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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..33b5077 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #54291 (https://www.gutenberg.org/ebooks/54291) diff --git a/old/54291-8.txt b/old/54291-8.txt deleted file mode 100644 index 1ec2110..0000000 --- a/old/54291-8.txt +++ /dev/null @@ -1,4111 +0,0 @@ -The Project Gutenberg EBook of Conscience and Sin, by S. Baring-Gould - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Conscience and Sin - Daily Meditations for Lent - -Author: S. Baring-Gould - -Release Date: March 6, 2017 [EBook #54291] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK CONSCIENCE AND SIN *** - - - - -Produced by David Edwards, Christopher Wright, and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - - - - -_CONSCIENCE AND SIN._ - - - - - Conscience and Sin. - - - DAILY MEDITATIONS FOR LENT, - - INCLUDING WEEK-DAYS AND SUNDAYS. - - - BY THE REV. - - _S. BARING-GOULD, M.A._, - - AUTHOR OF "THE MYSTERY OF SUFFERING," - "THE VILLAGE PULPIT," ETC. - - - London: - - SKEFFINGTON & SON, 163, PICCADILLY, W. - - 1890. - - - - -Preface. - - -It is advisable that all should have a clear understanding as to the -nature of Conscience, the dangers to which Conscience is liable, the -Nature of Sin, and the Effects of Sin. Too many people go on easily -from day to day making no spiritual advance, because they do not know -what ails their Consciences, do not even suspect that their Consciences -are ailing, and so make no effort to escape from their unsatisfactory -condition. It is hoped that this little book of meditations may be of -use to such. - - - - - Contents. - - - PAGE - Ash Wednesday-- - ON CONSCIENCE 1 - - First Thursday in Lent-- - THE NATURE OF CONSCIENCE 4 - - First Friday in Lent-- - THE NATURE OF CONSCIENCE--_continued_ 6 - - First Saturday in Lent-- - THE OBLIGATIONS OF CONSCIENCE 9 - - First Sunday in Lent-- - CAUSES OF DIFFERENT KINDS OF CONSCIENCE 12 - - First Monday in Lent-- - CAUSES OF DIFFERENT KINDS OF CONSCIENCE--_continued_ 15 - - First Tuesday in Lent-- - ON THE DIFFERENT KINDS OF CONSCIENCE--_The - Direct Conscience_ 18 - - Second Wednesday in Lent-- - THE FALSE CONSCIENCE 21 - - Second Thursday in Lent-- - THE SCRUPULOUS CONSCIENCE 24 - - Second Friday in Lent-- - THE RELAXED CONSCIENCE 27 - - Second Saturday in Lent-- - THE DOUBTFUL CONSCIENCE 30 - - Second Sunday in Lent-- - ON PRUDENCE 33 - - Second Monday in Lent-- - ON FORTITUDE 36 - - Second Tuesday in Lent-- - ON SIN--_The Nature of Sin_ 39 - - Third Wednesday in Lent-- - THE NATURE OF SIN--_continued_ 42 - - Third Thursday in Lent-- - THE NATURE OF SIN--_continued_ 45 - - Third Friday in Lent-- - SOURCES OF SIN 48 - - Third Saturday in Lent-- - TEMPTATIONS TO SIN 51 - - Third Sunday in Lent-- - THE GENESIS OF SIN 54 - - Third Monday in Lent-- - ON ORIGINAL SIN 57 - - Third Tuesday in Lent-- - THE EVIDENCE FOR ORIGINAL SIN 60 - - Fourth Wednesday in Lent-- - ACTUAL SIN 63 - - Fourth Thursday in Lent-- - THE CONDITIONS OF SIN 66 - - Fourth Friday in Lent-- - CONDITIONS THAT DIMINISH GUILT 69 - - Fourth Saturday in Lent-- - CONDITIONS THAT AGGRAVATE GUILT 72 - - Fourth Sunday in Lent-- - ON FREE WILL 75 - - Fourth Monday in Lent-- - THE DETERMINATION OF THE WILL 78 - - Fourth Tuesday in Lent-- - PRACTICAL CONCLUSIONS 81 - - Fifth Wednesday in Lent-- - THE GRAVITY OF SIN 83 - - Fifth Thursday in Lent-- - THE GRAVITY OF SIN--_continued_ 86 - - Fifth Friday in Lent-- - THE EFFECTS OF SIN 89 - - Fifth Saturday in Lent-- - THE EFFECTS OF SIN--_continued_ 92 - - Fifth Sunday in Lent-- - THE DEADLY VICES 95 - - Fifth Monday in Lent-- - IN WHAT THE VICES ARE ROOTED 98 - - Fifth Tuesday in Lent-- - PRIDE 101 - - Sixth Wednesday in Lent-- - AVARICE 104 - - Sixth Thursday in Lent-- - LUXURY 107 - - Sixth Friday in Lent-- - ENVY 110 - - Sixth Saturday in Lent-- - GLUTTONY 113 - - Palm Sunday-- - ANGER 115 - - Monday in Holy Week-- - SLOTH 117 - - Tuesday in Holy Week-- - THE SACRIFICE FOR SIN 120 - - Wednesday in Holy Week-- - THE SACRIFICE OF CHRIST 123 - - Thursday in Holy Week-- - THE EFFECTS OF CHRIST'S SACRIFICE 125 - - Good Friday-- - THE EFFECTS OF THE PASSION--_continued_ 128 - - Easter Eve-- - THE APPLICATION OF THE SACRIFICE OF CHRIST 131 - - - - -Conscience and Sin. - - - - -Ash Wednesday. - -_ON CONSCIENCE._ - - -God has created man for a purpose, and that purpose is, that he should -attain to everlasting blessedness. - -God is good and loving unto all His works. He made the plants and the -beasts, and set them ends to accomplish here on earth, but the ends for -which man was made are not to be attained in this life. - -Through the Fall man's mind is darkened, his connexion with God is -broken, his sight of the aim to which he should tend is obscured. -God has given to him His law as the rule of his actions, that man, -hearkening to the revealed Will of God, may be guided aright, and -so accomplish that end for which he was made, and attain finally to -everlasting blessedness. - -Every act of man that is in conformity with the revealed law of God is -_good_. - -Every act of man that is contrary to this revealed law of God is _bad_. - -Every act that is in conformity with the law of God is not only -_actually_ good, but it is _relatively_ good--that is to say, it tends -to our individual advantage. It is not only good in the sight of God, -but it is profitable to our own selves. - -So also is the converse true, that every act done against the law of -God is _actually_ and _relatively_ bad; it is bad in the sight of God, -and it does injury to our own selves. - -Now, in order that we may be able to judge whether our acts are in -conformity with the law of God, He has set in us a faculty which has -the office of applying the law of God to our own circumstances; and -this faculty tells us whether our acts are in conformity with or -contrary to the external law of God. Thus we have the exterior law, and -the interior faculty, which we may almost term a law, and this inner -law is called _Conscience_. - -II. The revealed law of God, considered in itself and in relation to -God, its Author, is holy, inviolable, and inalterable. "The law of the -Lord is perfect, converting (_or_ restoring) the soul; the testimony -of the Lord is sure, making wise the simple. The statutes of the Lord -are right, rejoicing the heart; the commandment of the Lord is pure, -enlightening the eyes. The fear of the Lord is clean, enduring for -ever; the judgments of the Lord are true, and righteous altogether.... -In them is Thy servant warned: and in keeping them there is great -reward." (Ps. xix. 7-11.) - -But though the revealed law of God is fixed and immutable, yet when -applied to the human Conscience it takes different forms, according to -the state of the Conscience. - -Hence it follows that the divine law _ill-applied_, so far from being -a sure rule, may become perverted into a sanction whereby we evade the -obligations laid on us, and authorize ourselves to commit that which is -wrong. - -We shall therefore have to consider:-- - -1. The nature of Conscience. - -2. The obligation of obeying Conscience. - -3. The different kinds of Conscience. - -4. The rules of conduct relative to each sort of Conscience. - -[Illustration] - - - - -First Thursday in Lent. - -_THE NATURE OF CONSCIENCE._ - - -1. Conscience, which is the gift of God bestowed on all men, Christian -and heathen, is that practical judgment which points out to us what to -avoid or what to do in any particular emergency that may arise. Just -as we may know that there are certain laws of nature, and our ready -commonsense tells us, when varying circumstances arise, how we are to -act so that the laws of nature may be to our advantage instead of to -our overthrow, so is Conscience the commonsense application of the -indwelling consciousness of the distinction between right and wrong -to emergencies, as they rise up and demand of us a choice between one -course or another. - -2. Conscience has a threefold exercise of its judgment. - -(_a_) _Before an action_ takes place, Conscience throws light on the -action contemplated or proposed, tells us its moral value, and if the -Conscience judges that it is _good_, then it counsels and permits -the act. If, however, the Conscience judges that it is bad, then it -dissuades from, and forbids the act. - -(_b_) _During an action_ Conscience is active, and in spite of all the -clouds of prejudice and of passion that may have risen up, it bears -testimony to the true nature of our conduct, it either encourages -us to carry it through, not to be supine about it, not to abandon it -before it is completed, and so leave it imperfectly accomplished, but -to carry it through to the end, thoroughly and completely. Or else, -Conscience does not cease from turning us aside from the prosecution of -the act which it disapproves; it acts as a drag, a check, and unless -resisted will completely arrest us in the prosecution of that which it -esteems to be bad. - -(_c_) _After an action_, Conscience recompenses us by the satisfaction -we feel, the approval it accords to us for having either accomplished -what it advised, or for having abandoned that conduct which it -disapproved. So S. Paul speaks of people being "a law unto themselves," -shewing "the work of the law written in their hearts, their Conscience -bearing witness, and their thoughts the meanwhile accusing, or else -excusing, one another." (Rom. ii. 14, 15.) This is the "testimony of -the Conscience," "the answer of the good Conscience" to which both S. -Paul and S. Peter appeal. - -3. We have seen that Conscience instructs, judges, and rewards or -punishes; but we must consider further, that Conscience does not -control the will of man, it merely dictates to the will what is right, -and warns it as to what is wrong. It uses no constraint. Man's will -is free; Conscience clears the eyes of the mind, and shews it what -conduces to welfare, and what to destruction, but it neither impels man -irresistibly into the former course, nor holds him back forcibly from -taking the other. It shows man what is medicine and what is poison, but -it does not compel him to take one and reject the other, for the will -of man is absolutely _free_. - - - - -First Friday in Lent. - -_THE NATURE OF CONSCIENCE._ - -(CONTINUED.) - - -1. Conscience, in the order of religious life, is that which the Court -of Justice is in the order of public life, a court that has been -instituted by the legislature to keep discipline and well-being in the -State, to protect the individual in his person, his property, and his -repute. - -Thus Conscience takes the general laws of God and explains them in -their bearings on our own conduct, and applies them to our several -cases. Also, Conscience sees to the execution of the law--that it shall -be obeyed as well as acknowledged. Also, Conscience punishes every -infraction of the law. - -In other words, Conscience is the _interpreter_ of the law of God, -it is the _judge_ sitting in judgment on us for our observance or -non-observance of the law, and it is the _executioner_ carrying out the -sentence against us. As interpreter, Conscience enlightens us as to the -requirements of God, explains to us what is obscure, and smooths the -way so that our wills, enlightened and ready to act without impediment, -may take a direction one way or other. - -An act does not become _just_ or _sinful_ till the will has consented -to the advice of the Conscience as interpreter, or has turned against -it and deliberately gone contrary to what it has laid down. Every -wilful sin is therefore a determinate revolt against God. - -2. But Conscience is more than interpreter, judge and executioner; it -is also our _accuser_ and the _witness_ against us. - -As accuser, it pursues the guilty everywhere, into the innermost -recesses of the thoughts. - -It sees clearly, it knows all the circumstances, it declares with -unhesitating voice both what is the nature of the sin, and what is the -condition of the sinner. Thus to the office of accuser it unites that -of _witness_, presenting itself ever before the accused, with unshaken -testimony. It has seen all; it has seen all as it is; and it has -forgotten none of the circumstances. - -As _judge_, it is enlightened with Divine illumination that pierces -through all the mists of prejudice and clouds of passion, and nothing -escapes from its vigilance. - -As judge it is also severe, not easy and indifferent, for it has not -its own law or humour to obey, but the divine law, which it interprets -and administers. - -It is just, for it stands in that position that it is between God, the -Lawgiver, on one side, and man, who breaks that law, on the other. If -it be inclined to over-leniency, if it be unjust, then Conscience is -itself corrupted. But we are not now speaking of Conscience degraded, -cajoled, bribed, and dishonest, but of the true Conscience as divinely -illumined and divinely directed to judge aright. And as just and -enlightened Conscience passes its judgment, and then takes up the -office of executioner. "If," says S. Paul, "we would judge ourselves -we should not be judged." That is to say, if we suffer our Consciences -to perform their proper function here in the time of life, to pass -sentence upon us justly, and execute the sentences passed, then there -would be no second judgment for us at the last. That judgment is needed -only because so many people refuse to permit Conscience to perform its -divinely-ordained work here in this life. - -Then consider Conscience as the _executioner_. It punishes man here, to -work out his amendment. But if Conscience be not suffered to perform -its divinely allotted task here, then it will do it in eternity when -the time for amendment is over. That is the worm that dies not, that -the fire that is never extinguished. Conscience is given to us as -our executioner here in order to _improve_ us, not to torture us -unprofitably. It punishes us to work in us _repentance_. These are the -two operations of Conscience as executioner. - -[Illustration] - - - - -First Saturday in Lent. - -_THE OBLIGATIONS OF CONSCIENCE._ - - -1. As Conscience is a gift of God we are responsible to Him for the use -we make of it. Conscience is the moral faculty; as the eyes are organs -of the faculty of sight, the ears of the faculty of hearing, so has -Conscience the faculty of seeing and knowing and distinguishing right -from wrong. As God has given us sight and hearing we exercise these -faculties, and, what is more, cultivate them. So, as God has given us -the moral faculty, we exercise it, and cultivate it, if we desire to -fulfil the ends for which God has created us. God gives us eyes to see -our way, and not strike against walls, and fall into pits. So God has -given us Conscience to see our moral way, and not run into temptations, -and to avoid moral dangers. - -2. As Conscience is that interior judgment which God has planted in us -to dictate to us what to do, and what to avoid, on special occasions, -then, to disobey the voice of Conscience is to disobey the Voice of -God. Not only so, but, as Conscience points out to us that a certain -course is one to which duty calls us, and we refuse to follow the -indication of Conscience, this is a revolt of the will against God, -and when the will, knowing what is right, deliberately chooses what is -wrong, it commits mortal sin. It was so with Adam and Eve. They knew -the Commandment of God, and wilfully went against His Commandment, -consequently they had turned away from their proper end, and turned -themselves into the camp of rebels against God. - -3. When S. Paul says, "Whatsoever is not of faith is sin," he is -speaking of the eating of meats offered to idols; and he shows how -that Conscience is the rule as to whether a thing is sinful or not. -Idols are naught, so that the things offered to idols are not actually -polluted by the oblation; nevertheless, if the Conscience refuses to -admit this, and argues that, as a meat has been offered to an idol, the -partaking of it is participation in idolatry, then to eat of the meat -that has been offered brings guilt on the soul. "He that doubteth is -damned if he eat." (Rom. xiv. 23.) - -4. From this we may draw a practical conclusion that it is always -well to follow Conscience, even when Conscience, ill-instructed, may -be in error; that if Conscience disapprove of a course of conduct, -and yet may not understand clearly on what grounds it utters its -disapprobation, it is safest, indeed it is right, to obey Conscience, -and not take advantage of its hesitation. - -That a Conscience may be ill-taught, and therefore in error, that -a Conscience may be perverted, we shall see presently; but what -appears to be abundantly clear is that it is advisable always to obey -Conscience in all things; but then we must be careful to have the -Conscience well-instructed, clearly illuminated, so that it may not be -hesitating, confused, and liable to direct us wrongly. - -5. When Conscience hesitates, and is doubtful between two courses, it -is right to seek advice from such as are experienced in the direction -of Conscience. - -Moreover, the Holy Spirit must be invoked to open the eyes of the -understanding, and guide into truth. When hesitation and doubt still -remain, then the safest course to adopt is that line of conduct which -is likely to entail most trouble, likely to cost us most, least likely -to attract notice from others; also, generally, if not always, the -simplest and most natural line is the right one; but self-interest, or -a disturbed moral sense, may incline one to take another line that is -not absolutely wrong in itself, but is less right because less natural, -and simple, and direct, and common-place than the other. - -[Illustration] - - - - -First Sunday in Lent. - -_CAUSES OF DIFFERENT KINDS OF CONSCIENCE._ - - -1. Conscience as given by God to man is sound, vigorous, and direct. -It sees clearly what the truth is, and distinguishes at once good from -evil. - -Whatever God gives is good, and God gives this faculty of -distinguishing between good and evil to man for a purpose, essential -to man, that he may follow his course, and attain to that end for -which God made him. Therefore, God certainly gave to man, originally, -a sound, sturdy, and clear-seeing Conscience, to be the pilot of his -vessel, the driver of his chariot, the legislator of his state. That we -may,--indeed, that we _must_ acknowledge. God Himself set man in the -world to accomplish a certain work, and He furnished him adequately for -the fulfilment of the task allotted to him. - -2. _But_, man's Conscience is not what it was when God first made -man; it has been debilitated, it has been vitiated by original sin. -The first sin of Adam, and the sin that has issued from that original -fault, has formed a habit of sin in the human race, that infects, -weakens, in some cases paralyzes, the Conscience. So that it no longer -sees as clearly what is right and what is wrong, as at first; it has -no longer the same unhesitating voice; nor has it the same power -of influencing the will as at first, for the will itself has become -distorted. The unsettlement of Conscience has allowed the will to -become impatient of restraint, and to incline to follow other impulses -than that of the moral faculty. The will is also inclined to evil -through the poison of sin which has passed into the nature of all -men since the fall, and though, by Baptism, the antecedent guilt of -original sin is put away, yet its deteriorating effects are not all -removed. God receives us by Baptism into a state of grace, in which -state that which has been marred by the fall can be restored; but -the fact of Baptism does not at once restore, it only sets us in a -condition in which restoration is possible. - -3. There are several causes operating on our Conscience which tend to -vitiate it:-- - -(_a_) _Ignorance_ of the Divine Will, and of the law of God for us. -Adam had a fully-enlightened Conscience, he knew uninstructed what was -God's purpose and what was God's Will, but it is not so with us, or -is so only in a very rudimentary and inadequate manner. We have to be -_taught_ the Will of God, and to learn His Commandments. - -Consequently, it is incumbent on us to strive in every way to remove -this ignorance, by reading Scripture, by receiving instruction, and by -seeking after light by prayer. - -(_b_) _Prejudice_, the result of ignorance and pride, or simply of -ignorance and a warped judgment, owing to false instruction. There -can be little chance through ignorance of going wrong in the main, -broad principles of duty to our neighbours, but imperfect teaching -or erroneous teaching relative to our duties to God, may well be -the cause of our failing to perform, or performing inadequately, or -performing wrongly our duties due to Him. Hence we require a sure moral -guide to expound to us the law of God, and this God has given us in His -Church. - -(_c_) _Passion_, or concupiscence, which induces the Conscience to -permit whatever flatters or gratifies the body or the mind. S. Paul -says that in his natural state, "That which I do I allow not; for -what I would that do I not; but what I hate, that do I ... to will is -present with me; but how to perform that which is good I find not. For -the good that I would I do not, but the evil that I would not, that -I do." He is here picturing himself in his old, carnal, unregenerate -state, but under grace, it is other, there Divine help is given to -enable the will to submit to the law of God and cast out the domination -of the carnal appetites. - -(_d_) _Lax public opinion_, which sets up a low moral standard, and -brings Consciences to sleep, so long as they conform to public opinion, -and make that the rule _instead of the law of God_. This is a great -means of blunting and deadening Conscience, for it sets up man as a -supreme authority in morals in the place of God, it makes the judgments -of the world override the revealed Will of God. - -[Illustration] - - - - -First Monday in Lent. - -_CAUSES OF DIFFERENT KINDS OF CONSCIENCE._ - -(CONTINUED.) - - -Conscience may _command_, _forbid_, _advise_, _permit_. - -(_a_) Conscience, when certain as to the moral right of a course -of action, utters its peremptory command that it shall be done. We -often are satisfied with a negative obedience, and consider ourselves -discharged from all obligation to render positive obedience. For the -commandments are negative. "Thou shalt not" do this or that. So, if -we abstain from murder, theft, adultery, &c., we are satisfied that -we are fulfilling the law. But in the Gospel the negative law, or law -of prohibition, is not only greatly expanded, but it is turned into a -positive law. "Thou shalt love God with all thy heart," &c., and "Thou -shalt love thy neighbour as thyself." It is a bit of self-delusion -for anyone to suppose that he is fulfilling the law of his being if -he merely abstains from those things prohibited. We have positive -obligations laid on us, and these positive obligations the enlightened -and healthy Conscience points out to us. Not only must we abstain from -anger, but we must cultivate love. Not only must we avoid revenge, but -we must do good to them that despitefully use us and persecute us. -Not only must we avoid gluttony and drunkenness, but we must cultivate -self-denial. - -(_b_) Conscience forbids the commission of those things which are -condemned by God's law. As already said, God's law has been expanded -since the first imposition of it. "Ye have heard that it was said -by them of old time, Thou shalt not kill; but I say unto you, That -whosoever is angry with his brother without a cause shall be in danger -of the judgment. Ye have heard that it was said by them of old time, -Thou shalt not commit adultery, but I say unto you, That whosoever -looketh on a woman to lust after her hath committed adultery with her -already in his heart.... Again, ye have heard that it hath been said by -them of old time, Thou shalt not forswear thyself, but shalt perform -unto the Lord thine oaths; but I say unto you, Swear not at all.... Ye -have heard that it hath been said, An eye for an eye, and a tooth for -a tooth, but I say unto you, That ye resist not evil.... Ye have heard -that it hath been said, Thou shalt love thy neighbour, and hate thine -enemy; but I say unto you, Love your enemies.... Be ye perfect even as -your Father, which is in Heaven, is perfect." - -(_c_) Conscience advises when there is a choice between two ways, each -good, but one more good than the other. In that case it points to the -higher and nobler course of action, that which, perhaps, costs more to -us, is more arduous, and most painful. It does not require us, under -pain of condemnation, to take the higher course, it merely recommends -it as the superior, and shows that there is no sin incurred by choosing -that which is inferior. Thus our Lord gave certain counsels of -Perfection, but every man was to do as he thought best, in following -them or not. So also S. Paul concerning marriage, he says that the -condition is holy and unblameable, nevertheless he would advise to -remain even as himself. - -(_d_) Conscience permits the choice of an inferior course when it has -advised a higher, when it has weighed all the circumstances; when it -judges that the will is not strong enough to carry out the performance -of the higher course, or that the taking of the higher course would -subject man to temptations, or involve him in difficulties beyond his -capacity of resistance or escape. - -[Illustration] - - - - -First Tuesday in Lent. - -_ON THE DIFFERENT KINDS OF CONSCIENCE._ - - -I.--THE DIRECT CONSCIENCE. - -1. The various causes enumerated have been the occasion of Consciences -becoming very various in quality. Of these varieties there are the -following: - - (_a_) The Direct, or Sound Conscience. - (_b_) The False Conscience. - (_c_) The Scrupulous Conscience. - (_d_) The Relaxed Conscience. - (_e_) The Doubtful Conscience. - -2. In the first place let us consider that vigorous and healthy -Conscience which we call a Direct Conscience. - -Now God intended all Consciences to be direct, and the object of all -moral instruction is to bring crooked Consciences right, and to bring -ignorant Consciences to a knowledge of what is right. - -The direct, sound Conscience is that which we should aim all our lives -to obtain. And as it is the interior manifestation of the Will of God, -and an obligation is laid on us to obey it, we must observe what it -commands, abstain from what it forbids, and respect what it counsels. - -We must (_a_) use our utmost endeavour to learn our duties aright, -both towards God, our neighbours, and ourselves. We owe to God the -obligations of love, reverence, worship, and obedience. Our duties to -our neighbours are tolerably plain--the State enforces most of them. -We must respect the persons, the property, and the good name of our -neighbours. Our duties to ourselves are to educate and develop all -those faculties, physical, mental, and spiritual, God has put in us, to -keep our bodies in temperance, soberness, and chastity; to cultivate -our reason and our intelligence--the reason so as to be able to form -just judgments, and the intelligence so as to be able and eager to -acquire knowledge; to nourish and discipline our souls so that our -spiritual faculties may be alive to divine things, able to pray, to -meditate on God, and be conscious of His Everpresence. - -(_b_) We must endeavour to bring under our self-love, which is disposed -to confuse and lead astray the Conscience by advising such things as -are convenient and flattering to self, and making them appear right, -or, at all events, admissible. - -(_c_) We must seek to be serious in determining our conduct, to avoid -all waywardness and caprice, remembering that for whatever we do we -shall have to give account. - -3. We must now consider what are the _means_ whereby we may obtain a -Direct or sound Conscience. These are many, but a few of those that are -principal and fundamental must suffice. - -(_a_) _The study of God's Word_, especially of the words of our Saviour -Jesus Christ, and of His Apostles. Nothing is more calculated to give a -healthy and straightforward Conscience than this. - -(_b_) _Experience._ We must bring our intelligence to bear on our acts; -Conscience was never meant to be blind instinct, but a bright, fresh, -enlightened faculty, assisted at every step by the intelligence, and -the intelligence will work on the facts of experience, and shew us -where we have been doing what is right, and where we have been going -wrong. - -(_c_) _Hold to first principles._ Self-love is very much disposed to -lead us into a maze of lines of conduct, and to encourage us to adopt -that most easy, most flattering, most profitable to take. It brings up -side duties, and exaggerates them to obscure broad principles. As a man -when travelling, on coming to cross lanes, ascends a height to get a -clear idea as to the main line, the direction in which he is going, so -must we ever go up to the broad first principles to obtain a general -survey, and follow the direction thus indicated. - -[Illustration] - - - - -Second Wednesday in Lent. - -_THE FALSE CONSCIENCE._ - - -1. That Conscience may be perverted so that it allows those things -that are wrong, and forbids those things that are right, is, alas, -very true. S. Paul speaks of this. "Unto them that are defiled and -unbelieving is nothing pure; but even their mind and Conscience is -defiled. They profess that they know God, but in works they deny Him, -being abominable, and disobedient, and unto every good work reprobate." -(Titus i. 15, 16.) And again, he speaks of those whose Consciences are -seared with a hot iron (1 Tim. iv. 2); and again, in the Epistle to the -Hebrews, he speaks of evil Consciences. Now an evil Conscience can only -be such an one as--originally good and sound--has been turned about so -as to be bad and diseased, allowing such things as it should condemn, -and condemning such things as it should allow. - -2. Now a False Conscience may be either _invincibly_ wrong, or -_vincibly_ wrong, that is to say, incurably bad, or curable. - -It does not by any means follow that he who follows his Conscience, -invincibly false, commits sin. Not only does he not commit sin, but he -is probably doing what is the best for his spiritual condition under -the circumstances. - -For instance, take a man who has been born and brought up in Dissent, -into whose mind has been inground the maxim that he must fight against -the Church. So long as he does resist the Church by fair means he is -not sinning, the Devil cannot count on him as fighting in his army -against the Kingdom of God, as an enrolled soldier of evil. That he -is not. He is doing right, according to his lights. _But_, supposing -he has recourse to illegitimate means of defaming and undermining the -Church, such as spreading scandalous stories against its members or -ministers, _knowing them to be false_, then his resistance to Christ's -kingdom becomes sinful. Prejudice, the result of a false education, -has become so enrooted that his error is invincible, except by some -supernatural illumination. It was so with Saul. He fought against the -Church, but he did it from a right motive. As soon as God miraculously -converted him to a knowledge of the truth, then he became an Apostle -under that Gospel which he had formerly resisted. - -3. Now let us consider the case of a Conscience in a condition of -_vincible_ error. As a vincible condition of error is one from which -nearly any man may free himself if he takes the pains, he sins if he -follows a false Conscience, without making any effort to set it right. -The error being voluntary does not excuse the act. Through indolence, -or indifference, or prejudice, he does not attempt to give himself a -direct and sound Conscience, and he sins in following his Conscience -when he commits something wrong, or omits something right, _not_ -because he is following his Conscience, but because he has made no -endeavour to educate his Conscience to discriminate rightly. - -As this is the case, we see how important it is for us to avoid -_narrowness_, and to cultivate broad and liberal views. Narrowness is -ignorance, and it petrifies the Conscience into a perverted direction. -Everyone is morally bound to endeavour to the utmost of his power and -opportunities to lay aside error, and to rectify his Conscience. This -he can do by examining every question presented to him in all its -aspects, for till he has so done, he cannot be sure that his view is -the right one. - -Again, he must pray for guidance. The Holy Spirit is given to the -Church to guide all the members of Christ into truth. Lastly, he must -submit his opinion to that of the holy, undivided Church, which is the -pillar and ground of the truth. - -4. It sometimes happens that in spite of efforts made to attain to a -right Conscience, it remains in the same distorted and false condition -as before. Either the mental faculties are insufficient to rectify it, -the judgment is cramped, and habit or prejudice has obtained too strong -a hold to be overcome. In such a case the Conscience is invincibly -wrong, but nevertheless, its promptings must be obeyed. God, Who sees -all things, and is full of mercy, will make allowances, only _not_ for -disobeying the mandate of Conscience. - -[Illustration] - - - - -Second Thursday in Lent. - -_THE SCRUPULOUS CONSCIENCE._ - - -1. The Scrupulous Conscience is a niggling Conscience that vexes itself -about inconsiderable matters, and magnifies trifles into things of -importance. - -The Scrupulous Conscience is that which has no sense of proportion. -In a large number of cases it is vastly particular over matters of -indifference, and supremely indifferent about matters of importance. It -is a Conscience that never goes back to first principles. - -This was the sort of Conscience possessed by the Scribes and Pharisees, -who tithed mint, and anise, and cummin, and passed over the weightier -matters of the law. (Matt. xxiii. 23.) By Scrupulous Conscience is not -meant a tender Conscience, but an itchy one. It is one that is ever -suffering from vain apprehension, and regards things harmless and licit -as though they were forbidden. - -A sound and direct Conscience is necessarily a tender one. It sees what -is right and what is wrong, all in due proportion; and shrinks from -what is evil as from a serpent, and also is never at rest if it does -not fulfil those obligations which it sees are enjoined. A Scrupulous -Conscience is one that sees everything topsy-turvy, it magnifies -trifles, and passes by without seeing them the more plain and obvious -duties. It is influenced, not by its _knowledge_, but by its _fears_, -and this allows it to strain at gnats and swallow camels. - -The Scrupulous Conscience often causes quite as much scandal as the -erroneous Conscience, for people see it making much of small matters, -and are led to despise or disregard Conscience as an unreliable guide. - -2. That a Scrupulous Conscience may be brought to a right perception -of the relative proportions of duties, it must, or at all events, it -is most advisable that it should be put under directions by a wise -Confessor, who will labour to give it robustness, will strive to drag -it out of its confusion, and set it well aloft, where it may be able -to survey the whole map of the county of duty, and orientate itself -accordingly. - -A right Conscience is also a tender one, but the converse is by no -means true, that a tender Conscience is always a right one. - -3. A Scrupulous Conscience is often a companion to extraordinary -self-conceit. To bring it into healthy condition, and remove its -distortion of view, humility must be very resolutely practised. Even -where there is not self-conceit, there is generally self-centredness, -the mind is for ever turned in on self, and occupies itself with -probing all its tender places, and fretting it into sores. The best, if -not the only remedy for this is the forcible disengagement of the mind -from the consideration of self, and rough, resolute, and protracted -labour for others. - -Consciences are sometimes scrupulous about the misdeeds, real or -imaginary, of others, and inert in judging of their own condition. -Cruel acts of injustice are done under the plea of obedience to -Conscience--this is due to the undue scrupulosity of the Conscience -which considers _only itself_; on the other hand, great lack of -charity, courtesy, and consideration for the feelings of others is -shewn by a Scrupulous Conscience, which concerning itself with _others -only_, disregards the broad principles of right action as relates to -itself. - -4. In directing a Scrupulous Conscience aright, care must be taken, -not only to give that Conscience a clear and healthy view of the -comparative proportions of duties, and the comparative sinfulness of -things forbidden, and to bid it distinguish between those things that -are duties, and those which are optional; those things that are sins, -and those which are harmless; but also, it must be bidden to take into -consideration its responsibilities to other persons as well as to -itself, so that under the plea of following Conscience some gross piece -of injustice or rudeness may not be committed. - -[Illustration] - - - - -Second Friday in Lent. - -_THE RELAXED CONSCIENCE._ - - -1. The Relaxed Conscience is that sluggish and careless Conscience -which allows itself to be ruled or influenced in its determinations by -the voice of public opinion, or by the supposed interests of the person -present or future. - -In the matter of religion idolatry is mortally sinful, for it is the -making by man of a religion for himself instead of accepting one from -God. A man is as truly an idolater when he fashions for himself a -sect, as when he makes a graven image. No man has any right to invent -doctrines, and establish a ministry of himself. Such religion is _from -below_, whereas the divine religion is a revelation _from above_. - -Precisely so is it with regard to morality. No man must seek for the -moral sanction in the voice of public opinion, or in anything _below_. -He must seek it _above_, in the revealed Will of God. - -Thus a Relaxed Conscience, that is governed by the public voice, by the -press, by private personal interest, dethrones God from His place as -Lawgiver, and sets up public opinion or personal interest in His room. -It does not seek its sanction in Heaven, but on earth. - -As men make to themselves gods to worship, and sects and doctrines, so -do men make to themselves laws of ethics. He who worships and believes -in such gods and such doctrines as suit him is an idolater, or a -heretic, and he who obeys only such moral laws as suit him is every -whit as much in sin. - -2. Now very few persons making any profession of religion deliberately -relax their Consciences, and submit them to the earth-born law of right -and wrong. They far more commonly allow it unconsciously to modify -their views of right and wrong to suit their own convenience. They take -God's Commandments, and pare and shape till they have fitted them to -their low ideas, and accommodated them to their practice. - -This is not done all at once, and openly, but is a gradual process -which, unless guarded against, will deaden the Conscience till its -voice is no longer heard proclaiming any other law than the commonplace -maxims of mundane morality. This relaxed Conscience, being in error, -more or less voluntarily permitted, can no longer serve as a guide -to conduct. On the slightest motives it is ready to permit what is -not really allowed by God's law, and to regard mortal sins as venial -offences. - -3. The Scrupulous Conscience exaggerated trifles; made mountains out of -molehills. The Relaxed Conscience minimises great things, and reduces -mountains to molehills. - -4. There is but a sole _remedy_ for a Relaxed Conscience, and that is -to replace God on His throne as Supreme Lawgiver, and to bow down to -and worship Him alone. Instead of our taking His law, and trimming -it to fit public opinion and self-interest, we must make His Will -paramount, and test everything by that. Every act must be brought to, -and tried by the measure of the Sanctuary, and what falls short must -be rejected. In such a matter there can be no compromise between God -and mammon; God must reign, not supreme only, but _alone_, as the -Lawgiver, to Whom Conscience looks up, and Conscience must answer His -voice, and not the voice of the world, and turn to that for direction. -No man can serve two masters; either he will hate the one and love -the other, or else he will hold to the one, and despise the other. -Observe this injunction of Christ. He speaks of _masters_ giving orders -to their servants, and of obedience to command in the servants. The -Conscience is servant; it _must_ obey God or the world; it cannot serve -both. In the effort to serve both it becomes relaxed and useless. - -[Illustration] - - - - -Second Saturday in Lent. - -_THE DOUBTFUL CONSCIENCE._ - - -1. The Doubtful or perplexed Conscience is that Conscience which -cannot form a resolve. It suspends judgment on the right or wrong of -an action, either because it thinks that as much is to be said on -one side as on the other, or else it suspends judgment through lack -of illumination, it does not see what it ought to do. Or again, it -suspends judgment because it is not sure of the existence, or the -obligation of a law commanding or forbidding some action. - -This is the condition spoken of by S. James. "He that wavereth is like -a wave of the sea, driven with the wind and tossed. Let not that man -think that he shall receive any thing of the Lord. A double-minded man -is unstable in all his ways." - -The right Conscience is certain. It sees clearly and judges decidedly. -So does the false Conscience see and judge, though falsely. But this -Conscience is paralyzed in judgment, it sees so many reasons on one -side and so many on the other, that it falls into despair, and does -nothing because of timorousness, lest it should judge awrong. - -2. The Conscience can hardly be doubtful about the main laws of God. -It is in their application to man's action that uncertainty lies. And -it is inevitable that some uncertainty should exist, for man is put in -several relations, and has duties in each that sometimes conflict. He -is a member of the State, the Church, the family, and the social body -to which he belongs. He has duties to those above him and to those -below him, and it cannot be that these duties should always lie in -parallel lines. He must sometimes exercise his judgment, and decide -which among several duties he will observe and which pretermit. - -3. Conscience should never be suffered to remain in suspense, and in -suspense be left unacted upon, for Conscience is given us to spur us to -action, not to excuse us from acting, and so sanction inertness. Unless -Conscience be acted upon, it becomes debilitated. - -We must act. We will now see how in doubtful cases one ought to act. - -4. An opinion presents itself before our minds to be adjudged on. The -intelligence, in face of two contradictory courses of conduct, has to -determine which is right and is to be followed, and which is wrong and -has to be avoided. - -(_a_) An opinion may be _slightly probable_, when it is founded on -motives that are insufficient to determine the assent of a prudent man. - -(_b_) An opinion may be _probable_, when the motives impelling towards -it are strong, but there is a slight probability in favour of the -contrary opinion. - -(_c_) An opinion may be _certain_, when all reasonable doubt is -excluded, through the contrary opinion being altogether improbable. - -When the opinion is certain, then it must be accepted and followed. -When, however, it is only probable, or slightly probable, then the -judgment must be called in to pronounce on the _probable consequences_. -Hitherto we have considered the eye as turned to God as the sole author -of law; but in such cases as there is no certainty, only probability, -the Conscience is assisted by _prudence_, which is the action of the -reason judging of the probable consequences of an act. - -When the moral sanction is certain, prudence is not called in to alter -the conduct essentially, only that it may order it so as to be carried -out advisably; but when an opinion is probable, and not certain, then -the eye of the reason may be, and ought to be, directed to the future -consequences, and the judgment formed, not only on the antecedent -probabilities, but also on the probable consequences, good or evil. As -prudence can only judge future probabilities, it may not countermand -what has certain sanction. Very often the consideration of probable -consequences assist us in determining the right or wrong of an act, -which antecedently is not certain. - -[Illustration] - - - - -Second Sunday in Lent. - -_ON PRUDENCE._ - - -1. God wills not only that we should consider His law as the rule of -our conduct, but also that we should exercise Prudence in the obedience -we render to His law. - -Prudence is a faculty given to man by God, a scintillation of His -foreknowledge whereby man is able, in a measure, to look into the -future, and it is a useful handmaid to judgment. - -Prudence is called in (_a_) for the determining of a line of conduct, -and (_b_) for determining the manner in which a determined line of -conduct shall be carried out. When our Lord exhorts, "Be ye wise as -serpents, and harmless as doves," He exhorts to Prudence. "Whatsoever -thou takest in hand, remember the end." (Eccles. vii. 36.) - -In the first place, Prudence is called in for determining a line of -conduct. When the moral sanction is indubitable then it can alter -nothing; all it can do is to advise and direct as to the carrying out -of what is determined on so as not to jar against the rights of others. - -But when there is only probability on our side, then Prudence is -invoked to say what the consequences that will result from such an -action are likely to be, good or bad; and so may exercise a very -valuable function in advising or dissuading. - -Prudence looks to the near future, and to the remote future. It -considers what are likely to be the consequences in this world, -and whether the course of conduct will receive the sanction of the -all-seeing, all-just Judge at the Last Day. "The wisdom of the -prudent," said Solomon, "is to understand his way." That is, as -Conscience looks back to God for its justification, so does Prudence -look forward to the course taken in obedience to the dictates of -Conscience, and smoothes it. - -Prudence is generally a moderator in the execution of duty. That -execution might be harsh, and hurtful, but Prudence wisely softens and -simplifies, abates prejudice, and commends the course of Conscience to -the approval of others. - -2. We will now consider some practical rules for conduct in such cases -as the Conscience does not give a certain decision, but sees that -different opinions may be probable, more or less, and is in hesitation -which to follow. - -(_a_) One good rule is to follow that course which is most natural; -what is strained and has the semblance of being excentric is probably -one flattering to self-esteem, and had better be avoided. - -(_b_) Another good rule is to follow that course which is safest, in -which there is least likelihood of disturbing others, injuring or -annoying them. Also, which is least riskful to ourselves, in health, -substance, or reputation. - -3. It must not be forgotten that it is quite possible so to carry out -a _right_ purpose as to do _wrong_ in the execution. Having decided on -what is right, foresight and judgment are required to determine _in -what manner_ and _at what time_ it is to be carried out. Prudence -often shews us that the same result may be attained by the exercise of -patience as by an impulsive and precipitous execution, and that the act -performed cautiously and judiciously will do good, whereas if done at -once in a headlong manner it may effect mischief. Also it shews that -there are more ways in which the same thing may be done, and that there -is a right way and a wrong way, a way that is advisable, and a way that -is mischievous and to be dissuaded from. We are warned not to do evil -that good may come, but people forget that a considerable amount of -evil is done by those who do good in a wrong manner. - -4. Prudence is but another name for _wisdom_, and wisdom is one of the -gifts of the Holy Spirit. By understanding we see God's law, by wisdom -we know how to carry it out. - -[Illustration] - - - - -Second Monday in Lent. - -_ON FORTITUDE._ - - -1. We have seen that Conscience, enlightened by Divine Revelation and -assisted by Understanding, obtains a clear knowledge of God's Will, and -its application to the several conditions in which man is placed in his -course through life. - -We have seen how that it is not sufficient for man to _know what_ is to -be done, he must also _know how_ it is to be done, and this is where -Prudence is needed. - -But Prudence is not enough. Prudence may be so timorous as to dissuade -from action altogether, and may neutralise the effect of the promptings -of Conscience. Prudence sees dangers, and it may magnify dangers. "The -slothful man," says Solomon, "saith, There is a lion in the way, a lion -is in the streets," and so does not go abroad. Now Prudence counsels -a man not to go out of doors when there actually _is_ a lion there, -but Timidity keeps him at home _on the chance_ of a lion being there. -It is the function of Prudence to foresee dangers, take account of -obstructions and difficulties, and if Prudence stood alone it might -induce to inertness, and spiritual sluggishness. - -2. Therefore God gives us a supplementary counter-balancing grace, -which is that _Fortitude_, or courage, to carry us with resolute, bold -hearts through the fulfilment of duty. When we know well our duty, then -we prudently consider which is the best way of executing it, and then -fortitude steps in to nerve us to the full and exact completion of our -duty. - -Many an one, having seen the right way, invokes all his fortitude -to assist him in the carrying out of what is right, regardless of -the advice of Prudence, and many an one, when Prudence indicates -difficulties, and advises delay, falls into neglect. Each is necessary, -and each is equally necessary. - -3. Fortitude is a gift of God; it is an attribute of the Holy Ghost, -the Spirit, not only of Counsel, but also of Strength. - -We need Divine strength to _undertake_, strength to _carry through_, -strength to _bear the consequences_ of doing what is right. - -(_a_) _In the first place_, having obtained a clear sight of what is -God's Will, and also having prudently considered what is the best -way of fulfilling it, we require strength to brace our resolution -to undertake the task set us, that is to say, to make up our minds -strenuously to do that which God commands, and to do it in the way most -advisable. - -(_b_) _In the second place_, we require strength to persevere and not -to become discouraged, and leave off imperfectly done that which we see -it is our duty to do. It is often better not to begin, than to leave -off what has been undertaken unaccomplished. - -(_c_) _In the third place_, we require strength to endure the -consequences of our act. If we have done that which is right, we cannot -be sure that it will not entail on us loss, ridicule, disappointment. -But we must then invoke the aid of the Divine gift of Fortitude to -strengthen us to endure cheerfully such consequences as come of what -we have done, putting all our trust in God, and leaving all further -care to God. - -4. It must not be supposed that the Divine gift of Fortitude is one -and the same thing as human _obstinacy_. Many men are obstinate in -carrying out their resolutions, and in carrying them out in their own -way. They have strong wills. But the Divine grace is different; it is -allied to humility, and human obstinacy is tied up with self-conceit. -It is therefore not difficult to distinguish the one from the other. A -lowly spirit may be strong in the Lord to fulfil resolutely the Will -of God, but an obstinate spirit is a self-opinionated one that follows -not God's Will, but its own. We must be careful in examining our own -selves, and seeing if there is strong resolution in us, if it is strong -in the right way, and with the right sort of strength. - -[Illustration] - - - - -Second Tuesday in Lent. - -_ON SIN._ - - -THE NATURE OF SIN. - -1. We come now to the consideration of Sin. Sin is either:-- - -(_a_) The revolt of the created will against the Divine Will; or - -(_b_) A voluntary violation of a commandment of God. - -2. God is the Supreme Lord of all creation, and Author of our being. -His Will should be the absolute law of all created beings. But as He -made men and angels in the plenitude of freedom, He gave them wills, -wills wholly free, and He set before them His law as the way of -happiness, revealing to angels and men that so long as they conformed -their wills to His Will they would be happy. Men and angels, though -created free, were for all that dependent on God; but certain angels, -with Satan at their head, revolted--they set their wills in opposition -to the Will of God, from dependence they aimed at independence. - -The fall of Adam and Eve was different; instead of a complete revolt of -the will against the Will of God, it was an inclination away from God's -Will in one particular, a transgression of a commandment, not an act of -rebellion. - -The revolt of the will against God is a deliberate resistance to -the just and holy laws which He has laid down, and it attacks the -immutable order He has appointed as the relation between Himself and -His creatures. It is also a wilful attempt to change the destiny of the -creature. - -Thus Satan rebelled through pride, dissatisfied with what God had -ordained as to his place in the hierarchy of created intelligences. He -desired to be higher or different from what he was. His rebellion was -against the supremacy of God. - -3. Now it is but exceptional to find man wilfully, knowing what he -is about, rise up in open and deliberate rebellion against God; -nevertheless, such revolt is found to be among men, though it may be -hoped not always, or not often _conscious_ revolt. Those rebel against -God who-- - -(_a_) Profess _Atheism_. They deny His existence, His law, His -providence. God has put in every conscience a witness to His being, -to His law, to His providence, and to profess Atheism is not only to -reject revelation, but to resist the inner testimony of the Conscience. -It is incipient, encouraged, and becomes habitual, till the whole -attitude of the inner nature is one of antagonism to God. - -(_b_) Who resist _God's moral law_. Men may be ready to admit that -there is a God in Heaven, but as His law limits and controls their -liberty, they strive against the restraints He imposes on them, and -submit only to such laws as they are forced by the law of the land, or -by social society to observe. They cast God out of their consciences. - -(_c_) Who resist _God's truth_. Men may accept the fact that God exists -in Heaven, and that He has imposed on men a moral law, but they reject -His revelation regarding the facts of the Faith, the articles of the -Creed, the Incarnation, the Atonement, the Resurrection, the Commission -to the Church, the Sacraments. All wilful resistance to the faith as -taught by the Church, the depository of Revelation, is thus a rebellion -against God. - -(_d_) Who resist _God's Church_. The Church is the kingdom of God on -earth, and all schism is a revolt against His authority as committed -to His Church, and in as far as it is _conscious_ and deliberate, is -rebellion against God, different only in degree to that of Satan and -his apostate angels in Heaven. Where this is in ignorance, it is of -course otherwise. God will always consider the imperfection of man's -knowledge, and if a man resists His truth, His moral law, His Church, -through invincible ignorance, He will excuse such rebellion. - -[Illustration] - - - - -Third Wednesday in Lent. - -_THE NATURE OF SIN._ - -(CONTINUED.) - - -1. We have considered the first and most terrible Sin, that of -the Revolt of the creature against the Creator. We might indeed -consider all transgression as a rebellion of the will against the -Divine Will, but it is not always so. It is not a rebellion of the -will altogether, and consciously against God as Ruler, but it is a -transgression of a single command, either through stress of temptation -or through carelessness. It may, however, be deliberate and wilful, a -transgression of one law, but without the intention of stepping into -absolute and acknowledged hostility to God. - -2. We sin against God's commandment, either-- - -(_a_) By _thought_, when we voluntarily and with deliberation consider, -and take pleasure in considering, those things which we know to be -forbidden by God. The thought of evil is not necessarily sinful, -nor is the emotion of pleasure that follows on the thought, _unless -harboured_. We cannot avoid the knowledge of evil, nor can we help the -sense of pleasure which is due to the corruption of our nature through -original sin, but when the _will consents_ to the thought of evil, -takes it up and gives it a lodgment in the heart, then it becomes Sin. - -(_b_) By _desire_, when, knowing that a certain course of conduct, -or a certain act is contrary to the Will of God, we feel a desire, -and encourage that desire to take the course, to do the act which we -know is wrong. We sin by wilfully harbouring an evil thought, and by -wilfully harbouring an evil wish. For instance, we may desire that -someone who has injured us may meet with some accident, or not recover -from some sickness. The thought of such a thing must at once be put -aside, lest it should breed the wish that so it might be. - -(_c_) By _speech_, when knowingly words are uttered either (1) contrary -to truth; (2) contrary to charity; (3) contrary to religion. - -1. God is truth, and loveth truth, and all falsehood is abominable -in His sight. As children of God we must seek ever to be open and -truthful, avoiding evasions of the truth, and perversions of the truth, -and denials of the truth. That is to say, avoiding the obligation of -speaking the truth exactly when it is required; twisting the truth -about so as to alter its appearance and give it a look other than it -should have--a dressing up of the truth, denial of the truth, knowing -what we are doing. Satan is a liar, and the father of lies. - -2. Contrary to charity. We sin when we speak words that are unkind, -even if they be true. We have no right to reveal what we know, and -to publish abroad the infirmities, the errors, the faults of our -neighbours, unless we are called upon to do so for some justifiable -cause. All backbiting, slandering, evil-speaking, is inspired by the -Evil One, who stirs up strife, whereas God is the God of unity. - -3. Contrary to religion. We sin when we speak against God's revealed -truth and His Church. But we can also sin by holding our tongues when -we ought to speak. When we hear error proclaimed we are bound to stand -up for the truth; not to do so is to neglect a plain duty, for God -has made us all missionaries of His Gospel, soldiers in His army, to -advance His kingdom by example and by precept, and we are bound by our -allegiance to Him to use our best endeavours to dissipate error and -remove prejudice. - -[Illustration] - - - - -Third Thursday in Lent. - -_THE NATURE OF SIN._ - -(CONTINUED.) - - -1. We have seen how that we can sin against God's Commandments, by -thought, and by word. We can also sin against Him by act, and by -omission. We daily say, "We have offended against Thy holy laws. We -have left undone those things which we ought to have done; and we have -done those things which we ought not to have done." - -We will therefore now consider sins of _commission_ and sins of -_omission_. - -2. We commit sins of the first sort, that is, we are guilty of _sins -of commission_, when we do anything, when we adopt any course of -conduct, knowing it to be forbidden by God. It seems hardly necessary -to say much about such sins, as they are obvious to all. It is perhaps -only necessary to say that we are guilty of sins of commission, when -we transgress any of the Commandments of God _in the spirit_, as -well as in the letter. Our Lord shews us that the Commandments are -expanded under the Gospel to include much more than appears on the -surface. Consequently any little act of unkindness, any trifling -with sensuality, any over-indulgence in eating or drinking, any -disrespectful treatment of those who are in authority, are sins of -commission, though they are not against the written words of the law. -It is therefore right for us to consider what is implied by the written -law, and to measure our conduct and weigh our acts by the spirit of -charity, by first principles of justice, and then it will be found that -we have allowed ourselves many things which are contrary to the spirit -of the Gospel. "Happy is he that condemneth not himself in that thing -which he alloweth." (Rom. xiv. 22.) - -3. We use much less circumspection about _sins of omission_. It is -therefore advisable to consider them more carefully. - -We sin by omission when we omit to do those things which - -(_a_) We are commanded by the Law of God. - -(_b_) Our Consciences advise. - -(_c_) We are commanded to do by those set in authority over us. - -(_d_) We are required to do by the State, or social law. - -(_a_) Now it must never be forgotten that our duties as Christians are -not merely _negative_, to abstain from this and not to do that, but -are _positive_, to advance the Kingdom of God, and work out our own -salvation. Our Lord, in the parable of the unprofitable servant who hid -his treasure, shews us this. We must try to discover what active work -in His Kingdom He has ordained for us to accomplish, and then do it -with all our might. No man has any right to live in idleness. He must -do something either for God, or for his fellow men. - -(_b_) We must obey the promptings of our Conscience. If Conscience -urges, and we neglect to obey it, we are neglecting the voice of God. - -(_c_) We are bound to obey and execute the commands of those set over -us, parents, guardians, masters. If in authority, and they require us -to do something, then we cannot omit doing what is ordered without -incurring sin; for all authority devolves from God, and we are -responsible to God for the way in which we fulfil our duties under -those set over us. We must obey _readily_, _cheerfully_, and _exactly_. - -(_d_) We are members of the State, and to the laws of the State we -are morally bound to give obedience; all organizations, the family, -society, the State, are divine in origin, and we cannot revolt against -any one of these without lesion of the Spirit of Unity which makes all -society possible, and that is the Divine Spirit. It is only when a -social or a State law is clearly contrary to revealed Divine law, that -disobedience is permissible. - -[Illustration] - - - - -Third Friday in Lent. - -_SOURCES OF SIN._ - - -1. We have now considered the Nature of Sin, and shewn that it is -essentially a revolt against God, either complete and conscious against -God Himself, or particular, against some commandment of God. - -We will now see whence Sin arises. - -There are _interior_ and _exterior_ sources of Sin. - -2. We will take, first, the interior sources of Sin. These are -three--(_a_) Culpable ignorance; (_b_) Human fragility; (_c_) Malice. - -3. _Culpable ignorance._ A man is guilty when he commits an act -which is sinful, or omits to fulfil a duty, not knowing that the act -is sinful, or that the duty is obligatory, through ignorance, but -through ignorance which is voluntary, because he has neglected to -learn what is his duty and what are the commandments of God, or else, -because having learnt, he has allowed his knowledge to lapse, and -he no longer keeps in mind what he once learnt; or else, because by -trifling with his conscience he has so confused it that it no longer -speaks distinctly and emphatically, telling him what to do and what to -avoid. Consequently, we are bound to use our best endeavours to learn -exactly what is the Will of God, and having learnt to keep in mind -what has been acquired, and so promptly, and without prevarication, to -obey our consciences that they may not become to us uncertain in their -utterances. - -We may be, and we shall be, excused if we have sinned through -involuntary ignorance, but not if we have neglected the opportunities -placed in our way of learning our duty. - -4. _Human frailty._ The weakness of our mortal nature is prone to let -us be drawn away into evil, either through-- - -(_a_) The violence of temptation; or - -(_b_) The weakness of our resolution; or - -(_c_) The force of bad habit; or - -(_d_) The warmth and concupiscence of imagination. - -5. _Temptation is strong._ Temptations are from without and from -within. It is necessary to recognize the fact that we are being tempted -in order that we may be prepared to resist. Half the sins fallen into -are committed before we have realized that we are in temptation. -Therefore we pray that we may not be led into temptation. - -_Our resolutions are weak._ Some wills are much weaker than others. -Nothing can be a greater blessing than to have a strong will rightly -directed. A strong will perverted to evil is a great evil; but so -also, and only a little less so, is to have a feeble will devoid of -resolution. This is what most have, poor, crippled, infirm wills, and -we must strive after God's strengthening grace to brace and nerve -these limp wills, so that we may have the will to do after God's good -pleasure. Half the sins, indeed, more than half the sins, committed -are committed, not from deliberate wickedness of the will, but from -infirmity of the will, which has not the strength to stand against -temptation. - -_The force of bad habits_ is very great. We say that habit becomes a -second nature. If we have allowed a bad habit to grow, it requires -great resolution and Divine grace to enable us to cast it off. - -_The warmth of imagination_ which unfolds pictures before the mind -encouraging to evil. Imagination is a faculty that may be of great -service to us, but it is also one that may lead us into danger. Many -a sin is committed out of curiosity. It was curiosity that led to the -first transgression. - -6. _Malice._ The sin committed out of malice is the most condemnable -of all, for it issues from a _will_ that is corrupted and resolved on -disobedience. In temptation, through our frailty that leads to fall, -the will is overcome; it may wish the good, but be powerless to take -the right course; but where the will is set determinately on evil, -there the sin is of the worst kind conceivable. This is the condition -of Satan, one of continuous and complete revolt against God out of -hatred of what is good. - -[Illustration] - - - - -Third Saturday in Lent. - -_TEMPTATIONS TO SIN._ - - -1. There are three exterior sources whence temptation arises. As we -have seen, there are springs of temptation in our own selves, but we -are also subjected to temptation from without. There are, (_a_) The -Devil who seeks our destruction; (_b_) Created beings that seek to draw -us from God to make of them our ends; (_c_) The world that endeavours -to bring us down to obedience to its low tone of morality instead of -following the high course as indicated by revelation. - -(_a_) The devil walketh about as a roaring lion, says S. Peter, seeking -whom he may devour. We do not know for certain the reasons why Satan so -diligently seeks man's destruction, but they are probably _jealousy_, -because man is created and called to occupy those places in Heaven -which he and his apostate host have lost through their rebellion. -They are filled with envy and spite against us, that we should attain -to eternal blessedness, whereas they have lost it, and are doomed to -eternal misery. Another cause is certainly _malice_, hatred against -God; Satan and his host know what God has designed for man, and know -what God has done for man, and because they have set their wills in -antagonism against God, they ever seek out of malignant hatred to mar -God's work and undo His ends. A thoroughly bad man takes a malicious -delight in making others as bad as himself, and the devils feel this -same inclination in a heightened degree. Another cause is the _pride_ -of the evil spirits. They are in warfare against God, and they feel a -sense of triumph when they are able through man's free will to obtain -the fall and degradation of one of God's noblest creatures. It flatters -their pride to be able to gain something like a victory over God. - -(_b_) Created beings endeavour to draw us from God, to fix our -ambitions, our affections, on them. Or rather it may be said that we -are tempted to forget our true end and aim, allured by the beauty and -attractiveness of the creatures of God, to set our hearts and minds on -them instead of on the Creator. We are surrounded by God's good things -of creation, but we must look up through nature to God Himself, not let -nature arrest our attention. So with human beings, we should love them -indeed, but not let love of them take off our hearts from the supreme -love of all, that should be given to God. We are guilty of loving the -creature above the Creator whenever we allow our love for men, or for -things of this world, to make us give up religious duties, cease to -care for things spiritual, and to engross our thoughts. - -(_c_) The world endeavours to draw away our allegiance from God to it. -The world has formed its own moral code, an easy one, indulgent to our -corrupt nature, it glosses over faults, and permits laxity. It does -not enforce self-denial, but, on the other hand, encourages indulgence -and extravagance. A very great number of people take public opinion -as their rule of life, and so long as they conform their lives to -what society expects and demands, regard themselves as in the way of -salvation. Now the social code is well enough as far as it goes, but it -is not intended to be the supreme code. The law of God is that which -we must obey first, and that always points out to us a higher life, a -purer life, and an unselfish one, whereas the world insists on a life -which is selfish, and without any noble aims. - -[Illustration] - - - - -Third Sunday in Lent. - -_THE GENESIS OF SIN._ - - -1. We will now consider the way in which Sin is engendered, and takes -upon it form and guilt. As already said, the knowledge of Sin is not -in itself sinful. Nor is the sensation of pleasure that arises on the -occurrence of a sinful suggestion necessarily so. Sin does not spring -into deadly reality till the will has given its consent. - -2. The _intelligence_ proposes the evil thought to the will; it -counsels the will to agree to some sensible good, which it sees, to the -disobedience of a divine law, the existence of which it recognizes. - -That is to say, we see that a course of action lies open to us, which, -as we admit is forbidden by God's law, yet this course of action will, -we feel assured, bring to us some great advantage. For instance, a -manufacturer sees how that, by the adulteration of his goods in a -certain manner, not liable to detection, he may be able to save himself -several thousand pounds, which sum he will net as a profit. Having -seen his opportunity, he either accepts it or he rejects it; he turns -the suggestion of his mind into a sin, or an occasion of victory over -temptation. - -3. The _imagination_ represents in lively colours to the will the -charms, the delights of some action which the Conscience recognizes as -forbidden. Not only so, but the imagination exaggerates these charms, -these delights, so as to form a most alluring picture which the will -has a difficulty in rejecting. - -4. _Ignorance_ conceals from the will the inherent evil of a course of -action proposed. A Conscience that is not keenly alert to duty, and -has not been disciplined in right, sees a course of conduct before it, -and sees that it will conduce to great advantage, but is too blunt or -gross to be able to distinguish any right or wrong in it. It acts in -obedience to the impulse to gain a promising temporal end, without -perception of the true nature of the act. This often happens. We do not -have our eyes opened to what we have done till after the thing is done, -and then, and then only, discover how wrongly we have acted. - -5. _Bad habit_ encourages the will to consent to evil by recalling the -pleasure or advantages obtained by past yielding to temptation, and -invites it to a continuance. Moreover bad habit blunts Conscience, -and removes all sharpness of perception as to the right or wrong of -an act. Bad habits are easily acquired, and when once they get hold -of a man are eradicated with difficulty. Everyone therefore should be -watchful against the beginnings of a habit that may be bad, that is -not assuredly good, for what may be bad will in the long-run become -actually bad. Bad habit grows through carelessness, and a constant -watch against its rooting itself and ramifying must be maintained. - -6. We have seen now how that the will is urged to consent to evil, -either through the intelligence advising it, or the imagination -alluring to it, or through ignorance, blinding to its nature, or -through bad habit, which has weakened the power of resistance in the -will. Now Sin only begins when the will has given consent. S. James -says, "Every man is tempted when he is drawn away of his own lust, and -enticed. Then, when lust hath conceived, it bringeth forth sin: and -sin, when it is finished, bringeth forth death." (S. James i. 14, 15.) -First the _suggestion_ of Sin comes from the Intelligence, or from -the imagination. Then the _will consents_ to the suggestion. Sin is -then in conception. Then it is carried forth into _execution_. Sin is -accomplished. It has become a fatal fact. Lastly comes the judgment on -sin, the result that follows sin as a shadow follows a body--Death. -"The wages of sin are death." "By sin came death." - -We must therefore keep a watchful guard over the thoughts and -imaginations, and let the will be under the absolute control of the -Conscience, so that it may not give consent to the evil suggestion. If -it has given consent, sin has begun to live; it may, however, again be -checked before it proceeds to act. - -[Illustration] - - - - -Third Monday in Lent. - -_ON ORIGINAL SIN._ - - -1. The subject for meditation to-day shall be the nature and effects -of Original Sin, which is that Sin committed by our first parents, -and of which we inherit, _not the guilt of the act of Sin_, but the -_consequences of the act_. - -God is just, and God would not condemn to everlasting death men because -their first parents had broken His commandment. But the consequences of -Adam's sin passed on all his descendants. By his disobedience he had -disturbed the Divine Order, lost his original innocence, introduced a -dislocation into his nature. We will now consider what the results of -that transgression were. - -(_a_) It disturbed the direct relation of the soul to God. It obscured -its vision of God, and all certainty as to God's Nature and Will. This -we see from the history of mankind. We find that the vision of God by -the soul was so clouded that men fell into ignorance of God, and into -false conceptions relative to the Nature of God and the Will of God. -All the wanderings of the human mind in idolatries and mythologies are -the result of the loss of clear perception of God's Nature. Not only -so, but the mistakes men made relative to the law of God, so that they -did many things that were evil, believing them to be good, was the -result of the obscuration of the spiritual vision so that it could not -see what was the Will of God. - -Again, all the errors and uncertainties into which men fell relative to -the future state was due to the clouding of the spiritual eye, so that -it could no longer see what was the Purpose of God relative to man. - -(_b_) The intelligence was darkened. Adam and Eve saw what was -before them, Death the consequence of Transgression, but allowed -themselves to be confused by the pleadings of the serpent, disputing -the consequences. Ever since, a confusion of the intelligence as to -consequences resulting from acts has existed in men; a lack of sharp -and decisive vision as to the relation of effect to cause, as to the -relation of result to act. - -The confusion and obfuscation of the intelligence is removed to a large -extent by education, but only by such education as broadens the mind. A -narrow, illiberal education may do much harm by throwing partial lights -which tend the rather to confuse. - -(_c_) The weakening of the human will. The will is not only inherently -weakened by having given way to evil, but it is continuously weakened -by the uncertainty it is in how to decide, by the darkening of the -understanding, so that duties are not always clear, nor consequences -certain. The will to do what is right is by no means strong, since Adam -and Eve turned their will away from God; the human will has acquired a -bent that inclines it not always to follow the right. - -(_d_) And the undue elevation of sensuality tends to deceive the will -and induce it to follow the appetites of the body instead of the -promptings of the understanding. Adam and Eve went against Reason when -they partook of the fruit of the tree to satisfy a carnal curiosity -and gratify an animal appetite. Ever since then carnal curiosity and -animal appetite have obtained a dominating power in man, composed of -body, soul, and mind, quite out of proportion to what was purposed. -This undue elevation of Sensuality leads man to seek the gratification -of those appetites he shares with the beasts, at the expense of his -intellectual and spiritual powers. - -(_e_) One other result of the Fall affects man's body. God made man to -be healthy, strong and happy. By his turning away from God, the source -of life, strength and blessedness, he became liable to decay, sickness, -pain, sorrow, and death. - -2. We see, then, that the fall of man has led to the disturbance of -man's nature, and it has left man in such a condition that of himself -he is unable to attain to the knowledge of God and His Will, and unable -to fulfil God's Will even when He knows it. Consequently he fell more -or less completely under the dominion of the Evil One, who prompted to -error, and to that of Sensuality, which promised happiness to man in -the pursuit of his inferior appetites. - -[Illustration] - - - - -Third Tuesday in Lent. - -_THE EVIDENCE FOR ORIGINAL SIN._ - - -1. The existence of Original Sin in man is proved to us in the first -place by our very constitution. We have only to look into our own -selves to discern its presence. S. Paul, speaking of himself in his -condition under the law, says, "When we were in the flesh, the motions -of sin ... did work in our members." (Rom. vii. 5.) "That which I do, -I allow not; for what I would, that do I not; but what I hate, that -do I.... To will is present with me; but how to perform that which is -good, I find not. For the good that I would, I do not; but the evil -which I would not, that I do.... I delight in the law of God after the -inward man; but I see another law in my members, warring against the -law of my mind, and bringing me into captivity to the law of sin that -is in my members." Who does not know this truth by experience? Who has -not felt the conflict; realized that there are different and opposing -elements in his nature? There is a mixture of dignity and meanness, -of nobility and baseness, of the knowledge of what is right and a -love of what is evil, in all men. They have but to look steadily into -themselves to see that it is so. - -2. Scripture affirms the existence of Original Sin. "Man born of a -woman is of few days and full of trouble ... who can bring a clean -thing out of an unclean? Not one." (Job xiv. 1, 4.) "Behold, I was -shapen in wickedness, and in sin did my mother conceive me." (Ps. li. -5.) "By one man sin entered into the world, and death by sin; and so -death passed upon all men, for that all have sinned." (Rom. v. 12.) - -3. The Church has always taught the existence of Original Sin, and -the Sacrament of Baptism, ever ministered, is a witness to this, for -Baptism is the means whereby men pass out of a condition of natural -incapacity to fulfil God's law into a state of grace in which they are -able to do those things God has commanded. The Sacrament of Baptism -was instituted as a corrective to Original Sin, to remedy the defects -produced in man by his filiation from Adam. - -By nature--that nature degraded and corrupted through the fall--we can -do no good thing; but by Baptism we pass into the Kingdom of Grace, -and therein are enabled to stand, are strengthened, enlightened, and -cleansed. - -4. Reason, moreover, assures us of the existence of Original Sin. In -the first place, we know that God is good, and we cannot understand -that a good God should have created man, the noblest of the works of -creation, to suffering and misery. We feel assured, if we recognize -God as good and loving to all His works, that He did not make man to -be what he is, full of infirmities, ignorances, narrownesses, liable -to suffering intensely acute, to continuous trouble, to decay, to -diseases most painful, distressful in every way, loathsome, and finally -to complete dissolution. Again, we have but to look at history, to -read the daily records of crime in the papers, to see that there is a -frightful amount of evil among men, and always has existed, and this -cannot proceed from a good God. - -We must either deny the goodness of God, and say that man has -been created by a capricious Deity--a mixture of benevolence and -malevolence, of goodness and of evil--_or else_, we must allow that -God created men good, but that His purpose has been hindered, and -partially made ineffectual through the introduction into man's nature -of something that was alien to it at first. The introduction of this -alien element can only be attributable to man himself, who, having a -_free-will_, could turn away from the course ordained for Him by His -Creator, could deflect from the direct line, could bend from the way of -happiness to that of misery. - -5. A state of Original Sin is not a condition of guilt for act done, -but a condition of impotency or partial impotency towards good; -and Baptism affords supernatural assistance towards the undoing of -those bad effects produced by the Fall, and transmitted through all -generations. It places man in such a condition that little by little -he can recover himself, and be restored to the original condition of -innocence, vigour, and vitality of the first man as he left the hands -of God. - -[Illustration] - - - - -Fourth Wednesday in Lent. - -_ACTUAL SIN._ - - -1. Having seen what Original Sin is, we come now to Actual Sin. -Original Sin, we have seen, was a partial paralysis of man's better -nature, a confusion of his faculties, and a rendering him incapable of, -by himself, attaining a recovery. It is a passive state of inability -towards good, and of subjection to evil. Actual Sin is quite other--it -consists in sinning voluntarily. - -Original Sin is a hereditary condition; Actual Sin is personal. -Original Sin is involuntary; Actual Sin is voluntary. Original Sin is a -state; Actual Sin is an act which throws us into a state of sin. - -A guilty act carries with it guilt to the soul of him who commits the -act, but it may also entail a consequent state on others. For instance, -a father by his vices may so corrupt his blood that his children have -sickly constitutions. They inherit the _consequences_, but not the -_guilt_. This is analogous to Original Sin, the state we are in through -the fault of Adam. Or, again, a father may squander an ancestral -estate. His children are born in penury, and are incapable of ever -recovering what their father has lost. His is the guilt, theirs the -condition into which his act has thrown them. - -2. Actual Sin is of various degrees of guilt; according to the state -of knowledge of him who commits it, or according to the heinousness -of the sin committed, or according to the amount of deliberation -and wilfulness with which it is committed. Where there is complete -ignorance of the nature of the act, so long as that ignorance is not -voluntary, there the guilt of the act is not mortal, though the act -itself may be a grave offence. So also the manner in which the will -gives its consent materially aggravates or lessens the guilt of a -sin. If the act be known beforehand to be forbidden, and yet the will -consents to it, it violates Conscience, and the guilt is grave; but -when a transgression is the result of unpremeditation, a surprise, and -the will has not had time given it to act, there the guilt is slight. - -And once more, there is a difference in heinousness in sins. It is -wrong to strike another violently; it is worse to strike with purpose -so as to permanently injure. - -3. Sin is a violation of the Commandments of God, and as such is -incited to either by the Devil, who is the enemy of God, or by the -carnal nature which desires its own ends regardless of what conduces to -the exaltation of the superior nature, or by the world, which desires -to lower the general moral tone of men to a vulgar and easy level. It -is therefore a dereliction from God's Law, a turning away from God's -Order, a choosing of what is either against His Will, or not wholly -in accordance with His Will. It is therefore always evil, and always -deserves punishment, and always leads to suffering. - -God has set before man, as the end of his existence, the attainment -of perfect happiness, by complete though gradual recovery from the -effects of the Fall. Every sin is a slipping back into the condition -from which we ought to strive ever to escape, if it be not, what it is -in some cases, a going down into an even worse condition, by making our -original sinful condition an excuse for becoming actually sinful. - -4. For the avoidance of sin we need supernatural aid, and this is -Divine Grace. By Baptism we are placed in the Spiritual Realm, in -which we are furnished with sufficient help to enable us to resist -all temptations, overcome all bad habits, discipline all inclinations -till they take the direction of good in place of evil, and obtain -a clear illumination of our intellect, so that we can see, and see -distinctly, what is God's Will for us. Moreover, we obtain the faculty -of judging proportions, and of estimating what is near and transitory -at its proper value, as also what is far off and enduring. Naturally we -over-estimate what is close before us and is temporal, and hardly see -at all and value what is far off and eternal, but by the gift of Divine -Grace our spiritual vision is enabled to judge distances and judge -values correctly. - -[Illustration] - - - - -Fourth Thursday in Lent. - -_THE CONDITIONS OF SIN._ - - -1. Every sin is an act done by man endowed with free will, in the -exercise of his freedom, and with consciousness what he is about. -That is to say, certain conditions are requisite in order that an act -may be really sinful, and these conditions are, a knowledge of what -is proposed to be done, liberty to do it or to forbear, and the will -engaged to accomplish what is proposed. - -2. _Knowledge._ An act is only culpable when he who commits it knows -what he is about, knows the character of his act, or has at all events -a strong suspicion that the act is contrary to the law of God. This is -what S. Paul repeatedly urges. "The law entered, that the offence might -abound." "The motions of sin, which were by the law, did work in our -members, to bring forth fruit unto death." "I had not known sin, but by -the law; for I had not known lust, except the law had said, Thou shalt -not covet." "Without the law sin was dead." The measure of sinfulness -is largely the knowledge possessed by the doer of the deed. To such -an extent is this the case, that S. Paul supposes the case of one who -commits an act that is in itself harmless, but it becomes sin to him -because he thinks it is forbidden. - -A corollary to this is that the degree to which an act is sinful -depends largely on the degree of our knowledge. For instance, to one -who knows that it is his duty to God to attend public worship every -Sunday it is sinful if he, without excuse, stays away; but the sin is -by no means as great to him who has never been taught his duty to God, -and thinks that going to Divine worship is optional, and is merely -for the sake of hearing a sermon, which very probably, and perhaps -reasonably, he thinks he can do without. - -3. _Liberty._ An act is only culpable when the person who does the act -is free to do it, or to refrain from doing it. It is only when the will -is free that it can act so as to make what is done guilty or innocent. - -Take the converse. A man may speak the truth, or give a large sum in -charity, because he is forced to do this, not because he wishes to do -it. He acts against his intention and desire. The act is good, but -there is no merit in what he has done, for it is done under constraint. -So it is possible that an act in itself wrong may be done under such -overwhelming compulsion that all exercise of freedom and determination -is impossible. If any freedom remains, if there be any chance of escape -from doing what we know to be wrong, then it is, to us, more or less -sinful, if we yield to force. - -4. _Will._ This is the main faculty that determines the sinfulness -of an act. If we will to do an act which is a violation of a -commandment of God, or which may give occasion to the violation, then -the consequence is mortal sin. An act done by a child before it has -attained the use of its reason is not sinful, nor is an act done by -anyone without the exercise of the power of determination sinful. Thus -homicide is not murder. We may take what belongs to another person in -ignorance that it belongs to another, or also, without the wish of -defrauding another, and in either case the act is not sin. - -The reason why eternal darkness and separation from God is possible to -devils and man is that the will may become so turned away from God, and -so diametrically opposed to Him, that the faintest stirring of a wish -to return to obedience is absent. If any lost spirit could at any time -repent, its salvation would be possible. Eternal death is due to the -fact that men may become so alienated from the life that is in them, so -full of hatred of good, that they cannot turn to God, and hereafter, -when they view the consequences, may still never _will_ the return, but -persevere in their rebellion and hatred of what is good. - -It is consequently of the utmost importance that we should watch over -our wills, and strive to bring them to perfect conformity with the -Will of God, for in that alone lies our security, in that alone true -blessedness. - -[Illustration] - - - - -Fourth Friday in Lent. - -_CONDITIONS THAT DIMINISH GUILT._ - - -1. We have seen that in order that sin may be deadly, it must have -been committed with knowledge of what was proposed, in the exercise of -liberty to act or not to act, and with deliberate determination of the -will. - -Now it is obvious that the same act may be very much less guilty in one -man than in another according as these faculties exist in more or less -activity. - -We will now consider some of the more simple extenuating causes that -may make a sin really to be--to the soul of him who has committed it--a -fault only. - -(_a_) _Excusable ignorance._ As has been pointed out, a man is only -guilty of mortal sin, when he is ignorant that the act is forbidden. -S. Paul says, "As many as have sinned without law, shall also perish -without law; and as many as have sinned in the law, shall be judged by -the law." And our Lord Himself, "That servant which knew his Lord's -will, and prepared not himself, neither did according to his will, -shall be beaten with many stripes; but he that knew not, and did commit -things worthy of stripes, shall be beaten with few stripes. For unto -whomsoever much is given, of him shall be much required; and to whom -men have committed much, of him they will ask the more." (Luke xiii. -47, 48.) But the ignorance must be excusable, that is to say, he who is -in ignorance must not be in _wilful_ ignorance. - -(_b_) _Fear._ In certain circumstances the mind may be in such a state -of alarm and disturbance that its power of judgment is paralyzed, and -the will is overborne by the fear which has become dominant. It is said -of those who are out of their minds that they are not accountable for -their actions, and there are cases in which terror is so acute, and so -overmastering, that a man or woman ceases to be morally responsible for -what he or she does. - -(_c_) _Compulsion._ As already shewn, liberty is essential to qualify -an act as either culpable or not culpable to the person who is the -agent. An act may be in itself wrong, but the guilt entailed on the -soul of him who does it depends on whether he be a free agent or not. -For instance, it often happened that a martyr was forced to offer -incense to idols. The grains were thrust into his hand, and the hand -was extended by violence over the fire of the altar. But as the soul of -the martyr never yielded consent, no guilt of apostasy attached to it. - -(_d_) _Inadvertence_, or excusable want of attention. It does often -happen that a wrong act is done before we really know what we are -about. It is done without premeditation. We are of course bound to be -ever on our guard against temptation; but that sin into which we have -fallen _unintentionally_ does not carry with it the same guilt to the -soul as if it had been done with deliberation. "Be not high-minded, but -fear," says the Apostle. The Evil One is ever on the watch to entrap -us when unprepared into sin. And though a sin committed inadvertently -may not be mortally sinful, yet it may, and probably will, carry with -it the temporal consequences just the same as if it had been committed -deliberately. "Watch and pray lest ye enter into temptation." S. Peter -denied his Master partly through fear, partly through inadvertence, -he was caught off his guard. We stand often without any sight of or -suspicion of the temptation on the brink of which we are, and with -a touch we are over. As we are repeatedly warned to caution and -watchfulness, such inadvertence does not wholly excuse us. We are -_bound_ to be ever prepared, nevertheless the nature of man is weak and -frail. - -2. Let no man seek to excuse himself for his sins. The remarks made -are calculated to comfort the distressed and agonized soul that -finds itself fallen into sin, which it hates, and is not intended to -encourage a comfortable assurance of peace when there is no peace, and -to engage to lack of watchfulness, and want of contrition. - -[Illustration] - - - - -Fourth Saturday in Lent. - -_CONDITIONS THAT AGGRAVATE GUILT._ - - -As there are certain conditions that remove the gravity of guilt -attaching to mortal sin, so, on the other hand, are there certain -conditions that aggravate the culpability of an act against God's will, -conditions that may cause a sin, not in itself heinous, to become -deadly in its consequences to the soul. These conditions shall now -be taken into consideration. They are four, just as there were four -conditions that lessened guilt. - -The conditions are these:-- - -(_a_) _An error of Conscience_, which leads the person committing -an act, to believe that an act is forbidden by God, which really is -harmless or allowable, and he nevertheless commits the act wilfully. -Believing a course to be sinful, he takes it deliberately. The course -may not be in itself wrong, but in that he thinks it wrong, and -wilfully elects to take it, believing that he is going against the -Will of God, he sins mortally. This we can see at once, for it is a -deliberate revolt of the will against what is believed to be God's -Will, and it is the setting of the will in opposition to God which is -the condition that makes sin to be mortal. - -(_b_) _The evil of the end proposed._ That is to say, if anyone allows -himself to do an act in itself harmless, or permissible, in order to -attain to an evil end, then the act, though in itself harmless and -permissible, becomes exceeding sinful. The end proposed poisons the -whole course of conduct pursued. In the former case a harmless act is -made deadly in its consequences through antecedent ignorance, in this -case through subsequent evil. In both cases there is revolt of the -will against God. He who desires an evil of any kind, knowing that it -is evil, _i.e._, that it is against the law of God, and deliberately -compasses that end, makes every step he takes in the course whereby -he reaches that end, however indifferent they may be in themselves, -taken by themselves, to be mortally sinful to him. This is clear, -because throughout he is acting with a will in opposition, and in known -opposition, to the Will of God. - -(_c_) _Contempt of the law or Lawgiver._ An act done by man in -disregard of God's law, with indifference to what God wills, is in -itself mortally sinful. No man has any right to disregard God's -law, which is the rule the Creator has impressed on His intelligent -creatures, and no man may be indifferent to God, Who has given His -law as the rule of well-being for the creatures He has made. To put -God out of the thoughts, and to act as if there were no God Who has -expressed His Will is practical Atheism. With the lips he who so acts -may indeed confess Him but in acts deny Him. Neglect and disregard -of God may, indeed, be due to circumstances over which man has no -control--defective teaching in childhood, for instance--but of this we -are not speaking, but of such cases where a man has been taught about -God and His Will, and deliberately puts such considerations aside, and -does not allow them to influence his conduct. - -(_d_) _The circumstances of the case._ An act, harmless or permissible -in itself, may yet be sinful, and gravely sinful, if the circumstances -be such as to make it the occasion of evil; for instance, if it lead -on to the formation of a bad habit; or if it be the occasion of grave -scandal. Such was the case of eating meat offered to idols. In itself -it was innocent, but he who ate meat so offered before weak brethren, -knowing that he was causing injury to their consciences, thereby -defiled his own conscience. In the former case we have an act made -sinful through disregard of the Lawgiver, in this through disregard of -the consequences to ourselves or to others. - -[Illustration] - - - - -Fourth Sunday in Lent. - -_ON FREE WILL._ - - -1. We have seen throughout how that the exercise of the Will is that -which gives character to an act, stamping on it its mark of sin or -righteousness, in as far as it affects the individual Conscience. - -We will now look at the Human Will, and consider how it operates. - -An object is presented to it, and it can determine with relation to it -in three different ways. - -(_a_) It can _consent_ to it. If the object be evil, and it consent to -it, then it becomes guilty, it sins. This is what has been insisted on -throughout, that the Will of man is the determining quality making a -thing to be sinful or not to the individual Conscience. - -The imagination or the intelligence presents to the Will a certain -picture, proposes a certain act, and the Conscience then pronounces -on the right or wrong of what is presented and proposed. Then the -Will forms its decision. If it consents to what is suggested, and -the Conscience has informed it that this is _wrong_, then it makes a -deliberate act of separation from and revolt against God. - -(_b_) It can _resist_, it can absolutely refuse to take the course -indicated, when the Conscience has pointed out that the course is -contrary to what God has ordered. When the Will thus deliberately -resists the evil suggestion, it not only does not sin, but it performs -a good and meritorious act. It has taken the side of God, and such an -act of positive adhesion to God is rewarded by God, and strengthens the -Will in a right course. - -When we say that an act of adhesion to God is meritorious, we do not -mean that any act of man unassisted by grace can deserve a reward, but -that God will reward man if he, by an exercise of free will, ranges -himself on His side, just as surely as He will punish man if he, by an -exercise of his free will, ranges himself against Him. - -The devils, by an exercise of free will, rebelled, and lost happiness. -The good angels, by an exercise of free will, remained faithful, and -deserved and retained Beatitude. So man has to decide. God's grace does -not constrain, it encourages and helps, but it forces no man to take -the course that leads to life. The determination lies with man, and -that determination must be made by an exercise of the Will. - -(_c_) It may remain _passive_, neither consenting nor resisting. Now, -the Will of man is given to him as a determining power, and no man has -any right to bury this talent. Free Will is the best gift God gave -to man, and though it has been weakened by his fall, yet it can be -brought again to full vigour and energy by the exercise of it in one -direction or the other. The rudder is given to the ship that by means -thereof it may be steered. So the Will is given to man that thereby -he may be directed. No good steersman will desert the wheel and let -the vessel drive before the wind and become a prey to the waves, and -no man may leave the determination of his course to accident, without -moral deterioration. We must strive to brace the Will so as to decide -according to judgment and Conscience, and every such decision gives -tone and force to the Will. - -2. There are certain cases in which it is advisable to _avoid_ instead -of _resisting_ temptation. When we know that circumstances are strong -against us, and we know that our Wills have not acquired that nerve and -independence which will enable us manfully and persistently to resist, -then the judgment advises avoidance of the danger. - -This is especially the case in all such temptations as affect modesty. -We must never run into temptation, and where we are doubtful, and the -way of avoidance is possible, there we do well to take it. - -[Illustration] - - - - -Fourth Monday in Lent. - -_THE DETERMINATION OF THE WILL._ - - -We have seen now what the Free Will in man can do. It can choose, or -refuse, or remain inert. - -Now we will go a little further, and see how it decides. It can aim -directly or indirectly at a certain end. - -(_a_) The Will can be _direct_ when it decides for that which is evil, -_because it is evil_. - -Or when it decides for that which is evil, _because of the pleasure or -profit_ accruing therefrom. - -Naturally, the first of these decisions is the worst; it implies a -radical hostility of the will to God. It is the condition into which -the will of the devils has fallen through persevering opposition to -God. They love evil for its own sake. The transgression of God's Law -affords them no gratification, the prospect of transgression holds out -to them nothing but a deepening of their woe; nevertheless, their wills -have become so set in opposition that they hate what is good, and love -what is evil, simply because good is good and evil is evil. The more -any man suffers his will to deflect from the Will of God, and he allows -himself consciously to choose evil, the nearer he approaches to this -condition of rooted and hopeless antagonism to God, and separation -from the source of life, light, and happiness. - -The second condition is the usual one, in which man chooses evil -because of the gratification to his senses, or his pride, that the -commission of a forbidden act, or the adoption of a forbidden course, -or the dereliction of a commanded duty, will entail on him, or that he -fancies it will entail. He does not love evil because it is evil, but -he loves pleasure or what flatters his pride, and he accepts the evil -because of what it promises. - -(_b_) The Will can be indirect in its pursuit of evil when (1) It does -evil that good may come, _or_ (2) When it does good that evil may come. - -In _the first case_, the Will proposes to itself to attain to a good -end, but it allows a certain course which it admits to be against God's -Law, in the hopes that the lesser evil will result in the greater good. -Thus, a lie is told to gain the conversion of a heretic. It is good -to draw a man from heresy into the way of true religion, but to use a -forbidden means to do this is to sin. Or an act of injustice may be -done for the sake of doing some great and manifest good. This is not -permissible. Not only must the end aimed at be good, but the means by -which it is attained must be good also. Better leave the end unreached -than use illegitimate methods for obtaining it. - -In _the second case_, the Will proposes to itself to attain a bad -end, and to reach that uses good and legitimate means. For instance, -the truth is spoken when we know that by speaking the truth we shall -rouse violent passions and produce discord. We do not mean that the -truth should be perverted into untruth, but that it may be withheld. -We are not bound _always_ to say everything we know, but to maintain -a prudent reserve. If A. has said something harsh of B., we are not -bound to tell B. what A. has said of him. It may be perfectly true -what we retail, but if we do retail it we know it will be productive -of discord. So it is quite possible for a person with an ill -intention to use quite legitimate means--that is, means in themselves -unobjectionable--to attain an evil end. Self-deception may, and does -sometimes, blind people to the badness of the object they seek, by -representing to them that they have done nothing wrong in the way by -which they have worked to reach it. - -[Illustration] - - - - -Fourth Tuesday in Lent. - -_PRACTICAL CONCLUSIONS._ - - -From what has been said about the Will of man and the Nature of Sin, -some plain and Practical Conclusions may be drawn. - -1. Those evil thoughts that pass in us, to which we give no consent -direct or indirect, are not sinful to us, entail on us no guilt. That -is to say, we are not responsible for evil thoughts, images unseemly, -profane, uncharitable, for distractions in prayer, dreams of the night, -unless we arrest them and give them our consent. Living in this evil -world, surrounded by evil, we cannot avoid the knowledge of evil; that -knowledge may, however, pass over the mind darkening momentarily, but -not staining, like the shadow of a cloud on a hill side. So also with -regard to wandering thoughts and unsuitable ideas presenting themselves -to us in prayer, we cannot help them, but if we allow our thoughts to -wander without effort to recollect them and harbour the unsuitable -ideas, then they become sinful. - -2. Sin consists in the assent given by the will to the suggestion of -evil. That has been sufficiently insisted upon, and need not have -anything further said thereon in this place. - -3. If certain evil effects are foreseen, more or less distinctly, as -likely to ensue, if we follow a certain line of conduct, and there -be no reasonable motive to force us to adopt that line of conduct, -and those evil effects ensue, then we are guilty of them. It lay in -the power of our will to avoid that line of conduct which brought us -into peril of doing those things which are evil, and, foreseeing the -risk, we took the perilous course. This is the case of rushing into -temptation. For instance, we foresee that association with certain -individuals will lead to a lowering of our religious fervour, a laxity -of view with regard to our moral obligations, and, nevertheless, we -cultivate their society, then we are guilty of the coldness that ensues -in our religion and the laxity that occurs in our moral look-out. - -Or, again, if we see that by going to a certain place we are running -great risk of committing a certain sin, and, without any real -necessity, we go to that place, and fall under temptation, then we are -guilty, as if we had deliberately committed the sin. Or, again, if we -see that by spending much time, and thought, and money on dress, we are -becoming liable to vanity, and we go on lavishing attentions on our -personal appearance, so that we do become conceited and vain, then we -are guilty of the sin of vanity. We have wilfully chosen that course -which leads to vanity. - -[Illustration] - - - - -Fifth Wednesday in Lent. - -_THE GRAVITY OF SIN._ - - -We come now to consider why Sin is in itself so grave. There are -several reasons. - -1. It is a revolt against God. 2. It is a setting at naught of the Work -of Christ. 3. It neutralises the Work of the Holy Ghost. 4. It is an -attack on Society. - -1. _It is a revolt against God._ In the first place because God is the -supreme authority, the Lord over all Creation, and that creature which -sets up its own will against His, is thereby a rebel. Man regards, may -be, the laws as unjust, or as tyrannical, that God has imposed on him; -unjust because they limit his freedom, or are beyond his power to obey; -tyrannical because they oppose the desires of his heart and animal -appetites. - -In the next place it shows a disregard or disbelief in God's promises -and warnings, it is therefore grave because it shows indifference to -God's goodness and to His severity. In the first case it robs God of -the obedience due to Him, in the second case it robs Him of the respect -due to Him. - -Then, again, Sin is a revolt against God, as it makes man seek another -end than that which God has ordained. God would have man seek Him, -make Him the object of all His aspirations, all His efforts. By Sin -a creature is substituted in the place of God, and man labours for, -thinks of, cares for this created object, a person, or a thing, and -makes of it an idol. It turns a man away from God as the object of life -and its energies to a perishable and unworthy end. - -Once more, Sin is a revolt against God, inasmuch as it robs God of -the love, fear, reverence, worship, the thoughts of the mind, and the -affections of the heart, that properly belong to Him. - -Sin therefore is a state of rebellion against God, in that it refuses -to acknowledge Him as king, and in that it sets up another sovereign in -His place. It takes away that obedience, homage, love that should have -been given to God, and gives it to something or someone else. - -2. _It sets at naught the Work of Christ._ Christ came down on earth, -taking human nature upon Him to break the power of Sin, and enable man -to overcome it. Therefore He made atonement for Sin, and provided means -of grace whereby man might be enabled to conquer it. But Sin is the -making in vain the Atonement. "If they fall away ... they crucify to -themselves the Son of God afresh, and put Him to an open shame." (Heb. -vi. 6.) It prevents the sacrifice of Christ having any efficacy on the -soul, to cleanse it from the past and to strengthen it for the future. - -3. _It neutralises the Work of the Holy Ghost._ Our Lord poured down -the Holy Spirit on His Church to be the sanctification of all the -members thereof. This Divine Spirit prompts to good, and helps to -perform what is good. It "prevents and follows us," _i.e._, it goes -before, stirring up the will to do, and follows assisting in the -performance. The Divine Spirit endeavours to purify us, illumine us, -and strengthen us. But Sin stains, darkens, weakens us, consequently -every sin wilfully indulged in, undoes the work of Sanctification which -should be daily going on in us, forming in us the likeness to the -perfect pattern of Jesus Christ. - -[Illustration] - - - - -Fifth Thursday in Lent. - -_THE GRAVITY OF SIN._ - -(CONTINUED.) - - -1. We have spoken of Sin as a revolt against God, as undoing the -work of Jesus Christ, and neutralising the Holy Ghost's work of -Sanctification. We will now consider it as _an attack on Society_. - -God is the Author of peace and concord, "He maketh men to be of one -mind in an house." It is due to Him that Society is possible. He made -man not only to be an individual with freedom, but to be a member of a -community. The most elementary type of community is the Family, then -comes the State, and lastly, the Church. Such unions can only be formed -and maintained by a certain amount of sacrifice of individual freedom, -and by mutual forbearance and compromise. Now as we see that barbarism, -pure and simple, is the state of man who lives merely as an individual, -and as we may be quite sure that God never intended man to be a savage, -we may conclude, from reason, that God wills that man should unite with -his fellow-men into societies, and therefore that He sanctions and -blesses the surrenders and compromises that make such unions possible. -It is so in a family; no single member can do exactly what he likes, -he must give up something for the others, and it is exactly the same -in the State and in the Church. In human nature there is an union of -different elements, and in man as created all these were in complete -accord; since the Fall disorder has entered into their relations, so -that there is divergence of object aimed at by mind, body, and soul. -God desires to see man's nature restored to perfect unity, so that all -conflicting tendencies may cease. - -2. Now Sin attacks Society--_i.e._, the Divinely-ordered unity--in -several ways. - -(_a_) By _Pride_ it impels the individual to assume a place to which -he has no right, or to refuse to the rest those concessions which are -necessary to make social harmony possible. Man rebels against being -only one among many, and endeavours to thrust himself into prominence -by arrogating to himself what does not lawfully belong to him. - -(_b_) By _Jealousy_ men are excited the one against the other. They -envy each other the place, the wealth, the respect, that they have -obtained. All men cannot have the same position, the same wealth, and -the same respect; there must be difference among the members of the -community, as there are differences among the members of the body. -Sin is an attack on Society when, through envy, it stirs up class -jealousies, and stimulates hostility between different members of the -social body. - -(_c_) By _Cupidity_. Men, in their selfish greed to arrogate to -themselves all things desirable, use the strength, opportunities, -position they have, to draw to themselves the good things of this -world, to the despoiling of their fellows. Our Lord warns against love -of Mammon. No man, He said, could serve God and Mammon, that is, -riches; and one reason is, that this greed after wealth is not for the -distributing of means of subsistence among the many, and the relief -of the necessitous, but in order that it all may be retained for the -glorification and indulgence of self. - -3. These three motives for the breaking-up of Society are all of -Diabolic inspiration. As God is the author of unity, so is Satan the -source of all schism. God brings men together, and inspires to the -sacrifice of their individual caprices to the general good; the Evil -One, on the other hand, urges to the undue exaltation of the individual -self, so as to procure separation. He is the cause of discord in -families, of the sapping of the principles of unity in the State, and -to heresies and schisms that rend the Church. In a family, in the -State, in the Church, all members, all classes, all orders, are bound -together for the common good, and the Divine Spirit is in every social -body as a good ferment--working out of it what is evil. But the Spirit -of Evil is the spirit of decomposition, which breaks up all unity. It -is in the family, in the State, in the Church, what death is to that -unity, the living man--a break-up into warring units. - -[Illustration] - - - - -Fifth Friday in Lent. - -_THE EFFECTS OF SIN._ - - -We will now consider what are the effects produced by Sin. These -effects are _general_ and _particular_. - -The general effects of Sin are as follows:-- - -1. Sin causes a _stain_ or scar on the soul. But this stain or scar -is not to be regarded as having a positive existence, but to be a -privation. A stain is a deficiency in whiteness, as a scar is a -defect in healthy smoothness. We are restored as far as guilt goes, -by our Baptism, to a state of innocence before God, the infirmity and -liability to Sin remains in us, but no condemnation before God. Our -souls are white and sound, white as bleached linen, sound as an untorn -garment. But every sin committed after Baptism is a loss of purity and -of soundness. The soul that has sinned always after bears traces of -the sin committed. The blot may be covered, the rent mended, but the -traces of its having been made are never removed, though, indeed, the -guilt may be put away by true repentance and absolution. This is due -to the fact that a sin is a something committed, and an act can never -be undone, though its consequences may be rectified. A word spoken -can never be recalled, nor can an act that has been done. There is -salvation for the sinner that repenteth, but the salvation attained by -the penitent is and must be different in kind from that achieved by the -soul that has never fallen into wilful sin. - -2. Sin entails _condemnation_, subjecting to punishment, either -temporal or eternal. - -All sin is a violation of God's Commandments, and God is a righteous -Judge Who will call every man to account for what he has done; but -not only _will_ He do so, He _does_ so now; and in this present life, -to some extent, does punishment come on the man who sins. We see -this in actual life, how that certain acts do bring with them their -condemnation and their chastisement on the doer of them. - -We see the same in nations that transgress God's laws. God visits it -upon these nations, and brings them down, till by suffering they have -come to recognize their guilt. - -3. Sin _alienates_ from God. God hates sin, and he who is in sin is at -enmity with God, is separated from God, and God's favour is withdrawn -in a large degree from him. Jesus Christ, by His merits, brought us -into reconciliation with the Father, blotting out the handwriting of -offences that was against us. The merits of Christ's atonement were -_applied_ to us at our Baptism. Then we who were aliens were made nigh -by the blood of Christ. Every sin after Baptism separates us from God, -darkens the light that shines on us, checks the flow of Divine grace -that nourishes our spiritual life. - -4. We can, indeed, _return to the favour of God_, through the merits of -the death of Christ; but every return from mortal sin is a revival from -the dead, a special call back out of the state of transgression into -which we have thrown ourselves, into the way of salvation. To obtain -this we must _realize_ that we have sinned, _repent_, be sincerely -sorry for what we have done, and _resolve_ never to do the same again. -Then, and not till then, does God for Christ's sake forgive us. No -repentance is sufficient that has not the character of recognition of -the gravity of the offence, sorrow for having offended God, and sincere -desire for amendment. - -When there is true repentance, then God _pardons the guilt_, but He -does not remove the consequences of the act. The punishment must still -be undergone. Thus, a man may have ruined his constitution by his -excesses, or squandered his patrimony. He may bitterly deplore his sin, -and sincerely resolve to avoid all occasions of sin for the future, -but, though God on his true repentance blots out his iniquity, He does -not restore robustness to his constitution, nor does He return to him -his wasted patrimony. - -[Illustration] - - - - -Fifth Saturday in Lent. - -_THE EFFECTS OF SIN._ - -(CONTINUED.) - - -We will now further consider the effects of Sin, and these the -particular effects. - -We live three lives; as we are made up of Body, Mind, and Soul, each -has its special life. The Body lives an animal life, the Mind an -intelligent life, and the Soul a spiritual life. - -Sin produces a disturbing and poisoning effect on all these lives. - -1. _The life of the Body._ God made man healthy, vigorous, and -immortal. The introduction of Sin into the world has produced disease, -infirmity, and death. - -Sin is the cause of hard and exhausting toil, of the many hardships, -privations, troubles to which we are exposed in this life, and it is -the cause of the separation of soul and body in death, and of the -corruption that ensues in the grave. - -Sin has a certain deteriorating effect on the body when indulged in, at -all events those sins which are sins of the flesh, such as drunkenness, -gluttony, sensuality. They bring their condemnation with them on the -body that sins. - -2. _The life of the Mind._ The true illumination of the mind is God. -An intellectual life is willed by God. No man may lawfully neglect to -cultivate his understanding by neglecting to acquire knowledge, or his -reason, by neglecting to use his rational power. If man does, he sins, -he is wasting a precious gift of God, and the light that is in him is -darkened, he becomes a prey to superstition, ignorance, stupidity. The -life of his mind becomes stunted and extinguished. Sin acts on the -mind as well as on the body, it distorts its perception of the truth, -narrows its view, and leads it to mistake falsehood for truth. - -3. _The life of the Soul._ This is the most important life of all, and -it is the life usually least regarded. This is the life that is divine -in us, the breath of God. It has a double aspect (_a_) as to God, and -(_b_) as to man. That is to say, it lives in two relations, one to God, -the other to man. - -This spiritual life is the life of the spiritual faculty in man which -enables him to see God, to delight in His presence, to love and to fear -Him, to find pleasure in prayer and in meditation on the things that -are invisible. It enables him to look beyond time into eternity, and to -desire those things that God has promised. - -Sin, when it has touched the soul, weakens its faculties. Its power of -vision is affected. "Blessed are the pure in heart," said our Lord, -"for they shall see God," but impurity is like a film over the eye, -clouding its vision. As the soul ceases to see God, it ceases also to -love Him, it takes less delight in prayer; the body, or the mind, gains -advantages over it, the compound life is no longer maintained in due -balance, but one factor or other overlaps, and chokes the spiritual -life. - -Again, the spiritual life is the life of the spiritual faculty in -man which enables him to observe God's law, and Sin lames and weakens -man's moral powers. As long as the spiritual life is healthy, man's -moral life is also healthy, for indeed the moral life is only another -aspect of the same divine life in man. But if man delivers himself up -to Sin, then this moral power in him is weakened, it ceases to speak -distinctly, it becomes confused, and finally ceases to speak altogether. - -It is possible by continuance in sin to extinguish the spiritual life -altogether. If the mind be not employed, then it sinks into inertness -and death of the rational and intellectual faculties, and unless the -soul be allowed to grow and expand, it also will languish. And if by -continuance in Sin the soul be subjected to wound after wound, and its -voice be never listened to, then finally it will die. - -[Illustration] - - - - -Fifth Sunday in Lent. - -_THE DEADLY VICES._ - - -1. Certain Vices go by the name of Capital or Deadly Vices, because -they lie at the head or source of all sin; and because they mortally -affect the soul. - -But they are not in themselves acts, but principles or springs out of -which sins issue. - -They are reckoned as seven in number, but neither does Scripture -indicate this number, nor has the Church come to any decision on this -point. It is rather common sense, and common observation, that have -led to this classification, and it is a classification simple and -intelligible, and of practical use. - -These seven Capital Vices are seven mothers who, when taken into the -heart, settle there, and produce large families of sins. They are -_Vices_, that is to say, they are dispositions towards evil, disordered -inclinations left in us by original sin, whence spring up in us, _by -the consent of the will_, large crops of bad actions, _i.e._, of -sins. Vice is a habitual disposition towards evil. Sin is the action -produced by this disposition when it has seduced the heart into giving -consent to it. Vice may exist without sin, and sin can exist without -vice. That is to say, there may be a vicious inclination which cannot -manifest itself in act, because the opportunity is wanting. A sin -may be committed without vicious inclination, out of carelessness, or -against the inclination which is towards good, through the weakness of -the nature and debility of the will. - -Everyone has, more or less, the roots of vices in him, though in some -they are far stronger than in others, and in some individuals certain -vicious propensities are stronger than other vicious propensities. -One man may have a natural proclivity towards pride, and this very -inclination towards pride may neutralize in him the inclination towards -indolence. - -2. The seven Capital Vices are:-- - -1. Pride. 2. Avarice. 3. Luxury. 4. Envy. 5. Gluttony. 6. Anger. 7. -Indolence. - -Of these Pride, Avarice, and Envy, are vices of the soul; Luxury, -Gluttony, Anger, are vices of the body. Indolence is a vice of the soul -and of the body. - -Of Pride it is said, "Everyone that is proud in heart is an abomination -to the Lord." (Prov. xvi. 5.) "God resisteth the proud." (James iv. 6.) -"The fear of the Lord is to hate evil; pride, and arrogancy, and the -evil way, and the froward mouth do I hate." (Prov. viii. 13.) - -Of Avarice it is said, "Know ye not that the unrighteous shall not -inherit the Kingdom of God," and S. Paul says that among these are -"the covetous" who "shall not inherit the Kingdom of God." (1 Cor. vi. -10.) "No covetous man, who is an idolater, hath any inheritance in -the Kingdom of Christ and of God." (Eph. v. 5.) David speaks of "the -covetous, whom God abhorreth." (Ps. x. 3.) - -Of Luxury, there are many and strong denunciations in Scripture, it is -one of those conditions which, like avarice, shuts out from the Kingdom -of God. (1 Cor. vi. 10.) S. John saw the luxurious shut out from the -gates of the New Jerusalem. See also Gal. v. 19. - -Of Gluttony, that is of indulgence to excess in eating and drinking, -the same is said. "The works of the flesh are manifest, which are -these--drunkenness, revellings, and such like, of which I tell you -before, as I have also told you in time past, that they which do such -things shall not inherit the Kingdom of God." (Gal. v. 21.) - -Of Envy it is the same, "Envyings," are included among the works of the -flesh. - -So also is Anger. - -Indolence is the torpor of the soul and body, which will not exert -itself to do what is right, or to resist what is wrong. It is a state -of indifference to the true ends for which man has been made, and in -Scripture is called sleep--"Awake thou that sleepest, and arise from -the dead." - -[Illustration] - - - - -Fifth Monday in Lent. - -_IN WHAT THE VICES ARE ROOTED._ - - -The soil in which the Seven Vices find their root is Self-love, or -rather in an undue and disordered love of Self. If we really loved -ourselves we would seek to mortify and kill all the vices in us; but it -is through undue and irrational self-love that the vices find root and -opportunity to grow and flourish. - -1. Self-love is not in itself sinful. God has planted in every man a -love for himself. It is part of the nature of every man and of every -intelligent creature to take care of self, and seek those things which -conduce to its welfare. God has even set self-love as the measure to us -of the love we should bear to our fellows. (Matt. xix. 19.) - -2. Self-love becomes sinful when it is excessive and unreasonable. -When, for instance, the love of self makes a man disregard another's -need or comfort. When, moreover, it becomes a dominating passion in -the soul, obscuring and even extinguishing the love of God. When it -seeks wrong ends for self, the indulgence of selfish pleasures, selfish -comforts, passion, glorification. Then self-love is sinful. When a -person takes no interest in any subject but what concerns self, has no -talk save of what touches self, sees everything in the light in which -it affects self, then self-love is unduly great. - -Moreover, self-love may be disordered when it seeks for its end -apart from God, in its pleasures, in its self-glorification, in its -self-righteousness. Some people dethrone God and set up self in His -place, and make self-interest their only law, and self their only -law-giver. Again, self-love becomes sinful when it sees good where good -is not, and takes the appearance for the reality. - -Self-love is disposed to self-delusion whenever it is allowed to -consider itself too highly. - -3. Self-love once excessive and unreasonable, draws on to pride, -avarice, luxury, gluttony, anger, indolence, because it shows man his -supreme good in honours that flatter, riches and pleasures that puff -up and indulge self-love, revenge against such as offend self-love, -and that neglect of duty which comes so easy to those who give way to -self-love. All the Seven Vices minister to self-love, pamper and feed -it, assist in its growth, and tend to make it take the place of God in -the heart. - -Self-love is harmless so long as it does not encourage the growth of -these noxious vices. We must therefore be very watchful of ourselves, -and hold our love of self under severe control, never allowing it to -become a soil in which vices may luxuriate, but seeing that it be a -garden plot in which Christian graces spring up, which it well may, for -the same soil that grows weeds will grow flowers. - -4. Self-control, self-renunciation, are required of us by Christ. "If -any man will come after Me, let him deny himself, and take up his -cross, and follow Me." (Matt. xvi. 24.) The true love of self has a far -eye and looks to eternity, and seeks those things that are above, not -the things that minister to self-love below; seeks the salvation of -the soul, not the pampering of the flesh and the flattery of pride. And -the only way of obtaining the imperishable riches and unfading joys, -is by resisting the inclinations of the carnal nature towards such as -are for a time, and perish in the using. There is a true love of self -and a false love of self; or rather love may be directed towards the -elevation of the better self, or to the degradation of the inferior -self. It is necessary to distinguish between the elements that make -man, Body, Soul, and Mind, and to seek those things which minister -to the superior elements--Mind and Soul, not to the animal part of -man--Body. Or again, not to serve only the Mind and neglect the Soul, -but to seek the welfare of the Soul first of all. - -[Illustration] - - - - -Fifth Tuesday in Lent. - -_PRIDE._ - - -1. Pride is the love and estimation man has for himself beyond measure. -Every man should have a proper pride in himself as a creature of -God, an heir of everlasting life, and so maintain his dignity and -self-respect, not degenerating into buffoonery, and making himself a -laughing-stock to men. - -But Pride must be within due limits. Let no man think more highly of -himself than he ought to think. - -2. There are five ways in which Pride may become excessive and sinful. - -(_a_) When a man is puffed up with self-esteem because of the natural -gifts he has received, as though they came from himself, and were not -the unmerited gift of God. Thus a girl may become vain and conceited -because she has good hair or eyes, and is esteemed a beauty. A man -because he has wealth. He becomes purse-proud. Or because he has great -abilities. Or because he has great strength and health. This leads to -vain boasting, to an insolent demeanour, to great self-opinionativeness. - -(_b_) When a man regards what successes he has met with as due to -his merits. Success may be, and probably is, due in most cases to -frugality, sound judgment, caution at one time and daring at another; -but there is ever in it an element of the unforeseen, due to God's -ordering. Moreover, the good qualities, the prudence, frugality, and -so on, in the man are the growth of good elements implanted in him by -God. A man must always acknowledge God as the Giver of all good things, -recognize His hand in the inception and the carrying out of whatever -succeeds, and must not attribute it solely to himself. The thought of -self drives the thought of God out of the mind. - -(_c_) When a man boasts himself of what he has not. When, that is, -in order to flatter his self-pride before others, he pretends to be, -or to have what he is not, or has not got. Thus living under false -appearances, living beyond one's income, are due to Pride. - -(_d_) When a man despises others. Every man who looks down on, -disparages, and regards others as common and vile, is guilty of Pride. - -The rich have no occasion to despise the poor, those of one social -class to talk contemptuously of those of another, or as being _common_ -people, as _Nobodies_. With God nothing is common, and not one of His -creatures is a Nobody. Moreover, it is possible to sin through pride if -those who have committed no mortal sins despise such as have sinned. -Spiritual Pride is the worst kind of Pride. - -3. Pride produces a good many children, all bad when overgrown. - -(_a_) _Ambition._ The desire to distinguish oneself above others. -Harmless when moderate, evil when excessive. - -(_b_) _Vain-glory._ The desire to make parade of those qualities one -has, and to attribute to oneself qualities one has not. Always bad. - -(_c_) _Ostentation._ The affectation of making display of those -advantages we possess--wealth, cleverness, knowledge, &c. Always not -only bad, but vulgar. - -(_d_) _Contempt for others_, leading to disparaging what is good in -others, and exaggerating their faults. Never other than bad. - -(_e_) _Presumption_, which impels to attempt what is beyond one's -powers. It is not wrong to have self-confidence in what one has. It is -wrong when one presumes on what _one has not_. - -(_f_) _Hypocrisy_, which seeks to show to the world a better face than -what one really has, to pretend to be what one is not. Ever bad. - -(_g_) _Obstinacy_, which follows self-determination as if that must be -right; and a stubbornness which does not suffer a man to give way when -his reason has been convinced that he is wrong. - -(_h_) _Disobedience_, which follows on self-conceit, making a man -follow his own wishes and opinions, and disobey just commands, because -he desires independence, or because he despises his superiors and those -in authority over him. - -[Illustration] - - - - -Sixth Wednesday in Lent. - -_AVARICE._ - - -1. Avarice or Covetousness is a disorderly and unreasonable and -excessive attachment to the things of this world, especially to money. - -Now the love of the good things of this world is by no means sinful -in itself, it is legitimate. God gives them to us to enjoy. God gives -to us earthly things to be possessions, to keep, and to enlarge, and -multiply. To throw away wantonly what has been given to us is sinful. -For instance, it is sinful to squander money in extravagance, in horse -racing, in gambling. Riches are a trust, land and houses are a trust, -given us from God, and we must not diminish what we have received, in -amount and value, but endeavour to make them more. It is a token of -gratitude to God for this gift that we appreciate them, and use them -profitably. - -2. Worldly goods are given to us to satisfy the necessities of life, -not only in the matter of eating, and drinking, and clothing, but of -our mental and spiritual life also. Our worldly goods are given to us -to enable us to cultivate art, and science, and literature, all that -goes towards the furtherance of the amenities of life: music, painting, -architecture, sculpture, horticulture, &c. - -Worldly goods are given to us that with them we may do what we can -to mitigate the miseries of the poor and suffering, and to advance -God's Kingdom, and enrich and adorn His Sanctuaries and His Service. -Consequently we are using our riches aright when we seek out means of -relieving distress, when we assist in the propagation of the Gospel -among the heathen, and when we build and decorate Churches, and provide -for the beautiful musical rendering of the worship of God. - -3. Avarice is a mortal vice when we:-- - -(_a_) Desire the good things of this world for the sole gratification -they yield to our senses, when they minister to our luxury. When we -love them for a selfish reason, and value them only as they minister to -the comfort, ease, indulgence, and pampering of self. - -(_b_) Avarice is a sin when we desire the good things of this world -inordinately. "Love not the world, neither the things that are in the -world. If any man love the world, the love of the Father is not in him. -For all that is in the world, the lust of the flesh, and the lust of -the eyes, and the pride of life, is not of the Father, but is of the -world." (1 John ii. 15, 16.) - -Excessive love of the things of this world becomes idolatry. (Eph. v. -6.) - -(_c_) Avarice is a sin when it agitates the mind, and occupies it with -excessive anxiety after the good things of this world. "Take no thought -for the morrow," says our Lord, "for the morrow shall take thought -for the things of itself." "Seek ye first the Kingdom of God, and His -righteousness; and all these things shall be added unto you." (Matt. -vi. 33, 34.) That is to say, the mind is to be mainly occupied with -the true end of life, and strain for that, and the striving after all -material interests must be kept in subordination to that. - -(_d_) Avarice, or Covetousness, has several daughters. It produces in -man--1. _Callousness_ to distress. He loses feeling for the distress -of the poor and suffering. He begrudges everything given to them as -something taken from himself. 2. _Dishonesty._ In order to increase -wealth, the Conscience is hushed to pass over certain fraudulent -or dishonest acts whereby money may be gained unfairly, by false -representation, by selling a thing at what is beyond its worth, &c. -3. _Unrest._ The mind is engrossed by the cares and anxieties of the -pursuit of wealth, so that no good seed can grow in it. The calm and -peace of a Conscience at rest in God pursuing the true end is gone, and -is replaced by constant uneasiness as to how certain speculations will -turn out, what profit will come from a certain sale, or how certain -losses are to be made up. - -[Illustration] - - - - -Sixth Thursday in Lent. - -_LUXURY._ - - -1. Luxury incites to the indulgence of the senses excessively, beyond -what God's law permits. As a vice, it consists in the love of what is -sensuous, and the inclination to yield to the pleasures of the sense. - -It leads to forgetfulness of God and idolatry. That is to say, to -the enthronement of self in the place of God. Everything is made to -give way to the indulgence of the pleasures and caprices of self. God -exacts of us the homage of the entire man--body, soul and spirit; -luxury corrupts the body so that it can no longer be presented holy -and without blame to God; stains and enervates the soul, and dulls the -mind, filling it with lassitude and indifference. - -It leads to sacrilege, for sacrilege is the profanation of that which -is dedicated to God. Now, man's body is the temple of the Holy Ghost, -and S. Paul shews that sensuality is a defilement of this temple. - -Moreover, Christ took human nature upon Him to restore human nature, -to purify it, and if we by indulgence desecrate the body, we are -dishonouring that nature which Christ stooped to assume. - -2. Luxury indulged in becomes a _servitude_. He that doeth sin is the -servant of sin. (John viii. 13.) The more that the carnal nature is -yielded to, the more exacting it becomes. It is never satisfied, it -is ever crying out for fresh pleasures, and even when the faculty of -enjoyment is over, the burning craving after new pleasures remains. - -Luxury indulged in _gives the Evil One power over us_. At first he -advised, suggested evil, then he commands as a master, and will be -obeyed. The sinner groans in his bondage and desires to escape, but -remains in chains, his efforts to escape are powerless. - -Luxury indulged in _weakens the power of resistance_. The sinner -becomes with every sin yielded to more frail and more cowardly. His -will becomes more powerless every time he yields, he makes the next -fall more easy, recovery more difficult. - -3. Luxury is not merely the yielding to gross sins of the flesh. It is -a root of inclination in man to yield to and pamper the body in many -ways not in themselves sinful. Any excessive indulgence in pleasure, in -ease, in dress, in entertainments, in distractions, in æstheticism, may -be, and often is, mortal vice. To take a simple case, the reading of -novels. A novel may be read as a distraction from laborious thought, or -painful thought. But to make fiction the main nutriment of the mind and -imagination is to indulge in the vice of luxury. - -Man is sent into this world to do some good to others, to fill some -social gap, and to educate his mind, discipline his body, and cultivate -his soul. But luxury bids him distract his mind from serious pursuits, -and seek distraction as an end. Luxury, instead of bracing, enervates -the body, and it neglects the soul, if it does not cover it with -stains. - -4. Gross indulgence in luxury, and long continuance in luxurious living -degrades the heart. The heart is rendered incapable of responding to -noble thoughts. - -It blinds the mind to Divine things. As the pure in heart see God, the -impure have their understanding darkened to Divine things. - -It chokes the spiritual life. To the luxurious prayer gives disgust, -religious counsel irritates. - -It hardens the heart, it leads from sin to sin, till sin becomes a -habit, and habit becomes impenitence. Then the grace of God leaves the -soul entirely, and spiritually the soul is dead. - -[Illustration] - - - - -Sixth Friday in Lent. - -_ENVY._ - - -1. Envy is a sadness which affects the mind on the contemplation of -advantage accruing to a fellow-being, and which we resent as though -what was his good was our ill. Or else it is a gladness which we feel -when we see or hear of some disadvantage happening to a fellow-being. -Or again, it may be a dissatisfaction at his having some natural -gifts or divine favours accorded to him which we are without, or -a satisfaction at his having certain natural defects, faults, or -infirmities. - -2. There is no sin in the feeling of the heart when we are sad at the -success of another, which has not fallen to us, so long as it does -not embitter us, and so long as it serves to spur us to activity. -_Emulation_ is not sinful. On the contrary, God allows of inequalities, -in order to stimulate us to use our energies, and exercise our -faculties to the utmost. Emulation is only sinful when with it goes -loss of charity. - -There is no sin in the feeling of the heart when we are sad or wrath -at persons obtaining advantages which they do not deserve. This is -_Indignation_, and springs out of a wounded sense of justice. But such -indignation must not prompt us to disparage, backbite, and injure those -who have succeeded without just cause for success. - -There is no sin in the feeling of the heart when we are disconcerted -at certain persons obtaining positions of trust and authority which we -believe they will misuse. This is _Fear of Evil_, and is legitimate. -At the same time, as we cannot see the hearts and measure the -understandings of others, it is possible we may undervalue them, and -that they will do better than we have thought probable. - -There is no sin in the feeling of the heart when we feel glad that -a person whom we deem unworthy has failed to obtain, or has lost an -employment for which he was incapable. - -Nor is there anything wrong in the feeling of satisfaction at the -punishment of an evil-doer. - -3. Envy is that gall of the heart which is the reverse of charity. -Envy is bred of self-esteem, and it hates to see others better, -happier, more esteemed, more prosperous than self. It is _selfish -egoism_, desiring to possess all advantages itself. It is a _baseness -of the soul_, which cannot endure to see anything superior to its own -mean self. It is a _falsity of judgment_, for it interprets awrong -everything done by the person it envies. It is _hypocritical_, for it -knows the despicable quality of its emotions, and veils them under all -kinds of disguises. - -4. It is the most distressing of spiritual maladies. It is to the soul -what rust is to iron, canker to a tree, corroding and destroying all -happiness, brightness, amiability. - -It poisons the entire life. - -It is, moreover, the fruitful mother of many sins. - -It produces (_a_) slander, backbiting, malicious words, (_b_) -uncharitable and cruel acts of animosity and vengeance. - -It is a vice most hateful to God. "Envy," says Solomon, is "the -rottenness of the bones." (Prov. xiv. 30.) "Though I bestow all my -goods to feed the poor, and though I give my body to be burned, and -have not charity, it profiteth me nothing," says S. Paul. (1 Cor. xiii. -3.) It is one of the works of the flesh that excludes from the kingdom -of God. (Gal. v. 21.) "If ye have bitter envying and strife in your -hearts, glory not ... this ... is earthly, sensual, devilish. For where -envying and strife is, there is confusion and every evil work." (James -iii. 15, 16.) - -5. One belief among theologians is that the Devil fell through Envy; -when he knew for what God had created man, he was filled with jealousy -of man, and therefore revolted. As charity is the greatest of virtues, -and sweetens and glorifies the whole life, and is that virtue most near -to Christ, so is Envy the greatest of vices, souring and darkening the -whole life, and bringing most into likeness to the Devil. - -[Illustration] - - - - -Sixth Saturday in Lent. - -_GLUTTONY._ - - -1. Gluttony is the vice of greedy love of eating and drinking beyond -measure. If it be a love of eating too much it is _greediness_; if a -love of eating and drinking only choice and palatable things, then it -is _daintiness_. Now God requires us to eat and drink what is necessary -for our life and health, and He gives to us a sensation of pleasure in -eating and drinking in order to encourage us to eat and drink what is -good and healthful. - -Gluttony is the opposite vice to the virtue of temperance. - -Some people are particular not to drink fermented liquors, but gorge -themselves with food. They are quite as guilty of excess in one way as -those who drink beyond measure. The gifts of God are bestowed to be -used, and used in moderation. To despise and reject any gift of God as -in itself bad is to sin against God. So S. Paul speaks of those who -forbad meats, and so nowadays some intemperate advocates of temperance -forbid all fermented liquors as in themselves bad. Sin does not exist -in eating and drinking, but in eating and drinking immoderately. - -2. There is sin when (_a_) one eats and drinks in excess of what nature -requires, merely for the sake of the pleasure of eating and drinking. - -(_b_) One eats or drinks with daintiness, picking and choosing, and -disparaging food or drink if it be not quite what suits our pampered -tastes. - -(_c_) One spends too much time, or thought, or money, over food and -drink. - -(_d_) One disorders the health, and confuses the mind, through overmuch -eating and drinking. - -3. There is a virtue in self-denial in eating and drinking. Our Lord -Himself exhorts to fasting (Matt. vi. 16), and Himself set us the -example to fast. It must, however, never be done to excess, so as to -injure the health. And as it is well to abstain from food, so is it -well to abstain from intoxicating drinks, if done merely as an act of -self-denial, and to avoid scandal. - -4. Gluttony or Drunkenness is the fruitful mother of several evil -children. - -(_a_) The _degradation of the superior faculties_, which are weakened -by surfeiting and drunkenness. The mind is abased, and the soul -smothered by excessive eating and drinking. - -(_b_) _Forgetfulness of Salvation._ The soul becomes so lost in the -grossness of the life led by the glutton, and the gourmand, and the -drunkard, that it does not care for the things of the life to come. - -(_c_) _Laxity of Morals._ When the thoughts are given up to pampering -the animal man in one particular, the power to resist temptation to -indulge the animal appetites in other particulars is weakened, if not -lost. - -(_d_) _Passion._ The glutton and the drunkard are liable to give way to -explosions of rage and anger, to quarrels and discords. Self-restraint -being sacrificed in one quarter is lost in another. - - - - -Palm Sunday. - -_ANGER._ - - -1. Anger is an agitation of the heart against persons or things that -displease us, impelling us to reject them and injure them. It urges us -to avenge ourselves on them for the wrong they have done, or that we -imagine they have done to us. - -Anger is not necessarily in itself sinful. It is legitimate when it is -just, when the feeling is moderate, when the desire of punishment is -proportioned to the offence, and when it is soon passed. - -It is sinful when it is _unjust_, _excessive_, _vengeful_, and -_lasting_. - -We feel angry when we see a wrong done, the weak oppressed, the truth -spoken against, religion mocked. Such a feeling is right, it is -_righteous zeal_. But Anger must not be allowed to get the dominion -over us. That is what the Apostle says when he bids us, "Be ye angry, -and sin not." - -2. Anger is criminal in its _object_, when it seeks vengeance on a -person for a wrong he has not really done, or in excess of his deserts. - -Anger is criminal in its _means_, when it goes about to avenge a wrong -by some illicit means, as by slander, by bringing hurt upon the person -who has given the offence in a secret, underhand way. - -Anger is criminal in its _motive_, when it pursues the offender -remorselessly, even though he deserves punishment. - -Anger is criminal in its _motions_, if they be allowed to pass the -bounds of moderation, and obscure the judgment, that is to say, if it -become a blazing passion. - -Anger is criminal in its _expression_, when it impels to extravagant, -insulting, false words, or violent acts. - -3. Let us now return to the consideration of the four qualities of -Anger that justify or condemn it. - -(_a_) It is sinful if it be _unjust_, and lawful if _just_. We must, -therefore, be very careful not to allow our eyes to be blinded by -passion so as to judge wrongfully. We are very liable to mistake, and -may suppose a thing is done against us intentionally, when it has been -done accidentally. We must, therefore, not be impulsive in our Anger. - -(_b_) It is sinful when _excessive_. We must not give way to the -feeling of Anger, so as to allow it to grow out of indignation at the -sense of wrong done into a hot personal passion that, like a whirlwind, -will sweep us away with it. - -(_c_) It is sinful when _vengeful_. God says, "Vengeance is mine, I -will repay." We must seek only the redress of the wrong, not the injury -of the wrong doer. We must seek his good, not his hurt, in the exercise -of punishment. That makes all the difference between retribution and -revenge. - -(_d_) It is sinful when _lasting_. "Let not the sun go down on your -wrath," is S. Paul's rule. If we bear anger and malice in the heart, -the longer we harbour it the more unreasonable it grows. Anger must -be soon over, ready to die out at once when the opportunity presents -itself for forgiveness. - - - - -Monday in Holy Week. - -_SLOTH._ - - -1. Sloth is that love of indolence, or dislike to exertion, which -induces man to neglect his duties. - -The will is given to man as a determining faculty to impel him to -action in the right course, and to hold him back from activity in the -wrong direction. Sloth is that inertness which holds back the will from -forming a determination, and therefore usually holds man back from -fulfilling his duties. It may hold him back from doing what is wrong, -and so may be of a negative advantage, and yet it so saps the life of -the will as to make it incapable of doing any good, that it would in -some cases be better in the end for a man to have chosen what is wrong, -and to have repented, than to have remained inert in the presence of a -question set before him to decide upon. - -It cannot be sufficiently impressed on Christians that they have -_positive_ duties, that they are not called on to be a kind of moral -jelly-fish, but to a life of activity, and of activity healthy and -well-directed. It is in order that they may live this life of healthy, -well-directed activity, that Conscience is given them. Nor can any man -_shirk his duties_ without mortal sin, for he is going contrary to the -Will of God, and frustrating the intention of God in sending him into -the world. There is a place for every man, there is work for every man, -a line for every man to walk along, and Conscience to direct, and will -to determine, are given to every man to enable him to take his place, -do his work, follow his course. He may take the wrong place, do the -wrong work, and follow the wrong road, and he sins when he so does. -But he also sins, and sins quite as gravely, when he refuses through -indolence to take his proper place, and fulfil his predestined duties. - -2. Every man has faculties of some sort, and for some end. He has -intellectual powers, manual dexterity, a sensitive eye or ear, and so -on, and it is the duty of every man to come early and clearly to a -perception of what his special abilities are, and then to cultivate -them to his utmost. So is he fulfilling God's will. But if he says, -"I am a man of private means, there is no occasion for me to exert -my intellect to acquire knowledge, to work at painting, study music, -follow mechanics," and so he does not develop his natural gift, he sins -against God, he is _wasting his talent_, through sloth. - -Again, no man is justified in half doing what he is set to do. A good -many men and women are content to obtain a smattering of knowledge, -and to dabble in the fine arts, to trifle with science, merely so as -to be able to chatter in society about these things. But if anyone has -a faculty enabling him to do anything; if anyone has a task set him to -do, he must do it thoroughly; do it "as unto the Lord, and not unto -men." The servant must not half do his work, the tradesman leave the -article he turns out unfinished off, nor the man of culture be content -with a smattering of knowledge. All must alike _make full exercise_ of -their talents. What their hands or minds find to do, they must do well, -or they sin through the vice of sloth. - -3. Sloth is hateful to God. "The Kingdom of Heaven suffereth violence," -said Christ. The violent, _i.e._, the active, take it by storm. The -_unprofitable_ servant is condemned because he did not put his talent -to usury. - -The barren fig-tree was cursed because it produced no fruit. - -4. Sloth is the fruitful mother of vicious children. - -(_a_) _Indolence_, and loss of time, and for the use of our time we -must give account. - -(_b_) _Cowardice_, which makes us shrink from doing what is right -because we fear it will give us trouble or inconvenience. - -(_c_) _Inconstancy_, which is the changing about from one course to -another, to avoid present discomfort, instead of acting directly in -accordance with the principle. - -(_d_) _Deadness of heart_ to God's calls. - -[Illustration] - - - - -Tuesday in Holy Week. - -_THE SACRIFICE FOR SIN._ - - -1. We have considered Conscience as the faculty by which we discern -between Good and Evil, and then have considered Sin itself. - -Now we will briefly turn our attention to the Sacrifice offered by -Christ in expiation for the Sins of the World. - -If Christ had not come to release us of the _guilt_ of sin, and to -strengthen us to overcome the _weakness_ produced by sin, we could have -no hope of salvation. - -2. It is not a matter on which we will tarry, to ask, Why it is -so, but we will accept the fact that by God's Will, _transgression -of His Commandment carries with it guilt, and can only be expiated -by suffering_. That it should carry with it guilt is indeed not a -matter to perplex us, for guilt is the sense of transgression and -the privation or stain that attends it, together with the sense of -alienation from God. But that sin can only be expiated by suffering, is -a law of God concerning which we will not now argue, but accept it. We -see that a sense of sin has ever impressed on mankind consciousness of -guilt before God, and a conviction that only through suffering could -that guilt be done away. - -The SACRIFICES inexplicable in themselves and even absurd, find their -signification in the consciousness of guilt: men felt that they were -alienated from God, sinful before God, and they sought by Sacrifice, -_i.e._, by suffering, to atone for their guilt. - -The _idea of Sacrifice_ contained in it these elements: - -(_a_) It must be one of _blood_. Suffering and the shedding of blood -was considered expiatory. "Without shedding of blood was no remission." -(Heb. ix. 22.) - -(_b_) It must be either a _human_ sacrifice, or it must be the -sacrifice of that which was most useful, essential to man: not of a -wild beast, for instance, but of a tame beast of domestic utility. - -(_c_) It must be _innocent_ and pure, without defect or spot. It was -sometimes the first-born lamb or calf. - -(_d_) It must be, if possible, _voluntary_. A Sacrifice was thought -to lose half its efficacy unless it were a free-will offering. Among -Greeks and Romans, water was poured into the ears of oxen brought to -sacrifice, to make them nod their heads, and so give an appearance of -consent to their death. - -(_e_) It must be in part consumed by the fire, in part by the offerer. -The fire was the symbol of God accepting; the participation in the -sacrifice showed the man who offered that he received the benefits of -the Sacrifice. - -3. Sacrifice was not only expiatory, but it was also _vicarious_; that -is to say, from the beginning man saw that the innocent might die for -the guilty. Now this could only be so seen because indistinctly the -human Conscience looked to the One Sinless Victim Who would by His -Sacrifice of Himself, put away the sins of the world. But for this it -would have been unreasonable. - -It was, however, an universal belief that the just might suffer for the -unjust, the blameless for the guilty, and that was why the sacrificer -sought out the spotless victim as the victim. - -This belief also was the occasion of numerous sublime heroic acts -of self-devotion in the heathen world, when one man offered himself -for the fault of all the people: as when Codrus died for his people, -Curtius plunged into the gulf in the Forum, Decius offered his breast -to the weapons of his enemies. - -It was this belief which caused sacrifices to be multiplied, and yet it -was certain that these numerous sacrifices never really took away the -sense of guilt that weighed on mankind. "The law, having the shadow of -good things to come, and not the very image (_i.e._, reality) of the -things, can never with these sacrifices which they offered year by year -continually, make the comers thereunto perfect. For then would they not -have ceased to be offered, because that the worshippers once purged -should have no more conscience of sin. But in those sacrifices there is -a remembrance (or recapitulation) again made of sins every year. For it -is not possible that the blood of bulls and of goats should take away -sins." (Heb. x. 1-4.) - -[Illustration] - - - - -Wednesday in Holy Week. - -_THE SACRIFICE OF CHRIST._ - - -1. As the sin of the world was infinite, it was not possible that any -sacrifice that man could offer could put away the guilt of sin. - -Therefore our Lord Jesus Christ came down from Heaven to make a full, -perfect, and sufficient Sacrifice for sin. He died the Just for the -unjust, the Sinless for the guilty, to reconcile us to God by the -taking away of the guilt of our transgression. - -2. Christ sacrificed for this purpose everything that He had, -withholding nothing, so that the oblation might be complete. In the -Garden of Olives He yielded up His Soul to sorrow even unto death, -feeling the natural shrinking from death; endured the revulsion and -loathing that accompanied the sense of the vileness and hatefulness of -the sins He took upon Him; and by the sense of pain that the presence -of sin brings on the soul. - -He suffered the bereavement of friends, their cowardice and desertion; -the betrayal by Judas, the denial by Peter. - -He suffered the privation of His liberty, for He was made fast, and was -dragged away by the soldiers and servants. - -Before His judges He suffered in His honour. He was buffetted and -mocked, and smitten in the face, and spit upon, and exposed to the -multitude as a criminal. - -He suffered in His reputation. The robber, Barabbas, was chosen in His -place. - -He was publicly condemned as a criminal. He was made to bear His Cross, -and was crucified between two thieves. - -He suffered in His Body. He was scourged. He was crowned with thorns, -and then smitten over the head. He was tormented by the driving of the -nails through His hands and feet. He was tortured by suspension on the -Cross; by thirst and fever. - -He was despoiled of His garments, and exposed in nakedness to the -derision of His enemies. - -He was deprived of the succour of His mother, and of His faithful -friends in the agony of death. - -Finally, He gave up His life, when He had suffered in every way He -could suffer, and with a loud cry died. - -3. Our Lord Jesus Christ on the Cross by His suffering _expiated_ our -guilt. - -Our Lord Jesus Christ on the Cross died as a _vicarious_ sacrifice for -us. - -[Illustration] - - - - -Thursday in Holy Week. - -_THE EFFECTS OF CHRIST'S SACRIFICE._ - - -We will consider Christ's Sacrifice in its relation to God and in its -relation to man. - -1. In relation to God, it was a full and sufficient sacrifice -satisfying the Divine Justice. - -A satisfaction is, in general, the voluntary reparation made to one who -has been injured or wronged. It may be equivalent to the wrong, when -the reparation is equal in degree to the offence. It may be suitable -when it is proportioned to the powers of him who offers the atonement. - -The satisfaction due to God from man could never have been equivalent -to the injury or wrong done; therefore Christ made atonement, and His -Sacrifice is equivalent, for it is in proportion to the offence; as the -offence is infinitely great, so is His satisfaction infinite in its -greatness. - -An offence is more or less grave according to the exaltation of the -person offended. And an expiation is more or less full and perfect -according to the dignity of the person who offers expiation. Now God -was offended by man's sin; and it is the God-Man Who makes atonement -for that sin. - -The distance between God and man was so great that no man could -possibly, even measurably, have approached God and made satisfaction -for his grave offence. Moreover, the sum of offences was so great that -nothing in the world could atone for it. - -2. Our Lord Jesus Christ by His Sacrifice for sins became our -_Expiation_. "When He cometh into the world, He saith, Sacrifice and -offering Thou wouldest not, but a Body hast Thou prepared Me. In burnt -offerings and sacrifices for sin Thou hast no pleasure: Then said I, -Lo, I come to do Thy Will (to make a free-will offering), O God. Above -when He said, Sacrifice and offering ... Thou wouldest not ... which -was offered by the Law; then said I, Lo, I come to do Thy Will (to make -a free-will offering), O God. He taketh away the first (the symbolic -Sacrifice) that He may establish the second (the full, perfect, -free-will Sacrifice of Christ)." (Heb. x. 5-9.) - -He became our _Substitute_. "Christ hath once suffered for sins, the -just for the unjust, that He might bring us to God." (1 Pet. iii. 18.) -"Blotting out the handwriting of ordinances that was against us--He -took it out of the way, nailing it to His Cross." (Col. i. 14.) - -He became our _Redemption_. "Ye were not redeemed with corruptible -things, as silver and gold--but with the precious blood of Christ, as -of a lamb without blemish and without spot." (1 Pet. i. 18, 19.) - -3. Thus we see that Christ, by His full and voluntary Sacrifice of -Himself, by His incomparable sufferings and death, made atonement to -God for the transgressions we had committed against Him, thus removing -the barrier that stood between the just and righteous God and man. -That He suffered in our place; a vicarious victim enduring the wrath of -God, and the pains due to us for our transgression of God's law. And -that He paid the price whereby we were bought back out of servitude to -evil, and set at liberty to serve God in freedom. - -[Illustration] - - - - -Good Friday. - -_THE EFFECTS OF THE PASSION._ - -(CONTINUED.) - - -1. The satisfaction offered by our Lord Jesus Christ was perfect. - -His offering was a _free will_ one. He came down from Heaven to redeem -men. "Therefore doth My Father love Me, because I lay down My life -that I might take it again. No man taketh it from Me, but I lay it -down of Myself. I have power to lay it down, and I have power to take -it again." (John x. 17, 18.) Although His human will recoiled from the -prospect of humiliation and death, yet He submitted it to the Divine -Will, "Not Mine, but Thine be done." - -It was _complete_, and fulfilled all the requirements of justice. None -but God Himself could offer a complete and perfect atonement for the -mass of transgressions committed against God. - -2. By His Sacrifice for sin, our Lord Jesus Christ has _redeemed_ us -from sin, taken away from us the stain of sin. "Jesus Christ ... Who -loved us, and washed us from our sins in His own blood." (Rev. i. -5.) Consequently our sins are no more imputed to us. They have been -cancelled. We are no more under wrath, but are children of God. He has -_delivered us from the power of sin_. He that committeth sin is the -servant of sin. (John viii. 34.) He has delivered us from the power of -sin. Sin hath no more dominion over us. We are no longer under sin, -but under grace. By nature we were in bondage to Satan, who held men -in hard servitude, with no power of escape from it, but by Christ's -redemption we have been brought out of the Egypt of bondage, and set in -the glorious liberty of the children of God. We are, as S. Paul says, -"made free from sin." We are, by the merits of Christ's atonement, -placed in the same position in which Adam was before he fell. And if we -fall after we have been placed in a state of grace, we fall by our own -fault. - -_He has delivered us from the chastisement due for our sins._ All sin -entails punishment. But Christ has not only taken from us the guilt -of sin, but also to a large extent the suffering due as a penalty for -sin. Not indeed wholly, as it is necessary for our education that we -should still feel pain if we transgress a law, but He has removed all -save what is necessary for our discipline. Sin indeed deserved eternal -separation from God, as it was an alienation from God, it must have -led further and further away from Him into outer darkness and eternal -death. But Christ has delivered us from this. He is always ready to -restore us to our former position in the way of salvation. - -3. By the Sacrifice of Christ's death, the expiation is _universal_. -That is to say, Christ made atonement for the sins of the whole world. -He did all that was necessary to redeem the souls of those already -dead, of those then alive, but also of all those who should live in -ages to come. He did not die for the Jews only, or for the Gentiles -only, or for only a few elect, but for all mankind, that all mankind -might be saved. - -How is it then that some are lost? It is because all will not accept -His redemption; they refuse the benefits He offers, reject His precious -blood, and will have nothing to do with His salvation. Brought, may be, -out of darkness into light, they go back into thraldom to the Evil One, -trample on God's mercy, and wilfully resist Him. Grace and pardon are -offered to all, but all will not receive. - -No man, not even the heathen, is lost eternally, except by wilful -opposition to what he knows to be the truth. Some may have little -light, others have more, but whosoever will follow his light as far -as it shines, he will not have his shortcomings imputed to him, but -through the abounding mercy and merits of Jesus Christ will be saved. - -[Illustration] - - - - -Easter Eve. - -_THE APPLICATION OF THE SACRIFICE OF CHRIST._ - - -1. Having seen how Christ made a full, perfect, and sufficient -sacrifice for the sins of the whole world, we will now see how we can -apply the merits of His Sacrifice to our own souls, to _cleanse_ them -from dead works, and to _strengthen_ them for obedience in His service. - -2. The _atoning blood of Christ is applied in the Sacraments_. First, -in the Sacrament of Baptism the blood of Christ is the efficient cause -of the neophyte passing out of the bondage of Satan into the Kingdom of -God. By that blood we obtain remission of original sin. - -But we sin after Baptism. How is past baptismal sin to be effaced? - -(_a_) There must be a _right disposition_ on our part. We must _come -to a knowledge_ of our sinful state; then we must _bitterly grieve_ -over our transgression, and we must then _resolve not to sin again_; -in other words, knowing our sin we must acknowledge it, be contrite, -and have full purpose of amendment. These three elements go to make up -_true repentance_. And without true repentance there can be no pardon -accorded us. - -(_b_) When there is this right disposition, then we must _plead the -Sacrifice of Christ's death_. This we do in the way Christ Himself -appointed, by the oblation of the Holy Eucharist. In this we show -forth the Lord's death till He come. In this we offer up before God -the atoning blood of Christ in expiation for our offences. Then we -go before the Throne of the Eternal Father, and righteous Judge; we -show that we are ourselves in the right disposition, _i.e._, truly -repentant, we acknowledge our offences, show Him that we bewail -them, earnestly entreat for grace to amend, and then plead that -all-prevailing Sacrifice, through which alone our repentance can be -accepted. - -(_c_) But all prayer is an echo of the great Eucharistic Sacrifice, for -all prayer is offered through the name, the merits, and mediation of -Jesus Christ. Prayer is availing, because we have access to the Father -through Christ. - -3. _The Sacrifice of Christ obtains for us strength_, and this is -distributed to us in the Sacraments. At the Lord's table we are -strengthened and refreshed with the Body and Blood of Christ, enabled -through Him to resist temptation, overcome natural weakness, grow -strong in His grace, and attain to the likeness of Christ. We should -have no help from above were it not that Christ has won it for us by -His Sacrifice. - -Thus through Jesus Christ, we who were sometime aliens are brought nigh -to God, made the children of God, and perfected unto the Day of the -Lord. - -[Illustration] - - - * * * * * - -Transcriber's Notes: - -Italic text is denoted by _underscores_. - -The illustrations indicated at the end of each chapter are small, black -Maltese-style crosses. - -Obvious printer's errors corrected. - -Every effort has been made to replicate this text as faithfully as -possible, including obsolete and variant spellings, inconsistent -hyphenation, unclear grammatical usage, and other inconsistencies. - - - - - -End of the Project Gutenberg EBook of Conscience and Sin, by S. 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Baring-Gould - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Conscience and Sin - Daily Meditations for Lent - -Author: S. Baring-Gould - -Release Date: March 6, 2017 [EBook #54291] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK CONSCIENCE AND SIN *** - - - - -Produced by David Edwards, Christopher Wright, and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - -</pre> - - -<p class="half-title"><i>CONSCIENCE AND SIN.</i></p> - - -<hr class="chap" /> - -<h1>Conscience and Sin.</h1> - - -<p class="ph3">DAILY MEDITATIONS FOR LENT,</p> -<p class="ph4">INCLUDING WEEK-DAYS AND SUNDAYS.</p> - -<p class="mt2 ph4">BY THE REV.</p> -<p class="ph2"><i>S. BARING-GOULD, M.A.</i>,</p> -<p class="ph4">AUTHOR OF “THE MYSTERY OF SUFFERING,”<br /> -“THE VILLAGE PULPIT,” ETC.</p> -<p class="mt4 oldeng ph3">London:</p> -<p class="ph3">SKEFFINGTON & SON, 163, PICCADILLY, W.<br /> -<br /> -1890. -</p> - -<hr class="chap" /> - - -<div class="chapter"> -<h2 class="oldeng">Preface.</h2> -</div> - - -<p>It is advisable that all should have a clear understanding as to -the nature of Conscience, the dangers to which Conscience is -liable, the Nature of Sin, and the Effects of Sin. Too many -people go on easily from day to day making no spiritual advance, -because they do not know what ails their Consciences, do not -even suspect that their Consciences are ailing, and so make no -effort to escape from their unsatisfactory condition. It is hoped -that this little book of meditations may be of use to such.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span></p> - - - -<div class="chapter"> -<h2 class="oldeng">Contents.</h2> -</div> - -<table class="toc" summary="Contents"> -<tr> - <td class="cht"> </td> - <td class="pag">PAGE</td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Ash Wednesday—</span><br /> -ON CONSCIENCE</td> - <td class="pag"><a href="#Page_1">1</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">First Thursday in Lent—</span><br /> - THE NATURE OF CONSCIENCE</td> - <td class="pag"><a href="#Page_4">4</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">First Friday in Lent—</span><br /> - THE NATURE OF CONSCIENCE—<em>continued</em></td> - <td class="pag"><a href="#Page_6">6</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">First Saturday in Lent—</span><br /> - THE OBLIGATIONS OF CONSCIENCE</td> - <td class="pag"><a href="#Page_9">9</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">First Sunday in Lent—</span><br /> - CAUSES OF DIFFERENT KINDS OF CONSCIENCE</td> - <td class="pag"><a href="#Page_12">12</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">First Monday in Lent—</span><br /> - CAUSES OF DIFFERENT KINDS OF CONSCIENCE—<em>continued</em></td> - <td class="pag"><a href="#Page_15">15</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">First Tuesday in Lent—</span><br /> - ON THE DIFFERENT KINDS OF CONSCIENCE—<em>The Direct Conscience</em></td> - <td class="pag"><a href="#Page_18">18</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Wednesday in Lent—</span><br /> - THE FALSE CONSCIENCE</td> - <td class="pag"><a href="#Page_21">21</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Thursday in Lent—</span><br /> -<span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span> THE SCRUPULOUS CONSCIENCE</td> - <td class="pag"><a href="#Page_24">24</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Friday in Lent—</span><br /> - THE RELAXED CONSCIENCE</td> - <td class="pag"><a href="#Page_27">27</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Saturday in Lent—</span><br /> - THE DOUBTFUL CONSCIENCE</td> - <td class="pag"><a href="#Page_30">30</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Sunday in Lent—</span><br /> - ON PRUDENCE</td> - <td class="pag"><a href="#Page_33">33</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Monday in Lent—</span><br /> - ON FORTITUDE</td> - <td class="pag"><a href="#Page_36">36</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Second Tuesday in Lent—</span><br /> - ON SIN—<em>The Nature of Sin</em></td> - <td class="pag"><a href="#Page_39">39</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Wednesday in Lent—</span><br /> - THE NATURE OF SIN—<em>continued</em></td> - <td class="pag"><a href="#Page_42">42</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Thursday in Lent—</span><br /> - THE NATURE OF SIN—<em>continued</em></td> - <td class="pag"><a href="#Page_45">45</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Friday in Lent—</span><br /> - SOURCES OF SIN</td> - <td class="pag"><a href="#Page_48">48</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Saturday in Lent—</span><br /> - TEMPTATIONS TO SIN</td> - <td class="pag"><a href="#Page_51">51</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Sunday in Lent—</span><br /> - THE GENESIS OF SIN</td> - <td class="pag"><a href="#Page_54">54</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Monday in Lent—</span><br /> - ON ORIGINAL SIN</td> - <td class="pag"><a href="#Page_57">57</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Third Tuesday in Lent—</span><br /> - THE EVIDENCE FOR ORIGINAL SIN</td> - <td class="pag"><a href="#Page_60">60</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fourth Wednesday in Lent—</span><br /> - ACTUAL SIN</td> - <td class="pag"><a href="#Page_63">63</a></td> -</tr> -<tr> - <td class="cht"> <span class="pagenum"><a name="Page_ix" id="Page_ix">[ix]</a></span> - <span class="oldeng">Fourth Thursday in Lent—</span><br /> - THE CONDITIONS OF SIN</td> - <td class="pag"><a href="#Page_66">66</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fourth Friday in Lent—</span><br /> - CONDITIONS THAT DIMINISH GUILT</td> - <td class="pag"><a href="#Page_69">69</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fourth Saturday in Lent—</span><br /> - CONDITIONS THAT AGGRAVATE GUILT</td> - <td class="pag"><a href="#Page_72">72</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fourth Sunday in Lent—</span><br /> - ON FREE WILL</td> - <td class="pag"><a href="#Page_75">75</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fourth Monday in Lent—</span><br /> - THE DETERMINATION OF THE WILL</td> - <td class="pag"><a href="#Page_78">78</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fourth Tuesday in Lent—</span><br /> - PRACTICAL CONCLUSIONS</td> - <td class="pag"><a href="#Page_81">81</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Wednesday in Lent—</span><br /> - THE GRAVITY OF SIN</td> - <td class="pag"><a href="#Page_83">83</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Thursday in Lent—</span><br /> - THE GRAVITY OF SIN—<em>continued</em></td> - <td class="pag"><a href="#Page_86">86</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Friday in Lent—</span><br /> - THE EFFECTS OF SIN</td> - <td class="pag"><a href="#Page_89">89</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Saturday in Lent—</span><br /> - THE EFFECTS OF SIN—<em>continued</em></td> - <td class="pag"><a href="#Page_92">92</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Sunday in Lent—</span><br /> - THE DEADLY VICES</td> - <td class="pag"><a href="#Page_95">95</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Monday in Lent—</span><br /> - IN WHAT THE VICES ARE ROOTED</td> - <td class="pag"><a href="#Page_98">98</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Fifth Tuesday in Lent—</span><br /> - PRIDE</td> - <td class="pag"><a href="#Page_101">101</a></td> -</tr> -<tr> - <td class="cht"><span class="pagenum"><a name="Page_x" id="Page_x">[x]</a></span> - <span class="oldeng">Sixth Wednesday in Lent—</span><br /> - AVARICE</td> - <td class="pag"><a href="#Page_104">104</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Sixth Thursday in Lent—</span><br /> - LUXURY</td> - <td class="pag"><a href="#Page_107">107</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Sixth Friday in Lent—</span><br /> - ENVY</td> - <td class="pag"><a href="#Page_110">110</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Sixth Saturday in Lent—</span><br /> - GLUTTONY</td> - <td class="pag"><a href="#Page_113">113</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Palm Sunday—</span><br /> - ANGER</td> - <td class="pag"><a href="#Page_115">115</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Monday in Holy Week—</span><br /> - SLOTH</td> - <td class="pag"><a href="#Page_117">117</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Tuesday in Holy Week—</span><br /> - THE SACRIFICE FOR SIN</td> - <td class="pag"><a href="#Page_120">120</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Wednesday in Holy Week—</span><br /> - THE SACRIFICE OF CHRIST</td> - <td class="pag"><a href="#Page_123">123</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Thursday in Holy Week—</span><br /> - THE EFFECTS OF CHRIST’S SACRIFICE</td> - <td class="pag"><a href="#Page_125">125</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Good Friday—</span><br /> - THE EFFECTS OF THE PASSION—<em>continued</em></td> - <td class="pag"><a href="#Page_128">128</a></td> -</tr> -<tr> - <td class="cht"> - <span class="oldeng">Easter Eve—</span><br /> - THE APPLICATION OF THE SACRIFICE OF CHRIST</td> - <td class="pag"><a href="#Page_131">131</a></td> -</tr> -</table> - -<div class="figcenter"> -<br /> -<br /> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> - - - - -<div class="chapter"> -<h2>Conscience and Sin.</h2> -</div> - - - -<hr class="chap" /> -<div class="chapter"> -<h2>Ash Wednesday.</h2> -</div> - -<p class="ph3"><i>ON CONSCIENCE.</i></p> - - -<p>God has created man for a purpose, and that purpose is, that -he should attain to everlasting blessedness.</p> - -<p>God is good and loving unto all His works. He made the -plants and the beasts, and set them ends to accomplish here -on earth, but the ends for which man was made are not to be -attained in this life.</p> - -<p>Through the Fall man’s mind is darkened, his connexion -with God is broken, his sight of the aim to which he should -tend is obscured. God has given to him His law as the rule -of his actions, that man, hearkening to the revealed Will of -God, may be guided aright, and so accomplish that end for -which he was made, and attain finally to everlasting blessedness.</p> - -<p>Every act of man that is in conformity with the revealed law -of God is <em>good</em>.</p> - -<p>Every act of man that is contrary to this revealed law of God -is <em>bad</em>.</p> - -<p><span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span></p> - -<p>Every act that is in conformity with the law of God is not -only <em>actually</em> good, but it is <em>relatively</em> good—that is to say, it -tends to our individual advantage. It is not only good in the -sight of God, but it is profitable to our own selves.</p> - -<p>So also is the converse true, that every act done against the -law of God is <em>actually</em> and <em>relatively</em> bad; it is bad in the sight -of God, and it does injury to our own selves.</p> - -<p>Now, in order that we may be able to judge whether our -acts are in conformity with the law of God, He has set in us -a faculty which has the office of applying the law of God to -our own circumstances; and this faculty tells us whether our -acts are in conformity with or contrary to the external law of -God. Thus we have the exterior law, and the interior faculty, -which we may almost term a law, and this inner law is called -<em>Conscience</em>.</p> - -<p><span class="smcap">II.</span> The revealed law of God, considered in itself and in -relation to God, its Author, is holy, inviolable, and inalterable. -“The law of the Lord is perfect, converting (<em>or</em> restoring) the -soul; the testimony of the Lord is sure, making wise the -simple. The statutes of the Lord are right, rejoicing the -heart; the commandment of the Lord is pure, enlightening -the eyes. The fear of the Lord is clean, enduring for ever; -the judgments of the Lord are true, and righteous altogether.... -In them is Thy servant warned: and in keeping them -there is great reward.” (Ps. xix. 7-11.)</p> - -<p>But though the revealed law of God is fixed and immutable, -yet when applied to the human Conscience it takes different -forms, according to the state of the Conscience.</p> - -<p>Hence it follows that the divine law <em>ill-applied</em>, so far from<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> -being a sure rule, may become perverted into a sanction -whereby we evade the obligations laid on us, and authorize -ourselves to commit that which is wrong.</p> - -<p>We shall therefore have to consider:—</p> - -<p>1. The nature of Conscience.</p> - -<p>2. The obligation of obeying Conscience.</p> - -<p>3. The different kinds of Conscience.</p> - -<p class="mb3">4. The rules of conduct relative to each sort of Conscience.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span></p> - - - - -<div class="chapter"> -<h2>First Thursday in Lent.</h2> -</div> - -<p class="ph3"><i>THE NATURE OF CONSCIENCE.</i></p> - - -<p>1. Conscience, which is the gift of God bestowed on all men, -Christian and heathen, is that practical judgment which points -out to us what to avoid or what to do in any particular emergency -that may arise. Just as we may know that there are certain -laws of nature, and our ready commonsense tells us, when -varying circumstances arise, how we are to act so that the laws -of nature may be to our advantage instead of to our overthrow, -so is Conscience the commonsense application of the indwelling -consciousness of the distinction between right and wrong to -emergencies, as they rise up and demand of us a choice between -one course or another.</p> - -<p>2. Conscience has a threefold exercise of its judgment.</p> - -<p>(<i>a</i>) <em>Before an action</em> takes place, Conscience throws light on -the action contemplated or proposed, tells us its moral value, -and if the Conscience judges that it is <em>good</em>, then it counsels and -permits the act. If, however, the Conscience judges that it is -bad, then it dissuades from, and forbids the act.</p> - -<p>(<i>b</i>) <em>During an action</em> Conscience is active, and in spite of -all the clouds of prejudice and of passion that may have risen -up, it bears testimony to the true nature of our conduct, it<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> -either encourages us to carry it through, not to be supine about -it, not to abandon it before it is completed, and so leave it -imperfectly accomplished, but to carry it through to the end, -thoroughly and completely. Or else, Conscience does not cease -from turning us aside from the prosecution of the act which -it disapproves; it acts as a drag, a check, and unless resisted -will completely arrest us in the prosecution of that which it -esteems to be bad.</p> - -<p>(<i>c</i>) <em>After an action</em>, Conscience recompenses us by the satisfaction -we feel, the approval it accords to us for having either -accomplished what it advised, or for having abandoned that -conduct which it disapproved. So S. Paul speaks of people -being “a law unto themselves,” shewing “the work of the law -written in their hearts, their Conscience bearing witness, and -their thoughts the meanwhile accusing, or else excusing, one -another.” (Rom. ii. 14, 15.) This is the “testimony of the -Conscience,” “the answer of the good Conscience” to which -both S. Paul and S. Peter appeal.</p> - -<p>3. We have seen that Conscience instructs, judges, and -rewards or punishes; but we must consider further, that Conscience -does not control the will of man, it merely dictates to the -will what is right, and warns it as to what is wrong. It uses -no constraint. Man’s will is free; Conscience clears the eyes of -the mind, and shews it what conduces to welfare, and what to -destruction, but it neither impels man irresistibly into the former -course, nor holds him back forcibly from taking the other. It -shows man what is medicine and what is poison, but it does -not compel him to take one and reject the other, for the will -of man is absolutely <em>free</em>.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span></p> - - - - -<div class="chapter"> -<h2>First Friday in Lent.</h2> -</div> - -<p class="ph3"><i>THE NATURE OF CONSCIENCE.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>1. Conscience, in the order of religious life, is that which the -Court of Justice is in the order of public life, a court that has -been instituted by the legislature to keep discipline and well-being -in the State, to protect the individual in his person, his -property, and his repute.</p> - -<p>Thus Conscience takes the general laws of God and explains -them in their bearings on our own conduct, and applies them -to our several cases. Also, Conscience sees to the execution -of the law—that it shall be obeyed as well as acknowledged. -Also, Conscience punishes every infraction of the law.</p> - -<p>In other words, Conscience is the <em>interpreter</em> of the law of -God, it is the <em>judge</em> sitting in judgment on us for our observance -or non-observance of the law, and it is the <em>executioner</em> -carrying out the sentence against us. As interpreter, Conscience -enlightens us as to the requirements of God, explains to us -what is obscure, and smooths the way so that our wills, enlightened -and ready to act without impediment, may take a -direction one way or other.</p> - -<p>An act does not become <em>just</em> or <em>sinful</em> till the will has<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> -consented to the advice of the Conscience as interpreter, or -has turned against it and deliberately gone contrary to what -it has laid down. Every wilful sin is therefore a determinate -revolt against God.</p> - -<p>2. But Conscience is more than interpreter, judge and -executioner; it is also our <em>accuser</em> and the <em>witness</em> against us.</p> - -<p>As accuser, it pursues the guilty everywhere, into the innermost -recesses of the thoughts.</p> - -<p>It sees clearly, it knows all the circumstances, it declares -with unhesitating voice both what is the nature of the sin, -and what is the condition of the sinner. Thus to the office of -accuser it unites that of <em>witness</em>, presenting itself ever before -the accused, with unshaken testimony. It has seen all; it -has seen all as it is; and it has forgotten none of the circumstances.</p> - -<p>As <em>judge</em>, it is enlightened with Divine illumination that -pierces through all the mists of prejudice and clouds of -passion, and nothing escapes from its vigilance.</p> - -<p>As judge it is also severe, not easy and indifferent, for it has -not its own law or humour to obey, but the divine law, which -it interprets and administers.</p> - -<p>It is just, for it stands in that position that it is between -God, the Lawgiver, on one side, and man, who breaks that -law, on the other. If it be inclined to over-leniency, if it -be unjust, then Conscience is itself corrupted. But we are not -now speaking of Conscience degraded, cajoled, bribed, and -dishonest, but of the true Conscience as divinely illumined -and divinely directed to judge aright. And as just and enlightened -Conscience passes its judgment, and then takes up the<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> -office of executioner. “If,” says S. Paul, “we would judge -ourselves we should not be judged.” That is to say, if we -suffer our Consciences to perform their proper function here -in the time of life, to pass sentence upon us justly, and execute -the sentences passed, then there would be no second judgment -for us at the last. That judgment is needed only because so -many people refuse to permit Conscience to perform its -divinely-ordained work here in this life.</p> - -<p class="mb3">Then consider Conscience as the <em>executioner</em>. It punishes -man here, to work out his amendment. But if Conscience be -not suffered to perform its divinely allotted task here, then -it will do it in eternity when the time for amendment is over. -That is the worm that dies not, that the fire that is never -extinguished. Conscience is given to us as our executioner -here in order to <em>improve</em> us, not to torture us unprofitably. -It punishes us to work in us <em>repentance</em>. These are the two -operations of Conscience as executioner.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span></p> - - - - -<div class="chapter"> -<h2>First Saturday in Lent.</h2> -</div> - -<p class="ph3"><i>THE OBLIGATIONS OF CONSCIENCE.</i></p> - - -<p>1. As Conscience is a gift of God we are responsible to Him -for the use we make of it. Conscience is the moral faculty; -as the eyes are organs of the faculty of sight, the ears of the -faculty of hearing, so has Conscience the faculty of seeing and -knowing and distinguishing right from wrong. As God has -given us sight and hearing we exercise these faculties, and, -what is more, cultivate them. So, as God has given us the -moral faculty, we exercise it, and cultivate it, if we desire to -fulfil the ends for which God has created us. God gives us -eyes to see our way, and not strike against walls, and fall into -pits. So God has given us Conscience to see our moral way, -and not run into temptations, and to avoid moral dangers.</p> - -<p>2. As Conscience is that interior judgment which God has -planted in us to dictate to us what to do, and what to avoid, on -special occasions, then, to disobey the voice of Conscience is -to disobey the Voice of God. Not only so, but, as Conscience -points out to us that a certain course is one to which duty calls -us, and we refuse to follow the indication of Conscience, this -is a revolt of the will against God, and when the will, knowing -what is right, deliberately chooses what is wrong, it commits<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> -mortal sin. It was so with Adam and Eve. They knew the -Commandment of God, and wilfully went against His Commandment, -consequently they had turned away from their -proper end, and turned themselves into the camp of rebels -against God.</p> - -<p>3. When S. Paul says, “Whatsoever is not of faith is sin,” -he is speaking of the eating of meats offered to idols; and he -shows how that Conscience is the rule as to whether a thing is -sinful or not. Idols are naught, so that the things offered to -idols are not actually polluted by the oblation; nevertheless, if -the Conscience refuses to admit this, and argues that, as a -meat has been offered to an idol, the partaking of it is participation -in idolatry, then to eat of the meat that has been offered -brings guilt on the soul. “He that doubteth is damned if he -eat.” (Rom. xiv. 23.)</p> - -<p>4. From this we may draw a practical conclusion that it is -always well to follow Conscience, even when Conscience, ill-instructed, -may be in error; that if Conscience disapprove of a -course of conduct, and yet may not understand clearly on what -grounds it utters its disapprobation, it is safest, indeed it is right, -to obey Conscience, and not take advantage of its hesitation.</p> - -<p>That a Conscience may be ill-taught, and therefore in error, -that a Conscience may be perverted, we shall see presently; -but what appears to be abundantly clear is that it is advisable -always to obey Conscience in all things; but then we must be -careful to have the Conscience well-instructed, clearly illuminated, -so that it may not be hesitating, confused, and liable -to direct us wrongly.</p> - -<p>5. When Conscience hesitates, and is doubtful between two<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -courses, it is right to seek advice from such as are experienced -in the direction of Conscience.</p> - -<p class="mb3">Moreover, the Holy Spirit must be invoked to open the eyes -of the understanding, and guide into truth. When hesitation -and doubt still remain, then the safest course to adopt is that -line of conduct which is likely to entail most trouble, likely to -cost us most, least likely to attract notice from others; also, -generally, if not always, the simplest and most natural line is -the right one; but self-interest, or a disturbed moral sense, -may incline one to take another line that is not absolutely -wrong in itself, but is less right because less natural, and simple, -and direct, and common-place than the other.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p> - - - - -<div class="chapter"> -<h2>First Sunday in Lent.</h2> -</div> - -<p class="ph3"><i>CAUSES OF DIFFERENT KINDS OF CONSCIENCE.</i></p> - - -<p>1. Conscience as given by God to man is sound, vigorous, and -direct. It sees clearly what the truth is, and distinguishes at -once good from evil.</p> - -<p>Whatever God gives is good, and God gives this faculty of -distinguishing between good and evil to man for a purpose, -essential to man, that he may follow his course, and attain to -that end for which God made him. Therefore, God certainly -gave to man, originally, a sound, sturdy, and clear-seeing -Conscience, to be the pilot of his vessel, the driver of his -chariot, the legislator of his state. That we may,—indeed, -that we <em>must</em> acknowledge. God Himself set man in the -world to accomplish a certain work, and He furnished him -adequately for the fulfilment of the task allotted to him.</p> - -<p>2. <em>But</em>, man’s Conscience is not what it was when God first -made man; it has been debilitated, it has been vitiated by -original sin. The first sin of Adam, and the sin that has issued -from that original fault, has formed a habit of sin in the human -race, that infects, weakens, in some cases paralyzes, the Conscience. -So that it no longer sees as clearly what is right and -what is wrong, as at first; it has no longer the same unhesi<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span>tating -voice; nor has it the same power of influencing the will -as at first, for the will itself has become distorted. The unsettlement -of Conscience has allowed the will to become -impatient of restraint, and to incline to follow other impulses -than that of the moral faculty. The will is also inclined to -evil through the poison of sin which has passed into the -nature of all men since the fall, and though, by Baptism, the -antecedent guilt of original sin is put away, yet its deteriorating -effects are not all removed. God receives us by Baptism into a -state of grace, in which state that which has been marred -by the fall can be restored; but the fact of Baptism does not -at once restore, it only sets us in a condition in which -restoration is possible.</p> - -<p>3. There are several causes operating on our Conscience -which tend to vitiate it:—</p> - -<p>(<i>a</i>) <em>Ignorance</em> of the Divine Will, and of the law of God for -us. Adam had a fully-enlightened Conscience, he knew uninstructed -what was God’s purpose and what was God’s Will, but -it is not so with us, or is so only in a very rudimentary and -inadequate manner. We have to be <em>taught</em> the Will of God, -and to learn His Commandments.</p> - -<p>Consequently, it is incumbent on us to strive in every way to -remove this ignorance, by reading Scripture, by receiving instruction, -and by seeking after light by prayer.</p> - -<p>(<i>b</i>) <em>Prejudice</em>, the result of ignorance and pride, or simply of -ignorance and a warped judgment, owing to false instruction. -There can be little chance through ignorance of going wrong -in the main, broad principles of duty to our neighbours, but -imperfect teaching or erroneous teaching relative to our duties<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> -to God, may well be the cause of our failing to perform, or -performing inadequately, or performing wrongly our duties due -to Him. Hence we require a sure moral guide to expound to -us the law of God, and this God has given us in His Church.</p> - -<p>(<i>c</i>) <em>Passion</em>, or concupiscence, which induces the Conscience -to permit whatever flatters or gratifies the body or the mind. -S. Paul says that in his natural state, “That which I do I allow -not; for what I would that do I not; but what I hate, that -do I ... to will is present with me; but how to perform that -which is good I find not. For the good that I would I do not, -but the evil that I would not, that I do.” He is here picturing -himself in his old, carnal, unregenerate state, but under grace, -it is other, there Divine help is given to enable the will to submit -to the law of God and cast out the domination of the carnal -appetites.</p> - -<p class="mb3">(<i>d</i>) <em>Lax public opinion</em>, which sets up a low moral standard, -and brings Consciences to sleep, so long as they conform to -public opinion, and make that the rule <em>instead of the law of God</em>. -This is a great means of blunting and deadening Conscience, -for it sets up man as a supreme authority in morals in the place -of God, it makes the judgments of the world override the -revealed Will of God.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span></p> - - - - -<div class="chapter"> -<h2>First Monday in Lent.</h2> -</div> - -<p class="ph3"><i>CAUSES OF DIFFERENT KINDS OF CONSCIENCE.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>Conscience may <em>command</em>, <em>forbid</em>, <em>advise</em>, <em>permit</em>.</p> - -<p>(<i>a</i>) Conscience, when certain as to the moral right of a course -of action, utters its peremptory command that it shall be done. -We often are satisfied with a negative obedience, and consider -ourselves discharged from all obligation to render positive -obedience. For the commandments are negative. “Thou -shalt not” do this or that. So, if we abstain from murder, -theft, adultery, &c., we are satisfied that we are fulfilling the -law. But in the Gospel the negative law, or law of prohibition, -is not only greatly expanded, but it is turned into a positive -law. “Thou shalt love God with all thy heart,” &c., and -“Thou shalt love thy neighbour as thyself.” It is a bit of self-delusion -for anyone to suppose that he is fulfilling the law of -his being if he merely abstains from those things prohibited. -We have positive obligations laid on us, and these positive -obligations the enlightened and healthy Conscience points out -to us. Not only must we abstain from anger, but we must -cultivate love. Not only must we avoid revenge, but we must -do good to them that despitefully use us and persecute us.<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> -Not only must we avoid gluttony and drunkenness, but we -must cultivate self-denial.</p> - -<p>(<i>b</i>) Conscience forbids the commission of those things which -are condemned by God’s law. As already said, God’s law has -been expanded since the first imposition of it. “Ye have -heard that it was said by them of old time, Thou shalt not kill; -but I say unto you, That whosoever is angry with his brother -without a cause shall be in danger of the judgment. Ye have -heard that it was said by them of old time, Thou shalt not -commit adultery, but I say unto you, That whosoever looketh -on a woman to lust after her hath committed adultery with her -already in his heart.... Again, ye have heard that it hath -been said by them of old time, Thou shalt not forswear thyself, -but shalt perform unto the Lord thine oaths; but I say unto you, -Swear not at all.... Ye have heard that it hath been said, -An eye for an eye, and a tooth for a tooth, but I say unto you, -That ye resist not evil.... Ye have heard that it hath been -said, Thou shalt love thy neighbour, and hate thine enemy; -but I say unto you, Love your enemies.... Be ye perfect -even as your Father, which is in Heaven, is perfect.”</p> - -<p>(<i>c</i>) Conscience advises when there is a choice between two -ways, each good, but one more good than the other. In that -case it points to the higher and nobler course of action, that -which, perhaps, costs more to us, is more arduous, and most -painful. It does not require us, under pain of condemnation, -to take the higher course, it merely recommends it as the -superior, and shows that there is no sin incurred by choosing -that which is inferior. Thus our Lord gave certain counsels of -Perfection, but every man was to do as he thought best, in<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -following them or not. So also S. Paul concerning marriage, -he says that the condition is holy and unblameable, nevertheless -he would advise to remain even as himself.</p> - -<p class="mb3">(<i>d</i>) Conscience permits the choice of an inferior course when -it has advised a higher, when it has weighed all the circumstances; -when it judges that the will is not strong enough to -carry out the performance of the higher course, or that the -taking of the higher course would subject man to temptations, -or involve him in difficulties beyond his capacity of resistance -or escape.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span></p> - - - - -<div class="chapter"> -<h2>First Tuesday in Lent.</h2> -</div> - -<p class="ph3"><i>ON THE DIFFERENT KINDS OF CONSCIENCE.</i></p> - - -<p>I.—<span class="smcap">The Direct Conscience.</span></p> - -<p>1. The various causes enumerated have been the occasion of -Consciences becoming very various in quality. Of these varieties -there are the following:</p> - -<p> -(<i>a</i>) The Direct, or Sound Conscience.<br /> -(<i>b</i>) The False Conscience.<br /> -(<i>c</i>) The Scrupulous Conscience.<br /> -(<i>d</i>) The Relaxed Conscience.<br /> -(<i>e</i>) The Doubtful Conscience.<br /> -</p> - -<p>2. In the first place let us consider that vigorous and healthy -Conscience which we call a Direct Conscience.</p> - -<p>Now God intended all Consciences to be direct, and the -object of all moral instruction is to bring crooked Consciences -right, and to bring ignorant Consciences to a knowledge of -what is right.</p> - -<p>The direct, sound Conscience is that which we should aim -all our lives to obtain. And as it is the interior manifestation -of the Will of God, and an obligation is laid on us to obey it, -we must observe what it commands, abstain from what it -forbids, and respect what it counsels.</p> - -<p><span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span></p> - -<p>We must (<i>a</i>) use our utmost endeavour to learn our duties -aright, both towards God, our neighbours, and ourselves. We -owe to God the obligations of love, reverence, worship, and -obedience. Our duties to our neighbours are tolerably plain—the -State enforces most of them. We must respect the persons, -the property, and the good name of our neighbours. Our -duties to ourselves are to educate and develop all those -faculties, physical, mental, and spiritual, God has put in us, to -keep our bodies in temperance, soberness, and chastity; to -cultivate our reason and our intelligence—the reason so as to be -able to form just judgments, and the intelligence so as to be -able and eager to acquire knowledge; to nourish and discipline -our souls so that our spiritual faculties may be alive to divine -things, able to pray, to meditate on God, and be conscious of -His Everpresence.</p> - -<p>(<i>b</i>) We must endeavour to bring under our self-love, which -is disposed to confuse and lead astray the Conscience by -advising such things as are convenient and flattering to self, -and making them appear right, or, at all events, admissible.</p> - -<p>(<i>c</i>) We must seek to be serious in determining our conduct, -to avoid all waywardness and caprice, remembering that for -whatever we do we shall have to give account.</p> - -<p>3. We must now consider what are the <em>means</em> whereby we -may obtain a Direct or sound Conscience. These are many, -but a few of those that are principal and fundamental must suffice.</p> - -<p>(<i>a</i>) <em>The study of God’s Word</em>, especially of the words of our -Saviour Jesus Christ, and of His Apostles. Nothing is more -calculated to give a healthy and straightforward Conscience -than this.</p> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span></p> - -<p>(<i>b</i>) <em>Experience.</em> We must bring our intelligence to bear on -our acts; Conscience was never meant to be blind instinct, -but a bright, fresh, enlightened faculty, assisted at every step -by the intelligence, and the intelligence will work on the facts -of experience, and shew us where we have been doing what is -right, and where we have been going wrong.</p> - -<p class="mb3">(<i>c</i>) <em>Hold to first principles.</em> Self-love is very much disposed -to lead us into a maze of lines of conduct, and to encourage -us to adopt that most easy, most flattering, most profitable to -take. It brings up side duties, and exaggerates them to obscure -broad principles. As a man when travelling, on coming to -cross lanes, ascends a height to get a clear idea as to the main -line, the direction in which he is going, so must we ever go up -to the broad first principles to obtain a general survey, and -follow the direction thus indicated.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Wednesday in Lent.</h2> -</div> - -<p class="ph3"><i>THE FALSE CONSCIENCE.</i></p> - - -<p>1. That Conscience may be perverted so that it allows those -things that are wrong, and forbids those things that are right, -is, alas, very true. S. Paul speaks of this. “Unto them that -are defiled and unbelieving is nothing pure; but even their -mind and Conscience is defiled. They profess that they know -God, but in works they deny Him, being abominable, and -disobedient, and unto every good work reprobate.” (Titus i. -15, 16.) And again, he speaks of those whose Consciences -are seared with a hot iron (1 Tim. iv. 2); and again, in the -Epistle to the Hebrews, he speaks of evil Consciences. Now -an evil Conscience can only be such an one as—originally good -and sound—has been turned about so as to be bad and diseased, -allowing such things as it should condemn, and condemning -such things as it should allow.</p> - -<p>2. Now a False Conscience may be either <em>invincibly</em> wrong, -or <em>vincibly</em> wrong, that is to say, incurably bad, or curable.</p> - -<p>It does not by any means follow that he who follows his -Conscience, invincibly false, commits sin. Not only does he -not commit sin, but he is probably doing what is the best for -his spiritual condition under the circumstances.</p> - -<p><span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span></p> - -<p>For instance, take a man who has been born and brought up -in Dissent, into whose mind has been inground the maxim -that he must fight against the Church. So long as he does -resist the Church by fair means he is not sinning, the Devil -cannot count on him as fighting in his army against the Kingdom -of God, as an enrolled soldier of evil. That he is not. -He is doing right, according to his lights. <em>But</em>, supposing he -has recourse to illegitimate means of defaming and undermining -the Church, such as spreading scandalous stories against its -members or ministers, <em>knowing them to be false</em>, then his resistance -to Christ’s kingdom becomes sinful. Prejudice, the result -of a false education, has become so enrooted that his error -is invincible, except by some supernatural illumination. It -was so with Saul. He fought against the Church, but he did -it from a right motive. As soon as God miraculously converted -him to a knowledge of the truth, then he became an Apostle -under that Gospel which he had formerly resisted.</p> - -<p>3. Now let us consider the case of a Conscience in a condition -of <em>vincible</em> error. As a vincible condition of error is one from -which nearly any man may free himself if he takes the pains, -he sins if he follows a false Conscience, without making any -effort to set it right. The error being voluntary does not excuse -the act. Through indolence, or indifference, or prejudice, he -does not attempt to give himself a direct and sound Conscience, -and he sins in following his Conscience when he commits -something wrong, or omits something right, <em>not</em> because he is -following his Conscience, but because he has made no endeavour -to educate his Conscience to discriminate rightly.</p> - -<p>As this is the case, we see how important it is for us to avoid<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> -<em>narrowness</em>, and to cultivate broad and liberal views. Narrowness -is ignorance, and it petrifies the Conscience into a perverted -direction. Everyone is morally bound to endeavour to the -utmost of his power and opportunities to lay aside error, and -to rectify his Conscience. This he can do by examining every -question presented to him in all its aspects, for till he has so -done, he cannot be sure that his view is the right one.</p> - -<p>Again, he must pray for guidance. The Holy Spirit is given -to the Church to guide all the members of Christ into truth. -Lastly, he must submit his opinion to that of the holy, undivided -Church, which is the pillar and ground of the truth.</p> - -<p class="mb3">4. It sometimes happens that in spite of efforts made to -attain to a right Conscience, it remains in the same distorted -and false condition as before. Either the mental faculties are -insufficient to rectify it, the judgment is cramped, and habit -or prejudice has obtained too strong a hold to be overcome. -In such a case the Conscience is invincibly wrong, but nevertheless, -its promptings must be obeyed. God, Who sees all -things, and is full of mercy, will make allowances, only <em>not</em> for -disobeying the mandate of Conscience.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Thursday in Lent.</h2> -</div> - -<p class="ph3"><i>THE SCRUPULOUS CONSCIENCE.</i></p> - - -<p>1. The Scrupulous Conscience is a niggling Conscience that -vexes itself about inconsiderable matters, and magnifies trifles -into things of importance.</p> - -<p>The Scrupulous Conscience is that which has no sense of -proportion. In a large number of cases it is vastly particular -over matters of indifference, and supremely indifferent about -matters of importance. It is a Conscience that never goes -back to first principles.</p> - -<p>This was the sort of Conscience possessed by the Scribes and -Pharisees, who tithed mint, and anise, and cummin, and passed -over the weightier matters of the law. (Matt. xxiii. 23.) By -Scrupulous Conscience is not meant a tender Conscience, but -an itchy one. It is one that is ever suffering from vain apprehension, -and regards things harmless and licit as though they -were forbidden.</p> - -<p>A sound and direct Conscience is necessarily a tender one. -It sees what is right and what is wrong, all in due proportion; -and shrinks from what is evil as from a serpent, and also is -never at rest if it does not fulfil those obligations which it sees -are enjoined. A Scrupulous Conscience is one that sees every<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span>thing -topsy-turvy, it magnifies trifles, and passes by without -seeing them the more plain and obvious duties. It is influenced, -not by its <em>knowledge</em>, but by its <em>fears</em>, and this allows it to strain -at gnats and swallow camels.</p> - -<p>The Scrupulous Conscience often causes quite as much -scandal as the erroneous Conscience, for people see it making -much of small matters, and are led to despise or disregard -Conscience as an unreliable guide.</p> - -<p>2. That a Scrupulous Conscience may be brought to a right -perception of the relative proportions of duties, it must, or at -all events, it is most advisable that it should be put under -directions by a wise Confessor, who will labour to give it -robustness, will strive to drag it out of its confusion, and set it -well aloft, where it may be able to survey the whole map of the -county of duty, and orientate itself accordingly.</p> - -<p>A right Conscience is also a tender one, but the converse -is by no means true, that a tender Conscience is always a -right one.</p> - -<p>3. A Scrupulous Conscience is often a companion to extraordinary -self-conceit. To bring it into healthy condition, and -remove its distortion of view, humility must be very resolutely -practised. Even where there is not self-conceit, there is -generally self-centredness, the mind is for ever turned in on -self, and occupies itself with probing all its tender places, and -fretting it into sores. The best, if not the only remedy for this -is the forcible disengagement of the mind from the consideration -of self, and rough, resolute, and protracted labour for -others.</p> - -<p>Consciences are sometimes scrupulous about the misdeeds,<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -real or imaginary, of others, and inert in judging of their own -condition. Cruel acts of injustice are done under the plea of -obedience to Conscience—this is due to the undue scrupulosity -of the Conscience which considers <em>only itself</em>; on the other -hand, great lack of charity, courtesy, and consideration for the -feelings of others is shewn by a Scrupulous Conscience, which -concerning itself with <em>others only</em>, disregards the broad principles -of right action as relates to itself.</p> - -<p class="mb3">4. In directing a Scrupulous Conscience aright, care must be -taken, not only to give that Conscience a clear and healthy -view of the comparative proportions of duties, and the comparative -sinfulness of things forbidden, and to bid it distinguish -between those things that are duties, and those which -are optional; those things that are sins, and those which are -harmless; but also, it must be bidden to take into consideration -its responsibilities to other persons as well as to itself, so -that under the plea of following Conscience some gross piece -of injustice or rudeness may not be committed.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Friday in Lent.</h2> -</div> - -<p class="ph3"><i>THE RELAXED CONSCIENCE.</i></p> - - -<p>1. The Relaxed Conscience is that sluggish and careless -Conscience which allows itself to be ruled or influenced in -its determinations by the voice of public opinion, or by the -supposed interests of the person present or future.</p> - -<p>In the matter of religion idolatry is mortally sinful, for it is -the making by man of a religion for himself instead of accepting -one from God. A man is as truly an idolater when he fashions -for himself a sect, as when he makes a graven image. No man -has any right to invent doctrines, and establish a ministry of -himself. Such religion is <em>from below</em>, whereas the divine religion -is a revelation <em>from above</em>.</p> - -<p>Precisely so is it with regard to morality. No man must -seek for the moral sanction in the voice of public opinion, or -in anything <em>below</em>. He must seek it <em>above</em>, in the revealed -Will of God.</p> - -<p>Thus a Relaxed Conscience, that is governed by the public -voice, by the press, by private personal interest, dethrones God -from His place as Lawgiver, and sets up public opinion or -personal interest in His room. It does not seek its sanction -in Heaven, but on earth.</p> - -<p><span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span></p> - -<p>As men make to themselves gods to worship, and sects and -doctrines, so do men make to themselves laws of ethics. He -who worships and believes in such gods and such doctrines as -suit him is an idolater, or a heretic, and he who obeys only -such moral laws as suit him is every whit as much in sin.</p> - -<p>2. Now very few persons making any profession of religion -deliberately relax their Consciences, and submit them to the -earth-born law of right and wrong. They far more commonly -allow it unconsciously to modify their views of right and wrong -to suit their own convenience. They take God’s Commandments, -and pare and shape till they have fitted them to their -low ideas, and accommodated them to their practice.</p> - -<p>This is not done all at once, and openly, but is a gradual -process which, unless guarded against, will deaden the Conscience -till its voice is no longer heard proclaiming any other -law than the commonplace maxims of mundane morality. This -relaxed Conscience, being in error, more or less voluntarily -permitted, can no longer serve as a guide to conduct. On the -slightest motives it is ready to permit what is not really allowed -by God’s law, and to regard mortal sins as venial offences.</p> - -<p>3. The Scrupulous Conscience exaggerated trifles; made -mountains out of molehills. The Relaxed Conscience minimises -great things, and reduces mountains to molehills.</p> - -<p class="mb3">4. There is but a sole <em>remedy</em> for a Relaxed Conscience, and -that is to replace God on His throne as Supreme Lawgiver, -and to bow down to and worship Him alone. Instead of our -taking His law, and trimming it to fit public opinion and self-interest, -we must make His Will paramount, and test everything -by that. Every act must be brought to, and tried by the<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> -measure of the Sanctuary, and what falls short must be rejected. -In such a matter there can be no compromise between God -and mammon; God must reign, not supreme only, but <em>alone</em>, -as the Lawgiver, to Whom Conscience looks up, and Conscience -must answer His voice, and not the voice of the world, and -turn to that for direction. No man can serve two masters; -either he will hate the one and love the other, or else he will -hold to the one, and despise the other. Observe this injunction -of Christ. He speaks of <em>masters</em> giving orders to their servants, -and of obedience to command in the servants. The Conscience -is servant; it <em>must</em> obey God or the world; it cannot serve both. -In the effort to serve both it becomes relaxed and useless.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Saturday in Lent.</h2> -</div> - -<p class="ph3"><i>THE DOUBTFUL CONSCIENCE.</i></p> - - -<p>1. The Doubtful or perplexed Conscience is that Conscience -which cannot form a resolve. It suspends judgment on the -right or wrong of an action, either because it thinks that as -much is to be said on one side as on the other, or else it -suspends judgment through lack of illumination, it does not -see what it ought to do. Or again, it suspends judgment -because it is not sure of the existence, or the obligation of a -law commanding or forbidding some action.</p> - -<p>This is the condition spoken of by S. James. “He that -wavereth is like a wave of the sea, driven with the wind and -tossed. Let not that man think that he shall receive any thing -of the Lord. A double-minded man is unstable in all his ways.”</p> - -<p>The right Conscience is certain. It sees clearly and judges -decidedly. So does the false Conscience see and judge, -though falsely. But this Conscience is paralyzed in judgment, -it sees so many reasons on one side and so many on -the other, that it falls into despair, and does nothing because of -timorousness, lest it should judge awrong.</p> - -<p>2. The Conscience can hardly be doubtful about the main -laws of God. It is in their application to man’s action that<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -uncertainty lies. And it is inevitable that some uncertainty -should exist, for man is put in several relations, and has duties -in each that sometimes conflict. He is a member of the State, -the Church, the family, and the social body to which he -belongs. He has duties to those above him and to those -below him, and it cannot be that these duties should always -lie in parallel lines. He must sometimes exercise his judgment, -and decide which among several duties he will observe and -which pretermit.</p> - -<p>3. Conscience should never be suffered to remain in suspense, -and in suspense be left unacted upon, for Conscience is given -us to spur us to action, not to excuse us from acting, and so -sanction inertness. Unless Conscience be acted upon, it becomes -debilitated.</p> - -<p>We must act. We will now see how in doubtful cases one -ought to act.</p> - -<p>4. An opinion presents itself before our minds to be adjudged -on. The intelligence, in face of two contradictory courses of -conduct, has to determine which is right and is to be followed, -and which is wrong and has to be avoided.</p> - -<p>(<i>a</i>) An opinion may be <em>slightly probable</em>, when it is founded -on motives that are insufficient to determine the assent of a -prudent man.</p> - -<p>(<i>b</i>) An opinion may be <em>probable</em>, when the motives impelling -towards it are strong, but there is a slight probability in favour -of the contrary opinion.</p> - -<p>(<i>c</i>) An opinion may be <em>certain</em>, when all reasonable doubt -is excluded, through the contrary opinion being altogether -improbable.</p> - -<p><span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span></p> - -<p>When the opinion is certain, then it must be accepted and -followed. When, however, it is only probable, or slightly -probable, then the judgment must be called in to pronounce -on the <em>probable consequences</em>. Hitherto we have considered the -eye as turned to God as the sole author of law; but in such -cases as there is no certainty, only probability, the Conscience -is assisted by <em>prudence</em>, which is the action of the reason judging -of the probable consequences of an act.</p> - -<p class="mb3">When the moral sanction is certain, prudence is not called in -to alter the conduct essentially, only that it may order it so as to -be carried out advisably; but when an opinion is probable, and -not certain, then the eye of the reason may be, and ought to be, -directed to the future consequences, and the judgment formed, -not only on the antecedent probabilities, but also on the probable -consequences, good or evil. As prudence can only judge -future probabilities, it may not countermand what has certain -sanction. Very often the consideration of probable consequences -assist us in determining the right or wrong of an act, -which antecedently is not certain.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Sunday in Lent.</h2> -</div> - -<p class="ph3"><i>ON PRUDENCE.</i></p> - - -<p>1. God wills not only that we should consider His law as the -rule of our conduct, but also that we should exercise Prudence -in the obedience we render to His law.</p> - -<p>Prudence is a faculty given to man by God, a scintillation -of His foreknowledge whereby man is able, in a measure, to -look into the future, and it is a useful handmaid to judgment.</p> - -<p>Prudence is called in (<i>a</i>) for the determining of a line of -conduct, and (<i>b</i>) for determining the manner in which a determined -line of conduct shall be carried out. When our Lord -exhorts, “Be ye wise as serpents, and harmless as doves,” -He exhorts to Prudence. “Whatsoever thou takest in hand, -remember the end.” (Eccles. vii. 36.)</p> - -<p>In the first place, Prudence is called in for determining a -line of conduct. When the moral sanction is indubitable then -it can alter nothing; all it can do is to advise and direct as to -the carrying out of what is determined on so as not to jar against -the rights of others.</p> - -<p>But when there is only probability on our side, then Prudence -is invoked to say what the consequences that will result from -such an action are likely to be, good or bad; and so may<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> -exercise a very valuable function in advising or dissuading.</p> - -<p>Prudence looks to the near future, and to the remote future. -It considers what are likely to be the consequences in this -world, and whether the course of conduct will receive the -sanction of the all-seeing, all-just Judge at the Last Day. -“The wisdom of the prudent,” said Solomon, “is to understand -his way.” That is, as Conscience looks back to God for its -justification, so does Prudence look forward to the course taken -in obedience to the dictates of Conscience, and smoothes it.</p> - -<p>Prudence is generally a moderator in the execution of duty. -That execution might be harsh, and hurtful, but Prudence -wisely softens and simplifies, abates prejudice, and commends -the course of Conscience to the approval of others.</p> - -<p>2. We will now consider some practical rules for conduct in -such cases as the Conscience does not give a certain decision, -but sees that different opinions may be probable, more or less, -and is in hesitation which to follow.</p> - -<p>(<i>a</i>) One good rule is to follow that course which is most -natural; what is strained and has the semblance of being -excentric is probably one flattering to self-esteem, and had -better be avoided.</p> - -<p>(<i>b</i>) Another good rule is to follow that course which is -safest, in which there is least likelihood of disturbing others, -injuring or annoying them. Also, which is least riskful to ourselves, -in health, substance, or reputation.</p> - -<p>3. It must not be forgotten that it is quite possible so to -carry out a <em>right</em> purpose as to do <em>wrong</em> in the execution. -Having decided on what is right, foresight and judgment are -required to determine <em>in what manner</em> and <em>at what time</em> it is to<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -be carried out. Prudence often shews us that the same result -may be attained by the exercise of patience as by an impulsive -and precipitous execution, and that the act performed cautiously -and judiciously will do good, whereas if done at once in a -headlong manner it may effect mischief. Also it shews that -there are more ways in which the same thing may be done, and -that there is a right way and a wrong way, a way that is advisable, -and a way that is mischievous and to be dissuaded from. -We are warned not to do evil that good may come, but people -forget that a considerable amount of evil is done by those who -do good in a wrong manner.</p> - -<p class="mb3">4. Prudence is but another name for <em>wisdom</em>, and wisdom is -one of the gifts of the Holy Spirit. By understanding we see -God’s law, by wisdom we know how to carry it out.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Monday in Lent.</h2> -</div> - -<p class="ph3"><i>ON FORTITUDE.</i></p> - - -<p>1. We have seen that Conscience, enlightened by Divine -Revelation and assisted by Understanding, obtains a clear -knowledge of God’s Will, and its application to the several -conditions in which man is placed in his course through life.</p> - -<p>We have seen how that it is not sufficient for man to <em>know -what</em> is to be done, he must also <em>know how</em> it is to be done, -and this is where Prudence is needed.</p> - -<p>But Prudence is not enough. Prudence may be so timorous -as to dissuade from action altogether, and may neutralise the -effect of the promptings of Conscience. Prudence sees dangers, -and it may magnify dangers. “The slothful man,” says Solomon, -“saith, There is a lion in the way, a lion is in the streets,” and -so does not go abroad. Now Prudence counsels a man not to -go out of doors when there actually <em>is</em> a lion there, but Timidity -keeps him at home <em>on the chance</em> of a lion being there. It -is the function of Prudence to foresee dangers, take account -of obstructions and difficulties, and if Prudence stood alone -it might induce to inertness, and spiritual sluggishness.</p> - -<p>2. Therefore God gives us a supplementary counter-balancing -grace, which is that <em>Fortitude</em>, or courage, to carry us with<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> -resolute, bold hearts through the fulfilment of duty. When -we know well our duty, then we prudently consider which is -the best way of executing it, and then fortitude steps in to -nerve us to the full and exact completion of our duty.</p> - -<p>Many an one, having seen the right way, invokes all his -fortitude to assist him in the carrying out of what is right, -regardless of the advice of Prudence, and many an one, when -Prudence indicates difficulties, and advises delay, falls into -neglect. Each is necessary, and each is equally necessary.</p> - -<p>3. Fortitude is a gift of God; it is an attribute of the Holy -Ghost, the Spirit, not only of Counsel, but also of Strength.</p> - -<p>We need Divine strength to <em>undertake</em>, strength to <em>carry -through</em>, strength to <em>bear the consequences</em> of doing what is right.</p> - -<p>(<i>a</i>) <em>In the first place</em>, having obtained a clear sight of what is -God’s Will, and also having prudently considered what is the -best way of fulfilling it, we require strength to brace our resolution -to undertake the task set us, that is to say, to make up -our minds strenuously to do that which God commands, and -to do it in the way most advisable.</p> - -<p>(<i>b</i>) <em>In the second place</em>, we require strength to persevere and -not to become discouraged, and leave off imperfectly done -that which we see it is our duty to do. It is often better -not to begin, than to leave off what has been undertaken -unaccomplished.</p> - -<p>(<i>c</i>) <em>In the third place</em>, we require strength to endure the -consequences of our act. If we have done that which is right, -we cannot be sure that it will not entail on us loss, ridicule, -disappointment. But we must then invoke the aid of the -Divine gift of Fortitude to strengthen us to endure cheerfully<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> -such consequences as come of what we have done, putting all -our trust in God, and leaving all further care to God.</p> - -<p class="mb3">4. It must not be supposed that the Divine gift of Fortitude -is one and the same thing as human <em>obstinacy</em>. Many men -are obstinate in carrying out their resolutions, and in carrying -them out in their own way. They have strong wills. But the -Divine grace is different; it is allied to humility, and human -obstinacy is tied up with self-conceit. It is therefore not -difficult to distinguish the one from the other. A lowly spirit -may be strong in the Lord to fulfil resolutely the Will of God, -but an obstinate spirit is a self-opinionated one that follows -not God’s Will, but its own. We must be careful in examining -our own selves, and seeing if there is strong resolution in us, if -it is strong in the right way, and with the right sort of strength.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span></p> - - - - -<div class="chapter"> -<h2>Second Tuesday in Lent.</h2> -</div> - -<p class="ph3"><i>ON SIN.</i></p> - - -<p><span class="smcap">The Nature of Sin.</span></p> - -<p>1. We come now to the consideration of Sin. Sin is either:—</p> - -<p>(<i>a</i>) The revolt of the created will against the Divine Will; or</p> - -<p>(<i>b</i>) A voluntary violation of a commandment of God.</p> - -<p>2. God is the Supreme Lord of all creation, and Author of our -being. His Will should be the absolute law of all created -beings. But as He made men and angels in the plenitude of -freedom, He gave them wills, wills wholly free, and He set -before them His law as the way of happiness, revealing to -angels and men that so long as they conformed their wills to -His Will they would be happy. Men and angels, though -created free, were for all that dependent on God; but certain -angels, with Satan at their head, revolted—they set their wills -in opposition to the Will of God, from dependence they aimed -at independence.</p> - -<p>The fall of Adam and Eve was different; instead of a complete -revolt of the will against the Will of God, it was an inclination -away from God’s Will in one particular, a transgression -of a commandment, not an act of rebellion.</p> - -<p>The revolt of the will against God is a deliberate resistance<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> -to the just and holy laws which He has laid down, and it -attacks the immutable order He has appointed as the relation -between Himself and His creatures. It is also a wilful attempt -to change the destiny of the creature.</p> - -<p>Thus Satan rebelled through pride, dissatisfied with what God -had ordained as to his place in the hierarchy of created intelligences. -He desired to be higher or different from what he was. -His rebellion was against the supremacy of God.</p> - -<p>3. Now it is but exceptional to find man wilfully, knowing -what he is about, rise up in open and deliberate rebellion -against God; nevertheless, such revolt is found to be among -men, though it may be hoped not always, or not often <em>conscious</em> -revolt. Those rebel against God who—</p> - -<p>(<i>a</i>) Profess <em>Atheism</em>. They deny His existence, His law, -His providence. God has put in every conscience a witness -to His being, to His law, to His providence, and to profess -Atheism is not only to reject revelation, but to resist the inner -testimony of the Conscience. It is incipient, encouraged, and -becomes habitual, till the whole attitude of the inner nature is -one of antagonism to God.</p> - -<p>(<i>b</i>) Who resist <em>God’s moral law</em>. Men may be ready to admit -that there is a God in Heaven, but as His law limits and controls -their liberty, they strive against the restraints He imposes on -them, and submit only to such laws as they are forced by the -law of the land, or by social society to observe. They cast -God out of their consciences.</p> - -<p>(<i>c</i>) Who resist <em>God’s truth</em>. Men may accept the fact that -God exists in Heaven, and that He has imposed on men a -moral law, but they reject His revelation regarding the facts of<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> -the Faith, the articles of the Creed, the Incarnation, the -Atonement, the Resurrection, the Commission to the Church, -the Sacraments. All wilful resistance to the faith as taught by -the Church, the depository of Revelation, is thus a rebellion -against God.</p> - -<p class="mb3">(<i>d</i>) Who resist <em>God’s Church</em>. The Church is the kingdom of -God on earth, and all schism is a revolt against His authority as -committed to His Church, and in as far as it is <em>conscious</em> and -deliberate, is rebellion against God, different only in degree to -that of Satan and his apostate angels in Heaven. Where this is -in ignorance, it is of course otherwise. God will always consider -the imperfection of man’s knowledge, and if a man resists His -truth, His moral law, His Church, through invincible ignorance, -He will excuse such rebellion.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Wednesday in Lent.</h2> -</div> - -<p class="ph3"><i>THE NATURE OF SIN.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>1. We have considered the first and most terrible Sin, that of -the Revolt of the creature against the Creator. We might -indeed consider all transgression as a rebellion of the will -against the Divine Will, but it is not always so. It is not a -rebellion of the will altogether, and consciously against God as -Ruler, but it is a transgression of a single command, either -through stress of temptation or through carelessness. It may, -however, be deliberate and wilful, a transgression of one law, -but without the intention of stepping into absolute and acknowledged -hostility to God.</p> - -<p>2. We sin against God’s commandment, either—</p> - -<p>(<i>a</i>) By <em>thought</em>, when we voluntarily and with deliberation -consider, and take pleasure in considering, those things which -we know to be forbidden by God. The thought of evil is not -necessarily sinful, nor is the emotion of pleasure that follows on -the thought, <em>unless harboured</em>. We cannot avoid the knowledge -of evil, nor can we help the sense of pleasure which is due to -the corruption of our nature through original sin, but when the -<em>will consents</em> to the thought of evil, takes it up and gives it a -lodgment in the heart, then it becomes Sin.</p> - -<p><span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span></p> - -<p>(<i>b</i>) By <em>desire</em>, when, knowing that a certain course of conduct, -or a certain act is contrary to the Will of God, we feel a desire, -and encourage that desire to take the course, to do the act which -we know is wrong. We sin by wilfully harbouring an evil -thought, and by wilfully harbouring an evil wish. For instance, -we may desire that someone who has injured us may meet -with some accident, or not recover from some sickness. The -thought of such a thing must at once be put aside, lest it should -breed the wish that so it might be.</p> - -<p>(<i>c</i>) By <em>speech</em>, when knowingly words are uttered either (1) -contrary to truth; (2) contrary to charity; (3) contrary to -religion.</p> - -<p>1. God is truth, and loveth truth, and all falsehood is -abominable in His sight. As children of God we must seek -ever to be open and truthful, avoiding evasions of the truth, -and perversions of the truth, and denials of the truth. That is -to say, avoiding the obligation of speaking the truth exactly -when it is required; twisting the truth about so as to alter its -appearance and give it a look other than it should have—a -dressing up of the truth, denial of the truth, knowing what we -are doing. Satan is a liar, and the father of lies.</p> - -<p>2. Contrary to charity. We sin when we speak words that -are unkind, even if they be true. We have no right to reveal -what we know, and to publish abroad the infirmities, the errors, -the faults of our neighbours, unless we are called upon to do -so for some justifiable cause. All backbiting, slandering, evil-speaking, -is inspired by the Evil One, who stirs up strife, -whereas God is the God of unity.</p> - -<p class="mb3">3. Contrary to religion. We sin when we speak against<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> -God’s revealed truth and His Church. But we can also sin by -holding our tongues when we ought to speak. When we hear -error proclaimed we are bound to stand up for the truth; not -to do so is to neglect a plain duty, for God has made us all -missionaries of His Gospel, soldiers in His army, to advance -His kingdom by example and by precept, and we are bound by -our allegiance to Him to use our best endeavours to dissipate -error and remove prejudice.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Thursday in Lent.</h2> -</div> - -<p class="ph3"><i>THE NATURE OF SIN.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>1. We have seen how that we can sin against God’s Commandments, -by thought, and by word. We can also sin against Him -by act, and by omission. We daily say, “We have offended -against Thy holy laws. We have left undone those things -which we ought to have done; and we have done those things -which we ought not to have done.”</p> - -<p>We will therefore now consider sins of <em>commission</em> and sins of -<em>omission</em>.</p> - -<p>2. We commit sins of the first sort, that is, we are guilty of -<em>sins of commission</em>, when we do anything, when we adopt any -course of conduct, knowing it to be forbidden by God. It -seems hardly necessary to say much about such sins, as they -are obvious to all. It is perhaps only necessary to say that we -are guilty of sins of commission, when we transgress any of -the Commandments of God <em>in the spirit</em>, as well as in the -letter. Our Lord shews us that the Commandments are -expanded under the Gospel to include much more than -appears on the surface. Consequently any little act of unkindness, -any trifling with sensuality, any over-indulgence in<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -eating or drinking, any disrespectful treatment of those who -are in authority, are sins of commission, though they are not -against the written words of the law. It is therefore right for -us to consider what is implied by the written law, and to -measure our conduct and weigh our acts by the spirit of -charity, by first principles of justice, and then it will be -found that we have allowed ourselves many things which are -contrary to the spirit of the Gospel. “Happy is he that -condemneth not himself in that thing which he alloweth.” -(Rom. xiv. 22.)</p> - -<p>3. We use much less circumspection about <em>sins of omission</em>. -It is therefore advisable to consider them more carefully.</p> - -<p>We sin by omission when we omit to do those things which</p> - -<p>(<i>a</i>) We are commanded by the Law of God.</p> - -<p>(<i>b</i>) Our Consciences advise.</p> - -<p>(<i>c</i>) We are commanded to do by those set in authority over us.</p> - -<p>(<i>d</i>) We are required to do by the State, or social law.</p> - -<p>(<i>a</i>) Now it must never be forgotten that our duties as -Christians are not merely <em>negative</em>, to abstain from this and not -to do that, but are <em>positive</em>, to advance the Kingdom of God, -and work out our own salvation. Our Lord, in the parable of -the unprofitable servant who hid his treasure, shews us this. -We must try to discover what active work in His Kingdom He -has ordained for us to accomplish, and then do it with all our -might. No man has any right to live in idleness. He must -do something either for God, or for his fellow men.</p> - -<p>(<i>b</i>) We must obey the promptings of our Conscience. If -Conscience urges, and we neglect to obey it, we are neglecting -the voice of God.</p> - -<p><span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span></p> - -<p>(<i>c</i>) We are bound to obey and execute the commands of -those set over us, parents, guardians, masters. If in authority, -and they require us to do something, then we cannot omit -doing what is ordered without incurring sin; for all authority -devolves from God, and we are responsible to God for the way -in which we fulfil our duties under those set over us. We -must obey <em>readily</em>, <em>cheerfully</em>, and <em>exactly</em>.</p> - -<p class="mb3">(<i>d</i>) We are members of the State, and to the laws of the -State we are morally bound to give obedience; all organizations, -the family, society, the State, are divine in origin, and we cannot -revolt against any one of these without lesion of the Spirit -of Unity which makes all society possible, and that is the -Divine Spirit. It is only when a social or a State law is clearly -contrary to revealed Divine law, that disobedience is permissible.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Friday in Lent.</h2> -</div> - -<p class="ph3"><i>SOURCES OF SIN.</i></p> - - -<p>1. We have now considered the Nature of Sin, and shewn that -it is essentially a revolt against God, either complete and -conscious against God Himself, or particular, against some -commandment of God.</p> - -<p>We will now see whence Sin arises.</p> - -<p>There are <em>interior</em> and <em>exterior</em> sources of Sin.</p> - -<p>2. We will take, first, the interior sources of Sin. These are -three—(<i>a</i>) Culpable ignorance; (<i>b</i>) Human fragility; (<i>c</i>) Malice.</p> - -<p>3. <em>Culpable ignorance.</em> A man is guilty when he commits an -act which is sinful, or omits to fulfil a duty, not knowing that -the act is sinful, or that the duty is obligatory, through ignorance, -but through ignorance which is voluntary, because he has -neglected to learn what is his duty and what are the commandments -of God, or else, because having learnt, he has allowed -his knowledge to lapse, and he no longer keeps in mind what -he once learnt; or else, because by trifling with his conscience -he has so confused it that it no longer speaks distinctly and -emphatically, telling him what to do and what to avoid. Consequently, -we are bound to use our best endeavours to learn -exactly what is the Will of God, and having learnt to keep in<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> -mind what has been acquired, and so promptly, and without -prevarication, to obey our consciences that they may not -become to us uncertain in their utterances.</p> - -<p>We may be, and we shall be, excused if we have sinned -through involuntary ignorance, but not if we have neglected -the opportunities placed in our way of learning our duty.</p> - -<p>4. <em>Human frailty.</em> The weakness of our mortal nature is -prone to let us be drawn away into evil, either through—</p> - -<p>(<i>a</i>) The violence of temptation; or</p> - -<p>(<i>b</i>) The weakness of our resolution; or</p> - -<p>(<i>c</i>) The force of bad habit; or</p> - -<p>(<i>d</i>) The warmth and concupiscence of imagination.</p> - -<p>5. <em>Temptation is strong.</em> Temptations are from without and -from within. It is necessary to recognize the fact that we are -being tempted in order that we may be prepared to resist. -Half the sins fallen into are committed before we have realized -that we are in temptation. Therefore we pray that we may not -be led into temptation.</p> - -<p><em>Our resolutions are weak.</em> Some wills are much weaker than -others. Nothing can be a greater blessing than to have a strong -will rightly directed. A strong will perverted to evil is a great -evil; but so also, and only a little less so, is to have a feeble -will devoid of resolution. This is what most have, poor, -crippled, infirm wills, and we must strive after God’s strengthening -grace to brace and nerve these limp wills, so that we may -have the will to do after God’s good pleasure. Half the sins, -indeed, more than half the sins, committed are committed, not -from deliberate wickedness of the will, but from infirmity of the -will, which has not the strength to stand against temptation.</p> - -<p><span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span></p> - -<p><em>The force of bad habits</em> is very great. We say that habit -becomes a second nature. If we have allowed a bad habit to -grow, it requires great resolution and Divine grace to enable us -to cast it off.</p> - -<p><em>The warmth of imagination</em> which unfolds pictures before the -mind encouraging to evil. Imagination is a faculty that may -be of great service to us, but it is also one that may lead us -into danger. Many a sin is committed out of curiosity. It was -curiosity that led to the first transgression.</p> - -<p class="mb3">6. <em>Malice.</em> The sin committed out of malice is the most -condemnable of all, for it issues from a <em>will</em> that is corrupted -and resolved on disobedience. In temptation, through our -frailty that leads to fall, the will is overcome; it may wish the -good, but be powerless to take the right course; but where the -will is set determinately on evil, there the sin is of the worst -kind conceivable. This is the condition of Satan, one of continuous -and complete revolt against God out of hatred of what -is good.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Saturday in Lent.</h2> -</div> - -<p class="ph3"><i>TEMPTATIONS TO SIN.</i></p> - - -<p>1. There are three exterior sources whence temptation arises. -As we have seen, there are springs of temptation in our own -selves, but we are also subjected to temptation from without. -There are, (<i>a</i>) The Devil who seeks our destruction; (<i>b</i>) Created -beings that seek to draw us from God to make of them our -ends; (<i>c</i>) The world that endeavours to bring us down to -obedience to its low tone of morality instead of following the -high course as indicated by revelation.</p> - -<p>(<i>a</i>) The devil walketh about as a roaring lion, says S. -Peter, seeking whom he may devour. We do not know for -certain the reasons why Satan so diligently seeks man’s -destruction, but they are probably <em>jealousy</em>, because man is -created and called to occupy those places in Heaven which -he and his apostate host have lost through their rebellion. -They are filled with envy and spite against us, that we -should attain to eternal blessedness, whereas they have lost -it, and are doomed to eternal misery. Another cause is -certainly <em>malice</em>, hatred against God; Satan and his host know -what God has designed for man, and know what God has done -for man, and because they have set their wills in antagonism<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -against God, they ever seek out of malignant hatred to mar -God’s work and undo His ends. A thoroughly bad man takes -a malicious delight in making others as bad as himself, and -the devils feel this same inclination in a heightened degree. -Another cause is the <em>pride</em> of the evil spirits. They are in -warfare against God, and they feel a sense of triumph when -they are able through man’s free will to obtain the fall and -degradation of one of God’s noblest creatures. It flatters their -pride to be able to gain something like a victory over God.</p> - -<p>(<i>b</i>) Created beings endeavour to draw us from God, to fix -our ambitions, our affections, on them. Or rather it may be -said that we are tempted to forget our true end and aim, -allured by the beauty and attractiveness of the creatures of -God, to set our hearts and minds on them instead of on the -Creator. We are surrounded by God’s good things of creation, -but we must look up through nature to God Himself, not -let nature arrest our attention. So with human beings, we -should love them indeed, but not let love of them take off our -hearts from the supreme love of all, that should be given to -God. We are guilty of loving the creature above the Creator -whenever we allow our love for men, or for things of this -world, to make us give up religious duties, cease to care for -things spiritual, and to engross our thoughts.</p> - -<p class="mb3">(<i>c</i>) The world endeavours to draw away our allegiance from -God to it. The world has formed its own moral code, an easy -one, indulgent to our corrupt nature, it glosses over faults, and -permits laxity. It does not enforce self-denial, but, on the -other hand, encourages indulgence and extravagance. A very -great number of people take public opinion as their rule of life,<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> -and so long as they conform their lives to what society expects -and demands, regard themselves as in the way of salvation. -Now the social code is well enough as far as it goes, but it is -not intended to be the supreme code. The law of God is that -which we must obey first, and that always points out to us a -higher life, a purer life, and an unselfish one, whereas the world -insists on a life which is selfish, and without any noble aims.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Sunday in Lent.</h2> -</div> - -<p class="ph3"><i>THE GENESIS OF SIN.</i></p> - - -<p>1. We will now consider the way in which Sin is engendered, -and takes upon it form and guilt. As already said, the knowledge -of Sin is not in itself sinful. Nor is the sensation of -pleasure that arises on the occurrence of a sinful suggestion -necessarily so. Sin does not spring into deadly reality till the -will has given its consent.</p> - -<p>2. The <em>intelligence</em> proposes the evil thought to the will; it -counsels the will to agree to some sensible good, which it sees, -to the disobedience of a divine law, the existence of which -it recognizes.</p> - -<p>That is to say, we see that a course of action lies open to us, -which, as we admit is forbidden by God’s law, yet this course -of action will, we feel assured, bring to us some great advantage. -For instance, a manufacturer sees how that, by the adulteration -of his goods in a certain manner, not liable to detection, he may -be able to save himself several thousand pounds, which sum he -will net as a profit. Having seen his opportunity, he either -accepts it or he rejects it; he turns the suggestion of his mind -into a sin, or an occasion of victory over temptation.</p> - -<p>3. The <em>imagination</em> represents in lively colours to the will<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -the charms, the delights of some action which the Conscience -recognizes as forbidden. Not only so, but the imagination -exaggerates these charms, these delights, so as to form a most -alluring picture which the will has a difficulty in rejecting.</p> - -<p>4. <em>Ignorance</em> conceals from the will the inherent evil of a -course of action proposed. A Conscience that is not keenly -alert to duty, and has not been disciplined in right, sees a -course of conduct before it, and sees that it will conduce to -great advantage, but is too blunt or gross to be able to distinguish -any right or wrong in it. It acts in obedience to the -impulse to gain a promising temporal end, without perception -of the true nature of the act. This often happens. We do not -have our eyes opened to what we have done till after the thing -is done, and then, and then only, discover how wrongly we -have acted.</p> - -<p>5. <em>Bad habit</em> encourages the will to consent to evil by recalling -the pleasure or advantages obtained by past yielding to -temptation, and invites it to a continuance. Moreover bad -habit blunts Conscience, and removes all sharpness of perception -as to the right or wrong of an act. Bad habits are easily acquired, -and when once they get hold of a man are eradicated with difficulty. -Everyone therefore should be watchful against the -beginnings of a habit that may be bad, that is not assuredly good, -for what may be bad will in the long-run become actually bad. -Bad habit grows through carelessness, and a constant watch -against its rooting itself and ramifying must be maintained.</p> - -<p>6. We have seen now how that the will is urged to consent -to evil, either through the intelligence advising it, or the imagination -alluring to it, or through ignorance, blinding to its nature,<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> -or through bad habit, which has weakened the power of resistance -in the will. Now Sin only begins when the will has -given consent. S. James says, “Every man is tempted when -he is drawn away of his own lust, and enticed. Then, when -lust hath conceived, it bringeth forth sin: and sin, when it is -finished, bringeth forth death.” (S. James i. 14, 15.) First -the <em>suggestion</em> of Sin comes from the Intelligence, or from the -imagination. Then the <em>will consents</em> to the suggestion. Sin -is then in conception. Then it is carried forth into <em>execution</em>. -Sin is accomplished. It has become a fatal fact. Lastly comes -the judgment on sin, the result that follows sin as a shadow -follows a body—Death. “The wages of sin are death.” “By -sin came death.”</p> - -<p class="mb3">We must therefore keep a watchful guard over the thoughts -and imaginations, and let the will be under the absolute control -of the Conscience, so that it may not give consent to the evil -suggestion. If it has given consent, sin has begun to live; it -may, however, again be checked before it proceeds to act.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Monday in Lent.</h2> -</div> - -<p class="ph3"><i>ON ORIGINAL SIN.</i></p> - - -<p>1. The subject for meditation to-day shall be the nature and -effects of Original Sin, which is that Sin committed by our -first parents, and of which we inherit, <em>not the guilt of the act of -Sin</em>, but the <em>consequences of the act</em>.</p> - -<p>God is just, and God would not condemn to everlasting -death men because their first parents had broken His commandment. -But the consequences of Adam’s sin passed on all his -descendants. By his disobedience he had disturbed the Divine -Order, lost his original innocence, introduced a dislocation -into his nature. We will now consider what the results of that -transgression were.</p> - -<p>(<i>a</i>) It disturbed the direct relation of the soul to God. It -obscured its vision of God, and all certainty as to God’s Nature -and Will. This we see from the history of mankind. We find -that the vision of God by the soul was so clouded that men fell -into ignorance of God, and into false conceptions relative to -the Nature of God and the Will of God. All the wanderings -of the human mind in idolatries and mythologies are the result -of the loss of clear perception of God’s Nature. Not only so, -but the mistakes men made relative to the law of God, so that<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -they did many things that were evil, believing them to be good, -was the result of the obscuration of the spiritual vision so that -it could not see what was the Will of God.</p> - -<p>Again, all the errors and uncertainties into which men fell -relative to the future state was due to the clouding of the -spiritual eye, so that it could no longer see what was the Purpose -of God relative to man.</p> - -<p>(<i>b</i>) The intelligence was darkened. Adam and Eve saw what -was before them, Death the consequence of Transgression, but -allowed themselves to be confused by the pleadings of the -serpent, disputing the consequences. Ever since, a confusion -of the intelligence as to consequences resulting from acts has -existed in men; a lack of sharp and decisive vision as to the -relation of effect to cause, as to the relation of result to act.</p> - -<p>The confusion and obfuscation of the intelligence is removed -to a large extent by education, but only by such education as -broadens the mind. A narrow, illiberal education may do -much harm by throwing partial lights which tend the rather -to confuse.</p> - -<p>(<i>c</i>) The weakening of the human will. The will is not only -inherently weakened by having given way to evil, but it is -continuously weakened by the uncertainty it is in how to -decide, by the darkening of the understanding, so that duties -are not always clear, nor consequences certain. The will to do -what is right is by no means strong, since Adam and Eve turned -their will away from God; the human will has acquired a bent -that inclines it not always to follow the right.</p> - -<p>(<i>d</i>) And the undue elevation of sensuality tends to deceive -the will and induce it to follow the appetites of the body instead<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> -of the promptings of the understanding. Adam and Eve went -against Reason when they partook of the fruit of the tree to -satisfy a carnal curiosity and gratify an animal appetite. Ever -since then carnal curiosity and animal appetite have obtained a -dominating power in man, composed of body, soul, and mind, -quite out of proportion to what was purposed. This undue -elevation of Sensuality leads man to seek the gratification of -those appetites he shares with the beasts, at the expense of his -intellectual and spiritual powers.</p> - -<p>(<i>e</i>) One other result of the Fall affects man’s body. God -made man to be healthy, strong and happy. By his turning -away from God, the source of life, strength and blessedness, -he became liable to decay, sickness, pain, sorrow, and death.</p> - -<p class="mb3">2. We see, then, that the fall of man has led to the disturbance -of man’s nature, and it has left man in such a condition -that of himself he is unable to attain to the knowledge -of God and His Will, and unable to fulfil God’s Will even -when He knows it. Consequently he fell more or less completely -under the dominion of the Evil One, who prompted to -error, and to that of Sensuality, which promised happiness to -man in the pursuit of his inferior appetites.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span></p> - - - - -<div class="chapter"> -<h2>Third Tuesday in Lent.</h2> -</div> - -<p class="ph3"><i>THE EVIDENCE FOR ORIGINAL SIN.</i></p> - - -<p>1. The existence of Original Sin in man is proved to us in the -first place by our very constitution. We have only to look -into our own selves to discern its presence. S. Paul, speaking -of himself in his condition under the law, says, “When we were -in the flesh, the motions of sin ... did work in our members.” -(Rom. vii. 5.) “That which I do, I allow not; for what I -would, that do I not; but what I hate, that do I.... To will -is present with me; but how to perform that which is good, I -find not. For the good that I would, I do not; but the evil -which I would not, that I do.... I delight in the law of God -after the inward man; but I see another law in my members, -warring against the law of my mind, and bringing me into -captivity to the law of sin that is in my members.” Who does -not know this truth by experience? Who has not felt the -conflict; realized that there are different and opposing elements -in his nature? There is a mixture of dignity and meanness, -of nobility and baseness, of the knowledge of what is right and -a love of what is evil, in all men. They have but to look -steadily into themselves to see that it is so.</p> - -<p>2. Scripture affirms the existence of Original Sin. "Man<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -born of a woman is of few days and full of trouble ... who can -bring a clean thing out of an unclean? Not one." (Job xiv. 1, 4.) -“Behold, I was shapen in wickedness, and in sin did my mother -conceive me.” (Ps. li. 5.) “By one man sin entered into the -world, and death by sin; and so death passed upon all men, -for that all have sinned.” (Rom. v. 12.)</p> - -<p>3. The Church has always taught the existence of Original -Sin, and the Sacrament of Baptism, ever ministered, is a witness -to this, for Baptism is the means whereby men pass out of a -condition of natural incapacity to fulfil God’s law into a state of -grace in which they are able to do those things God has commanded. -The Sacrament of Baptism was instituted as a corrective -to Original Sin, to remedy the defects produced in man -by his filiation from Adam.</p> - -<p>By nature—that nature degraded and corrupted through the -fall—we can do no good thing; but by Baptism we pass into -the Kingdom of Grace, and therein are enabled to stand, are -strengthened, enlightened, and cleansed.</p> - -<p>4. Reason, moreover, assures us of the existence of Original -Sin. In the first place, we know that God is good, and we cannot -understand that a good God should have created man, the -noblest of the works of creation, to suffering and misery. We -feel assured, if we recognize God as good and loving to all His -works, that He did not make man to be what he is, full of infirmities, -ignorances, narrownesses, liable to suffering intensely -acute, to continuous trouble, to decay, to diseases most painful, -distressful in every way, loathsome, and finally to complete -dissolution. Again, we have but to look at history, to read the -daily records of crime in the papers, to see that there is a<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -frightful amount of evil among men, and always has existed, -and this cannot proceed from a good God.</p> - -<p>We must either deny the goodness of God, and say that man -has been created by a capricious Deity—a mixture of benevolence -and malevolence, of goodness and of evil—<em>or else</em>, we must -allow that God created men good, but that His purpose has -been hindered, and partially made ineffectual through the introduction -into man’s nature of something that was alien to it at -first. The introduction of this alien element can only be -attributable to man himself, who, having a <em>free-will</em>, could turn -away from the course ordained for Him by His Creator, could -deflect from the direct line, could bend from the way of -happiness to that of misery.</p> - -<p class="mb3">5. A state of Original Sin is not a condition of guilt for act -done, but a condition of impotency or partial impotency -towards good; and Baptism affords supernatural assistance -towards the undoing of those bad effects produced by the -Fall, and transmitted through all generations. It places man -in such a condition that little by little he can recover himself, -and be restored to the original condition of innocence, vigour, -and vitality of the first man as he left the hands of God.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Wednesday in Lent.</h2> -</div> - -<p class="ph3"><i>ACTUAL SIN.</i></p> - - -<p>1. Having seen what Original Sin is, we come now to Actual -Sin. Original Sin, we have seen, was a partial paralysis of -man’s better nature, a confusion of his faculties, and a rendering -him incapable of, by himself, attaining a recovery. It is a -passive state of inability towards good, and of subjection to -evil. Actual Sin is quite other—it consists in sinning voluntarily.</p> - -<p>Original Sin is a hereditary condition; Actual Sin is personal. -Original Sin is involuntary; Actual Sin is voluntary. Original -Sin is a state; Actual Sin is an act which throws us into a -state of sin.</p> - -<p>A guilty act carries with it guilt to the soul of him who -commits the act, but it may also entail a consequent state -on others. For instance, a father by his vices may so corrupt -his blood that his children have sickly constitutions. They -inherit the <em>consequences</em>, but not the <em>guilt</em>. This is analogous -to Original Sin, the state we are in through the fault of Adam. -Or, again, a father may squander an ancestral estate. His -children are born in penury, and are incapable of ever recovering -what their father has lost. His is the guilt, theirs the -condition into which his act has thrown them.</p> - -<p><span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span></p> - -<p>2. Actual Sin is of various degrees of guilt; according to -the state of knowledge of him who commits it, or according to -the heinousness of the sin committed, or according to the -amount of deliberation and wilfulness with which it is committed. -Where there is complete ignorance of the nature of -the act, so long as that ignorance is not voluntary, there the -guilt of the act is not mortal, though the act itself may be a -grave offence. So also the manner in which the will gives its -consent materially aggravates or lessens the guilt of a sin. If -the act be known beforehand to be forbidden, and yet the will -consents to it, it violates Conscience, and the guilt is grave; -but when a transgression is the result of unpremeditation, a -surprise, and the will has not had time given it to act, there -the guilt is slight.</p> - -<p>And once more, there is a difference in heinousness in sins. -It is wrong to strike another violently; it is worse to strike -with purpose so as to permanently injure.</p> - -<p>3. Sin is a violation of the Commandments of God, and as -such is incited to either by the Devil, who is the enemy of -God, or by the carnal nature which desires its own ends regardless -of what conduces to the exaltation of the superior nature, -or by the world, which desires to lower the general moral tone -of men to a vulgar and easy level. It is therefore a dereliction -from God’s Law, a turning away from God’s Order, a choosing -of what is either against His Will, or not wholly in accordance -with His Will. It is therefore always evil, and always deserves -punishment, and always leads to suffering.</p> - -<p>God has set before man, as the end of his existence, the -attainment of perfect happiness, by complete though gradual<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -recovery from the effects of the Fall. Every sin is a slipping -back into the condition from which we ought to strive ever to -escape, if it be not, what it is in some cases, a going down -into an even worse condition, by making our original sinful -condition an excuse for becoming actually sinful.</p> - -<p class="mb3">4. For the avoidance of sin we need supernatural aid, and -this is Divine Grace. By Baptism we are placed in the Spiritual -Realm, in which we are furnished with sufficient help to enable -us to resist all temptations, overcome all bad habits, discipline -all inclinations till they take the direction of good in place of -evil, and obtain a clear illumination of our intellect, so that we -can see, and see distinctly, what is God’s Will for us. Moreover, -we obtain the faculty of judging proportions, and of -estimating what is near and transitory at its proper value, as -also what is far off and enduring. Naturally we over-estimate -what is close before us and is temporal, and hardly see at all -and value what is far off and eternal, but by the gift of Divine -Grace our spiritual vision is enabled to judge distances and -judge values correctly.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Thursday in Lent.</h2> -</div> - -<p class="ph3"><i>THE CONDITIONS OF SIN.</i></p> - - -<p>1. Every sin is an act done by man endowed with free will, in -the exercise of his freedom, and with consciousness what he is -about. That is to say, certain conditions are requisite in order -that an act may be really sinful, and these conditions are, a -knowledge of what is proposed to be done, liberty to do it or -to forbear, and the will engaged to accomplish what is proposed.</p> - -<p>2. <em>Knowledge.</em> An act is only culpable when he who commits -it knows what he is about, knows the character of his act, or -has at all events a strong suspicion that the act is contrary to -the law of God. This is what S. Paul repeatedly urges. “The -law entered, that the offence might abound.” “The motions of -sin, which were by the law, did work in our members, to bring -forth fruit unto death.” “I had not known sin, but by the -law; for I had not known lust, except the law had said, Thou -shalt not covet.” “Without the law sin was dead.” The -measure of sinfulness is largely the knowledge possessed by the -doer of the deed. To such an extent is this the case, that -S. Paul supposes the case of one who commits an act that is -in itself harmless, but it becomes sin to him because he thinks -it is forbidden.</p> - -<p><span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span></p> - -<p>A corollary to this is that the degree to which an act is -sinful depends largely on the degree of our knowledge. For -instance, to one who knows that it is his duty to God to attend -public worship every Sunday it is sinful if he, without excuse, -stays away; but the sin is by no means as great to him who has -never been taught his duty to God, and thinks that going to -Divine worship is optional, and is merely for the sake of hearing -a sermon, which very probably, and perhaps reasonably, he -thinks he can do without.</p> - -<p>3. <em>Liberty.</em> An act is only culpable when the person who -does the act is free to do it, or to refrain from doing it. It is -only when the will is free that it can act so as to make what is -done guilty or innocent.</p> - -<p>Take the converse. A man may speak the truth, or give a -large sum in charity, because he is forced to do this, not -because he wishes to do it. He acts against his intention and -desire. The act is good, but there is no merit in what he has -done, for it is done under constraint. So it is possible that an -act in itself wrong may be done under such overwhelming -compulsion that all exercise of freedom and determination is -impossible. If any freedom remains, if there be any chance of -escape from doing what we know to be wrong, then it is, to us, -more or less sinful, if we yield to force.</p> - -<p>4. <em>Will.</em> This is the main faculty that determines the sinfulness -of an act. If we will to do an act which is a violation -of a commandment of God, or which may give occasion to the -violation, then the consequence is mortal sin. An act done by -a child before it has attained the use of its reason is not sinful, -nor is an act done by anyone without the exercise of the power<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -of determination sinful. Thus homicide is not murder. We -may take what belongs to another person in ignorance that it -belongs to another, or also, without the wish of defrauding -another, and in either case the act is not sin.</p> - -<p>The reason why eternal darkness and separation from God -is possible to devils and man is that the will may become so -turned away from God, and so diametrically opposed to Him, -that the faintest stirring of a wish to return to obedience is -absent. If any lost spirit could at any time repent, its salvation -would be possible. Eternal death is due to the fact that men -may become so alienated from the life that is in them, so full -of hatred of good, that they cannot turn to God, and hereafter, -when they view the consequences, may still never <em>will</em> the -return, but persevere in their rebellion and hatred of what is good.</p> - -<p class="mb3">It is consequently of the utmost importance that we should -watch over our wills, and strive to bring them to perfect conformity -with the Will of God, for in that alone lies our security, -in that alone true blessedness.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Friday in Lent.</h2> -</div> - -<p class="ph3"><i>CONDITIONS THAT DIMINISH GUILT.</i></p> - - -<p>1. We have seen that in order that sin may be deadly, it must -have been committed with knowledge of what was proposed, -in the exercise of liberty to act or not to act, and with deliberate -determination of the will.</p> - -<p>Now it is obvious that the same act may be very much less -guilty in one man than in another according as these faculties -exist in more or less activity.</p> - -<p>We will now consider some of the more simple extenuating -causes that may make a sin really to be—to the soul of him -who has committed it—a fault only.</p> - -<p>(<i>a</i>) <em>Excusable ignorance.</em> As has been pointed out, a man is -only guilty of mortal sin, when he is ignorant that the act is -forbidden. S. Paul says, “As many as have sinned without -law, shall also perish without law; and as many as have sinned -in the law, shall be judged by the law.” And our Lord Himself, -"That servant which knew his Lord’s will, and prepared -not himself, neither did according to his will, shall be beaten -with many stripes; but he that knew not, and did commit -things worthy of stripes, shall be beaten with few stripes. For -unto whomsoever much is given, of him shall be much required;<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> -and to whom men have committed much, of him they will ask -the more." (Luke xiii. 47, 48.) But the ignorance must be -excusable, that is to say, he who is in ignorance must not be in -<em>wilful</em> ignorance.</p> - -<p>(<i>b</i>) <em>Fear.</em> In certain circumstances the mind may be in -such a state of alarm and disturbance that its power of judgment -is paralyzed, and the will is overborne by the fear which -has become dominant. It is said of those who are out of their -minds that they are not accountable for their actions, and -there are cases in which terror is so acute, and so overmastering, -that a man or woman ceases to be morally responsible -for what he or she does.</p> - -<p>(<i>c</i>) <em>Compulsion.</em> As already shewn, liberty is essential to -qualify an act as either culpable or not culpable to the person -who is the agent. An act may be in itself wrong, but the guilt -entailed on the soul of him who does it depends on whether he -be a free agent or not. For instance, it often happened that a -martyr was forced to offer incense to idols. The grains were -thrust into his hand, and the hand was extended by violence -over the fire of the altar. But as the soul of the martyr never -yielded consent, no guilt of apostasy attached to it.</p> - -<p>(<i>d</i>) <em>Inadvertence</em>, or excusable want of attention. It does -often happen that a wrong act is done before we really know -what we are about. It is done without premeditation. We are -of course bound to be ever on our guard against temptation; -but that sin into which we have fallen <em>unintentionally</em> does not -carry with it the same guilt to the soul as if it had been done -with deliberation. “Be not high-minded, but fear,” says the -Apostle. The Evil One is ever on the watch to entrap us when<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -unprepared into sin. And though a sin committed inadvertently -may not be mortally sinful, yet it may, and probably will, carry -with it the temporal consequences just the same as if it had -been committed deliberately. “Watch and pray lest ye enter -into temptation.” S. Peter denied his Master partly through -fear, partly through inadvertence, he was caught off his guard. -We stand often without any sight of or suspicion of the temptation -on the brink of which we are, and with a touch we -are over. As we are repeatedly warned to caution and watchfulness, -such inadvertence does not wholly excuse us. We are -<em>bound</em> to be ever prepared, nevertheless the nature of man is -weak and frail.</p> - -<p class="mb3">2. Let no man seek to excuse himself for his sins. The -remarks made are calculated to comfort the distressed and -agonized soul that finds itself fallen into sin, which it hates, -and is not intended to encourage a comfortable assurance of -peace when there is no peace, and to engage to lack of watchfulness, -and want of contrition.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Saturday in Lent.</h2> -</div> - -<p class="ph3"><i>CONDITIONS THAT AGGRAVATE GUILT.</i></p> - - -<p>As there are certain conditions that remove the gravity of -guilt attaching to mortal sin, so, on the other hand, are there -certain conditions that aggravate the culpability of an act -against God’s will, conditions that may cause a sin, not in -itself heinous, to become deadly in its consequences to the -soul. These conditions shall now be taken into consideration. -They are four, just as there were four conditions that lessened -guilt.</p> - -<p>The conditions are these:—</p> - -<p>(<i>a</i>) <em>An error of Conscience</em>, which leads the person committing -an act, to believe that an act is forbidden by God, which -really is harmless or allowable, and he nevertheless commits -the act wilfully. Believing a course to be sinful, he takes -it deliberately. The course may not be in itself wrong, but -in that he thinks it wrong, and wilfully elects to take it, -believing that he is going against the Will of God, he sins -mortally. This we can see at once, for it is a deliberate -revolt of the will against what is believed to be God’s Will, -and it is the setting of the will in opposition to God which is -the condition that makes sin to be mortal.</p> - -<p><span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span></p> - -<p>(<i>b</i>) <em>The evil of the end proposed.</em> That is to say, if anyone -allows himself to do an act in itself harmless, or permissible, in -order to attain to an evil end, then the act, though in itself -harmless and permissible, becomes exceeding sinful. The end -proposed poisons the whole course of conduct pursued. In the -former case a harmless act is made deadly in its consequences -through antecedent ignorance, in this case through subsequent -evil. In both cases there is revolt of the will against God. He -who desires an evil of any kind, knowing that it is evil, <i>i.e.</i>, -that it is against the law of God, and deliberately compasses -that end, makes every step he takes in the course whereby he -reaches that end, however indifferent they may be in themselves, -taken by themselves, to be mortally sinful to him. This is clear, -because throughout he is acting with a will in opposition, and -in known opposition, to the Will of God.</p> - -<p>(<i>c</i>) <em>Contempt of the law or Lawgiver.</em> An act done by man -in disregard of God’s law, with indifference to what God wills, -is in itself mortally sinful. No man has any right to disregard -God’s law, which is the rule the Creator has impressed on His -intelligent creatures, and no man may be indifferent to God, -Who has given His law as the rule of well-being for the creatures -He has made. To put God out of the thoughts, and to act as -if there were no God Who has expressed His Will is practical -Atheism. With the lips he who so acts may indeed confess -Him but in acts deny Him. Neglect and disregard of God -may, indeed, be due to circumstances over which man has no -control—defective teaching in childhood, for instance—but of -this we are not speaking, but of such cases where a man has -been taught about God and His Will, and deliberately puts<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> -such considerations aside, and does not allow them to influence -his conduct.</p> - -<p class="mb3">(<i>d</i>) <em>The circumstances of the case.</em> An act, harmless or permissible -in itself, may yet be sinful, and gravely sinful, if the -circumstances be such as to make it the occasion of evil; for -instance, if it lead on to the formation of a bad habit; or if it -be the occasion of grave scandal. Such was the case of eating -meat offered to idols. In itself it was innocent, but he who ate -meat so offered before weak brethren, knowing that he was -causing injury to their consciences, thereby defiled his own -conscience. In the former case we have an act made sinful -through disregard of the Lawgiver, in this through disregard -of the consequences to ourselves or to others.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Sunday in Lent.</h2> -</div> - -<p class="ph3"><i>ON FREE WILL.</i></p> - - -<p>1. We have seen throughout how that the exercise of the Will -is that which gives character to an act, stamping on it its mark -of sin or righteousness, in as far as it affects the individual -Conscience.</p> - -<p>We will now look at the Human Will, and consider how it -operates.</p> - -<p>An object is presented to it, and it can determine with relation -to it in three different ways.</p> - -<p>(<i>a</i>) It can <em>consent</em> to it. If the object be evil, and it consent -to it, then it becomes guilty, it sins. This is what has been insisted -on throughout, that the Will of man is the determining -quality making a thing to be sinful or not to the individual -Conscience.</p> - -<p>The imagination or the intelligence presents to the Will a -certain picture, proposes a certain act, and the Conscience then -pronounces on the right or wrong of what is presented and -proposed. Then the Will forms its decision. If it consents to -what is suggested, and the Conscience has informed it that this -is <em>wrong</em>, then it makes a deliberate act of separation from and -revolt against God.</p> - -<p><span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span></p> - -<p>(<i>b</i>) It can <em>resist</em>, it can absolutely refuse to take the course -indicated, when the Conscience has pointed out that the course -is contrary to what God has ordered. When the Will thus -deliberately resists the evil suggestion, it not only does not sin, -but it performs a good and meritorious act. It has taken the -side of God, and such an act of positive adhesion to God is -rewarded by God, and strengthens the Will in a right course.</p> - -<p>When we say that an act of adhesion to God is meritorious, -we do not mean that any act of man unassisted by grace -can deserve a reward, but that God will reward man if he, -by an exercise of free will, ranges himself on His side, just as -surely as He will punish man if he, by an exercise of his free -will, ranges himself against Him.</p> - -<p>The devils, by an exercise of free will, rebelled, and lost -happiness. The good angels, by an exercise of free will, remained -faithful, and deserved and retained Beatitude. So man -has to decide. God’s grace does not constrain, it encourages -and helps, but it forces no man to take the course that leads to -life. The determination lies with man, and that determination -must be made by an exercise of the Will.</p> - -<p>(<i>c</i>) It may remain <em>passive</em>, neither consenting nor resisting. -Now, the Will of man is given to him as a determining power, -and no man has any right to bury this talent. Free Will is the -best gift God gave to man, and though it has been weakened by -his fall, yet it can be brought again to full vigour and energy -by the exercise of it in one direction or the other. The rudder -is given to the ship that by means thereof it may be steered. -So the Will is given to man that thereby he may be directed. -No good steersman will desert the wheel and let the vessel drive<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -before the wind and become a prey to the waves, and no man -may leave the determination of his course to accident, without -moral deterioration. We must strive to brace the Will so as to -decide according to judgment and Conscience, and every such -decision gives tone and force to the Will.</p> - -<p>2. There are certain cases in which it is advisable to <em>avoid</em> -instead of <em>resisting</em> temptation. When we know that circumstances -are strong against us, and we know that our Wills have -not acquired that nerve and independence which will enable us -manfully and persistently to resist, then the judgment advises -avoidance of the danger.</p> - -<p class="mb3">This is especially the case in all such temptations as affect -modesty. We must never run into temptation, and where we -are doubtful, and the way of avoidance is possible, there we do -well to take it.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Monday in Lent.</h2> -</div> - -<p class="ph3"><i>THE DETERMINATION OF THE WILL.</i></p> - - -<p>We have seen now what the Free Will in man can do. It can -choose, or refuse, or remain inert.</p> - -<p>Now we will go a little further, and see how it decides. It -can aim directly or indirectly at a certain end.</p> - -<p>(<i>a</i>) The Will can be <em>direct</em> when it decides for that which -is evil, <em>because it is evil</em>.</p> - -<p>Or when it decides for that which is evil, <em>because of the -pleasure or profit</em> accruing therefrom.</p> - -<p>Naturally, the first of these decisions is the worst; it implies -a radical hostility of the will to God. It is the condition into -which the will of the devils has fallen through persevering -opposition to God. They love evil for its own sake. The -transgression of God’s Law affords them no gratification, the -prospect of transgression holds out to them nothing but a -deepening of their woe; nevertheless, their wills have become -so set in opposition that they hate what is good, and love what -is evil, simply because good is good and evil is evil. The more -any man suffers his will to deflect from the Will of God, and he -allows himself consciously to choose evil, the nearer he approaches -to this condition of rooted and hopeless antagonism<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> -to God, and separation from the source of life, light, and -happiness.</p> - -<p>The second condition is the usual one, in which man chooses -evil because of the gratification to his senses, or his pride, that -the commission of a forbidden act, or the adoption of a forbidden -course, or the dereliction of a commanded duty, will -entail on him, or that he fancies it will entail. He does not -love evil because it is evil, but he loves pleasure or what flatters -his pride, and he accepts the evil because of what it promises.</p> - -<p>(<i>b</i>) The Will can be indirect in its pursuit of evil when (1) It -does evil that good may come, <em>or</em> (2) When it does good that -evil may come.</p> - -<p>In <em>the first case</em>, the Will proposes to itself to attain to a good -end, but it allows a certain course which it admits to be against -God’s Law, in the hopes that the lesser evil will result in the -greater good. Thus, a lie is told to gain the conversion of a -heretic. It is good to draw a man from heresy into the way of -true religion, but to use a forbidden means to do this is to sin. -Or an act of injustice may be done for the sake of doing some -great and manifest good. This is not permissible. Not only -must the end aimed at be good, but the means by which it is -attained must be good also. Better leave the end unreached -than use illegitimate methods for obtaining it.</p> - -<p class="mb3">In <em>the second case</em>, the Will proposes to itself to attain a bad -end, and to reach that uses good and legitimate means. For -instance, the truth is spoken when we know that by speaking -the truth we shall rouse violent passions and produce discord. -We do not mean that the truth should be perverted into -untruth, but that it may be withheld. We are not bound<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> -<em>always</em> to say everything we know, but to maintain a prudent -reserve. If A. has said something harsh of B., we are not -bound to tell B. what A. has said of him. It may be perfectly -true what we retail, but if we do retail it we know it will be -productive of discord. So it is quite possible for a person with -an ill intention to use quite legitimate means—that is, means -in themselves unobjectionable—to attain an evil end. Self-deception -may, and does sometimes, blind people to the -badness of the object they seek, by representing to them that -they have done nothing wrong in the way by which they have -worked to reach it.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span></p> - - - - -<div class="chapter"> -<h2>Fourth Tuesday in Lent.</h2> -</div> - -<p class="ph3"><i>PRACTICAL CONCLUSIONS.</i></p> - - -<p>From what has been said about the Will of man and the Nature -of Sin, some plain and Practical Conclusions may be drawn.</p> - -<p>1. Those evil thoughts that pass in us, to which we give no consent -direct or indirect, are not sinful to us, entail on us no guilt. -That is to say, we are not responsible for evil thoughts, images -unseemly, profane, uncharitable, for distractions in prayer, dreams -of the night, unless we arrest them and give them our consent. -Living in this evil world, surrounded by evil, we cannot avoid -the knowledge of evil; that knowledge may, however, pass over -the mind darkening momentarily, but not staining, like the -shadow of a cloud on a hill side. So also with regard to wandering -thoughts and unsuitable ideas presenting themselves to us -in prayer, we cannot help them, but if we allow our thoughts to -wander without effort to recollect them and harbour the unsuitable -ideas, then they become sinful.</p> - -<p>2. Sin consists in the assent given by the will to the suggestion -of evil. That has been sufficiently insisted upon, and need -not have anything further said thereon in this place.</p> - -<p>3. If certain evil effects are foreseen, more or less distinctly, -as likely to ensue, if we follow a certain line of conduct, and<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> -there be no reasonable motive to force us to adopt that line of -conduct, and those evil effects ensue, then we are guilty of them. -It lay in the power of our will to avoid that line of conduct -which brought us into peril of doing those things which are evil, -and, foreseeing the risk, we took the perilous course. This is -the case of rushing into temptation. For instance, we foresee -that association with certain individuals will lead to a lowering -of our religious fervour, a laxity of view with regard to our -moral obligations, and, nevertheless, we cultivate their society, -then we are guilty of the coldness that ensues in our religion -and the laxity that occurs in our moral look-out.</p> - -<p class="mb3">Or, again, if we see that by going to a certain place we are -running great risk of committing a certain sin, and, without any -real necessity, we go to that place, and fall under temptation, -then we are guilty, as if we had deliberately committed the sin. -Or, again, if we see that by spending much time, and thought, -and money on dress, we are becoming liable to vanity, and we -go on lavishing attentions on our personal appearance, so that -we do become conceited and vain, then we are guilty of the sin -of vanity. We have wilfully chosen that course which leads to -vanity.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Wednesday in Lent.</h2> -</div> - -<p class="ph3"><i>THE GRAVITY OF SIN.</i></p> - - -<p>We come now to consider why Sin is in itself so grave. There -are several reasons.</p> - -<p>1. It is a revolt against God. 2. It is a setting at naught of -the Work of Christ. 3. It neutralises the Work of the Holy -Ghost. 4. It is an attack on Society.</p> - -<p>1. <em>It is a revolt against God.</em> In the first place because God -is the supreme authority, the Lord over all Creation, and that -creature which sets up its own will against His, is thereby a -rebel. Man regards, may be, the laws as unjust, or as tyrannical, -that God has imposed on him; unjust because they limit his -freedom, or are beyond his power to obey; tyrannical because -they oppose the desires of his heart and animal appetites.</p> - -<p>In the next place it shows a disregard or disbelief in God’s -promises and warnings, it is therefore grave because it shows -indifference to God’s goodness and to His severity. In the -first case it robs God of the obedience due to Him, in the -second case it robs Him of the respect due to Him.</p> - -<p>Then, again, Sin is a revolt against God, as it makes man -seek another end than that which God has ordained. God -would have man seek Him, make Him the object of all His<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> -aspirations, all His efforts. By Sin a creature is substituted in -the place of God, and man labours for, thinks of, cares for this -created object, a person, or a thing, and makes of it an idol. -It turns a man away from God as the object of life and its -energies to a perishable and unworthy end.</p> - -<p>Once more, Sin is a revolt against God, inasmuch as it robs -God of the love, fear, reverence, worship, the thoughts of the -mind, and the affections of the heart, that properly belong to -Him.</p> - -<p>Sin therefore is a state of rebellion against God, in that it -refuses to acknowledge Him as king, and in that it sets up -another sovereign in His place. It takes away that obedience, -homage, love that should have been given to God, and gives it -to something or someone else.</p> - -<p>2. <em>It sets at naught the Work of Christ.</em> Christ came down -on earth, taking human nature upon Him to break the power of -Sin, and enable man to overcome it. Therefore He made -atonement for Sin, and provided means of grace whereby man -might be enabled to conquer it. But Sin is the making in vain -the Atonement. “If they fall away ... they crucify to themselves -the Son of God afresh, and put Him to an open shame.” -(Heb. vi. 6.) It prevents the sacrifice of Christ having any -efficacy on the soul, to cleanse it from the past and to strengthen -it for the future.</p> - -<p class="mb3">3. <em>It neutralises the Work of the Holy Ghost.</em> Our Lord -poured down the Holy Spirit on His Church to be the sanctification -of all the members thereof. This Divine Spirit prompts -to good, and helps to perform what is good. It “prevents and -follows us,” <i>i.e.</i>, it goes before, stirring up the will to do, and<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> -follows assisting in the performance. The Divine Spirit -endeavours to purify us, illumine us, and strengthen us. But -Sin stains, darkens, weakens us, consequently every sin wilfully -indulged in, undoes the work of Sanctification which should be -daily going on in us, forming in us the likeness to the perfect -pattern of Jesus Christ.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Thursday in Lent.</h2> -</div> - -<p class="ph3"><i>THE GRAVITY OF SIN.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>1. We have spoken of Sin as a revolt against God, as undoing -the work of Jesus Christ, and neutralising the Holy Ghost’s -work of Sanctification. We will now consider it as <em>an attack -on Society</em>.</p> - -<p>God is the Author of peace and concord, “He maketh men -to be of one mind in an house.” It is due to Him that Society -is possible. He made man not only to be an individual with -freedom, but to be a member of a community. The most -elementary type of community is the Family, then comes -the State, and lastly, the Church. Such unions can only be -formed and maintained by a certain amount of sacrifice of -individual freedom, and by mutual forbearance and compromise. -Now as we see that barbarism, pure and simple, is the state of -man who lives merely as an individual, and as we may be quite -sure that God never intended man to be a savage, we may conclude, -from reason, that God wills that man should unite with -his fellow-men into societies, and therefore that He sanctions -and blesses the surrenders and compromises that make such -unions possible. It is so in a family; no single member can<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> -do exactly what he likes, he must give up something for the -others, and it is exactly the same in the State and in the Church. -In human nature there is an union of different elements, -and in man as created all these were in complete accord; since -the Fall disorder has entered into their relations, so that there -is divergence of object aimed at by mind, body, and soul. -God desires to see man’s nature restored to perfect unity, so -that all conflicting tendencies may cease.</p> - -<p>2. Now Sin attacks Society—<i>i.e.</i>, the Divinely-ordered unity—in -several ways.</p> - -<p>(<i>a</i>) By <em>Pride</em> it impels the individual to assume a place to -which he has no right, or to refuse to the rest those concessions -which are necessary to make social harmony possible. Man -rebels against being only one among many, and endeavours to -thrust himself into prominence by arrogating to himself what -does not lawfully belong to him.</p> - -<p>(<i>b</i>) By <em>Jealousy</em> men are excited the one against the other. -They envy each other the place, the wealth, the respect, that -they have obtained. All men cannot have the same position, -the same wealth, and the same respect; there must be difference -among the members of the community, as there are -differences among the members of the body. Sin is an attack -on Society when, through envy, it stirs up class jealousies, and -stimulates hostility between different members of the social -body.</p> - -<p>(<i>c</i>) By <em>Cupidity</em>. Men, in their selfish greed to arrogate to themselves -all things desirable, use the strength, opportunities, position -they have, to draw to themselves the good things of this world, to -the despoiling of their fellows. Our Lord warns against love of<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> -Mammon. No man, He said, could serve God and Mammon, -that is, riches; and one reason is, that this greed after wealth is -not for the distributing of means of subsistence among the -many, and the relief of the necessitous, but in order that it all -may be retained for the glorification and indulgence of self.</p> - -<p class="mb3">3. These three motives for the breaking-up of Society are all -of Diabolic inspiration. As God is the author of unity, so is -Satan the source of all schism. God brings men together, and -inspires to the sacrifice of their individual caprices to the -general good; the Evil One, on the other hand, urges to the -undue exaltation of the individual self, so as to procure separation. -He is the cause of discord in families, of the sapping of -the principles of unity in the State, and to heresies and schisms -that rend the Church. In a family, in the State, in the Church, -all members, all classes, all orders, are bound together for the -common good, and the Divine Spirit is in every social body as -a good ferment—working out of it what is evil. But the Spirit -of Evil is the spirit of decomposition, which breaks up all unity. -It is in the family, in the State, in the Church, what death is to -that unity, the living man—a break-up into warring units.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Friday in Lent.</h2> -</div> - -<p class="ph3"><i>THE EFFECTS OF SIN.</i></p> - - -<p>We will now consider what are the effects produced by Sin. -These effects are <em>general</em> and <em>particular</em>.</p> - -<p>The general effects of Sin are as follows:—</p> - -<p>1. Sin causes a <em>stain</em> or scar on the soul. But this stain or -scar is not to be regarded as having a positive existence, but to -be a privation. A stain is a deficiency in whiteness, as a scar -is a defect in healthy smoothness. We are restored as far as -guilt goes, by our Baptism, to a state of innocence before God, -the infirmity and liability to Sin remains in us, but no condemnation -before God. Our souls are white and sound, white -as bleached linen, sound as an untorn garment. But every sin -committed after Baptism is a loss of purity and of soundness. -The soul that has sinned always after bears traces of the sin -committed. The blot may be covered, the rent mended, but -the traces of its having been made are never removed, though, -indeed, the guilt may be put away by true repentance and -absolution. This is due to the fact that a sin is a something -committed, and an act can never be undone, though its consequences -may be rectified. A word spoken can never be recalled, -nor can an act that has been done. There is salvation<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -for the sinner that repenteth, but the salvation attained by the -penitent is and must be different in kind from that achieved by -the soul that has never fallen into wilful sin.</p> - -<p>2. Sin entails <em>condemnation</em>, subjecting to punishment, either -temporal or eternal.</p> - -<p>All sin is a violation of God’s Commandments, and God is a -righteous Judge Who will call every man to account for what he -has done; but not only <em>will</em> He do so, He <em>does</em> so now; and in -this present life, to some extent, does punishment come on the -man who sins. We see this in actual life, how that certain acts -do bring with them their condemnation and their chastisement -on the doer of them.</p> - -<p>We see the same in nations that transgress God’s laws. God -visits it upon these nations, and brings them down, till by suffering -they have come to recognize their guilt.</p> - -<p>3. Sin <em>alienates</em> from God. God hates sin, and he who is in -sin is at enmity with God, is separated from God, and God’s -favour is withdrawn in a large degree from him. Jesus Christ, -by His merits, brought us into reconciliation with the Father, -blotting out the handwriting of offences that was against us. -The merits of Christ’s atonement were <em>applied</em> to us at our -Baptism. Then we who were aliens were made nigh by the -blood of Christ. Every sin after Baptism separates us from -God, darkens the light that shines on us, checks the flow of -Divine grace that nourishes our spiritual life.</p> - -<p>4. We can, indeed, <em>return to the favour of God</em>, through the -merits of the death of Christ; but every return from mortal sin -is a revival from the dead, a special call back out of the state of -transgression into which we have thrown ourselves, into the way<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> -of salvation. To obtain this we must <em>realize</em> that we have -sinned, <em>repent</em>, be sincerely sorry for what we have done, and -<em>resolve</em> never to do the same again. Then, and not till then, -does God for Christ’s sake forgive us. No repentance is -sufficient that has not the character of recognition of the -gravity of the offence, sorrow for having offended God, and -sincere desire for amendment.</p> - -<p class="mb3">When there is true repentance, then God <em>pardons the guilt</em>, -but He does not remove the consequences of the act. The -punishment must still be undergone. Thus, a man may have -ruined his constitution by his excesses, or squandered his -patrimony. He may bitterly deplore his sin, and sincerely -resolve to avoid all occasions of sin for the future, but, though -God on his true repentance blots out his iniquity, He does not -restore robustness to his constitution, nor does He return to -him his wasted patrimony.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Saturday in Lent.</h2> -</div> - -<p class="ph3"><i>THE EFFECTS OF SIN.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>We will now further consider the effects of Sin, and these the -particular effects.</p> - -<p>We live three lives; as we are made up of Body, Mind, and -Soul, each has its special life. The Body lives an animal life, -the Mind an intelligent life, and the Soul a spiritual life.</p> - -<p>Sin produces a disturbing and poisoning effect on all these -lives.</p> - -<p>1. <em>The life of the Body.</em> God made man healthy, vigorous, -and immortal. The introduction of Sin into the world has -produced disease, infirmity, and death.</p> - -<p>Sin is the cause of hard and exhausting toil, of the many -hardships, privations, troubles to which we are exposed in this -life, and it is the cause of the separation of soul and body in -death, and of the corruption that ensues in the grave.</p> - -<p>Sin has a certain deteriorating effect on the body when -indulged in, at all events those sins which are sins of the flesh, -such as drunkenness, gluttony, sensuality. They bring their -condemnation with them on the body that sins.</p> - -<p>2. <em>The life of the Mind.</em> The true illumination of the mind<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> -is God. An intellectual life is willed by God. No man may -lawfully neglect to cultivate his understanding by neglecting to -acquire knowledge, or his reason, by neglecting to use his -rational power. If man does, he sins, he is wasting a precious -gift of God, and the light that is in him is darkened, he becomes -a prey to superstition, ignorance, stupidity. The life of his -mind becomes stunted and extinguished. Sin acts on the mind -as well as on the body, it distorts its perception of the truth, -narrows its view, and leads it to mistake falsehood for truth.</p> - -<p>3. <em>The life of the Soul.</em> This is the most important life of all, -and it is the life usually least regarded. This is the life that is -divine in us, the breath of God. It has a double aspect (<i>a</i>) as -to God, and (<i>b</i>) as to man. That is to say, it lives in two relations, -one to God, the other to man.</p> - -<p>This spiritual life is the life of the spiritual faculty in man -which enables him to see God, to delight in His presence, to -love and to fear Him, to find pleasure in prayer and in meditation -on the things that are invisible. It enables him to look -beyond time into eternity, and to desire those things that God -has promised.</p> - -<p>Sin, when it has touched the soul, weakens its faculties. Its -power of vision is affected. “Blessed are the pure in heart,” -said our Lord, “for they shall see God,” but impurity is like a -film over the eye, clouding its vision. As the soul ceases to -see God, it ceases also to love Him, it takes less delight in -prayer; the body, or the mind, gains advantages over it, the -compound life is no longer maintained in due balance, but one -factor or other overlaps, and chokes the spiritual life.</p> - -<p>Again, the spiritual life is the life of the spiritual faculty in<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -man which enables him to observe God’s law, and Sin lames -and weakens man’s moral powers. As long as the spiritual life -is healthy, man’s moral life is also healthy, for indeed the moral -life is only another aspect of the same divine life in man. But -if man delivers himself up to Sin, then this moral power in him -is weakened, it ceases to speak distinctly, it becomes confused, -and finally ceases to speak altogether.</p> - -<p class="mb3">It is possible by continuance in sin to extinguish the spiritual -life altogether. If the mind be not employed, then it sinks into -inertness and death of the rational and intellectual faculties, -and unless the soul be allowed to grow and expand, it also will -languish. And if by continuance in Sin the soul be subjected to -wound after wound, and its voice be never listened to, then -finally it will die.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Sunday in Lent.</h2> -</div> - -<p class="ph3"><i>THE DEADLY VICES.</i></p> - - -<p>1. Certain Vices go by the name of Capital or Deadly Vices, -because they lie at the head or source of all sin; and because -they mortally affect the soul.</p> - -<p>But they are not in themselves acts, but principles or springs -out of which sins issue.</p> - -<p>They are reckoned as seven in number, but neither does -Scripture indicate this number, nor has the Church come to -any decision on this point. It is rather common sense, and -common observation, that have led to this classification, and it -is a classification simple and intelligible, and of practical use.</p> - -<p>These seven Capital Vices are seven mothers who, when -taken into the heart, settle there, and produce large families of -sins. They are <em>Vices</em>, that is to say, they are dispositions -towards evil, disordered inclinations left in us by original sin, -whence spring up in us, <em>by the consent of the will</em>, large crops of -bad actions, <i>i.e.</i>, of sins. Vice is a habitual disposition towards -evil. Sin is the action produced by this disposition when it -has seduced the heart into giving consent to it. Vice may -exist without sin, and sin can exist without vice. That is to -say, there may be a vicious inclination which cannot manifest<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> -itself in act, because the opportunity is wanting. A sin may be -committed without vicious inclination, out of carelessness, or -against the inclination which is towards good, through the -weakness of the nature and debility of the will.</p> - -<p>Everyone has, more or less, the roots of vices in him, though -in some they are far stronger than in others, and in some -individuals certain vicious propensities are stronger than other -vicious propensities. One man may have a natural proclivity -towards pride, and this very inclination towards pride may -neutralize in him the inclination towards indolence.</p> - -<p>2. The seven Capital Vices are:—</p> - -<p>1. Pride. 2. Avarice. 3. Luxury. 4. Envy. 5. Gluttony. -6. Anger. 7. Indolence.</p> - -<p>Of these Pride, Avarice, and Envy, are vices of the soul; -Luxury, Gluttony, Anger, are vices of the body. Indolence -is a vice of the soul and of the body.</p> - -<p>Of Pride it is said, “Everyone that is proud in heart is an -abomination to the Lord.” (Prov. xvi. 5.) “God resisteth the -proud.” (James iv. 6.) “The fear of the Lord is to hate evil; -pride, and arrogancy, and the evil way, and the froward mouth -do I hate.” (Prov. viii. 13.)</p> - -<p>Of Avarice it is said, “Know ye not that the unrighteous -shall not inherit the Kingdom of God,” and S. Paul says that -among these are “the covetous” who “shall not inherit the -Kingdom of God.” (1 Cor. vi. 10.) “No covetous man, who -is an idolater, hath any inheritance in the Kingdom of Christ -and of God.” (Eph. v. 5.) David speaks of “the covetous, -whom God abhorreth.” (Ps. x. 3.)</p> - -<p>Of Luxury, there are many and strong denunciations in<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> -Scripture, it is one of those conditions which, like avarice, -shuts out from the Kingdom of God. (1 Cor. vi. 10.) S. John -saw the luxurious shut out from the gates of the New Jerusalem. -See also Gal. v. 19.</p> - -<p>Of Gluttony, that is of indulgence to excess in eating and -drinking, the same is said. “The works of the flesh are manifest, -which are these—drunkenness, revellings, and such like, -of which I tell you before, as I have also told you in time past, -that they which do such things shall not inherit the Kingdom -of God.” (Gal. v. 21.)</p> - -<p>Of Envy it is the same, “Envyings,” are included among the -works of the flesh.</p> - -<p>So also is Anger.</p> - -<p class="mb3">Indolence is the torpor of the soul and body, which will not -exert itself to do what is right, or to resist what is wrong. It -is a state of indifference to the true ends for which man has -been made, and in Scripture is called sleep—“Awake thou -that sleepest, and arise from the dead.”</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Monday in Lent.</h2> -</div> - -<p class="ph3"><i>IN WHAT THE VICES ARE ROOTED.</i></p> - - -<p>The soil in which the Seven Vices find their root is Self-love, -or rather in an undue and disordered love of Self. If we really -loved ourselves we would seek to mortify and kill all the vices -in us; but it is through undue and irrational self-love that the -vices find root and opportunity to grow and flourish.</p> - -<p>1. Self-love is not in itself sinful. God has planted in every -man a love for himself. It is part of the nature of every man -and of every intelligent creature to take care of self, and seek -those things which conduce to its welfare. God has even set -self-love as the measure to us of the love we should bear to -our fellows. (Matt. xix. 19.)</p> - -<p>2. Self-love becomes sinful when it is excessive and unreasonable. -When, for instance, the love of self makes a man disregard -another’s need or comfort. When, moreover, it becomes a -dominating passion in the soul, obscuring and even extinguishing -the love of God. When it seeks wrong ends for self, the -indulgence of selfish pleasures, selfish comforts, passion, glorification. -Then self-love is sinful. When a person takes no -interest in any subject but what concerns self, has no talk save -of what touches self, sees everything in the light in which it -affects self, then self-love is unduly great.</p> - -<p><span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span></p> - -<p>Moreover, self-love may be disordered when it seeks for its -end apart from God, in its pleasures, in its self-glorification, in -its self-righteousness. Some people dethrone God and set up -self in His place, and make self-interest their only law, and self -their only law-giver. Again, self-love becomes sinful when it -sees good where good is not, and takes the appearance for the -reality.</p> - -<p>Self-love is disposed to self-delusion whenever it is allowed -to consider itself too highly.</p> - -<p>3. Self-love once excessive and unreasonable, draws on to -pride, avarice, luxury, gluttony, anger, indolence, because it -shows man his supreme good in honours that flatter, riches and -pleasures that puff up and indulge self-love, revenge against -such as offend self-love, and that neglect of duty which comes -so easy to those who give way to self-love. All the Seven Vices -minister to self-love, pamper and feed it, assist in its growth, -and tend to make it take the place of God in the heart.</p> - -<p>Self-love is harmless so long as it does not encourage the -growth of these noxious vices. We must therefore be very -watchful of ourselves, and hold our love of self under severe -control, never allowing it to become a soil in which vices may -luxuriate, but seeing that it be a garden plot in which Christian -graces spring up, which it well may, for the same soil that grows -weeds will grow flowers.</p> - -<p class="mb3">4. Self-control, self-renunciation, are required of us by Christ. -“If any man will come after Me, let him deny himself, and take -up his cross, and follow Me.” (Matt. xvi. 24.) The true love of -self has a far eye and looks to eternity, and seeks those things -that are above, not the things that minister to self-love below;<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> -seeks the salvation of the soul, not the pampering of the flesh -and the flattery of pride. And the only way of obtaining the -imperishable riches and unfading joys, is by resisting the inclinations -of the carnal nature towards such as are for a time, and -perish in the using. There is a true love of self and a false -love of self; or rather love may be directed towards the elevation -of the better self, or to the degradation of the inferior self. -It is necessary to distinguish between the elements that make -man, Body, Soul, and Mind, and to seek those things which -minister to the superior elements—Mind and Soul, not to the -animal part of man—Body. Or again, not to serve only the -Mind and neglect the Soul, but to seek the welfare of the Soul -first of all.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span></p> - - - - -<div class="chapter"> -<h2>Fifth Tuesday in Lent.</h2> -</div> - -<p class="ph3"><i>PRIDE.</i></p> - - -<p>1. Pride is the love and estimation man has for himself -beyond measure. Every man should have a proper pride in -himself as a creature of God, an heir of everlasting life, and -so maintain his dignity and self-respect, not degenerating into -buffoonery, and making himself a laughing-stock to men.</p> - -<p>But Pride must be within due limits. Let no man think -more highly of himself than he ought to think.</p> - -<p>2. There are five ways in which Pride may become excessive -and sinful.</p> - -<p>(<i>a</i>) When a man is puffed up with self-esteem because of the -natural gifts he has received, as though they came from himself, -and were not the unmerited gift of God. Thus a girl may -become vain and conceited because she has good hair or eyes, -and is esteemed a beauty. A man because he has wealth. He -becomes purse-proud. Or because he has great abilities. Or -because he has great strength and health. This leads to -vain boasting, to an insolent demeanour, to great self-opinionativeness.</p> - -<p>(<i>b</i>) When a man regards what successes he has met with -as due to his merits. Success may be, and probably is,<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> -due in most cases to frugality, sound judgment, caution at one -time and daring at another; but there is ever in it an element -of the unforeseen, due to God’s ordering. Moreover, the good -qualities, the prudence, frugality, and so on, in the man are the -growth of good elements implanted in him by God. A man -must always acknowledge God as the Giver of all good things, -recognize His hand in the inception and the carrying out of -whatever succeeds, and must not attribute it solely to himself. -The thought of self drives the thought of God out of the -mind.</p> - -<p>(<i>c</i>) When a man boasts himself of what he has not. When, -that is, in order to flatter his self-pride before others, he pretends -to be, or to have what he is not, or has not got. Thus living under -false appearances, living beyond one’s income, are due to Pride.</p> - -<p>(<i>d</i>) When a man despises others. Every man who looks -down on, disparages, and regards others as common and vile, -is guilty of Pride.</p> - -<p>The rich have no occasion to despise the poor, those of -one social class to talk contemptuously of those of another, or -as being <em>common</em> people, as <em>Nobodies</em>. With God nothing is -common, and not one of His creatures is a Nobody. Moreover, -it is possible to sin through pride if those who have committed -no mortal sins despise such as have sinned. Spiritual -Pride is the worst kind of Pride.</p> - -<p>3. Pride produces a good many children, all bad when -overgrown.</p> - -<p>(<i>a</i>) <em>Ambition.</em> The desire to distinguish oneself above -others. Harmless when moderate, evil when excessive.</p> - -<p>(<i>b</i>) <em>Vain-glory.</em> The desire to make parade of those qualities<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> -one has, and to attribute to oneself qualities one has not. -Always bad.</p> - -<p>(<i>c</i>) <em>Ostentation.</em> The affectation of making display of those -advantages we possess—wealth, cleverness, knowledge, &c. -Always not only bad, but vulgar.</p> - -<p>(<i>d</i>) <em>Contempt for others</em>, leading to disparaging what is good -in others, and exaggerating their faults. Never other than bad.</p> - -<p>(<i>e</i>) <em>Presumption</em>, which impels to attempt what is beyond -one’s powers. It is not wrong to have self-confidence in what -one has. It is wrong when one presumes on what <em>one has not</em>.</p> - -<p>(<i>f</i>) <em>Hypocrisy</em>, which seeks to show to the world a better -face than what one really has, to pretend to be what one is not. -Ever bad.</p> - -<p>(<i>g</i>) <em>Obstinacy</em>, which follows self-determination as if that must -be right; and a stubbornness which does not suffer a man to -give way when his reason has been convinced that he is wrong.</p> - -<p class="mb3">(<i>h</i>) <em>Disobedience</em>, which follows on self-conceit, making a man -follow his own wishes and opinions, and disobey just commands, -because he desires independence, or because he despises his -superiors and those in authority over him.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span></p> - - - - -<div class="chapter"> -<h2>Sixth Wednesday in Lent.</h2> -</div> - -<p class="ph3"><i>AVARICE.</i></p> - - -<p>1. Avarice or Covetousness is a disorderly and unreasonable -and excessive attachment to the things of this world, -especially to money.</p> - -<p>Now the love of the good things of this world is by no means -sinful in itself, it is legitimate. God gives them to us to enjoy. -God gives to us earthly things to be possessions, to keep, and to -enlarge, and multiply. To throw away wantonly what has been -given to us is sinful. For instance, it is sinful to squander money -in extravagance, in horse racing, in gambling. Riches are a -trust, land and houses are a trust, given us from God, and we -must not diminish what we have received, in amount and value, -but endeavour to make them more. It is a token of gratitude -to God for this gift that we appreciate them, and use them -profitably.</p> - -<p>2. Worldly goods are given to us to satisfy the necessities of -life, not only in the matter of eating, and drinking, and clothing, -but of our mental and spiritual life also. Our worldly goods -are given to us to enable us to cultivate art, and science, and -literature, all that goes towards the furtherance of the amenities -of life: music, painting, architecture, sculpture, horticulture, &c.</p> - -<p><span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span></p> - -<p>Worldly goods are given to us that with them we may do what -we can to mitigate the miseries of the poor and suffering, and to -advance God’s Kingdom, and enrich and adorn His Sanctuaries -and His Service. Consequently we are using our riches aright -when we seek out means of relieving distress, when we assist -in the propagation of the Gospel among the heathen, and -when we build and decorate Churches, and provide for the -beautiful musical rendering of the worship of God.</p> - -<p>3. Avarice is a mortal vice when we:—</p> - -<p>(<i>a</i>) Desire the good things of this world for the sole gratification -they yield to our senses, when they minister to our -luxury. When we love them for a selfish reason, and value -them only as they minister to the comfort, ease, indulgence, and -pampering of self.</p> - -<p>(<i>b</i>) Avarice is a sin when we desire the good things of this -world inordinately. “Love not the world, neither the things -that are in the world. If any man love the world, the love of -the Father is not in him. For all that is in the world, the lust -of the flesh, and the lust of the eyes, and the pride of life, is -not of the Father, but is of the world.” (1 John ii. 15, 16.)</p> - -<p>Excessive love of the things of this world becomes idolatry. -(Eph. v. 6.)</p> - -<p>(<i>c</i>) Avarice is a sin when it agitates the mind, and occupies -it with excessive anxiety after the good things of this world. -“Take no thought for the morrow,” says our Lord, “for the -morrow shall take thought for the things of itself.” “Seek ye -first the Kingdom of God, and His righteousness; and all these -things shall be added unto you.” (Matt. vi. 33, 34.) That is -to say, the mind is to be mainly occupied with the true end of<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -life, and strain for that, and the striving after all material -interests must be kept in subordination to that.</p> - -<p class="mb3">(<i>d</i>) Avarice, or Covetousness, has several daughters. It produces -in man—1. <em>Callousness</em> to distress. He loses feeling for -the distress of the poor and suffering. He begrudges everything -given to them as something taken from himself. 2. <em>Dishonesty.</em> -In order to increase wealth, the Conscience is hushed to pass -over certain fraudulent or dishonest acts whereby money may be -gained unfairly, by false representation, by selling a thing at -what is beyond its worth, &c. 3. <em>Unrest.</em> The mind is -engrossed by the cares and anxieties of the pursuit of wealth, -so that no good seed can grow in it. The calm and peace -of a Conscience at rest in God pursuing the true end is gone, -and is replaced by constant uneasiness as to how certain -speculations will turn out, what profit will come from a certain -sale, or how certain losses are to be made up.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span></p> - - - - -<div class="chapter"> -<h2>Sixth Thursday in Lent.</h2> -</div> - -<p class="ph3"><i>LUXURY.</i></p> - - -<p>1. Luxury incites to the indulgence of the senses excessively, -beyond what God’s law permits. As a vice, it consists in the -love of what is sensuous, and the inclination to yield to the -pleasures of the sense.</p> - -<p>It leads to forgetfulness of God and idolatry. That is to -say, to the enthronement of self in the place of God. Everything -is made to give way to the indulgence of the pleasures -and caprices of self. God exacts of us the homage of the -entire man—body, soul and spirit; luxury corrupts the body -so that it can no longer be presented holy and without blame -to God; stains and enervates the soul, and dulls the mind, -filling it with lassitude and indifference.</p> - -<p>It leads to sacrilege, for sacrilege is the profanation of that -which is dedicated to God. Now, man’s body is the temple of -the Holy Ghost, and S. Paul shews that sensuality is a defilement -of this temple.</p> - -<p>Moreover, Christ took human nature upon Him to restore -human nature, to purify it, and if we by indulgence desecrate -the body, we are dishonouring that nature which Christ stooped -to assume.</p> - -<p><span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span></p> - -<p>2. Luxury indulged in becomes a <em>servitude</em>. He that doeth -sin is the servant of sin. (John viii. 13.) The more that the -carnal nature is yielded to, the more exacting it becomes. It is -never satisfied, it is ever crying out for fresh pleasures, and -even when the faculty of enjoyment is over, the burning -craving after new pleasures remains.</p> - -<p>Luxury indulged in <em>gives the Evil One power over us</em>. At first -he advised, suggested evil, then he commands as a master, and will -be obeyed. The sinner groans in his bondage and desires to -escape, but remains in chains, his efforts to escape are powerless.</p> - -<p>Luxury indulged in <em>weakens the power of resistance</em>. The -sinner becomes with every sin yielded to more frail and more -cowardly. His will becomes more powerless every time he yields, -he makes the next fall more easy, recovery more difficult.</p> - -<p>3. Luxury is not merely the yielding to gross sins of the -flesh. It is a root of inclination in man to yield to and pamper -the body in many ways not in themselves sinful. Any excessive -indulgence in pleasure, in ease, in dress, in entertainments, -in distractions, in æstheticism, may be, and often is, mortal -vice. To take a simple case, the reading of novels. A novel -may be read as a distraction from laborious thought, or painful -thought. But to make fiction the main nutriment of the mind -and imagination is to indulge in the vice of luxury.</p> - -<p>Man is sent into this world to do some good to others, to fill -some social gap, and to educate his mind, discipline his body, -and cultivate his soul. But luxury bids him distract his mind -from serious pursuits, and seek distraction as an end. Luxury, -instead of bracing, enervates the body, and it neglects the soul, -if it does not cover it with stains.</p> - -<p><span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span></p> - -<p>4. Gross indulgence in luxury, and long continuance in -luxurious living degrades the heart. The heart is rendered -incapable of responding to noble thoughts.</p> - -<p>It blinds the mind to Divine things. As the pure in heart -see God, the impure have their understanding darkened to -Divine things.</p> - -<p>It chokes the spiritual life. To the luxurious prayer gives -disgust, religious counsel irritates.</p> - -<p class="mb3">It hardens the heart, it leads from sin to sin, till sin becomes -a habit, and habit becomes impenitence. Then the grace of -God leaves the soul entirely, and spiritually the soul is dead.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span></p> - - - - -<div class="chapter"> -<h2>Sixth Friday in Lent.</h2> -</div> - -<p class="ph3"><i>ENVY.</i></p> - - -<p>1. Envy is a sadness which affects the mind on the contemplation -of advantage accruing to a fellow-being, and which we -resent as though what was his good was our ill. Or else it is -a gladness which we feel when we see or hear of some disadvantage -happening to a fellow-being. Or again, it may be -a dissatisfaction at his having some natural gifts or divine -favours accorded to him which we are without, or a satisfaction -at his having certain natural defects, faults, or infirmities.</p> - -<p>2. There is no sin in the feeling of the heart when we are -sad at the success of another, which has not fallen to us, so -long as it does not embitter us, and so long as it serves to spur -us to activity. <em>Emulation</em> is not sinful. On the contrary, God -allows of inequalities, in order to stimulate us to use our -energies, and exercise our faculties to the utmost. Emulation -is only sinful when with it goes loss of charity.</p> - -<p>There is no sin in the feeling of the heart when we are sad -or wrath at persons obtaining advantages which they do not -deserve. This is <em>Indignation</em>, and springs out of a wounded -sense of justice. But such indignation must not prompt us to -disparage, backbite, and injure those who have succeeded -without just cause for success.</p> - -<p><span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span></p> - -<p>There is no sin in the feeling of the heart when we are disconcerted -at certain persons obtaining positions of trust and -authority which we believe they will misuse. This is <em>Fear of -Evil</em>, and is legitimate. At the same time, as we cannot see -the hearts and measure the understandings of others, it is -possible we may undervalue them, and that they will do better -than we have thought probable.</p> - -<p>There is no sin in the feeling of the heart when we feel glad -that a person whom we deem unworthy has failed to obtain, or -has lost an employment for which he was incapable.</p> - -<p>Nor is there anything wrong in the feeling of satisfaction at -the punishment of an evil-doer.</p> - -<p>3. Envy is that gall of the heart which is the reverse of -charity. Envy is bred of self-esteem, and it hates to see others -better, happier, more esteemed, more prosperous than self. It -is <em>selfish egoism</em>, desiring to possess all advantages itself. It is -a <em>baseness of the soul</em>, which cannot endure to see anything -superior to its own mean self. It is a <em>falsity of judgment</em>, for it -interprets awrong everything done by the person it envies. It -is <em>hypocritical</em>, for it knows the despicable quality of its emotions, -and veils them under all kinds of disguises.</p> - -<p>4. It is the most distressing of spiritual maladies. It is to -the soul what rust is to iron, canker to a tree, corroding and -destroying all happiness, brightness, amiability.</p> - -<p>It poisons the entire life.</p> - -<p>It is, moreover, the fruitful mother of many sins.</p> - -<p>It produces (<i>a</i>) slander, backbiting, malicious words, (<i>b</i>) uncharitable -and cruel acts of animosity and vengeance.</p> - -<p>It is a vice most hateful to God. “Envy,” says Solomon, is<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> -“the rottenness of the bones.” (Prov. xiv. 30.) “Though I -bestow all my goods to feed the poor, and though I give my -body to be burned, and have not charity, it profiteth me -nothing,” says S. Paul. (1 Cor. xiii. 3.) It is one of the works -of the flesh that excludes from the kingdom of God. (Gal. v. 21.) -“If ye have bitter envying and strife in your hearts, glory -not ... this ... is earthly, sensual, devilish. For where envying -and strife is, there is confusion and every evil work.” -(James iii. 15, 16.)</p> - -<p class="mb3">5. One belief among theologians is that the Devil fell through -Envy; when he knew for what God had created man, he was filled -with jealousy of man, and therefore revolted. As charity is the -greatest of virtues, and sweetens and glorifies the whole life, -and is that virtue most near to Christ, so is Envy the greatest -of vices, souring and darkening the whole life, and bringing -most into likeness to the Devil.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span></p> - - - - -<div class="chapter"> -<h2>Sixth Saturday in Lent.</h2> -</div> - -<p class="ph3"><i>GLUTTONY.</i></p> - - -<p>1. Gluttony is the vice of greedy love of eating and drinking -beyond measure. If it be a love of eating too much it is -<em>greediness</em>; if a love of eating and drinking only choice and -palatable things, then it is <em>daintiness</em>. Now God requires us -to eat and drink what is necessary for our life and health, and -He gives to us a sensation of pleasure in eating and drinking in -order to encourage us to eat and drink what is good and healthful.</p> - -<p>Gluttony is the opposite vice to the virtue of temperance.</p> - -<p>Some people are particular not to drink fermented liquors, -but gorge themselves with food. They are quite as guilty of -excess in one way as those who drink beyond measure. The -gifts of God are bestowed to be used, and used in moderation. -To despise and reject any gift of God as in itself bad is to sin -against God. So S. Paul speaks of those who forbad meats, and -so nowadays some intemperate advocates of temperance forbid all -fermented liquors as in themselves bad. Sin does not exist in -eating and drinking, but in eating and drinking immoderately.</p> - -<p>2. There is sin when (<i>a</i>) one eats and drinks in excess of -what nature requires, merely for the sake of the pleasure of -eating and drinking.</p> - -<p><span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span></p> - -<p>(<i>b</i>) One eats or drinks with daintiness, picking and choosing, -and disparaging food or drink if it be not quite what suits -our pampered tastes.</p> - -<p>(<i>c</i>) One spends too much time, or thought, or money, over -food and drink.</p> - -<p>(<i>d</i>) One disorders the health, and confuses the mind, through -overmuch eating and drinking.</p> - -<p>3. There is a virtue in self-denial in eating and drinking. -Our Lord Himself exhorts to fasting (Matt. vi. 16), and -Himself set us the example to fast. It must, however, never -be done to excess, so as to injure the health. And as it is well -to abstain from food, so is it well to abstain from intoxicating -drinks, if done merely as an act of self-denial, and to avoid scandal.</p> - -<p>4. Gluttony or Drunkenness is the fruitful mother of several -evil children.</p> - -<p>(<i>a</i>) The <em>degradation of the superior faculties</em>, which are -weakened by surfeiting and drunkenness. The mind is abased, -and the soul smothered by excessive eating and drinking.</p> - -<p>(<i>b</i>) <em>Forgetfulness of Salvation.</em> The soul becomes so lost in -the grossness of the life led by the glutton, and the gourmand, -and the drunkard, that it does not care for the things of the -life to come.</p> - -<p>(<i>c</i>) <em>Laxity of Morals.</em> When the thoughts are given up to -pampering the animal man in one particular, the power to -resist temptation to indulge the animal appetites in other -particulars is weakened, if not lost.</p> - -<p>(<i>d</i>) <em>Passion.</em> The glutton and the drunkard are liable to give -way to explosions of rage and anger, to quarrels and discords. -Self-restraint being sacrificed in one quarter is lost in another.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span></p> - - - - -<div class="chapter"> -<h2>Palm Sunday.</h2> -</div> - -<p class="ph3"><i>ANGER.</i></p> - - -<p>1. Anger is an agitation of the heart against persons or things -that displease us, impelling us to reject them and injure them. -It urges us to avenge ourselves on them for the wrong they -have done, or that we imagine they have done to us.</p> - -<p>Anger is not necessarily in itself sinful. It is legitimate when -it is just, when the feeling is moderate, when the desire of punishment -is proportioned to the offence, and when it is soon passed.</p> - -<p>It is sinful when it is <em>unjust</em>, <em>excessive</em>, <em>vengeful</em>, and <em>lasting</em>.</p> - -<p>We feel angry when we see a wrong done, the weak oppressed, -the truth spoken against, religion mocked. Such a feeling is -right, it is <em>righteous zeal</em>. But Anger must not be allowed to -get the dominion over us. That is what the Apostle says when -he bids us, “Be ye angry, and sin not.”</p> - -<p>2. Anger is criminal in its <em>object</em>, when it seeks vengeance on -a person for a wrong he has not really done, or in excess of -his deserts.</p> - -<p>Anger is criminal in its <em>means</em>, when it goes about to avenge -a wrong by some illicit means, as by slander, by bringing hurt -upon the person who has given the offence in a secret, underhand -way.</p> - -<p><span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span></p> - -<p>Anger is criminal in its <em>motive</em>, when it pursues the offender -remorselessly, even though he deserves punishment.</p> - -<p>Anger is criminal in its <em>motions</em>, if they be allowed to pass the -bounds of moderation, and obscure the judgment, that is to say, -if it become a blazing passion.</p> - -<p>Anger is criminal in its <em>expression</em>, when it impels to extravagant, -insulting, false words, or violent acts.</p> - -<p>3. Let us now return to the consideration of the four qualities -of Anger that justify or condemn it.</p> - -<p>(<i>a</i>) It is sinful if it be <em>unjust</em>, and lawful if <em>just</em>. We must, -therefore, be very careful not to allow our eyes to be blinded -by passion so as to judge wrongfully. We are very liable to -mistake, and may suppose a thing is done against us intentionally, -when it has been done accidentally. We must, therefore, -not be impulsive in our Anger.</p> - -<p>(<i>b</i>) It is sinful when <em>excessive</em>. We must not give way to the -feeling of Anger, so as to allow it to grow out of indignation at -the sense of wrong done into a hot personal passion that, like a -whirlwind, will sweep us away with it.</p> - -<p>(<i>c</i>) It is sinful when <em>vengeful</em>. God says, “Vengeance is -mine, I will repay.” We must seek only the redress of the -wrong, not the injury of the wrong doer. We must seek his -good, not his hurt, in the exercise of punishment. That makes -all the difference between retribution and revenge.</p> - -<p>(<i>d</i>) It is sinful when <em>lasting</em>. “Let not the sun go down on -your wrath,” is S. Paul’s rule. If we bear anger and malice -in the heart, the longer we harbour it the more unreasonable -it grows. Anger must be soon over, ready to die out at once -when the opportunity presents itself for forgiveness.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span></p> - - - - -<div class="chapter"> -<h2>Monday in Holy Week.</h2> -</div> - -<p class="ph3"><i>SLOTH.</i></p> - - -<p>1. Sloth is that love of indolence, or dislike to exertion, -which induces man to neglect his duties.</p> - -<p>The will is given to man as a determining faculty to impel -him to action in the right course, and to hold him back from -activity in the wrong direction. Sloth is that inertness which -holds back the will from forming a determination, and therefore -usually holds man back from fulfilling his duties. It may hold -him back from doing what is wrong, and so may be of a -negative advantage, and yet it so saps the life of the will as to -make it incapable of doing any good, that it would in some -cases be better in the end for a man to have chosen what is -wrong, and to have repented, than to have remained inert in the -presence of a question set before him to decide upon.</p> - -<p>It cannot be sufficiently impressed on Christians that they -have <em>positive</em> duties, that they are not called on to be a kind of -moral jelly-fish, but to a life of activity, and of activity healthy -and well-directed. It is in order that they may live this life of -healthy, well-directed activity, that Conscience is given them. -Nor can any man <em>shirk his duties</em> without mortal sin, for he is -going contrary to the Will of God, and frustrating the intention<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> -of God in sending him into the world. There is a place for -every man, there is work for every man, a line for every man to -walk along, and Conscience to direct, and will to determine, are -given to every man to enable him to take his place, do his work, -follow his course. He may take the wrong place, do the wrong -work, and follow the wrong road, and he sins when he so does. -But he also sins, and sins quite as gravely, when he refuses -through indolence to take his proper place, and fulfil his predestined -duties.</p> - -<p>2. Every man has faculties of some sort, and for some end. -He has intellectual powers, manual dexterity, a sensitive eye or -ear, and so on, and it is the duty of every man to come early -and clearly to a perception of what his special abilities are, and -then to cultivate them to his utmost. So is he fulfilling God’s -will. But if he says, “I am a man of private means, there is -no occasion for me to exert my intellect to acquire knowledge, -to work at painting, study music, follow mechanics,” and so he -does not develop his natural gift, he sins against God, he is -<em>wasting his talent</em>, through sloth.</p> - -<p>Again, no man is justified in half doing what he is set to do. -A good many men and women are content to obtain a smattering -of knowledge, and to dabble in the fine arts, to trifle with -science, merely so as to be able to chatter in society about -these things. But if anyone has a faculty enabling him to do -anything; if anyone has a task set him to do, he must do it -thoroughly; do it “as unto the Lord, and not unto men.” The -servant must not half do his work, the tradesman leave the -article he turns out unfinished off, nor the man of culture be -content with a smattering of knowledge. All must alike <em>make<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> -full exercise</em> of their talents. What their hands or minds find -to do, they must do well, or they sin through the vice of sloth.</p> - -<p>3. Sloth is hateful to God. “The Kingdom of Heaven -suffereth violence,” said Christ. The violent, <i>i.e.</i>, the active, -take it by storm. The <em>unprofitable</em> servant is condemned -because he did not put his talent to usury.</p> - -<p>The barren fig-tree was cursed because it produced no fruit.</p> - -<p>4. Sloth is the fruitful mother of vicious children.</p> - -<p>(<i>a</i>) <em>Indolence</em>, and loss of time, and for the use of our time -we must give account.</p> - -<p>(<i>b</i>) <em>Cowardice</em>, which makes us shrink from doing what is -right because we fear it will give us trouble or inconvenience.</p> - -<p>(<i>c</i>) <em>Inconstancy</em>, which is the changing about from one course -to another, to avoid present discomfort, instead of acting -directly in accordance with the principle.</p> - -<p class="mb3">(<i>d</i>) <em>Deadness of heart</em> to God’s calls.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span></p> - - - - -<div class="chapter"> -<h2>Tuesday in Holy Week.</h2> -</div> - -<p class="ph3"><i>THE SACRIFICE FOR SIN.</i></p> - - -<p>1. We have considered Conscience as the faculty by which -we discern between Good and Evil, and then have considered -Sin itself.</p> - -<p>Now we will briefly turn our attention to the Sacrifice offered -by Christ in expiation for the Sins of the World.</p> - -<p>If Christ had not come to release us of the <em>guilt</em> of sin, and -to strengthen us to overcome the <em>weakness</em> produced by sin, we -could have no hope of salvation.</p> - -<p>2. It is not a matter on which we will tarry, to ask, Why it is -so, but we will accept the fact that by God’s Will, <em>transgression -of His Commandment carries with it guilt, and can only be expiated -by suffering</em>. That it should carry with it guilt is indeed not a -matter to perplex us, for guilt is the sense of transgression and -the privation or stain that attends it, together with the sense of -alienation from God. But that sin can only be expiated by -suffering, is a law of God concerning which we will not now -argue, but accept it. We see that a sense of sin has ever -impressed on mankind consciousness of guilt before God, and -a conviction that only through suffering could that guilt be -done away.</p> - -<p><span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span></p> - -<p>The <span class="smcap">Sacrifices</span> inexplicable in themselves and even absurd, -find their signification in the consciousness of guilt: men felt -that they were alienated from God, sinful before God, and they -sought by Sacrifice, <i>i.e.</i>, by suffering, to atone for their guilt.</p> - -<p>The <em>idea of Sacrifice</em> contained in it these elements:</p> - -<p>(<i>a</i>) It must be one of <em>blood</em>. Suffering and the shedding of -blood was considered expiatory. “Without shedding of blood -was no remission.” (Heb. ix. 22.)</p> - -<p>(<i>b</i>) It must be either a <em>human</em> sacrifice, or it must be the -sacrifice of that which was most useful, essential to man: not of -a wild beast, for instance, but of a tame beast of domestic utility.</p> - -<p>(<i>c</i>) It must be <em>innocent</em> and pure, without defect or spot. It -was sometimes the first-born lamb or calf.</p> - -<p>(<i>d</i>) It must be, if possible, <em>voluntary</em>. A Sacrifice was thought -to lose half its efficacy unless it were a free-will offering. Among -Greeks and Romans, water was poured into the ears of oxen -brought to sacrifice, to make them nod their heads, and so give -an appearance of consent to their death.</p> - -<p>(<i>e</i>) It must be in part consumed by the fire, in part by the -offerer. The fire was the symbol of God accepting; the participation -in the sacrifice showed the man who offered that he -received the benefits of the Sacrifice.</p> - -<p>3. Sacrifice was not only expiatory, but it was also <em>vicarious</em>; -that is to say, from the beginning man saw that the innocent -might die for the guilty. Now this could only be so seen -because indistinctly the human Conscience looked to the One -Sinless Victim Who would by His Sacrifice of Himself, put away -the sins of the world. But for this it would have been -unreasonable.</p> - -<p><span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span></p> - -<p>It was, however, an universal belief that the just might suffer -for the unjust, the blameless for the guilty, and that was why -the sacrificer sought out the spotless victim as the victim.</p> - -<p>This belief also was the occasion of numerous sublime heroic -acts of self-devotion in the heathen world, when one man -offered himself for the fault of all the people: as when Codrus -died for his people, Curtius plunged into the gulf in the Forum, -Decius offered his breast to the weapons of his enemies.</p> - -<p class="mb3">It was this belief which caused sacrifices to be multiplied, -and yet it was certain that these numerous sacrifices never -really took away the sense of guilt that weighed on mankind. -“The law, having the shadow of good things to come, and not -the very image (<i>i.e.</i>, reality) of the things, can never with these -sacrifices which they offered year by year continually, make the -comers thereunto perfect. For then would they not have ceased -to be offered, because that the worshippers once purged should -have no more conscience of sin. But in those sacrifices there -is a remembrance (or recapitulation) again made of sins every -year. For it is not possible that the blood of bulls and of -goats should take away sins.” (Heb. x. 1-4.)</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span></p> - - - - -<div class="chapter"> -<h2>Wednesday in Holy Week.</h2> -</div> - -<p class="ph3"><i>THE SACRIFICE OF CHRIST.</i></p> - - -<p>1. As the sin of the world was infinite, it was not possible that -any sacrifice that man could offer could put away the guilt -of sin.</p> - -<p>Therefore our Lord Jesus Christ came down from Heaven to -make a full, perfect, and sufficient Sacrifice for sin. He died -the Just for the unjust, the Sinless for the guilty, to reconcile -us to God by the taking away of the guilt of our transgression.</p> - -<p>2. Christ sacrificed for this purpose everything that He had, -withholding nothing, so that the oblation might be complete. -In the Garden of Olives He yielded up His Soul to sorrow -even unto death, feeling the natural shrinking from death; -endured the revulsion and loathing that accompanied the sense -of the vileness and hatefulness of the sins He took upon Him; -and by the sense of pain that the presence of sin brings on -the soul.</p> - -<p>He suffered the bereavement of friends, their cowardice and -desertion; the betrayal by Judas, the denial by Peter.</p> - -<p>He suffered the privation of His liberty, for He was made -fast, and was dragged away by the soldiers and servants.</p> - -<p>Before His judges He suffered in His honour. He was<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> -buffetted and mocked, and smitten in the face, and spit upon, -and exposed to the multitude as a criminal.</p> - -<p>He suffered in His reputation. The robber, Barabbas, was -chosen in His place.</p> - -<p>He was publicly condemned as a criminal. He was made -to bear His Cross, and was crucified between two thieves.</p> - -<p>He suffered in His Body. He was scourged. He was -crowned with thorns, and then smitten over the head. He -was tormented by the driving of the nails through His hands -and feet. He was tortured by suspension on the Cross; by -thirst and fever.</p> - -<p>He was despoiled of His garments, and exposed in nakedness -to the derision of His enemies.</p> - -<p>He was deprived of the succour of His mother, and of His -faithful friends in the agony of death.</p> - -<p>Finally, He gave up His life, when He had suffered in every -way He could suffer, and with a loud cry died.</p> - -<p>3. Our Lord Jesus Christ on the Cross by His suffering -<em>expiated</em> our guilt.</p> - -<p class="mb3">Our Lord Jesus Christ on the Cross died as a <em>vicarious</em> -sacrifice for us.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span></p> - - - - -<div class="chapter"> -<h2>Thursday in Holy Week.</h2> -</div> - -<p class="ph3"><i>THE EFFECTS OF CHRIST’S SACRIFICE.</i></p> - - -<p>We will consider Christ’s Sacrifice in its relation to God and in -its relation to man.</p> - -<p>1. In relation to God, it was a full and sufficient sacrifice -satisfying the Divine Justice.</p> - -<p>A satisfaction is, in general, the voluntary reparation made to -one who has been injured or wronged. It may be equivalent -to the wrong, when the reparation is equal in degree to the -offence. It may be suitable when it is proportioned to the -powers of him who offers the atonement.</p> - -<p>The satisfaction due to God from man could never have been -equivalent to the injury or wrong done; therefore Christ made -atonement, and His Sacrifice is equivalent, for it is in proportion -to the offence; as the offence is infinitely great, so is His satisfaction -infinite in its greatness.</p> - -<p>An offence is more or less grave according to the exaltation -of the person offended. And an expiation is more or less full -and perfect according to the dignity of the person who offers -expiation. Now God was offended by man’s sin; and it is the -God-Man Who makes atonement for that sin.</p> - -<p><span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span></p> - -<p>The distance between God and man was so great that no -man could possibly, even measurably, have approached God and -made satisfaction for his grave offence. Moreover, the sum of -offences was so great that nothing in the world could atone -for it.</p> - -<p>2. Our Lord Jesus Christ by His Sacrifice for sins became -our <em>Expiation</em>. “When He cometh into the world, He saith, -Sacrifice and offering Thou wouldest not, but a Body hast Thou -prepared Me. In burnt offerings and sacrifices for sin Thou hast -no pleasure: Then said I, Lo, I come to do Thy Will (to make -a free-will offering), O God. Above when He said, Sacrifice -and offering ... Thou wouldest not ... which was offered -by the Law; then said I, Lo, I come to do Thy Will (to make -a free-will offering), O God. He taketh away the first (the -symbolic Sacrifice) that He may establish the second (the full, -perfect, free-will Sacrifice of Christ).” (Heb. x. 5-9.)</p> - -<p>He became our <em>Substitute</em>. “Christ hath once suffered for -sins, the just for the unjust, that He might bring us to God.” -(1 Pet. iii. 18.) “Blotting out the handwriting of ordinances -that was against us—He took it out of the way, nailing it to His -Cross.” (Col. i. 14.)</p> - -<p>He became our <em>Redemption</em>. “Ye were not redeemed with -corruptible things, as silver and gold—but with the precious -blood of Christ, as of a lamb without blemish and without spot.” -(1 Pet. i. 18, 19.)</p> - -<p class="mb3">3. Thus we see that Christ, by His full and voluntary Sacrifice -of Himself, by His incomparable sufferings and death, -made atonement to God for the transgressions we had committed -against Him, thus removing the barrier that stood<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> -between the just and righteous God and man. That He -suffered in our place; a vicarious victim enduring the wrath -of God, and the pains due to us for our transgression of God’s -law. And that He paid the price whereby we were bought -back out of servitude to evil, and set at liberty to serve God -in freedom.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span></p> - - - - -<div class="chapter"> -<h2>Good Friday.</h2> -</div> - -<p class="ph3"><i>THE EFFECTS OF THE PASSION.</i></p> - -<p class="ph4">(<span class="smcap">Continued.</span>)</p> - - -<p>1. The satisfaction offered by our Lord Jesus Christ was -perfect.</p> - -<p>His offering was a <em>free will</em> one. He came down from Heaven -to redeem men. “Therefore doth My Father love Me, because -I lay down My life that I might take it again. No man taketh -it from Me, but I lay it down of Myself. I have power to lay it -down, and I have power to take it again.” (John x. 17, 18.) -Although His human will recoiled from the prospect of -humiliation and death, yet He submitted it to the Divine Will, -“Not Mine, but Thine be done.”</p> - -<p>It was <em>complete</em>, and fulfilled all the requirements of justice. -None but God Himself could offer a complete and perfect -atonement for the mass of transgressions committed against -God.</p> - -<p>2. By His Sacrifice for sin, our Lord Jesus Christ has -<em>redeemed</em> us from sin, taken away from us the stain of sin. -“Jesus Christ ... Who loved us, and washed us from our -sins in His own blood.” (Rev. i. 5.) Consequently our sins -are no more imputed to us. They have been cancelled. We<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> -are no more under wrath, but are children of God. He has -<em>delivered us from the power of sin</em>. He that committeth sin is -the servant of sin. (John viii. 34.) He has delivered us from -the power of sin. Sin hath no more dominion over us. We -are no longer under sin, but under grace. By nature we were -in bondage to Satan, who held men in hard servitude, with no -power of escape from it, but by Christ’s redemption we have -been brought out of the Egypt of bondage, and set in the -glorious liberty of the children of God. We are, as S. Paul -says, “made free from sin.” We are, by the merits of Christ’s -atonement, placed in the same position in which Adam was -before he fell. And if we fall after we have been placed in a -state of grace, we fall by our own fault.</p> - -<p><em>He has delivered us from the chastisement due for our sins.</em> -All sin entails punishment. But Christ has not only taken -from us the guilt of sin, but also to a large extent the suffering -due as a penalty for sin. Not indeed wholly, as it is necessary -for our education that we should still feel pain if we transgress a -law, but He has removed all save what is necessary for our -discipline. Sin indeed deserved eternal separation from God, -as it was an alienation from God, it must have led further and -further away from Him into outer darkness and eternal death. -But Christ has delivered us from this. He is always ready to -restore us to our former position in the way of salvation.</p> - -<p>3. By the Sacrifice of Christ’s death, the expiation is <em>universal</em>. -That is to say, Christ made atonement for the sins of the whole -world. He did all that was necessary to redeem the souls of -those already dead, of those then alive, but also of all those -who should live in ages to come. He did not die for the Jews<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> -only, or for the Gentiles only, or for only a few elect, but for -all mankind, that all mankind might be saved.</p> - -<p>How is it then that some are lost? It is because all will not -accept His redemption; they refuse the benefits He offers, -reject His precious blood, and will have nothing to do with His -salvation. Brought, may be, out of darkness into light, they go -back into thraldom to the Evil One, trample on God’s mercy, -and wilfully resist Him. Grace and pardon are offered to all, -but all will not receive.</p> - -<p class="mb3">No man, not even the heathen, is lost eternally, except by -wilful opposition to what he knows to be the truth. Some may -have little light, others have more, but whosoever will follow -his light as far as it shines, he will not have his shortcomings -imputed to him, but through the abounding mercy and merits -of Jesus Christ will be saved.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span></p> - - - - -<div class="chapter"> -<h2>Easter Eve.</h2> -</div> - -<p class="ph3"><i>THE APPLICATION OF THE SACRIFICE -OF CHRIST.</i></p> - - -<p>1. Having seen how Christ made a full, perfect, and sufficient -sacrifice for the sins of the whole world, we will now see how -we can apply the merits of His Sacrifice to our own souls, to -<em>cleanse</em> them from dead works, and to <em>strengthen</em> them for -obedience in His service.</p> - -<p>2. The <em>atoning blood of Christ is applied in the Sacraments</em>. -First, in the Sacrament of Baptism the blood of Christ is the -efficient cause of the neophyte passing out of the bondage of -Satan into the Kingdom of God. By that blood we obtain -remission of original sin.</p> - -<p>But we sin after Baptism. How is past baptismal sin to be -effaced?</p> - -<p>(<i>a</i>) There must be a <em>right disposition</em> on our part. We must -<em>come to a knowledge</em> of our sinful state; then we must <em>bitterly -grieve</em> over our transgression, and we must then <em>resolve not to sin -again</em>; in other words, knowing our sin we must acknowledge -it, be contrite, and have full purpose of amendment. These -three elements go to make up <em>true repentance</em>. And without -true repentance there can be no pardon accorded us.</p> - -<p><span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span></p> - -<p>(<i>b</i>) When there is this right disposition, then we must <em>plead -the Sacrifice of Christ’s death</em>. This we do in the way Christ -Himself appointed, by the oblation of the Holy Eucharist. In -this we show forth the Lord’s death till He come. In this we -offer up before God the atoning blood of Christ in expiation -for our offences. Then we go before the Throne of the Eternal -Father, and righteous Judge; we show that we are ourselves -in the right disposition, <i>i.e.</i>, truly repentant, we acknowledge -our offences, show Him that we bewail them, earnestly entreat -for grace to amend, and then plead that all-prevailing Sacrifice, -through which alone our repentance can be accepted.</p> - -<p>(<i>c</i>) But all prayer is an echo of the great Eucharistic Sacrifice, -for all prayer is offered through the name, the merits, and -mediation of Jesus Christ. Prayer is availing, because we -have access to the Father through Christ.</p> - -<p>3. <em>The Sacrifice of Christ obtains for us strength</em>, and this is -distributed to us in the Sacraments. At the Lord’s table we -are strengthened and refreshed with the Body and Blood of -Christ, enabled through Him to resist temptation, overcome -natural weakness, grow strong in His grace, and attain to the -likeness of Christ. We should have no help from above were -it not that Christ has won it for us by His Sacrifice.</p> - -<p class="mb3">Thus through Jesus Christ, we who were sometime aliens -are brought nigh to God, made the children of God, and -perfected unto the Day of the Lord.</p> - -<div class="figcenter"> -<img src="images/cross.jpg" alt="Simple Maltese Cross" /> -</div> - -<div class="transnote mt4"><h3>Transcriber’s Notes:</h3> - <p>Obvious printer’s errors corrected.</p> - <p>Every effort has been made to replicate this text as faithfully as - possible, including obsolete and variant spellings, inconsistent - hyphenation, unclear grammatical usage, and other inconsistencies.</p> -</div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Conscience and Sin, by S. 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