tells us what congratulation is.
We congratulate persons on good fortune, which
does not concern us [ourselves], on preferment, on
a fortune, on escaping danger, on marriages and
births, on honours, etc.
4. On Catholicity only [i.e. alone] realising unseen
things and carrying human feelings into the super
natural world. Hence care of those who [have]
departed — purgatory — heaven .
5. Now consider St. Paul's words. Gaudere cum
gaudentibus, fiere cum flentibus — congratulation and
compassion, or pity [opposed to] two bad states of
mind, eiriyatpoKaicla and envy. Congratulation and
compassion both disinterested and unselfish, but
congratulation the more. What is so beautiful as to
see in the case of brothers and sisters, (e.g.) where
a younger rejoices in the gain of an elder, etc.
6. Now we congratulate Mary at this time of
H

114 SERMON NOTES
year, after her long waiting — sixty years. What a
purgatory ! This very circumstance that all her
life was God's, made the trial longer. But now,
as Christ ascended, so has she.
7. But again, even this congratulation has often
something selfish in it ; men hope to get something
for themselves through their promoted friend.
This is true also in the supernatural order, but with
this difference, that the one desire is good, the other
evil. 8. We cannot covet unseen good. Again, we do
not deprive another of it.
9. Hence we may rejoice selfishly in Mary's
triumph. 10. We have a friend in court. She is the great
work of God's love.
11. Foolish objection, as if [we asserted] she were
more loving than God — a ring, e.g. a pledge of favour
to a person, any favours will be granted.
12. Conclusion. September 3 (Thirteenth Pentecost)
[DISEASE THE TYPE OF SIN]
1. Inteod. — About the ten lepers in the Gospel.
2. Description of leprosy as a disease. What it
was. 3. It made the person (1) deformed — (describe)
— swollen and disgusting ; (2) it was lasting, not
like a fever ; (3) incurable.
4. Lepers were driven out of society, they were so
loathsome ; and they became like beasts. Travellers
describe them now as outside the cities in troops.

[CHRISTMAS JOY] 115
5. Now all this is sin. Go through the particulars,
as the angels see it. Describe our souls.
6. Since we are one and all sinners, we do not
understand it. But the angels must revolt from us,
but for their love. We are an exception to the
intellectual creation — except the devils.
7. Parallels : (1) a person with a bad temper ;
(2) a vulgar person — we shrink from them.
8. Yet our Saviour loved us, in spite of all this.
9. Enlarge on this. Take the cases of saints :
(1) tending the leper ; (2) sucking sores ; (3) Father
Claver with the Blacks ; yet all this is nothing to
Christ['s charity to us].
10. Here, to say nothing else, [is] difference from
our Lady. She had never seen heaven.
But He came [from heaven] among us, and now
gives Himself to us in the Holy Eucharist. You
know how we shrink from dirt, etc.
11. Thus we have at once two thoughts — humility
and thankfulness. How can we be proud of any
thing we are ? How can we not love Christ ?

December 25
[CHRISTMAS JOY]
1. On the special beauty of the narrations of the
Gospel, especially as regards our Lord's birth, and
of these Luke ii. So much so, that unbelievers
have called them myths.
2. Luke ii. Describe the scene. It sends us back
to Paradise and to Adam and Eve, and to the
Canticles.

116 SERMON NOTES
3. We might fancy [there had been] no fall. [We
see] Christ, as if He did not come to die, and His
immaculate Mother ; the angels ; the animals, as
in Paradise, obeying man.
4. We all seem caught and transformed in its
beauty — ' from glory to glory ' — as St. Joseph.
5. But, many Christmases as there have been,
this has something peculiar. A crown given to
Mary. The Feast of the Conception ever precedes
Christmas, but this year something has been done.
6. This year, as you know, the Pope, in the midst
of the bishops of the world, has defined the Immacu
late Conception, viz. that Mary had nothing to do
with sin.
7. We were sure that it was so. We could not
believe it was not. We could not believe it had
not been revealed. We thought it had, but the
Church did not say it was, etc.
8. Not out of place here. As we sing to Mary
when the Blessed Sacrament is exposed, so now on
to-day. 9. And we of The Oratory have a special interest
in it. For our Church is raised under the invoca
tion of Mary Immaculate ; and, as queens give
largesses on their great days, so now that this crown
is put on her head, she has, we think, shown us
especial favour.
10. You recollect, some of you, three years ago,
our trials : the world flourishing (Achilli matter) ;
my going to Ireland ; Lady Olivia Acheson's ill
ness and death ; and the illness of three intimately
connected with us. All this weighed us down.
The Christmas midnight Mass three years ago.

OUR LADY 117
11. The contrast now : benefactions to our house
and Church.
12. Our state in the University through your
prayers. 13. We may expect trouble again — joy as if
sorrowing, sorrowing as rejoicing. But God is all-
sufficient.

August 19, 1855
OUR LADY THE FULFILLING OF THE
REVEALED DOCTRINE OF PRAYER
(Vide above, p. [21], August 11, 1850)
1. Inteod. — In this week we especially consider
our Lady as rising to her doctrinal position in the
Church. Her first feast and this. The Immacu
late Conception and the Assumption, both doctrines.
2. She is the great advocate of the Church. By
which is not meant Atonement, of course. We
know perfectly that she was saved by her Son.
But she is His greatest work, and He has exalted her
to this special office.
3. Hence from the first, advocata nostra. St.
Irenaeus, and pictures at Rome in St. Agnese, etc.
Now to understand this, we must throw our
selves back into the world as it is by nature. Every
thing goes by law. This order is the most beautiful
proof of God, but it is turned against Him, as if it
could support itself.
Hence Revelation is an interruption and con
travention — all of it miraculous.

118 SERMON NOTES
4. Now here we have a most wonderful doctrine
of Revelation brought before us in its fulness, viz.
the efficacy of prayer.
5. Nature uniform. How has prayer its power ?
Worship [we understand to be] right, and adoration
and thanksgiving ; but how petitioning and suppli
cation ?
6. This then is the marvel, and the comfort which
Revelation gives us, viz. that God has broken
through His own laws — nay, does continually.
7. This so much that prayer is called omnipotent.
8. Even Protestants grant all this. (Quote Thomas
Scott.) 9. Now our Lady has the gift in fulness ; not
different from us except in degree and perfection.
This is her feast.
10. Hence it is that the more we can go to her in
simplicity, the more we shall get.

August 26 (Thirteenth Pentecost)
THANKFULNESS AND THANKSGIVING
1. The gospel of the day. Were not ten cleansed ?
etc. 2. Does not this event seem strange ? Yet how
thankless we are. We have all to condemn our
selves. There is nothing in which our guilt comes
more home to us.
3. How we pray beforehand ; how we peti
tion again] and again. Do we return thanks even
once ?

THANKFULNESS AND THANKSGIVING 119
4. I think this feeling comes upon men, that they
are not equal [to the task] ; that words will not do ;
and so they do nothing from being overpowered.
And this grows into a habit ; and thus, when we
gain our object, we suddenly leave off our prayers
and coldly accept the favour. But still we may
show our gratitude by deeds and by recurrent
remembrance. We might remember the day ; we
might perpetuate our gratitude.
5. ' Where are the nine ? ' and he, the tenth, was
a Samaritan ! (Other instances — woman at the well ;
good Samaritan.) It is a paradox which is fulfilled,
that the less a man has the more he does. The
centurion and the Syrophoenician.
6. When we have a number of blessings, we take
them as our due. We do not consider that they are
so many accumulated mercies. Thus the Jews
especially, etc.
7. Now let us think what we can claim of God,
and what He has done. Preservation perhaps im
plied de congruo in creation. But how much He
has done for us ! for each one in his own way — yet
so much to every one, that every one is specially
favoured — favoured as no one else.
8. Survey your life, and you will find it a mass
of mercies.
9. Hence the saints, three especially — Jacob,
David, St. Paul — are instances [of thanksgiving] .
10. Close connection with hope and love. This
gratitude is the greatest support of hope, and hence
those saints who have been patterns of gratitude
were patterns of hope.
11. On setting up memorials.

120 SERMON NOTES
12. Gratitude is even a kind of love, and leads to
love. Against hard thoughts of God. Not [being] too
proud to admit to ourselves, ' At least He is good
to ME.'

September 2 (Fourteenth Pentecost) 1
SERVICE OF GOD CONTRASTED WITH SERVICE
OF SATAN
1. No man can serve two masters.
2. This is true, even because they are two, but
much more if [they are] opposed. In all things
we must throw our heart into our work. It is the
only way in which any work is done well. This is
how men succeed in any line.
3. Yet, though this is certain, men forget it as to
religion. They think to serve God without taking
His service exclusively.
4. What is meant by exclusive service ? Is it
going out of the world ? No. There are persons
so called — bufc it is not that.
5. But [it is] subordinating all things to God's
service. Whether we eat or drink, etc.
Parallel of worldly matters. A worldly man carries
his aim into all things. He is thinking of his business
wherever he is.
6. So in religion. And this is what is meant by
loving God above all things. And this is why such
love alone keeps us in God's favour.
7. To be religious, then, is not merely to have a
1 ' Not preached.'

LIFE OF THE SOUL 121
respect for religion, to do some of its duties, to defend
it, to profess it, but
8. It is to live in God's presence ; to know the
whole economy of redemption.
9. Hence the necessity of meditation.
10. Warning, because the world is likely to crush
out our religion.

September 9 (Fifteenth Pentecost)
LIFE OF THE SOUL
1. Inteod. — Gospel [Luke vii. 11-16 — raising to
life of the son of the widow of Nairn] .
Our Lord's miracles are especially typical — (1)
leprosy — heresy ; (2) demoniac — cleansing the soul
from the evil spirit ; (3) blind — John ix. ; (4)
loaves — so this.
2. It brings before us the natural state of man —
state of the whole world [typified in it].
3. What is meant is, not that man may not have
natural powers, but [being lacking in] spiritual, that
left to himself, he will know nothing of the unseen
world. In one sense, then, the world is alive, in
another dead.
4. It is in this sense that the soul is dead. Now
if dead, observe the greatness of that death. (1)
Dead men are without sense or feeling : so the soul
as to heavenly things, motives, objects, etc. (2)
[A dead body provokes] fear and odiousness : so the
[dead] soul in the sight of angels and Almighty God.
5. (3) As to the outward form [of the dead] it is
the same [as the living], and this suggests much.

122 SERMON NOTES
(i) Imitation — Christianity in the world, (ii) Simu
lation, because they know more than they do, and
pretend from shame. (iii) [Souls that are dead
may still have] actual grace, [and] habits formed
under it.
6. Yet in God's sight [they are] dead. Now con
sider Eph. ii. [see vv. 4 and 5].1
7. Now reflect on all this — the terrible state of
the world — in detail ; here, there and everywhere.
Yet, as dead men do not know they are dead,
neither does the world.
8. On Christ, the sole source of life, from to-day's
gospel — Gal. ii.
9. On the love which life implies.

September 16 (Sixteenth Pentecost)
SEPTEM DOLORUM— ELECTION
1. Inteod. — Nothing is, of course, so awful as
the question of election, about which so much is said
in Scripture. It is not to be supposed that I am
going into any depths here.
2. The doctrine, as I shall take it, is this, and
most practical ; and I will first illustrate it.
3. Take the case of some large and new insti
tution in a nation, which requires a great many new
hands, e.g. a new department of revenue, a new
commission, some speculation abroad, the post
office, railroads, the war.
1 ' But God . . . even when we were dead in sins, hath quickened
us together in Christ.'

SEPTUM DOLORUM— ELECTION 123
4. Such an institution, especially if a speculation
or expedition (1) promises great rewards to those
who take part in it ; (2) it is not for every one to
get, but he must make interest ; (3) no one will get
part in, or receive the rewards of, if he does not
join it.
5. Enlarge. As a question of justice. Suppose
a man who went on with his own trade, etc., com
plaining that he had no part of the receipts of a
speculation in which he took no part, etc.
6. Apply. Draw out the state of this world — its
trades, occupations, aims ; its science, literature,
politics, etc. People may acquit themselves well,
and get the reward of their occupation, which is
the reward of this world, e.g. such as wealth, fame,
etc., etc.
7. But a new system comes in. Almighty God
proclaims a different reward, viz. eternal life to those
who take part in His objects, etc. You see it is
quite distinct from Nature.
8. Enlarge on the interest made to get a place —
no claim because [a] good father, a good subject,
etc., etc.
9. Here, then, we have the election. If we want
to take part in it, we must join it.
10. The cross of Christ puts a different com
plexion on the whole of life. If a man takes
up any new course,|his old ways are flat in com
parison. 11. Septem dolorum in connection — we must take
part with her.

124 SERMON NOTES
September 23 (Seventeenth Pentecost)
LOVE OF GOD
1. Inteod. — The gospel is the second which we
have lately had on the precept of the love of God.
2. Nature tells us we should love God. Nay, a
natural inclination and leaning to the love of God.
3. Still, it never will lead us to love. It fails for
want of strength, and the feeling comes to nothing
and dwindles, as a tree of the south planted in the
north. Grace essential.
4. On pure love of God — illustrate — single, real,
for Himself, e.g. we are to love men propter Deum,
thus not propter [seipsos], etc., which is Nature. If,
then, we love God by association [sic], or merely for
His benefits, etc., it is not enough.
Love delights in the name of God, likes to hear of
Him, likes to think of Him, likes to act for Him, [is]
zealous for His honour and a champion for His cause.
5. But this is not all. It is not merely looking at
what does not notice us, as the Pantheists say. It is
a friendship. Three things are necessary for friend
ship : (1) mutual love ; (2) mutual consciousness
and sympathy ; (3) mutual intimacy — intercourse.
Companions, walking with God, Luke xxiv.1 Apply
to confidence in God's loving us.
6. But this is not all — dilectio : choice. And no
common choice, but above all things.
7. Thus it is pure, amicable, mutual and sovereign.
8. Now to see what it is, we may see what it is
1 The journey to Emmaus.

CHRISTMAS DAY 125
not ; and parallel it to worldly principles. Take
the course of men.
9. (1) They begin with self-indulgence and self-
gratification. Here is something which is not love,
yet acts as love does.
10. (2) Perhaps ambition, martial spirit. This
possesses them — this not love.
11. (3) Love of home : [a man is] a good father,
a good son, [devotes himself to such duty with] con
centration of mind x — this not love.
12. (4) He gets wealthy, and is tempted to make
wealth his enough — this not love.
13. (5) Love of consistency, character ; self his
centre — this not love.
14. (6) Ease and comfort in old age — this not love.
15. How are we to gain love % By reading of
our Lord in the Gospels.

December 25
CHRISTMAS DAY
1. Inteod. — To-day a change in the history of
mankind. Many important eras and seasons — this
the most important. And it is described in various
terms in the services [of the feast]. Mellifiui facti
sunt coeli, etc.
2. All things created good ; but man is fallen.
3. Man fell, and the angels fell before him ; but
the case of the two is different. The angels were
pure spirits, and have but one nature ; man has two
1 I.e. without reference to God : not for His greater honour
and glory.

126 SERMON NOTES
natures. Angels are spirit, but man is made up of
soul and body. An angel is good or bad : if good,
[there is] nothing to resist the good ; if bad, nothing
to resist the bad. If they fell, they fell once for all.
If man fell, there is a contest between the flesh and
spirit, reason and passion.
4. Man not simple [in his nature] ; [he is made up
of] two principles. Illustration of these two formid
able principles in man, by comparison to man and
beast. In each heart of man there is what may be
called man's true nature and beast's nature. Power
of wild animals. The wild principle of man has
carried him away.
5. It first showed itself in the fall itself — passion
— then Cain and Abel. Thence it swept over the
world. Wars, murder, injustice, sensuality, crimes
of all sorts.
6. Thus things [went] continually from bad to
worse, and did Almighty God suffer it, there is no
depth to which man would not descend. In 1600
years [he had become] so bad that [God sent] the
deluge. 7. The earth restored ; but how vainly ! Man
soon got almost as bad as before. He cast off God ;
he set up idols ; he tyrannised over others. He
went on to found states, and he impressed sin upon
them — idolatry mixed up with politics, with all
the usages of society — marriages, business con
tracts, births, deaths and burials, recreations and
institutions. And the raising temples and stamp
ing it on the great cities, and then misusing and
devoting the creature to idolatry, Rom. viii. [20]. 1
1 ' For the creature was made subject to vanity.'

[DEVOTION TO THE HOLY EUCHARIST] 127
And thus sin got so established as to exert a tyranny
over each individual. Those who would have been
better [were victims of] bad education, ridicule,
persecution. 8. And then the struggles of the unregenerate and
remorseful. 9. Who can estimate the entire establishment of
evil ? In vain judgments, God's pleadings, etc.
10. Now this being so, was it not plain that if
there was to be a change, God alone could do it ?
If a Redeemer, He must be God. So this is the
great event now [beginning] .
11. Yet not at once a bloody combat, but a little
child.

May 25, 1856 (Sunday within the Octave of
Corpus Christi)
[DEVOTION TO THE HOLY EUCHARIST]
1. Inteod. — There is no feast, no season in the
whole year which is so intimately connected with
our religious life, or shows more wonderfully what
Christianity is, as that which we are now celebrating.
There is a point of view in which this doctrine [of
the Body and Blood of Christ] is nearer to our
religious life than any other. And now I will
explain what I mean.
The Holy Trinity unseen. The Nativity, Easter,
etc., past. But this is the record of a present
miracle, a present dispensation of God towards us.
2. [In devotion there is always] one difficulty to

128 SERMON NOTES
counteract. Our Lord came 1800 years ago. How
shall we feel reverence of what took place 1800
years ago ? We are touched [with] pity, gratitude,
love, by what we see. None of us have seen or
heard even those, who saw those who saw those who
saw Him.
How shall we learn to live under the eye of God ?
Now we know how difficult it is to keep up the
memory of things. Then again, books, how little
can they do for us ! It is a great thing to be moved
[even] once in a way by a book, but we cannot
count upon their moving us habitually. Accordingly
an historical religion, as it is called, is a very poor
and inefficacious [a word illegible]. We see it in the
case of Protestants. Their religion is historical, in
consequence they speak of Christ as a mere historical
personage — the titles they give Him, etc., etc. —
there is a want of reality, etc.
This is one difficulty in the way of practical
devotion. 3. A second difficulty. The world is in wicked
ness. Satan is god of the world ; unbelief rules.
Now this Opposition to us has a tendency to weigh
us down, to dispirit us, to dull our apprehen
sions, etc.
These are two extreme difficulties in the way of
religion. Now observe,
4. How almighty love and wisdom has met this.
He has met this by living among us with a continual
presence. He is not past, He is present now.
And though He is not seen, He is here. The same
God who walked the water, who did miracles, etc.,

[HEALING OF DEAF AND DUMB MAN] 129
is in the Tabernacle. We come before Him, we speak
to Him just as He was spoken to 1800 years
ago, etc.
5. Nay, further, He [does] not [merely] present
Himself before us as the object of worship, but God
actually gives Himself to us to be received into our
breasts. Wonderful communion. Texts — Father,
Son and Holy Ghost.
6. This [is] how He counteracts time and the
world. It [the Blessed Sacrament] is not past, it is
not away. It is this that makes devotion in lives.
It is the life of our religion. We are brought into
the unseen world.
7. These thoughts are fitly entertained, and them
selves increased at this season, when St. Philip's day
comes. Quote passages in his life to show his delight
in the Blessed Sacrament. He has died on this day.
We cannot have a better preparation for his, than
this, feast.
8. Let us rejoice in Jesus, Mary, Philip.

July 27 (Eleventh Pentecost)
[ON THE HEALING OF THE DEAF AND
DUMB MAN]
1. Inteod. — We read these words in to-day's
gospel, ' They bring unto Him,' etc.1
' 2. The man is cured, and two things go to his
cure — Christ's word and act, and His disciples bring
1 ' They bring unto him one deaf and dumb ; and they besought
him that he would lay his hand upon him.' — Mark vii. 32.
I

130 SERMON NOTES
him to Him. Christ does not heal without His
disciples, and they cannot heal except as bringing
to Him.
3. So it is now — the great ordained system —
Christ the Author of Grace, and His friends whom
He brings round Him, and makes His family, the
step towards obtaining grace by prayer.
4. Christ can do all things. He created, He re
deemed without any one else ; but He saved [saves ?]
through the co-operation of others — by the saints
above and the Church below.
5. Christ can do all things — He gives grace too,
and it is only by His ordained system — merit a
promise — a contract, etc., etc.
6. Christ can do all things, and He does not con
fine Himself to [co-operation of] others, so far as
this, that all over the earth, external to His Church,
He hears those who call on Him. He has many
ways. Every one has a guardian angel. Case of
Hagar. 7. But He does this to bring them on into His
Church, that they too may become His friends.
8. And it must be recollected that the Holy
Church Universal is praying everywhere [for them].
Mass [continually offered].
9. Abraham and Moses. God reveals that His
friends may pray, ' I say not that I will ask the
Father,' etc.1
Therefore it is that we call our Lady our advocate,
and the saints intercessors ; for our Lord has made
1 ' In that day you shall ask in My Name : and I say not to
you, that I will ask the Father for you : For the Father himself
loveth you.' — John xvi. 26-27.

[THE SON OF THE WIDOW OF NAIM] 131
over this lower office to them, and stands in the
higher, of the Giver of grace.
10. Thus the salvation of the world is in our
hands, [e.g. of]
11. England — Birmingham.
12. Therefore let us pray.

August 29 (Fifteenth Pentecost)
[THE RAISING TO LIFE OF THE SON OF THE
WIDOW OF NAIM— Luke vii. 11-16]
1. Inteod. — The Holy Fathers are accustomed
to derive a spiritual lesson from the miracle recorded
in the gospel of this day. It was a miracle exercised
on one, but it was a sort of specimen of what takes
place by God's love so often. It was done once,
but it images what occurs continually.
2. This was a young man borne out to his burial,
and his mother is weeping over him.
The mother is the Church, who has born him in
baptism, when he was born again and became her
child. He has fallen away, and is dead in sin. He is
here carried on his way, like Dives, to be buried in
hell. 3. How awfully he is carried forth ! Slowly, but
sure, as the course of a funeral.
Describe his odiousness — death so fearful, every
one shrinks from the sight. Children in the streets
turn away. Those only bear it who love the corpse,
or have duties towards it. So with the soul. How

132 SERMON NOTES
angels must shrink from the dead soul ! — the guardian
angel bears it. How horrible it looks even [if in]
venial sin, much more in mortal !
The mother bears it — the Church does not ex
communicate. 4. Its bearers are four : (1) pride, (2) sensuality,
(3) unbelief, (4) ignorance. We see these from
Adam's original sin, and they are in every sinner,
though perhaps in a different order in different
persons. There are those who go on, through God's
mercy, in the right way. But I am speaking of
cases of sin.
5. Now I believe generally pride comes first —
obstinacy of children ; disobedience ; quarrelling ;
refusing to say prayers ; avoiding holy places, etc.
Thus the soul being left open to the evil one, he
proceeds to assault it with sensuality.
6. Sensuality. A person does not know when
he is proud, but this [sensuality] need not be
described, for every one who yields to it knows
what it is. God has set a mark upon it, the
mark of sting of conscience, because it is so pleasant ;
whereas pride is unpleasant to the person who
exercises it.
7. Thirdly, unbelief. Pride and sensuality give
birth to unbelief. A man begins to doubt and
disbelieve. 8. Fourth, ignorance. At last he does not know
right from wrong.
9. And thus a soul is led out to be buried, to be
buried in hell. And how many reach that eternal
tomb! 10. Wonderful electing grace of God, choosing

[LOVE OF OUR NEIGHBOUR] 133
one and not another, coming without merit — the
Church cannot do it.
11. We all have received it [this electing grace]
without merit. Let us prize it when we have it.

September 7 (Seventeenth Pentecost)
[LOVE OF OUR NEIGHBOUR]
1. Intbod. — Sometimes it is said that there is
one, sometimes two, great commandments. Charity
is the great commandment. Though properly the
love of God, it involves love of neighbour.
2. We have not seen God. How are we to
ascertain that we love Him ? Feelings are decep
tive. Thus, as by a test, by loving others, by love
of man. And so St. John says, 1 John iv. [12].
3. First, we should love man merely as the work
of God. If we love God, we shall love all His works.
Undevout men walk about, and look round, and
they never associate what they see with God ; but
everything is the work of God. And though we
should not be superstitious, we should destroy
nothing without a reason. Cruelty to animals [is]
as if we did not love God, their Maker ; nay, wanton
destruction of plants.
4. Thus, even if mankind were of a different
species, as fellow-beings [they would have] a relation
ship [to us].
5. But they are of our blood, Acts xiv. Adam
[our one father].
6. And all involved in Adam's sin — the sympathy

134 SERMON NOTES
of sin, as all in sin, in misery and transgression,
and in danger of ruin.
7. Hence Gen. xviii.,1 Ps. cxviii. 139.2 St. Paul,
Rom. ix. [3],3 Acts xvii. [26]. 4 Our Lord weeping
over Jerusalem. Missionaries to heathen countries,
as St. Augustine who came here.
8. Of course, zeal for God also [moved these to
heroism], but the sight of souls dying [more
directly] .
9. Still more if Christians, for then we are brought
near to God. He who dwelt in solitary light once,
now has round Him a circle of holy beings, so that
we cannot love Him without loving them. Hence
the glory paid to saints, as His garment.
10. Besides, we love the divine attributes and
character in the saints : ' He who loveth God,
loveth His brother also.'
11. This the condemnation of those who oppose
the Church.
12. On the other hand — love of saints — love of
our Lady as God's mother, [a] sign of predestination.
She the great work [i.e. the greatest of God's
works] and the glory of our race. Let us at this
season beg her to make us full of that love of
herself, and of all those who have God's grace,
and of all whom God has made.
1 Abraham interceding for Sodom and Gomorrah.
2 * My zeal hath made me pine away : because my enemies
forgot thy words.'
3 'I wished myself to be an anathema from Christ for my
brethren.' 4 ' He hath made of one all mankind.'

SEVEN DOLOURS 135

September 28 (Twentieth Pentecost)
SEVEN DOLOURS
1. Inteod. — The most soothing of all the feasts
of Mary. What a contrast the first portion of the
Blessed Virgin's history is to the latter ! We sinners
have no sympathy with the first part of her life.
She had nothing but joy, increasing up to that day
which heralded its reverse. It was at the height
of her earthly joy that the reverse began — her seven
dolours. We say seven, but that is a perfect number only ;
her woes were continuous.
2. Go through her life — Presentation, Annun
ciation, Visitation, the Nativity, Shepherds, Magi,
Purification — and then we hear of a sword. And
the flight into Egypt ; avoiding Herod ; loss of
our Lord in the Temple ; death of St. Joseph ; [our
Lord] leaving her to preach ; [His] crucifixion and
[her] bereavement.
3. Parallels of Moses, Deut. xxviii. Solomon at
dedication ; and Transfiguration with prophecy of
suffering ; and so riding in triumphantly into
Jerusalem, and ' Crucify Him ! '
4. Yet in truth it would seem that she knew it all
from the first, though we don't know when it was
told her. This is something which equalises the
two [portions of her life] — the knowledge beforehand
[of her woes]. And it is this which gives a char
acter to her whole life. All through that first calm
time, she knew it was but the stillness before the

136 SERMON NOTES
storm, and she could not enjoy what was so joyful.
All along there was the vision of One lifted on the
cross, and the sword pierces her heart.
5. Describe the cross — and she by it ! This is
the key of her life on earth.
6. Ignorance is bliss — animals, men [even] do
not know what is to happen to them.
7. And this was the peculiarity of her life.
[Bodily] pain, trouble, etc., come at fixed times and
go, but it is otherwise with mental : foresight and
memory make them continuous. This is the sword
in Mary's heart, the peculiarity of it being that it is
mental. 8. And again she did nothing — only suffered —
did nothing indeed, except in internal acts. A
champion acts, and a martyr acts. Hers was mere
suffering. 9. And especially the sight of the suffering of
another which we cannot help. A mother seeing
her child suffer. Case of Hagar.
10. Many a wife, many a mother stands by and
says, ' O that I could take a part ! ' Martyrs declar
ing themselvds, and suffering because others were.
[Yet Mary suffered] not like Hagar,1 but like the
brave mother in the Maccabees.
11. This is the compassio of Mary.
12. Suitable to us, most soothing of feasts : for
mental pain more widely spread than bodily, in this
age especially. Care, anxiety from difficulty of live
lihood, — [those terrors of an] intellectual age — mad
ness and heartache ; remorse at sin. In all Mary
is our sympathy and comfort, etc., etc.
1 ' I will not see the boy die.' — Gen. xxi. 16.

THE MATERNITY OF MARY 137

October 12 (Twenty-second Pentecost)
THE MATERNITY OF MARY
1. Inteod. — There is no feast of our Lady which
comprehends so much as this. It is a sort of central
feast. It connects all that is taught about her in
one. 2. A number of feasts look towards it — the [Im
maculate] Conception, Birth, Purification, Visitation,
Nativity. Her becoming a mother is the scope in
which they end. For this all her graces, etc.,
because she was to be the Mother of God, and a
temple set apart for Him.
3. What is meant by being the Mother of God ?
Mother of the Person of the Son — God's blood —
God's flesh, etc., and so God's Mother.
4. So high an office required a due preparation, as
St. John the Baptist or the apostles, but much more.
5. And the reward and power [were in] propor
tion. Monstra te esse Matrem.
6. And thus we are brought to that other set of
doctrines included in the Maternity. For she is
our mother as well as God's. And thus this feast
becomes not only one of the most wonderful, but of
the most soothing.
7. Two natures in Christ — so she was mother of
Him who was God as well as man. ' Behold I and
my children,' etc., Heb. ii. 13.
8. Hence, 'Behold thy Son— [Behold] thy Mother,'
John xx.
9. Here is its connection with the seven dolours.

138 SERMON NOTES
Her first birth without pain ; her birth of us with
pain. 10. It became her who was to be a mother to us,
to be so far like other mothers as to have pain.
11. On the constant, unwearied affection of a
mother's love ; (on many not having experienced it)
but nothing extinguishes it. The father gives up
the son, brothers despair of him, but she remains
faithful to the end, hopes against hope, does not
mind slights, ingratitudes, etc.
12. Here you have the maternity of Mary. You
cannot weary her, she never reproaches, etc. There
fore do we pray her to help us in the hour of death,
for she will not leave us.
13. Especially as men get old and lose their earthly
relations and those who knew them when young.
14. Who are our constant friends but our guardian
angel, who has been with us since our youth, and
Mary, who will be with us to the end ?

OctSber 19 (Twenty-third Pentecost)
PURITY OF MARY
1. Inteod. — If there is one thing more than
another which marks Christianity, it is the honour
given to virginity. We, who have ever heard the
doctrine, cannot fancy how it must come upon the
heathen at the beginning by the contrast.
2. And indeed the Holy Fathers appeal to it from
the first as a great miracle. When we consider
the state of the heathen, etc. So wonderful that

PURITY OF MARY 139
numbers of persons should be found who were willing
to debar themselves even of the marriage state,
living in chastity.
3. Moses, Aaron, the Priests, the Prophets.
4. Nay, the Jews — hardness of the heart, divorce,
polygamy. 5. Nay, celibacy was not held in honour even from
a religious reason. They each wished to be mother
of the Messias.
6. Hence the force of the prophecy, ' A virgin
shall conceive.' And when the time came, St. John
the Baptist went before Him a virgin. He Himself,
the Messias, pre-eminently such ; and His Virgin
Mother, and His favourite disciple, the other John,
St. Paul, and all of them, either gave up their wives
or had none.
7. Hence we see the force of the doctrine of the
Immaculate Conception. A new thing was coming
upon the earth. It was fitting that it should begin
with a new beginning, as Adam's at the first — of
grace before sin.
8. A new thing, though Joshua,1 Elias, Eliseus.
9. The heathen philosophers, stern, proud, etc.,
whereas, St. Gregory insists, humility must be with
chastity, and our Lady a special instance of humility.
10. But further, the celibacy of false religions has
been negative— the absence of love.
11. This indeed is what is imputed to us — blighted
affections. The peculiarity of Christian celibacy is
that it is from love to God — ' and followed Thee.'
St. Jerome in Breviary. 1 See Note 10, p. 338.

140 SERMON NOTES
12. The more we love God, the more we are drawn
off from earth.
13. The Blessed Virgin's Purity arose from the
excess of her love.

December 25 (Christmas Day)
OMNIPOTENCE IN SUBJECTION
1. Introd. — (1) They say that love does not
reason, i.e. so intent on [its] object that it does not
regard itself or its own feelings ; and so of adoration
and praise. Thus Christ was born in silence ; not a
word from our Lady or St. Joseph, or the shepherds
or the magi. The angels indeed, but very briefly.
And thus, I suppose, we all feel little disposed to
speak to-day, as interfering with enjoyment. (2) A
second reason is, because love has so many thoughts
which reason cannot draw out fully and do justice to.
Or, if we preach, we do it for the honour of the day.
2. If we speak, the first natural thought [is] that
every feast, as it comes, is the best. Nothing like
Christmas. But really we have reason to say
so. Easter is the higher, but the sufferings of
Christ, which we contemplated, are a shock which
sudden reversal to good does not remove. And
our own sin and penance [have preceded it].1 But
Christmas [is] as if we had never sinned. Some
divines think that Christ would have come into the
world though man had not sinned. Thus this feast
has not necessarily the idea of sin in it, though in fact
1 See Note 11, p. 338.

OMNIPOTENCE IN SUBJECTION 141
Christ came for our sin. Seeing the end from the
beginning, as Moses seeing the [promised] land,
through a valley of conflicts.
3. But if, for the honour of the day, I must take
one thought or lesson to put before you, it shall be
the adorable marvellousness of what may be called
the humiliation of the Divine Being, as at this
time of year. (1) Omnipotent — what He can do —
create and destroy worlds — He can do what He will,
therefore it would seem that God could not humble
Himself. (2) Idea that God is so high that He can
not listen to man. (3) For consider who He is. [He
has] no [obligation of] justice towards us, as none
on our part towards beasts. (4) If He only attended
to us (texts to the contrary, Isa. Ivii. — ' Inhabiteth
eternity ' ; ' Shall God dwell on earth ? ' 1 If ' Em
manuel ' only meant this). (5) But He has taken
our nature.
4. Now observe particulars. (1) Nine months in
His mother's womb ; (2) swathing bands ; (3)
infant — carried about, etc. : Simeon — Egypt ; (4)
subject to them, when He even displayed what
He really was ; (5) worked at trade ; (6) laid hold
of, as beside Himself ; (7) His Passion ; (8) His
Crucifixion ; (9) now in Tabernacle ; (10) in our
breasts. 5. Example to us. We are most of us in sub
jection ; why not sanctify it ?
6. This St. Philip [did] by sacraments, humility,
detachment, purity, and joy or peace, and cheerful
ness. 1 ' Is it then to be thought that God should indeed dwell upon
earth ? ' — 3 Kings viii. 27.

142 SERMON NOTES
December 28 (Sunday — Holy Innocents)
SUFFERING
1. Inteod. — The three feasts about Christmas,
as if to tame down its joy, bring before us suffering.
2. And so the events about our Lord's Nativity :
(1) Circumcision, (2) Purification, ' [a] sword,' etc.,
(3) Epiphany — massacre of infants.
3. Remarkable that the children should suffer,
because it is the age of innocence.
4. It suggests to us the doctrine of original sin —
that man has fallen. Pain would not be, with man
upright. Here then we have a proof that man is
under God's displeasure — pain not death.
5. Sufferings of children : (1) from illness, (2)
from cruel parents, etc. Nothing worse than to see
a helpless child in great pain.
6. But, however, the Holy Innocents were otherwise
circumstanced. This martyrdom was an [entrance]
into the Church. Their sufferings meritorious.
7. St. Rose and other holy women, who inflicted
on themselves penances extraordinary.
8. The Church like a joint-stock (all who share it
must be cleansed).
9. Let us rejoice in this feast then ; particularly
it is for mothers whose children suffer. All the
sufferings of baptized children merit, and all innocent
profit in suffering.
10. Let us thank Him who turned sufferings of
children to account.
11. The merits of saints ever growing, of martyrs,
and souls going from purgatory to heaven ; of children
suffering and dying in infancy.

PASSAGE OF TIME 143

January 4, 1857 (Octave of Holy Innocents)
PASSAGE OF TIME
1. Inteod. — All times, all days are the beginning
of a year, but especially when the date changes.
2. Time, as present, is momentary, as future, is
unknown, as past, is irrevocable.
3. As present, momentary. No standing still.
While we speak, it goes. We are all older when we
leave this church than when we enter it. Whether
it be joy or sorrow, it goes. We look forward to a
great day ; we keep a great festival. It comes once
in a year. [As] grains in an hour-glass, it is gone
ere it is well come.
4. And on what road is this swift time driving ?
On a road of darkness. We are every moment
entering and driving along an unknown future — on
a steam-engine on a railroad in the dark. Accidents
may happen any moment. Unseen dangers waiting
for us. Balaam and the angel. Hence Jacob
asking God's blessing on his journey. St. Raphael.
We are not merely journeying, we are rushing
forward, and to what ?
5. To judgment. On the importance of time.
6. Thirdly, the past is irrevocable. What would
we give to wipe out much !
7. On the necessity of taking good heed how we
spend time. Counsel of perfection never to misuse
time. Vow by some saints.
8. Desideria efficacia et sterilia.
9. Let us begin the new year well.

144 SERMON NOTES
April 5 (Palm Sunday)
FALLING AWAY
1. Inteod. — Too awful a subject commonly, as
leading [men] to despond ; yet useful sometimes,
and natural at this season.
2. Now first let us lay down about nature and
grace — [that] nature can do many things, but cannot
bring to heaven. Grace is like a new nature, and
joins us to the heavenly family ; and they are saved
who die with this grace ; those lost who are without
it. 3. This answers the question : Will good de
parted from avail ? As some Protestants say,
' Look how a man lives, not how he dies ' — (explain).
4. Proof, Ezech. xviii. [24]. And rightly, for the
sovereign Lord of heaven can prescribe His terms.
5. Now this chapter leads to a further thought,
viz. that much as is said to encourage repentance,
as much perhaps is said to warn against falling,
as if the prospect, or chance, or issue on the whole
were equal. *
6. E.g. our Lord, ' I came not to call.' But on
the other hand, recollect the number of passages
such as ' Two shall be in the field ' ; ' Ten virgins ' ;
' He that persevereth,' etc. ; ' Many that are first,'
etc. 7. So St. Paul, preacher of repentance : but Heb. vi.
[4-6].1 8. So holy Simeon, 'This child [for the fall,
1 ' For it is impossible for those who were once illuminated, . . .
and are fallen away, to be renewed again to penance.'

WHITSUNDAY 145
and for the resurrection of many in Israel,' Luke
ii. 34].
9. This text of holy Simeon especially fulfilled
at Passion, when two special examples.
10. Multitude on Palm Sunday, vide their being
in grace [implied] in the prayers [second and last]
in the Blessing of Palms. Cp. our Lord's weeping —
disappointment of the foolish virgins.
11. Judas. Our Lord chose him when he was
in grace — trace about him — ' the ten indignant,'
Mark x. 32, etc.1
12. Some fall away at one age, some at another.
Go through this.
13. On natural habits produced by supernatural
acts deceiving the old.
14. Our Lady. Prayer — pray lest we fall, if we
fall, and for others.
May 31
WHITSUNDAY
1. Inteod. — If we get to heaven, the wonderful
peace will be our great blessedness, the blessedness
of the end having come. And not only the end, but
the consummation, for not only will labour be over,
but our reward will have come.
2. To-day is the nearest approach we have to
such a consummation. Describe 'in one place,' etc.2
To-day we celebrate the day when Almighty God
exhausted His gifts upon us. They were long
1 At the request of the sons of Zebedee.
2 • And when the days of Pentecost were accomplished, they
were altogether in one place.' — Acts ii. 1.
K

146 SERMON NOTES
promised, but on this day they were all poured out.
He emptied the fulness of His mercy on us this day.
3. Long have we been following the course, from
Christmas to Easter, etc. ; but now the end has
come. We are called upon to be thankful for, and
enjoy what we have been anticipating.
4. So was it at the first Pentecost, and more
strikingly still. For ages had the Church been
expecting this day, etc.
5. And again so different from their expectations.
This happens to us. We pray, and we do not get
our answer. Yet we do in a higher way. So the
apostles. (1) They did not know their Lord was
to suffer ; (2) that He was to go. Yet He said,
' If I go not away,' etc.1 Yet the fulness, when it
came, did not disappoint them.
6. All our infirmities, sins, etc., are reversed in
the coming of the Holy Ghost. Sin is gone, fear is
gone, etc.
7. All that we have of good comes from this day.
All the sacraments from this day. If baptism gives,
etc., it is from the day of Pentecost. If confir
mation, if penance, etc. If [the Holy] Eucharist.
If faith, if hope, etc. If chastity.
8. It is life for death. If we are dry, if cold, if
defiled, if sickly, if wounded, etc. It is the sweet
refreshing breath. If we are to overcome the foe,
etc. If we have a refrigerium in purgatory. If
at last we mount to heaven.
9. This day especially St. Philip's feast. He
preached for fallen Christendom. We too.
1 ' If I go not, the Paraclete will not come to you ; but if I go,
I will send him to you.' — John xvi. 7.

TROUBLES IN INDIA 147

October 11
DURING EXPOSITION FOR TROUBLES
IN INDIA
1. When our Lord was on the Cross, He said,
' Father, forgive them.'
2. Now we know well what the obvious lesson of
that prayer is. It shows the love of the Creator in
compassionating His children when they were sinning ;
nay, sinning with the most awful intensity of out
rage, for they were wounding, torturing, putting
to death that nature which He had assumed.
3. But there is a further reflection perhaps, not
so obvious, to be deduced from it, and which is very
much to our purpose to consider, in reference to the
great calamities which have on this day been so
solemnly brought before our consideration by our
bishop, and in consequence by us before the throne
of grace.
4. He Himself, though ineffably holy in His
human nature, still had that very same nature which
in them who assailed Him was capable of such
sin. If they were of His nature, on the other hand,
He was of theirs. If they had the guilt of being His
brethren, He had the shame of being theirs. We
know how ashamed men commonly are when any
one connected with them does anything wrong.
The bad deed of any one of our blood is in a certain
sense our own bad deed, and is an humiliation. Now
our Lord, in His own proper nature as God, is in
finitely separate from all beings whatever, but He

148 SERMON NOTES
took on Him a created, a human, a frail nature,
when He came on earth. He became a child of
Adam. He took on Him that fallen nature which
He had made perfect at the time that He created [it],
but which had lost its perfection, and which anyhow
was always [in] its own essence and by itself frail.
If angelic natures have, separate from the grace of
God, imperfection, much more has man's nature.
Our Lord took on Him a nature which in any other
(except His mother) but Him would be sure to sin.
He took on Himself a nature which nothing but the
grace of God could save from running into sin, from
that inherent imperfection which attaches to the
creature. He [His human nature] could not sin,
but the reason why it could not was not because it
was intrinsically higher or better than the nature
of any other son of fallen Adam, but because the
presence of Himself in it, of Himself who was God,
rendered it utterly removed from sin and incom
patible with it. Still, His human nature was such
that, had it not been His, it might have sinned. But
it never was by itself, it never had been without
Him. From the first moment of its existence He had
taken it up into Himself ; He had created it for
Himself, and thus it was absolutely and eternally
secured from all sin.
5. But still He would know and understand,
infinitely more than we can, the shame of having
a nature which was in itself peccable. And therefore
the sins of all His brethren weighed on Him, and
were in one sense His, because He partook their
nature, had a share in a common possession which
was a very shameful possession. In this sense,

TROUBLES IN INDIA 149
though most pure, He bore Him a body of death
and the sins of the whole world.
6. At various times He shows this feeling : when
He sighed and said ' Ephpheta ' ; when He wept at
Lazarus's grave. These were the signs of the
burden He was bearing, who, in partaking our
nature, had in solidum the sins of that nature on
Him. And so in the Garden, when He sweated
drops of blood, it was the weight of that fallen
nature which He had assumed which made Him
weary even unto death.
7. And when He was on the cross, He had this
additional woe, that the evil of human nature now
showed itself in a new way, as rising up against
Him who bore it. It was the climax of its depravity,
that it turned against Him who for its sake had
voluntarily put it on. And, while He felt its ingrati
tude, He felt perhaps equally its shame, as the
father of a family is ashamed of his sons' acts against
him, and though he feel them, dare not mention
them, because they fall back upon himself.
8. And therefore, when He was lifted up upon the
cross, He would not be angry with His torturers,
lest it would seem as if it were His own act, for it
was the act of that very nature in others which He
bore Himself, and, as when we have a hand or a
foot in pain, we are not angry with it, but feel a
tenderness towards it, so He felt a tenderness to
that fallen nature which was showing itself so
awfully devilish in His persecutors, for it was His
own. 9. My brethren, I do not know whether you see
whither I am leading you by this train of thought.

150 SERMON NOTES
We are on this day engaged, in obedience to the call
of our bishop, etc.
10. Now I suppose most of us have heard some
thing or other of those indescribable horrors which
have been perpetrated by the revolted Hindoos
and Mahomedans in the instance of our dear country
men and countrywomen in India.
11. (Go through them.)
12. We are not only horrified, but angry. Dost
thou well to be angry ? It is very horrible, but
let us not ' think it strange,' 1 Peter iv.
13. Now I don't doubt the right of the Ruler.
' Vengeance is mine,' ' not the sword in vain.' But
Catholics, of all people, have nothing to do with
rule or responsibility in India.
14. What I am impressing on you is that these
enormities belong to our nature, and that we
ought to consider that we are of one blood with
[those who did them], have one nature, and that
that nature is such as might cover it. There is not
any one of us but might in other circumstances
have committed the same. (Hazael,1 'Thou art the
man,' 2 Kings xii.2 I assure you, my brethren,
I speak in earnest when I say that, much as you
pity the persecuted, yet should [you] pity the per
secutors more.)
15. Instances to show it in every age and country.
1 ' Their strong cities thou wilt burn with fire, and their young
men thou wilt kill with the sword, and thou wilt dash their
children, and rip up their pregnant women. And Hazael said,
But what, am 1 thy servant a dog, that I should do this great
thing ? ' — 4 Kings viii. 12-13.
2 ' And Nathan said to David, Thou art the man.' — 2 Kings
xii. 7.

TROUBLES IN INDIA 151
16. Therefore I say to any person who indulges
in any bitter feeling about these dreadful trans
actions, that the question is whether that feeling
is not the same in kind, though different in degree,
with that which at this minute is making our soldiers
in India, according to the confession of their officers,
demons. How do we make matters better by sharing
and propagating the savageness of human nature ?
' Thou art the man.' Hazael.
17. I turn to a truer view. These sufferings,
certainly of children, are martyrdoms [vide sermon,
December 28, 1856]. And how many brought to
repentance. The long suspense described by a lady
in a letter from Cawnpore. Her little child restless
and nervous, etc., etc. Priests and nuns have
suffered. 18. May Our Blessed Lady, whose Maternity this
day is, protect them.
19. Let us pray that it may all be overruled to
our country's good. Instances.
1. The savage conquerors in the East — Zingis,
Timour, etc. ' Zingis depopulated the whole
country from the Danube to the Baltic in a season,
and the ruins of the cities and churches were strewed
with the bones of the inhabitants. He allured the
fugitives from the wood under a promise of pardon,
got them to gather in the corn and grapes, and then
put them all to death. At one place he put to
death 300 noble ladies in his presence. He divided
cities into three parts. He left the infirm and old,

152 SERMON NOTES
enlisted all the young men into his army, made the
women, the rich, and the artisans his slaves. Almost
fabulous his slaughters : at Maru 1,300,000, at
Herat 1,600,000, at Neisabour 4,647,000.' * Timour
at Delhi massacred 100,000 prisoners, because some
of them showed exultation when the army of their
countrymen came into sight. At Ispahan 70,000
human skulls, at Baghdad 90,000.'
2. The Persian shah about fifty years ago, in
Morier's Zohrab : three bushels of eyes at Asturabad.
3. Herod with the innocents. Persians and Rome
savage persecutors of Christians. Tortures.
4. Middle Ages. (From the newspapers of the
last week.) When the Norman barons conquered
England, they persecuted the poor English in the
most savage ways to gain money or their submission.
The Saxon Chronicle says : ' The men were hung by
the feet and by the thumbs, and thus smoked over
a smouldering fire. Knotted strings about their
heads and pulled tight till they pierced the brain.
They were put into dungeons with adders and toads ;
they were put into chests too short and narrow to
hold them, and thus were crushed. They were
attached by sharp iron collars to a beam, so that
they could in no ways sit, nor lie, nor sleep, but
they must bear the iron. Thus many thousands
were exhausted by hunger.'
5. Guicciardini and Muratore.
6. The German and Spanish soldiers of Charles v.
in Rome, just before St. Philip's time, on getting
possession of Rome, put to death 4000 soldiers and
inhabitants. I will not stop to speak of their
plunder of the great riches which it contained, but

TROUBLES IN INDIA 153
I am speaking of their savage cruelties. They got
all the cardinals, bishops, prelates and nobles they
could, and put them to the torture to extract money
from them. (St. Caietan.) They carried off the
noble Roman ladies, and the nuns from all the
convents, and treated them to the most horrible
outrages. Their shrieks resounded on all sides.
And this went on for days. Many died in their
torments, and soon afterwards. It was worse than
the Goths. Only a few years ago, as many as sixty
priests are said to have been shot by the triumvirs
at Rome.1
7. Not much more than a hundred years ago,
there was an attempt in Scotland to place the old
royal family upon the throne, and a rising of the
people. After the English had got a victory, they
put the wounded Highlanders to death in cold
blood. They dragged them out of the huts or
thickets and shot them, or dispatched them with
the stocks of their guns. One farm-house with
twenty wounded men in it, they burned to the
ground ; and all this though the Highlanders had
been behaving in the most noble and generous and
merciful way to the wounded English. Moreover,
they brought together into heaps all the wounded
from the field of battle, ran them through with their
swords, and cut the throats of those who were found
sick in bed.
8. And a century before that, Cromwell and his
English soldiers had committed as great, or greater,
atrocities in Ireland. When he took Drogheda,
he offered quarter to all who would lay down their
1 In 1848.

154 SERMON NOTES
arms. And when they did so, he broke his word,
and began an indiscriminate slaughter. The mas
sacre lasted for five days, so that the streets literally
ran with blood. They killed not only the soldiers
who were in arms against him, but the inhabitants
of the town. A thousand fled for safety to the
church, and he killed them all in it. He then
marched to Wexford, and did the same. He killed
here, too, the inhabitants as well as the soldiers.
Three hundred women gathered round the great
cross of the place ; they were all put to the sword.
Some writers say that the slaughter at Wexford
amounted to 5000, and Cromwell himself confessed
that it was as much as 2000.
9. Nay, what is the state of feeling of our own
soldiers at this minute in India ? You will say they
have reason ; but who has not a reason ? The
Hindoos have thought they had. Now what do
we read ? One of the officers before Delhi writes :
' We must have blood. The streets of Delhi will
be a fearful sight. Our men are mad for revenge.'
Another says : ' I only trust all the women and
children will have been removed (by the time we
take the place), for when we are once inside few
will be spared.' Another says : ' Our men cannot
be restrained, and they are like demons let loose.'
Another says : ' I believe the city will be given up
to three days' plunder. I fear it will make our
Europeans very undisciplined. Heaven knows, they
are hard enough to control here ; but when they
have once gone in like bloodhounds, and been
allowed to plunder, they will be downright demons.'
These things are perhaps going on now.

[THE CHURCH] 155
April 11, 1858 (Low Sunday)
[THE CHURCH]
1. Inteod. — Last week I spoke of one of those
great and august works with which our Lord followed
up the great Act of Sacrifice, viz. the foundation of
His Church. Nor can there be a more suitable time
than this season to speak of it, considering it was
the chief concern, as far as we know, of the forty
days ; vide the gospel of this day.
2. Now in this we differ from all other religions
about us. They all profess to have the truth as
well as we profess it, but there is one thing they
do not profess, viz. that their religious society is
founded by Almighty God. We do of ours.
3. And since they do not profess it, they will not
let us have what they have not themselves.
4. State the doctrine. We profess, not only our
religion, but our society to come from Almighty
God ; we profess it to be divine. We profess it to
have a multitude of privileges, etc.
5. Now you may be asked sometimes by a serious
objector, sometimes by an inquirer, how it is that
we know that the Church comes from God ? I
answer that it bears the proof of it to all serious
men on its very face, if they will but be patient to
examine ; and I will say how.
6. I said on Good Friday concerning the world
that its strength is in the look of things. Men
associate together, say the same thing, and seem
strong. They keep up appearances. But there is
an inside to things as well as an outside. And here

156 SERMON NOTES
is the weakness of the world as a prophet, that it
does not touch the inside.
7. Men cannot live for ever on externals. They
have heart, affections and aspirations, and the world
cannot satisfy these. They have a conscience ;
they sin, and need direction.
8. Now this is what our Saviour, when on earth,
did for His disciples ; and thus He attached them
to Him. He was a living object of worship — (1) He
gave pardon ; (2) He gave direction.
9. When He went, He said He would not leave
them orphans.
10. This was fulfilled in the Church : (1) pardon,
(2) direction, (3) presence — (enlarge).
11. Hence suited to our need — (enlarge).
12. Faith only requisite.

April 25 (Third Easter)
[THE HOLY EUCHARIST]
1. Inteod. — Passage in to-day's gospel: 'Yet a
little while.' x 'Vide also John xiv.
2. This brings before us the thought of the Holy
Eucharist, in which it is so wonderfully fulfilled.
3. (This great marvel or miracle, describe generally.
Some remarks on it.)
4. Now first, the doctrine of the Resurrection.
How wonderful this is. Describe it. It is as
stupendous a miracle as any, though luckily Protes
tants retain it.
1 ' A little while, and now you shall not see me : and again, a
little while, you shall see me.' — John xvi. 16.

[THE HOLY EUCHARIST] 157
5. Another marvel. The risen Body shall ascend
to heaven and live there for ever and ever.
6. Now see what this implies. We cannot
suppose that our present gross bodies shall be in
God's presence for eternity. Accordingly St. Paul
says that ' we shall all be changed ' x — ' animal body
and spiritual body.' 2
7. Now our Lord as the first-fruits is already gone
to heaven, therefore His Body would be altered.
8. Now we know in a way what great changes
matter goes through — ice, melting iron, gas. On
the butterfly as an emblem.
9. Four great properties [of a glorified body] —
impassibility, activity, brightness, subtlety. Again
(1) doors being shut (subtlety), (2) appearing and
disappearing (activity) : another form [of activity],
ascending up on high, (3) brightness, Apoc. i.
[14-15]. 10. Two others : (1) in many places at once,
(2) at a point. As to the second, how did He get
through doors ? Child increasing, growing, etc.
As to the first, God a spirit. His appearing to St.
Paul. 11. These two in the Holy Eucharist.
12. Let us adore.
13. How wonderful, by making it a miracle, He
has kept it secret, for the world will not believe,
John xiv., xvii. And so when He was on earth,
John i. [5].
1 1 Cor. xv. 51, 52.
2 'Seminatur corpus animale, surget corpus spiritale.' — 1 Cor.
xv. 44.

158 SERMON NOTES
May 30 (Trinity Sunday)
[THE BLESSED TRINITY]
1. Inteod. — This is the everlasting mystery.
All other mysteries arise in time, this in eternity.
2. No words of man can explain it. Three are
one. Now soul and body are one, all the faithful
are one. The soul, when enveloped in the Divine
Essence, hereafter is one with it. But no illustration
of earth can give the faintest shadow of the truth.
3. Yet though so difficult for the reason, it is not
difficult for devotion, and thus is fulfilled the saying,
' Thou hast hid these things from the wise and
prudent, and revealed them to Thy little ones.'
4. For each truth concerning the Holy Trinity
is easy. It is their combination is the mystery.
Exemplify. That there should be one God — that God
should be called or be the Father — that He should
be the Son — that He should be the Holy Ghost — but
that all three propositions [four] should be true.1
5. Explain more fully. The Father is absolutely
the One God, as if no Son and Spirit, etc. All the
attributes, ete. belong to the Father, and to the Son,
etc. Whatever the Father does or is, that the Son
does or is — not as two, but One.
6. But they divide offices in mercy to our infirmity.
7. Now for devotion. The Father, the Creator,
the Preserver, Governor, Judge. Source of all good ;
the harbour of our rest ; heaven, etc.
8. The Son has taken on Him our nature, etc.
9. Holy Ghost Sanctifier, etc.
10. Now while we address each in devotion as the
1 See Note 12, p. 339.

BLESSED SEBASTIAN VALFRE 159
One God, we may leave it to the next world how
Each of Three can be the One God.
11. The joy of heaven, when all mysteries will
be removed.

January 30, 1859 (Fourth Epiphany)
BLESSED SEBASTIAN VALFRE
1. Inteod. — The day. Blessed Sebastian born
about thirty years after St. Philip's death.
2. General resemblance between the two : (1)
St. Philip's early devotion to God ; no mortal sin ;
hard fife, long life, and hidden fife. (2) Blessed
Sebastian the same. More is known of his boyhood
— (give instances). Like St. Philip, he labours till
the day of his death. Circumstances of his death.
3. Differences from St. Philip : (1) St. Philip
without object [in life at first] . Others go to Rome
for preferment. He did not aim at being priest ;
he did not aim at founding a Congregation — like
Benedictines, no great work,1 but [like] St. Vincent
of Paul, e.g. works. (2) Blessed Sebastian had the
definite object of being a priest.
4. Hence Blessed Sebastian's particular char
acter — of priestly, pastoral work of every kind — (go
into details). He differed from other priests [of his
time] in his incessant work.
5. Well is it that his feast is this year on a Sunday,
for we have just set up an altar to him.
1 ' These early Religious [i.e. the first Benedictines] . . . had
little or nothing to do with ecclesiastical matters or secular
politics ; they had no large plan of action for religious ends ;
they let each day do its work as it came.' — 'The Mission of
St. Philip,' Sermons on Various Occasions, p. 225.

160 SERMON NOTES
6. And well is his feast at this time of the year,
for it is the time we came to Birmingham.
7. We have been now ten years in Birmingham,
and when I thank God for what He has allowed us
to do, I can suitably do it, for I have had less to do
with it than others. You know how many of us
have devoted ourselves to missionary work.
8. Pray then for us — (details).
9. And pray for The Oratory at Turin — (details).
Subscribing to the Achilli fund ; our going there —
[their] simplicity of life, etc. Their present troubles.
Little to choose between one country and another.
All good men persecuted.
August 19, 1860 (Twelfth Pentecost)
GOD THE STAY OF ETERNITY
1. Inteod. — The gospel says, ' What shall I do
to inherit 1 ' etc. Here this man, whatever his own
character, asks an all-important question.
2. He implies the soul will live for ever.
3. What is eternity ? Why, it is awful. I
cannot call ii good in itself. Some good and wise
people have said so, but for me it is the most awful
thought in the world.
Consider it. Time breaks to pieces everything ;
much more does eternity. Our soul can never die,
but it can get older and older. Fancy this — older
and older, colder and colder, so that the longer we
lived the more miserable [we should become] . There
fore, when I look at eternity itself, it is a sort of
living death to creatures such as man, and no good.
Who can bear the weight of eternal years ?

[THE HOLY ANGELS— I] 161
4. The scribe, then, does not ask for ' living for
ever,' but for ' eternal fife.' Life is something more
than living ; it is to live vigorously, to be always
young, etc., etc. Many have no youth, as some
years have no spring. It is therefore to be happy,
and happier and happier as time goes on.
5. This being the case, it is plain also that nothing
but what is infinite can sustain eternity. We read
in romances of two persons determining to die, and
die together, and care for nothing else, not even God
— vain thought ! We want something more than our
selves, something more than the creature. We must
be associated then, and one with the Creator.
6. God then, the Almighty and the Infinite, is the
only stay of eternity.
7. Now then we see the meaning of our Lord's
answer to the scribe, of loving God, for He alone is
eternal, and unless we are conformed to Him, we
shall be miserable in eternity.
8. Let us learn to love. We know what it is on
earth to love a person. Signs of love — liking the
presence, speech, etc., of the loved person ; taking
up his opinions, etc., etc.
September 2 (Fourteenth Pentecost)
[THE HOLY ANGELS— I]
1. Inteod. — This month leads us to think of the
holy angels. It is a far larger subject than I can
get through this evening. There are two points of
view in which they are to be considered — in nature,
and in grace. And this evening I will speak of
what they are in their nature.
L

162 SERMON NOTES
2. God created them in the beginning of all things,
with all other things which He created. When He
created the heavens He created them, and He
created them in the heavens. Here is the vast
difference from earth ; for man was created on earth,
in order that in time he might attain to the heavens.
3. Simple spirits — hence no form — angels with
wings. Mere appearances — as in the Holy Eucharist.
4. No shackle of body. We too are spirits, but
in bodies (bodies part of us, disembodied saints
desire their bodies). Hence we are sluggish, pas
sionate, etc. Hence we sleep, not they. We cannot
move about quickly ; they in the twinkling of an
eye from heaven to earth.
5. Most perfect of creatures — the image of God's
attributes. 6. Their knowledge most comprehensive. They
do not learn, they do not discover, but at once from
their nature they know intuitively all things of the
world ; whereas the greatest philosophers with pains
only knew a little.
7. They know God and His attributes by nature,
even without grace. They understand His attri
butes, etc. They see God in all things, never being
seduced by the creature, as separate from Him.
8. They have a natural love of God, from the
perfection of their reason. They love Him above all
things. 9. They love each other — and each order of angels,
in its own degree, fittingly.
10. Three points which they have not by nature :
(1) knowledge of the future ; (2) of the heart ; (3)
of the mysteries of grace.

THE HOLY ANGELS— II 163
Conclusion. — Many wonderful things in this
world, but an angel more wonderful than all. If a
creature so wonderful, what the Creator ?

September 9 (Fifteenth Pentecost)
THE HOLY ANGELS— II
1. Inteod. — Recapitulate. The Creator might
make ten thousand worlds, each more perfect than
the preceding, all more perfect than this. We know
of but one besides this — the universe of angels.
This may be otherwise. The angelic world differs
from this, in that each part is perfect and independent
of any other part.
2. Differences, but they all excel in two things
naturally — (1) strength, (2) purity.
3. Purity—' As the angels ' 1 — no bodies. Strength
— Exod. xii.2 ; 2 Kings xxiv.3 ; 4 Kings xix.4 Their
voice — Apoc. x. [3]5; 1 Thess. iv. [16]. 6 Number —
count the lowest — everywhere guardian angels —
one to every man, though at one time a thousand
millions of men.
4. Their differences. Some think no two [are]
1 ' In the resurrection they shall neither marry, nor be married,
but shall be as the angels in heaven.'- — Matt. xxii. 30.
2 The destroying angel — death of the firstborn in Egypt.
3 The angel of the pestilence whom David saw by the thrash
ing-floor of Areuna the Jebusite.
4 The angel that slew the host of Sennacherib.
6 ' He [the angel] cried with a loud voice, as when a lion roareth :
and when he had cried, seven thunders uttered their voices.'
e ' The Lord himself shall come down from heaven . . . with
the voice of an archangel. . . .'

164 SERMON NOTES
alike, but differ specifically, as eagle, dove and
nightingale. Indeed, it is difficult, as I have ever
thought, to consider pure spirits other than speci
fically distinct, because since no parts or whole
in the angelic world, there are no logical laws
in it (except virtue). But, leaving this question,
[there are] nine orders in three hierarchies —
(enumerate).1 5. Such by nature, now by grace. From the first
instant of creation endowed with grace — habitual —
faith, hope, charity. Knowledge of Holy Trinity,
etc. 6. All of them holy, but in proportion to their
nature. All have all virtues, but each order rises,
having not only all virtues in greater perfection,
but a characteristic virtue.
7. (1) Angels — contentment ; (2) archangels —
imitation of the perfection of all the other orders —
absence of all pride and rivalry ; (3) principalities
— simplicity of intention.
8. (4) Powers — tenderness and sweetness ; (5)
virtues — courage ; (6) dominations — zeal.
9. (7) ThrObes — submission and resignation ; (8)
cherubim — knowledge ; (9) seraphim — love.
10. Honour due to the angels, Exod. xxiii.,
Josh, v., Judges vi., xiii., Daniel x. Explain Apoc.
xix. 10, that St. John was so great that he was
not to adore.
11. Let us honour them in the best way, but
imitating, like the archangels, the virtues of each
order. 1 See Note 13, p. 340.

THE [HOLY] ANGELS— III 165
September 16 (Sixteenth Pentecost)
THE [HOLY] ANGELS— III
1. Inteod. — Recapitulate.
2. The angels were all created perfect and gifted
with supernatural holiness. Even Lucifer, etc.
3. They were first of all put on their trial. They
did not see the face of God.
4. The time of this trial — no natural term like
death — shorter than men['s] because of their spiritual
nature, as it was so penetrating, etc., might stand
or fall for good in a short time. (Why not in an
instant ?)
5. Who fell ? [Some] out of all the orders.
Lucifer a seraph.
6. The numbers. Some think a third — Apoc.
xii. [4].
7. The sin of the angels, one and the same in all,
from imitation. Lucifer led them.
8. What [was] the sin ? All [sins] in one doubt
less, but especially pride. What kind of pride ?
Obstinacy, ambition, disobedience, arrogance ? — all
doubtless, but especially and initially reliance [on]
and contentment in natural gifts, with despising
supernatural. 9. Additions to this pride : (1) a sort of sensual
love of self ; (2) presumption, ambition, hatred of
God ; (3) jealousy of man who was to be created.
10. Battle in heaven. (Michael—' Who as God ? ')
Each party trying to convert the other to its own side.
11. Cast into hell — fire in their spirit — though
they are now out of it [till the day of judgment].

166 SERMON NOTES
12. Allusion to matters going on in Italy. Good
and bad not so keenly divided as in angels, but still
it is the devil against Michael.

September 30 (Eighteenth Pentecost)
THE HOLY ANGELS— [D7]
1. Inteod. — About guardian angel.
2. The different works of angels. The word
ayyekos denotes work and service.
3. What orders of angels have to do with this
universe ? The lowest, i.e. the angels, are the
ministers. Mundane or exterior, and heavenly or
domestic works. Extraordinary missions — the
cherubim of Eden [Gen. iii. 24] — the seraph [in]
Isaias [vi. 6, purifying the prophet's lips with living
coal from the altar] — Gabriel and Mary [the An
nunciation]. One [angel] making charge over to
another to execute.
4. First work — ' rolling the heavens ' 1 [i.e. direct
ing the movements of the heavenly bodies] — science
need not [be supposed to have] superseded this — see
my sermon, Parochial, etc., vol. ii. [The Powers of
Nature. Feast of St. Michael, etc.] — John v. [Pool
of Bethsaida].
5. Second work — guardians of nations, provinces,
cities, bishopricks, churches. 'Let us depart hence.'
6. Of individuals. Every one from the time of
the soul's creation to death. And every one. Judas,
Antichrist. 1 Probably a quotation from some poet.

CARDINAL VIRTUES— PRUDENCE 167
7. St. Frances of Rome.
8. (1) Odiousness of the charge, e.g. St. Paul
linked to a soldier ; (2) condescension, etc. ; (3) en
couragement to us, and comfort.

October 7 (Nineteenth Pentecost)
CARDINAL VIRTUES— PRUDENCE
1. Inteod. — Apparently the greatest. It is called
prudence, wisdom, judgment or discretion. ' Be ye
prudent as serpents.'
2. For to resist self (or temperance), the world
(or fortitude), and to be in grace (justice), is obviously
necessary for all, but why prudence ?
3. Again, a man on looking back will often say,
' By the grace of God I overcame myself — the world
— and I generally served God and my neighbour,
but alas ! all my troubles have come from want of
prudence.' 4. St. Anthony (in Cassian), when all the monks
assigned different virtues as the greatest, said
prudence — because it hinders virtues from becoming
vices. This partly lets us in to what prudence is.
Let us take different instances of imprudence.
5. (1) Virtue being in a man, prudence is the
directing principle ; what is virtue in one man is
not in another.
6. (2) On turning-points in life — as men mistake
their way in the mountains and come to precipices.
7. (3) On avoiding occasions of sin — temptation
nearly always comes before sin, as bad food, air,
lodging, etc., before illness. If we avoided tempta-

168 SERMON NOTES
tion, how little sin we should do ; but prudence is
the directing principle.
8. (4) Command of tongue — sudden words, what
harm they do ! Our Lord when they attempted to
entrap Him — Joseph — David.
9. (5) On avoiding scandals. We ought ever to
have our eyes about us lest we do others harm.
10. But how are uneducated men to do what
seems a virtue of the perfect ? At least they may
take advice.
11. And they may pray. Two passages in Scrip
ture : Proverbs ii. 3-5,1 Ecclus. Ii. 11. 2

October 14 (Twentieth Pentecost)
CARDINAL VIRTUES— JUSTICE
1. Inteod. — Justice a name for all virtue. The
robe of justice — justification. How great then must
be the virtue proper so-called.
2. And so the beatitude : ' Who hunger and thirst
after justice.'
1 'If thou shalt call for wisdom, and incline thy heart to
prudence ; If thou shalt seek her as money, and shalt dig for
her as for a treasure ; Then shalt thou understand the fear of
the Lord, and shalt find the knowledge of God.'
2 'I remembered thy mercy, O Lord, and thy works, which
are from the beginning of the world. How thou deliverest them
that wait for thee, O Lord, and savest them out of the hands of
the nations. Thou hast exalted my dwelling-place upon the
earth, and I have prayed for death to pass away. I called upon
the Lord, the father of my Lord, that he would not leave me in
the day of my trouble, and in the time of the proud without
help.'

CARDINAL VIRTUES— JUSTICE 169
3. The attribute of God enhances this, for the first
attribute we know Him by is justice ; viz. in con
science — before experience, before the knowledge of
providence, before we look out into the visible
framework of the world. Justice and all-knowledge
the two ; and in Christianity it is the two, love and
justice. And where should we be without Christ's
justice ? Merits of saints founded on the covenant.
4. What is justice ? Giving to all their due ; text
in the Romans, ' Honour to whom honour,' etc.
Hence it is synonymous with the habit of ' doing
one's duty,' whether to God or our neighbour. To
God adoration, devotion, etc., and to the holy
angels, etc., but I shall not insist on this part of
the subject.
5. To man it is summed up in the maxim, ' Do as
you would be done by.' This is placing conduct on
the basis of justice. This basis of justice, for not
' as others would like you to do,' but ' ought to wish
you to do.' And so ' forgive us our trespasses, as,'
etc. ; Matt, xviii. 23, parable x ; ' If I have washed
your feet,' John xiii. 14.
6. Parts of justice : (1) truth, (2) honesty — resti
tution ; the terrible onus of restitution shows how
important a virtue justice is.
7. (3) Faithfulness, and (4) gratitude, e.g. to
parents. 8. (5) Liberality — detachment from money as
being the opposite to rapacity and avarice.
9. (6) Courtesy in manner and act.
10. (7) Equity, consideration, kindness in judging,
1 ' The servant who owed ten thousand talents. '

170 SERMON NOTES
putting oneself into other person's situation. Not
' swift to wrath,' James i. 19 ; Ephes. iv., last
verses.1 11. Application on the contrary — our only notion
commonly of justice, is justice to ourselves, hence
anger Bia Ttjv (^aivouevqv vBptv, etc., etc.
12. Conclusion. — At the judgment this is the
attribute God will exercise. Our justice will then
have a peculiar claim, while we are invoking God's
promises.

October 21 (Twenty-first Pentecost)
CARDINAL VIRTUES— FORTITUDE
1. Inteod. — Fortitude and temperance (unlike
prudence and justice), and fortitude especially, vir
tues of warfare in a fallen world. Cowardice the
opposite. We know about bravery and cowardice
in human matters. How our warfare spiritual,
Eph. vi. 12.2
2. ' Overcometh the world,' 1 John v. 4 3 ; over-
cometh the devil, Apoc. xii. 10-11.4
3. Hence the Old Testament puts it forth as the
characteristic virtue. The spies of the Lord, Deut.
1 'Let all bitterness and anger ... be put away from you,'
etc. 2 ' For our wrestling is not against flesh and blood, but against
principalities and powers, against the rulers of the darkness of
this world, against the spirits of wickedness in the high places.'
• ' Whatsoever is born of God overcometh the world.'
4 ' The accuser of our brethren is cast forth, who accused them
before our God day and night. And they overcame him by the
blood of the Lamb, and by the word of the testimony ; and
they loved not their lives unto death.'

CARDINAL VIRTUES— FORTITUDE 171
xxxi. 71; Josh. i. 6, 7, 9 2— Gideon, David;
Aggeusii. 4.3
4. In the new covenant, martyrs, active courage
as well as passive — St. Ignatius. St. Barlaam — his
hand burnt off. All the children of the city coming
to the governor saying, ' Kill us,' and he saying :
' O cacodaemons, have you not precipices and
halters %'
5. This is how Christianity was set up — a whole
epistle, the Hebrews, not to say 1st of St. Peter, on
the duty and virtue.
6. But you will say this is beyond us. How is
it a cardinal natural virtue ? Well, I can give
instances, e.g. 'because iniquity shall abound,'
etc. 4 ; cowardice — ' lest they be discouraged ' (ut non
pusillo animo fiant).5
7. Cowardice in telling the truth.
8. Cowardice in resisting evil, in not going after
the way of sinners in act and deed.
9. Impatience of ill-usage from others.
10. Impatience at continued evils ; disgust —
giving up.
1 • And Moses called Josua, and said to him before all Israel,
Take courage and be valiant : for thou shalt bring this people into
the land which the Lord swore he would give to their fathers.'
2 'Take courage and be strong. . . . Take courage and be
very valiant. . . . Behold I command thee, take courage and be
strong. Fear not and be not dismayed, because the Lord thy
God is with thee in all things whatsoever thou shalt go to.'
' * Yet now take courage, O Zorobabel, saith the Lord ; and
take courage, O Josua, son of Josedec, the high priest ; and take
courage, all ye people of the land, saith the Lord of hosts, and
perform : (for I am with you, saith the Lord of hosts).'
4 ' Because iniquity shall abound, the love of many shall grow
cold.' — Matt. xxiv. 12. s Coloss. iii. 21.

172 SERMON NOTES
11. This brings me to perseverance. It is difficult
to persevere in any course, though no positive
obstacles or opposition. How great this cardinal
virtue then, as connected with the end of life.
12. If the merits of the martyrs are to assist us, let
us merit that assistance by some portion of their
bravery.

October 28 (Twenty-second Pentecost)
CARDINAL VIRTUES— TEMPERANCE
1. Inteod. — Temperance contrasted with forti
tude, as within with without, and the pleasant with
the painful.
2. Now to explain it. Our soul may be said to
have in it two natures, and at variance, and so
opposed that peace and unity implies the subjection
of one to the other — as two combatants will fight
till one or other is thrown.
3. Reason and passions — grief, joy, anger, desire
of having, fear — all going into extreme manifes
tations, and needing a controller. We see it in brute
animals. When they cease [?] it is not that reason
governs them, but the object [that excites them] is
removed. 4. Comparison of a child on horseback. On the
other hand, a rider who has perfect command — the
Tartars, who live on horseback.
5. Now in the case of the warfare of the soul the
struggle more serious and the dangers greater,
because (1) the passions have instruments, as being
united to the body ; (2) objects sensible ; whereas

STATE OF INNOCENCE 173
the object of the reason and conscience, Almighty
God, is unseen.
6. Therefore a certainty of the subjection of the
soul, unless for a remarkable virtue, viz. temperance,
or self-government, or control. It is the very
critical, or cardinal, or most essential and directing
virtue. 7. This self-rule is what makes a man ; without it
a man is a slave, etc. — laments and curses himself,
etc. 8. Hence not heroic, but we see what it is in the
saints. It is the characteristic of the saints, and
thus is inflicted [sic] on us, that in its degree it is the
characteristic of a man. You may have wondered
why a saint is characteristically mortified.
9. In saints we specially see how it subserves the
soul ; their fastings, etc., etc., are to make them pray
better, etc., etc.
10. I need not give instances as in the former
virtues, but I will mention specially —
11. The necessity of temperance in thoughts and in
words. 12. If we would have the saints assist us, let us
cultivate that virtue which was their distinction.

February 24, 1861 (Second Lent)
STATE OF INNOCENCE
1. Inteod. — State of our first parents. Image
and likeness.1
2. Image in nature. All things are in a way in
1 'Let us make man to our image and likeness.' — Gen. i. 26.

174 SERMON NOTES
the image of God, as being His creatures. Man in
a special way.
Soul (1) a spirit ; (2) immortality ; (3) knowledge
illimitable x ; (4) free will ; (5) Godlikeness, as Satan
said.2 Body — beautifulness, perfection of form, etc., etc.
but still defects.
Soul — passions against reason ; body — mortality.
Thirdly, war of soul with body, as having different
ends. Strange the body cannot be without the soul,
nor the soul well without the body ; yet they cannot
agree together.
3. Almighty God knows what He has created, and
therefore He did not leave man thus, but gave him
a supernatural gift.
4. Likeness — (explain) — sanctity. In fact [also]
health and strength, viz. three subjections : (1) Soul
to God, (2) passions to reason, and (3) body to soul.3
5. Hence a knowledge of mysteries. An absence
of passions, only good affections.
6. Yet we need not lament paradise — on account
of the future glory promised to us.
7. ' Lest he take of the tree of life.'
March 3 (Third Lent)
STATE OF ORIGINAL SIN
1. Inteod. — State of original sin. Deprivation of
grace ; consequences, the ' wounds.'
2. Stripped of God's supernatural gifts or grace.
1 Note he does not say infinite.
2 'You shall be as gods.' — Gen. ii. 5.
3 These ' subjections ' pertain to the gift of Integrity.

STATE OF ORIGINAL SIN 175
He might never have given it, and then no punish
ment. But since we were intended for heaven, it
was a great punishment. Take the case of a person
born to wealth, etc., of cultivated mind, etc.,
banished to a desert island.
3. And as a spendthrift involves all his descend
ants, so here.
4. But worse. I described last week the triple
subjection. Well, when man cast off God, his
passions and affections rebelled against his reason,
and his body against his soul. Case of a strong man
or child on horseback. Daniel in the lions' den.
5. This great calamity constitutes the wounds of
human nature — parable of the Good Samaritan —
first stripped; then wounded.
6. Now here I shall view them as three — the
absence of three subjections — sloth, selfishness, sen
suality. 7. Describe sloth — that deadness, blindness of
soul, dislike of prayer, disgust at religion, liking to
ridicule it. Dislike of ruling our mind and heart,
etc., etc.
8. Therefore selfishness — making self the centre,
etc. 9. And therefore sensuality — idolising the creature.
10. And then these may be considered sins against
God, our neighbour and ourselves. Contrasts — love
of God, love of our neighbour, and self-command.
11. They branch into the seven deadly sins : (1)
sloth ; (2) pride, avarice, anger, envy ; (3) gluttony
and luxury.
12. They tend to utter death. Are you to live
after this life ? What is your state then, and is God

176 SERMON NOTES
in heaven ? Again I say, what is your state then,
with the world swept away ?
13. What is your duty ? As a ruined man might
try to repair his fortunes. Children of this world
labouring to regain an ancestral estate.
14. Two great graces : illumination and excitation.
15. ' Now is the acceptable time.'
March 10 (Fourth Lent)
[RESTORATION]
1. Inteod. — All rational creatures find a need in
their nature, and are insufficient for themselves.
2. But man especially. We see this contrasting
him with the inferior animals.
3. He has a body as they have, but observe the
difference. They are suited to their habitat by
nature, he not.
4. Brutes need no dwellings, no clothes, no pre
pared food, no cooking. Bread and wine both manu
factures, etc., etc. Caves, skins and furs, teeth
and claws, stomachs. Armour too and arms ; flightj.
5. Again, ii they need anything, Nature supplies
them with instinct, e.g. changing colour in the north,
etc., nests, holes, care of young, etc.
6. But consider man. He is not adapted to this
world in which he finds himself, and would die if
left to himself. Arts are necessary, dwellings, etc.,
etc. 7. Hence again he has to live in a society — for each
needs the aid of many others — so many trades, etc.
Then again language. This not by nature, but by
imitation. Education, books, etc.

[RESTORATION] 177
8. In like manner, as he is thus dependent in body
and mind, so he is in soul, in religion. Insist on the
analogy, but with this difference, that for body and
mind he can get help from other men, as by educa
tion, but this change (al. addition) in the spirit comes
from God alone. When man fell everything went,
but with this difference, that he had powers within
himself in course of time to remedy the evil in all
matters of this world, but not of his soul.
9. In paradise he was healthy, etc., etc. He
needed no habitation, etc. However, in process of
time he could by his own powers find out food,
medicine, dwellings, etc., hence societies, kingdoms ;
but not religion.
10. Nay, worse still, the very advancement in
society, in civilisation, is antagonistic to religion.
Society viewed on its religious side is the world, one
of our three enemies.
11. (Analyse.) Each man condemns himself, but
if another does the same, the example is a safeguard,
defence, and excuse. How when a multitude [does
the same], the world becomes a prophet antagonist
to conscience.
12. Also the pomp, glory, etc., of the world
becomes an idol.
13. And the more society grows, the worse the
world. 14. I said last Sunday the man got worse and
worse as time went on, much more society.
15. Explain ' progress.' 1
16. Yes, in worldly matters.
17. But in religious, not.
1 See Note 14, p. 341.
M

178 SERMON NOTES
18. Worse and worse — judgments, flood, etc.
19. Onlytrue progressinthe individual, in the heart.
20. Let us at this season follow it out.
November 2, 1862 (Twenty-first Pentecost)
ON THE GOSPEL OF THE DAY— [THE PARABLE
OF THE SERVANT WHO OWED TEN THOU
SAND TALENTS— Matt, xvni.]
I consider this parable, and the other passages of
our Lord's teaching which are parallel to it, of a
very awful character. I think all of us will say so
who seriously turn their minds to consider them.
(Go through it.)
It is introduced by a question of St. Peter, which
itself may be viewed in connection with another
declaration of our Lord's on the same subject, which
is recorded in the 17th of St. Luke, vv. 3-5. x (Quote.)
Apparently in allusion to this, or in some connec
tion with it, St. Peter asked : ' Lord, how often,'
etc. Matt, xviii. 21-22.2
1 ' Take heed 1<o yourselves : If thy brother sin against thee,
reprove him ; and if he do penance, forgive him. And if he sin
against thee seven times, and seven times a day be converted
unto thee, saying, I repent ; forgive him. And the apostles said
to the Lord, Increase our faith.'
2 ' Then came Peter unto him, and said, Lord, how often shall
my brother offend against me, and I forgive him ? till seven
times ? Jesus saith to him, I say not to thee, Till seven times :
but, Till seventy times seven times.' And thus our Lord takes
the opportunity to follow out and complete the great evangelical
doctrine which He had begun to declare in the passage recorded
in St. Luke. St. Peter asked if seven times would be enough,
and our Lord answered, ' I say not,' etc., etc.

THE TEN THOUSAND TALENTS 179
In the same way in the sermon on the mount,
Matt. v. 22-24. x And He has introduced it as
one of the seven petitions of His own prayer,
which is the first element and type of all our
devotions, and which we say every day. For
giveness of injuries then bound up in the very idea
of prayer in the evangelical law; and our Lord in
a passage in St. Mark seems distinctly to say so ; for
after speaking of the faith which will move moun
tains, He proceeds, Mark xi. 25-26, ' And when you
shall stand to pray, forgive, if you have ought against
any man : that your Father also who is in heaven may
forgive you your sins. But if you will not forgive,
neither will your Father that is in heaven forgive you
your sins.'
Now this great Christian precept is often expressed
in these two words : viz. that when injury is done
to us, it is our duty to forgive and forget. Let us
dwell upon these.
Now, at first sight, we shall all of us allow that it
is a very beautiful precept, especially when we are
young, when our hearts are light and open, and our
tempers generous ; we shall on the one hand think
it admirable and great, and, not having had to
practise it in fact, we shall be drawn to it, think it
easy, and resolve to observe it as life goes on. I
1 ' I say to you, Whosoever is angry with his brother shall be in
danger of the judgment : and whosoever shall say to his brother,
Raca, shall be in danger of the council : and whosoever shall
say, Thou fool, shall be in danger of hell fire. If therefore thou
offer thy gift at the altar, and there thou remember that thy
brother hath anything against thee; Leave there thy offering
before the altar, and go first to be reconciled to thy brother,
and then coming thou shalt offer thy gift.'

180 SERMON NOTES
can fancy young people drawing before their minds
pictures of injuries done them, of their forgiving
the injuries, and returning good for evil. And when
they read accounts of men who have done so, and
instances of generosity, magnanimity, patience and
nobleness in this respect, they are greatly moved
and filled with a love of the virtue. Nor is it only
a beautiful precept, it is of a most useful and
expedient character too. Every one must confess
who turns his mind to the subject, that the world
would go on far better, that all men would be happier,
if this precept was universally observed. For what
is a greater or wider scourge of man than war, dis
sensions and litigation ? and though these miseries
arise in a great measure from covetousness (James iv. ),
they arise still more from passion, from a sense of
injuries, from a fierce determination to retaliate, from
a thirst for revenge. James iv. 1-2, 'From whence
are wars and contentions among you ? . . . you
covet, and have not ; you kill, and envy, and cannot
obtain.' To forgive and forget, then, is (1) at first sight a
beautiful, an admirable precept, and (2) one which
on long experience leads to the greatest benefit to
mankind. All men are interested in its recognition
and observance ; yet it will be found not at all easy
in fact, but a very difficult precept, one which is
but rarely obeyed and very partially, where it is not
altogether neglected ; and further, one to which
many plausible objections may be made, and many
arguments in favour of a contrary course, which
become formidable when they are brought to defend
that unwillingness to obey it ; and the difficulty of

THE TEN THOUSAND TALENTS 181
obeying it, which in matter of fact will be found in
human nature.
Now I will first set down what I conceive the
precept to be, and next consider how the objection
to it arises.
(/ was interrupted, or I meant to have written
a sketch of a whole sermon. I have forgotten now
my arrangement. I put down some isolated tottoi.)
(1) Not to forgive is even contrary to justice, a higher
kind of justice than natural justice, for we should
do as it has been done by Almighty God to us.
(2) Forgetting, yes, as God forgets, for He forgets by
putting aside, behind His back, our sins. (3) We
should put aside also, for a reason special to us, for
the thinking of injury is a temptation to avenge it.
(On distrust necessarily remaining afterforgiveness.1)
(4) Mere emotion is not revenge. (5) Though we
must put aside the injury, we must not put aside the
injurer, for that would be hatred — this the cardo of
the difficulty of the precept. (6) On being obliged
to speak to persons with whom we have quarrelled.
This has exceptions, e.g. if they are likely to tempt us
to sin, which perhaps was the injury ; but such
exceptions must be determined by a director. (7) It
seems to be contrary to justice if injuries are not
punished. This is true, but we must not judge in
our own case. (8) Contrary to nature to forgive.
Yes, but sin and redemption (see above, 2). (9)
This is what this age forgets when it speaks in favour
of revenge. (10) Men do not believe in redemption,
nor that they are sinners . Hence Mahomet . ( 1 1 ) Do
1 These words were added in pencil. It is not clear whether
they belong to (3) or to (4).

182 SERMON NOTES
I put forgiveness [merely] as a condition [of obtain
ing forgiveness for ourselves] ? No, one who be
lieves in what Christ has done has no heart for
revenge. (12) Onesimus — Christ says ' forgive me '
by the lips of the fellow-servant. (13) Man's duty
to pray for injurers. (14) Pray to meet them in
heaven, (15) when all angularities will be rubbed
off, and we shall be able truly to love them. (16) We
and they are sinners ; let us help each other.
April 5, 1863 (Easter Day)
[SILENT JOY]
' I sat down under His shadow whom I desired,
and His fruit was sweet to my mouth (gutturi).' 1 So
says the Spouse in the Canticle.
Aggeus ii. 8, ' The desired of all nations shall
come, and I will fill this house with glory.'
Malachias iii. 1, 'And presently the Lord whom
you seek, and the angel of the testament whom you
desire, shall come to his temple.'
And therefofe the Bride sat down, as Mary at His
feet. And so it is, whether in great joy or sorrow,
we are silent. Each emotion, when profound, pro
duces a calmness. Thus Job's friends, Job ii. 13,
' And they sat with him on the ground seven days
and seven nights, and no man spoke to him a word :
for they saw that his grief was very great.'
Thus in Christ's death and resurrection.
Look in the gospel and you will see that it is no
peculiarity of ours, of our race, of these times, but
1 Cant. ii. 3.

[SILENT JOY] 183
it is a deep characteristic of our nature. Who is it
that speaks in the gospel, from the time when Mary
poured the alabaster box to the time when Jesus
ascended into heaven ? 1
And so as regards our Lord — read the whole
account — it is not the disciples who speak, it is Jesus
— Jesus in the supper, the Last Supper, the garden,
the Passion, the Cross, the Resurrection.
It is the wicked who speak — they speak who
speak to sin — Chronista, Christus, Synagoga2 — all
[speakers except Christ] grouped under that word
[Synagoga]. Judas, chief priest, false witnesses,
Pilate, the multitude.
Exceptions : Pilate's wife, centurion.
Even apostles — as Peter who denied Him.
Two speakers alone — (1) when proper ? (2) who
is it ? 3
Thus fulfilled, Psalms xiii. 3.4
Nay, a time came when even the wicked were
silent — ' that every mouth should be stopped ' —
and the Lord alone spoke. He spoke His seven last
words amid the silence : only one exception — the
penitent thief.
Thoughts good and bad. . . . His resurrection.
' My Lord and my God.' ' Lord, what shall this man
do ? ' And Acts i.
1 The rest of the sermon is from a slip of paper pasted in the
book, apparently the notes which the preacher took with him
into the pulpit.
2 The three deacons of the Passion on Palm Sunday.
3 The meaning of this is not clear.
4 ' Their throat is an open sepulchre : with their tongues they
acted deceitfully ; the poison of asps is under their lips. Their
mouth is full of cursing and bitterness.'

184 SERMON NOTES
April 12 (Low Sunday)
[FAITH]
1. Inteod. — In to-day's epistle and gospel which
I have just read, we have brought before us what
is one of the great lessons of this sacred season, viz.
the necessity of faith as the foundation of the
Christian life. Last week we considered the Passion
and Resurrection, to-day the faith by which we
receive them as by a channel.
2. Contrast faith and reason. No great work
done by mere reason, even in this world.
Not that they are opposed, but faith has the
power of anticipating, and arrives at first at what
reason scarcely guesses at at last — St. Peter and
St. John in Keble's poem.1
3. Therefore, since Almighty God works by human
means, He chose faith as the faculty which does
great things.
4. Natural and supernatural faith. It is often
what we mean by genius in Nature, which sees what
others see not, etc. We believe in the existence of
God, though it can be proved also ; and so of
Christ, etc.
5. Hence the multitudes converted, etc., etc.
6. Quote passages from epistle 1 John v. 4-9. 2 Cf .
1 Peter ii., then the gospel of yesterday [John xx.
1-9 ; St. Peter and St. John coming to the Sepulchre] ;
1 See Note 15, p. 341.
2 ' And this is our victory which overcometh the world, our
faith. Who is he that overcometh the world, but he that
believeth that Jesus is the Son of God ? ... If we receive the
testimony of men, the testimony of God is greater.'

THE SAINT OF THE TIME 185
then gospel of the day, John xx. 19-31, 1 in which
faith and reason are contrasted and the superiority
given to faith.
7. And lest faith should be confused with enthusi
asm, general notes are given to steer us, viz. the very
effect of faith, ' Who is he that overcometh the
world ? ' — and so, ' Who is he that overcometh the
flesh ? ' ' Who is he that overcometh the devil ? ' etc.
8. This first, before faith we see on a large scale in
the world.
9. After faith we see the effects in our heart — the
justifying by reason what we have done by faith.
January 3, 1864
ST. JOHN THE SAINT OF THE TIME, OF THE
NEW YEAR, ETC.— OLD YEAR ENDING,
NEW YEAR BEGINNING, ETC.
1. 'Canst thou drink of the chalice?'2 etc.
' What shall this man do ? ' 3
You see how little they knew, as we. The pros
pect quite dark.
1 ' Jesus saith to him, because thou hast seen me, Thomas,
thou hast believed : blessed are they that have not seen, and
have believed.'
2 ' Then came to him the mother of the sons of Zebedee with
her sons adoring, and asking something of him. Who said to
her, What wilt thou 1 She saith to him, That these my two sons
may sit the one on thy right hand, the other on thy left hand, in
thy kingdom. And Jesus answering said, You know not what
you ask. Can you drink the chalice that I shall drink ? They
say, We can. And he saith to them, My chalice indeed you shall
drink : but to sit on my right or left hand is not mine to give, but
to them for whom it is prepared by my Father.' — Matt. xx. 20-23.
3 ' Peter, turning about, saw that disciple whom Jesus loved
following ; who also lent on his breast at supper, and said, Lord,

186 SERMON NOTES
2. So sanguine and eager to serve his Lord, yet
how differently from what he thought ! The throne
on right hand and left were deferred till the
next world. So we, and we shall find at the
end that God is faithful and gives us our wish,
but how differently from what we expect ! ' Com
mit thyself to God, and He will give thee the
desires of thy heart,' yet in His way, not ours.
Thus Jacob who said ' few and evil,' 1 yet speaks
of the Lord who had been with him from the
beginning to this day, etc.2 So Solomon naming
God's mercies, ' Thou hast not failed,' yet how
differently !
3. He is the saint of the longest lived ; he covers
all length of life. He is the saint of the young, the
middle-aged and the old. Hence the appropriate
addresses, ' Little children,' etc. : 1 John ii. 1, ' My
little children, these things I write ' ; ib. 18,
' Little children, it is the last hour' ; ib. iii. 7, ' Little
children, let no man deceive you ' ; ib. 18, ' My
little children, let us not love in word, nor in tongue ;
but in deed and in truth,' etc. And what is his
experience ? ' The world lieth in wickedness.'
1 John ii. 15-16, ' Love not the world, nor the things
which are in the world. If any man love the world,
the charity of the Farther is not in him. For all that
who is it that shall betray thee ? Him therefore when Peter had
seen he saith to Jesus, Lord, what shall this man do ? Jesus
saith to him, So I will have him remain till I come, what is it to
thee ? follow thou me.' — John xxi. 20-22.
1 ' The days of my pilgrimage : . . . few and evil.' — Gen.
xlvii. 9.
2 ' The God that feedeth me from my youth until this day.' —
Gen. xlviii. 15.

[THE PHARISEE AND THE PUBLICAN] 187
is in the world is the concupiscence of flesh, and the
concupiscence of the eyes, and the pride of life.'
July 24 (Tenth Pentecost)
[THE PHARISEE AND THE PUBLICAN]
1. Inteod. — ' God be merciful to me a sinner.'
2. In these words is contained the essence of true
religion. 3. Why ? Because they refer to conscience as
leading the mind to God.
4. All men have a conscience of right and wrong,
Rom. ii. 14-15 1 — the conscience accusing, etc. But
it does not lead them, when they transgress it, to
God. They are angry with themselves. They
know they are wrong, and are distressed, but it does
not lead them to religion ; at the utmost it leads
them to understand a sin against their neighbours
— as cruelty, etc. But when it leads the soul to
think of God, then that soul may be very sinful, but
at least it has something of true religion in it.
5. 2 Cor. vii. 10-1 1.2 And so ' to Thee then only
have I sinned, and done evil before Thee.' Ps. 1.
1 ' For when the Gentiles, who have not the law, do by
nature those things that are of the law, these, having not the
law, are a law to themselves : who shew the work of the law
written in their hearts, their conscience bearing witness to them,
and their thoughts between themselves accusing or also defend
ing one another.'
2 ' For the sorrow which is according to God worketh penance
steadfast unto salvation : but the sorrow of the world worketh
death. For behold the selfsame thing, that you were made
sorrowful according to God, how great carefulness it worketh in
you, yea defence, yea indignation, yea fear, yea desire, yea
zeal, yea revenge ! In all things you have shewed yourselves
undented in the matter.'

188 SERMON NOTES
6. Hence in the text the reason why the publican
was more justified, because he understood that his
offences were against God.
7. But see what comes from this. Directly a
man realises that what he does wrong is against God,
then he feels how much more extensive it is, viz. of
the thoughts.
8. And how much more intensive, viz. as against
the Highest. He calls it sin.
9. Then he grows in his notions. As blows don't
pain at first, so sin may pain hereafter.
10. Thus he sees it is an offence against the moral
nature of God.
11. Hence all diseases are but types of sin.
12. Hence idea of guilt.
13. Hence need of a cleansing.

July 31 (Eleventh Pentecost)
[ON THE GOSPEL OF THE SUNDAY— THE HEAL
ING OF THE MAN DEAF AND DUMB]
Various maladies which our Lord cured, typical
of various sins.
1. Blind. — -Those that have not faith, and do not
apprehend doctrine.
2. Deaf. — Those that are without devotion and
cannot hear the songs of angels.
3. Dumb. — Those who through cowardice or pride
do not confess the Gospel, though they believe in it.
4. Without taste (and smell). — Those who have
a dull, unsensitive conscience.
5. Lame. — Those who are slothful.

THE ONE SACRIFICE 189
August 7 (Twelfth Pentecost)
[LOVE OF GOD]
By contrast — love of God. Luke x. 27, ' Thou
shalt love the Lord thy God with thy whole heart,
and with thy whole soul, and with all thy strength,
and with all thy mind.'
Love of God — emotion not necessary ; straw
burns out quicker than iron.
1. Desire of His exaltation.
2. For His own sake, not ours : (1) complacentia,
(2) ad majorem [Dei] gloriam.
3. Yet with our own personal interest in it, as a
mother or sister follows the history of a son or
brother with sympathy, though without personal
gain, etc.
Loving God for His own sake. None can be saved
without love. August 7
THE ONE SACRLFICE
1. Christ a sacrifice. We keep the feast at Easter :
' Christ our Pasch,' etc.
2. What is meant by sacrifice ? — offering, killing,
eating. Objects— (1) worship, (2) thanksgiving, (3)
propitiation, (4) impetration.
3. Heathen sacrifices, 1 Cor. x. 20, ' The things
which the heathen sacrifice, they sacrifice to devils,
and not to God.' Taurobolium, etc. ; human sacri
fices, etc.
4. Jewish sacrifices, Lev. ix., x., xvi.

190 SERMON NOTES
5. Fulfilled in Christ. Two things— death and
intercession. Therefore the Aaronic priesthood and
bloody sacrifice fulfilled in one act and time by
our Lord in the flesh. Scripture speaks of our Lord
as not only fulfilling a bloody sacrifice (which is once
for all), but besides this of a sacrifice according to
Melchisedech, that is, bread and wine.
6. Superiority — once for all ; all sin.
7. His mercy in continuing the sacrifice, that it
might not be a mere matter of history.
8. This is the Mass ; which is His sacrifice reiter
ated, represented, applied, as He continues it in
heaven. Mai. i. ll.1
9. Order of Melchisedech.
10. One priest, one victim, one sacrificing, every
where. \
11. FromN the first — various liturgies — points in
common. Detail of rites as in the bloody [sacri
fice on Mount Calvary] — as our Lord taken before
Pilate, etc., etc.
12. Arguments for apostolicity of the Mass.

August 14 (Thirteenth Pentecost)
[LOVE OF GOD]
1. Inteod. — I said last week that no one can be
saved without love of God. This the awful truth.
1 ' For from the rising of the sun even to the going down, my
name is great among the Gentiles, and in every place there
is sacrifice, and there is offered to my name a clean oblation :
for my name is great among the Gentiles, saith the Lord of
hosts.'

[THE LIFE OF GRACE] 191
2. In fact this is plain, but considering the state
of the case — the immortal soul — how tired it will
get of everything in eternity, except of something
which is infinite. God in Himself a world ; His
attributes infinite.
3. Yet how can we love Him ? See how much
against our nature it is. We take delight in things
of the world, etc., etc., in science, in literature, etc.
These are our aims ; but to love God is an aim
above our nature.
4. Granted it is so. However, God does not
command impossibilities.
5. Therefore He gives us grace to raise us above
our nature. Even angels need grace.
6. What is grace ? and what does it do for us ?
7. Let us pray God for it.

August 21 (Fourteenth Pentecost)
[THE LIFE OF GRACE]
1. Nothing is more common than to think that
natural virtue, what we do by nature, is sufficient
for our salvation.
The state of most men is sin, but as to those who
go the highest [it is] natural virtue. Put it in the
way of an objection. Why is not this enough ?
Two things confused with each other — the improve
ment of things in this world, which natural virtue
can do, and the salvation of the soul by grace.
2. What most men consider enough is this — if
they follow what they think right, if they do the

192 SERMON NOTES
duties of 'theirstation, if they do what their conscience
tells them, and so live and die. As to prayer, the
best prayer is to do their duty here ; they think the
next world may take its chance.
3. Now most men do not get so far as this. They
live in sin ; but the utmost they think of is to be
saved mainly by their own strength, and by doing
the common duties of life without thinking of re
ligion, though they may acknowledge that on great
occasions God helps them, within or without, but
is it when dignus vindice nodus.1 They do not see
the necessity of thinking of God, but they say that
the best service is to do those duties which come
before them.
4. Particularly at this day. When men think that
religion is unnecessary, that the world will advance
merely by its own powers.
5. On the other hand, the life of grace — virtues
through grace.
6. Natural virtues bring on the world — doubtless
social science, political economy, science of govern
ment, etc., etc. — but / want to be saved.
September 18
[THE MASS]
The Mass is to be viewed in two aspects — (1) as it
regards our Lord ; (2) as it regards us. As it regards
Him, it is the great act of sacrificial atonement. As
regards us, the great act of intercession. Texts,
1 ' Nee Deus intersit, nisi dignus vindice nodus
Incident. ' — Horace, Ars Poet., 191-2.

[THE MASS] 193
Rom. viii. 32 1 ; Heb. vii. 22-25,2 ix. 15 3 and passim ;
1 Tim. ii. 5-6.4
1. He is the great High Priest who is ever offering
up His meritorious sacrifice, and the Mass is but the
earthly presence of it.
2. While He offers it above, the whole Church
intercedes. (1) Mary on high, and the saints
with her. Thus a heavenly Mass is now going
on above. (2) Below — not a light benefit that we
may intercede.
We have indeed a hope within us that God will
hear us for ourselves, but will He hear us for others ?
It is only through His wonderful meritorious sacri
fice that we have this power, and therefore fitly in
the Mass is the intercessory gift exercised. There
fore the very privilege of Catholics above others is
intercessory prayer ; it is the imputation and the
imparting to their prayers the merit of the sacrifice.
Therefore St. Paul says, ' Pray without ceasing.'
St. James, etc. All intercessory prayer all over the
whole world, e.g. litanies, the priest's office, the
1 ' He that spared not even His own Son, but delivered him
up for us all, how hath he not also with him given us all things ? '
2 ' By so much is Jesus made a surety of a better testament.
And others indeed were made many priests, because by reason
of death they were not suffered to continue : But this, for that
he continueth for ever, hath an everlasting priesthood, whereby
he is able to save for ever them that come to God by him : always
living to make intercession for us.'
3 ' And therefore he is the mediator of the new testament,
that by means of his death, for the redemption of those trans
gressions which were under the former testament, they that
are called may receive the promise of eternal inheritance.'
4 ' For there is one God, and one mediator of God and men,
the man Christ Jesus ; who gave himself a redemption for all. ' . . .
N

194 SERMON NOTES
breviary, is as it were in presence of the Mass. It is
the great act of communion, etc.

January 1, 1865
[ETERNITY]
1. All days are the beginning of new years, but
we have especially reason to place the first day in
this time, for the season in which it comes is the
beginning of a new year, because it is the beginning
of a new revolution in this world's course. The
earth is asleep, and I may say dead ; and as man's
extremity was God's opportunity, when things are
at their worst they begin to mend. The sun stays
in its downward course — it turns back, the days
become longer, etc., etc. The year awakens, and
human thought and activity with it — the farmer
because of the ground ; the navigator looks for
favourable weather and the right wind ; the warrior
opens his campaign ; parliaments, etc., etc.
2. Motion. — Such is this wonderful world, in
which all is motion — begins, goes on, increases, and
dies again, year after year, and man in detail, day
after day, goes on to his work and his labour till
the evening.
3. Change. — Such it is with us, and with an end.
What does it end in ? We pass in the course of 365
days the day of our death — like walking over our
gravestone. What does it end in ? — a state in
which time ceases, or rather time, it may be said,
stops. Time in this world is marked by motion.
Motion, or what is commonly called change, is the
very fulfilment of this state of things.
4. End of Change. — But the day will come when

[SIN] 195
time brings with it no changes — (past, present, and
future because [there is] change) — when all is the
same — day after day, age after age — in short, when
time stops — an eternal now. This we call eternity.
5. Time without Change is Eteenity. — Pro
perly time cannot stop ; it runs on as I am speaking.
There is nothing to end it ; but as soon as there is
no change in it, it is eternity. All our thoughts,
ideas, etc., will stop : they will be fixed and one and
the same. As they are good or bad, it will be heaven
or hell. March 5 (First Lent)
[SIN]
1. Inteod. — At this time of year, ' Come let us
reason together ; argue with me, saith the Lord.'
Expostulation. — Isa. i. 2 1 and xliii. 21-26,2
Mic. vi. 1-2.3
God, most blessed from eternity, created us, not
for any good that we could do to Him. He would
not be happier, stronger, etc., by creating us. On
the other hand we are wholly dependent on Him.
1 ' Hear, O ye heavens, and give ear, O earth : for the Lord
hath spoken, I have brought up children and exalted them, but
they have despised me.'
2 ' This people have I formed for myself ; they shall shew forth
my praise. But thou hast not called upon me ; neither hast
thou laboured about me, O Israel. ... I am he that blot out
thy iniquities for my own sake, and I will not remember thy
sins. Put me in remembrance, and let us plead together : tell
me if thou hast any thing to justify thyself.'
3 ' Hear ye what the Lord saith ; Arise, contend thou in judg
ment against the mountains, and let the hills hear thy voice.
Let the mountains hear the judgment of the Lord, and the
strong foundations of the earth : for the Lord will enter into
judgment with his people, and he will plead against Israel.'

196 SERMON NOTES
The axe does not depend on the carpenter for begin
ning of [existence], nor the son on the father for
continuance of life, but God made the dust, out of
which we are, out of nothing, etc. He sustains us, etc.
We are entirely His work and property, and should
do His service. Yet we have cast off His yoke.
2. But again, He made us in order to bless us. He
knows of what we are made. He knows what will
make us happy. Yet we have refused to be blessed ;
we have sought our own happiness.
3. Two claims — duty and interest. Let us con
fess. We have preferred to be our own masters ;
we have refused to believe that sin is an evil. We
will not believe what an evil sin is ; we have no
loathing or horror of it.
4. But now consider what sin is. God is infinite.
It is the one thing which may be said to be of an
infinite nature besides God. It is inexhaustible,
irremediable ; it is greater than angel or archangel,
a rival infinity to God — ' against thee only have
I sinned.' According to the person injuring
[injured ?], so^is the injury, e.g. insulting a superior.
Sin is the lifting up the hand against the infinite
benefactor. 5. He will leave me to myself. What will become
of me ?
6. Save me from myself.
December 2, 1866
[OMNISCIENCE OF GOD]
1. Inteod.— Omniscience and omnipresence of
God — knowing the heart ; incomprehensible ; millions

[OMNISCIENCE OF GOD] 197
of men, yet He knows all that goes on in the heart
[of each one] and remembers.
2. [Incomprehensible] yet familiar to children.1
3. Scripture — 1 Kings xvi. 7,2 1 Paralip. xxviii. 9,3
2 Paralip. vi. 30,4 Jeremias xvii. 10,6 Apoc. ii. 23.6
Future judgment — Rom. xiv. 10,7 1 Cor. iv. 4-5,8
Heb. iv. 12-13.9
1 See Note 16, p. 342.
2 ' And the Lord said to Samuel, Look not on his countenance,
nor on the height of his stature ; because I have rejected him :
nor do I judge aocording to the look of man ; for man seeth those
things which appear, but the Lord beholdeth the heart.'
8 ' And thou, my son Solomon, know the God of thy father,
and serve him with a perfect heart and a willing mind : for the
Lord searcheth all hearts, and understandeth all the thoughts of
minds : if thou seek him, thou shalt find him ; but if thou
forsake him, he shall cast thee off for ever. '
4 ' Hear thou from heaven, from thy high dwelling place, and
forgive, and render to every one according to his ways, which
thou knowest him to have in his heart ; (for thou only knowest
the hearts of the children of men).'
6 ' I am the Lord who search the heart, and prove the reins ;
who give to every one according to his ways, and according to the
fruit of his devices.'
6 ' I am he that searcheth the reins and hearts : and I will give
to every one of you according to his works.'
7 ' For we shall all stand before the judgment seat of Christ.
Therefore every one of us shall render an account to God of
himself. '
8 ' For I am not conscious to myself of anything ; yet am I not
thereby justified : but he that judgeth me is the Lord. There
fore judge not before the time, until the Lord come, who will both
bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts.'
9 ' For the word of God is living, and effectual, and more
piercing than any twoedged sword, and reaching unto the
division of the soul and the spirit, of the joints also and the
marrow, and is a discerner of the thoughts and intents of the
heart. Neither is there any creature invisible in his sight : but
all things are naked and open to his eyes.'

198 SERMON NOTES
4. Suitable to this time of year — the particular
and general judgment.
5. The keenness of the judgment — as above,
Heb. iv. — magnifying-glass, the wonders of the
microscope, a new world, diseases. Hence we
must feel we do not know ourselves. Therefore
1 Cor. i., ' judge nothing before the time.'
6. Most awful, but different way in which good
and bad take it.
7. The bad dread it. Adam and Eve in the
garden. ' And then shall they say to the rocks, Fall
upon us,' etc., etc., Luke xxiii. [30],1 Apoc. vi. [16]. 2
8. The good desire it — to be known to God,
Ps. cxxxviii.3 Purgatory — willing victims.
9. This is one test whether we can bare our hearts
before God. March 20, 1870
ON THE GOSPEL OF THIRD LENT
1. Inteod. — The diseases which our Lord cured
were typical of sins. The dumb spirit, who is he ?
One who will not go to confession, or who cannot,
who has not the opportunity. I wish I could
describe him and his misery.
2. Time was, before the Gospel, there was no
personal individual confession. It is one of the
great gifts of Christ's coming.
1 ' And they shall begin to say to the mountains, Fall upon us ;
and to the hills, Cover us.'
2 ' And they say to the mountains and the rocks, Fall upon us,
and hide us from him that sitteth on the throne, and from the
wrath of the Lamb.'
3 Domine, probasti me, etc.

ON THE GOSPEL OF THIRD LENT 199
3. Christ came to fulfil all the needs of man — to
give him hope, peace, strength, joy, and all virtues
and blessings. Now let us see what is one special
need of his nature.
4. Man is a social being. The instrument of
society is the great gift of speech.
Begin thus [2nd scheme].
(1) Man is a social being.
(2) Speech the great tie and bond of society ;
dumbness and deafness generally go together. It
is said that blind men are more cheerful than deaf
and dumb, because society is a truer world than the
physical. (3) No man is sufficient for himself — the voice is
an outlet. No greater misery than to be shut up
in oneself — speech is the great relief. How dull it is
to see beautiful things without companions to speak
to. We must say all that is in our heart. As the
pleasant things, so also the painful. Difficulty of
keeping a secret, or of not speaking to others when
we have been ill-treated.
(4) Nay, Almighty God not by Himself, but with
His Son and Spirit. From eternity love, and not
power. 5. The devil alone is solitary — and evil spirits —
this the worst misery of hell.
Begin thus [3rd scheme].
(1) From this dumbness we may gain a great
spiritual lesson.
(2) Social nature. Whatever we feel we bring
out. Praise and prayer.
(3) And so all angels. One society in heaven.
Praise and prayer.

200 SERMON NOTES
(4) And so God Himself.
(5) Evil spirits and evil men on the contrary.
(6) On all our affections and passions relieved by
words. (7) Keeping secrets, etc.
(8) Confession one kind of speech.
(9) Those who from want of opportunity, from
pride, from despair, do not confess.
(10) Comfort of confession.
(11) Those who don't are like the evil spirits.
(12) Happy all Catholics, if they knew their
happiness.

April 3
GOSPEL FOR PASSION SUNDAY
1. Inteod. — We veil our crosses. On the various
gospels descriptive of our Lord's hiding Himself.
2. He hid Himself from the Jews because they
had refused the light.
3. He is the light of the world and the light of the
soul. *
4. Abraham had first ' seen ' Him — on Moriah —
and the other prophets, as if mounted on high.
And all the Jews, though they had not seen Him,
had heard of Him and expected Him. He was the
' expectation of the nations.'
5. At length ' He came unto His own,' etc. ' The
light shineth in the darkness.'
6. A warning to all of us lest we receive the grace
of God in vain. A yearly warning.
7. We cannot be as others. We have had great

[FAITH] 201
opportunities. We mix with Protestants. They
have their own views. They argue and conclude
on their own basis. They are sharp and clever men
of business ; good politicians ; on their own prin
ciples right. No wonder they think so differently,
for the great bulk of them have not seen what we
have seen. But Luke x. 23-24.1
8. 0 let us beware lest we ever get blinded.
Isa. vi.9-10.2
9. ' Strive to enter the strait gate : for many,
I say to you, shall seek to enter, and shall not be
able,' Luke xiii. 24.

April 24 (Low Sunday)
[FAITH]
1. Inteod. — Hope — Christmas ; love — Pente
cost ; faith — Easter.
2. Because there was at first so much doubt, etc.
(1) The first blow was that our Lord should die —
this seemed impossible. (2) That He should rise
from the dead.
3. Hence on Low Sunday epistle and gospel.
Now under these circumstances it seemed reason-
1 ' Blessed are the eyes which see the things which you see :
for I say to you, that many prophets and kings have desired to
see the things which you see, and have not seen them ; and to
hear the things which you hear, and have not heard them. '
2 ' Go, and thou shalt say to this people, Hearing, hear and
understand not ; and see the vision, and know it not. Blind the
heart of this people, and make their ears heavy, and shut their
eyes ; lest they see with their eyes, and hear with their ears, and
understand with their heart, and be converted, and I heal them. '

202 SERMON NOTES
able that our Lord should give them the testimony
of sight, touch, etc., for, unless some one saw Him
again, how were the apostles, how was the world to
know it.
4. But a deeper lesson. Sight could not be given
to all, because our Lord was going to heaven, and
those who did not see must believe on the witness
of others. Now the Gospel was to last to the end of
the world. Therefore He in His love determined that
one of the apostles should be away and not see Him.
5. This was Thomas, who, being in the state of
confusion which they all were in before they saw
Him, persisted in that unbelief which at first they
all had. When the women testified, the apostles
would not believe. When the apostles testified,
Thomas would not believe.
6. We all know what happened. Our Lord
graciously granted, etc., but He said : ' Blessed are
they that have not seen and have believed.'
7. This is one lesson. Our Lord speaks to us.
Thomas thought it hard he had not the evidence
the rest had. He was not content with what was
sufficient. This the great lesson. Doubtless sight
is more than the witness of other men.
8. Let us take the Gospel of St. John. There
are miracles more wonderful than in the other
gospels, i.e. those addressed to the intellect, not the
imagination, etc. ; and he testifies to the truth, and
so do the Christians around him. John xxi. 24,
' This is that disciple who giveth testimony of these
things, and hath written these things that we may
know that his testimony is true.' The early
Christians had no greater evidence than we have,

PATRONAGE OF ST. JOSEPH 203
but they believed it more vigorously ; hence they
went through so much. May 8
PATRONAGE OF ST. JOSEPH
1. Inteod. — ' Yet a little time, and ye will not
see me,' etc.
2. That time when Christ came to each apostle,
was at the death of each. He says the time was
short of this life — and though He was going they
would go soon ; and He only went before them to
prepare a place.
3. Yet though their life was short, how long it
seemed by being so full of suffering.
4. St. Paul's sufferings (though greater, perhaps) :
2 Cor. xi. 24-28,1 Acts xx. 22-23,2 1 Cor. iv. 11-13.3
1 ' Of the Jews five times did I receive forty stripes save one.
Thrice was I beaten with rods, once was I stoned, thrice I suffered
shipwreck, » night and a day I was in the depth of the sea ;
In journeying 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 brethren ; In labour and painfulness, in much
watchings, in hunger and thirst, in fastings often, in cold and
nakedness. Besides these things that are without, my daily
instance, the solicitude for all the churches. '
2 ' And now, behold, being bound in spirit, I go to Jerusalem,
not knowing the things that shall befall me there : Save that the
Holy Ghost in every city witnesseth to me, saying that bonds
and afflictions wait for me at Jerusalem.'
3 ' Even unto this hour we both hunger, and thirst, and are
naked, and are buffeted, and have no fixed abode; And we
labour, working with our hands : we are reviled and we bless ;
we are persecuted and we suffer it : We are blasphemed and we
intreat : we are made as the refuse of the world, the offscour-
ing of all until no w. '

204 SERMON NOTES
5. And so of all Christians then. They were tried
with long unsettlement and uncertainty — their lives
in their hands ; persecution any day — inscription
in the catacombs — ' 0 wretched we,' etc. — ' If in
this life only.' 1
6. And so of all the saints — confessors, ascetics,
etc., etc. — they are all in trouble ; and when we
think of them we think of pain, penance, etc.
7. This is what supported them, hope, viz. that
Christ comes again, that their sufferings would end
with this life ; that they would be rewarded by
being with Him.
8. Hence heaven was their patria, their home —
Family, Father, peace — all was trouble here.
9. There is but one saint who typifies to us the
next world, and that is St. Joseph. He is the type
of rest, repose, peace. He is the saint and patron
of home, in death as well as in life.
10. Let us put ourselves under his protection.
August 7 (Ninth Pentecost)
[THE OMNIPOTENCE OF GOD AND MAN'S
FREE-WILL]
1. God is almighty, but still this does not mean
that He can do everything whatever, for if so He
could do contradictions. There are some things, of
course, which are impossible to Him because the very
thought of them is an absurdity, e.g. He can never
cease to be holy ; He can never wish to cease to be
holy, etc., etc.
2. And so again, much more when He created,
1 ' If in this life only we have hope in Christ, we are of all men
most miserable.' — 1 Cor. xv. 19.

[THE OMNIPOTENCE OF GOD] 205
He Himself, as it were, put obstacles in the way of
the exercise of His omnipotence — things which once
were possible ceased to be possible. He made a
sort of covenant with creation in creating. He
forthwith made Himself a minister to His creation,
which could not stand of itself.
3. And much more when He created rational
beings, who can exercise a will of their own, and do
right or wrong, He can't do what He would. We
say, ' Thy will be done.' It is difficult to conceive
how. When God had once created a being who
could do right and wrong, He suspended His own
prerogative of ' His will being done.'
4. Especially when He makes a covenant, for
then He is bound by its terms. And further, such
beings bring His attributes into operation and they
seem to contradict each other — as justice and love.
5. I come to this conclusion : that men who
rely on the boundless mercy of God do not under
stand how the matter stands. He has other attri
butes, and they act according to the case — ' Let
me alone,'1 power of intercession. God chose the
Jews, etc. They are an example of what I mean.
He willed their salvation. He did all things He
could 2 for them, and He cast them off. How awful
is this — His will was not done ! By creating beings
who could have a will of their own, He circum
scribed His own power.
6. Now I am led to these thoughts by the epistle
and gospel of the day.
1 ' Let me alone, that my wrath may be kindled against them.
. . . And Moses besought the Lord,' etc. — Exod. xxxii. 10-11.
2 This ' could ' is a preacher's word ; it must not be theologi
cally pressed. See Note 17, p. 342.

206 SERMON NOTES
7. Go through the epistle 1 and gospel.2 Isa. vi. 10,
' Blind the heart of this people, and make their ears
heavy, and shut their eyes ; lest they see with their
eyes, ^nd hear with their ears, and understand with
their heart, and be converted, and I heal them.'
Matt. xiii. 14 [above passage quoted], John xii. 40
[same passage quoted], Acts xxviii. 26 [same
quotation]. 8. Our last [end] — our ' enemies may come about
us,' etc. God forbid.
August 28 (Twelfth Pentecost)
[GOD OUR STAY IN ETERNITY]
1. The lawyer asks, ' What shall I do ? ' etc. Our
Lord refers him to the duty of loving God.
2. Now that this is our plain duty is clear. It is
the condition of heaven. But it is more than that —
I wish you to see that it is the nature of things.
3. We all wish to live a long life. We are all
fears and awe at death. Why ? Well, partly
because it is the loss of life ; but more, because it is
leaving wha*t we know and going to what we do not
know, and for judgment. This world our home — it is
going into a strange country. This is the main reason.
4. Men (especially Protestants) talk vaguely of
going to glory, etc. Now let us contemplate what
it is, going into a strange country. What will be our
happiness there % Let us look at it in a common-
sense way. What is to constitute our happiness %
What is to occupy us in eternity ? Why, even of
this world men get tired ! You hear of old people
1 1 Cor. x. 6-13. 2 Luke xix. 41-47.

[THE ADVENT OF CHRIST FORETOLD] 207
who are ready to die, not because they like death
but because they are tired. Now if many men are
tired of eighty years, supposing they were to live
on till two hundred, would not they be tired then ?
The world, too, would get more and more strange to
them — solitary. Much more eternity.
5. Some men say, ' We shall see the wonders of
the universe ' — curiosity gratified. And they will
take us a long time certainly, and memory will fail,
so that we may begin again when we forget. But
how soon we get tired of sight-seeing ! We long to
get home.
6. Home, that is it ; what is our home ?
7. God and the love of God.
8. Thus necessitate medii.

Christmas Day
[THE ADVENT OF CHRIST FORETOLD]
1. Inteod. — There are many subjects in which
we have nothing in common and cannot sympathise
with each other. But if there is a day which puts
us, high and low, rich and poor, on a level, it is this.
Angels at Nativity, Resurrection, and Ascension, are
above us even in their nature and speech.
2. Fall — the Evil One getting usurped posses
sion of the earth.
3. But deliverer promised from the first, and
even the time of His coming, though long after,
determined. 4. Therefore expectation of freedom all through
the East, and in the West.

208 SERMON NOTES
5. No event thus known beforehand. God's
providences in the natural world are generally
sudden — a great man arises accidentally ; great
discoveries — and wars, as the present.'1 How
sudden — and so end of the world.
6. But this contrasted to them. It was as well
known beforehand as many of the calculations of
science, like the eclipse we had a few days ago — all
upon deep principles of law.
7. And so now that He is come, though the time
of His second coming is not determined as the first,
let us be sure that all is decreed, and goes upon
fixed laws in its season, though His coming is put
off again and again, and we are deceived. Thus
in the physical, terrestrial world all is confusion
at first sight — the earth rises and falls, water rushes
in, the face of the land changes, but all on law.
8. So, whether the temporal power is established
or falls —
9. Only let us be ready for His coming.

• June, 1871 (Trinity Sunday)
[MYSTERIES]
1. Inteod. — Our happiness consists in loving
God. And we cannot love Him without knowing
about Him. And we cannot know about Him, ever
so little, without seeing that He is beyond our under
standing, i.e. mysterious. These are thoughts for
to-day. 2. What do we mean when we speak of God ?
1 The Franco-German War.

[THE VISIBLE TEMPLE] 209
The Creator. Well, how could He make all things
out of nothing ?
3. Or again, our Judge, who speaks in our
conscience ; and yet, how can He read our heart ?
4. Or again, Providence. Yet how can He, in
spite of the laws of Nature, and the separate wills
of ten thousand minds, turn everything to good for
each of us ?
5. Union of justice and sanctity with mercy ;
power with skill.
6. Thus to be religious at all, to know and believe
anything of God, we must believe what we cannot
understand, i.e. mysteries. It is as our Creator,
Judge, Providence, having being, and upholding
good that we love Him.
7. And so of revealed religion. The Holy Trinity,
the Incarnation, why are these revealed ? — to give
us reason for loving God.
8. Show how they lead us to love God.
9. But why need we love God ? — because we are
to live after death. And then, where shall we find
ourselves if we have not love of God ?
10. Those things here — (1) sensible comforts, (2)
activity, (3) affections. — where are they then ?
July 2
(At St. Peter's)
[THE VISIBLE TEMPLE]
' Whether you eat, or drink, or whatsoever you do,
do all to the glory of God,' 1 Cor. x. 31.
1. What do these words mean ? What do they
enjoin upon us ?

210 SERMON NOTES
2. We have our duty towards God, our neighbour,
and ourselves. Now we may in a certain way fulfil
these duties without doing them to God's glory.
3. E.g. we may do our duty to God from mere fear,
or from habit, or from human respect ; from ex
pedience, e.g. going to Communion once a year,
saying prayers, keeping from particular sins — being
respectable — this right, but not enough. To our
neighbour from pity, from benevolence, from family
affections — this too, good, but not enough. And so
to ourselves. We may be virtuous, and proud or
self-conceited. That is, we may do things good,
and in a certain sense be good in doing them, yet
not to the glory of God, i.e. because not from love. This
is one thing, then, that is meant by the text.
4. Then again, what is meant by doing all things ?
We have only rare opportunities of doing our duty.
How can we eat and drink to [the glory of God] ?
5. (1) Eating and drinking. (2) Use of the tongue
—bad conversation. (3) Reading — curiosity. (4)
Amusements in kind and in reason.1 (5) Work —
idleness, justice. (6) Sickness. (7) Punishments
and penances.
6. Thus the whole day — ' Pray without ceasing '
—Matt. v. 16,2 Phil. iv. 8.3
And so especially the worship of God. God
has told us to pray. Now let us apply this to the
1 Perhaps 'season.'
2 ' So let your light shine before men, that they may see your
good works, and glorify your Father who is in heaven.'
3 ' For the rest, brethren, whatsoever things are true, what
soever modest, whatsoever just, whatsoever holy, whatsoever
lovely, whatsoever of good fame ; if there be any virtue, if any
praise of discipline, think on these things.'

[THE VISIBLE TEMPLE] 211
service of God. To pray together, and publicly.
This implies, of course, rites of religion, and build
ings to perform them in. How can these be done
to God's glory ? Now, I can understand men
saying, ' No religious rites, no common worship ; re
ligion is private and personal.' But I cannot under
stand [them] saying, ' It is common and public, it
has rites, it has houses,' and not to bring those
houses under the commandment of glorifying God,
being edifying, etc.
7. Now how do we glorify God in religious houses
or churches ? In making them devotional. No
matter what architecture, etc., devotional is the
end, towards God and towards men.
8. And costly (' of that which cost me nothing,'
etc.1) as a means of expressing devotion — Aggeus
i.,2 Isa. Ix. [13],3 Apoc. xxi.4 Hence David, 1 Par.
xvii.5 — Ps. cxxxi. (memento Domine, David) ; 1 Par.
xxix.6 — [his] zeal for the house of God ; his singers,
his psalms — 1 Par. xxv.7 This made him according
to His own heart [1 Kings xiii. 14].
9. Now you know what this tends to. Why is it
that I come before you to-day ? It is because I felt
a profound appreciation of the work in which your
1 ' Neither will I offer burnt offerings unto the Lord my God
whioh cost me nothing ' — 2 Kings xxiv. 24.
2 Where the people are reproved for neglecting to build the
Temple. 3 ' The glory of Libanus shall come to thee ... to beautify the
place of my sanctuary ; and I will glorify the place of my feet.'
* Description of the New Jerusalem.
6 David's purpose to build the Temple.
8 David, by word and example, encourageth the princes to
contribute liberally to the building of the Temple.
7 The number and divisions of the musicians.

212 SERMON NOTES
priest was engaged, and a true sympathy in his
exertions. I recognised in him a zeal for the honour
of God's house such as that of David, whose spirit
was troubled that his God had no abode fit for Him.
I knew that for years and years his spirit chafed
within him that he could not perfect in this place
that idea of solemnity and beautifulness in the visible
temple which he had in his mind. Twenty years
and more, to my knowledge, has this idea occupied
his mind. Then, too, he honoured me by asking
me to take here some part in promoting his work,
which he has committed to me now. Then he did
a part — and now, by his persevering zeal, and the
munificence of pious men, he has been able to do
more ; and he urges you, through me, to take part in,
and to complete his service of zeal and love. And
in the next place he calls [you] to a religious act in
a religious way. He appeals to you on a Sunday,
not on Monday, Tuesday, etc. He has taken the
legitimate ecclesiastical means of asking for your con
tributions, which is possible ona Sunday. He does not
take means of raising money which are not possible
on a Sunday^ he does a sacred work on a sacred day.
[Further], his object has special claims from the
circumstances of this church. It is the mother
church of Birmingham. It is dedicated to St. Peter.
In subscribing to it you are testifying your loyalty
to the Holy See in its troubles. Lastly, on the feast
of the Visitation, when all Nature rejoices and Mary
sings the Magnificat — 2 Cor. viii. 7.1
1 ' That, as in all things you abound in faith, and word, and
knowledge, and all carefulness ; moreover also in your charity
towards us, so in this grace also you may abound.'

THE DIVINE JUDGMENTS 213
July 30 (Ninth Pentecost)
THE JEWS— [CHRIST WEEPING OVER JERU
SALEM— Luke xix. 41-47]
1. Only one nation thus selected.
2. And that from its very root.
3. Two thousand years before our Lord, i.e. four
thousand nearly from this time.
4. This people has had records, not traditions only.
5. It is a specimen of God's governance, in the
midst of prevailing confusion, all over the earth.
6. Two cautions : (1) Children suffering for their
parents. 7. (2) Tower of Siloam.
8. Mercies, rejection of mercies, punishment.
August 6 (Tenth Pentecost)
THE DIVINE JUDGMENTS
I said last Sunday, ' Jews suffering for the sins
of fathers.' Is not this condemned by to-day's
parable, in which Christians will be behaving like
the Pharisee? Answer. — (1) Not by private
decision. (2) Not individually, but nationally.
1 . I mentioned last week the subject of the Jews,
but I could not continue without explaining clearly
about judgments. To continue, first there is
judgment in the next world — yes, but in this also.
In one sense all suffering is a judgment of sin — in
one sense consequence of Adam's sin ; ( 1 ) individuals,
(2) nations.

214 SERMON NOTES
2. But it does not therefore follow that we can say
what are judgments and what not.
3. This is what religious men are very apt to do
by their private judgment. Irreligious men scout
the idea [of divine judgments].
4. Some indeed force themselves upon us, because
all feel this, e.g. (1) if a man were struck dead for
lying, [or] (2) if he committed sacrilege against the
Holy Sacrament, stealing, etc.
5. But (1) if in party matters, in which good men
are on both sides, if in political, he uses his private
judgment, he is wrong.
6. Yet how often this is done ! a death, a mis
fortune is interpreted our own way.
7. Again, (2) national judgments. First, this does
not show that the suffering nation is worse than
others. Tower of Siloam — Pharisee and publican.
8. Nay, nor that the people of that time are worse,
for they may be suffering for the sins of the fathers.
9. Thus we come again to the Jews. They may be
in judicial blindness, but not by the fault of this
generation. 10. They were taken without the merit of in
dividuals into covenant, and now they are put out.
And since no one can say, ' Jesus is the Lord but by
the Holy Spirit,' therefore, as Protestants are blind
but without their fault, so the Jews.
Rather thus :
Inteod. — The Pharisee judged the publican.
Thus I am led to the subject I touched on last week.
Instances : to say a man is wicked because unfor
tunate — Job's friends ; to say sudden death is a
sign, etc. ; to take party or political views ; to say

[DIVINE JUDGMENTS CONTINUED] 215
nations are special sinners who suffer — as France —
Tower of Siloam.
Censoriousness is judging by our private opinion.
But certainly there are judgments. What is on
record ? What God says, either by revelation, or
the voice of mankind, or by the Church. E.g. a
case of lying followed by death — for vox populi, etc. ;
a case of blasphemy or insulting the Blessed Sacra
ment. Then as to nations, there is only one case
revealed, the Jews, and even in that case we do not
judge individuals — (explain).
Charity thinketh not evil — quote 1 Cor. xiii.

August 13 (Eleventh Pentecost)
CONTINUING THE SUBJECT [OF DIVINE
JUDGMENTS]
1. Inteod. x — We have in the Old Testament, but
we have nowhere else, an unveiling of God's provi
dence. It is not so now. The fortunes of the
Church and of the Holy See are not commented on
now unerringly. Then there were inspired prophets
and inspired books : but there are none such in
these times. Thus Scripture is once for all.
2. Interpretation of the history of the Israelites
and the nations around, especially Israel — always
against their own will, Ezek. xx. 32.2 No nation
on earth has so great a history as the Jews ; none
has so great a future.
1 Marginal note against Introduction: 'This should be at the end.'
2 ' Neither shall the thought of your mind come to pass by,
which you say, We will be as the Gentiles, and as the families of
the earth, to worship stocks and stones.'

216 SERMON NOTES
3. Worldly prosperity does not go with true re
ligion now, as it did then. Then, in order to show
that there was a God, He wrought in a special way
— [also] in order to show that He did work ; and it is
our evidence of a Providence till the end of time.1
4. God has given us the greatest evidences in the
fact of the Jewish people.
5. Three great visitations : in Egypt ; in Babylon,
taken from their land ; and now in the world at
large. 6. Moses' prophecy : ' Ye shall not be as the
nations.' They were so unwilling to be a special
people. August 20 (Twelfth Pentecost)
[DIVINE JUDGMENTS CONTINUED]
1. Inteod. — Epistle and gospel are on formality
of Jews. This brings me to the subject which I
wish to continue.
2. Prophecy, if disobedient, idolatrous, to be
scattered, Lev. xxvi., Deut. iv.
3. This fulfilled in the first captivity and dis
persion — few returned, etc.
4. But return they did. And then a second and
a worse dispersion to this day.
5. Now why ? For they boasted to keep the law ;
no idolatry.
6. It is clear that they must have committed a
grave fault ; and it was this — they kept the law
only in the letter, not in the spirit.
1 There is a note which was apparently intended for insertion
in this paragraph, enumerating the different kinds of inspired
prophetical writings — history, psalmody, ethics, predictions.

[DIVINE JUDGMENTS CONTINUED] 217
7. ' Neighbour ' in to-day's gospel, and so external
purity, etc. ' I fast twice a week,' etc.
8. The prophets had warned them in vain. ' I
will have mercy and not sacrifice.'
9. Consequently they understood no part of the
true meaning of their Scriptures. As they made
precepts formal, so they made prophecies of the
Messiah carnal.
10. And it ended in their being blind, and reject
ing the Saviour when He came.
11. This then the great sin — greater than any
former — the crucifixion of our Lord.
12. ' His blood be upon us and on our children.'
So unto this day.
13. This then why they are without homes,
without honour, and without spiritual light — from
that curse which they invoked upon themselves.
14. You will say that no one can really suffer for
the sins of others. True, they will be judged
according to their light. But the reason they have
no more light is because their fathers sinned.
15. Let us beware, for we at least can ruin our
selves.

August 27 (Thirteenth Pentecost)
[DIVINE JUDGMENTS CONTINUED]
1. Inteod. — One out of ten lepers returned
thanks, and he a Samaritan ; an election. Thus
reprobate were the Jews.
2. In consequence they cast off their Saviour,
and were in consequence cast off by God.

218 SERMON NOTES
3. Now it will be observed they have from the
first been wanderers more than other people — in
Abraham's time, in Egypt, in the wilderness — but
still unsettled. In unsettled times some stay neces
sary. 4. Hence their Temple as a pledge, 2 Sam. vii.
10.1 A pledge of the gathering together of the
people. 5. Hence it was so beautiful, etc.
6. While it remained, they remained. When it
fell, they were scattered.
7. Hence in early times holy men believed and
predicted that it never could be rebuilt.
8. Hence Julian attempted to rebuild. Who
Julian was.
9. The more wonderful because it was the notion
of the Fathers that Antichrist will rebuild Jeru
salem. 10. What happened.
11. They never will be able to rebuild this temple
till they get back into their land — never to get back
till they become Christians — and then it will be a
Christian and not a Jewish temple which they will
build. 12. I end as I began when I spoke on this sub
ject first. It is a wonderful proof of the providence
of God. And He will not desert His Church or
frustrate His word now, though perhaps not by
miracle. 1 ' And I will appoint a place for my people Israel, and I will
plant them, and they shall dwell therein, and shall be disturbed
no more.'

[DIVINE JUDGMENTS CONTINUED] 219
September 17 (Sixteenth Pentecost)
[DIVINE JUDGMENTS CONTINUED]
1. Inteod. — I have lately been speaking of the
wonderful history of the Jews, which bears so much
on the conviction which we have of the truth of
Christianity. We read in to-day's gospel of the
Jews, and so continually, and we know our Lord
was a Jew, our Lady a Jewess, etc. Yet how little
do we know about them, etc., etc.
2. The Jewish history is the beginning of Chris
tianity and of its evidences. The mustard seed.
Abraham the mustard seed, the father of the faith
ful. God has founded one church, and that from
the beginning. Slow, as geological formations. As
we cherish a plant — in the hothouse, etc.
3. It was the divine purpose that that seed, as
existing in Abraham, should fill the earth. He
meant gradually to train the people, his descendants,
till at length the Christ or Messias should be born
among them, and in His name they should [go] forth,
etc. 4. He did not use them in order to cast them off.
The gifts and callings, etc.1 Jerusalem instead of
Rome, etc.2
5. But when the time came, they would not —
they thought God could not do without them.
' Stones — children of Abraham.' ' Many shall come,'
1 ' As concerning the gospel, indeed, they are enemies for
your sake ; but as touching the election, they are most dear for
the sake of the fathers. For the gifts and calling of Ood are
without repentance.' — Rom. xi. 28-29.
2 If the Jews had not rejected Christ, Jerusalem would have
remained the Holy City.

220 SERMON NOTES
etc. Parable of the great supper and the vineyard.
' Lo we turn to the Gentiles.'
6. This is a warning to all Christians. It is a
warning to the Roman people who seem to have
cast off the Holy See, for it is not certain that the
Pope might not change St. Peter's see, and it is quite
certain that he might simply leave Rome as Jeru
salem was left.
7. It is a warning to each of us.

September 24 (Seventeenth Pentecost)
[THE OLD AND NEW TESTAMENTS]
1. Inteod. — On the gospel.
2. ' The Lord said to my Lord.' 1
3. Great truths put obscurely in the law. Both
as regards prophecy and religion and morals.
4. The law of Moses and the Old Testament like
a bud, and the new law the open flower, e.g. —
5. The first commandment.
6. The thoughts of the heart — ' with all thy
heart,' Matt. y. ; 'If thy eye is single.'
7. Impurity, Matt. v. — divorce and polygamy.
8. The second great commandment — parable of
the good Samaritan.
9. But something the same—; faith, the Church, the
order of ministers, and rites.
10. But all these might be dead without love of
God, etc.
11. Let us beware lest we are outside Christians.
1 ' The Lord said to my Lord, Sit on my right hand. ... If
David then call him Lord, how is he his son ! ' — Matt. xxii.
44-45.

[VICTORY OF GOOD OVER EVIL] 221
March 31, 1872 (Easter Day)
[VICTORY OF GOOD OVER EVIL]
1. This day commemorates the victory of truth
over falsehood, of good over evil, of Almighty God
over Satan — quote Matt, xxviii. 1.
2. Not a recent event, the existence of evil —
millions of ages ago, a revolt in heaven — rebel
angels ; thus Satan the god of this world. And the
conflict began first in heaven — ' Michael and his
angels.' Then the devil was cast out, and came
down to the earth. Then it went on to the greater
conflict with the Son of God.
3. Wonderful there should have been such a
conflict and such a victory.
4. (1) No evil without His permission. This is
one wonder.
5. (2) Then when permitted, He might have
destroyed it by a word ; but He suffered it.
6. (3) He might have let it run its course, and
die as a conflagration dies out.
7. (4) But He determined on a conflict and a
victory. 8. (5) And a victory of apparent weakness over
force. 9. This was His will, and since He chose this way,
we believe it to be the best way.
10. This has been the character of the conflict
ever since. There has been a conflict, and a victory
of weakness over might. Martyrs.
11. Holy See.
12. Comfort of this time.

222 SERMON NOTES
13. We do not know what is coming, but we do
know that we shall conquer.

April 7 (Low Sunday)
[FAITH CONQUERING THE WORLD]
1. Faith is inculcated on us both by the epistle
and gospel of this day.
2. What is faith ? Why it is that secret inward
sense in our conscience and our heart that God
speaks to us, accompanied by a sense of the duty
to obey Him 1 — a sort of voice or command bidding
us to believe, telling us to yield ourselves to Him.
3. Thus, if we hear any one scoff at religion, speak
against God, or against our Lord, or the Blessed
Virgin, the saints or truths of the Gospel, or at the
Church, we are spontaneously shocked and turn away.
And if unhappily we listen or read, a feeling of
remorse and distress and sorrow comes upon us.
4. Faith not opposed to reason, but anticipates
it. It is a short cut.
5. It is (1) evidently the beginning of religion. And
(2) it was a new thing when our Lord came (except
among the Jews). (3) It ' overcame the world.'
6. It overcame the world. St. John prophesied
when he said it should ' overcome.' How would
Christianity have progressed without it ?
7. It overcame the world — by contrast, ' When
the Son of man cometh,' etc.2
1 See Note 18, pp. 342-3.
2 ' . . . shall he find, think you, faith upon earth ? ' — Luke
xviii. 8.

[FAITH FAILING] 223
8. We need not take this to mean there will be
no faith, but observe a contrast.
9. We do not know when this time will be, but we
understand from what we see that a time will come.
The unbelief now is dreadful, and should remind
us of that time.
10. Let us pray that when He comes we may be
found watching.
11. The trial came on the apostles suddenly,
their faith failed.

April 14 (Second Easter)
[FAITH FAILING]
1. Inteod. — The good Pastor hardly made Him
self known to His disciples than He went to heaven.
He went away before men believed in Him.
2. This was His will — ' Not to all the people.'
Enumerate how few — the most five hundred
brethren at once — but then, as it seems, ' some
doubted.' 3. For it was His will that ' the just should live
by faith,' Hab. ii. 4 — and then thrice in St. Paul.1
4. Accordingly elsewhere He says, ' We live by
faith, not by sight ' 2 — so Abraham's faith. So our
Lord's miracles. And He said, Mark xi. 22-23, ' Have
faith in God. Amen I say to you, That whosoever
shall say to this mountain, Be thou removed, and
cast into the sea ; and shall not stagger in his heart,
but believe that whatsoever he saith shall be done
unto him ; it shall be done.'
1 Rom. i. 17, Gal. iii. 11, Heb. x. 38. 2 2 Cor. v. 7.

224 SERMON NOTES
5. Thus the foundation of the Church is faith,
Matt. xvi. 13-18, and when faith goes the Church
goes. The angels : ' Ye men of Galilee ... so also
will he come again.' 1
6. The Church cannot go till faith goes ; and as the
Church will last as long as the world, therefore
when faith dies out the world will come to an end.
7. I repeat few had faith when our Lord went,
and few will have faith when He comes again. The
foundation of the Church.
8. Hence the words, Luke — ' Shall He find faith
on earth ? '
9. All this makes us look to the future, especially
when there is a failure of faith.
10. The prophecies distinctly declare a failing of
faith. 11. On listening to prophecies in circulation 2 —
not to be trusted.
12. Of course I am not denying that holy people,
nuns, etc., sometimes prophesy, but Scripture is
surer, 2 Peter.3 Of course it requires an interpreter,
but still there is something to guide us in the literal
text. *
13. The awful future — ' of that day and hour
knoweth no one ' — but it is profitable to read the
words of Scripture, though we but partially under
stand them.
1 ' Ye men of Galilee, why stand you looking up to heaven ?
this Jesus who is taken up from you into heaven, shall so come
as you have seen him going into heaven.' — Acts i. 11.
2 On the number of these prophecies and their character, see
Poulain, The Graces of Interior Prayer, p. 346 [English translation].
3 The reference may be to 2 Peter iii. 9, ' The Lord delayeth
not his promise,' etc.

[THE SECOND COMING] 225
April 21 (Third Easter)
[THE SECOND COMING]
1. Inteod. — ' Modicum,' etc. 'A little while'1
— the disciples were perplexed.
2. Our Lord spoke as if He were to come again
soon. And certainly many of His disciples thought
He would. They thought not exactly that He
would end the world, but that He would come to end
the present state of it, to judge the wicked and
introduce a holier world. Nay, at one time even
the apostles.
3. But no one knows when, not even the angels.
4. It seems to have been our Lord's wish that His
coming should always appear near.
5. He gave indeed signs of His coming, but every
age of the world has those signs in a measure.
6. The signs were the falling away and the coming
of some great enemy of the Truth called Antichrist,
who should bind together all the powers of the
world ; that as there was war between the good
and bad angels in heaven, so between the servants
of Christ and Antichrist on earth.
7. This then is our state. In every age things
are so like the last day as to remind us that perhaps
it is coming ; but still not so like that we know.
8. Every age is a semblance, a type in part of
what then at last will be in fulness.
1 ' A little while, and now you shall not see me ; and again a
little while, and you shall see me.' — John xvi. 16 (opening words
of the gospel of the Sunday).
P

226 SERMON NOTES

(Same as last ; another scheme.)
1. ' Modicum.'
2. So they would explain the angels' words,
' Viri Galilaei.' 1
3. And the mass of the disciples did think our
Lord would come back soon.
4. Our Lord said ' no,' ' but of that day,' etc. —
'like a thief in the night,' etc. — 2 Peter iii. [10],2
2 Thess. ii. 3.3
5. Here, then, signs mentioned — viz. discessio [a
revolt] and Antichrist.
6. Before the end a great spiritual war between
Antichrist and the remnant of believers in the world.
7. You may say, ' Then the time of Christ's
coming is known.'
8. No, for this reason — every time is such as to
be like, and to remind us of the last day.
9. True, always [cause for] fear — the world always
seems ending.
10. It is the great mercy of God, and the power
[of prayer that delays the end] .
11. However, at length the time will come.
[Some alterations or additions were made in
sees. 7-9, which it has been found impossible to
embody in the text given above. Their placing
must be left to the ingenuity of the reader.]
Sec. 7. (a) ' In spite of this, in every age almost,
Christians have thought the end coming.' (b)
1 See footnote 1, p. 224.
2 ' But the day of the Lord shall come like a thief . . .'
3 ' Let no man deceive you : . . . for unless there come a revolt
(discessio) first, and the man of sin be revealed,' etc,

[PROPHECY] 227
' Moreover, though its fulness at the end, always in
the world ; many Antichrists.' (c) ' But still it is
our duty ever to look out for Him.'
This last, viz. (c), is followed by — ' 8. Hence He
has made the end always seem near.'
Another addition to or substitution for sec. 8 is,
' At this time things very [?] like the end.'
Added in pencil as a substitution or addition to
sec. 9 : ' It will also keep us from being over fright
ened now about present signs.'
April 28 (Fourth Easter)
[PROPHECY]
1. Inteod. — I have said that as our Lord went
away suddenly, so will He come again. Next, that
there will be a great token of His coming, viz. a
falling away. Thirdly, that it will still be sudden,
because that falling away is in almost every age,
or, at least, again and again.
2. Now some passages in Scripture about the
falling away : 1 Tim. iv. [I],1 2 Tim. iii. [1-5], ib. iv.2
[3],3 2 Peter iii. [3-4] .4
3. About the suddenness, Matt. xxiv. 27, ' For
as lightning cometh out of the east, and appeareth
1 ' Now the Spirit manifestly saith, that in the last times some
shall depart from the faith, giving heed to spirits of error, and
doctrines of devils.'
2 ' Know also this, that in the last days shall come dangerous
times. Men shall be lovers of themselves . . . having an
appearance indeed of godliness, but denying the power thereof.'
3 ' For there shall be a time when they will not endure sound
doctrine,' etc.
1 ' In the last days there shall come deceitful scoffers, walking
after their own lusts, saying, Where is the promise of his coming ? '

228 SERMON NOTES
even unto the west, so shall the coming of the Son
of man be.'
4. Infallible word, commented on by theologians
through ages : ' Blessed are those who hear,' etc.
5. Of course at all times there is a spirit of pro
phecy in the Church, and there are holy men and
women, though there is no proof of this [in the
stories now abroad],
6. It seems to me a great pity that Catholics
leave Scripture prophecy, which is the infallible
word, for rumours and stories about prophecies
without foundation, e.g. at this very time.
7. Orval coming up again x (vide Rambler, vol. iv.
P- 73).
8. Shifting according to circumstances — instance
of 1748.
9. But still the word of God stands sure and
cannot be superseded. If they are true, they co
operate with Scripture and do not oppose it.
10. Now this great contrast between these so-
called prophecies and Scripture, the one prophecy
good, the other evil.
11. Those who are always looking for good, are
always disappointed ; but it is our comfort and
glory to know that the Church always triumphs,
though it seems always failing.
12. Hence two lessons : (1) The bad state of things
is to remind us of His coming and its suddenness.
(2) We are encouraged under it by the feeling it is
our special portion to be in trouble, 2 Cor. iv. 8-9.2
1 See Poulain, The Grace of Interior Prayer, p. 345 [English
translation]. 2 ' In all things we suffer tribulation, but are not distressed ;
we are straightened, but not destitute ; We suffer persecution,
but are not forsaken ; we are cast down, but we perish not. . . .'

[HOLY SCRIPTURE] 229
13. Three lessons : (1) To remind and warn. (2)
To calm us, because in every age. (3) To give us
faith and hope, from the sight of the Church's
continual victory.

May 5 (Fifth Easter)
[HOLY SCRIPTURE]
1. We are so ignorant, and the world so confused,
that there is a natural desire to know the future
(trust in superstitions, fortune-tellers, etc., etc.).
A future must come, and we know nothing about it,
and desire to know it.
2. Fortune-tellers about ourselves and public
affairs — almanacs ; and so Catholics have their
prophets. 3. All those reports such as Catholics are apt to
be beguiled with, have two tokens of error. They
do not appeal to or carry on Scripture prophecy ;
next, they are different from Scripture prophecy, as
I said last week.
4. Now, though there was no direct comfort and
instruction to be gained from Scripture prophecy, it
would be a duty to keep it in view, because it is in
Scripture — because it is the inspired word of God.
5. And this great evil arises from neglecting it,
because Protestants take it up and interpret it
wrongly ; they interpret it against us — our Scripture
becomes a weapon in their hands because we have
relinquished it to them.
6. But great edification does come from reading
Scripture prophecy ; and a blessing is promised on
those who read. Very little is told us about the

230 SERMON NOTES
future ; nothing to gratify our curiosity, but with it
real edification.
7. The Apocalypse brings before us the conflict
between Christ and the world.
8. And so of other Scriptures — the Gospel the best
spiritual book — St. Paul's epistles, the Psalms.
9. Pius vi.'s declaration.1 This why so many
French and Italians have become infidels.
10. To know Christ is to know Scripture — an
anchor. May 12 (After Ascension)
[THE WONDERFUL SPREAD OF CHRISTIANITY]
1. Inteod. — On the wonderful beginning and
spread of Christianity.
2. (Describe it.) Twelve men, etc., etc.
3. So they went on gaining ground for centuries,
till at length, etc.
4. Then how great their greatness ! Think of the
Pope, etc., etc.
5. Yet which was the more wonderful of the two ?
Why it is not wonderful that a temporal power
should have temporal strength.
6. Another most remarkable thing is that while
it was gaining ground, it all along thought that it
was failing, and the end was coming.
7. They did not think so in the time of its great
prosperity, when it really was failing.
8. (Now this presentiment of failure is to show
1 Letter to Martini, Archbishop of Florence, ' on his transla
tion of the Bible into Italian, showing the benefit which the
faithful may reap from their having the Holy Scriptures in the
Vulgar Tongue.'

[THE FALL OF MAN] 231
the strength of the Almighty. We have this grace
in earthly vessels.)
9. It arises from the prophecies. We know evil
in this world, not good, is promised us.
10. Again, it is a type to bring before us the last
age when it will fail (God so contrives the events
of this world that, etc.), and when Christ will come
from heaven at the last moment to save.
11. (Horsley's letter.1)
12. Passages from Malvenda about Rome.
13. The wisdom of God is stronger, etc.
June 9 (Third Pentecost)
[THE FALL OF MAN]
1. Inteod. — The ninety-nine are the angels, the
one is man.
2. Man is one because perhaps there are indefi
nitely more angels than men ; and next, because
Adam was one head, the head of our race. We all
sinned in Adam, but each angel who fell sinned in
himself. 3. The account of Adam's fall.
4. Now, to understand how great it was, we must
consider Adam's high gifts. It was a miracle almost,
a violation of his nature and state, that he fell, for
he had so many gifts.
5. Had he been hke us we could understand it ;
but he was not Hke us. But on his falling he lost
those gifts, and became what men are now, and that
we can understand.
1 See Discussions and Arguments, pp. 107-8 where the letter
is quoted.

232 SERMON NOTES
6. He came under God's anger — he was prone to
sin ; he was under captivity of the devil. The whole
face of the world external was changed, as winter
instead of summer — that world, I may say, deprived
of angels, of God's countenance, and full of the
devil ; even innocent things became infected and
means of temptation.
7. He lost those gifts, and therefore, when he had
offspring, he transmitted to them that nature which
he had ; but he could not transmit those gifts which
he had forfeited.
8. Such, then, is our state as children of Adam.
We are what he was after sinning — in precisely the
same state — and that state is called ' original sin.'
We have not the advantage which Adam had.
9. Now, if a man says this is mysterious, hardly
consistent with justice, I answer : (1) The whole of
revelation must be mysterious, we do not know
enough to defend it, because it is part of a whole
system. 10. (2) God is not bound to give us high gifts
such as He gave Adam. It is sufficient that He gives
us such grace that it is our fault if we do not go right.
11. (3) But, again, Christ came to set all right.

June 16 (Fourth Pentecost)
[THE WORLD, THE FLESH, AND THE DEVIL]
1. Inteod. — The whole creation travaileth.
2. All creatures must be imperfect and tend to
corruption if left to themselves. All creation which
we see — the visible world.

[THE WORLD, THE FLESH, ETC.] 233
3. The visible world requires a support to its
laws ; they cannot support themselves.
4. And still clearer as regards separate beings.
All things in fluxu et transitu.
5. Brute animal passion — but without sin — but
no brute passion but exists in man.
6. Such excesses the gift of reason is to hinder
and subdue ; and therefore sin in not doing so.
7. But the conflict so strong that it requires the
grace of God.
8. Now we see the state to which original sin, the
sin of Adam, has reduced us. It has rendered us
Hke the brutes, because it has deprived us of grace,
yet left us in sin.
9. This stripped human nature is called in Scrip
ture the flesh — (Cain's fratricide, the flood, destruction
of Sodom, state of things when our Lord came) —
10. And is our second giant enemy. Our first
enemy is the devil.
11. Now trace the effects of the flesh — the growth
of evil in individuals, in bodies ; the power of
example — encouraging each other, appealing to each
other ; false maxims — affecting to teach.
12. This the world, a creation of the flesh — our
third great enemy.
13. Thus fallen man has to fight against three
great enemies.
14. Let us never forget we are servants and soldiers
of Christ, Eph. vi. 11-17.1
1 ' Put you on the armour of God, that you may be able to
stand against the deceits of the devil. For our wrestling is not
against flesh and blood, but against principalities and powers,
against the rulers of the world of this darkness, against the spirits
of wickedness in the high places. Therefore take unto you the

234 SERMON NOTES
June 23 (Fifth Pentecost)
[THE WORLD REJECTING GOD]
1. All men like to be independent and have their
own way, and in many things they can profitably
be so and get on more to their advantage than when
they are under rule, but —
2. In one thing they cannot — in religion and duty.
3. And for this reason : because we are made up
of two principles which war against each other.
One or other must be the master.
4. Satan knew this, both man's desire to be inde
pendent and the impossibility of it. He knew that
man must either be God's servant or his own, and that
he, man, did not know this. So he tempted him
with, ' Ye shall be as gods,' and waited securely
for his consequent falling under his own power.
5. Therefore man, rejecting his true Lord, admitted
a usurper. This brings in atheism, i.e. idolatry
with immorality. And therefore he always tends
to get worse and worse, and unless God interfered
he would become unbearable.
6. But God has always pleaded with man (' My
spirit shall not always,' etc., and ' The Spirit inter
cedes '), and thus reserved a remnant. This rem
nant has pleaded for the world and saved it. It is
the salt of the earth.
armour of God, that you may be able to resist in the evil day,
and to stand in all things perfect. Stand therefore, having your
loins girt about with truth, and having on the breastplate of
justice; And your feet shod with the preparation of the gospel
of peace ; In all things taking the shield of faith, wherewith you
may be able to extinguish all the fiery darts of the most wicked
one. And take unto you the helmet of salvation, and the
sword of the Spirit (which is the word of God).'

[MIRACLES— I] 235
7. The deluge — till only eight persons. Earth
filled with violence. ' They ate and drank,' etc.
8. Sodom. ' If ten persons.'
9. When our Lord came. Rom. i.
10. Ever since, it has been the elect few who have
saved the world and the Church.
11. When at length ' He shall not find faith on
the earth,' He ' cometh.'
12. On what in this age takes the place of pro
fessed idolatry, and is really atheism.
August 4 (Eleventh Pentecost)
[MIRACLES— I]
1. Inteod. — The gospel miracle ; other miracles.
2. People say, Why are not miracles now ? (1)
in complaint ; (2) in unbehef. We know there are
not such nor so many as once.
3. But let us consider why miracles were necessary
in the beginning — the then state of the world.
Even if the great powers of the world had been
inspired to enforce Christianity, how would that
prove it true ?
4. Mere men as the preachers, so weak, they would
need something to give them authority and weight.
5. (1) The world had to be startled and awed,
which weak preachers could not do ;
6. (2) Secondly, to be convinced, which worldly,
powerful preachers could not do.
7. A miracle when real is what man cannot do.
8. It was just suited to the case. Common sense
tells us it is just what would convince us.
9. Why not now then ? It was necessary,
especially in the beginning.

236 SERMON NOTES
10. And hence it is still accorded by God in con
verting the heathen— St. Gregory Thaumaturgus,
St. Martin, St. Augustine, St. Patrick, St. Boniface,
St. Francis Xavier.
11. But though we have not miracles as in the
beginning, (1) dealings of God with the human soul
are hke miracles.
12. And (2) so are providences and answers to
prayer. (Not miracles now, because want of faith.
Vide the gospel). August 11 (Twelfth Pentecost)
[MIRACLES— H]
1. Inteod. — Why we do not see miracles.
2. We believe that miracles are wrought now,
though they are few.
3. I have spoken of miracles wrought by apostles
of countries.
4. And so of saints. If I am asked why miracles
scarce, I answer, Saints are scarce. We cannot
conceive common men doing miracles.
5. You will *ask, Why are saints scarce now ? It
has ever been that times vary. There are some
times bursts of supernatural power and greatness.
6. So the Psalms, xliii.,1 lxxiii.,2 lxxxviii. (finis),3
and Isaias li.4
1 Deus auribus nostris. In which the Church commemorates
former favours and present afflictions.
2 Ut quid Deus. A prayer of the Church under grievous per
secutions. 3 ' Be mindful, O Lord, of the reproach of thy servants,'
etc. ' An exhortation to trust in Christ. He shall protect the
children of His Church.

[CHRIST'S PRESENCE IN THE WORLD] 237
7. But when there are saints there are great
miracles. St. Philip.
8. But you will say, If there are few saints on earth,
yet there are many in heaven ; why do they not do
miracles from heaven, as St. Philip used to do, as we
read in the accounts appended to his life ?
9. Because we have not faith — not individuals
merely, but the population. (Enlarge on this.)
10. Vide Luke xix. 26, Matt. xxi. 27, Mark ix. 23,
Mark vi. 5.
11. Because men say, 'Unless we see signs and
wonders,' etc., in a haughty way.
12. Miracles now come as a reward to faith, in
those who do not look out for them. Not denied
then. August 18 (Thirteenth Pentecost)
[CHRIST'S PRESENCE LN THE WORLD]
1. Inteod. — We have read, Sunday after Sunday,
as to-day, of our Lord's miracles ; but did we see
Him, I do not think that [the miracles] would most
strike and subdue us.
2. Not His works, but Himself.
3. But here I explain something. Strange to say,
it was His will that, seen by casual spectators, He
should seem like another man, Isa. liii. 31; and hence
John i. 5, 10,2 and Mark vi. 3.3 And the Samaritan
1 ' His look was as it were hidden and despised, whereupon we
esteemed him not.'
2 ' The light shined in the darkness ; and the darkness did not
comprehend it.' Ib. 10, ' He was in the world, and the world
was made by him, and the world knew him not.'
3 ' Is not this the carpenter, the son of Mary, the brother of
James, and Joseph, and Jude, and Simon ? are not also his
sisters here with us ? And they were scandalised in regard of him. '

238 SERMON NOTES
woman, John iv. And this specially so in the case
of bad men, Luke xxiii. ll,1 John xix. 9.2
4. When we had seen Him two or three times, if
we were not utterly dead to truth we should find
that He had made a deep impression on us, on
looking back, though we did not perceive it at the
time, Luke xxiv. (Emmaus).
5. Next, supposing we could stay and gaze on
Him, then what would first strike us would be His
awful infinite repose, the absence of all excitement,
etc., etc. All that is told us of Him, all His words and
works, brings out this — and doubtless His aspect.
6. Next, if we could still look on, if we could see
His eyes, two things would strike us ; first, His
seeing us through and through. Hence He is often
said to ' look.' Mark iii. 5, ' And looking round
about on them with anger ' ; ib. viii. 33, ' Who, turn
ing about and seeing his disciples, threatened Peter,'
etc. ; ib. xi. 11, ' And he entered into Jerusalem, and
having viewed all things round about.'
7. Secondly, compassion. Mark x. 21, ' And
Jesus looking on him loved him ' ; Luke xxii. 61,
' And the Lord turning, looked on Peter : and Peter
remembered the word of the Lord.'
8. And then when He began to speak ! the tones
of His voice ! John vii. 46, ' The ministers answered,
Never did man speak Hke this man ' ; Matt. vii. 28,
' And it came to pass, when Jesus had fully ended
these words, the people were in admiration at his
doctrine : For he was teaching them as one having
power.' 1 ' And Herod and his army set him at nought, and mocked him. '
2 ' And Pilate said to Jesus, Whence art thou ? '

[THE 'TWO MASTERS'] 239
9. Hence He draws men. Matt. ix. 9, 'And He
saw a man sitting in the custom house, named
Matthew : and he said to him, FoUow me. And
he rose up, and foHowed him.' Virtue going out of
Him. Mark v. 30, ' And immediately, Jesus know
ing in himself the virtue that had proceeded from
him, turning to the multitude, said, Who hath
touched me ? ' ib. vi. 56, ' And whithersoever he
entered, into towns, or into viUages, or cities, they
laid the sick in the streets, and besought him that
they might touch the hem of his garment : and as
many as touched him were made whole.'
10. All this, even though He did no miracle.
11. This is what we must look for in heaven.
12. And yearn for it1 in the Blessed Sacrament.

August 25 (Fourteenth Pentecost)
[THE 'TWO MASTERS']
1. Inteod. — Two masters. Why cannot we serve
two masters ? Most men wish to serve God and the
world. 2. What is it to have a master ? what is meant
by it ?
3. Not merely an employer ; this not enough.
4. A master is one who has some hold over us.
In old times slaves, but now it is by compact. If
I promise, if I take wages, I wilHngly take a master.
As children are naturaUy subject to parents, so, by
free wiU, servants to masters. They may change,
but while they have a master they are bound.
1 These last words are barely, if at all, legible.

240 SERMON NOTES
5. Now on serving a master. Consider St. Paul,
Eph. vi. 5-6.1
6. And if so of all masters, so especiaUy of the
good — idea of a household.
7. Now we see what in reHgion is meant by God
being our master. (1) He has created and bought
us. (2) We have made an everlasting contract
with Him. (3) It is not a contract in this or that —
as employers — but we are of His household and
family. (4) We are one of His, and must study
His interests. (5) He is a good master.
8. Hence, if our Lord is our master, we can have
no other master, and we must be fuU of zeal and love.
9. He has given Himself wholly to us.
10. The other — Mammon ! So not only we can't
have two ; we must have one.
11. Now let us ask ourselves : Is in fact God our
master ? Do not we foHow our own will, taking
one day one master, another another.
12. There would not be aU this variety of religions,
and this infidelity in the world, if men really made
God their master. They would soon agree together.
On men otno party. Apoc. iii. — Laodiceans.2
September 1 (Fifteenth Pentecost)
[MIRACLES]
1. Introd. — Miracle on the widow's son at Nairn.
2. Open, pubfic — so on Lazarus, John xii. Matt.
1 ' Servants, be obedient to them that are your lords accord
ing to the flesh, with fear and trembling, in the simplicity of
your hearts, as to Christ ; Not serving to the eye, as it were pleas
ing men ; but as servants of Christ, doing the will of God from
your heart.'
2 It is not clear where these words were intended to come.

[MIRACLES] 241
ix. [6], 'that you may know.' x So Acts iii.2; so
EHas, 3 Kings xviii.3
3. But many others our Lord forbids the pro
claiming. Thus He takes the bhnd men into a
house, or charges them, etc., Matt. ix. 27 ff.4 And
again, stiH more remarkably Jairus's daughter,
Mark v. 43,6 Luke viii. 56.6
4. Now this will teH us how to answer the ques
tion about miracles now. There are miracles now,
but not such miracles as in the beginning — not pubHc
ones. They were in order to establish the religion
— but now the reHgion established.
5. Then they might be wrought by bad men — by
Judas — Matt. vii. 22. But now they are marks of
sanctity of the persons or the things by which they
are wrought.
6. Hence (1) the workers do not proclaim
them. 7. (2) Not so marked, by running into [i.e. not easy
to be distinguished from] providences.
8. (3) Not so discernible — to one, and not to
another.
1 ' But that you may know that the Son of man hath power
on earth to forgive sins, (then said he to the man sick of the
palsy,) Arise,' etc.
2 The miracle upon the lame man.
3 Elias cometh before Achab. He convinceth the false
prophets by bringing fire from heaven ; he obtaineth rain by his
prayer. 4 ' And as Jesus passed from thence, there followed him two
blind men, crying out and saying, Have mercy on us, O Son of
David. And when he was come to the house, the blind men
came to him.'
6 ' And he charged them strictly that no man should know it.'
6 ' Whom he charged to tell no man what was done.'
Q

242 SERMON NOTES
9. (4) No necessity to believe them, for the Church
does not propose them.
10. (5) Not to be urged on unbeHevers.
11. As I have said before, the miracles of the
CathoUc Church are those which are personal to
ourselves. (1) Goodness of God to us in the course
of Hfe. (2) His grace given to our souls.
September 8 (Sixteenth Pentecost)
[•THE RICHES OF HIS GLORY']
1. Inteod. — The epistle [Ephesians iii. 13-21].
2. Do you understand St. Paul's words, ' The
riches of his glory,' etc. ?
3. We have here a glimpse of what heaven is.
' Eye hath not seen,' etc.
4. It was the support of St. Paul against the
world. 5. The world has its 'depth' and 'height,' etc.
IUustrate deep science, high power, glory, etc.
6. It is this which makes the world the false
prophet ; it preaches and seduces us with false
maxims. 7. It is grievous to say, but it must be said, that
almost aU we read, the periodical press, is in this
respect a false prophet.
8. The devil said he had ' aU the kingdoms of the
earth.' Things good under bondage of evil.
9. Therefore God gave us the Church — as the true
Prophet to bring the glories of heaven before us.
10. All sacraments, etc., with this object.
11. So Scripture a revelation of the next world —
especially our Lord's person.

[DISEASE A TYPE OF SIN] 243
12. And so the saints and their history — a whole
family round our Lord.
13. This is the reason why we are aUowed to think
so much of our Lady ; why she is given us to employ
our thoughts. Protestants say we make too much
of her. Now which is best, to think too much of
her, or of the world ?

September 22 (Eighteenth Pentecost)
[DISEASE A TYPE OF SIN]
1. Inteod. — The paralytic in the gospel.
2. The cures to typify the spiritual disorders and
diseases of mankind. This one reason of the special
character of our Lord's miracles.
3. And it is weU to consider the variety of bodily
diseases with this view. They are horrible, but we
may be sure that the various spiritual maladies are
far more horrible.
4. And the least sin, for its quaHty is so bad — in
this it goes beyond bodily diseases, for bodily
infirmities admit of degrees much more. And it
goes beyond the analogy of disease in these respects :
(1) because universal to the race ; (2) because so
intense. 5. But the case of sin may be Hkened to the
analogy of offences against the senses, as to which
the least imperfection is destructive ; e.g. the sweet
est nosegay spoiled by one bad scent of one dead
leaf. One drop of bitter in the most pleasant drink.
And so of hearing, one discordant note. And so in
the sciences — in astronomy the slightest motion

244 SERMON NOTES
[vibration in an observatory] — or in the mirror or
glass the sHghtest dimness ; and in chemistry,
poisons ; and in medicine, etc.
6. The whole creation marred. Then why did
God aUow it ? I answer —
7. That is a question not for the present time.
You don't inquire how a fire arose before you have
extinguished it.
8. Next, our Lord came to destroy sin. This the
characteristic over aU other reHgions (' not the
righteous,' 1 ' repent ye,' 2 the lost sheep) ; they
[other religions] acknowledge sin, but they cannot
cure it.
9. He takes away the guilt, and the power [of
sin]. 10. This by His death and passion.
11. This the fundamental doctrine — texts.

October 13 (Twenty-first Pentecost)
[FORGIVENESS OF INJURIES]
1. Inteod. — To-day's gospel [the king taking an
account of his servants].
2. Parallel passages ; Luke xvii. 3-4.3
3. So far easy, for it is scarcely supposable that
1 ' I am not come to call the righteous, but sinners to repent
ance.' — Mark ii. 17.
2 ' Jesus preached : Repent ye, and believe the gospel.' —
Mark i. 15.
3 ' Take heed to yourselves : If thy brother sin against thee,
reprove him ; and if he do penance, forgive him. And if he sin
against thee seven times in a day, and seven times in a, day be
converted to thee, saying, I repent; forgive him.'

[FORGIVENESS OF INJURIES] 245
one should have so little generosity as to refuse
forgiveness to one who confessed himself wrong and
asked to be forgiven.
4. But when he does not ask to be forgiven ; if
he persists in opposition and injury, and goes on
doing harm, and takes a wrong course. Yet this
commanded too. The Lord's Prayer — Matt. vi. 14-
15,1 Mark xi. 25-26,2 Rom. xii. [18-20].3
5. Or again, supposing he does not do so, asks
to make it up, still there may be, you may say, such
difficulties as these : I may wish to keep at a distance,
for :
6. (1) E.g. I cannot trust him; he is a dangerous
man. 7. (2) He is likely to do me spiritual harm.
8. (3) The sight of him is a temptation, an
irritation to me ; we shall be best friends at a
distance. 9. (4) I shall be a hypocrite if I make it up, for
I don't like his doings.
10. (5) I ought to protest against him.
11. Answee. — 'If you in your hearts forgive not
1 ' And if you will forgive men their offences, your heavenly
Father will forgive you also your offences : But if you will not
forgive men, neither will your Father forgive you your offences.'
2 ' And when you shall stand to pray, forgive, if you have ought
against any man : that your Father also who is in heaven may
forgive you your sins. But if you will not forgive, neither will
your Father that is i^ heaven forgive you your sins.'
3 ' If it be possible, as much as is in you, having peace with all
men. Not revenging yourselves, my dearly beloved, but give
place unto wrath : for it is written, Revenge to me ; I will repay.
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.'

246 SERMON NOTES
every one his brother ' [Matt, xviii. 35]. You must
love him. Col. iii. 12-13 1 ; Matt. v. 44-47.2
12. Objection. — ' But I do not Hke him.' How
can I love him ? This is a fundamental difficulty.
13. Answee. — Can you pray that you may meet
him and love him in heaven ? You and he are both
far from what you should be ; and each has to
change. Look on the best part of his character —
learn sympathy with him. Think how he suffers.
Purgatory useful for this — to bring you and him
nearer to each other.

October 20 (Twenty-second Pentecost)
[FINAL PERSEVERANCE]
1. Inteod. — Epistle for the day, perseverance in
grace. 2. Two things plain : (1) perseverance necessary,
Matt. xxiv. 13,3 Ezech. xxxiii. 18.4
1 ' Put ye on therefore, as the elect of God, holy and beloved,
the bowels of mercy, benignity, humility, modesty, patience ;
Bearing with o*ne another, and forgiving one another, if any
have a complaint against one another : even as the Lord has
forgiven you, so do you also.'
2 ' 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 who is in heaven, who maketh
his sun to rise upon the good and bad, and raineth 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 brethren only, what do you more ? do not
also the heathens this ?
3 ' He that shall persevere to the end shall be saved.'
4 ' For when the just shall depart from his justice, and commit
iniquities, he shall die in them.'

[FINAL PERSEVERANCE] 247
3. (2) Not in our power, but a special gift of God.
We cannot merit it.
4. Now what is merit ? (Explain.) By ourselves
not only not perseverance, but nothing can we
merit. 5. Because (1) by ourselves we can do nothing
pleasing to God, because of our sinfulness ; and (2)
because how can anything we do be worthy of
heaven ? what proportion ? Luke xvii. 7-10.1
6. (1) Therefore the grace of God, and (2) His
promise ; thus we can be said, first, to please God,
and secondly, to merit.
7. And these two by the merits of our Lord and
Saviour. 8. But there are two things we cannot merit —
the first grace and the last.
9. As to the first grace, it is plainly God's free
bounty which has made us Christians.
10. As to the last, it is God's free bounty, in spite
of the accumulation of merits. No extent of merit
is sufficient to gain perseverance — the just may fall,
however holy, etc. Think of Solomon ; think of
Judas. It is a special gift to die in grace.
11. Two conclusions. First let us continually
pray that God would give us this special gift of dying
in grace.
1 ' But which of you, having a servant ploughing or feeding
cattle, will say to him, when he is come from the field, Immedi
ately go sit down to meat ? And will not rather say to him, Make
ready my supper, and gird thyself, and serve me, whilst I eat and
drink ; and afterwards thou shalt eat and drink ? Doth he thank
that servant for doing the things which he commanded him ? I
think not. So you also, when you shall have done all these
things that are commanded you, say, We are unprofitable
servants : we have done that which we ought to do.'

248 SERMON NOTES
12. This may comfort us when we lose our friends,
that God may in His mercy have taken them then,
when they were in grace.

January 12, 1873 (Sunday in Epiphany)
[MANIFESTATION OF THE KINGDOM OF
CHRIST]
1. Inteod. — The Magi.
2. They were a prophecy and anticipation of
what was coming.
3. We know the kingdoms of this world became
the kingdom of Christ.
4. Two things wonderful : (1) that such a con
quest should be made ; (2) that it should be
prophesied. 5. That kingdom is passed by, three hundred
years ago. We have, however, the remains —
cathedrals, ruins of abbeys — the usages of society, etc.
6. So that we are known as the ' old religion.'
And what is old comes from our Lord, and what is
new came frdm men.
7. This, then, is the wonderful manifestation of
past times.
8. But now it is wellnigh past — while it lasted it
was comparatively easy to beheve when there was
only one religion.
9. But now Satan, who has his instruments in
every age, says : ' There are so many religions,
none is true ; they are all false.'
10. Those who five will find a wave of infidelity
overspread the land. What they are to do.

[MEN OF GOOD WILL] 249
11. There is another manifestation1 : 'Come and
see ' — whereas men keep you from coming and seeing.
' A witness in court ' — we say, ' Let us actually
see him.' But no — here it is ' so many religions,
etc., Catholicism is going down,' or ' Catholics are a
fallen race,' etc., etc., instead of above, ' Come and
see.' Reading the Gospels. John ix., Luke xvii.
By ' religious men ' is meant those who have
experiences. January 27 (Third Epiphany)
[MEN OF GOOD WILL]
1. Inteod. — The centurion in the gospel of the
day. Account in St. Matthew, in St. Luke.
2. He was a heathen, etc. This is how our Lord
began the Church, when as yet there was none, and
addressed Himself to those who were well inclined,
and gained them.
3. This is what is meant by men of good will in
the angels' song.
4. Instances : Nicodemus, John viii. ; Gamaliel
in Acts v. ; Luke ix. [49], ' who followeth not us ' 2 ;
Syrophoenician [woman], Matt, xv., Mark vii.
5. And so now. We must not repel them or treat
them harshly, or laugh at them, etc.
6. They illustrate the secret work of grace — from
grace to grace.
1 The other manifestation seems to be the Church with her
notes. The claims of this witness to be interrogated are put off
with ' There are so many religions,' etc.
2 ' And John, answering, said, Master, we saw a certain man
easting out devils in thy name ; and we forbade him, because he
followeth not with us.'

250 SERMON NOTES
7. Tests of being bonae voluntatis [of good will] —
not justice, sense of fairness, and benevolence, though
these are praiseworthy — and we must be grateful to
such men.
8. But (1) humility from sense of sin. ' Lord, I
am not worthy.' ' Even the dogs,' etc.
9. (2) Sense of duty. ' I am a man under
authority.' 10. (3) Devotion. ' He has built us a synagogue,'
Luke vii.
11. Let us beware lest those who have less advan
tages than we have outstrip us. ' Many shall
come from the east and the west,' etc.

March 2 (First Lent)
[GOD OUR STAY IN ETERNITY]
1. Inteod. — We must draw near to God.
2. This means to contemplate, to recognise, to
fear, to love. Now let us see the necessity of this.
3. Here we are tempted to make the world our
God, because we see it, and do not see God.
4. But consider what our state is when we are
dead ; our senses then are all gone.
5. Consider this : we have five senses, and we
know what a deprivation the loss of any one —
sight or hearing or touch or feeling — any one.
6. But in death they all go together. See what
we are reduced to. It is true we cannot have any
bodily pain — and that is what people are apt to say,
' All his pain is over.'
7. True, but is there no pain of the mind ? Do

[THE LOST SHEEP— FALLEN MAN] 251
we know how acute pain of the mind is ?¦ — surely we
know it even in this life.
8. Let us consider our being suddenly cut off
from all intercourse except with ourselves — a truly
solitary confinement ; worse, for that here is only
loss of hearing, i.e. conversation.
9. Supposing in addition it comes on us that we
should not be thus, except for our own fault !
10. Now it is clear that we should have no remedy
unless God visited us and gave us light.
11. The light of glory, the light of heaven, the
only thing.
12. But suppose we have no desire for it, no love of
it. Suppose we look back in fond regret to this world.
13. Therefore the love of God is the only way in
which we can be happy.
June 22 (Third Pentecost)
[THE LOST SHEEP THE TYPE OF FALLEN MAN]
1. Inteod. — Gospel, one sheep in wilderness, man ;
the ninety-nine, angels.
2. Contrast between angels and man. They so
great, we so low.
3. Yet Psalm viii. 4-5, ' What is man,' etc.1 ; ' out
of weakness were made strong ' 2 ; ' when I am
weak, then I am strong ' 3 ; ' these things the angels
desire,' etc.4 ; ' joy among the angels of God.' 5
1 ' What is man, that thou art mindful of him ? or the son of
man, that thou visitest him ? Thou hast made him little less
than the angels,' etc.
2 Heb. xi. 34. 3 2 Cor. xii. 10.
4 ' Which things the angels desire to look into.' — 1 Peter i. 12.
6 ' . . . upon one sinner doing penance.' — Luke xv. 10.

252 SERMON NOTES
4. For, see the difference. Even angels fell ; and
even for angels no restitution. You would think
they were more convertible — they had no powers to
return. 5. Could, then, any being return, if not angels ?
6. Man not only in the image of God, but of the
beasts of the field.
7. Incarnation.
8. All things possible with God.
9. Hence a great multitude.
10. Hence saints.
11. Woe is us, if elect, yet such as we are.

January 4, 1874
[THE NEW YEAR]
1. Difference of feelings of young and old towards
a new year.
2. The young with hope and expectation ; the
mature with anxiety.
3. The young look forward first for a change —
each year brings changes. And to them they are
changes, as they think, for the better ; they are
older, stronger, more their own masters, etc.
4. And secondly, the future is unknown, and
excites their curiosity and expectation.
5. It is different with them who have some
experience of fife. They look (1) on change as no
great good ; they get attached to things as they
are, etc.
6. But (secondly) the ignorance of the future, so
far from being good, is painful — in truth it is one

[JEWISH AND CHRISTIAN CHURCHES] 253
of our four wounds. Ignorance of all things,
especially of the future — of what a day may bring
forth — of suffering, bereavement, etc.
7. Thus, hke railway train, bowling away into the
darkness. 8. Ignorance what sufferings and bereavements
are in store — of death — of the day of death. We
walk over our own dying day, year by year, little
thinking. 9. It may be a work-day, or holiday, or a ' many
happy returns ' [day].
10. All things make us serious. This we know,
that death is certain ; and then the time comes when
there will be no change — for time is change — and no
ignorance. June 28 (Fifth Pentecost)
[THE JEWISH AND THE CHRISTIAN CHURCH]
1. ' Unless your justice [exceed that of the scribes
and Pharisees, you shall not enter into the kingdom
of heaven,' Matt. v. 20].
2. The Jews, then, God's people, and their Church
God's Church. It was the Ark. The world lay in
wickedness, and in the wrath of God, except that
holy Church which God founded by Moses. The
Pharisees its rulers.
3. It was salvation, for ' salvation of the Jews.'
So now.
4. It taught God's law. ' Moses' seat.' So now.
5. Indefectible, never to end. You will say it
ended. No, it changed into the Christian Church. „<
6. But though Jewish Church could not fall away,

254 SERMON NOTES
its members could. And so now. Even its rulers
could fall away, though they taught what was right
— Moses' seat ; and so could the body of its people,
and so it did. They relied on their privileges, and
were cast off. St. John the Baptist said, 'Flee
from the wrath to come,' to Pharisees coming to
His baptism. And so Christians may [fall away].
This is a warning to us, and St. Paul so makes
it, Rom. ii.
7. Therefore whatever is said to or about the
Jews is a warning to us.
8. Thus what is said about the Samaritans.
(Who were the Samaritans ?) Many are singled out
as better than the Jews. (1) The good Samari
tan ; (2) the grateful Samaritan.1 They are like
Protestants. So Protestants may be better than
we in spite of ' salvation from the Jews.'
9. Nay, heathen were better than the Jews, e.g.
centurion — 'Many shall come,' etc., Matt. viii. 11-
12 2 ; Tyre, Sidon, Sodom 3 [Matt. xi. 21-23].
10. Thus at present countries on the Continent —
they may be cast off as the Jews were. Protestants
in England may be better.
11. But we must look to ourselves. Many are
called. Strive and seek [Luke xiii. 24].
12. All those who are in earnest, though they
know their imperfections, must not fear.
1 The leper who returned to give thanks.
2 ' Many shall come from the east and the west, and shall sit
down with Abraham, and Isaac, and Jacob, in the kingdom of
heaven. But the children of the kingdom shall be cast out.'
' See p. 47 (footnote).

REVELATION— WORD OF GOD [II] 255
August 2 (Tenth Pentecost)
[REVELATION— WORD OF GOD (I)]
1. Inteod. — I have been reading from Scripture,
viz. an epistle and gospel. Why ?
2. What is meant by Scripture, Scriptures ?
Writings, the Word of God, or revelation — through
different ages.
3. Why has God given us a ' Word ' ? Because
we are so ignorant.
4. Two Testaments. First with one nation (Old),
then with people of all nations (New).
5. The Bible, the Book.
6. By the by, why are Catholics said to burn the
Bible ? They never do, or have (unless they com
mitted an act of sin) ; but what they burned was not
the Bible but a Protestant translation. (Also without
comment.) 7. The Church comments and explains. Now as
to the Old Testament, or the Word of God to the
Jews, 8. Law and prophets,
9. Till our Lord came.
August 9 (Eleventh Pentecost)
REVELATION— WORD OF GOD [II]
1. Inteod. — Recapitulation. Scripture — Scrip
tures — two Testaments — Bible — teaching, and there
fore inspiration.
2. When I say ' inspired ' — not in science or art,
etc.

256 SERMON NOTES
3. Difference of Old and New— Old imperfect,
and through so many ages ; New perfect, and once
for all in one age.
4. Here I shall speak of the New. The Apostles
— inspired — our Lord God. Heb. i. 1-2.1
5. Objection. — Why not their words [inspired], if
their writings ? Why not their speeches ? Why not
their conversation ? Of course it was. All they
said about eeligion was. They might not know
about the earth going round the sun, etc.
6. But it might be objected, on the other hand,
that such sayings were not recollected. But some
might be.
7. This is what Catholics called " tradition,' and
in which we differ from Protestants. Meaning of
the word ' tradition.' Vide epistle for this Sunday.2
8. Things we know by tradition : (1) that Scrip
ture is the inspired Word of God ; (2) what books
the Bible consists of — for these Protestants need
tradition ; (3) the Mass, etc.
9. And so natural. Every school, every set of
workmen, go by tradition — ' common law ' is tra
dition. •
10. Hence we say there are two parts of the Word
of God, written and unwritten.
11. But still, surely tradition may go wrong.
Yes, and Scripture may be wrongly interpreted.

1 ' God, who at sundry times and in divers manners spoke in
times past to the fathers by the prophets. Last of all in these
days has spoken to us by his Son, whom he hath appointed heir
of all things, by whom also he made the world.'
2 1 Cor. xv. 1-10. ' For I delivered [tradidi] unto you first of
all which I also received.'

[THE SEEN AND THE UNSEEN WORLDS] 257
12. Therefore the Church decides, as being in
fallible. 13. Hence there may be mistaken reports of
miracles, prophecies, etc., but we must see what the
Church says about them.

March 28, 1875 (Easter Day)
[THE SEEN AND THE UNSEEN WORLDS]
1. Inteod. — This is the greatest day of the year,
because it is the day on which our Lord rose from
the dead. He said while He died on the Cross,
' Consummatum est ' — ' It is finished,' and in the
Resurrection we behold the fruit of His ' finishing.'
2. (1) The miracle itself — and this special, because
without corruption ; others [who were miraculously
raised to life] died again. (2) Next it is a reverse after
a sorrowful week. (3) It was a conquest of the foe.
(4) It was the exaltation of our nature.
3. But further, it gives us a great lesson, never
to despair. There are two worlds, and nothing
which we see in this world images to us what is going
on in the next.
4. This world runs by laws. All things go on as
at the beginning of the Creation. The sun rises and
sets ; and so human affairs. They thought by
killing Him to have stamped out religion.
5. And so now — the political world, commercial,
scientific ; telescopes, calculations, ships, etc., etc. —
but another world going on too. This world a
veil. 6. The mass of men only see this world. Each
R

258 SERMON NOTES
man enters in this world with hopes for a career,
etc., etc. Not wrong in minding this world, but in
not minding the next. Their view of life.
7. The flood ; ' marrying and giving in marriage '
— but another world too.
8. We walk by faith, not by sight.
9. Therefore acts of faith, hope and charity.
10. Therefore attending Mass, in which the whole
mystery of redemption, atonement, resurrection,
etc., [is set forth].
11. Let us thank God for giving us eyes, and
pray Him to give others eyes too, for He died for all.
Perhaps no laws in heaven, but every act from
God's personality ; and each perfect in itself, so that
we could not reason from one to the other.1

June 6 (Third Pentecost)
THE SACRED HEART
1. Inteod. — Many devotions in Holy Church.
This is one which has spread of late years, more, I
may say, than any other. To-day is the special
feast of it ; and [this] leads me to explain in what
it consists. 2. Our Lord is One. He is the one God. He
took on Him a manhood, a body and soul ; that body
from Mary. Still, He was one, not two — one, as
each of us is one.
3. We too, in our way, are each of us one, though
we are two — soul and body — and the body has parts ;
1 This paragraph is placed at the end. It was written on an
empty space, and it is not clear where it was meant to be.

THE SACRED HEART 259
[nevertheless] each of us is one. This is what is
meant by speaking of our Lord's [oneness] as we
speak of our own.
4. And though each of us is thus composite, we
can love each other as one, though of so many
parts. And in like manner, though our Lord is
God and man, with a soul [and body], we can
contemplate Him as one, and worship, love Him
as one.
5. Further, if I said I loved the face, or the smile,
or liked to take the hand of my father or mother, it
would be because I loved them. And so, when I
speak of the separate portions of our Lord's human
frame, I really am worshipping Him. So in the
Blessed Sacrament we do not conceive of His Body
and Blood as separate from Him.
6. Devotions at various times [and ages]— the
Wounds, the Blood, the Face— and in hke manner
the Heart. We worship [each] as Him, as that
One Person who is God and man ; we worship [Him]
by the memento, the pledge of His Heart.
7. Why ? The Heart a symbol — so the Wounds
and the Blood. [In contrast with these] a symbol is
sometimes that which [only] expresses and reminds
— thus water, oil, wine, bread.
8. What is the Heart the symbol of ? — of His
love, His affection for us, so that He suffered for
us— the agony in the garden.
9. Moreover, of His love in the Holy Eucharist.
10. The Heart was the seat, first, of His love for
us ; secondly, of His many griefs and sorrows.
[The following were appended, apparently as
alternatives :]

260 SERMON NOTES
7. Of two things especially to remind us now,
when the world is so strong — His power and His
love. He will overcome by love.
8. The Heart is the emblem of His love — in wor
shipping It we worship Him.

Christmas Day
[CHRISTMAS JOY]
1. Almighty God condescends to be represented
in human language as hoping, fearing, suffering
disappointment, repenting, feeling anger, etc. But
there are two human feelings and affections which
may be predicated of Him, not in the way of figure,
but proprie — joy and love ; of course I mean as
being perfectly free from human passion.
2. Of the two great festive seasons of Easter and
Pentecost [on the one hand], and Christmas [on the
other], Easter, with the fifty days of Pentecost, is
the season of love, Christmas of joy.
3. I need»hardly say so — our churches, our altars
are dressed up as token of our joy — and our houses,
according to our opportunity — and we meet together
for social enjoyment, and to provide festive meals
and entertainments of various kinds for the poor
and for children. And all this, of course, is right,
and is the proper token of our faith and hope, of our
Christian joy. It is, I say, the season of joy, and
therefore it is fitting that we should exhibit these
signs of our being full of joy.
4. But a warning needs to be given. It is quite

[CHRISTMAS JOY] 261
possible, rather, alas ! it is not uncommon, for men
to stop at, to get no further than the outward
signs. Nay, I may say that it is quite plain in a
country like this, in a place like this we may —
nay, we do — content ourselves with rejoicings which
are temporal, earthly, visible, without going at all
to what is the real reason, after all, for those
external signs. All around us men are doing so,
and thus we are led to do as they do.
5. Therefore most necessary to recollect that there
are two sorts of joy, earthly or outward, heavenly or
inward, and that we may easily place the former in
the place of the latter.
6. We shall understand best what the true joy is
by what is told us in Scripture of the first Christmas.
If that joy really consisted in anything external, joy
could not have been there. (1) Go through the
journey to Bethlehem — winter — slow journey — lag
ging behind — no room in the inn, as the inn was
full, doubtless the stable also — caravanserai — the
stable, etc. State of the stable — not Hke our stables,
neat and clean. This is what the shepherds found.
They themselves had a hard time of it, watching
their flock by night, but they came to a worse place ;
not so cold, but less Hke a home. Yet, I say, they
rejoiced. Contrast of Herod in his palace close by.
(2) The angels sang ' Glory to God in the highest ;
and on earth peace to men of good wiU ' ; and the
angel said to the shepherds, ' Behold, I bring you
tidings of great joy,' and the shepherds returned
' rejoicing ' : and Mary [in] the Magnificat at an
earHer time shows her thoughts. Yet what were
the outward circumstances ?

262 SERMON NOTES
7. Paragraph in newspaper : ' Somehow Christ
mas festivities faU flat when one has grown up.' The
shepherds, etc., rejoiced even in [the midst of] their
own outward discomfort and hardships ; but men
of the world cannot lastingly rejoice even in the
midst of their good things. Oh how this shames
our deHcacy, our desire of comfort, etc. ! Of course
we may thankf uUy take what God gives us ;
but at least, while we rejoice in these gifts, let us
not forget to let our inward spiritual rejoicing keep
pace with our external.
8. Let us recoUect the apostle's words. [Perhaps
the preacher quoted here from the epistle read at the
first mass of Christmas : ' The grace of God our
Saviour hath appeared to aU men, instructing us
that, denying ungodHness and worldly desires, we
should Hve soberly, and justly, and godly, in this
world ; looking for the blessed hope, and coming of
the glory of the great God and our Saviour Jesus
Christ.'— Titus ii. 11-13.]

December 26 (St. Stephen)
[THE MARTYRS]
1. Inteod. — The first martyr — what meant by a
martyr — witness for the truth. Christ the first
martyr,1 but He more than a martyr.
2. There is one God, but He was forgotten by all
the earth (except the Jews).
1 ' Thou sayest that I am a king. For this was I bom, and for
this came I into the world, that I should give testimony to the
truth.' — John xviii. 37.

[THE MARTYRS] 263
3. If one God, only one religion. But every
nation had its own god or gods, and they never
thought of interfering with each other.
4. God suffered this for a long while (Acts xiv. 16 x),
but at length, etc.
5. Hence preachers and evangelists, apostles —
but men did not hke to be interfered with. It was
a new thing ; hence persecutions, and the preachers
became martyrs.
6. In Jerusalem they first suffered, because they
came in collision with the prejudices of the Jews —
such St. Stephen — then a wider range — the apostles
all martyrs.
7. The Te Deum calls them an army — (enlarge
upon this). Contrast to Mahometans — nay, to
Protestantism, which spreads, not indeed by
persecution, but by the patronage, etc., of the State.
What can be more wonderful than an army con
quering by being beaten ?
8. The most horrible deaths ; stoning is bad
enough, but it [was] only one way — St. Andrew, St.
Bartholomew, St. Peter, St. James, St. Paul, St.
John (oil) — the young, the old, the weak, the strong,
men and women.
9. Fiest Reflection. — Thus are we Christians.
What, under God, do we not owe to them ?
10. Second Reflection. — How comfortable our
fives are ! The thought of the martyrs should
support those too who are in pain, etc., and those
who see their friends in pain.
11. All this should humble us.
1 ' Who in times past suffered all nations to walk in their own
ways.'

264 SERMON NOTES

January 9, 1876
[LIFE A PILGRIMAGE]
1. Life a journey or pilgrimage, Gen. xlvii. 9,
(Jacob),1 Luke xiii. 33,2 John xi. 9.3 This is a
thought befitting the beginning of the year.
2. In a journey we have a start and a goal. So
fife. Again, in a journey, obstacles — rivers, moun
tains, etc. So in life, temptations.
3. Now journeys have different lengths — so differ
ent lives have different lengths ; one man dies old,
another young — each life is long enough to reach the
goal. Each length according to capabilities — one
can go three miles an hour, another four, etc.
4. The length of each is determined by the length
of light. No one has to travel in the dark, John ix.
44 and xi. 9-10 B — as one man's journey might be
near the pole, another's far south — different times
of year.
5. If we linger or deviate on a journey, the light goes.
6. Have we not lingered or gone out of the road ?
Double loss of time if we have to get back ; and then
how to find the way ?
1 ' The days of my pilgrimage are a hundred and thirty years :
few and evil, and they have not come up to the days of the pil
grimage of my fathers.'
2 ' Nevertheless I must walk to-day and to-morrow.'
3 ' Are there not twelve hours in the day ? If a man walk in
the day, he stumbleth not.'
4 ' I must work the works of him that sent me, whilst it is day •
the night cometh, when no man can work.'
6 ' If a man walk in the day, he stumbleth not, because he
seeth the light of this world. But if he walk in the night, he
stumbleth, because the light is not in him.'

[CHRIST OUR FELLOW-SUFFERER] 265
7. We shall have to run.
8. Perhaps a carriage — increase of grace.
9. Now let us think of the past year and the
year to come.

February 20 (Sexagesima)
[CHRIST OUR FELLOW-SUFFERER]
1. Inteod. — We have to labour and suffer, as I
said last week,1 but we have this support and
consolation, that Christ labours and suffers with us.
This a great subject.
2. Adam fell. God never puts on us more than
we can do ; He gives grace sufficient.
3. But it is much more than this. He might
have forgiven and restored us without Christ's death,
but He has done so in a more excellent way.
4. The Prince of Wales going into a labour prison,
putting on dress of convicts, having his hair cut,
all for the sake of converting convicts. So —
5. Christ has sought us — but more, for He has
wrought and suffered for and instead of us.
6. Still more ; not only He has taken ours, but
has given us His — the vine and branches — one body,
He the head, Rom. xii. [5] 2 ; ' Why persecutest
thou me ? ' [Acts ix. 4].
7. We are all [that] He is — sons of God — full of
grace — heirs of heaven.
8. Is not this sufficient to sweeten labour ?
1 There are no notes of the sermon here alluded to.
2 ' So we, being many, are one body in Christ.'

266 SERMON NOTES
February 27 (Quinquagesima)
[COMMUNION WITH GOD]
1. God the Creator of all — all things depend on
Him. 2. But the happiness of intellectual beings is not
only [in] dependence [upon], but in union with Him.
3. This union shows itself in communion— that
is, a fellowship — intercourse of thought, or a spiritual
conversation. 4. The fall of Adam has placed a huge obstacle,
as a wall or a mountain, between us and God, and
Christ has broken it down. He has opened the
kingdom of heaven to all who believe. This is why
He took flesh and came on earth.
5. Now this communion requires love and grace
on the part of God, and faith and prayer on the part
of man.
6. In His part God is not wanting. His love is
as expansive, as diffusing, as powerfully and con
stantly overflowing as the sea, or as the wind, or as
the flame, and whereas their expansion is for evil,
that of the Divine Attributes is for good.
7. Now we have instances of this communion
between God and man in Scripture clearly defined.
8. Enoch ' walked with God ' — and Noe. What is
meant by ' walking with God ' is plain ; men who
are companions on a journey talk while they walk.
The two journeying to Emmaus ; our Lord joined
them — this was communion.
9. Another image is that of friend. Abraham is

[SIN] 267
friend of God, 2 Paralip. xx. 7,1 Isa. xii. 8,2 James
ii. 23.3 Friends are in possession of each other's
confidence ; and Gen. xviii. [17], ' Shall I hide from
Abraham what I am about to do ? ' — and [Abraham's]
intercession for the cities.
10. And so Moses — Num. xvi. 18 and Ex. xxxiii. 11.
11. What was, then, the privilege of the few, for
the Jews were ' servants ' in Judaism, is the right
of all Christians. Vide Luke xxii. [4], 'friends,' and
John xv. 15, when our Lord speaks of ' omnia
quaecunque,' etc.
12. Conclusion. — (1) Those who make friends of
the world cannot have this Divine friendship ; (2)
Those who have that Divine friendship have a disgust
of worldly friends. ' Jesus Christ the same yesterday,
and to-day, and for ever.'
First Lent [1876]
[SIN]
1. Inteod. — This is a time when the Church calls
upon us to put off sin — both the reatus [guilt] and
punishment of it — and the indwelling power.
2. That there is such a thing as sin — something
distinct from everything else — I shall take for
granted ; it is an offence against God : ' against
Thee only have I sinned.'
3. It is different from a mistake, intellectual,
1 ' Didst not thou our God kill all the inhabitants of this land
. . . and gavest it to the seed of Abraham thy friend for ever ? '
2 ' . . . the seed of Abraham my friend.'
3 ' And the scripture [Gen. xv. 6] was fulfilled, saying, Abraham
believed God : . . . and he was called the Friend of God.'

268 SERMON NOTES
social, or practical ; different from an offence against
beautifulness, etc.
4. I shall take this for granted. And the question
is about its gravity — is it of little consequence or
great ? — this is my point.
5. Now here I shall dwell on one consideration,
viz. of what Almighty God thinks of it, by what
He has done in consequence of it.
6. The Gospel. What is meant by Gospel, and
why ?
7. It is the coming of God in our flesh, thus to
humiliate Himself — to suffer, to preach, etc., etc.
Can it be a fight thing to bring about this ? This
is indubitable if Christianity is true — there cannot
be two opinions.
8. Nay, He had to suffer — to be tortured — to be
crucified. Texts.
9. His terror : it was more then than the outward
appearance, John xii. [27],1 Luke xxii.,2 Heb. v. [7].3
10. Now what is to be said to those who ignore all
this ? March 12 (Second Lent)
[HELL]
On future punishment — on hell.
First, we are not fair judges of the malignity of
sin. 1 ' Now is my soul troubled ; and what shall I say ? Father,
save me from this hour : but for this cause I came unto this
hour.' 2 The agony at sweat of blood.
3 ' Who in the days of his flesh, with a strong cry and tears
offering up prayers to him that was able to save him,' etc.

[PUNISHMENT OF SIN] 269
1. Because like men who have ever lived in a
mine, and never seen the light of day.
2. Because skill in any art (and so in holiness)
raises the standard.
3. Because culprits make bad judges.
Secondly, God is a consuming fire ; sanctity burns
what is not holy.
Thirdly, consider Scripture. St. John Bapt.,
' burn up the chaff ' — Matt, xxv., Mark ix., fire —
St. Luke, Dives and Lazarus — St. Paul, St. Peter,
St. John, St. Jude.

March 19 (Third Lent)
[PUNISHMENT OF SIN]
1. Recapitulation — God ' a consuming fire ' [Deut.
iv. 24] ; the nature of things ; His nature cannot
alter ; He cannot alter it ; He cannot make sin a
blessedness, or make it other than antagonist to
Him. 2. An atmosphere — we cannot live in water, or
except in air — a sinful soul cannot breathe the
atmosphere of the spiritual world ; that atmosphere
is fire to it.
3. While in this world punishment is sometimes
delayed ; but even here it commonly comes as
heathens witnessed, (thus old men suffer for their
youth). But [if not here] certainly afterwards —
a ' fiery indignation ' [Heb. x. 27], etc.
4. Not only deliberate sinners, but even God's
own children ; and this is what I wish to bring

270 SERMON NOTES
before you, especially this evening. This is the
doctrine of purgatory.
5. Such is the divine law — even after repentance
and reconciliation after a firm faith ; yet those
whom God loves, who die in grace, nevertheless
suffer for the sins which they did before their
conversion and after it.
6. Matt, v., ' last farthing.'
7. 1 Cor. iii., ' by fire.'
8. (1) Delaying repentance. ' I will repent by
and bye ' — but purgatory.
9. (2) Every sin has its punishment.
10. (3) Joy that there is a purgatory.
11. (4) The willing plunge. The content of pur
gatory — next to the content of paradise.

March 26 (Fourth Lent)
HOW TO ESCAPE PURGATORY
1. The first thing to do is to be in constant union
here with our Lord and Saviour ; that is, in a
state of grace.
2. This we are able to do through the sacraments
and our own care — that care is to avoid mortal
sin. Venial sin no one [can avoid] but by special
privilege ; but it is our own fault if we fall into
mortal. 3. If we are always in and out of grace (1) shall
we persevere ? (2) at least we shall not save our
selves from purgatory.
4. Next, if we are in grace and reunited to Christ,
our penitential works tell — 1 Cor, xi., ' judged ' ;

[GIFTS OF THE RESURRECTION] 271
(1) prayers — 'Knock, and it shall be opened ' ; (2)
alms ; (3) fastings.
5. Thirdly, indulgences. Still depending on a
state of grace.
6. Fourthly, but better than all, contrition.
7. Two kinds of contrition. With love or with
fear ; for God or for self.
8. Anyhow there must be hatred, grief, resolve.
9. But contrition with love does everything ; it
saves without the sacraments when they can't be
had. 10. St. Vincent Ferrer and his penitent (Bail, t. 5).
April 16 (Easter Day)
[GIFTS OF THE RESURRECTION]
1. Inteod. — This day is the foundation of all our
hopes for eternity. Recollect that our souls will
never die ; the body dies, but not the soul ever ;
always in being. The body dies — rises ; but there
is no break of continuing being as regards the soul.
2. What condition are our souls in to encounter
immortality ? Who is there who, if he can bring
himself to think steadily, would like to live for ever
with no better outfit for eternity than he has ?
Who would hke to go out of this world to judgment
with no clearer conscience than he has ?
3. In this tremendous difficulty our Lord came to
be our Saviour. The Son of God came, etc., etc.
He died. He took upon Him all our miseries, and
made Himself a sacrifice.
4. And he has gained us great gifts by which to
reverse our state. Salvation consists in five, We

272 SERMON NOTES
have virtues which God cannot have, e.g. faith
and hope, but these [five] gifts are much more ;
[they make us] ' partakers of the divine nature '
[2 Pet.i. 4]. Five — Geace and Teuth, John i. 16-171 ;
Light and Life, ib. 4, 9,2 and ib. xiv. 6, 'the way,'
etc.3 ; Peace or Joy, ib. xiv. 27.* So in apostolic
greetings in the Epistles. All five Divine Attributes
— ' partakers of the divine nature.'
5. The first is grace or holiness (instead of un-
holiness). 6. The second truth (instead of ignorance), witness
to the truth — faith — hearing.
7. The third is light — seeing, knowledge, everything
clear — as eyes correspond to ears. John viii. 12 6 ;
ib. xii. 35, 36.6
8. Fourth, life, John x. 10,7 28,8 ib. iv. 14,9
ib. v. 24.10
9. Fifth, peace or joy, John xiv.,11 ib. xx. twice12;
1 ' And of his fulness we have all received, grace for grace. . . .
The law was given by Moses ; grace and truth came by Jesus
Christ.' 2 ' In him was life ; and the life was the light of men. . . . The
true Light, which enlighteneth every man.'
3 ' I am thS way, and the truth, and the life.'
1 ' Peace I leave with you, my peace I give you. . . . Let not
your heart be troubled.'
6 ' I am the light of the world.'
6 ' Walk while you have light, that the darkness overtake you
not. . . . Whilst you have the light, believe in the light.'
7 ' I am come that they may have life, and have it more
abundantly.' 8 ' I give them [my sheep] life everlasting.'
9 ' The water that I will give him shall become a fountain of
water springing up to life everlasting.'
10 ' He who heareth my word . . . hath life everlasting.'
11 V. supra.
12 The salutation ' Peace be to you,' after the Resurrection.

[THE FIRST AND SECOND ADVENTS] 273
joy, ib. xv. ll,1 1 John i. 4.2 All five in John xvii.
[Christ's prayer for His disciples].
10. Oh how different is all this from the ideas and
language of the world !
11. Let us recollect, to realise it in ourselves is the
only true way of keeping the Resurrection.

November 19 (Twenty-fourth Pentecost
¦ — Sixth Epiphany)
[THE FLRST AND SECOND ADVENTS]
1. The mustard seed.
2. The Church between the two comings of Christ.
3. Those comings both awful, Mai. iii. and Mai.
xxiv. 29, etc.
4. [But] this difference — the first expected ; the
latter sudden— Mark xiii. — the ten virgins.
5. The first — Jacob's prophecy [the time fixed,
i.e. when the sceptre shall have departed from Judah]
—Daniel's 70 weeks=490 years.
6. The second [sudden] like the Flood and [the
destruction of] Sodom — Luke xvii. 26-30.
7. Hence ' watch and pray,' Mark xiii.
8. And so St. Paul — a first duty to wait, 1 Thess.
i. 10 [' to wait for his son from heaven '], Rom. xii.,
and Heb. x.
9. But it may be said, What difference between
this and waiting for the death of each ?
1 ' These things I have spoken to you, that my joy may be in
you, and your joy may be filled.'
2 ' These things we write to you, that you may rejoice, and
your joy may be full.'
S

274 SERMON NOTES
10. Against building and planting — progress.
11. Making this structure and polity of visible
society a god to be worshipped, though the individual
dies. 12. No, all we see will come to nought, however
great and beautiful, Isa. ii. finis.

December 3 (First Advent)
[THE SECOND ADVENT]
1. The gospel this day a portion of our Lord's
prophecy [of the destruction of Jerusalem and the
second coming], rising out of the apostle's admira
tion of the beauty of the Temple.
2. It seemed to them too beautiful to be destroyed.
3. This is the way with men ; they wonder at
their own great works ; they look up to the great
works of their fellows ; and when they are able to
trace out the beauty of God's creation, that too
they make an idol, and bow down before their own
work, loving the map [which they have made] of it,
and say they have discovered it to be too beautiful
to be broken.
4. It is well for man, an homuncio, thus to think,
for he can do a great thing but once ; but God
destroys His own works, however beautiful, because
He could from His infinite resources create many
worlds each more beautiful [than] those that were
before it.
5. And His own works He regards not, if they have
not that note of sanctity which He breathed on them
in the beginning.

THE IMMACULATE CONCEPTION 275
6. Therefore when the Jews, His own people,
came to nought, if He did not spare the work of
His own hands, much less [was He likely to spare]
Herod's work.
7. Babylon and Nabuchodonosor.
8. Now in this [the present] state of society it is
pride, not open sensuality [which is conspicuous] ;
i.e. think of the greatness of an army, of a popular
assembly, of some queen's ball. But whenever the
world looks imposing and likely to last, that is the
most likely time that it will be brought to an end,
or at least [is the likely time] of some great judgment.

December 10 (Second Advent)
THE IMMACULATE CONCEPTION
1. The great feast of this church [of the Birming
ham Oratory], being the mystery to which it is
dedicated. 2. Describe Adam's state [before he fell], and
original sin. He became a child of wrath — enemy
of God — and the dwelling-place of the evil spirit —
[Lex orandi lex credendi : this last point illustrated
by the] exorcisms at baptism.
3. Now, could this be the state of the Blessed
Virgin ?
4. [It could not be.] How is this proved ? By
meditating onthelnc&TWbtion. (Explain) — deeper and
deeper knowledge the saints have in gazing on the
Beatific Vision — and in this life the more we medi
tate on divine truths the more we find.
5. She is [the] Mother of God. He not merely

276 SERMON NOTES
inhabited a man, etc. Doctrine of the Incarna
tion. 6. Therefore immaculate in [her] conception.
7. Hence the Holy Fathers, etc., and so on to our
times, till Pius ix. has made it an article of faith.
8. It does not, cannot interfere with the supreme
glory of her Son, but subserves it.

December 17 (Third Advent)
[SIGNS OF THE SECOND ADVENT]
1. Sign of our Lord's coming, though we don't
know the day, viz. an apostasy or revolt — 6 avouos
[the lawless one, 2 Thess. ii. 8] ; Antichrist [cf.]
rj dvofila, Matt. xxiv. 12.
2. Give circumstances of St. Paul saying so —
belief that our Lord was then to come when St.
Paul wrote.
3. Our Lord says, Matt. xxiv. [9, ' Then shall they
deliver you up to be afflicted, and shall put you to
death : and you shall be hated by all nations for
my name's* sake '] — contrast of prosperity, ib. 38,
[' For as in the days before the flood they were eating
and drinking ... so also shall the coming of the
Son of man be '], and persecution, the greatest
persecution, as holy men have anticipated.
4. But why will they not persevere, as [the] first
Christians [did] ? Want of faith (vide verse 12). We
can do all things by faith if we have faith ; but
false reason cuts at the root (vide verse 24, false
prophets). 5. Sophistry and false reason — even the elect.

[THE FIRST ADVENT] 277
6. This all is opening on us — like the last age.
7. But as sun shining through clouds, or as a
dying man kept alive by prayer, always going and
never gone, so (for the chance of more conversion
and more elect), the world ever dying.
8. Alas ! the next generation — young people, I
fear for you ! x
9. Let us at this time of year pray that as Christ
on His first coming came with preparation, so we
may be prepared for His second coming.

December 24 (Fourth Advent)
[THE FIRST ADVENT]
1. 'A thousand years as one day.' Quote
2 Pet. iii. 7-8.2
2. Illustrated in preparation for Christianity.
Abraham two thousand years before His coming.
3. He was told, ' In thee [shall all the kindred of
the earth be blessed,' Gen. xii. 3], but his faith tried
by^he delay.
4. Mount Moriah the illustration of that faith
which was against sight, for Isaac was the child of
promise. 1 Father John Pollen, S. J., remembers the great impressionmade
on him by this sermon, and especially by the pity expressed for
the rising generation. He heard it as a boy at the Oratory
School. 2 ' But the heavens and earth, which are now, by the same
word are kept in store, reserved unto fire against the day of
judgment and perdition of the ungodly men. But of this one
thing be not ignorant, my beloved, that one day with the Lord
is as a thousand years, and a thousand years as one day.'

278 SERMON NOTES
5. This a type of all holy men ; instances in
Heb. xi. 13.1
6. Not only did not our Lord come, but all events
seemed to look the other way.
7. Prophets said again and again, Persevere in
faith ; but what chance was there when the people
rebelled and apostatised, and there were captivities,
etc., and at last deportation of the whole people to
Babylon ?
8. Elias and the seven thousand — a remnant.
9. Solomon, ' There hath not failed [so much as
one word of all the good things that he promised
by his servant Moses '], 3 Kings viii. [56] ; Isaias to
Hezekiah, Isaias xxxvii. 32 2 ; Habacuc iii. 18.3
10. At length Herod king ; a heathen — but man's
extremity God's opportunity. Christ at length
came. 11. Apply this to these times — and personally to
individuals. [A line along the margin shows that § 8 was to be
inserted in § 7, presumably after ' apostatised.']

December 31
[THE PAST NOT DEAD]
1. We are accustomed to keep the beginning of
the year, but not the ending ; we congratulate each
1 ' All these died according to faith, not having received the
promises, but beholding them afar off. '
2 ' For out of Jerusalem shall go forth a remnant, and salva
tion from Mount Sion.'
8 ' But I will rejoice in the Lord ; and I will joy in God, my
Jesus. '

[THE PAST NOT DEAD] 279
other on the new year, but we let the old year go its
way. Why is this ?
2. It is, first, because the old year, whether it
was a happy year or unhappy, suggests thoughts of
pain. If unhappy, that is painful ; if happy, it is
[painful] because it is gone.
3. Also, because the past year is dead, and what
ever is dead naturally inflicts pain upon us. And
therefore we turn to the new year with hope.
4. But is it really dead ? No ; in one sense it is
awfully alive. All things live to God — the past as
well as the present. No ; to us only the past year
is dead, and to us also one day it is to [be] alive
again. On the last day the books will be opened,
chronicling all events. Quote Apocalypse xx. 12.1
5. Think of the number of events — e.g. in the
newspapers — yet they are nothing to the sum-total.
6. Every soul has its history ; every soul is im
mortal and independent.
7. What are the events of the year but a history
in millions of souls of the unceasing warfare between
good and evil. We talk of battles in the world, etc..
but what are they ?
8. How many have gone right ? how many
wrong ? how many turning-points for life ? how
many have died good and bad, young and old ?
Photographs ; light from distant stars not yet
arrived here. How much we need God's protection ;
the future quite dark.
1 ' And I saw the dead, great and small, standing in the pre
sence of the throne ; and the books were opened : and another
book was opened, which is the book of life : and the dead were
judged by those things which were written in the books, accord
ing to their works.'

280 SERMON NOTES
May 13, 1877 (After Ascension)
[PARTICULAR PROVIDENCE]
1. Inteod. — [The Ascension] the end of the
miraculous series of events which our Lord's life
comprises. From birth to Ascension, as is said in
the Creed,
2. Till He shall come to judge.
3. The world goes on by fixed laws, and they are
such as in themselves are good, and subserve and
proclaim His General Providence. All these con
trivances and final causes, etc. But nothing personal
in this — a cold system. He does not speak. No
encouragement to us to speak to Him — Acts xiv.
17 x and xvii. 26-27.2
4. But He has been more merciful than this — the
hairs of our head numbered. Particular Providence
everywhere and always. How was He to show this
particular providence ? By suspending the laws [of
Nature] by miracles.
5. This He did. But that particular providence
He has mercifully brought [out] in a distinct form,
first in the Mosaic, and then in the Gospel economy.
He has suspended His laws.
1 St. Paul's address to the Iconians : ' Nevertheless he left not
himself without testimony, doing good from heaven, giving rains
and fruitful seasons, filling our hearts with food and gladness.'
2 St. Paul's address to the Athenians : ' And hath made of one
all mankind to dwell upon the whole face of the earth, deter
mining appointed times, and the limits of their habitation.
That they should seek God, if haply they may feel after him, or
find him.'

[THE HOLY TRINITY] 281
6. Especially when, after suffering, He ascended
to heaven.
7. He promises us heaven. He has gone first to
prepare a place for us individually there.
8. Patria — Heb. xi. [13], pilgrims 1 ; Eph. ii.
[19].2 9. Sursum cor da — Col. iii. I.3
10. We think of meeting our friends in heaven ;
we do not think of Him who is the best of all friends.
11. Don't say we don't know Him ; Gospels,
especially Gospel of St. John, bring Him close to us.
12. Sursum corda — Col. iii. 1. Pray without
ceasing, after pattern of Luke xxiv. 52,4 Acts i. 14.5

May 27 (Trinity Sunday)
[THE HOLY TRINITY]
On this day we close our celebration of the merciful
truths of the Gospel by a solemn commemoration of
the Holy Trinity,
1. Lest we should forget who and what God is.
2. He has so humbled HimseH, e.g. our Lord's
human life, also the Holy Ghost — a gift poured out —
received — quenched — [al.] extinguished — grieved.
3. Therefore the Church appoints this feast, that
1 'AU these died according to faith, not having received the
promises, but beholding them afar off, and saluting them, and
confessing that they are pilgrims and strangers on the earth.'
2 ' You are no more strangers and foreigners.'
3 ' Therefore if you be risen with Christ, seek the things that
are above, where Christ is sitting at the right hand of God.'
4 ' And they adoring went back into Jerusalem with great
joy.' 6 ' All these were persevering with one mind in prayer.'

282 SERMON NOTES
we may have that holy fear, and awe, and wonder
at Him which becomes His greatness, while we
believe in Him and love Him.
4. State the doctrine — that there is a Divine
Trinity or Triad, a Divine Three in heaven. Each
is God in the fulness of Divine Attributes, yet there
is only One God, as the Creed says — this is the
beginning and end of the Holy Truth — -we cannot
say more or less.
5. Three devotional sentiments towards it — faith,
fear, love — all three feelings together.
6. Faith — that there should be a mystery, con
gruous. He might not have told us, but if not, still
we might be sure there was one. Unitarians — Credo
quia impossibile. I would not believe in a God
who had no mysteries.
7. Awe, as I have said [sees. 1-3].
8. Love ; the mystery no difficulty, for each
part of it is clear ; the most ignorant can confess
God the Father — then [God] the Son, etc.1 Though
how all three [propositions] are true together, and
why the second does not contradict the first, etc.,
the wisest "cannot know. And in heaven we shall
know all.
9. The Mystery brings before us the peace, as
well as the love which [we] shall have in heaven.
June 24 (Fifth Pentecost)
[ANGER]
1. Inteod.— Epistle [1 Pet. iii. 8-10], Gospel
[Matt. v. 20-24].
1 See p. 158, footnote.

[ANGER] 283
2. The anger thus spoken of by our Lord1 is a sin
against charity ; it is something more than indigna
tion, for it is a personal feeling, the consequence of
some slight or injury to oneself.
3. And more than want of self-command. Passion
or irritableness, which is parallel to concupiscence, a
sin against self. Passion or irritableness leads a
child to beat the ground. To shout, to abuse, to
strike is a relief. All this is sinful, but not [in se]
against charity ; one may really love the person who
provokes us.
4. Yet, though it [anger] is not this common
affection, in spite of the phenomena being the same,
it is a common sin, and far worse than an affec
tion. 5. It shows itself in this, that it does not go off
or evaporate ; it remains as spite, resentment, a
grudge, a desire of revenge — and who will say this
is not common ? — in a feeling of repulsion, aliena
tion, hatred.
6. How wrong it is we shall see by the contrast
of the Christian feeling, as darkness is understood
by light — how beautiful the generosity, the noble
ness of returning good for evil ! Joseph and his
brethren ; David with Saul.
7. I have said it is a personal feeling ; but there
is a kind of hatred, which is only partially personal,
or only at first, but when the keen personal feeling
is gone, leaves a habit of hatred and repulsion — a
dull negative feeling. This too is against charity.
8. It may be said, indeed, How can I help it ? I
1 ' Whosoever is angry with his brother, shall be in danger of
the judgment.'

284 SERMON NOTES
don't like the man, as I don't like a certain taste or
sound, etc.
9. On the other hand, you must feel towards all
men as those you can bear to meet in heaven.
10. This one effect of purgatory, to burn away in
every one of us that in which we differ from each
other. August 5
[THE END OF MAN]
1. Why are we placed here on earth ? This is a
question which comes often to children, and is the
beginning of their responsibility.
2. Too often the question ceases to be asked by
the young soul ; but it drowns the thought in the
levity of the small world of children around it.
3. But I repeat it, my brethren, think of it now —
Why are you here in this world ? Were you put
here merely to eat, drink, sleep, etc., for a certain
[number] of years, to marry, to grow old, to die 1
Were you put here merely to get on in life, to make
a fortune and a name, to gain power, influence, to
be in a position to gratify ambition, etc.? You
know you have a higher end than this.
4. Now consider what the real reason is. You
were put here to prepare yourself for a higher and
eternal state ; and for this all the riches, power, name
— all the cleverness, sharpness and knowledge you
may have or acquire, nay, I will say, all the industry,
all the affectionateness, all the good-heartedness
you have by nature (though these qualities are
entirely good) — will not avail at all.

[THE COMING OF THE HOLY GHOST] 285
5. You are come to make the raw material of your
souls into (as I may say) a vessel of honour for the
Lord's house above.
6. Consider the instance of various trades on
earth, and you will understand — bread, pottery,
moulding, and the fine arts — a building, a statue.
7. So there is the raw material of your soul — it is
called in Scripture the flesh ; it is human nature in
the rude condition to which Adam's sin has reduced
it. Take the instance of the brute animals — you
will in a measure understand what human nature is —
the passions, etc.
8. On bringing the soul into shape — the small
trials of every day.
9. How different good old men are from what
they were when young. So, on the other hand,
you can't help moulding yourself. Woe to you if
you mould the wrong way.

June 9, 1878 (Pentecost)
[THE COMING OF THE HOLY GHOST]
1. Inteod. — The Holy Ghost, whose feast is to
day, is God. But God is the object of every day's
devotion, not of festivals. Saints, our Lord's
Humanity, have festivals. What is to-day ? (This
is so large a subject that I fear I shall hardly say
all I wish this morning.)
2. God is in Himself all good, and not only all
good, but one characteristic of that goodness is the
attribute of communicating that goodness to all
His creatures. He gives Himself to them in order

286 SERMON NOTES
that they may in their measure partake of that
perfection] which is He.
He is not only the Giver but the gift, and this day
we thus view Him as the gift ; for, considered [as]
the great and heavenly gift of all good, He is the
Holy Ghost ; therefore this day is the solemn com
memoration of that mercy of God by which He has
given Himself to us. The gift — (keep to that — say
if we have peace, etc., etc.) — and this a feast of
St. Philip, etc. ; vide sermon on Whitsunday, p. 146.
3. But further. God the Holy Ghost is not [only]
the great gift, but the promised gift. His goodness
is especially shown in His giving us Himself in spite
of difficulty and resistance. This is a world of sin
and evil, created good by Him in the beginning, and
therefore His goodness is specially shown in repara
tion, and in the triumph of His goodness over evil
at the end of a long contest occasioned by sin. And
here is another aspect of this day — it commemo
rates the end of a great and long course of provi
dence, the accomplishment of promise and prophecy.
It was not only a gift, but a promised gift. Hence
our Lord speaks of it as ' the promise of the Father.'
4. A long process involving in it the mission of
the eternal Son to mankind ; the world had to be
made fit in the fulness of time — meanwhile the
chosen people, etc.
5. Promises and prophets — a long expectation.
6. And when our Lord had come, then, not for
a long time, but still for a time, for forty days, the
suspense continued.
7. The apostles in expectation, 'Lord, wilt thou
at this time,' etc.

ON THE NEW CREATION 287
8. At last Whitsunday came ; wind and fire ;
Malachias iii., ' Fire upon earth ' — Holy Ghost by
fire.

July 21 and 28 (Sixth and Seventh Pentecost)
ON THE NEW CREATION

1. We find from St. Paul that its life [i.e. the life
of the New Creation] is gratitude for our Lord's
sufferings for us, 2 Cor. v. ; Gal. ii., sin.
2. Gratitude implies (and requires) (1) sense of
sin ; (2) faith.
3. Leads to (3) hope ; (4) hope implies fear.
4. And gratitude is a kind of love.
n
But love is charity, such as is necessary to fulfil
the command for ' eternal life,' ' Thou shalt love
the Lord thy God with,' etc.,
Involves 1. Gratitude.
2. Likeness to God. Like loves fike, i.e. love of
appreciation. 3. The love of friendship — ' Abraham the friend ' ;
John xv., ' friends ' — which involves a mutual con
sciousness of love — John xxi., ' Lord, thou knowest,'
etc. 4. Companionship — ' Walk before me ' ; ' Walk
with me ' — journey to Emmaus.
5. Dilectio — preference.

288 SERMON NOTES
(Twentieth Pentecost)
[FAITH AND THANKSGIVING]
' Unless you see signs and wonders, you believe
not,' John iv. 48.
1. Inteod. — This gospel opens a subject too long
to treat well to-day, especially as this day has sub
jects of its own, one of which I cannot pass over.
2. How is it that our Lord seems to accuse the
nobleman of unbelief ?
3. He certainly does in some sense, but in what
sense ?
4. His disbelief was not as if he did not believe
our Lord's power ; he did not try our Lord's power
to get evidence (see the narrative), but he was
(naturally indeed) so earnestly set upon his one
desire, his son's recovery, that he did not show
resignation. He urged our Lord to make haste.
5. Contrast Martha and Mary — ' Lord, he whom
thou lovest is sick ' [John xi. 3]. And the event
showed how fully they might trust — for [though]
He did nofc make haste, still he who was even dead
was raised again.
6. Ephesians v. 19-20 x; Phil.iv. 32; 1 Thess. v.
183; 2 Cor. vi. 10.4
1 'Speaking to yourselves in psalms and spiritual canticles,
singing and making melody in your hearts to the Lord ; Giving
thanks for all things in the name of our Lord Jesus Christ to the
Father.' 2 ' In everything, by prayer and supplication, with thanks
giving, let your petitions be made known to God.'
3 ' In all things giving thanks ; for this is the will of God in
Christ Jesus concerning you all.'
4 ' As sorrowful, yet always rejoicing.'

THE CREED— DE DEO— I 289
7. I am led to these remarks by the thanksgivings
to be made in this day's service for the answer to
the prayers we have been offering by direction of his
Lordship for a blessing on this year's harvest and
the trade and manufactures of this country.
8. The distressed father in the gospel asked for
a miracle ; we do not, but our cases are the same —
whether by miracle as he, or by providence as to us,
both he and we prayed to God for an object. We
have both severally received what we ask for.
9. His distress and ours.
10. He showed his gratitude, and so, I trust,
shall we.
11. He was admonished — (go through his case).

August 28, 1849 1
THE CREED— DE DEO— I
1. Inteod. — On the articles not embracing the
whole truth — a number of others, but we believe
whatever the Church teaches ; if you are in diffi
culty this the great rule — (enlarge — come to be
taught, no use coming else). Why called the
Apostles' [Creed] ?
2. By ' God ' we mean one who is all-perfect —
this is the only idea of God ; therefore the heathen
gods are called ' not-gods.' 2 They do not answer
the idea.
3. (Not pleasant to inquire into the proofs ; it is
1 The rest of the volume consists of Catechetical Instructions.
2 Jer. ii. 11; ib. v. 7.
T

290 SERMON NOTES
an irreverence, therefore pass over it lightly.1) We
are obliged to believe it, for else, was this world
for ever ? If not, who created it ? and who created
its Creator, etc. ? Thus it is simplest, we cannot
help believing in a God, nay, believing the most
incomprehensible attribute, viz. that He had no
beginning. 4. God must be all-perfect, for (1) He has made
the world, and therefore must be more perfect
than that which He made. He has given to it of
His fulness, therefore is there wisdom, power,
beauty, etc., in the world (think of the human soul)
— then He much more so. This thought alone gives
us an indefinitely high notion of God, considering
the extent and wonders of creation.
5. Next, think that He created from nothing.
6. Go through His attributes.
7. The one singled out is ' Almighty,' and for two
reasons : (1) Because we are to consider, not the
time before creation, but creation and after ; (2)
because it is the Creed, which has reference to God's
omnipotence. 8. ' Creator of heaven and earth ' ; (1) Creating
from nothing ; (2) number of attributes discovered
from the material world ; if there be beauty, He
is beautiful ; if Spirit, He Spirit, etc.
9. Creator of angels, men, things inanimate.
10. Proof of all this from above : (1) Two most
1 He would also have felt it superfluous in 1849 'to inquire
into proofs.' ' Whatever my anxiety may be about the future
generation, I trust I need at present have none in insisting,
before a congregation, however mixed, on the mysteries or
difficulties which attach to the doctrine of God's existence,' etc.
— Discourses to Mixed Congregations, p. 265.

DE DEO— II 291
incomprehensible [mysteries] from the nature of
the case — eternity a parte ante [i.e. before creation],
and creation from nothing, and if these, what shall
we not give to Him ? (2) Idea in human mind, in
conscience, and hence His moral attributes holy,
just, ever vigilant, all-seeing. (3) The visible world
and all the senses. (4) The variety of attributes
which the world and the soul shows — wisdom, great
ness, and minuteness, grace and beauty, comeli
ness, goodness. (5) Providence — therefore all good.
Providence as shown in general [and] in our own life.
11. Doctrine of the Holy Trinity.
[September 4]
DE DEO— II
1. Recapitulation — from the conscience and our
personal history we have all the great doctrines about
God which so much concern us, and which would
suffice for our believing in Him, though there was no
external world, viz. holiness, justice, omnipresence,
ever-watchfulness, mercy, and future retribution.
2. About the argument from the external world,
and why it is dangerous at this day 1 ; because it
tells us nothing about sin ; it [the world] was made
before sin.
3. The attributes the external world adds — in
finite power, wisdom, skill, etc.
4. Additions : (1) From the nature of the case
one perfection implies another. (2) Eternity a
parte ante, creation from nothing, etc., from the
nature of the case. 1 See Note 19, pp. 343-4.

292 SERMON NOTES
5. How is this faith, if it is gained thus by reason
ing ? — (explain — how reason goes a certain way to
draw a conclusion) — that is not faith — (explain the
process) — desire of the truth.
6. How faith is a completion through grace ; this
grace may be given to those who know not revela
tion ; but if revelation comes in their way it will
lead them to it.
7. This is why Catholics hold apostasy so wretched
a thing — it is not the mere change of opinion, but a
going against grace.

September 11
DE ANGELIS— III
1. Angels the first work of God.
2. Different from the human race, as created all
at once ; not from a pair — myriads — almost an
infinite number like the stars ; nine ranks, yet
there may be more unknown.
3. Immaterial — their appearing in human form —
Raphael in [book of] Tobias.
4. Incorruptible ; immortal in their nature.
5. Their knowledge ; perfect from the first, not
learning by discursus, first one thing, then another ;
knowing a thing wholly at once. They do not know
the future — nor men's hearts, except from divine
revelation. God alone knows these — (bad angels
tempt by objecting evil or exciting the thoughts).
6. Created in grace. And first, What is grace ? —
something beyond nature. Nothing can love God

DE MUNDO VTSIBILI ET BRUTIS— D7 293
really and know Him, and attain to heaven, without
a gift beyond itself.
7. The fall of the angels — pride — as sin of thought,
for it was all the sin they could fall into, being spiritual
natures. Pride is relying on oneself for happiness,
not on God's grace ; envy would follow, viz. against
men. Their naturalia remanserunt integra — they
lost (1) supernatural beatitude, intuitive vision of
God x ; (2) justice and grace ; (3) their intellect
darkened, and their will confirmed in evil.
8. They range the earth and dwell in the air.
9. They do not properly possess the mind of the
possessed except indirectly, by raising fantasies, etc.
Of sinners and unbaptized, the soul is not possessed
but ruled ; hence even innocent persons are some
times possessed.
10. Good angels were confirmed in grace.
11. Guardian angels for the faithful, and perhaps
for the infideles et reprobati. September 25
DE MUNDO VISIBILI ET BRUTIS— IV
1. On the visible world, as described in Genesis ;
created by degrees.
2. Created good — in what sense ? — relatively good.
A better world conceivable ; all creatures, as such,
imperfect — grace perfects. He has not given His
grace to all [creatures].
3. This seen especially in the phenomena of
brute animals ; how far they are like men — in struc-
1 I.e. in prospect.

294 SERMON NOTES
ture and make — remarkably like — one idea physi
cally — for man is an animal and something [besides].
On the brute animals in contrast with men. They
have not souls.1
4. First : They do not know they exist ; they
cannot reflect ; they are like our minds in dreams
or vacant vision or hearing ; they don't anticipate
death ; they may see other brutes killed, but don't fear ;
no burying bodies — no despair of life, or suicide.
5. Second : Sensations — nothing more ; they hear
sounds, but do not know what is meant by them ;
they cannot speak.
6. Third : They act upon their sensations in a
mechanical way, as by smell, etc.
7. Four : [They] eat and drink, etc., for the sake
of eating and drinking, etc. — not in excess — still
because mechanical.
8. Five : No abstract ideas — of justice, truth,
etc. — no idea of duty.
9. Six : No governing power in their affections.
10. Seven : No perfectibility.
Hence they cannot sin, though they have impulses,
etc., which in man are sin. Man is apt to argue
that a thing is not sinful if it is natural, whereas it
may be sinful in him, who has means to prevent it.2
October 2
DE GRATIA ET GRATIA AMISSA— V
1. Inteod. — After brute animals we come to

man.

1 He is using the word soul in the popular sense.
2 Cp. Discourses to Mixed Congregations, p. 149.

DE GRATIA ET GRATIA AMISSA— V 295
2. Man a compound being — how soul and body
can be together a mystery, x and what follows,
though strange, not so much so [i.e. not so mys
terious] — compounded of body which aims at
sensible good, and soul which aims at spiritual.
Hence grace given that there might not be war.
3. This the state of Adam — original justice, grace
— moreover, absence from death and the vestigia
mortis. 4. Adam sinned ; he could not have had a lighter
trial. What was his punishment ? A stripping of
this grace, etc.
5. Enlarge on this as humbling man, [viz.] as a
mere creation of God he is very imperfect — Pulvis
es, etc. [' Dust thou art, and to dust thou shalt
return '] — [but now] he is not [as] in that state
he would have been in had he not had grace.
[Parable of] good Samaritan [the wounded man
being typical of our race after the Fall] — evil of
souls, four wounds — of body, death, and disease.
As living things gasp and die under an exhausted
receiver, though air is not part of their nature.
6. This state of man after the Fall — it is called
original sin — and since Adam's sin is imputed, it
shows itself in the above privations.
7. No one but has grace enough to save him
— sufficient grace — but we cannot add up correctly
many times running.2 Things needed not be yet
are — efficacious grace.
8. Process of grace ; actual grace, drawing a
man on, one grace improving [improved upon ?]
1 Cp. Parochial and Plain Sermons, vol. iv. p. 283.
2 See Discourses to Mixed Congregations, pp. 128-9.

296 SERMON NOTES
leads, de congruo, to another — so to contrition with
desire of the Sacrament, which justifies, viz. habitual
grace. 9. Children, habitual grace — but still actual grace
is needed besides.
10. Grace of perseverance.
11. Our Lady without original sin.
12. The effect of this to humble us — creatures
imperfect. October 9
DE REDEMPTIONE— VI
1. Sin leads to the doctrine about Christ : ' And
in Jesus Christ, His only Son, our Lord . . .
born of the Virgin Mary,' i.e. God coming in the
flesh. 2. Consider the cumulus of sin — all the sins of
every individual through centuries, and to the end
of the world. The offence to God, how great ! —
infinite — though the malice finite.
3. God might have condemned all men — He might
have pardoned all — and that without any satis
faction ; but He determined to take a punishment
equal to what their sins deserved. Now man could
not pay this, and therefore Christ came, who was
God. 4. God passed over the angels who fell. He
looked lovingly upon man, His youngest creation,
and, as great doctors teach,1 He would have become
1 Though by no means generally: see Sermons to Mixed
Congregations, p. 321 note.

DE TRINITATE— VII 297
incarnate even if man had not fallen, though He
then would not have suffered, viz. to show the
glory of His Attributes in a created nature.
5. Christ's coming prophesied of through so many
ages. Holy men looking out for Him.
6. Why His coming delayed — to show God's free
decrees. 7. Jesus — (explain the word) : (1) Saviour, Phil. ii.
[9-10],1 Acts iii. [6],2 — the own name of a person
always conveys tenderness and familiarity. (Saviour.)
(2) Joshua His type — all saints have delighted in
it [viz. the name Jesus].
8. Christ — Prophet, Priest, and King.

October 16
DE TRINITATE— VII
1. Inteod. — The mention of the Redeemer leads
us to a great mystery.
2. It is to be expected that there are mysteries ;
we cannot tell [beforehand] what — and those which
are are sure to surprise us, and we say : ' I expected
some, but not this, for this is so strange.' 3
1 ' For which cause God also hath exalted him, and hath given
him a name whioh is above all names : that in the name of
Jesus every knee should bow,' etc.
2 'In the name of Jesus Christ of Nazareth arise and walk.'
' 'I consider that this mysteriousness is, as far as it proves
anything, a recommendation of the doctrine. I do not say that
it is true because it is mysterious ; but that if it be true, it cannot
help being mysterious. It would be strange, indeed, as has often
been urged in argument, if any doctrine concerning God's infinite
and eternal Nature were not mysterious. It would even be an

298 SERMON NOTES
3. A mystery is but a mark of infinity. Vide pub
lished discourse.1
4. We may be sure that every apparent explana
tion is a mistake, a heresy. We must begin by
confessing it unintelligible.
5. Mystery of Trinity, briefly put.
6. On the analogy of the elements — published
discourse.

October 23
DE FILIO DEI -VIII
1. Inteod. — On the divinity of our Lord.
2. God from God, Light from Light ; analogies-
the word, the sun, and
3. Passages of Scripture — Proverbs ; wisdom-
Isaias ix., John i., Phil, ii., Col. i., Heb. i.
4. Mistakes of Protestants.2

October 30
DE DOMINIO SEU REGNO CHRISTI— IX
1. Inteod . — Our Lord in the first place God ;
but also, He has redeemed us with a price.
objection to any professed doctrine concerning His Nature, if it
were not mysterious.' — Parochial Sermons, vol. vi., 'Faith
without Demonstration.'
1 ' The outward exhibition of infinitude is mystery ; and the
mysteries of nature and grace are nothing else than the mode in
which His infinitude encounters us and is brought home to our
minds,' etc. — Discourses to Mixed Congregations, p. 309.
2 Ib. pp. 346 ff.

DE NATIVITATE CHRISTI, ETC.— X 299
2. Hence contrasted to this world, which is the
(usurped) kingdom of Satan — god of this world.
3. Contrast the two, the mediatorial kingdom of
Christ [and the kingdom of Satan] as in the Two
Standards, beginning with John xvii.
4. An empire — (explain what an empire is) —
Psalms ii., xliv., lxxi., lxxxvii., Isaias xliv., liv., Ix.,
Apoc. xix.
5. (Contrast the two as in the Two Standards.)
Prophecies — lamb and lion, Isaias xi. 6,1 Isaias ii. 2.2
6. Spreading by meekness— unlike any other
empire : strong in weakness.
7. Exemplified at this moment. State of the
Pope. 8. Yet wars, etc.3 Yes, but the strength is not
through war, etc. Explain therefore ' gathering of
every kind ' in but not of [the world].
9. Contrast the kingdom of Christ and Satan as
in the Two Standards. November 6
DE NATIVITATE CHRISTI EX VIRGINE— X
1. Inteod. — ' Conceived by the Holy Ghost, born
of the Virgin Mary.'
2. Predestination of the Blessed Virgin, even before
the foresight of the Fall.
1 ' The wolf shall dwell with the lamb, and the leopard shall
lie down with the kid ; the calf and the lion and the sheep shall
lie down together ; and a little child shall lead them.'
• " And in the last days the mountain of the house of the Lord
shall be prepared on the top of the mountains,' etc.
3 Probably in reference to the crusades, and perhaps to the
military defence of the Papal states.

300 SERMON NOTES
3. Gen. iii. [15] x — inimicitias [enmities] ; ipsa[she].
4. Parallel of Eve and Mary — this idea of a woman
kept up through Scripture in types, though the
relationship to the Shiloh [Gen. xlix. 10] is not
always preserved — (1) Sara, Ishmael scoffing [at] ;
(2) Mary, Moses' sister ; (3) the canticle of canticles.
5. Isaias vii. [14].2
6. When our Lord came, perhaps no need of fur
ther notice ; yet (for our Lady did not come forward
at once into public view — e.g. in Catacombs) in
prophecy, Apoc. xii., [she is prominent] to the end
of time.
7. Particulars. Christ might have been born in
the ordinary way, but other way more fitting —
Immaculate Conception. [Her question to the
angel], ' How shall this be % ' [Her] vow of virginity
— first who did so [i.e. made this vow] — why married ;
a true marriage.
8. Conceived of the Holy Ghost — all works
belong to the Three Persons [of the Blessed Trinity]
— but as wisdom is attributed to the Son, etc.
9. Christ had all grace from first — did not grow
in grace. *
10. [Our Lady suffered] no pain in child-bearing ;
Eve c contra ; hence in representations of our Lady
[before the manger] she is made kneeling, etc.
11. Ever virgin.
12. Mother of God — this to secure the doctrine of
the Incarnation. Vide published Sermon.3
1 ' I will put enmities between thee and the woman, and thy
seed and her seed ; she shall crush thy head,' etc.
2 ' Behold, a virgin shall conceive,' etc.
3 ' The Glories of Mary,' etc., in Discourses to Mixed Congrega
tions.

PASSUS ET CRUCIFIXUS— XI 301
November 13
PASSUS ET CRUCLFIXUS— XI
1. Inteod. — Sub Pontio Pilato.
2. This is introduced to mark the fulfilment of
prophecy, which fixed the time.
3. Forty weeks — four empires — Genesis xlix. —
fortunes of Judah — Herod — the Romans.
4. Hence the crucifixion instead of stoning. Thus
other prophecies fulfilled.
5. On the ' fulness of time ' — one (Roman) empire
— universal peace — Greek philosophy — [heathen]
religions worn out.
6. Another reason for ' Pontius Pilate,' viz. to
prove the historical reafity of our Lord's coming
against Docetae, etc. Nay, in last century Dupuis
with his three hundred years sooner.
7. On the contrary, God was man ; God suffered,
died, was buried, etc. ; but not as God, but as man
— in His human nature.
8. Still it was His will who is Highest to make
Himself lowest. Indeed, it is in all its parts the
most awful of mysteries — death of the cross : (1)
what hanging now is, yet indefinitely worse — the
ignominy of the position ; as we fix noxious birds
up ; (2) nakedness ; (3) contempt and mockery —
His disciples leaving Him ; (4) no part of the body
without its suffering ; (5) His delicate make more
susceptible of pain.
9. Pains of His soul — the bloody sweat — no sup
port from God or from sense of innocence ; feeling
of guilt ; feeling of responsibility.
10. Yet the cross our triumph — sanctified by Him

302 SERMON NOTES
who hung on it ; predicted under the [figure of]
brazen serpent. It is now a means of grace.
November 20
MORTUUS, SEPULTUS— XII
1. Inteod. — 'Dead and buried; He descended
into hell.'
2. Dead. He died for our sins — but also because
He came subject to the laws of our fallen nature ;
man, though not naturally immortal, was not to
die. ' Dust thou art,' etc. — even our Blessed Lady,
Enoch, Elias, and so Christ.
3. Hypostatic union preserved even in blood,
which after the Resurrection was all gathered up.
4. Buried. This mentioned to show He was dead.
5. Hell eternal prison ; purgatory ; Limbo Patrum.
6. He went there, not as the others, but to triumph
and take them out.
7. And so on the third day He rose again.
8. Even the instruments of the Passion a triumph ;
the cross — its meaning changed : He sanctified it.
History of its finding.
9. The goodness of God not only in saving us, but
in condescending to our weakness in religion ; diffi
cult to form spiritual ideas of God — the populace
and [the] philosophers. Hence He has deigned
[firstly] to take a body, [and secondly], with [it] a
[personal] history.1 And this is perpetuated in the
1 'While, then, Natural Religion was not without provision
for all the deepest and truest religious feelings, yet presenting no
tangible history of the Deity, no points of His personal character
(if we may so speak without irreverence), it wanted that most

RESURREXIT ET ASCENDIT— XIII 303
two great devotions of the Blessed Sacrament and
of our Lady.

November 27
RESURREXIT ET ASCENDIT— XIII
1. Inteod.- — These articles are also mysteries in
the Rosary. You should be familiar with the narra
tive of them in Scripture — (read it).
2. Our Lord remained forty days on earth — why
forty ? the flood [' was forty days upon the earth,'
Gen. vii. 17] ; [the Israelites] forty years in the
wilderness ; Moses (forty days) on the mountain ;
Elias [' walked in the strength of that food forty
days and forty nights unto the mount of God,' 3
Kings xix. 8] ; our Lord [fasting forty days] in the
desert ; hours of His death [forty hours in the
tomb]. 3. His state [after the Resurrection] — wonderful ;
He came and He went. His dwelling, perhaps though
[some word has been omitted] on a terrestrial paradise
where [were] the bodies of the saints who were raised
with Him — especially [also] Enoch and Elias, who for
their delay claimed the sight of Him.
4. What He taught — the constitution of the
Church, the orders of the Hierarchy, the matter and
form of the Sacraments.
5. At length He ascended at midday ; He was
taken down from the cross and buried in the evening
efficient incentive to all action, a starting or rallying point, — an
object on which the affections could be placed, and the energies
concentrated.' — Oxford University Sermons, p. 23. The italics
are our own.

304 SERMON NOTES
— rose again in the morning. This was not a proper
place for His glorified body ; He ascended of His
own power as God and as man. [See] Catechismus
Romanus.
6. ' Sitteth on the right hand ' — (explain).
7. There He sits as our one Mediator and Inter
cessor — quote Rom. viii. 34,1 Heb. vii. [24-25].2 In
what His intercession consists — in presenting His
human nature.
8. Difference between [His and the] Blessed
Virgin's intercession ; He is God ; she is powerful
through prayer ; hence we do not say to Him, Ora
pro nobis.
9. Also He ascended to fix our minds on heaven
in love ; to exercise our faith in One who is absent ;
to give ground for our hope.
10. Conclusion of foregoing.

December 4
INDE VENTURUS EST, ETC.— XIV
1. Inteod. — [' Thence He shall come to judge the
living and the dead.']
2. Particular judgment — some think the soul is
not taken up to Christ literally, for it [i.e. this] is
introducing the wicked into heaven, but only
intellectually. 1 ' Christ Jesus that died, yea, that is risen also again, who is
at the right hand of God, who also maketh intercession for us.'
• ' But this, for that he continueth for ever, hath an everlasting
priesthood. Whereby he is also able to save for ever them that
come to God by him, always living to make intercession for us.'

INDE VENTURUS EST, ETC.— XIV 305
3. The soul of the just goes to purgatory, unless a
Saint ; of the sinner to hell.
4. General judgment at the end of the world : it
will come suddenly.
5. Signs previous, though unheeded then.
6. Preaching of Gospel all over the earth ; now
this has in great measure been done.
7. Apostasy — love of many waxing cold — 1 Tim.
iv. [I],1 2 Tim. iii. [1-2].2
8. Antichrist, 2 Thess. ii. [3].3
9. Fire burning up all things, and becoming the
purgatory of the living just — [general] resurrection.
10. The judgment — reasons for it ; first, to show
the full consequences of good and evil in individuals ;
to clear the just ; to bring shame to the wicked.
Wisdom iv.
11. Secondly, to justify God — Ps. Ixxii. 16-17,4
Ps. xlix.5
12. Matt. xxv. [32],6 division of good and bad, as
if the separation had already been made.
13. No venial sins, only mortal sins [judged] at
last judgment.
1 ' Now the Spirit manifestly saith, that in the last times some
shall depart from the faith, giving heed to spirits of error,' etc.
2 ' Know also this, that in the last days shall come dangerous
times. Men shall be lovers of themselves,' etc.
3 ' And then that wicked one shall be revealed,' etc.
4 ' I studied that I might know this thing. It is a labour in my
sight; until I go into the sanctuary of God, and understand
concerning their last ends.'
6 ' Gather ye together his saints to him . . . and the heavens
shall declare his justice.'
6 ' 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.'
U

306 SERMON NOTES
14. Necessity of confessing sins now, that we may
not have to confess them then.

December 11
ET IN SPIRITUM SANCTUM— XV
On the condescension of the Holy Ghost. Crea
tion implies ministration, and is the beginning of
mysteries. It passes the line, and other mysteries
are but its continuation. December 18
SANCTAM ECCLESIAM CATHOLICAM— XVI
On the Church as means of grace — the seven
sacraments, etc. On the principle of communica
tion of merits. January 4, 1850
REMISSIONEM PECCATORUM— XVII
*
1. Forgiveness of sin the proclamation of the
Gospel — and a new idea. It was reminding men of
what was necessary for them, which in the world
they forget. Mortal sin, how great an evil ! hence
to forgive as great an act as to create or raise the
dead. 2. The great boon — because not everywhere.
Grace everywhere, not forgiveness, though in order
to forgiveness : forgiveness on contrition.
3. Forgiveness through Christ (first of all created

CARNIS RESURRECTIONEM— XVIII 307
natures) when on earth, through the Church ; first
through baptism, next through penance (no sin the
Church cannot remit). These two [Baptism and
Penance] the Sacramenta mortuorum.

January 8
CARNIS RESURRECTIONEM— XVIII
1. On mysteries without number all through
revealed religion — [our] ignorance how things are.
The Creed begins with mystery, with mystery it
ends. Resurrection of the body.
2. Matter, it would seem, could not be made
spiritual (ancient philosophers) 1 — apparently the
means of temptation ; cause of ignorance, of death,
etc. ; retards the soul.
3. Heathen philosophers of old time called the
body a prison, etc., as if the soul was pure ; they
made much of the soul ; hence to say the body was
to be raised, to them a shocking doctrine, Acts xvii.
4. And again, they thought sins of the flesh no
1 ' Among the wise men of the heathen, as I have said, it was
usual to speak slightingly and contemptuously of the mortal
body ; they knew no better. They thought it scarcely a part
of their real selves, and fanoied they should be in a better
condition without it. Nay, they considered it to be the cause
of their sinning ; as if the soul of man were pure, and the
material body were gross, and defiled the soul. We have been
taught the truth, viz. that sin is a disease of our minds, of our
selves ; and that the whole of us, not body alone, but soul and
body, is naturally corrupt, and that Christ has redeemed and
cleansed whatever we are, sinful soul and body. Accordingly
their chief hope in death was the notion that they should be rid
of the body.' — Parochial Sermons, vol. i. p. 276, "The Resur
rection of the Body.'

308 SERMON NOTES
harm, because the flesh ; it disgusted them to [be
told] the body should rise again, for it implied the
need of self-discipline and mortification — the body
being worth something.
5. But in truth all, soul as well as body, imperfect
— all creation imperfect ; the grace which can make
the soul perfect makes the body [perfect] too.
6. Christianity, then, raises the body — Incarnation
— Mary — relics of martyrs.
7. Every one will rise with his own body — the
same body —
8. With all their members perfect, and all defects
removed ;
9. Yet so far the same that the martyrs will have
their scars.
10. Immortal.
11. Four properties [of the risen body] — impassi
bility, brightness (not the same to all), agility,
subtility. 12. Reflection upon glorified bodies.

January 11
VITAM ETERNAM— XIX
1. Inteod. — The Creed begins with God, it ends
with ourselves ; the last articles have reference
to us.
2. Eternal life. Life means more than existence,
for the lost live.
3. It means blessedness or beatitude ; and this is
called life, because there is no word which can fitly
describe it ; so we must use such words as occur.

VITAM ETERNAM— XIX 309
4. By blessedness is meant our greatest good, and
this from the nature of man can be nothing temporal,
but must be something eternal. If a man thought
his happiness to end, or were not sure, he would not
be happy.
5. It consists in seeing God ; not only seeing His
glory, or a likeness of Him, but Himself. Since
it is His nature or essence which will be seen, no
likeness will do, for no likeness is there of His
essence. 6. It is seen by means of the lumen gloriae, which
raises the soul above itself — ' In Thy light shall we
see light.' It is by an immediate union to God,
and our intellect is raised above itself in order to it.
7. This light of glory raises the soul above itself.
It [the soul] is what it is, but it is bathed and flooded
with a heavenly light ; it puts on a divine form, so
that men are called gods. A red-hot iron, etc.
8. Such is essential blessedness — consisting in the
possession of God. The soul ever sees God present,
wherever it is— the rapturous nature of this privilege.
We (most men) know so little of intellectual joys
here, that few illustrations can be given. Most
intense, yet continuous. (Happiness in itself —
happiness of convalescence — happiness of tears ;
soothing, etc. — happiness of coming before the
Blessed Sacrament — not happiness merely of success,
etc., as on earth, i.e. of having gained, at possessing —
saints' raptures.)
9. So much so that the soul could dispense with
everything else — the blessed would not want friends
from the earth. Each could well bear to lose the
memory of everything else for God.

310 SERMON NOTES
10. But God has added these additions : all the
blessed will see each other, and rejoice in each other's
glory, 11. And the honour of each other.
12. The glories of the heavenly palace.
13. Let this thought comfort us in the troubles
of this life, and the prospect of purgatory.

January 3, 1858 (Octave of St. John)
[CHRISTIAN KNOWLEDGE]
1. Christian knowledge is made up of four parts
— of the Creed, John iii. 11, of the doctrine of the
Sacraments, Acts i. 3, of the Ten Commandments,
Matt. xxii. 37, and of prayer, Luke xi. 1. And
these four make up the teaching which is called the
Catechism. 2. We are accustomed to think the Catechism
belongs to children only, and think it does not
concern grown men and women— Catechumens —
but this is not so. The Council of Trent appointed
a Catechismus ad Parochos.
3. This is shown in the very name catechism,
from Karrixeiv, to ring in the ears again and again.
4. There is great danger of our knowing only
part of what God has revealed, and danger of our
forgetting what we know. Therefore it is necessary,
again and again.
5. Feeling all this deeply, I have resolved,
opitulante Deo, to begin a set of strictly catechetical
lectures in the Mass on Sundays, viz. the four parts
above mentioned.

[THE CREED] 311
6. I know how careful our Fathers are in bringing
before you the truths of revelation. I know how
you have profited by their teaching. But there
is the danger that some or other of the truths
should be omitted unless there is some system of
catechising, catechetical instruction, at least from
time to time. You may hear one thing three or
four times and another not even once. You may
know a great deal on some subjects, more than
Catholics ordinarily do, and not enough on others.
7. St. Paul said he had taught all the counsel
of God. It is as necessary to know all our duty
as to practise it all ; and we cannot practise it all
without knowing it. What we should aim at is
knowing all and doing all.
8. In this consists perfection. Perfection does
not lie in heroic deeds, or in great fervour, or in
anything extraordinary — many, even good men,
are unequal — but in consistency. This is what old
Catholics have when good, in opposition to converts,
and therefore this congregation needs it especially.
9. And so Christian knowledge is not the knowing
about saints or about devotions and the like, though
all this is excellent, but in knowing the four things
above. 10. On the Catechism as an instrument of con
verting Protestants. January 10
[THE CREED]
1. The Creed begins with the word from which
the name creed is taken, credo, I believe. Observe

312 SERMON NOTES
it is ' I believe,' not ' I conjecture,' ' I am of opinion,'
' I know,' but ' I believe.'
2. There are many things which we ' conjecture,'
' expect,' ' reckon,' or ' guess,' e.g. the future
generally, the weather, the state of trade, our own
prospects, health, fortune, etc., and we have surmises
and suspicions about who are our friends, who
our enemies, and we put no great confidence in
such guesses, because we find we are often wrong.
This is not what we mean when in the Creed we say
' I believe.'
3. There are many things we have opinions
about, and strong opinions, and with very little
doubt or fear, e.g. what we have learned by long
experience of life. Experience is all in all to many
men — to the farmer, to the physician, to the
navigator, the politician, and to all men — hence it
is that we trust the old ; they may not be always
right, but still their experience gives them a right
to speak. Opinions may be trusted, but yet they
are not infallibly certain, because sometimes men
change their opinions. This, then, is not what is
meant by ' i believe.'
4. There are many things we know, e.g. by our
senses, by common sense, by reason. Thus we
know what we see with our eyes — all that is round
about us, the world, the sky, the earth, etc. And
by common sense and reason that two and two
make four, all the points of moral conduct, the
difference of virtue and vice, conscience, etc. ; [in
such matters] there is no doubt or fear, but cer
tainty. But this is not ' I believe.'
5. What, then, is ' I believe ' ? It is at first sight

[REVELATION— I] 313
as uncertain, doubtful, as any of them, a conjecture,
but really more certain than [mere] knowledge. To
believe is to accept as true what we are told. What
more weak, for people are continually taken in ?
Why then strong ? Because it is God's word —
(enlarge on this : ' Let God be true, and every man
a liar ' x) — through the Church.
6. It comes from a divine grace.
7. Exhortation to believe against appearances,
and to pray for faith. January 17
[REVELATION— I]
1. Last week I spoke of faith as being acceptance
of the word of God as declared by the Church, and
since God is not seen, it is by grace ; hence Eph. ii. 8,
' For by grace you are saved through faith, and
that not of yourselves, for it is the gift of God ' ; and
Heb. xi. 6, ' But without faith it is impossible to
please God. For he that cometh to God must
believe that he is, and is a rewarder to them that
seek him.'
2. Now it may be objected that these two — God
and recompense — can be known by nature without
grace — see Romans vii. I answer (1) With great
difficulty and many obstacles from passion, etc. (2)
They are not enough — St. Peter in Acts iv. 10-12 2 ;
1 Rom. iii. 4.
2 ' Be it known to you all . . . that by the name of our Lord
Jesus Christ . . . even by him this man standeth before you
whole. . . . There is no other name under heaven given to men,
whereby we must be saved.'

314 SERMON NOTES
our Lord Himself, John xvii. 3 1 ; or John iii. 16 2 ;
the Baptist, John iii. 36 3 ; St. John the evangelist,
John i. 10-12 4 ; St. Paul, Acts xvi. 31 5 ; grace,
1 Cor. xii. 3.6
3. Now these truths [spoken of in the texts
just referred to] are not known by nature, but
by God's word — (illustrate). By natural reason
we know many wonderful things — the sciences — all
those wonderful things of this day — inventions,
historical researches, antiquities dug up from the
earth, knowledge of the stars, etc., etc. — but not
all the knowledge of men could bring us one step
nearer to the knowledge of those things which con
cern our salvation. These are only known by revela
tion, or by the express word of God.
4. This is what is called revelation, because the
veil taken off, or, in other words, by the express
word of God.
5. The word of God — (explain) — two kinds ; Scrip
ture and Tradition.
6. This why faith is necessary. And even what
we could know by nature (God and recompense), we
must receive" on faith.
1 ' Now this is eternal fife, that they may know thee the only
true God, and Jesus Christ, whom thou hast sent.'
• ' God so loved the world, as to give his only begotten Son,
that whosoever believeth in him may not perish, but may have
life everlasting.'
3 ' He that believeth in the Son hath life everlasting : but he
that believeth not the Son shall not see life.'
4 ' He was in the world, and the world knew him not. . . . But
as many as received him, he gave them power to be made the
sons of God, to them that believe in his name.'
6 ' But they [Paul and Silas] said, Believe in the Lord Jesus,
and thou shalt be saved, and thy house.'
* ' No one can say the Lord Jesus, but by the Holy Ghost.'

[REVELATION— II] 315
7. Exhoetation. — ' Let God be true, and every
man a liar.' One man thinks one thing difficult,
another another.

January 24
[REVELATION— II]
1. I used last week the word revelation in con
nection with faith. And now I am going to explain
more exactly what it is, and why it is necessary.
2. Revelation is necessary, faith is necessary, on
account of our ignorance, which is one of the four
wounds of human nature.
3. Now does it not seem wonderful — but so it is —
that we may know so much of so many things, but
so little of the things of God ? Contrast human
knowledge and religious ignorance — so many differ
ent opinions.
4. Hence, if we are to know anything of God, it
must be quite in a different way, viz. by His express
ing — speaking to us, or by His word — the word of
God— and His word is revelation. For revelation
means taking a veil away. (Illustrate Isa. xxvi.,
2 Cor. iii. — veil over their heads ; veil on Moses'
face.) Still a veil, as in Blessed Sacrament — mys
teries. Still, whatever we know of unseen things is
by the revealing word of God. Hence by faith, not
by sight, hearing by the word of God.
5. Faith, then, receives the revealing word of God
through the Church.
6. Now what does the word of God say ? through
what and when does it speak ? — through the Church,
in two ways — written Scripture, unwritten tradition.

316 SERMON NOTES
7. Enter into Scripture and tradition ; (1) parts
of Scripture ; (2) parts of tradition.
8. All things we receive by faith : not only Scrip
ture, or only tradition, but both, for there is not a
word of Scripture, whether of prophet, evangelist,
etc., nor of tradition, which is not the voice or word
of the Church — Heb. i. 1.
9. Embrace whatever God reveals as soon as you
know that it is revealed, January 31
[FAITH]
1. I have now explained what is meant by the
word of God, by revelation, and by faith, and why
they are necessary.
2. There is great correspondence between things
of the body and of the soul. We cannot see without
light ; and even with light we need eyes, and in the
dark we grope our way. Now by nature our souls
are in darkness, ignorance, etc. Thus you see how it
is there is need of God's word, revelation, and faith.
3. And here you see the reason of a solemn
declaration, ' Without which there is no one can be
saved.' We are going a journey, etc.
4. Our Lord's words, John iii. 18.1
5. And still more if they refuse light, John iii. 19.2
6. This is one great reason why the light of faith
is necessary, because we are so ignorant.
1 ' He that believeth in him is not judged. But he that doth
not believe is already judged : because he believeth not in the
name of the only begotten Son of God.'
2 ' And this is the judgment : because the light is come into
the world, and men loved darkness rather than the light : for
their works were evil.'

[APOSTLES' CREED— I] 317
7. Now you will say, ' Is ignorance the fault of
men in general ? if so, how ? if not, why are they
punished with the loss of salvation ? '
8. No one is punished except for his own fault.
No one is punished except for rejecting light. God
gives light all over the earth — enough to make men
advance forward.
9. Explain : from one grace to another, from one
step to another — prayer.
10. And thus those who are in a great deal of
ignorance may be saved if they are doing their best,
and their ignorance invincible.
11. Heathen, heretics (material), may have divine
faith. 12. Who these are is secret. All we know is about
ourselves. Application to ourselves.

February 7
[APOSTLES' CREED— I]
1. Now I have explained what is meant by the
word of God, by revelation, by faith. Now after the
preliminaries we come to the Creed. You must not
mind my saying the same thing over and over again
— KaTr}yr)o-l,i. 2. The Creed, then, since it is received by faith,
must be revealed doctrine ; so it is.
3. Next it is called Apostles'. Why ? force of
the word — because nothing can be of faith, nothing
is revealed, except what comes from His apostles.
No revelation since — once for all — as sacrifice, etc.
4. Not the whole of the apostles' doctrine, but a
certain portion.

318 SERMON NOTES
5. Why not the whole ? Because it is impossible ;
the Church alone can tell us the whole ; it is [an
illegible word here]. We do not for certain know
till the Church tells, e.g. Immaculate Conception.
6. Are we not bound to believe the whole ? Yes,
with implicit faith — (explain).
7. But what is put down in the Creed is definite
and simple, e.g. first into three, then into twelve.
8. So much, because fundamental ; for teaching.
9. Because easy of memory.
10. Because intelligible for strangers who ask
about it as a mark of unity.
11. So the cross — Jesus. Simple and intelligible.
' Christian is my name, Catholic my surname.'

February 21
[CREED— II]
1. I said last that the Creed did not contain all
that we had to believe, but certain portions, and
this is put into our hands for various reasons.
2. First, -as a badge of what our religion is :
' Christian is my name, Catholic my surname.' The
sign of the cross — so the Creed.
3. Next, as what is fundamental — which ' infants
in grace know,' ' other foundation,' etc. ' No one
can say Jesus is the Lord,' etc. Disciplina arcani.
4. Thirdly, as being easy of memory, being only
a few clauses, a few words in each.
5. Three chief parts — twelve articles — (go through
them). 6. As to the twelve articles, there was a belief

[FIRST ARTICLE OF THE CREED] 319
that each apostle gave an article — thence called
Apostles' Creed ; but not so, but, as I said last time,
because it contains apostolic doctrine.
7. And hence there were originally lesser varia
tions in the Creed in various parts of the Church,
in various countries. Rites and ceremonies vary,
and though the faith never varies, the expression
of it may. We have an instance of this in the
Creed of the Mass. (Exemplify.)
8. Each Church, then, had its own Creed, the
same except in few words, or a few articles put in
or out. The Creed which has remained and which
we use as the Apostles' Creed is the Creed always
used in Rome. Saying it at the Confessional of St.
Peter. 9. Another thing to be said about the Apostles'
Creed : the Nicene has additions because of heresies
— Consubstantial, etc. ; the Apostles' Creed that of
the Church of Rome, where heresy never was.
10. But lest the Creed should grow too large, the
Council of Ephesus determined that it should not
be added to, though heresies arose ; hence Theotokos
not introduced. February 28
[FIRST ARTICLE OF THE CREED]
1. I have been many weeks engaged in explaining
what the Creed is, what is the need of it, and similar
questions. Now then at length we proceed to con
sider what it contains.
2. The first article begins, ' I believe in God,' or, as
in the Nicene, ' I believe in one God.'

320 SERMON NOTES
3. Explain what we mean by God, viz. the one
being of beings, self-dependent, etc., all-powerful,
could create infinite worlds, each more beautiful
than the one before, with all other infinite attributes ;
yet what we know of Him is infinitely less than
what we do not know.
4. Here, then, you see the Creed opens in mystery,
and what is remarkable, though it is a point of faith,
it is also a point of reason. Hence the heathen
philosopher asked one, two, four, eight, etc., days
to determine about God. Then in the Mass —
tremunt potestates — the name of God not pronounced
by the Jews. It is what every child understands,
who prays to God, as far as the highest intellect.
5. Here you see what is meant by saying that
faith is against reason, viz. above, because reason
itself comes to truths which it cannot comprehend.
6. There is no article in the whole Catholic faith
more mysterious than this, which is the elementary
one — nay, which is the belief of nature, too, without
grace, which Protestants hold.
March 7
[CREED, FIRST ARTICLE CONTINUED]
1. On the awful and incomprehensible nature of
Almighty God. The sun a poor type of it, which
we cannot gaze on.
2. Hence the Jews never named the name of God.
Hence in the Mass it is said tremunt potestates.
3. Hence the Seraphim. Moses at the burning
bush ; Apoc. i. 13, 17.
4. This will lead us to show how difficult it is

[CREED, FIRST ARTICLE CONTINUED] 321
to speak of Him without contradictions. He is full
of mystery.
5. Enumerate the mysteries contained in it. (1)
No beginning ; (2) eternity by Himself ; (3) then
a Creator after an eternity ; (4) out of nothing ; (5)
ever working though ever at rest ; (6) everywhere
as fully as if in one place, yet without parts ; (7)
prescience ; (8) knowledge of our hearts ; (9) in
finitely merciful and just ; (10) all-powerful yet
blasphemed, etc. ; (11) all-loving and good, yet
allowing sin ; (12) infinite, yet personal.
6. This prepares us for those mysteries which are
of faith — the Holy Trinity.
7. As attributes in the divine nature which are
all separate, yet all one, so there is a greater and
higher mystery still, viz. three persons.
8. The Father, the Son, the Holy Ghost, each en
tirely the one selfsame God, as if the others were not.
9. Still more mysterious, because we have nothing
like it on earth.
10. We should glory, not stumble, at mysteries.
All religions profess to believe in, to meditate on,
Almighty God, but,
11. How few do so, else the whole world would
become Catholic. The world generally, though they
say they believe in God, as little believes as it
believes in Catholicism.
This also gave matter for a lecture for March 21 :
thus — 1. The world full of mystery.
2. Much more the Maker of the World.
3. Much more the God not of reason merely,
but of revelation . . . Holy Trinity.

322 SERMON NOTES
May 8, 1859 (Sunday afternoon lectures)
Inteod. — I cannot determine what I shall lecture
on till I know who will come, for the speaker
speaks according to the hearers ; to speak for speak
ing' sake is mere human eloquence, and not practical,
and this St. Philip opposed especially. His Fathers
only converse, not preach.
However, so much is certain, that all hearers come
to learn ; learning implies knowledge as its object.
There are two kinds of knowledge, natural and
supernatural. I shall be sure to lecture on either
natural or supernatural knowledge. One word more,
and that for the sake of spiritual profit, not mere
curiosity.
May 15
[FAITH— I]
1. Inteod. — I said that there were two kinds of
religious knowledge.
2. And each is gained in its own way. Natural by
sight and reason, supernatural by faith.
3. Reason of distinction, because we cannot learn
what is above nature except by faith. On natural
religion by sight and reason.
4. Natural religion is from God, sight and reason
are from God. They are good as far as they go.
They do for this world, but they never can get us to
heaven. 5. Now the great bulk of mankind live merely by
sight and reason ; their religion is natural religion.
6. (Here we have the comments of fact upon the
* narrow way.')

[FAITH— II] 323
7. Describe how men live by sense and reason,
natural good feeling, good sense, honesty, upright
ness, manliness. If asked their opinion of any
thing, act, or opinion or event, they will judge
merely by their common sense ; then they go on
to supernatural religion, and they still judge by
reason, and so differ from each other.
8. And they will agree in some points with the
others, not in others, hence private judgment.
9. Now I appeal to any one, if this is not the
religion of most people. They would profess they
only go by reason. The bulk of men live and die
without faith. The notion of going by simple faith
does not enter into their mind.
10. Nay, though they profess to go by Scripture
yet when there is anything they don't like, they
explain it away.
11. Contrast faith and everything by faith.
12. Hence faith the foundation.
May 22
[FAITH— II]
1. Inteod. — I shall make this a recapitulation of
the last. It is that the great majority of revealed
religion is faith, whilst other religions, the religions
of man, go by reason and conscience only.
2. It must be so, for faith is the correlative of
revelation, faith in God's words and promises.
3. Natural men may be good fathers, gentle,
simple, etc., and good soldiers, good citizens, great
and good statesmen, good kings.
4. Now first, the religion of nature, or of good

324 SERMON NOTES
persons, who are not Catholics. Contrasted with
faith, they are benevolent, e.g., but not simply
because God tells them, but because their disposition
carries them that way ; they don't think of getting a
reward. Now contrast Tobias — faith in God's word.
5. Great patriot and soldier — Nehemias iv. 9,
v. 19, xiii. 14.
6. Even though they are religious men, their
belief is only a matter of opinion. Thus Protestants,
saying that they may hold what they please ; they
are amazed when you say that you are certain ;
thus they have not the first principle of faith.
7. Now every one who lives with no higher religion
than this comes short of eternal life. We may as
well fly up to the sky as expect by these natural
powers and exercises to get to heaven, because faith
is away.8. Now all acceptable religion is because God has
revealed this or that. We are all apt to reason, and
there is nothing wrong in reason, so that we do not
oppose faith ; but the great thing is to make an
act of faith, whatever we do ; to say, I believe this
or that op the other on God's word — even in those
things which we might know by nature,
9. Though not denying that those who are not
Catholics may have this divine faith ; but it is
only as they have it that they have any chance of
salvation. Or rather thus :
1. Inteod. — Importance of making act of faith.
There are two things in religion — doctrines to be
accepted and commands to be obeyed ; doctrines

[FAITH— II] 325
may be taken by reason, commands by conscience.
We must take both not by reason or conscience, but
by FAITH.
2. Because faith must be the foundation of every
thing, and unless we begin with it, nothing is
acceptable. 3. God has spoken — Rom. x. 17 ; 1 Thess. ii. 13.
There are many things which we know by nature.
God has said these over again, these and many new
things in Revelation, but in order that they should
be acceptable, we must accept on faith even those
things which we know by nature. Whether reason
is for, or scruples at doctrines, we must take them
on faith.
4. E.g. the being of a God, immortality of the
soul, future judgment, etc.
5. And thus we learn to take others also on faith,
as the word of God. God has spoken.
6. Instances. — Tobias, not rich, a benevolent
man, but with faith.
7. Job, rich, abundant alms, etc.
8. Nehemias, a statesman, patriot, commander.
9. Esau, the instance of a man without faith,
contrasted with Jacob, who had.
10. Objection. — Protestants often good and re
ligious, and seem really to live by faith.
11. Distinguo. Do they really go by faith, not by
private judgment ? Do they really believe God has
spoken this or that definite doctrine or command,
or do they believe doctrines merely so far as reason
teaches them, and commands as far as conscience ?
12. But if so, very well, invincible ignorance (draw
out).

326 SERMON NOTES
May 29
[FAITH— III]
1. I have said, nothing without faith as its
foundation — Heb. xi. 6,1 Eph. ii. 8 2 ; faith im
plies an external message — Rom. x. 14,3 1 Thess.
ii. 13.4
2. Yet, as I said, it is impossible to go into the
world without seeing that the idea of taking one's
doctrine from an external authority does not enter
into their minds. It is always ' I think.' This is
what is meant by private judgment — though Scrip
ture, yet they put their own sense on Scripture ;
they take these books, reject those, etc.
3. This is a most fearful consideration, considering
we are saved by faith. And observe, it is quite
independent of the question of what is the true
doctrine, what is the true Church. You see most
men do not go the eight way. It is a previous
question. They don't go the way of faith. From
this it is plain, to go no further, that none but
Catholics are in the right way, because they alone
go by faith.
4. Now in this awful prospect the question arises,
Does no one else go by faith ? Does no Protestant
go by faith ?
1 ' But without faith it is impossible to please God.'
2 'For by grace you are saved through faith.'
3 ' How then shall they call on him in whom they have not
believed ? or how shall they believe him of whom they have
not heard ? and how shall they hear without a preacher ? '
4 ' When you received of us the word of the hearing of God,
you received it not as the word of men,' etc.

[FAITH— III] 327
5. We can only answer by what we see. Well,
they profess not to go by faith. If they do go by
faith, at least they do not know it. Alas, it does
seem as if we must say that the majority do not go
by faith.
6. Do any ? I trust they do. I trust there is a
remnant all over the world who do go by faith, and
who so far are in the way of salvation, or rather,
towards salvation. And in explanation how this
is, I shall clear my meaning up more fully.
7. But first I shall answer an objection, viz. If
they go by faith, why do they not join the Catholic
Church, in which alone God speaks ? It is said, ' My
sheep hear My voice.' I answer, they are out of
the hearing of the Catholic Church, and therefore
are in what is called invincible ignorance.
8. Now I will describe the state of such persons
all the world over. Our Lord died for all, grace is
given to all. Most men seem to profit nothing at all
by it, but there are those who profit, e.g.
9. Conscience — there are two ways of regarding
conscience ; one as a mere sort of sense of pro
priety, a taste teaching us to do this or that, the
other as the echo of God's voice. Now all depends
on this distinction — the first way is not of faith, and
the second is of faith.
10. Characteristics of the first way — connected
with pride. The proud will call the other kind
superstitious. A person makes himself his own
centre. He says, I shall hold just what seems to
me, what my moral sense tells me, etc. The other
considers it the voice of God, obeys it as such, a call
to look out for more light.

328 SERMON NOTES
11. Development of the idea of God, of faith in
God, and of the feeling of the necessity of God's
speaking in order to their salvation.
12. Hence to the evidences — the visible things of
God, etc., etc. — history, providences, experiences.
13. A person may be a heathen — Mahometan, etc.,
etc. — and yet have this real faith in God, and so
far he is on the way towards salvation. Their
ignorance is involuntary and invincible, i.e. not
their fault.
14. On being led on. Thus heathens, like the
wise men, led into truth — the Ethiopians to Judaism ;
Abimelech's dream ; Pharaoh's dreams. Job iv.,
spirit 2 ; Job a just man. Magi, Ethiopians, the
euo-e/Set? in the Acts. Means which the Almighty
used before the coming of Christ.
N.B. — As just men existed before Christ came,
why not at a distance from the Church ? for what
the former is of time, so just men among the heathen
is of space.
15. And thus St. Thomas said, ' An angel will
speak from heaven rather than a soul fail.' On
Christ's sheep hearing His voice ; thus it is a test
whether persons come on towards the Church when
they know about it ; invincible ignorance the only
excuse. On the difference between death over
taking the shilly-shallying, who are not seeking, and
on the earnest inquirer in invincible ignorance dying
before he is a Catholic.
16. Case of Dr. A  in his dreamy state, before
death learning the truth.
1 * And when a spirit passed before me,' etc.

[FAITH— IV] 329
N.B. — Principles in the above.
1. It is part of the same mystery why death
comes before inquirers are led into the truth, now
as of old, for both depend on the parallel mystery
why (1) our Lord did not come from the beginning
of the world ; (2) why the Gospel is not preached
all over the earth. There is [i.e. would have been]
nothing stranger in the Ethiopian dying before Philip
came to him, than in a Jew of Solomon's day
dying before the Gospel was preached ; neither had
baptism. 2. What is faith before the revealed dogma is
known, is superstition after, for God has now super
seded the natural ways of seeking Him.
3. ' My sheep hear Me.' Therefore it is only
when there is invincible ignorance that this can be —
being led on into the Church is the test.
July 3
[FAITH— IV]
1. Inteod. — What I have been saying is this,
that even heathen (all men) to enter upon the road
that leads to heaven, must live by faith ; by faith
even as to those things which they know by reason.
2. And this is so, because God would take us out
of ourselves and make us depend on Him — not
make ourselves our own centre ; we must make
God our centre.
3. Analogy of Nature — solar system, monarchy
in society, etc. Yet this difference, that in this
world there are many ranks, etc., intermediate

330 SERMON NOTES
between the centre and ourselves, but as to religion,
we every one depend on one centre alone — God.
4. The wishing to have ourselves our own centre
is pride, the sin of Satan. (Enlarge on it.)
5. Instances of faith, inquiry, doubt, a want of
faith. (1) Inquiry— the child Samuel. (2) Noble
man in 4 Kings vii., who would not believe Eliseus ;
unbelief of St. Thomas. (3) Zachary ; doubt, and
Nicodemus. (4) Our Lady's and St. Paul's faith. A
fifth state, weak faith of Gideon : ' Lord, I believe.' 1

August 14
ON LOVE
1. Inteod. — (1) On Love as not external to the
Church (i.e. state of grace) as faith and hope may be.
(2) As not in those who fall from grace, while faith
and hope remain. As not the love of concupiscence
or hope, nor gratitude, its object being the beauty
of God.
Now I shall show how love comes after faith,
through a distinct grace. Younger sons in Scrip
ture — Jacob, not Esau — vide St. Francis de Sales.
1 This section might be rewritten thus: — Instances of (1)
inquiry — the child Samuel ['Speak Lord,' etc.]; (2) want of
faith — the nobleman who would not believe Eliseus, 4 Kings vii.
[' If the Lord should make flood-gates in heaven, can that pos
sibly be which thou sayest '], and the unbelief of St. Thomas ;
(3) doubt — Zachary [Luke i. 18], and Nicodemus [John iii.];
(4) faith — our Lady's and St. Paul's faith. A fifth state, weak
faith, as in the case of Gideon [Judges vi. 36-40], and the father
of the boy possessed by the dumb spirit — ' Lord I do believe ;
help my unbelief ' [Mark ix. 24].

ON LOVE 331
2. On love. Remains of love in nature, as shown
by the drawings of the heart, by people seeking
comfort in religion, in trouble ; and this left in order
that grace may work with nature, not against
nature, when it works. Also as a sort of claim of
God upon us, as if He marked us as His property.
On love being produced from faith through
meditation. 3. By nature [man] has far more to do with other
attributes of God — fear, etc., etc. For instance, I
have said that conscience is the means of faith,
but it teaches justice principally, which is the
object of fear, not of love. Again, though there is
great goodness in God's providence, yet in action
the marks of particular providence not so obvious.
4. But it is the objects of Christian faith which
cause love. Go through them minutely. At first
sight original sin might be a doctrine which drives
us from God. 0 felix culpa, atonement — much more
still particular election. Then Mass and the Holy
Eucharist, etc. Faith, you see, is the thing, or
the only thing necessary as a means of love.
5. Faith leads to love through meditation. The
things of faith, e.g. the whole doctrine of election
is hard, but when once embraced it has its reward
in its powers of kindling love.
Doctrine of election: (1) This little globe out of
the whole world ; (2) not angels but men chosen ;
(3) Old Testament elections, the younger for the
older ; (4) we chosen out of the world to be
Catholics. 6. And though this in the first place gratitude,
not pure love, yet, since all God's dealings to us

332 SERMON NOTES
are so admirable and glorious, love is kindled at the
same time.
7. All this is summed up, especially in the Gospels,
so that as the Bible is the instrument of hope, so is
the Gospels of love.

June 3, 1860
CONFIRMATION
I conceive that St. Thomas means that the dona
Spiritus Sancti have the same relation to the motions
of grace towards the supernatural end of man which
moral virtue has to the motions of reason towards
the natural end. They dispose the mind that it
may be well moved by the Holy Ghost, as the
virtues perfect the appetite that it may be well
moved by reason. Also that he means by wisdom
and understanding two speculative gifts, the
latter apprehension, the former judgment, specu
lative apprehension or understanding being what
Doyle's Catechism calls knowledge (comprehension)
of mysteries? and speculative understanding or
wisdom, the perfect appreciation (comprehension,
grasp) of all subjects of religion, though Doyle calls
it a gift of directing our whole lives and actions to
God's honour.
By knowledge and counsel, two practical gifts —
knowledge being a judicium, viz. an insight into
duty generally, though Doyle says, ' a gift by
which we know, etc., the will of God ' ; and counsel
being an apprehensio, or what Doyle calls ' a gift
by which we discover the grounds of the duty,' etc.

CONFIRMATION 333
I should say, by which we take in all things correctly
as they are.
Wisdom — the estimation of all things rightly
with reference to our end.
Understanding — knowledge, mysteries .
Knowledge — knowledge of means for our
spiritual welfare.
Council — or prudence, judging of things rightly.
Piety or godliness — directs appetitus in alterum.
Fortitude — against fear of world, etc.
Fear — against concupiscence.

NOTES Note 1.
P. 1. 'Purity and Love,' etc., was written out in full, and
published under the same title inDitcourses to Mixed Congregations.
The contrast between St. Peter and St. John on the Lake of Galilee
is thus expanded : — ' When they were in the boat and the Lord
spoke to them from the shore, and they knew not that it was Jesus,
first that disciple whom Jesus loved said to Peter : " It is the
Lord," for " the pure of heart shall see God " : then at once Simon
Peter in the impetuosity of his love, girt his tunic about him, and
cast himself into the sea, to reach Him the quicker. St. John
beholds, and St. Peter acts.' — Discourses to Mixed Congregations,
p. 73.
Note 2.
P. 5. ' Human Respect.' — The description of Magdalene at the
feast is drawn out in full in the sermon ' Purity and Love.' ' She
who had come into the room, as if for a festive purpose, to go about
an act of penange. It was a formal banquet . . . she came, as if
to honour that feast, as women were wont to honour such festive
doings, with her sweet odours and cool unguents, for the forehead
and hair of the guests. And he, the proud Pharisee, suffered her
to come ... he thought only of the necessities of his banquet, and
he let her come to do her part, such as it was, careless what her
life was, so that she did that part well, and confined herself to it.'
— Discourses to Mixed Congregations, p. 81.
Note 3.
P. 13. 'On the Fitness of Our Lady's Assumption.' — Most of the
ideas found here are developed in the Discourse ' On the Fitness
334

NOTES 335
of the Glories of Mary ' (Discourses to Mixed Congregations, p. 360)
and ' The Glories of Mary for the Sake of Her Son ' (ib. p. 342)
— e.g. ' He said, " Ought not Christ to suffer these things . . .1"
He appealed to the fitness and congruity which existed between
this surprising event and other truths which had been revealed
concerning the Divine purpose of saving the world. And so, too,
St. Paul, in speaking of the same wonderful appointment of God :
" It became Him," he says, " for whom are all things, and through
whom are all things, who had brought many sons unto glory, to
consummate the Author of their salvation by suffering." Else
where, speaking of prophesying, or the exposition of what is latent
in Divine Truth, he bids his brethren exercise the gift, " according
to the analogy or rule of faith " ; that is, so that the doctrine
preached may correspond and fit into what is already received.
Thus you see that it is a great evidence of truth, in the case of
revealed teaching, that it is so consistent, that it so hangs together
that one thing springs out of another, that each part requires and
is required by the rest.' — Discourses to Mixed Congregations,
p. 360.
Note 4.
P. 15. ' On Want of Faith.' — Most of the ideas in these sermon
notes were expanded into the sermon ' Faith and Private Judgment.'
— Discourses to Mixed Congregations, p. 193.
Note 5.
P. 19. ' Faith and Doubt.' — This sermon was published under
the same title in Discourses to Mixed Congregations. This is how
some of the points in the Notes are expanded in the sermon.
Section 3. 'Persons converted to Protestantism,' etc. — 'You
sometimes hear of Catholics falling away, who will tell you it
arose from reading the Scriptures. ... No ; Scripture did not
make them disbelieve (impossible !) : they disbelieved when they
opened the Bible ; they opened it in an unbelieving spirit.'— Ib.
p. 127.
Section 5. ' It imagines Confession,' etc. — ' I really do think it
is the world's judgment, that one principal part of a confessor's
work is the putting down such misgivings in his penitents.' — Ib.
p. 222.

336 SERMON NOTES
Section 6. ' Doubt does not destroy intellectual conviction.' —
' Men may be convinced . . . and yet, after all, avow that they
cannot believe, they do not know why, but they cannot . . . their
reason is convinced, and their doubts are moral ones, arising in
their root from a fault of the will.1 ... It requires no act of
faith to assent to the truth that two and two make four : we cannot
help assenting to it ; and hence there is no merit in assenting to
it ; but there is merit in believing that the Church is from God ;
for though there are abundant reasons to prove it to us, yet we
can, without an absurdity, quarrel with the conclusion ; we may
complain,' etc. — Ib. pp. 224-5.2
Note 6.
P. 21. ' The Maternity of Mary.' — These notes were developed
into the sermon ' The Glories of Mary for the Sake of her Son.' —
Discourses to Mixed Congregations, p. 342.
Section 3. 'To erect her as a Turris Davidica,' etc. — 'A mother
without a home in the Church, without dignity, without gifts,
would have been, as far as the defence of the Incarnation goes, no
mother at all. She would not have remained in the memory, or
imagination of men.' — Ib. p. 350.
Section 5. ' The third ground.' — The Church and Satan agreed
together in this, that Son and Mother went together, and the
experience of three centuries has confirmed their testimony,' etc. —
Ib. p. 348.
Note 7.
*
P. 25. Resignation of the souls in purgatory. — ¦' How different is
the feeling with which the loving soul, on its separation from the
body, approaches the judgment-seat of its Redeemer ! It knows
how great a debt of punishment remains upon it, though it has
for many years been reconciled to Him ; it knows that purgatory
i Often from weakness of the will, which in matters of practical con-
duet makes a man scrupulous, unable to brush aside futile difficulties,
and the like — victims, as they would be called, of idle fears.
2 In the evidences for religion ' non excluditur omnis dubitandi possi-
bilitas, sed solum dubitandi prudenter, et ideo mens sub voluntatis
motione relinquitur, ut deliberata formidine deposita, firmiter adhaereat
ei quod videt non posse nisi irrationabiliter in dubium revocari. '

NOTES 337
lies before it, and that the best it can reasonably hope for is to be
sent there. But to see His face, though for a moment ! to hear
His voice, to hear Him speak, though it he to punish ! 0 Saviour
of men, it says, I come to Thee, though it be in order to be at once
remanded from Thee ; I come to Thee who art my Life and my
All ; I come to Thee on the thought of whom I have lived all my
life long. To Thee I gave myself when first I had to take a part
in the world ; I sought Thee for my chief good early, for early
didst Thou teach me, that good elsewhere there was none. Whom
have I in heaven but Thee ? whom have I desired on earth, whom
have I had on earth, but Thee ? whom shall I have amid the
sharp flame but Thee ? Yea, though I be now descending
thither, into " a land desert, pathless and without water," I will
fear no ill, for Thou art with me. I have seen Thee this day face
to face, and it sufficeth : I have seen Thee, and that glance of
Thine is sufficient for a century of sorrow, in the nether prison.
I will live on that look of Thine, though I see Thee not, till I see
Thee again, never to part from Thee. That eye of Thine shall be
sunshine and comfort to my weary, longing soul ; that voice of
Thine shall be everlasting music to my ears. Nothing can harm
me, nothing shall discompose me ; I will bear the appointed
years, till the end comes, bravely and sweetly,' etc. — Discourses to
Mixed Congregations, p. 81.
Note 8.
P. 44, Section 5. ' Even in caves (which are most alien to Chris
tianity).' — ' Only a heavenly light can give purity to nocturnal and
subterraneous worship. Caves weTe at that time appropriated to
the worship of infernal gods. It was but natural that these wild
religions should be connected with magic and its kindred arts ;
magic had at all times led to cruelty and licentiousness.' —
Development, p. 215.
Note 9.
P. 109. ' 0 commutationem.' — ' 0 comnmtationem ! Joannes tibi
pro Jesu traditur, servus pro Domino, discipulus pro Magistro,
films Zebedaei pro Filio Dei, homo purus pro Deo vero.' — St. Ber
nard, quoted in 5th lection for Feast of Seven Dolours
Y

338 SERMON NOTES

Note 10.
P. 139, Section 8. ' Joshua.'— ' There is this peculiarity in
Joshua's history, as recorded in the book bearing his name, that
at least there is no record of children who might be his heirs.
Joshua a type of Christ,' etc. — Sermons on Subjects of the Day,
p. 155.
Note 11.
P. 140, Section 2. 'Our own sin and penance,' etc. — 'At
Christmas we joy with the natural unmixed joy of children, but
at Easter our joy is highly wrought and artificial in its character
. . . the feeling at Easter is not unlike the revulsion of mind on
a recovery from sickness. ... In sickness the mind wanders from
things that are seen into the unknown world ; it turns back into
itself, and is in company with mysteries ; it is brought into con
tact with objects which it cannot describe, which it cannot ascer
tain. It sees the skirts of powers and providences beyond this
world, and is at least more alive, if not more exposed, to the invis
ible influences, bad and good, which are its portion in this state
of trial. And afterwards it has recollections which are painful,
recollections of distress, of which it cannot recall the reasons, of
pursuits without an object, and gleams of relief without con
tinuance. And what is all this but a parallel feeling to that,
with which the Christian has gone through the contemplations
put before his faith in the week just passed, which are to him as
a fearful harrowing dream, of which the spell is now broken ?
The subjects, indeed, which have been brought before him are no
dream, but a reality,— his Saviour's sufferings, his own misery and
sin. But, alas ! to him at best they are but a dream, because,
from lack of faith and of spiritual discernment, he understands
them so imperfectly. They have been to him a dream, because
only at moments his heart has caught a vivid glimpse of what was
continually before his reason,— because the impression it made
upon him was irregular, shifting, and transitory, — because even
when he contemplated steadily his Saviour's sufferings, he did not,
could not, understand the deep reasons of them, or the meaning
of his Saviour's words,— because what most forcibly affected him
came through his irrational nature, was not of th^ mind but of the.

NOTES 339
flesh ... of his own discomfort of body, which he has been
bound, so far as health allows, to make sympathise with the
history of those sufferings which are his salvation. And thus I
say his disquiet during the week has been like that of a bad
dream, restless and dreary ; he has felt he ought to be very sorry,
and could not say why — could not master his grief, could not
realise his fears, but was as children are, who wonder, weep, and
are silent, when they see their parents in sorrow, from a feeling
that there is something wrong, though they cannot say what.' —
Parochial and Plain Sermons, ' Keeping Fast and Festival,' vol. iv.
pp. 334 ff.
The illustration taken from mental experiences during sickness
and convalescence seems derived from the preacher's own experi
ence during his illness in Sicily. ' I . . . fell ill of a fever . . .
my servant thought I was dying, and begged for my last direc
tions. I gave them . . . but I said, " I shall not die." I repeated
" I shall not die, for I have not sinned against the light, I have not
sinned against the light." I have never been able quite to make
out what I meant.' — Apol., pp. 34-35. Compare the long memo
randum, ' My Illness in Sicily,' published in Miss Moseley's Life
and Correspondence of Cardinal Newman, vol. i. pp. 363-78.

Note 12.
P. 158. ' For each truth,' etc. — A favourite idea with Newman.
It will be found most fully developed in the Grammar of Assent,
chap. v. sec. 2. The sum of what he there says is given in
Select Treatises of St. Athanasius, etc., vol ii. pp. 316-17.
' Let it be observed that the mystery lies, not in any one of the
statements which constitute the doctrine, but in their combina
tion. The meaning of each proposition is on a level with our
understanding. . . . God is a Father ; God is a Son ; God is a
Holy Spirit : the Father is not the Son. . . . God is numerically
one ; there are not three gods. In which of these propositions do
we not understand what is meant to be told us ? For devotion,
then . . . the mystery is no difficulty. . . . The difficulty . . .
is not in understanding each sentence of which the doctrine con
sists, hut in its incompatibility (taken as a whole, and in the
only words possible for conveying it to our minds) with certain of

340 SERMON NOTES
our axioms of thought, indisputable in themselves, but foreign
and inapplicable to a sphere of existences of which we have no
experience whatever.' Again, ' Much as is idly and profanely said
against the Creed of St. Athanasius as being unintelligible, yet
the real objection which misbelievers feel, if they spoke correctly,
is, that it is too plain. No sentences can be more simple, nor
statements more precise, than those of which it consists. The
difficulty is not in any one singly ; but in their combination.
And herein lies a remarkable difference between the doctrine of
the Holy Trinity, and some modern dogmatic statements on other
points, some true, and some not true, which have at times been
put forward as necessary to salvation. Much controversy, for
instance, has taken place in late centuries about the doctrine of
justification, and about faith ; hut here endless perplexities and
hopeless disputes arise, as we all know, as to what is meant by
"faith,'' and what by "justification" ; whereas most of the words
used in the Creed to which I have referred are only common
words, used in their common sense,' etc. — Parochial and Plain
Sermons, 'The Mystery of the Holy Trinity,' vol. vi. p. 347.
Cp. ib. vol. iv. p. 289, 'The Mysteriousness of our Present
Being.'
Note 13.
P. 164. ' Nine orders in three hierarchies.' — A pencil note
shows that the preacher consulted Petavius, and Bail, the author
of La Theologie Affective, etc. Both these authors followed the
pseudo-Dionysnis De Coelesti Hierarchia.
1st Hierarchy — Seraphim, cherubim, thrones.
2nd Hierarchy — Dominations, virtues, powers.
3rd Hierarchy — Principalities, archangels, angels.
' Each appellation of the Beings above us manifests their God-
imitating characteristics of the Divine Likeness' [Dionysius].
Thus, to give one example, ' The appellation ... of the Thrones
denotes their manifest exaltation above every grovelling inferi
ority, and their supermundane tendency towards higher things '
[ib.]. In the case of the lowest order or choir, the Angels,
contentment is their characteristic virtue. Perhaps this sug
gested to Dante the reply made by a soul in the first or lowest,

NOTES 341
Heaven, that of the Moon, to the question, ' Do ye feel the want of
a higher place 1 '
Frate, la nostra volonta qnieta
Virtu di carita, che fa volerne
Sol quel ch'avemo, e d'altro non ci asseta.
Se disiassimo esser piu superne,
Foran discordi gli nostri disiri
Dal voler di colui, che qui ne cerne.1

Note 14.
P. 177, Section 15. 'Progress.' — 'In the province of physiology
and moral philosophy, our race's progress and perfectibility is a
dream, because Revelation contradicts it, whatever may be plaus
ibly argued on its behalf by scientific inquirers.' — Idea of a
University, p. 273. In other words, the history of man on this
planet is to end in Antichrist and the triumph of wickedness.

Note 15.
P. 184, Section 2. ' Keble's poem.' — Presumably the following
stanza : — ' Reason and Faith at once set out
To search the Saviour's tomb ;
Faith faster runs, but waits without,
As fearing to presume,
Till Reason enter in, and trace
Christ's relics round the holy place—
" Here lay His limbs, and here His sacred head,
And who was by to make His new-forsaken bed?'"
The Christian Year, St. Thomas' Day.
1 ' Brother, a virtue of charity sets at rest our will, which makes us wish
that only which we have, and lets us not thirst for aught else. If we
desired to be more on high, our desires would be out of harmony with the
will of Him who distributes us here.' — Paradiso, iii. 70-76; Butler's
translation.

342 SERMON NOTES
Note 16.
P. 197, Section 2. ' Yet familiar to children.' — See Grammar of
Assent, pp. 112-16, from which the following passage may be
quoted : — ' Supposing he [i.e. a child] has offended his parents, he
will all alone and without effort, as if it were the most natural of
acts, place himself in the presence of God, and beg of Him to set
him right with them. Let us consider how much is contained in
this simple act. First, it involves the impression on his mind of
an unseen Being with whom he is in immediate relation, and that
relation so familiar that he can address Him whenever he himself
chooses ; next, of One whose good-will towards him he is assured
of . . . further, of One who can hear him . . . and who can read
his thoughts . . . lastly, of One who can effect a critical change
in the state of feeling of others towards him. That is . . . this
child has in his mind the image of an Invisible Being, who exer
cises a particular providence among us, who is present every
where, who is heart-reading, heart-changing, ever accessible, open
to impetration.'
Note 17.
P. 205, Section 5. ' Could.' — Probably an unconscious reminis
cence of Isaias v. 4 in the Authorised "Version : ' What could have
been done more to my vineyard.' The Vulgate reads ' Quid est
quod debui ultra facere vineae meae.'

• Note 18.
P. 222, Section 2. 'What is Faith? Why,' etc.— The ejacula-
tory why and the word heart a little later on show that the
preacher is using not scientific but popular or colloquial language.
It is in colloquial language, therefore, that we shall find illustra
tions of his meaning. With his ' secret inward sense,' etc., com
pare such expressions as 'In his secret heart he knows well
enough,' or, — supposing a man to be arguing for arguing's sake,
making out a case — such appeals to his true self as ' Do you in
your heart of hearts believe what you are saying ? ' or ' What is
after all your conscientious belief?' The 'secret inward sense'
in ' heart ' and ' conscience ' applied to a belief which comes in the

NOTES 343
first place from an external source, i.e. the fact that there is a
Revelation, need only mean an intense belief, though the choice
of the words may well have been influenced by the thought of the
yet more secret and inward workings of divine grace on the heart.
For faith viewed as something learned from without see other
sermons, especially those on pp. 313-19.

Note 19.
P. 291, Section 2. 'This day.'— 'They all discard" (what they
call) gloomy views of religion ; they all trust themselves more
than God's word . . . and are ready to embrace the pleasant con
soling religion natural to a polished age. They lay much stress
on works on Natural Theology, and think that all religion is
contained in these ; whereas, in truth, there is no greater fallacy
than to suppose such works to be in themselves in any true sense
religious at all. Religion, it has been well observed, is something
relative to us ; a system of commands and promises from God
towards us. But how are we concerned with the sun, moon, and
stars ? or with the laws of the universe ? how will they teach us
our duty ? how will they speak to sinners ? They do not speak
to sinners at all. They were created before Adam felL They
" declare the glory of God," hut not His will. They are all per
fect ; all harmonious ; but that brightness and excellence which
they exhibit in their own creation, and the Divine benevolence
therein seen, are of little moment to fallen man. We see nothing
there of God's wrath, of which the conscience of a sinner loudly
speaks. So that there cannot be a more dangerous (though a
common) device of Satan than to carry us off from our own secret
thoughts, to make us forget our own hearts, which tell of a God
of justice and holiness, and to fix our attention merely on the
God who made the heavens ; who is our God indeed, but not God
as manifested to us sinners, but as He shines forth to His angels,
and to His elect hereafter.
' When a man has so far deceived himself ... at once he mis
interprets and perverts the whole tenor of Scripture. . . . We are
expressly told that "strait is the gate" . . . that they who do not
obtain eternal life " shall go into everlasting punishment." This
the dark side of religion ; and the men I have been describing

344 SERMON NOTES
cannot bear to think of it. They easily get themselves to believe
that those strong declarations of Scripture do not belong to the
present day, or are figurative. They have no language in their
heart responding to them. Conscience has been silenced. The
only information that they have received concerning God has
been from Natural Theology, and that speaks only of benevolence
and harmony ; so they will not credit the plain word of Scrip
ture.' — Parochial and Plain Sermons, ' The Religion of the Day/
vol. i. pp. 317-19.

Printed by T. and A. Constable, Printers to His Majesty
at the Edinburgh University Press

WORKS BY
JOHN HENRY CARDINAL NEWMAN
Sermons
PAROCHIAL AND PLAIN SERMONS. Edited by the
Rev. W. J. Copeland. Eight Volumes. Crown 8vo. 3s. 6d. each.
The first six volumes are reprinted from the six volumes of
Parochial Sermons, first published in 1834, 1835, 1836, 1838,
1840, and 1842 respectively ; the seventh and eighth formed the
fifth volume of PLAIN SERMONS BY CONTRIBUTORS TO
THE TRACTS FOR THE TIMES, originally published in
1843. The fame of these sermons has been celebrated by Froude,
Principal Shairp, James Mozley, Dean Church, and others.
' The Tracts,' writes the last-named in his Oxford Movement,
'were not the most powerful instruments in drawing sympathy
to the movement. None but those who heard them can
adequately estimate the effect of Mr. Newman's four o'clock
sermons at St. Mary's. The world knows them . . . but it
hardly realises that without these sermons the movement might
never have gone on. . . . While men were reading and talking
about the Tracts, they were hearing the sermons ; and in the
sermons they heard the living meaning, and reason, and bearing
of the Tracts. . . . The sermons created a moral atmosphere, in
which men judged the questions in debate.' The Parochial
Sermons fell out of print between 1845 and 1868, at which latter
date they were republished by Newman's former curate at
St. Mary's, Mr. Copeland. The success of this re-issue was a
striking testimony to the degree to which Newman had recovered
his popularity and prestige by the Apologia. He recorded in his
private journal that in six months 3500 copies of the first volume
were sold. — Ward's Life of Newman, vol. ii. p. 241.
CONTENTS
Vol. I.— Holiness necessary for Future Blessedness — The Immortality of the
Soul— Knowledge of God's Will without Obedience— Secret Faults— Self-Denial
the Test of Religious Earnestness— The Spiritual Mind— Sins of Ignorance and
Weakness - God's Commandments not Grievous — The Religious Use of Excited
Feelings— Profession without Practice— Profession without Hypocrisy— Profession
without Ostentation— Promising without Doing— Religious Emotion— Religious

ii WORKS BY JOHN HENRY CARDINAL NEWMAN
Faith Rational— The Christian Mysteries— The Self- Wise Inquirer— Obedience the
Remedy for Religious Perplexity— Times of Private Prayer— Forms of Private
Prayer— The Resurrection of the Body — Witnesses of the Resurrection— Christian
Reverence— The Religion of the Day— Scripture a Record of Human Sorrow —
Christian Manhood.
Vol. II.— The World's Benefactors— Faith without Sight— The Incarnation-
Martyrdom — Love of Relations and Friends— The Mind of Little Children —
Ceremonies of the Church — The Glory of the Christian Church— St. Paul's Conver
sion viewed in Reference to his Office — Secrecy and Suddenness of Divine Visita
tions—Divine Decrees — The Reverence Due to the Blessed VirginMary — Christ, a
Quickening Spirit — Saving Knowledge — Self-Contemplation — Religious Cowardice
—The Gospel Witnesses — Mysteries in Religion — The Indwelling Spirit — The
Kingdom of the Saints — The Gospel, a Trust Committed to us — Tolerance of
Religious Error— Rebuking Sin — The Christian Ministry — Human Responsibility—
Guilelessness — The Danger of Riches— The Powers of Nature — The Danger of
Accomplishments — Christian Zeal — Use of Saints' Days.
Vol, III. — Abraham and Lot — Wilfulness of Israel in Rejecting Samuel — Saul —
Early Years of David — Jeroboam — Faith and Obedience — Christian Repentance —
Contracted Views in Religion — A Particular Providence as revealed in the Gospel —
Tears of Christ at the Grave of Lazarus — Bodily Suffering — The Humiliation of the
Eternal Son — Jewish Zeal a Pattern to Christians — Submission to Church Authority
— Contest between Truth and Falsehood in the Church — The Church Visible and
Invisible — The Visible Church an Encouragement to Faith— The Gift of the Spirit
— Regenerating Baptism — Infant Baptism — The Daily Service — The Good Part of
Mary — Religious Worship a Remedy for Excitements — Intercession — The Inter
mediate State.
Vol. IV. — The Strictness of the Law of Christ — Obedience without Love, as
instanced in the Character of Balaam — Moral Consequences of Single Sins — Accept
ance of Religious Privileges Compulsory — Reliance on Religious Observances — The
Individuality of the Soul— Chastisement amid Mercy — Peace and Joy amid Chas
tisement—The State of Grace— The Visible Church for the Sake of the Elect— The
Communion of Saints — The Church a Home for the Lonely — The Invisible World —
The Greatness and Littleness of Human Life — Moral Effects of Communion with
God — Christ Hidden from the World — Christ Manifested in Remembrance— The
Gainsaying of Korah — The Mysteriousness of our Present Being — The Ventures of
Faith— Faith and Love — Watching— Keeping Fast and Festival.
Vol. V. — Worship, a Preparation for Christ's Coming — Reverence, a Belief in
God's Presence — Unreal Words — Shrinking from Christ's Coming — Equanimity —
Remembrance of Past Mercies — The Mystery of Godliness — The State of Innocence
— Christian Sympathy — Righteousness not of us, but in us — The Law of the Spirit
— The New Works of the Gospel - The State of Salvation — Transgression and
Infirmities — Sins of€nfirmity — Sincerity and Hypocrisy — The Testimony of Con
science — Many Called, Few Chosen — Present Blessings— Endurance the Christian's
Portion— Affliction, a School of Comfort— The Thought of God, the Stay of the
Soul— Love, the One Thing Needful— The Power of the Will.
Vol. VI. — Fasting, a Source of Trial — Life, the Season of Repentance — Apostolic
Abstinence, a Pattern for Christians — Christ's Privations, a Meditation for Chris
tians — Christ the Son of God made Man — The Incarnate Son, a Sufferer and
Sacrifice— The Cross of Christ the Measure of the World — Difficulty of realising
Sacred Privileges — The Gospel Sign Addressed to Faith — The Spiritual Presence
of Christ in the Church — The Eucharistic Presence— Faith the Title for justifica
tion — Judaism of the Present Day — The Fellowship of ihe Apostles — Rising with
Christ — Warfare the Condition of Victory — Waiting for Christ— Subjection of the
Reason and Feelings to the Revealed Word — The Gospel Palaces — The Visible
Temple— Offerings for the Sanctuary — The Weapons of Saints— Faith without
Demonstration — The Mystery of the Holy Trinity — Peace in Believing.
Vol. VII. — The Lapse of Time — Religion, a Weariness to the Natural Man—
The World our Enemy — The Praise of Men— Temporal Advantages — The Season
of Epiphany— The Duty of Self-Denial -The Yoke of Christ— Moses the Type of

WORKS BY JOHN HENRY CARDINAL NEWMAN iii
Christ— The Crucifixion— Attendance on Holy Communion— The Gospel Feast-
Love of Religion, a new Nature— Religion Pleasant to the Religious— Mental
Prayer— Infant Baptism— The Unity of the Church— Steadfastness in the Old
Paths. Vol. VIII.— Reverence in Worship— Divine Calls— The Trial of Saul— The Call
of David — Curiosity, a Temptation to Sin— Miracles no Remedy for Unbelief—
Josiah, a Pattern for the Ignorant— Inward Witness to the Truth of the Gospel-
Jeremiah, a Lesson for the Disappointed— Endurance of the World's Censure-
Doing Glory to God in Pursuits of the World— Vanity of Human Glory--Truth
Hidden when not Sought after— Obedience to God the Way to Faith in Christ-
Sudden Conversions — The Shepherd, of our Souls — Religious Joy — Ignorance of
Evil.
SELECTION, adapted to the Seasons of the Ecclesiastical
Year, from the PAROCHIAL AND PLAIN SERMONS.
Crown 8vo. 3s. 6d.
This selection, consisting of fifty-four sermons, was edited by
Mr. Copeland, and published in 1878.
Contents. — Advent: Self-Denial the Test of Religious Earnestness— Divine
Calls — The Ventures of Faith — Watching. Christmas Hay : Religious Joy. New
Year's Sunday : The Lapse of Time. Eftiphavy: Remembrance of Past Mercies
— Equanimity — The Immortality of the Soul — Christian Manhood — Sincerity and
Hypocrisy — Christian Sympathy. Septuagesima: Present Blessings. Sexa
gesimal Endurance, the Christian's Portion. Quinquagesima: Love, the One
Thing Needful. Lent: The Individuality of the Soul — Life, the Season of Repent
ance — Bodily Suffering — Tears of Christ at the Grave of Lazarus — Christ's Priva
tions, a Meditation for Christians— The Cross of Christ the Measure of the World.
Good Friday : The Crucifixion. Faster Day : Keeping Fast and Festival. Faster
Tide : Witnesses of the Resurrection — A Particular Providence as revealed in the
Gospel — Christ Manifested in Remembrance — The Invisible World — Waiting for
Christ. Ascension: Warfare the Condition of Victory Sunday aft er Ascension :
Rising with Christ Whitsun Day: The Weapons of Saints. Trinity Sunday:
The Mysteriousness of Our Present Being. Sundays after Trinity: Holiness
Necessary for Future Blessedness — The Religious Use of Excited Feelings — The
Self- Wise Inquirer — Scripture a Record of Human Sorrow — The Danger of Riches
— Obedience without Love, as instanced in the Character of Balaam — Moral Con
sequences of Single Sins — The Greatness and Littleness of Human Life — Moral
Effects of Communion with God — The Thought of God the Stay of the Soul— The
Power of the Will — The Gospel Palaces — Religion a Weariness to the Natural Man
— The World our Enemy — The Praise of Men—Religion Pleasant to the Religious
— Mental Prayer — Curiosity a Temptation to Sin — Miracles no Remedy for Unbelief
— Jeremiah, a Lesson for the Disappointed — The Shepherd of our Souls — Doing
Gfory to God in Pursuits of the World.
SERMONS BEARING UPON SUBJECTS OF THE DAY.
Crown 8vo. 3s. 6d.
This volume was first published in 1843, and republished by
Mr. Copeland in 1869.
This collection contains the celebrated sermons 'Wisdom and
Innocence,' and 'The Parting of Friends.' Mr. Copeland
appended to it very important chronological lists, giving the dates
at which the sermons contained in it and the eight volumes of
Parochial and Plain Sermons were first delivered.
Contents. — The Work of the Christian — Saintliness not Forfeited by the Penitent
— Our Lord's Last Supper and His First — Dangers to the Penitent — The Three
Offices of Christ— Faith and Experience— Faith unto the World— The Church and
the World — Indulgence in Religious Privileges — Connection between Personal and

iv WORKS BY JOHN HENRY CARDINAL NEWMAN
Public Improvement — Christian nobleness— Joshua a Type of Christ and His
Followers— El isha a Type of Christ and His Followers— The Christian Church a
Continuation of the Jewish— The Principles of Continuity between the Jewish and
Christian Churches— The Christian Church an Imperial Power— Sanctity the
Token of the Christian Empire— Condition of the Members of the Christian Empire
— The Apostolic Christian— Wisdom and Innocence— Invisible Presence of Christ
—Outward and Inward Notes of the Church— Grounds for Steadfastness in our
Religious Profession — Elijah the Prophet of the Latter Days — Feasting in Captivity
— The Parting of Friends.
FIFTEEN SERMONS PREACHED BEFORE THE
UNIVERSITY OF OXFORD, between 1826 and 1843.
Crown 8vo. 3s. 6d.
The first edition of these sermons was published in 1843, the
second in 1844. The original title was ' Sermons, chiefly on the
Theory of Religious Belief, Preached,' etc. The third edition was
published in 1870, with (1) anew Preface, in which the author
explains, inter alia, the sense in which he had used the term
' Reason ' in the sermons ; and (2) notes ' to draw attention to
certain faults which are to be found in them, either of thought or
language, and, as far as possible, to set these right.' This
preface and the notes are of great value to students of the
Grammar of Assent. Among the sermons contained in this
volume is the celebrated one delivered in 1843 on 'The Theory
of Developments in Religious Doctrine.'
Contents. — The Philosophical Temper, first enjoined by the Gospel — The
Influence of Natural and Revealed Religion respectively — Evangelical Sanctity the
Perfection of Natural Virtue — The Usurpations of Reason — Personal Influence, the
Means of Propagating the Truth — On Justice as a Principle of Divine Governance
— Contest between Faith and Sight — Human Responsibility, as independent of
Circumstances — Wilfulness, the Sin of Saul — Faith and Reason, contrasted as
Habits of Mind — The Nature of Faith in Relation to Reason — Love, the Safeguard
of Faith against Superstition— Implicit and Explicit Reason — Wisdom, as contrasted
with Faith and with Bigotry — The Theory of Developments in Religious Doctrine.
DISCOURSES TO MIXED CONGREGATIONS.
Crown 8vo. 3^ 6d.
These were first published in 1849.
' These sermons have a definite tone and genius of their own
. . . and though they have not to me quite the delicate charm of
the reserve, and I might almost say the shy passion, of his Oxford
sermons, they represent the full-blown blossom of his genius,
while the former shows it only in the bud . . . The extraordinary
wealth of detail with which Newman conceives and realises the
various sins and miseries of the human lot has, perhaps, never
been illustrated in all his writings with so much force as in the
wonderful sixteenth sermon on "The Mental Sufferings of our
Lord in His Passion,"' etc. — The late Mr. R. H. Hutton.
Contents. — The Salvation of the Hearer the Motive of the Preacher— Neglect
of Divine Calls and Warnings — Men, not Angels, the Priests of the Gospel — Purity
and Love — Saintliness the Standard of Christian Principle — God's Will the End of
Life — Perseverance in Grace — Nature and Grace — Illuminating Grace — Faith and
Private Judgment — Faith and Doubt — Prospects of the Catholic Missioner —

WORKS BY JOHN HENRY CARDINAL NEWMAN v
Mysteries of Nature and of Grace— The Mystery of Divine Condescension— The
Infinitude of the Divine Attributes — Mental Sufferings of our Lord in His Passion
— The Glories of Mary for the Sake of Her Son — On the Fitness of the Glories of
Mary.
SERMONS PREACHED ON VARIOUS OCCASIONS.
Crown 8vo. 3s. 6d.
This volume, which was first published in 1857, consists of
eight sermons preached before the Catholic University of Ire
land in 1856-1857, and seven sermons delivered on different
occasions between 1850 and 1872. Among the latter are the
celebrated ' Second Spring' and ' The Pope and the Revolution,'
preached 1850-1872 at St. Chad's, the Oratory, Oscott, and Farm
Street, London. With Notes.
Contents.— Intellect, the Instrument of Religious Training— The Religion of
the Pharisee the Religion of Mankind— Waiting for Christ— The Secret Power
of Divine Grace — Dispositions for Faith — Omnipotence in Bonds — St. Paul's
Characteristic Gift— St. Paul's Gift of Sympathy— Christ upon the Waters— The
Second Spring— Order, the Witness and Instrument of Unity— The Mission of St.
Philip Neri— The Tree beside the Waters— In the World, but not of the World—
The Pope and the Revolution— Notes.
Treatises
LECTURES ON THE DOCTRINE OF JUSTIFICA
TION. Crown 8vo. 3s. 6d.
These Lectures were first published in 1838. They were
reprinted in 1874 with an 'Advertisement to the Third Edition'
and some additional notes.
Contents.— Faith considered as the Instrumental Cause of Justification— Love
considered as the Formal Cause of Justification— Primary Sense of the term 'Justifi
cation '—Secondary Senses of the term 'Justification'— Misuse of the term Just
or 'Righteous'— The Gift of Righteousness— The Characteristics of the Gift of
Righteousness— Righteousness viewed as a Gift and as a Quality— Righteousness
the Fruit of our Lord's Resurrection— The Office of Justifying Faith— The Nature
of Justifying Faith— Faith viewed relatively to Rites and Works— On Preaching
the Gospel— Appendix— On the Formal Cause of Justification.
AN ESSAY ON THE DEVELOPMENT OF CHRISTIAN
DOCTRINE. Crown 8vo. 3s. 6d.
' In this New Edition of the Essay, first published in 1845,
various important alterations have been made in the arrangement
of its separate parts, and some, not indeed in its matter, but in
its text. '—Preface to Third Edition, 1878.
THE IDEA OF A UNIVERSITY DEFINED AND
ILLUSTRATED. Crown 8vo. 3s. 6d.
I. In nine discourses delivered to the Catholics of Dublin.
II. In occasional Lectures and Essays addressed to the members
of the Catholic University.
Part I. was first published in 1852 under the title of Discourses
on the Scope and Nature of University Education, etc.

vi WORKS BY JOHN HENRY CARDINAL NEWMAN
Contents.— I. Introductory — 11. Theology a Branch of Knowledge — in.
Bearing of Theology on other Knowledge — iv. Bearing of other Knowledge on
Theology — v. Knowledge its own End — vi. Knowledge viewed in Relation to
Learning — vil Knowledge viewed in Relation to Professional Skill — vm. Know
ledge viewed in Relation to Religious Duty — ix. Duties of the Church towards
Knowledge. Part ii. was first published in 1859 under the title of Lectures
and Essays on University Subjects.
Contents. — 1. Christianity and Letters — 11. Literature — 111. Catholic Literature
in the English Tongue — iv. Elementary Studies — v. A Form of Infidelity of the
Day — vi. University Preaching — vn. Christianity and Physical Science — vm. Christi-
anity and Scientific Investigation — ix. Discipline of Mind — x. Christianity and
Medical Science.
*#* Part I. is also issued separately as follows : —
UNIVERSITY TEACHING. With a Preface by the Rev. John
Norris. Fcap. 8vo. Cloth, Gilt Top, 2s. net. Leather, 3s. net.
AN ESSAY IN AID OF A GRAMMAR OF ASSENT.
Crown 8vo. 3s. 6d.
First published in 1870, with notes at the end of the volume
added to later editions.
%.* An Indexed Synopsis of A Grammar of Assent. By the Rev.
J. J. Toohey, S.J. Crown 8vo. 3s. 6d.
Historical
HISTORICAL SKETCHES. Three Volumes.
Vol. I. — 1. The Turks in their Relation to Europe — n. Marcus Tullius Cicero —
in. Apollonius of Tyana — iv. Primitive Christianity. Crown 8vo. 3s. 6d.
The Essay on ' The Turks in their Relation to Europe '
was first published under the title of Lectures on the History of
the Turks by the Author of Loss and Gain, in 1854. As is well
known, Newman took what was then the unpopular side. The
Czar was ' attacking an infamous power, the enemy of God and
man. ' ' Many things are possible ; one is inconceivable — that
the Turks should, as an existing nation, accept of modern
civilisation ; and in default of it, that they should be able to
stand their ground amid the encroachments of Russia, the interested
and contemptuous patronage of Europe, and the hatred of their
subject populations.'
Personal and Literary Character of Cicero. First pub
lished in 1824.
Apollonius of Tyana. First published in 1826.
Primitive Christianity.
1. What does St. Ambrose say about it?— 11. What says Vincent of Lerins?
— in. What says the History of Apollinaris? — iv. What say Jovinian and
his companions? — v. What say the Apostolical Canons?
This series formed part of the original Church of the Fathers
as it appeared in the British Magazine of 1833-1836, and as it

WORKS BY JOHN HENRY CARDINAL NEWMAN vii
was published in 1840. 'They were removed from subsequent
Catholic editions, except the chapter on Apollinaris, as con
taining polemical matter, which had no interest for Catholic
readers. Now [1872] they are republished under a separate
title.'
HISTORICAL SKETCHES, Vol. II. — The Church of the Fathers — St.
Chrysostom — Theodoret — Mission of St. Benedict — Benedictine Schools.
Crown 8vo. 3s. 6d.
The Church of the Fathers.
1. Trials of Basil. — 11. Labours of Basil. — in. Basil and Gregory. — iv. Rise
and Fall of Gregory. — v. Antony in Conflict. — vi. Antony in Calm. — vn,
Augustine and the Vandals. — vm. Conversion of Augustine. — ix. Demetrias.
— x. Martin and Maximus.
*,* Also issued separately, with a Preface by the Rev. John
Norris. Fcap. 8vo. Cloth, Gilt Top, 2s. net ; Leather, 3s. net.
St. Chrysostom. Reprinted from the Rambler, 1859-60.
Trials of Theodoret. First published in 1873.
The Mission of St. Benedict. From the Atlantis, 1858.
The Benedictine Schools. From the Atlantis, 1859.
HISTORICAL SKETCHES, Vol. HI.— Rise and Progress of Universities
(originally published as Office and Work of Universities) — Northmen and
Normans in England and Ireland — Mediaeval Oxford— Convocation of Canterbury.
Crown 8vo. 3s. 6d.
Rise and Progress of Universities.
The illustrations of the idea of a University originally appeared
in 1854 in the columns of the Dublin Catholic University Gazette.
In 1856 they were published in one volume under the title of The
Office and Work of Universities, etc.
Northmen and Normans in England and Ireland. From
the Rambler of 1859.
Medieval Oxford. From the British Critic of 1838.
The Convocation of the Province of Canterbury. From
the British Magazine of 1834-5.
Essays
TWO ESSAYS ON MIRACLES. Crown 8vo. 3s. 6d.
Contents.— I. The Miracles of Scripture compared with those reported else
where as regards their nature, credibility, and evidence.— II. The Miracles of
Early Ecclesiastical History compared with those of Scripture as regards their
nature, credibility, and evidence.
The former of these Essays was written for the Encyclopcedia
Metropolitana, 1825-6; the latter in 1842-3 as Preface to a.
Translation of a portion of Fleury's Ecclesiastical History. They
were republished in 1870 with some additional notes.

viii WORKS BY JOHN HENRY CARDINAL NEWMAN

DISCUSSIONS AND ARGUMENTS. Crown 8vo. 3s. 6d.
Contents.— 1. How to accomplish it— 11. The Antichrist of the Fathers—
in. Scripture and the Creed — iv. Tamworth Reading Room — v. Who 's to Blame ?
vi. An Internal Argument for Christianity.
How to Accomplish it originally appeared in the British Magaztne
of 1830 under the title of ' Home Thoughts Abroad.' ' The dis
cussion on this Paper is carried on by two speculative Anglicans,
who aim at giving vitality to their church, the one by uniting it
to the Holy See, the other by developing a nineteenth century
Anglo-Catholicism. The narrator sides on the whole with the
latter of these.'
The Patristical Idea of Antichrist. This was the Eighty-
third Number of the Tracts for the Times, published in 1838.
Holy Scripture in its Relation to the Catholic Creed.
This was the Eighty- fifth Number of the Tracts for the Times.
The Tamworth Reading Room. A series of seven letters first
printed in the Times during February 184 1, signed Catholicus,
and published as a pamphlet. They were provoked by addresses
delivered by Lord Brougham at Glasgow and Sir Robert Peel at
the opening of a Library and Reading Room at Tamworth, in
which those distinguished statesmen exalted secular knowledge
into the great instrument of moral improvement. They ran as
follows: — (1) Secular Knowledge in contrast with Religion.
(2) Secular Knowledge not the principle of Moral Improvement.
(3) Nor a direct means of Moral Improvement. (4) Nor the
antecedent of Moral Improvement. (5) Nor a principle of social
unity. (6) Nor a principle of action. (7) But without personal
religion a temptation to unbelief.
Who 's to Blame ? A series of letters addressed to the Catholic
Standard in 1855. There was at that time a great deal of blame
attributed to the Government on account of its management of the
Crimean War. Newman threw the blame on the British constitu
tion, or rather on those who clamoured for a foreign war, for the
conduct of which this constitution is singularly ill-adapted. The
letters are a valuable study of the genius of the Anglo-Saxon race
and the British constitution.
An Internal Argument for Christianity. A review, origin
ally published in the Month for June 1866, of Ecce Homo.
ESSAYS, CRITICAL AND HISTORICAL. Two Volumes.
With Notes. Crown 8vo. 7s.
Contents of Vol. L— 1. Poetry with reference to Aristotle's Poetics. With
Note.— 11. The Introduction of Rationalistic Principles into Revealed Religion.
With Note.— in. Apostolical Tradition. With Note.— iv. The Fall of La Mennais.
With Note.— v. Palmer's View of Faith and Unity. With Note.— vi. TheTheoIogy
of St. Ignatius. With Note.— vn. Prospects of the Anglican Church. With Note.
— vm. The Anglo-American Church. With Note.— ix. Selina Countess of Hunt
ingdon. With Note.

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