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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..017817f --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #60107 (https://www.gutenberg.org/ebooks/60107) diff --git a/old/60107-8.txt b/old/60107-8.txt deleted file mode 100644 index 6e6fb44..0000000 --- a/old/60107-8.txt +++ /dev/null @@ -1,16048 +0,0 @@ -The Project Gutenberg EBook of Five Minute Sermons, Volume I., by -Rev. Algernon A. Brown and Anonymous - -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: Five Minute Sermons, Volume I. - -Author: Rev. Algernon A. Brown - Anonymous - -Release Date: August 17, 2019 [EBook #60107] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK FIVE MINUTE SERMONS, VOLUME I. *** - - - - -Produced by Don Kostuch - - - - - -[Transcriber's notes: This production is based on -https://archive.org/details/fiveminutesermon00paul/page/n4] - -{i} - Five Minute Sermons - - For Low Masses on all Sundays of the Year by - Priests of the Congregation of St. Paul - - Volume I. - - - - Frederick Pustet & Co., - - Printers to the Holy Apostolic see and - The Sacred Congregation of Rites. - - Ratisbon Rome New York Cincinnati - -{ii} - - - Copyright, 1879 - - Fr. Pustet & Co., - - New York and Cincinnati - -{iii} - - Preface. - - -These short sermons were commenced in St. Paul's Church, New -York, toward the close of the year 1876. The motive for doing -this was that the great number of persons who generally attend -only a Low Mass on Sundays might enjoy the advantage of hearing -the word of God preached, without being delayed too long for -their convenience. For this reason they were limited in time to -five minutes, while the effort was made to condense within this -brief compass a sufficient amount of matter at once instructive -and hortatory, in plain and simple language, to answer the -practical purposes of a popular discourse. In order to secure -this twofold object of making the sermons so short that they -would not overrun the limit of five minutes, and at the same time -so solid and pungent that they would furnish a real nutriment and -stimulus to the minds and hearts of the audience, it was -obviously necessary that they should be carefully written out. -For each priest to write and commit to memory his own sermon -would be undertaking too much; and therefore the plan was adopted -of assigning to one the task of writing all the sermons, to be -read by each priest celebrating a Low Mass for the people. -{iv} -The sermons have been published every week in the _Catholic -Review_, and an advanced sheet of the printed copy, pasted on -a tablet, has been furnished, to be used in preaching the sermon -at each one of the Low Masses on the Sunday. The utility of these -sermons, the satisfaction they give to the people who hear them, -and the advantage which can be derived by reading them after they -have been published, are too obvious to need explanation. This -advantage we hope to make more extensive by now publishing the -greater part of the sermons which have been thus far preached, -and printed in a weekly newspaper, in the more convenient and -permanent form of a volume. It is hoped that they will be -practically useful to many priests who may read them, or use them -in preparing similar short sermons of their own for those -occasions when it is not practicable to give longer and more -elaborate discourses to their congregations. Many of them will be -found, besides, to furnish a nucleus for the composition of -sermons of the usual length and rhetorical completeness. To the -faithful they afford matter for spiritual reading and profitable -meditation which is all the better for being put into a brief and -simple shape. - -{v} - -The merit of devising and first carrying into execution this -excellent plan of preaching the Five-Minute Sermons at Low Mass -belongs to the late Rev. Algernon A. Brown, C.S.P. It is quite -proper to praise the works of one who has departed this life, -even though he was one of our own society. Many of the sermons -written by Father Brown and contained in the present volume are -masterpieces in the art of miniature discourse. They are not -fragments or sections of sermons, reading like pages taken from -longer discourses or meditations, but genuine sermonettes, each -one complete and perfect in itself. They are marked, also, by a -grave and solemn earnestness remarkable in the utterances of so -very young a priest, and seeming to be like a shadow from a very -near proximity to the eternal world, cast over his spirit as he -rapidly drew near to the goal of his appointed course. It will -surely be deemed appropriate, and prove agreeable to the readers -of this volume of sermons, that a few lines should be consecrated -to the memory of the one who may justly be called its author, -although the greater portion of its actual contents came from -others who succeeded to him in the task from which he was called -away at so early a period of his sacerdotal life. - -Father Algernon Brown, the son of a respectable physician who is -still living and resides in the Isle of Wight, was born at -Cobham, Surrey, England, May 30, 1848. He was bred in the -Established Church of England, and during his early youth was -educated at a ritualistic school in Brighton. -{vi} -His tastes and predilections were ecclesiastical, and he entered -warmly into the study and practice of the doctrinal, moral, and -liturgical views and ways of the Anglican ritualists. At the age -of eighteen he was received into the Catholic Church by Father -Knox, of the Oratory, and went first to St. Edmund's College, -afterwards to Prior Park, in order to prepare himself for the -priesthood. - -After nearly completing his course, and having already received -minor orders, he came in 1871, with two younger brothers, both -converts, and one of the two an ecclesiastical student, to the -United States, and was ordained priest by the Most Rev. -Archbishop Purcell in the Archdiocese of Cincinnati, May 25, -1872. - -In the year 1874 he was received as a member of the Congregation -of Paulists after a year's novitiate. During the four years which -elapsed between this period and that of his death Father Brown -suffered continually, and often severely, from ill health, yet -nevertheless continued to labor bravely and cheerfully, beyond -his strength, until he was actually overpowered by fatal disease. -His special department of work lay in the direction of the -sacristy and of the ceremonies at the public offices of divine -worship, and the management of the devout confraternities -established in the parish. His accurate knowledge of the rubrics, -ceremonial, and sacred chant, his ardent zeal for the order and -decorum of the divine service, and his untiring assiduity in the -work assigned him, were equally valuable to the religious -community of which he was a member, and edifying to the people. - -{vii} - -After the Easter of 1877 his failing health obliged him to make a -visit to his native England and his paternal home as the last -hope of prolonging his life. In the following autumn he returned, -enjoying a considerable but only temporary amelioration in his -physical condition, which soon after began to grow sensibly -worse. On the Feast of the Immaculate Conception he attempted for -the last time by a heroic effort to say Mass, but was prevented -by a fainting-fit which prostrated him at the foot of the altar -as he was commencing the Introit. From this day forward he was -slowly dying, until at last, after long and careful preparation, -he closed his eyes peacefully under the icy hand of death. His -death occurred on Monday in Passion Week, the 8th of April, 1878, -at the age of twenty-nine years and eleven months, and his solemn -obsequies were celebrated on the following Wednesday. All the -sermons in this volume which can be identified with certainty as -his are marked with his initial letter, B. May they long remain -unfaded, a bouquet of immortelles. - -[Transcribers's note: His full name has been substituted for "B" -and a "B" has been inserted in the Table of Contents entry.] - - - In MEMORIAM! - - St. Paul's Church, - Ninth Avenue And Fifty-ninth Street, New York. - Feast of All Saints, 1879. - -{viii}. - - Five Minute Sermons - - Volume 1. - -{ix} - - Contents. - -First Sunday of Advent: - Sermon I., B. 18 - Sermon II., 20 - Sermon III., 22 - -Second Sunday of Advent: - Sermon IV., B. 27 - Sermon V., 30 - Sermon VI., 32 - -Third Sunday of Advent: - Sermon VII., B. 37 - Sermon VIII., 39 - Sermon IX., 42 - -Fourth Sunday of Advent: - Sermon X., B. 47 - Sermon XI., 49 - Sermon XII., 52 - -Sunday within the Octave of Christmas: - Sermon XIII., B. 56 - Sermon XIV., 59 - Sermon XV., 62 - -The Epiphany: - Sermon XVI., 66 - Sermon XVII., 68 - -{x} - -First Sunday after Epiphany: - Sermon XVII., B. 73 - Sermon XIX., 75 - -Second Sunday after Epiphany: - Sermon XX., B. 80 - Sermon XXI., 83 - Sermon XXII., 86 - -Third Sunday after Epiphany: - Sermon XXIII., B. 91 - Sermon XXIV., 93 - -Fourth Sunday after Epiphany: - Sermon XXV., 97 - Sermon XXVI., 100 - Sermon XXVII., 103 - -Fifth Sunday after Epiphany: - Sermon XXVIII., 108 - Sermon XXIX., 111 - -Sixth Sunday after Epiphany: - Sermon XXX., B. 115 - Sermon XXXI., 118 - -Septuagesima Sunday - Sermon XXXII., B. 122 - Sermon XXXIII., 125 - Sermon XXXIV., 127 - -Sexagesima Sunday: - Sermon XXXV., B. 133 - Sermon XXXVI., 136 - Sermon XXXVII., 138 - -{xi} - -Quinquagesima Sunday: - Sermon XXXVIII., B. 142 - Sermon XXXIX., 145 - Sermon XL., 147 - -First Sunday of Lent: - Sermon XLI., 152 - Sermon XLII., 154 - Sermon XLIII., B. 157 - -Second Sunday of Lent: - Sermon XLIV., 161 - Sermon XLV., B. 164 - Sermon XLVI., 166 - -Third Sunday of Lent: - Sermon XLVII., 170 - Sermon XLVIII., B. 173 - Sermon XLIX., 175 - -Fourth Sunday of Lent: - Sermon L., 179 - Sermon LI., B. 182 - -Passion Sunday: - Sermon LII., 186 - Sermon LIII., B. 188 - Sermon LIV., 192 - -Palm Sunday - Sermon LV., B. 196 - Sermon LVI., 198 - Sermon LVII., 200 - -{xii} - -Easter Sunday: - Sermon LVIII., B. 204 - Sermon LIX., 207 - Sermon LX., 210 - -Low Sunday: - Sermon LXI., B. 214 - Sermon LXII., 217 - Sermon LXIII., 219 - -Second Sunday after Easter: - Sermon LXIV. 223 - Sermon LXV., B. 225 - Sermon LXVI., 227 - -Third Sunday after Easter: - Sermon LXVII., B. 233 - Sermon LXVIII., 235 - Sermon LXIX., 238 - -Fourth Sunday after Easter: - Sermon LXX., B. 242 - Sermon LXXI., 245 - Sermon LXXII., 248 - -Fifth Sunday after Easter: - Sermon LXXIII., 252 - Sermon LXXIV., 254 - Sermon LXXV., 257 - -Sunday within the Octave of the Ascension: - Sermon LXXVI., 260 - Sermon LXXVII., 263 - Sermon LXXVIII., 265 - -{xiii} - -Feast of Pentecost, or Whit-Sunday: - Sermon LXXIX., 269 - Sermon LXXX., 272 - Sermon LXXXI., 274 - -Trinity Sunday: - Sermon LXXXII., 279 - Sermon LXXXIII., 282 - Sermon LXXXIV., 284 - -Second Sunday after Pentecost: - Sermon LXXXV., 289 - Sermon LXXXVI., 292 - Sermon LXXXVII., 295 - -Third Sunday after Pentecost: - Sermon LXXXVIII., 299 - Sermon LXXXIX., B. 301 - Sermon XC., 304 - -Fourth Sunday after Pentecost: - Sermon XCI., 308 - Sermon XCII., 311 - -Fifth Sunday after Pentecost: - Sermon XCIII., B. 315 - Sermon XCIV., 317 - -Sixth Sunday after Pentecost: - Sermon XCV., 321 - Sermon XCVI., 323 - Sermon XCVII., 388 - -{xiv} - -Seventh Sunday after Pentecost: - Sermon XCVIII., 330 - Sermon XCIX., 332 - Sermon C., 335 - -Eighth Sunday after Pentecost: - Sermon CI., 339 - Sermon CII., 342 - Sermon CIII., 344 - -Ninth Sunday after Pentecost: - Sermon CIV., 349 - Sermon CV., 352 - -Tenth Sunday after Pentecost: - Sermon CVI., 356 - Sermon CVII., 359 - Sermon CVIII., 361 - -Eleventh Sunday after Pentecost: - Sermon CIX., 366 - Sermon CX., 369 - Sermon CXI., 371 - -Twelfth Sunday after Pentecost: - Sermon CXII., 376 - Sermon CXIII., B. 378 - Sermon CXIV., 381 - -Thirteenth Sunday after Pentecost: - Sermon CXV., B. 385 - Sermon CXVI., 388 - Sermon CXVII., 390 - -{xv} - -Fourteenth Sunday after Pentecost: - Sermon CXVIII., B. 394 - Sermon CXIX., 397 - Sermon CXX., 400 - -Fifteenth Sunday after Pentecost: - Sermon CXXI., B. 404 - Sermon CXXII., 406 - Sermon CXXIII., 409 - -Sixteenth Sunday after Pentecost: - Sermon CXXIV., B. 413 - Sermon CXXV., 416 - -Seventeenth Sunday after Pentecost: - Sermon CXXVI., B. 420 - Sermon CXXVII., B. 422 - -Eighteenth Sunday after Pentecost: - Sermon CXXVIII., 426 - Sermon CXXIX., 428 - -Nineteenth Sunday after Pentecost: - Sermon CXXX., B. 433 - Sermon CXXXI., 436 - -Twentieth Sunday after Pentecost: - Sermon CXXXII., B. 440 - Sermon CXXXIII., 442 - -Twenty-first Sunday after Pentecost: - Sermon CXXXIV., 447 - -{xvi} - -Twenty-second Sunday after Pentecost: - Sermon CXXXV., B. 452 - Sermon CXXXVI., 454 - -Twenty-third Sunday after Pentecost: - Sermon CXXXVII., B. 459 - Sermon CXXXVIII., B. 461 - Sermon CXXXIX., 463 - -Twenty-fourth or Last Sunday after Pentecost: - Sermon CXL., B. 468 - Sermon CXLI., 471 - Sermon CXLII., 474 - -{17} - - _First Sunday of Advent_ - - - Epistle. - _Romans xiii_. 11-14, - - Brethren: - Know that it is now the hour for us to rise from sleep. For now - our salvation is nearer than when we believed. The night is - passed, and the day is at hand. Let us therefore cast off the - works of darkness, and put on the armor of light; let us walk - honestly as in the day; not in rioting and drunkenness, not in - chambering and impurities, not in contention and envy; but put - ye on the Lord Jesus Christ. - - - Gospel. - _St. Luke xxi._ 25-33. - - At that time Jesus said to his disciples: - There shall be signs in the sun, and in the moon, and in the - stars: and upon the earth distress of nations, by reason of the - confusion of the roaring of the sea and of the waves, men - withering away for fear, and expectation of what shall come - upon the whole world. For the powers of heaven shall be moved: - and then they shall see the Son of Man coming in a cloud with - great power and majesty. But when these things begin to come to - pass, look up and lift up your heads: because your redemption - is at hand. And he spoke to them a similitude. See the - fig-tree, and all the trees: when they now shoot forth their - fruit, you know that summer is nigh; so you also when you shall - see these things come to pass, know that the kingdom of God is - at hand. Amen I say to you this generation shall not pass away, - till all things be fulfilled. Heaven and earth shall pass away, - but my words shall not pass away. - -{18} - - Sermon I. - - _Heaven and earth shall pass away_. - --St. Luke xxi. 33. - - -Ah! my friend, how are you? How do you do? Where are you going? -These are everyday expressions, dear brethren. Probably some -neighbor spoke to you thus as you were coming to Mass. This is -the first Sunday in Advent, the Sunday of judgment, and I am -going to put the same questions to you. I begin with the last -one. Where are you going? Young men, old men, women, girls, -children, people, priests, rich and poor, where are all of you -going? Are you going to church or for a walk? No, we have a trial -at court and are summoned to appear. Whose trial? Our own. Yes, -we are all going to judgment, the trial of eternity before the -all-seeing Judge. We are all formed in a great procession. No -matter whether we are good or bad, in a state of grace or of -mortal sin, no matter whether our case is a good one or a bad -one, no matter if our cause be just or unjust, we are all going -to judgment--all going to the great trial, in which every living -soul, each man and woman and child, shall be the prisoners at the -bar, and God, the judge of all, shall sit upon the great white -Throne. When will that trial-day come? No one knows, not even the -angels, our Lord says. Judgment will come suddenly. Time has been -given you. You have been told "beforehand." The _actual_ -coming will be sudden. "Behold, I come as a thief in the night." -"Behold, I come quickly." "Behold, I come as the lightning." Such -are the terms in which our Lord speaks of his second advent. When -men are eating and drinking, marrying, buying, and selling, -burying the dead, laboring, praying, waking or sleeping, -_then_ there will be a cry heard, "Behold, the Bridegroom -cometh; go ye forth to meet Him." -{19} -Go forth just as you are; just as the moment finds you; without a -moment more to prepare, without an instant in which to say, "God -help me!" Where are you going, then? Going to judgment. Going to -a _sudden_ judgment. Going to meet accusers who will rise -out of the graves of earth and from the pit of hell to bear -witness against sinners for all the commandments they have -broken, all the duties they have neglected, all the scandal and -bad example they have given. Woe to bad parents in that day! Woe -to disobedient children in that day! Woe to the drunken, the -impure, the thieves, the liars, the false witnesses, the -apostates in that day! Ah! then, how do _you_ do. Christian, -Catholic? How are you, baptized of God? How is your health, the -health of your soul? Are you in the fever of sin? Do you see upon -your souls great livid plague-spots of mortal offences against -the Almighty? Then tremble, for you have to face the God "whose -eyes are brighter than the noonday sun"! He will ask: "How are -you? What mean these stains upon your soul? Where is the white -garment that I gave you? Where is my image and likeness?" Woe to -every one who cannot answer these questions; for to be unable to -answer means to be unable to go to heaven, means that you will be -found guilty by the Eternal Judge and condemned to everlasting -death. Let, then, these two questions ring in your ears: Where -are you going? How are you in God's sight? You are going to -judgment. Are you in a fit state to appear there? Brethren, it -will be an awful day, that day of judgment, even for the just. -{20} -"Where, then, shall the unjust and the sinner appear?" Look up to -the heavens as you leave this church. The clouds are not yet -riven. The sun is not yet darkened. Oh! then there is yet time. -There is a moment's lull before the storm breaks; a second's -pause before the trumpet sounds. But the day of judgment _will -come_, for Jesus Christ has told us so, and, as he says: -"Heaven and earth shall pass away, but my words shall not pass -away." - - Rev. Algernon A. Brown. - ------------------- - - Sermon II. - - _Brethren: Know that it is now the hour - for us to rise from sleep._ - --Romans xiii. 11. - - -To-day, my dear brethren, is the New Year's Day of the Catholic -Church. Today she begins again that round of seasons and -festivals which will never cease to be repeated till that day -comes of which this season of Advent reminds us--that day in -which, as St. Peter tells us, "the heavens shall pass away with -great violence, and the elements shall be melted with heat, and -the earth and the works which are in it shall be burnt up"; that -day when He who died for us on the cross shall come to judge the -living and the dead. - -The church begins her year with Advent, because this season -represents principally, not that last coming of our Lord of which -I have just spoken, but rather that time which went before his -first coming--that long period of several thousand years, -answering to the four weeks of this season, with which the -world's history began, and in which it was waiting for the -promise of redemption to be fulfilled. -{21} -But there is another very good reason for each one of us to begin -our own new year now, and it is one of the reasons why the second -advent of Christ is presented to our minds by the church, as well -as his first, at this time. - -It is that we may now make that serious examination of our past -life, and those firm resolutions for the future, that we can best -make at the beginning of a new year, when we feel most strongly -that one more of those short cycles by which our life is measured -has gone for ever beyond our reach, and brought us so much nearer -not only to the day of general judgment, but also to that more -imminent one in which each one of us shall stand alone before the -throne of God to give an account of the use which we have made of -these precious years which he has given us, and which are passing -so rapidly away. - -This new year's day of the church is a time, then, above all -others in which we should make those resolutions without which we -cannot be saved. - -It is said that hell is paved with good intentions; it may with -equal truth be said that heaven is paved with good resolutions. -What is the difference between the two? An intention is a purpose -the carrying out of which is put off till some other time; a -resolution is one which is carried out now. So, as the putting -off of our good purposes is the sure way to lose our souls, the -carrying them out at once is the means absolutely necessary to -salvation and certain to secure it. - -{22} - -No one ever saved his soul without some time or other making a -resolution to keep the law of God, and going to work at once to -carry it out, and persevering in it to the end of life, Such a -resolution has got to be made at some time, and now is the time -to make it. - -Look back, then, my brethren, on this first day of the new year, -at the one which has just gone never to return, and see if you -are satisfied with the way you have spent it. Ask yourselves if -you have not been trifling away enough of the short time which -was given you to be spent in the service of God, and if there is -any too much left to make some recompense to him for all that he -has done for you; and say, with the church in the Epistle of this -Sunday, that now it is indeed the hour to rise from sleep, from -this fatal sleep of indifference and ingratitude, and go to work -in real earnest on the business of your salvation, and not rest -again till the time for rest has come. God will surely give that -eternal rest to those who labor during life, but he has not -promised it to sluggards and traitors, as those certainly are who -care only for themselves and not for him, and who expect their -reward without doing anything to deserve such a favor at his -hands. - ----------------------------- - - Sermon III. - - _Heaven and earth shall pass away._ - --St. Luke xxi. 33. - - -By the word "heaven" our Lord does not mean that heaven to which -we shall be admitted if we are faithful, for that, as we know, is -eternal. No; he means some part of the visible heavens with which -our earth is immediately connected. -{23} -The earth, and to some extent the visible heaven also, we do not -know how, will pass away as to their present state--they will be -so changed that it may be said that the old earth and the old -heaven have been destroyed. - -It is to remind us of this second coming, or advent, of our Lord, -when the world and all that it contains shall pass away, as well -as of his first coming, which we are to celebrate at Christmas, -that the church keeps this season on which we have just entered, -and calls it by this name of Advent. - -This truth, that the heavens and earth which we see shall pass -away, or be destroyed, is a matter of faith. We cannot, probably, -prove by science that this must take place, certainly not that -such a change is so near as the Scriptures seem to indicate; but -we do not need the light of faith to show us that they shall pass -away from _us_, and that, perhaps, very soon. In a few -years--perhaps in a few months or days--we shall close our eyes -in death, and the heavens and earth which we now see shall -disappear from our sight for ever. There are two lessons which we -may learn from this evident and certain truth, and which the -church wishes us to consider at this time. - -The first is that the pleasures of this world are so fleeting and -uncertain that it is not worth while for us to take any pains to -secure them. We can only hold them for a little while at the -most; they are like the treasures which one sometimes possesses -in a dream and which melt away in the hands on waking. A moment -after death it will make no difference to us whether we have had -them or not; they will seem to have been possessed only as in a -dream when we wake to the reality of the next world. -{24} -"They have slept their sleep," says the Psalmist, "and all the -men of riches have found nothing in their hands." The life of one -who makes pleasure his object is like a sleep; and, as St. Paul -warns us in the Epistle of to-day, "it is now the hour for us to -rise from sleep. For now our salvation is nearer than when we -believed." - -Our real salvation, the only life which is really worth enjoying, -is coming very soon. This life is only a season of Advent to -prepare for that eternal festival to which we have been invited -by the King of kings. - -So, as our first conclusion is that it is not worth while to seek -for the pleasures of this life, our second is that it is not a -matter for great grief if we have pain and affliction in it. One -would not mind suffering for a day, or even for a week, if the -rest of only this short mortal life was to be passed in -uninterrupted enjoyment. So, if it be the will of God, perhaps we -can manage to pass a few years in pain and sorrow, with the -promise, which will not fail us, of happiness that shall be -eternal. - -Especially when we remember that pain and sorrow in this life -make that promise all the more sure. "Blessed are ye poor," says -our Lord, "for yours is the kingdom of God. Blessed are ye that -hunger now, for ye shall be filled. Blessed are ye that weep now, -for ye shall laugh. ... Blessed are they that mourn, for they -shall be comforted." "Behold," he says, "I come quickly, and my -reward is with me, to render to every man according to his -works." -{25} -Let this, then, be our care, not to seek pleasure nor to avoid -pain which shall soon pass away, but so to live that we shall be -anxious to meet him and have a well-grounded hope of receiving -that reward; that when he says, "Surely I come quickly," we may -be able to answer with the apostle, "Amen. Come, Lord Jesus." For -that life is the best in which one is most willing and ready to -die; in which one hears most gladly that this heaven and this -earth shall pass away. - -------------- - -{26} - - _Second Sunday of Advent_ - - - - Epistle. - _Romans xv._ 4-13. - - Brethren: - What things soever were written, were written for our - instruction; that through patience and the comfort of the - Scriptures, we might have hope. Now the God of patience and of - comfort grant you to be of one mind one towards another, - according to Jesus Christ: that with one mind, and with one - mouth, you may glorify God and the Father of our Lord Jesus - Christ. Wherefore receive one another, as Christ also hath - received you unto the honor of God. For I say that Christ Jesus - was minister of the circumcision for the truth of God, to - confirm the promises made to the fathers. But that the Gentiles - are to glorify God for his mercy, as it is written: Therefore - will I confess to thee, O Lord, among the Gentiles, and will - sing to thy name. And again he saith: Rejoice, ye Gentiles, - with his people. And again: Praise the Lord, all ye Gentiles; - and magnify him, all ye people. And again Isaias saith: There - shall be a root of Jesse; and he that shall rise up to rule the - Gentiles, in him the Gentiles shall hope. Now the God of hope - fill you with all joy and peace in believing: that you may - abound in hope, and in the power of the Holy Ghost. - - - Gospel. - _St. Matthew xi._ 2-10. - - At that time: - When John had heard in prison the works of Christ, sending two - of his disciples he said to him: Art thou he that art to come, - or look we for another? And Jesus making answer said to them: - Go and relate to John what you have heard and seen. The blind - see, the lame walk, the lepers are cleansed, the deaf hear, the - dead rise again, the poor have the gospel preached to them. And - blessed is he that shall not be scandalized in me. -{27} - And when they went their way, Jesus began to say to the - multitudes concerning John: What went you out into the desert - to see? a reed shaken with the wind? But what went you out to - see? a man clothed in soft garments? Behold they that are - clothed in soft garments are in the houses of kings. But what - went you out to see? a prophet? yea, I tell you, and more than - a prophet. For this is he of whom it is written: Behold, I send - my Angel before thy face, who shall prepare thy way before - thee. - ------------------ - - - Sermon IV. - - _Behold, I send my Angel before thy face._ - --St. Matthew xi. 10. - -I suppose, brethren, among the first things you remember hearing -of in your childhood were "_the angels of God_" or, as -people often say, "_the angels of God in heaven_." You -remember, I am sure, how pleased you were to look at their -pictures, with sweet faces and large, outstretched wings, and how -glad you were when you were told that one of those guardian -spirits was always by your side. But this morning I want to speak -to you, not of the "angels of God in heaven," but of the -_angels of God on earth_. And who are _they?_ you will -ask. Are they spirits? Have they wings like the angels we saw -years ago in the picture-book? No, they have not wings; they are -not pure spirits; they are men, women, and children just like -ourselves. The word "angel" means a messenger, one who is sent -with tidings. Thus St. John Baptist (who was sent to tell the -world that Jesus Christ was coming) is called in to-day's Gospel -"an angel"--that is, a messenger from God. Now, brethren, all of -us ought to be messengers of God to our neighbor and to the -world. -{28} -We are all Catholics, have all been called to know the true -faith, and we have all been taught how to observe God's moral -law. First, then, we Catholics ought to be the _angels of God -on earth_ to those who are not Catholics. We ought to do our -best in our own little circle to spread the knowledge of our holy -religion. By our lives we ought to show the world that the -Catholic religion makes us better citizens, better and more -honest men of business, and truer lovers of our neighbors and -mankind. Many of you "live out" at service in Protestant or -infidel families; many of you are working for non-Catholic -employers; many are employed in factories, surrounded by those -who belong to false religions or who have no religion at all. Oh! -what chances such have to be _angels of God on earth_. You -can show by your fidelity to work, by your strict honesty, by -your modest behavior, that you belong to a religion which comes -from God. By a seasonable word, by the loan of a book, by showing -your horror of cursing and swearing and of bad talk, you would be -doing God's work, and showing to those outside the church that -there is _something_ in your belief which makes you good. -Have you done this? Have you not, on the contrary, often -scandalized our non-Catholic friends by your bad example, your -dishonesty, your exhibitions of temper, your outbursts of -blasphemy, and your consent to what was impure? Ah! when you do -these things you are the _angels of the devil on earth_. You -are doing his work and bearing his message. Again, to your own -Catholic brethren and to your own family you can be _angels of -God on earth!_ Have you got a scandalous neighbor, a negligent -father or mother, a wicked child, a profligate husband or son? -{29} -Oh! be angels of God to these unfortunate ones. By your good -example, your patience in affliction, by your charity and -forbearance, your strict attention to your religious duties, and, -in short, by a really good life, you will be able to "prepare the -way of the Lord." You will "go before his face" to prepare the -way for his graces. Don't let it be said by those who are not -good Catholics, "I don't see that those who go to their duties -are any better than I am." Show them that you are better, and -that it is _religion_ that makes you so. "Example is better -than precept." Actions speak louder than words. Oh! then be -angels of God to those outside the church, be angels of God to -your children, to your parents, to your friends and neighbors. -Once there was a child who had been very badly brought up by his -parents. He went to church by chance one day, and heard an -instruction on the laws of the church. When he came home, -although it was Friday, there was meat for dinner. The boy would -not eat it. Furious at this, his bad parents beat him; but the -child remained firm, till at last, touched by his example, the -parents converted themselves and lived as good Catholics. That -boy was an angel of God on earth. "Go ye and do in like manner," -and then our Lord Jesus Christ, the "Angel of the great -covenant," will summon you at death to take your place among his -holy angels, with whom you shall be glorified and chant his -praises for ever and ever. - - Rev. Algernon A. Brown. - -------------------- - -{30} - - Sermon V. - - _He that is not with me - is against me._ - --St. Matthew xii. 30. - - -There are many Christians who do not seem to know that they are -Christians. They do not seem to realize what the word Christian -means; or, if they do, they do not act as if they did. They do -not understand, if we are to judge them by their actions, that it -is the name of one of the two great parties in this world--the -party of Christ and that of Anti-christ. - -The issues between these two parties are more important than -those between any others that ever have been or ever will be; for -they are questions not only of time but of eternity. And the -principles of these parties are so different that no compromise -between them is possible. They are fighting with each other for -the possession of the world, and neither will be satisfied till -complete victory is gained--that is, till the other ceases to be. -Every one has got to belong to one of these parties. It is -impossible for any one to remain neutral in this contest and a -mere spectator of it. Every one has got to be on one side or the -other. This is what our Lord himself says: "He that is not with -me is against me." - -Every one, then, that does not wish to be on the devil's side has -got to be on that of Christ. But this is just what a great many -of you, my dear friends, do not, I am afraid, see so clearly as -you should. You often try, I fear, to stand off and be on neither -side when duty requires you to come out boldly on the side to -which you belong. - -{31} - -Perhaps, for instance, you are compelled to associate daily with -persons--either infidels, Protestants, or bad Catholics--whose -mouths are full of impious or impure talk, which they expect you -to agree with or join in. They enjoy this filth and profanity, -and pretend to think their foul and blasphemous jests very funny, -which they very seldom are; and they expect you to laugh at them, -as they themselves do. - -Now, I do not say that you are bound each and every time to -reprove these sins, but I do say that you are sometimes. You -cannot expect not to be counted among these people, and justly so -counted, too, unless you say or do enough in some way to show -plainly on what side you are. Do not, then, keep your faith and -piety shut up in your prayer-books, only to be brought out when -you are on your knees before God and no one by who will not -admire you for them. No; bring them out plainly in the sight of -his enemies, and let them see that you are really in -earnest--that you really and truly believe that you have got a -soul to save, and that your professions are not at all a -pretence. - -For, if you do not do this, you will be carried over to the other -side in spite of yourself. If you do not reprove and separate -yourself from what is sinful, you will join in it. Your own -experience ought to show you that. Your effort to be neither the -one thing nor the other, neither God's servant nor the devil's, -always has been in vain and always will be. For the Eternal Truth -has said, "He that is not with me is against me." - -{32} - -Yes, my brethren, it is certain that if you will not confess -Christ boldly and openly before men; if you will not acknowledge -that his faith and his morals are yours also; if you will not -bravely and generously take his part in the great battle which he -is fighting in this world, and in which he has enlisted you to -fight under him; but if, on the other hand, you sneak off into a -corner and stay there as long as his enemies are in sight, he -will not count you as his servants or friends, and you will not -be so, either in this world or in the world to come. "He that -shall deny me before men, I will also deny him before my Father -who is in heaven." And if you will not confess him, you must deny -him; there is no middle course. - -Be not, then, runaways, but brave soldiers in the conflict to -which you are called. The enemies of Christ are not afraid to let -their principles be known; if you would imitate their example the -tables would be turned. They would be ashamed of themselves, if -you would not be; and it is they who ought to be ashamed, not -you. Moreover, God would get the glory which belongs to him, and -if you will not give it to him you cannot expect him to save your -mean and cowardly souls. - ------------------ - - Sermon VI. - - - _What went you out into the desert to see? - a reed shaken with the wind?_ - --St. Matthew xi. 8. - --usccb.org/bible: St. Matthew xi. 7 - - -In these words, my dear brethren, our Lord holds up the character -of his great precursor, St. John Baptist, as a model for the -imitation of his disciples, and also for our imitation. "St. John -is not like a reed shaken with the wind; see that you follow his -example"--that is the meaning and the lesson of this question -asked by our Lord. - -{33} - -St. John, indeed, was not like a reed shaken with the wind. He -was rather like a massive column of stone, which is not moved a -hair's-breadth from its place by the most furious storms. He was -firm and unyielding to all the assaults of temptation. Born free -from original sin, he persevered without actual sin through the -whole of his glorious life. - -He has set us a magnificent example of firmness and -fortitude--virtues in which Christians of the present day are -wofully wanting. There is a great deal of piety nowadays, but it -seems often to be of a very superficial kind. It looks well, but -it does not wear well. Its outside is very promising, but there -Is something wanting inside, and that is a backbone. It does very -well in the sheltered atmosphere of the church, but it breaks -down when it is taken out of doors into the world. - -The assaults it seems to be weakest against are those which come -from without. It stands well against interior temptations, on the -whole, but it quails before even a word spoken against it. It is -dreadfully afraid of what people will say. It is very much under -the power of false shame and what is called human respect. It is -a most lamentable sight to see people who are really in their -hearts and principles thoroughly good Christians, and who might -be the instruments in God's hands of a great deal of good both -for his glory and the salvation of others, so terribly under the -influence of human respect that their example counts almost for -nothing, or perhaps is even a scandal and a discouragement to -those around them. They have a great deal of faith, and they -really want to avoid sin, but they do not seem to want anybody to -know that such is the case. -{34} -One would perhaps, think they were very humble and did not want -anybody to know how good they are--and I have no doubt that they -do not want some people, at any rate, to think that they are -good; but it is not on account of humility, but on account of -fear. They are afraid of what these people will say; they tremble -at the slightest breath. They are very different from St. John, -and very much like reeds shaken by the wind; and it requires only -a very light wind to shake them, considering the strength they -ought to have. - -There are Catholics, for instance--and plenty of them, to the -glory of our faith be it said!--who have a great horror of the -dreadful sin of impurity, and would by no means of their own -accord commit any offence of this kind. But their daily -occupations lead them among others who have very different ideas -and habits, or who, perhaps, are sinning wilfully against the -clearest light. These wretched people are continually bandying -jests or telling stories which show the corruption of their -minds. Out of the abundance of their hearts their mouths are -always speaking; they are bad trees, and all the time bringing -forth bad fruit. Well, do our good Christians show any disgust -for these things? Oh! no; they will say they cannot help laughing -at them. I am afraid they are deceiving themselves; they could -help it, if they dared to help it. They would seldom or never -laugh if such foul things occurred to their own mind; they would -be too much afraid of God. But now their fear of God disappears -before their fear of man. - -{35} - -Or these good Christians meet with people who, either through -ignorance or malice, ridicule and blaspheme the Catholic Church -and the true faith. Perhaps these people only need to find some -Catholic who will stand up boldly for his religion. If any one -would only confess Christ before them it might be the beginning -of their conversion. But, instead of coming out fearlessly for -the truth, our good Christians are afraid of being thought -foolish or priest-ridden; and if they acknowledge that they are -Catholics at all, it is only to compromise or deny what they in -their hearts believe, so that people may think that they are -pretty good Protestants after all. - -These instances will suffice to show what I mean. You can find -plenty of others yourselves. Do so, and resolve, for the sake of -God our Saviour and for the glory of his name, to put an end to -this despicable cowardice, if you have been guilty of it. -Catholic faith and morals are things to glory in, not to be -ashamed of. And, besides, there is really nothing to fear. What -you are afraid of is only like the wind which passes by; in their -hearts even the wicked will honor and hold in everlasting -remembrance the true and faithful servants of God. - -------------------- - -{36} - - _Third Sunday of Advent_ - - - Epistle. - _Philippians iv._ 4-7. - - Rejoice in the Lord always: again, I say, rejoice. Let your - modesty be known to all men: The Lord is nigh. Be not - solicitous about anything: but in everything by prayer and - supplication with thanksgiving let your petitions be made known - to God. And the peace of God which surpasseth all - understanding, keep your hearts and minds in Christ Jesus. - - - Gospel. - _St. John i._ 19-28. - - At that time: - The Jews sent from Jerusalem priests and levites to John, to - ask him: Who art thou? And he confessed, and did not deny: and - he confessed: I am not the Christ. And they asked him: What - then? Art thou Elias? And he said: I am not. Art thou the - prophet? And he answered: No. They said therefore unto him: Who - art thou, that we may give an answer to them that sent us? what - sayest thou of thyself? He said: I am the voice of one crying - in the wilderness, Make straight the way of the Lord, as said - the prophet Isaias. And they that were sent, were of the - Pharisees. And they asked him, and said to him: Why then dost - thou baptize, if thou be not Christ, nor Elias, nor the - prophet? John answered them, saying: I baptize with water; but - there hath stood one in the midst of you, whom you know not. - The same is he that shall come after me, who is preferred - before me: the latchet of whose shoe I am not worthy to loose. - These things were done in Bethania beyond the Jordan, where - John was baptizing. - -{37} - - Sermon VII. - - _Let your modesty be known to all men._ - --Philippians iv. 5. - - -To-day, brethren, is called _Gaudete_, or Rejoicing Sunday, -and is intended by the church as a little _letup_, as the -people say, on the solemn season of Advent. To-day flowers deck -the altars; at the High Mass the dalmatic, the deacon's vestment -of joy, which has not been used for two Sundays, is again -assumed. Where possible, and where the church is rich enough to -buy them, rose-colored vestments should be worn. The first words -of the Mass are, "Rejoice in the Lord always; again I say, -rejoice." It is just as if the church said to you all: "Be glad -and joyful; make yourselves as happy as you can." "Ah!" some of -you will say, "that is just the doctrine for us; that is just -what we like." Do not be too fast, my friends. Listen to what -comes next. "Rejoice," says the church; but in that rejoicing, in -that striving to live happily, "let your modesty be known to all -men." So, then, the Christian is to be a happy man, but he is -also to be a modest man--a man of simple or moderate habits. My -friends, does not the shoe pinch you a little? Do you not see the -cap gradually taking a form that will fit some of your heads? You -men, when you are together on some festive occasion--when you -have a gala-day of one kind or another--you rejoice then, it is -true, but is your modesty known to all men? Have you not often -aped the manners and swagger of the worldly-minded? Have you not -listened to indecent stories? Have you not told some such? Oh! -what scandal you give when you do these things. Then your -_immodesty_ is known to all men. -{38} -You are going with the crowd. You are following the multitude to -do evil. You are walking in the wide path that leadeth unto -perdition. You unfortunate drunkards that totter as you walk, who -fall in the gutter and by the wayside, is your modesty known to -all men? No, your shame is known to all men, and the shame of all -who belong to you. Again, what think you of the woman who, -because it is the fashion, goes out to balls indecently and -improperly dressed--who is not covered as becomes a Christian -matron or maiden, but is so clad as to bring the blush of lust to -the face of the brazen, and of shame to that of the pure in -heart; or of those who go to all sort of plays and spectacles, -who encourage the most questionable of dances and ballets, and -bring up their children in the same spirit? Is their modesty -known to all men? My friends, to find the modesty of such people -would be like searching for a needle in a bundle of hay. You -would never find it. You, too, who spend every cent you have upon -your backs, who have almost all your hard earnings invested in -dry goods and millinery, who come to church tricked out in finery -which belongs neither to your state nor calling, offend also -against Christian moderation and modesty. Once there was an old -jackdaw who dressed himself up in peacock's feathers; then off he -went among the peacocks and tried to pass for one of them. But -these splendid birds soon found him out and pecked him almost to -death. My friends, when you deck yourselves out in clothing, in -fashions which are beyond your means, unsuited to your calling as -a Christian, unfit for your state in life, and fit, indeed, for -none but the vain people of the world, what are you? Nothing but -jackdaws in peacock's feathers. -{39} -Oh! then don't make yourself ridiculous. Follow the advice of St. -Paul: "Let your modesty be known to all men." These are the days -of immodesty, of wasteful extravagance, of extreme vanity. Oh! -then set your faces against this running tide of worldliness. Be -modest, speak modestly, dress modestly, enjoy yourselves -modestly. Don't dress up your children luxuriously, instilling -into their minds even in childhood the spirit of vanity. Don't -put on too much style or too many airs. Be happy, rejoice always, -but be modest, be simple. "Let your modesty be known to all men. -The Lord is nigh. For the rest, brethren, whatsoever things are -true, whatsoever modest, whatsoever holy, whatsoever lovely, -whatsoever of good fame, if there be any virtue, if any praise of -discipline, think on these things. The grace of our Lord Jesus -Christ be with your spirit." - - Rev. Algernon A. Brown. - ----------------------------- - - Sermon VIII. - - - _There hath stood One in the midst of you, - whom you know not._ - --St. John i. 26. - - -St. John spoke these words, as the Gospel tells us, not to his -disciples, but to those who had been sent from Jerusalem to -question him on his mission, to ask him what business he had to -preach and to baptize. It may be that both those who were sent -and those who sent them had no real desire to know if he were -indeed a prophet, but were merely trying to make him say -something which could be used against him--to set a trap for him, -like those which they afterward tried to set for our Divine -Lord--since his language to them certainly seems like a rebuke. - -{40} - -For who was this One who had stood in their midst, and whom they -had not known? It was our Lord Jesus Christ. It was the Son of -God, the Word made flesh. He had been living in their midst since -his childhood, but they had not known him. Even those in his own -town of Nazareth, who had often met him in their streets, who had -often seen him and spoken to him, had passed him by as if he was -no more than one of themselves, as if he were only a poor -carpenter's boy. - -Now, we, my dear brethren, are something like these Jews at that -time. For during our lives there has stood One also in the midst -of us, whom we have not known. And it is the same One whom the -thoughtless and the sinful passed in the streets of Nazareth, and -whom they afterward crucified in Jerusalem. The King of Glory is -in our midst at this moment; he who dwells in the tabernacle of -the altar is indeed God made man. - -It is true for us as well as for them that we cannot see that it -is he with our bodily eyes; but there is much more to point him -out to us than there was to them. The church has taken care that -we shall not pass him by unnoticed; all the worship of the -sanctuary is directed to his throne--that poor throne in our -midst which he has come down from heaven to occupy. It is because -of him that the altar blazes with candles and is adorned with -flowers, and that the clouds of incense rise; it is to him that -we bend the knee; all the splendid ceremonial of the Catholic -religion is only our poor effort to worthily honor Him who has -condescended to dwell among us under the sacramental veils. - -{41} - -And yet, in spite of all the care which his church has taken, do -we not too often behave as the Jews of his own time had a better -excuse for behaving? A better excuse, I say, for they needed a -special light to recognize him; but all we need is faith, and -that we all have. But one would think that his people had no -faith, to see the way in which they sometimes conduct themselves -in his most holy presence. - -It would seem as if a Christian had not faith in that Real -Presence when you see him pretend, as it were, to reverence the -altar by a sort of half-genuflection, very quickly made, which -looks more like a sign of disrespect than of adoration. What -would you think if you should see the priest, when saying Mass, -making his genuflections in this way? Well, you ought to do the -same as he. Our Lord is as really before you as before him; and -you are not more exalted in your station than the priest, that -you can afford to treat God more familiarly. Bring the knee to -the floor slowly and reverently when you pass the high altar, or -any other altar, while the Blessed Sacrament is on it. And when -our Lord passes in procession, or in any other way, through the -church, kneel down and pray; do not stand or sit and stare about. - -And remember, too, that he is as really present when he goes -outside the church as when he remains in it. The state of things -in this country requires us to carry him to the sick without the -solemnity which should be observed; but he is as truly in your -houses when he comes to give himself to you there as if the -priest brought him with lights and sacred vestments, with the -sound of the bell, and with a train of attendants to do him -honor. -{42} -Imagine what you would do if he should come visibly at the side -of the priest, with that Face with which you are so familiar, -with glory shining round him, and with the prints of the nails in -his hands and feet; and do the same now. Do not stand around and -talk to the priest as if he had come for a social visit; kneel -down as soon as he enters the room, if the Blessed Sacrament is -with him. And do not kneel leaning on a chair, with your backs to -our Lord; that is a strange way to show respect for him. - -If you will only think who it is that stands in the midst of you, -you will find out many other things which I have not time to -suggest. It is not really so much want of faith as want of -thought that makes people behave to our Lord in the irreverent -and almost insulting way that they sometimes do. Think, then, -about this matter, and you will need no rubrics to teach you what -to do in the presence of Him whom you really know and love. - -------------------- - - Sermon IX. - - _I am the voice of one crying in the wilderness, - Make straight the way of the Lord._ - --St. John i. 23. - - -Whenever, my dear brethren, men are going to a place they always -ask the way. They also make up their minds as to which is the -long way, which the short way, which the most convenient and -easiest way. They do this with reference to the places to which -they go in this world. Now, we are all going to heaven; at least, -each one of us will say, I hope I am going there. We know there -are many places to which we can go in this world, and many -different ways by which we can get to them. -{43} -There are also many places in heaven, but there is but one way of -getting to any one, even to the least of them. - -Which is that way? Some will say it is the good way, or the way -of the good man. Another will say it is attending to your duties, -to your church. Yet another will say it is by keeping away from -mortal sin. Each answer is a good one, but neither one brings out -the important point. The true answer, and the first one to be -given, is that it is God's way--the way of the Lord. Yes, my -dear brethren, it is the very way, the one and only way, that our -Lord Jesus Christ has travelled before us. Every step he took -along this path was marked by the precious Blood from his own -veins. It is the way of the cross, of sacrifice, of penance and -mortification. - -Are we all going this way? Is each one of us now here present -moving daily and hourly on this path? It is almost useless to ask -this question, for I know many, very many indeed, will answer. -No! It is indeed a sad truth that most people, most even of our -Catholic people, are not going this way. - -But why is this? One reason is because they do not try, sincerely -and earnestly, to fix in the mind that this is the only condition -upon which any soul can be saved. For our Lord himself declares -that unless a man take up his cross _daily_ and follow him -he cannot be his disciple. They do not realize that there is an -absolute necessity, an unchangeable law in this assertion. God -has said it, and will not unsay it. Yet how quickly will men stop -a business or a transaction that will surely cause them to lose -their money! How quickly will they turn from a road that is sure -to lead to death! They realize the necessity when property and -life are to be lost; but they will not see or feel the same -necessity when their souls and eternal life are most certainly to -be forever lost. - -{44} - -Again, they are discouraged because the way is hard and -difficult. Show me any way in life not hard and difficult. Ask -the father, the mother, the single man, the married man. Ask the -rich and the poor, the old and the young, the active business -man, the idle and slothful man, as well as the common tramp. All -have the same answer--that life is a hard road any way you may -take it. - -Man, then, is reduced to the necessity of suffering and -mortification. The secret of this is that all men are under sin, -all poisoned by it. The only remedy is to cure ourselves, to get -rid of this poison. The way of the Lord is the way given us to go -in order to find this cure. All along this way we find the remedy -at every turn. It is found in a good confession, in true penance -and mortification, in the sacrament of the altar, the Body and -Blood of our Lord Jesus Christ, which is intended to nourish our -souls and to act against this terrible poison. - -Make straight, then, the way of the Lord. Do not be terrified by -trouble, pain, and difficulties of any kind. Do not permit the -devil to make you think it will always last, always be the same. -These difficulties become less and less by degrees. They wear -away, as it were, or God so fills the soul with strength and -patience that it is the same in the end. We then bear easily by -the grace of God that which was so troublesome at first. - -{45} - -Set to work, then, at once. Let your souls be ready for the holy -Feast of Christmas. Remember that we must celebrate that as -Christians ought to do. Gratitude, love, Christian manliness, and -honor require that all shall celebrate the birthday of a -suffering God in such a manner as to make him feel he is truly -remembered and honored. The least one can do, then, is to begin -to make straight the way of the Lord by cleansing the soul of all -mortal sin and by making a good Christmas communion. That feast, -you know, is a time when great graces are given to the sincere -soul. Do not, then, for the sake of your own soul, fail to keep -Christmas day as a true Catholic should keep it. - --------------- - -{46} - - _Fourth Sunday of Advent._ - - - Epistle. - 1 _Corinthians iv._ 1-5. - - Brethren: - Let a man so look upon us as the ministers of Christ, and the - dispensers of the mysteries of God. Here now it is required - among the dispensers, that a man be found faithful. But as to - me it is a thing of the least account to be judged by you, or - by human judgment: but neither do I judge my own self. For I am - not conscious to myself of anything, yet in this am I not - justified: but he that judgeth me, is the Lord. Therefore judge - not before the time; until the Lord come, who both will bring - to light the hidden things of darkness, and will make manifest - the counsels of the hearts: and then shall every man have - praise from God. - - - Gospel. - _St. Luke iii._ 1-6. - - Now in the fifteenth year of the reign of Tiberius Cæsar, - Pontius Pilate being governor of Judea, and Herod being - tetrarch of Galilee, and Philip his brother tetrarch of Iturea - and the country of Trachonitis, and Lysanias tetrarch of - Abilina, under the high-priests Annas and Caiphas: the word of - the Lord came to John, the son of Zachary, in the desert. And - he came into all the country about the Jordan, preaching the - baptism of penance for the remission of sins: as it is written - in the book of the words of Isaias the prophet: A voice of one - crying in the wilderness: Prepare ye the way of the Lord, make - his paths straight. Every valley shall be filled: and every - mountain and hill shall be brought low: and the crooked shall - be made straight, and the rough ways plain. And all flesh shall - see the salvation of God. - -{47} - - Sermon X. - - Christmas Eve. - - _For he shall save his people from their sins_. - --St. Matthew i. 21. - - -To be _saved_, dear brethren, always supposes a previous -danger. Thus, we say saved from drowning, saved from a fire, -saved from a terrible accident. Also it supposes a person or -thing that saves. Now, dear friends, we are met together here -to-day, and it is Christmas Eve. The church tells us in the holy -Gospel that Jesus Christ came to save his people. Let us think, -then, for a few moments what danger it was that he came to save -us from, and who he was who came to act the part of Saviour. The -danger from which we were to be saved was the danger of sin. Sin -is dangerous in the extreme. It is more dangerous than the most -terrible disease, more perilous than the cholera or the plague. -These things only kill the body; mortal sin kills the soul. If -Jesus Christ had not redeemed us sin would have destroyed us. -Adam and Eve brought sin into the world. Sin spread with the -awful swiftness of an epidemic. It threatened to descend upon -mankind and to bury everything beneath the ruins of everlasting -death. Then, when poor human nature seemed about to be -overwhelmed, Jesus came and saved it, washed us in his precious -Blood, and snatched the uplifted sword from the hand of the -enemy. Yes, the danger was great, but we were saved from it. But -a little while ago we read in the papers of an awful -calamity--the burning of the Brooklyn Theatre. -{48} -We can imagine how frightful was the scene of hundreds of human -creatures fighting for life--the all too narrow door before them, -the crying multitude around them, the scathing, ruthless flames -behind them. What would we think of one who, saved from such a -place, should afterwards make light of the danger and care -nothing for the one who saved him? O brethren! it was not from -the danger of earthly fire, from the peril of blazing rafters, -falling beams, and a trampling multitude, that Christ saved you -and me. 'Twas from the fire of hell that he snatched us. 'Twas -from the danger, the all-surrounding danger, of sin. And what -have we done, many of us? We have turned back, let go the hand -that held us, and gone back into the appalling peril. Because men -do not see a _material_ danger they will not believe there -is _any_. Dear friends, there is danger. You that have gone -back into the ways of sin, you that are in mortal sin now, at -this moment--you are in an awful danger. Save your lives, then; -take the hand held out to you or you are lost! Brethren, some of -those poor creatures who perished in the Brooklyn fire were so -charred, so burnt that they could not be recognized. Take care -that you do not become so disfigured by sin that at the last day -God will say to you: "I know ye not." - -Who saved us from the awful peril? It was Jesus Christ, Jesus the -Son of God, Jesus the Babe of Bethlehem. In the morning it will -be Christmas day. The church will bid you come to the crib. Will -you still persist in rejecting the Saviour? You know who he is. -You know he is God. You know he is full of love and full of -power--full of love for your souls, full of power to rescue you -from the danger in which you stood. Come to him then, and no -matter how black or how many your sins may be, you will know that -"he shall save his people from their sins." -{49} -Brethren, I doubt not that many of you mourn the loss of some -dear ones. Within the last few years some one has gone from the -fireside, some sweet voice has been stilled for ever. Perhaps a -father or a tender, beloved mother has gone home to rest with -God--gone in the peace of Christ to their reward. 'Tis Christmas -Eve in heaven to-day, and oh! don't you think they are waiting -for you--praying for you that you may be there with them? Don't -disappoint them. Don't let them wait in vain. Flee from sin, the -danger that threatens to separate you from them for ever. Do not -disappoint Jesus and Mary and Joseph. Do not spend this holy time -in sin. Don't go back into the danger. Keep Christmas like a -Christian. Then, brethren, in the morning, the bright morning of -eternity, the Christmas morning of heaven, we shall see His -glory. We shall be united to Jesus and our dear ones who have -gone before. We shall hear them and the white-winged angels who -circle around the throne, singing aloud: "Glory be to Jesus -Christ the Babe of Bethlehem, for he hath saved his people from -their sins!" - - Rev. Algernon A. Brown. - ----------------------- - - Sermon XI. - - Preaching the baptism of penance - for the remission of sins, - --St. Luke iii. 3. - - -St. John Baptist certainly seems, from what we read about him in -the Gospels, to have been quite a stern and uncompromising -preacher. He did not come with a coach and four to take people to -heaven. -{50} -He had but one message for every one, high and low, rich and -poor; and that message was: "Repent of your sins; do penance for -them, and bring forth fruits worthy of penance. Cease to do evil, -learn to do good; get rid of your bad habits, and put good ones -in their place. If you have wronged any one, make restitution for -it; and, moreover, practise charity even to those whom you have -not wronged. These things you must do; there is no other way -possible in which you can flee from the wrath to come." - -This was St. John's doctrine, everybody must acknowledge. But -some people seem to think that our Lord, when he came, offered -salvation to sinners on somewhat easier terms than these. This, -however, is a great mistake. There never has been, is not, and -never will be any way for a sinner to be saved except by doing -penance. Our Saviour did, indeed, by his coming make salvation -easier; but how was it that he did so? It was not by offering it -on any other terms than these, but by making it easier for men to -comply with these terms. He did not free us from the obligation -of doing penance, but gave us more abundant grace that we might -be better able to do penance. That is plain enough to every one -who will stop and think. - -And yet some Christians seem to imagine that it is enough to be a -Catholic, to be quite sure of one's salvation. Practically, at -least, they hold the heresy which the devil brought in at the -time of the so-called Reformation, and which before that time -hardly any one had dared to put in words--that a man may be -justified by faith without good works. -{51} -They say to themselves the very thing which St. John warned the -Jews not to say: "We have Abraham for our father." They say to -themselves: "We are Catholics; we are children of the holy -church; all we have to do is to remain so (and, thank God! we -have not the least idea of being anything else), and then to -receive the rites of our church when we come to die, and we will -be as sure of going to heaven as a child which has just been -baptized." - -But, my friends, this is a fatal delusion. Depend upon it, the -devil is glad when he sees men or women with this notion in their -heads, for he has got good hopes of having them with him in hell. -He knows well what such people do not seem to know: that it is -not enough to be a Catholic, but that one must also be a good -Catholic, if he is to be saved. He knows as well as St. John that -penance is necessary now, as it always has been; but he takes -good care not to preach what he knows. - -And what is penance? Is it a mere confession that we are sinners? -No, by no means. If it were, every one would be a penitent who -was not a fool, for every one who has common sense must -acknowledge that he has sinned. Nor is it a mere acknowledgment -that sin is a bad thing, and a wish that we had not committed it, -and that God had given us more grace that we might not have done -so. No, it is a real and hearty sorrow for it, with a conviction -that we might have avoided it, and that the fault was not with -God, who gave us plenty of grace to avoid it, but with ourselves, -who did not make use of the grace which he gave. And following -from this, as a matter of course, is a firm conviction that we -can avoid it for the future, and a firm determination to do so. -{52} -And following from this, also as a matter of course, is a real -change in our lives, a real giving up of sin. That is the only -certain mark of a true repentance and of a good confession--that -a man stops committing mortal sin. The priest may indeed give -absolution to one who continues to fall; but it is with the -gravest fears that the sentence which he pronounces is not -confirmed by Him who alone has power to forgive. - -I said in the beginning that salvation was easier than before our -Lord came, because we have now more grace to help our weakness. -But that only makes penance the more necessary. "A man making -void the law of Moses," says St. Paul, "died, without any mercy, -under two or three witnesses; how much more, do you think, he -deserveth worse punishments, who hath trodden under foot the Son -of God, and hath esteemed the blood of the testament unclean, by -which he was sanctified, and hath offered an affront to the -Spirit of grace?" Be warned, then, in time; repent indeed, and -change your lives. Make not only a confession but a good -confession at this holy time, and cease, for the love of God, to -offend him any more. - ------------------------ - - Sermon XIL. - - - _Prepare ye the way of the Lord_. - --St. Luke iii. 4. - - -Before our Blessed Lord came into public notice his missionary, -St. John Baptist, appeared in the wilderness preaching penance, -and good works worthy of penance, to the people, who were in the -darkness and bondage of sin. He cried out in a loud, thrilling -voice; "Prepare ye the way of the Lord." -{53} -So the church on the last Sunday of Advent, the first before -Christmas, cries out to those who expect to meet our Lord on -Christmas and worship him on that glorious feast: "Prepare ye the -way of the Lord." To the tepid and lukewarm she cries out: "Come -away from your darling venial sins; fill up your empty hearts to -the brim with the overflowing love and grace of God; be more -generous in his worship and service." To the young: "Prepare ye -the way of the Lord." Give me your heart while you are young and -tender; do not be allured by the empty joys and false pleasures -of the world; avoid those dangerous occasions of sin that are -about to entice you, and keep your youth innocent and pure, that -you may see the evening of your life in joy, and not in bitter -remorse. - -To the old: Forget the past; if it has been bad, ask pardon and -do penance; if good, preserve it and live in grace and fervor, so -that when you are near the end of your pilgrimage here you may -attain to the great destiny for which you have been created. - -To the sinner--to the one in mortal sin; the one who has not had -a happy Christmas for many a year, for the sinner has no chance -to have part in the real joy of Christmas; to the sinner who has -been exalted with pride and worldly pleasure, who has been in the -valley of impurity, and wilful neglect, and cold -indifference--oh! to you there is a voice terrible and -irresistible: "Prepare ye the way of the Lord." Prepare it by -prayer for grace; warm your heart by gratitude and love; fall on -your knees at the foot of the cross in the confessional; have -your heart purified by the bitter waters of penance, and you will -indeed have a happy Christmas. - -{54} - -Then the promise: All flesh shall see the salvation of God. Yes, -to know and to feel and see the pardon and peace and love of -God--to have the consciousness that he is our friend, and that we -have no enmity against him--is the way to see on this earth the -fruits of salvation. - -The poor shall see the salvation of God. O ye poor men and women -who have nothing in this world but sorrow, tears, and bitter -suffering! to you this coming feast of Christmas is a foretaste -of the great reward that is prepared for you. God loves you. He -spurned the palaces and royal robes of the Cæsars when he came on -the earth, and chose a poor Virgin for his mother and a hovel for -his birthplace. The poor shepherds were the first to see him, and -they will be near to him in his glory. "Blessed are ye poor, for -yours is the kingdom of heaven." For He who was rich, for your -sakes became poor. - -The poor shall see the salvation of God; for He who was rich, for -their sakes became poor. - -The rich shall see the salvation of God; for they will be taught -humility by looking into the crib at Bethlehem, and learning a -lesson that they can learn nowhere else, and that will dazzle -them more than their jewels, diamonds, dresses, or palaces. - -So if we prepare the way of the Lord we shall finally see the -salvation of God in eternity, where we shall rejoice evermore in -the thought that all our preparation here to please God, by -keeping the commandments, suffering, and toiling, will be -rewarded by the vision of the Redeemer of all nations who washed -their robes and made them white in the -Blood of the Lamb. - --------------------- - -{55} - - _Sunday within the Octave of Christmas_ - - - Epistle. - _Galatians iv._ 1-7. - - Brethren: - As long as the heir is a child, he differeth nothing from a - servant, though he be lord of all: but is under tutors and - governors until the time appointed by the father: even so we, - when we were children, were in bondage under the elements of - the world. But when the fulness of the time was come, God sent - his Son, made of a woman, made under the law: that he might - redeem those who were under the law; that we might receive the - adoption of sons. And because you are sons, God hath sent the - Spirit of his Son into your hearts, crying: Abba, Father. - Therefore now he is no more a servant, but a son. And if a son, - an heir also through God. - - - Gospel. - _St. Luke ii._ 33-40. - - At that time: - Joseph, and Mary the mother of Jesus, were wondering at these - things, which were spoken concerning him. And Simeon blessed - them, and said to Mary his mother: Behold this child is set for - the ruin, and for the resurrection of many in Israel, and for a - sign which shall be contradicted. And thy own soul a sword - shall pierce, that out of many hearts thoughts may be revealed. - And there was a prophetess, called Anna, the daughter of - Phanuel, of the tribe of Aser; she was far advanced in years, - and had lived with her husband seven years from her virginity. - And she was a widow until fourscore and four years; who - departed not from the temple, by fastings and prayers serving - night and day. Now she at the same hour coming in, gave praise - to the Lord; and spoke of him to all that looked for the - redemption of Israel. And after they had performed all things - according to the law of the Lord, they returned into Galilee, - to their own city, Nazareth. And the child grew, and waxed - strong, full of wisdom: and the grace of God was in him. - -{56} - - Sermon XIII. - - - _And the Child grew, and waxed strong, - full of wisdom: and the grace of God was in him._ - --St. Luke ii. 40. - - -Jesus Christ is our model in all things, and in the verse above -quoted we see him presented as the model of youth. Your children, -brethren, ought to be strong in body, wise in mind, and to have -the grace of God in their hearts. Now, who is to form them after -the model of Jesus Christ? It is the duty of parents. First, -then, you ought to take care of the bodily wants of your -children, in order that they may grow and wax strong. How often -parents offend against this duty! There are some who let their -children eat just what they please, who pamper their appetites, -who give them all kinds of unwholesome food. Such children will -never be healthy. There are others who spend all their money in -drink--who leave their poor little ones at home, moaning and -starving with hunger; who, through their imprudence, leave their -children without food for a whole day, having squandered their -earnings in all sorts of foolish and wicked pleasures. Then, too, -there are those who allow their children to sit up till all hours -of the night, who let them go off to heated ball-rooms, who dress -them either too much or too little--who either coddle them up so -that they can hardly stand a whiff of air, or else send them out -to shiver with cold. -{57} -No wonder that our city children are unhealthy; no wonder death -sweeps them away as it does. Is it not because parents are -neglectful? Look to it, then; see to the diet, the clothing, the -habits of your children. Do not overtask their feeble strength by -sending them too soon to work. Never permit them to form -luxurious appetites. Watch over their daily lives, see that they -take proper exercise; then, like the child Jesus, they will "grow -and wax strong." Neglect the duty of corporal education, and we -shall have a generation of sickly children and adult invalids. -And if it be so necessary for parents to watch over the bodies of -their children, what shall I say of the duty of watching over -their minds and souls? Your children should be full of wisdom, -and the grace of God should be in their hearts. Oh! when I think -of the neglect of many Catholic parents in this respect I am -tempted to take up the Gospel's most awful tone, and cry. Woe to -you, careless parents! woe, eternal woe to you guilty fathers and -mothers, who are letting your little ones run to destruction! - -You make your home uncomfortable by your crossness, by your -curses, by your slovenly, untidy habits. Your children, from -their earliest infancy, take to the street. They hear impurity, -blasphemy, and cursing. They hear words and see sights which are -not fit to be mentioned here on God's altar. They keep what -company they like. They learn infamous and immoral habits that -destroy both body and soul. Oh! for God's sake beware, beware! Do -you think they will ever be full of wisdom or have the grace of -God in their hearts? -{58} -Again, you are anxious enough that they shall learn to read and -write, to keep books and be quick at figures, but are you sure -they know their catechism or can tell a priest all they ought to -know of Jesus Christ, their Saviour, or how many sacraments and -commandments there are? Where are they on Sundays? Where are they -when confession day comes around? Oh! these are vital questions, -if you want them to be full of grace and wisdom. Some boys and -girls of our day, brethren, have lost a great deal of their -freshness. They smoke, they chew tobacco, they flirt, they act -like little men and women. There is no innocence about them. They -are revolting spectacles to men and angels. Wisdom, forsooth! -They have none. Grace of God? It is destroyed. Their childhood is -more like the childhood of an incarnate devil than of an -incarnate God. Look, then, carefully to your children. Look to -the little ones; correct them when they are babies. Don't wait -till a child is in its teens; then it will be too late. Set them -a good example. You know the story of the old crab, who said to -her little ones, "Why do you walk sideways?" "Suppose, mother," -they said, "_you_ show us how to walk straight." Yes, if you -are wicked, foolish, and sinful, your children will be like you. -"Like father, like son," says the proverb. Oh! then you parents, -be pure as Mary, be industrious, modest, patient like St. Joseph; -then your children, like Jesus, will grow and wax strong, full of -wisdom and of the grace of God. - - Rev. Algernon A. Brown. - ------------------ - -{59} - - Sermon XIV. - - _This Child is set for the fall, - and for the resurrection of many in Israel._ - --St. Luke ii. 34. - - -These words of to-day's Gospel, my dear brethren, have, perhaps, -a strange sound to us at this joyful Christmas season. It seems -strange that holy Simeon should have said that the blessed Infant -whom he held in his arms, and who had come to save the world, -should have been set for the fall of many of even his own chosen -people. - -And yet we know that his coming was actually the occasion of the -fall not merely of many but of far the greater part of that -chosen people of Israel. However strange Simeon's prophecy may -seem, we see that it was a true one. Up to that time the Jewish -people were God's true church on earth; now almost all of them -are wanderers outside of it, rejecting the true Messias whom -their fathers crucified, and either vainly looking for one who -will never come or ceasing in despair to look for any Messias at -all. Instead of Christ's coming having been the means of -salvation for them, it has really been the occasion of their fall -from the grace which they had before. - -But though we know that it has been so, it may still seem strange -that it should have been so. One would think that the Saviour, -who is our joy, our pride, and our glory, would have been theirs -too, and even more theirs than ours, having been born of their -own nation, a Jew of the royal line of David. But if we consider -the matter a little we shall see that it was natural enough that -it should turn out as it did; and we shall see, moreover, that -there is a good deal of danger that, as they fell from grace when -Christ was presented to them, so we may do the same. - -{60} - -For we shall, if we think, find out the reason why they fell, -which is the reason why we may fall too. They were looking for a -Saviour, indeed, but not for such a Saviour as actually came. -They were looking for one who would redeem them from their -subjection to the Roman Empire; who would make their nation what -it had been in the days gone by; who would make them an -independent and powerful people; who would give them the -greatness and glory of this world. So when he did not fulfil -their expectation, when he came not with earthly splendor but in -poverty and suffering, they were scandalized. It was only his -miracles which made them hesitate; and when he would work -miracles no longer, when he would not save himself from the cruel -and ignominious death of the cross, they rejected him with the -horrible imprecation, "His Blood be upon us and upon our -children." - -Yes, my brethren, the cross was their scandal, and the cross is -likely to be our scandal, too, for we have the same fallen human -nature as they. "We preach Christ crucified," says St. Paul, -"unto the Jews indeed a stumbling-block, and unto the Gentiles -foolishness"; and it is a good deal the same with us Christians -now. - -We feel glad, indeed, when Christmas comes; but I am afraid that -if we had been living at the time of the first Christmas we -should not have been much more likely to rejoice at the birth of -our Lord than his own people were at that time. Christmas now is -very pleasant, with its festivity, its amusements, its giving and -receiving of presents; but there is not much of the cross in -this. The original Christmas, with its cold, its poverty, and its -humiliation, was quite a different thing. - -{61} - -It is right for us to rejoice at Christmas; but perhaps we should -not rejoice if we remembered that our Lord came to bring into the -world the cross not only for himself but also for us too. That is -the scandal for us now. We can see what the Jews could not, that -it was right that he should suffer; but we cannot see that it is -right that we should suffer too--that what holy Simeon said to -his Blessed Mother is true for each one of us: "Thy own soul a -sword shall pierce." So in this way, even now, "this Divine -Child," with his cross in his hand for a Christmas present to us, -"is set for the fall of many in Israel." We are too apt to shrink -away when he urges us to accept it for his sake. - -Indeed, we should always fall away when the cross is offered to -us, had we only our own natural strength to depend upon. It is -not in us, by any natural power, to bear the cross of Christ. But -he offers with it the grace to bear it. And in this way he is set -also for our resurrection. For it is only by the cross, by -bearing the cross ourselves, that we can rise from sin, which is -the only death which we really have to fear. - -This Child, then, is set for our fall by our natural weakness, -but for our resurrection by his supernatural grace. His will is -that it should be for the latter; let his will, then, be done. -Let us welcome him, then, at Christmas, but let us welcome his -cross too; for it is only by bearing it ourselves that we can -come to eternal life. - -------------------------- - -{62} - - Sermon XV. - - _Behold, this Child is set ... - for a sign which shall be contradicted._ - --St. Luke ii. 34. - - -My brethren, can this be possible? It is not only possible but -too true. Our Lord Jesus Christ, the sign of the love of God the -Father to us, is contradicted, is resisted, by those whom he came -to save. - -And is it only those who are strangers to him that contradict -him? No; it is those who know him well and who ought to be his -friends--his own people, who call themselves Catholics, who claim -to belong to his true church. - -What does the word "contradict" mean? It means to speak against -or in opposition to any one. It may mean, also, to act against -any one, or even to reject inwardly what one say's, though not a -word of contradiction be spoken. Fervent gratitude would now -exclaim: "Surely no Catholic can do any of these to Jesus -Christ?" Yet such there are, though perhaps many of them do not -realize what they do. - -Who are they? They are those who speak against and resist the -teachers he has sent them; who put themselves always in -opposition to the authority of the church, and even to its head, -the Vicar of Christ on earth; who believe no more than they are -obliged to under pain of ceasing to be Catholic at all; and who -never obey except when it suits their own convenience. "Well," -you will say, "I am not that kind of a Catholic." I am glad you -are not; still, there are many such. But there are many more who -do not go quite so far as that, and yet have a good deal of the -same spirit. Perhaps you are one of them. - -{63} - -Who are these that I speak of? They are those who are always -opposing their pastors and confessors, finding fault with and -criticising their words and their actions. They reject their -counsel. They even make a jest of their opinions. They think them -behind the times, and not up to the spirit of the present day. -They even sometimes violate the sacred confidence of the -confessional, and talk thus lightly even of what has been said to -them there. - -Or they oppose outwardly the plans and efforts of their parish -priests. They think that they know more about everything than -their pastors. Unwilling to unite with them in their work for our -Lord, they are discontented because others are not as rebellious -and disobedient as themselves. They do not rest until they -succeed in making a party against those whom they should unite to -support, which destroys a great deal of the good which they have -done, and prevents much which they could otherwise do. In vain do -they pretend to be friends of Christ when they thwart and spoil -his work. The work of the parish is as much his work as that of -any other part of the church. The church makes parishes wherever -she sends her priests. If the people in them oppose her she -cannot do God's work. - -Or if they do not resist, they despise their priests, or -certainly act as if they did. They do not seem to remember that -every priest, unworthy as he is, of course, still represents our -Lord. If they respect him, it is as a man, not as a priest; that -is, they do not respect the priest at all as such. They use him -for their own convenience when their conscience requires them to -hear Mass or approach the sacraments; but otherwise they treat -him just as a Protestant might do. -{64} -And by this bad example they lessen the respect of others for -him, and weaken the authority and influence for good which he -ought to have. This really is resisting and contradicting our -Lord, whom he represents. Let all, then, examine themselves, and -see if they are not in the habit of speaking, acting, or -neglecting their duties in such a way as to oppose and contradict -our divine Lord. Be humble as he was on the first Christmas day, -and try to help, not to hinder, his agents in all they are -obliged to do to carry out his work; for he has said to them: "He -that heareth you heareth me; and he that despiseth you despiseth -me." - -------------------------- - -{65} - - _The Epiphany_ - - - Epistle. - _Isaias lx._ 1-6. - - Arise, be enlightened, O Jerusalem: for thy light is come, and - the glory of the Lord is risen upon thee. For behold darkness - shall cover the earth, and a mist the people: but the Lord - shall arise upon thee, and his glory shall be seen upon thee. - And the Gentiles shall walk in thy light, and kings in the - brightness of thy rising. Lift up thy eyes round about, and - see: all these are gathered together, they are come to thee: - thy sons shall come from afar, and thy daughters shall rise up - at thy side. Then shalt thou see and abound, and thy heart - shall wonder and be enlarged; when the multitude of the sea - shall be converted to thee, the strength of the Gentiles shall - come to thee. The multitude of camels shall cover thee, the - dromedaries of Madian and Epha: all they from Saba shall come, - bringing gold and frankincense: and showing forth praise to the - Lord. - - - Gospel. - _St. Matthew ii._ 1-12. - - When Jesus, therefore, was born in Bethlehem of Juda, in the - days of King Herod, behold, there came wise men from the East - to Jerusalem, saying: Where is he that is born King of the - Jews? For we have seen his star in the East, and we are come to - adore him. And Herod the King hearing this, was troubled, and - all Jerusalem with him: and assembling together all the chief - priests and Scribes of the people, he enquired of them where - Christ should be born. But they said to him, In Bethlehem of - Juda; for so it is written by the prophet: "And thou Bethlehem, - the land of Juda, art not the least among the princes of Juda: - for out of thee shall come forth the ruler who shall rule my - people Israel." -{66} - Then Herod, privately calling the wise men, enquired diligently - of them the time of the star's appearing to them; and sending - them into Bethlehem, said: Go and search diligently after the - child, and when you have found him, bring me word again, that I - also may come and adore him. And when they had heard the king, - they went their way; and behold, the star which they had seen - in the East went before them, until it came and stood over - where the child was. And seeing the star, they rejoiced with - exceeding great joy. And going into the house, they found the - child with Mary his mother, and falling down, they adored him; - and opening their treasures, they offered him gifts; gold, - frankincense, and myrrh. And having received an answer in sleep - that they should not return to Herod, they went back another - way into their own country. - ---------------------- - - Sermon XVL. - - - _Rise, and take the Child and his mother, - and go into the land of Israel._ - --St. Matthew ii. 20. - -At this season of Christmas and Epiphany, in these days when the -church brings us to the manger in which the infant Son of God was -laid, it is impossible for any Christian to come to Jesus without -coming to Mary also. He cannot see the one without seeing the -other; and surely he will not adore the one without honoring the -other also. - -It is plain enough to us all at this time how inseparable Our -Lady is from her Divine Son, and how we must go to her if we -would gain admission to his presence. But we are apt enough to -forget it at other seasons, even at times like the month of May, -specially commemorated to her love and service. - -{67} - -We are apt to imagine devotion to her as a sort of thing apart by -itself, beautiful and reasonable, it is true, but still having no -necessary connection with the worship of God. We do not -understand that it is impossible for us to love and adore him as -he wishes unless we also honor his Blessed Mother--as impossible -as it would be to have a true devotion to her and forget him. The -two devotions must go hand-in-hand not only now but through all -the year. - -The forgetting of this is one great reason why there is so much -sin in the world. One who has a true love for Mary can hardly -fall into mortal sin; and that not only because she will -specially pray for him and defend him, but also because he will -love her Son too much to do so. And even if he should fall into -mortal sin he will not stay in it long; not only because she will -obtain his conversion, but also because love of God cannot be far -away while that of his Blessed Mother remains. - -This is also true, in its measure, of venial as well as of mortal -sin, and of those imperfections which keep people from being -saints. You will hear many complaining that they do not make any -progress in the spiritual life; that they are always committing -the same faults, and even just as often; and that they have no -more piety now than they had years ago--perhaps not even so much. - -Well, of course there may be many reasons for this; but one of -them, perhaps, is that they do not cultivate a real, solid -devotion to Our Blessed Lady. They say, no doubt, some prayers to -her, and they believe fully and firmly everything about her which -the church teaches; but they do not realize that they cannot -acquire the love of her Divine Son unless they make his Mother -theirs also; that they give themselves entirely to her as her -loving children, with all their mind and strength, all their -heart and soul. - -{68} - -What a pity it is to neglect so easy and so safe a way not only -of salvation but of perfection! It will lead to everything else, -and nothing else will lead anywhere without it. - -Let us, then, my dear brethren, at the beginning of this new year -make a good resolution--that is, to have more devotion to Our -Lady than we have ever had before. Let us take, as St. Joseph -did, the Child and his Mother, and set out with them from this -place of our exile to the land of Israel, the true promised land -above. Let us take them both, not only at Christmas but always, -through our whole journey here below; not to guard and guide -them, as he did--for we have not such a privilege--but that they -may guard us, and guide us to the country which is waiting, not -for one people only, but for the redeemed of all nations, for all -the Israel of God. - --------------------- - - Sermon XVII. - - - _And opening their treasures, - they offered him gifts; - gold, frankincense, and myrrh._ - --St. Matthew ii. 11. - - -To-day, my brethren, is a great day for us. It is, in one way, a -greater day than Christmas itself; a day, that is, in which we -have more cause for rejoicing than we had even then. For what was -it which we celebrated then, and what is it which we are -celebrating now? -{69} -Then it was the birth of our Lord into this world, and it was -indeed a thing which we had cause to rejoice over; but to-day it -is something even more joyous for us than that. It is not only -that he was born into this world, but that he was born for us, -for us Gentiles--to save us as well as his own chosen people, the -Jews. The three wise men whom that wonderful star led to his crib -were not of that people, but Gentiles like ourselves; and the -star which appeared to them signified the appearance to them and -to us of the true Light which was hereafter to enlighten in a -more wonderful way than before not only a single nation, but -every man coming into this world. Appearance or manifestation is -what the Greek word "epiphany" means. - -It was natural, then, that they should offer gifts to their -newly-born Saviour, for they could not but do so in -acknowledgment of the great gift which he had given to them. But -let us see what was the meaning of the gifts which they did -offer--of these gifts of gold, frankincense, and myrrh. - -They may be, and have been, interpreted in a great many different -ways, all of which may well be true. It is commonly said that the -wise men offered gold to our Lord because he is the King of -heaven and earth; frankincense, because he is Almighty God; and -myrrh, because he is also man, and was to suffer death for the -sins of the world--myrrh being used to embalm the dead, and hence -being a symbol of death. But there is another signification of -these gifts which is, perhaps, more practical for us, because it -suggests more directly the three gifts which each one of us must -offer to him who is our Saviour as well as theirs, if we would -partake of the salvation which he came to bring to us. - -{70} - -These three gifts are, then, understood by some to represent the -three duties of almsgiving, prayer, and fasting, by which we are -redeemed from the tyranny of the world, the devil, and the flesh. -These last three are the great enemies of our salvation, and they -must be overcome if we are to be saved. The love of the world, -and of the treasures which it offers us, can only be destroyed by -sacrificing those treasures for the sake of God, of his church, -and of his poor; the power of the devil, who sets himself up as -the god whom we are to serve and obey, can only be resisted by -constant prayer, by which we draw near to the true God, and -devote ourselves over and over again to his service; and the -control of the flesh, with its base and degrading appetites, over -our immortal souls can only be shaken off by fasting--that is, by -mortification of various kinds, by persistently refusing to our -bodies all dangerous and sinful indulgences, and by sometimes -depriving them of pleasures which are innocent in themselves. - -These three duties are practised in their perfection by those -whom God calls to the religious life by the three vows of -poverty, obedience, and chastity. By the vow of poverty the -religious sacrifices at once the goods of this world; by that of -obedience he frees himself from the tyranny of the devil, -subjecting himself entirely to God, whom his superiors represent; -by that of chastity he renounces sensual pleasure. - -But it is not religious alone who are called on to make these -three gifts. The same obligation, in its due measure, rests upon -each of you. Almsgiving, prayer, and mortification are duties for -all Christians. -{71} -It is hard to see how any one can be saved who gives no more to -God and the poor than what is extorted from him, as it were, by -force; who merely says prayers now and then because he is afraid -to give up the practice, but who seldom or never really prays; -and who indulges without scruple in everything which his flesh -desires, intending to stop short of nothing but mortal sin. - -Let such things, then, my brethren, not be said of us. As we -kneel with the wise men this morning before the manger of our -infant God, let us make with them these three gifts. Let us offer -to him, as they did, with a full and willing heart, our -possessions, our bodies, and our souls. This is the time for -making presents, and these are the presents which he expects. Be -generous, then, with him, and he will be generous with you. "Give -to the Most High according to what he hath given to thee." - ------------------ - -{72} - - _First Sunday after Epiphany._ - - - Epistle. - _Romans xii._ 1-5. - - Brethren: - I beseech you, by the mercy of God, that you present your - bodies a living sacrifice, holy, pleasing to God, your - reasonable service. And be not conformed to this world: but be - reformed in the newness of your mind, that you may prove what - is the good and the acceptable, and the perfect will of God. - For I say, through the grace that is given me, to all that are - among you, not to be more wise than it behooveth to be wise, - but to be wise unto sobriety, and according as God hath divided - to every one the measure of faith. For as in one body we have - many members, but all the members have not the same office: so - we being many are one body in Christ, and each one members one - of another in Christ Jesus our Lord. - - - Gospel. - _St. Luke ii._ 42-52. - - When Jesus was twelve years old, they went up to Jerusalem - according to the custom of the feast, and after they had - fulfilled the days, when they returned, the child Jesus - remained in Jerusalem; and his parents knew it not. And - thinking that he was in the company, they came a day's journey - and sought him among their kinsfolks and acquaintance. And not - finding him, they returned into Jerusalem, seeking him. And it - came to pass, that after three days they found him in the - temple sitting in the midst of the doctors, hearing them and - asking them questions. And all that heard him were astonished - at his wisdom and his answers. And seeing him, they wondered. - And his mother said to him: Son, why hast thou done so to us? - behold thy father and I have sought thee sorrowing. -{73} - And he said to them: How is it that you sought me? did you not - know that I must be about the things that are my Father's? And - they understood not the word that he spoke unto them. And he - went down with them and came to Nazareth: and was subject to - them. And his mother kept all these words in her heart. And - Jesus increased in wisdom and age, and grace with God and men. - -------------------- - - Sermon XVIII. - - - _And he went down with them, - and came to Nazareth, - and was subject to them._ - --St. Luke ii. 51. - - -Such, my dear friends, is the brief record of our Lord's boyhood -and youth. When we next hear of him he has begun his mission to -the world. But brief as the record is, it teaches a great -lesson--the lesson of obedience. First it proclaims this lesson -to children and the young generally. They ought to be subject to -their parents. Is this the case? Often, we know, it is not. There -are proud, rebellious, and disobedient children in many -families--girls and boys who will not do what they are told; who -go to places forbidden by their parents; who speak of their -parents as the "old man" and the "old woman"; children who do -their best to make father and mother subject to _them;_ who -think they know better than their parents, and who despise those -set over them by God. So glaring has this disrespect for parents -become that a witty man has said that soon the sign and title of -a firm will be "Jones and Father" instead of "Jones and Son." -Disobedient, proud children, I point you this morning to the -little home of Nazareth. Look in, conceited, self-sufficient boys -and girls. -{74} -What do you see? God obedient to his creatures; Jesus with Joseph -and his Mother; Jesus, "very God of very God," subject to them. -There is your example. Woe to you if you do not follow it! -Disobedience made hell for the devil and his angels, and -disobedience, if persisted in, will make hell for you. Hell is -the headquarters of disobedience, and will be the home of the -disobedient and rebellious for evermore. So, then, you that are -young, cut down your pride, bend the neck a little easier to the -yoke. Be more like Jesus, who went home with his parents, stayed -home with them, and was _subject_ to them. - -But not only to children and the young does this lesson come -home; it strikes all of us. In one sense we are all -children--children of holy church whose chief pastor is called -the Holy Father, and whose priests are called by all "fathers." -Now, then, you "children of an older growth," how have you shown -your obedience? Are you very particular to keep the laws of -_mother_ church? How about fasting and abstinence? What of -hearing Mass on a Sunday and of abstaining from servile work? Was -your last Easter duty made? Again, how about the advice of your -_father_ confessor? Have you followed it? How do you keep -the minor laws and regulations which the pastor of each -particular church sees fit to make for the better ordering of his -services, etc., etc.? When the priest has to rebuke you, to -reprove you, how do you take it? O my friends! these are the days -of disobedience and false independence, and therefore these -questions are of vital importance. You must _obey_, if you -want to be good Catholics. You must turn a deaf ear to the -suggestions of worldly pride; you must be submissive to holy -mother church, to our Holy Father the Pope, to the pastors and -fathers set over you in God's providence. -{75} -Obedience! obedience!--that must be your watchword. You must not -be scaling the mountains of pride hand-in-hand with infidel and -heretic, and the devil's staff for a support. You must obey the -church and follow _her_ teachings, and submit to lawful -authority. As St. Paul says: "Be not wise in your own conceits. -For I say, by the grace that is given me, to all that are among -you, not to be more wise than it behooveth to be wise, but be -wise unto sobriety. Let every soul be subject to higher powers: -they that resist purchase to themselves damnation." Finally, -brethren, show yourselves law-loving, obedient citizens of the -country in which you live. Let the Catholic always be found on -the side of order and regularity. In a word, show to your pastors -and superiors, show even to our worst enemies, that you have -learnt well the lesson contained in these few words: "He went -down with them, and came to Nazareth, and was subject to them." - - Rev. Algernon A. Brown. - ---------------------- - - Sermon XIX. - - - _Behold the Lamb of God: - behold, he who taketh away the sins of the world._ - --St. John i. 29. - - -There are no words of the Gospel, my dear brethren, more -frequently used in the church of God than these. You often hear -them from the lips of the priest, but perhaps you do not remember -when. They are more familiar to you in Latin than in English. -{76} -The moment when they are said is that when the greatest of all -gifts is about to be given to you. It is just before the giving -of Holy Communion. The priest, turning to you with the ciborium -in his hand, raises one of the sacred particles from it, and -shows it to you, saying, _Ecce Agnus Dei_--which means, -"Behold the Lamb of God"--_ecce qui tollis peccata mundi_, -"Behold, he who taketh away the sins of the world." - -The church has put the words in the mouth of the priest at this -time, when he distributes Holy Communion, because he is then -showing Christ to the faithful. And she puts them in the Gospel -of today, because on this day, the octave of the great feast -which we celebrated last Sunday, she commemorates what we may -call our Lord's second Epiphany after his hidden life of thirty -years, when St. John the Baptist, his great precursor, taking the -place of the star which showed him to the wise men, showed him to -those who were to become his disciples, and who were to accompany -him in that ministry of three years upon which he was about to -enter. - -As St. John took the place of the star, so the Catholic priest -now takes the place of St. John. He has now to show Christ to the -world, and especially to the faithful. And St. John, in his -humility and self-concealment, has set an example to him which he -should try to copy, and which a good priest does try to copy. -That is, he tries to show our Lord to the people and to keep -himself in the background; he tries to bring the faithful to his -Master and theirs, not to himself. He desires that they should -see in all that he does not his own power or gifts, but the grace -of God, by which alone he can do them any good; that they should -not be drawn to him, but to the Lamb of God, who alone can take -away their sins. - -{77} - -And what the good priest does you also, my brethren, should do. -You should not think of the priest, but of Him whom the priest -represents, and in whose power he acts. And especially should you -take care to do this in those sacramental acts which the priest -does more particularly in the name of God; that is, when he -celebrates Holy Mass, baptizes, hears confessions, or gives Holy -Communion. For, in truth, it is not he who does these things, but -our Lord Jesus Christ. He, the Lamb of God, is the true priest. -He who instituted the sacraments also is the one who confers -them. - -Remember this when you receive them. When you go to the -altar-rail for Holy Communion, and when the priest holds up the -sacred Host before you, saying, _Ecce Agnus Dei, ecce qui -tollit peccata mundi_, think not of the priest, of his virtues -or his faults, but of the immaculate Lamb of God, who is coming -to you, a poor sinner. - -And when the priest is baptizing think not of him, but of the -Holy One who, by his own baptism in the Jordan, gave water the -power to wash away sin. Look at him standing by the side of the -priest with infinite love and compassion, and purifying the soul -which he came from heaven to save. - -When you bow your head to receive absolution in the Sacrament of -Penance think not of the minister of the sacrament before whom -you kneel, and who is, at the best, but a sinful man, but of Him -against whom you have sinned, and who is now about to forgive you -once more. Think only of that loving Saviour who is both your God -and your Judge--your judge now not in justice but in mercy. - -{78} - -And, above all, at holy Mass remember who it is that is saying -Mass; who it is that is there at that altar, offering himself in -sacrifice for you. Do not be criticising the priest, and thinking -whether he is devout or not; his dispositions do not concern you -much more than those of your neighbor who is kneeling by your -side. Say to yourself, as you look at the altar, _Ecce Agnus -Dei ecce qui tollit peccata mundi._ Behold in the midst of -that throne the Lamb standing as it were slain, and fall down -with the angels in adoration before him. - -Yes, my brethren, _Christus apparuit nobis: venite, -adoremus_--"Christ has appeared to us; come, let us worship -him." Such are the words of the church in the Divine Office at -this time. Let us, them, seek him, find him, and adore him in -this holy Catholic Church, and in all that is done in it by his -power and in his name. - --------------------- - -{79} - - - _Second Sunday after Epiphany_ - - Feast Of The Holy Name Of Jesus. - - Epistle. - _Romans xii._ 6-16. - - Having gifts different, according to the grace that is given - us, whether prophecy, according to the proportion of faith, or - ministry in ministering; or he that teacheth, in teaching: he - that exhorter in exhorting; he that giveth with simplicity; he - that ruleth with solicitude; he that showeth mercy with - cheerfulness. Love without dissimulation. Hating that which is - evil, adhering to that which is good; loving one another with - brotherly love; in honor preventing one another; in solicitude - not slothful; in spirit fervent; serving the Lord: rejoicing in - hope; patient in tribulation; instant in prayer; communicating - to the necessities of the saints; pursuing hospitality. Bless - them that persecute you; bless and curse not. Rejoice with them - that rejoice, weep with them that weep; being of one mind one - to another; not high-minded but condescending to the humble. - - - Epistle of the Feast. - _Acts iv. 8-12_. - - Then Peter, filled with the Holy Ghost, said to them: Ye rulers - of the people and ancients, hear: If we this day are examined - concerning the good deed done to the infirm man, by what means - he hath been made whole; be it known to you all, and to all the - people of Israel, that in the name of our Lord Jesus Christ of - Nazareth, whom you crucified, whom God hath raised from the - dead, even by him, doth this man stand here before you whole. - This is the stone which was rejected by you builders; which is - become the head of the corner; nor is there salvation in any - other. For there is no other name under heaven given to men, - whereby we must be saved. - -{80} - - Gospel. - _St. John ii._ 1-11. - - At that time: - There was a marriage in Cana of Galilee: and the mother of - Jesus was there. And Jesus also was invited, and his disciples, - to the marriage. And the wine failing, the mother of Jesus - saith to him: They have no wine. And Jesus saith to her: Woman, - what is that to me and to thee? my hour is not yet come. His - mother said to the waiters: Whatsoever he shall say to you, do - ye. Now, there were set there six water-pots of stone, - according to the manner of the purifying of the Jews, - containing two or three measures apiece. Jesus saith to them: - Fill the waterpots with water. And they filled them up to the - brim. And Jesus saith to them: Draw out now and carry to the - chief steward of the feast. And they carried it. And when the - chief steward had tasted the water made wine, and knew not - whence it was, but the waiters knew who had drawn the water, - the chief steward calleth the bridegroom, and saith to him: - Every man at first setteth forth good wine, and when men have - well drunk, then that which is worse: but thou hast kept the - good wine until now. This beginning of miracles did Jesus in - Cana of Galilee, and he manifested his glory, and his disciples - believed in him. - - - Gospel of the Feast. - _St. Luke ii._ 21. - - At that time: - After eight days were accomplished that the child should be - circumcised, his name was called Jesus, which was called by the - Angel, before he was conceived in the womb. - -------------------- - - Sermon XX. - - _His name was called Jesus._ - --St. Luke ii. 21. - -{81} - -To-day, dear friends, we keep the Feast of the Holy Name. Our -dear Lord is known to us by many names--he is called the Word, -the Christ, the Son of God, the Lamb of God, the Prince of Peace, -and the like--but to-day we are met together to honor his real -name; the name by which he was called when on this earth; the -name which belonged to him just as our names belong to us; the -name by which we are to be saved--the holy name of Jesus! -Brethren, this name is a holy name, because it is the name of a -God made man. It is a precious name: Jesus shed his Blood for us -for the first time as he received it. It is a great and noble -name, for it belongs to the mightiest Warrior the world ever -saw--to Him who fought with sin and death, and conquered in the -fight. It is a terrible name, for when we invoke it hell -trembles, earth fears, and even heaven bows the knee. Oh! then, -dear brethren, if this name is holy--if precious, if great and -noble, if terrible--how much it ought to be revered and -respected. We are told by our dear patron, St. Paul, that our -Lord "humbled himself, becoming obedient unto death, even the -death of the cross. For which cause God also hath exalted him, -and hath given him a name which is above all names: that in the -name of Jesus every knee should bow of those that are in heaven, -on earth, and under the earth." And yet, in spite of all this, -although it is so plain that this name is holy, precious, mighty, -and terrible, although it is clear that when it is uttered the -faithful on earth, the white-winged angels in heaven, ay, and -even the lost spirits in hell bow to do homage to it, -nevertheless there is a creature who will not worship; there is a -created being worse than the very demons; there is found one who -will not reverence that name, holy and good and true--and that -creature is the _blasphemer_. -{82} -Yes, brethren, in our streets, in our factories, in our very -homes that holy name is taken in vain. Jesus--that sweet name is -mixed up with everything that is foul and disrespectful. Jesus' -name, the name of our King, our Saviour, and our Judge, is used -as an oath; and not only by men coarse and hardened, but by boys -and girls, by women, and, unheard of impiety! even by little -children. Passing through the streets the other day, I heard a -volley of curses in which the holy Name was mingled, and the -curser was a boy who could not, I am sure, have been more than -eight or nine years of age; and, alas! it is not the first time -that I have heard such things. O brethren! I beseech you, by the -wounds and cross of Jesus Christ, look to this great sin. When I -hear these little baby blasphemers, who scarce, perhaps, know -what they say, I know they have learned these oaths from the -father, the elder brothers, and perhaps even from the mother, and -I tremble to think how deep the evil has sunk into the hearts of -men. Oh! then let us never again misuse the holy Name; let us -cast out cursing and swearing from our midst, lest it drive us -and our children into hell. - -It belongs to us to be devout to the holy name of Jesus, for we -are taught by holy church to ask for every blessing through it. -Are we tempted? Let us call upon it, and He who bears it will -come to our aid. Are we in sorrow? Let us whisper to ourselves, -Jesus! Jesus! and he who knelt in the dark garden and sweat blood -for us, he who faced the horrors of death, forsaken and -heart-broken, will send us comfort and heal our wounds. Do our -sins terrify us? Let us look up to the Cross of Calvary. -{83} -There on the topmost beam is written the sweet name of Jesus; -there beneath hangs the _Saviour_ and the Comforter. Do we -need strength for the battle of life, and courage in the struggle -against the world, the flesh, and the devil? Jesus! Jesus! the -Mighty One, the Conqueror, the Lion of Juda, he who is called -"Faithful and true, and with justice doth he judge and fight"--he -will arm us for the battle and nerve our heart for the combat. -Oh! let us reverence the dear, holy name of our sweet Saviour -while we live; and when at last our death-cold lips can part no -more to utter it, may the great God give us each a friend to -whisper it in our ears, so that Jesus! Jesus! Jesus! may be the -last name that we shall hear on earth, and the first which our -enraptured spirits will hear in heaven. - - Rev. Algernon A. Brown. - -------------------------- - - Sermon XXI. - - _His name was called Jesus._ - --St. Luke ii. 21, - -To-day we celebrate the Feast of the most Holy Name of our Lord -and Saviour Jesus Christ. The church sets apart a special Sunday -for the celebration of this feast, to bring before our minds the -sacredness of this name--its preciousness, and the reverence due -to it. - -This name is the name of the God-Man who came into the world to -save us from hell. It is the greatest of all names, because it is -the name of the greatest of all beings. It was given to our Lord -by the archangel when he announced to the Blessed Virgin that she -was to be the mother of God. -{84} -An angel first pronounced it; the Blessed Virgin and St. Joseph -were the first to call the new-born Babe of Bethlehem by that -name; and all holy men and women, from the time of the adoration -of the poor shepherds and wise men down to this hour, have had -the greatest veneration for that name. - -The angel St. Gabriel said to the Blessed Virgin: "He shall be -called Jesus, for he shall save his people from their sins." You -see, then, how precious this name is: it is the name by which we -are to be freed from our sins delivered from hell, and admitted -among the blessed, the redeemed of all nations. It is the name by -which we are the receivers of the supernatural graces of all the -holy sacraments. And St. Paul says: God gave to his only-begotten -Son "a name that is above every name, that at the name of -_Jesus_ every knee should bow of those that are in heaven, -on earth, and in hell, and that every tongue should confess that -the Lord Jesus Christ is in the glory of God the Father." It is -the name not only of the Infant of Bethlehem, but it is the name -of that One whom you see in the Stations and nailed to the cross, -bleeding, and dying, and dead for you. - -And yet how our blood runs cold, how we tremble with horror, when -we see how little reverence is shown for this name! You need not -go far or stay out very long before you hear that name used most -irreverently by the child who has hardly learned his prayers, as -well as by thieves, drunkards, and murderers, and the lowest -rabble that tread the streets of this city; not only by bad men -and women, but by people who profess to be respectable Catholics. -{85} -How often we are made to wonder why Almighty God does not send a -thunderbolt and strike dead the blasphemer, or cause the earth to -open under those who so treat this holy name, and swallow them up -quickly in punishment for their crime! A man who steals, or gets -drunk, or gives way to lust sees a sensual temporary good in -these sins; but what good, what use is there in blasphemy, in -cursing, in swearing? None. It is a direct blow at Almighty God -himself. If a man were to insult your mother your vengeance would -be roused, and you would think no punishment too great for the -offender. Shall God not be jealous of his name? Shall he not -punish? Yes, he will. He says: "Thou shalt not take the name of -the Lord thy God in vain; for the Lord will not hold him -guiltless who taketh his name in vain." - -If, then, you have not controlled your gift of speech, which was -given you to edify your neighbor, to speak and sing the praises -of God, but have given way to a habit of using God's holy name -and that of his Son in vain, ask him to give you the grace to -overcome the habit. If you hear people on the street or in -company blaspheming, cursing, or swearing, lift up your heart to -God and make reparation for the injury by saying the prayer, -"Blessed be the name of the Lord." Never give scandal to others, -and especially the little ones around your family hearth, by -blaspheming, or even by carelessly using the name of God or his -saints without due reverence. Many men and women have grown up -with this old habit clinging to them--a habit that they -contracted at home, and that they learned when young from their -father and mother. Cursing and swearing are the language of hell. -Blessing, prayer, and praise are the language of heaven. -{86} -Do all in your power to learn the language of the saints--that -is, the language of love and reverence for the holy name of -Jesus. For "his name is holy and terrible." Repeat the prayer -which is sung and said in the holy Mass on this feast: - - "O God, who hast made thy only-begotten Son to be the Saviour - of mankind, and hast commanded that he should be called Jesus, - mercifully grant that we may so venerate his holy name on earth - that we may be favored with beholding his face for ever in - heaven." - --------------------- - - Sermon XXII. - - _There was a marriage in Cana, of Galilee; - and the Mother of Jesus was there. - And Jesus also was invited, and his disciples, - to the marriage._ - --St. John ii. 1, 2. - - -As we read the story of this marriage, my dear brethren, it must -certainly occur to all of us how singularly favored it was, above -all that have ever been celebrated since the beginning of the -world, in being honored with the presence of our Lord and Saviour -Jesus Christ, of his Blessed Mother, and of his apostles, and in -the fact that it witnessed the first of the miracles which he -performed in his three years' ministry--the change of water into -wine. But when we come to look at the matter more closely we -shall see that, great as was the honor which this marriage -received, every Christian marriage has the same. For every -Christian marriage is honored really and truly, though not -visibly, with the presence of our Lord, his Blessed Mother, and -the apostles; and at every Christian marriage a miracle of grace -is performed of which we may well believe the change of water -into wine to have been only a shadow or type. - -{87} - -For what is marriage now in the church of Christ? It is one of -the sacraments. And what does that mean? It means that whenever a -marriage is contracted by those who are baptized there is a grace -given with it by our Lord's infallible promise. This grace, -moreover, is one which, like those given in the sacraments of -Baptism, Confirmation, and Holy Orders, is to remain permanently -in the soul, and to be a source or fountain from which new graces -are continually to flow. So I am right in saying that our Lord is -present at a Christian marriage; for it is only from him that -this grace can come. And I am right in saying that Our Lady is -present at it; because this grace, while it comes from him, comes -through her. For she is the channel through which his grace comes -to us; which is shown in this marriage at Cana, of which the -Gospel tells us, by his working the miracle of the change of the -water into wine at her intercession. And, lastly, I am right in -saying the apostles are present at a Christian marriage; for such -a marriage can only lawfully be celebrated in the presence of the -priest, who represents them. - -I said, furthermore, that at every Christian marriage a miracle -is worked which was represented by our Lord's miracle at Cana. -This miracle is the giving of this wonderful sacramental grace; -and it is well represented by the conversion of water into wine. -It is a miracle--that is to say, an extraordinary and -supernatural work of God--because it is not naturally connected -with marriage itself. -{88} -Marriage, in itself, is nothing but a contract or agreement -between two parties, having no special blessing or grace, except -that which comes from its honorable nature and the good -dispositions of the parties themselves. Such is marriage among -the unbaptized. But among Christians it is, as I have said, -elevated to the dignity of a great sacrament--the contract -remaining, but the sacrament being added to it; and it cannot -exist among Christians without both. Now, I think you will agree -with me that this is well represented by the change of water into -wine, in which water, indeed, remains, but is blended with the -spirit in such a way that neither can be taken away without -destroying the very substance of the wine. - -Such, then, my brethren, is the dignity of Christian marriage, -represented to us in this marriage at Cana, in Galilee. But is it -honored among Christians according to its dignity? - -How many are there who reverence this sacrament as they should? -It is one of the sacraments of the living, as they are called; -that is, one of those which require the soul, when receiving it, -to be in the state of grace. The Catholic who comes to it in the -state of mortal sin commits a horrible sacrilege as surely as he -would if he should go to the altar-rail and receive Holy -Communion without repentance for his sins. Do not forget this. Do -not dare to come to receive the sacrament of matrimony without -preparing your soul by a good confession; not only on account of -the dreadful sacrilege of which you will be guilty in receiving -it unprepared, but also for fear of losing the grace which it is -meant to give you throughout life, and which grace may never -return; for, like that offered to the soul in Holy Communion, if -once despised and rejected, it may be lost for ever. - -{89} - -And, for the sake of Him who instituted this great sacrament, do -not make it, as too many do, an occasion of mortal sin by making -it a privileged time for drunkenness and immodesty. A wedding -ought to be a time of joy, but for a joy of purity and sobriety. -If you make it a time for opening the door to sin for yourselves -and for others, tremble lest you bring down on yourselves for the -rest of your lives the curse of God instead of his blessing. - -Invite, then, like the couple at Cana, our Lord to be present at -your marriage, and behave as you would if you were to see him -there. So shall you receive his benediction, both for time and -eternity. - -------------------------- - -{90} - - _Third Sunday after Epiphany_. - - - Epistle. - _Romans xii._ 16-21. - - Brethren: - Be not wise in your own conceits. Render to no man evil for - evil. Provide things good not only in the sight of God, but - also in the sight of all men. If it be possible, as much as is - in you, have peace with all men. Revenge not yourselves, my - dearly beloved; but give place to wrath, for it is written: - "Revenge is mine; I will repay, saith the Lord." But if thy - enemy be hungry, give him to eat; if he thirst, give him drink; - for doing this thou shalt heap coals of fire upon his head. Be - not overcome by evil, but overcome evil by good. - - - Gospel. - _St. Matthew viii._ 1-13. - - At that time: - When Jesus was come down from the mountain, great multitudes - followed him; and behold a leper coming, adored him, saying: - Lord, if thou wilt, thou canst make me clean. And Jesus, - stretching forth his hand, touched him, saying: I will; be thou - made clean. And immediately his leprosy was cleansed. And Jesus - said to him: See thou tell no man; but go show thyself to the - priest, and offer the gift which Moses commanded for a - testimony to them. And when he had entered into Capharnaum, - there came to him a centurion, beseeching him and saying: Lord, - my servant lieth at home sick of the palsy, and is grievously - tormented. And Jesus said to him: I will come and heal him. And - the centurion, making answer, said: Lord, I am not worthy that - thou shouldst enter under my roof; but only say the word, and - my servant shall be healed. For I also am a man under - authority, having soldiers under me; and I say to this man, Go, - and he goeth, and to another, Come, and he cometh, and to my - servant, Do this, and he doeth it. -{91} - And Jesus, hearing this, wondered, and said to those that - followed him: Amen I say to you, I have not found so great - faith in Israel. And I say unto you that many shall come from - the east and the west, and shall sit down with Abraham, and - Isaac, and Jacob, in the kingdom of heaven; but the children of - the kingdom shall be cast out into exterior darkness: there - shall be weeping and gnashing of teeth. And Jesus said to the - centurion: Go, and as thou hast believed, so be it done to - thee. And the servant was healed at the same hour. - -------------------- - - Sermon XXIII. - - _Only say the word, - and my servant shall be healed._ - --St. Matthew viii. 8. - - -The centurion in to-day's Gospel, dear friends, is certainly a -shining example to us of many virtues, Particularly is he an -example to those among us who are rich and well off, or who have -any servants or others employed under our authority. When any one -is taken sick, what is the first cry? Go for the priest. Run for -the doctor. And instantly a messenger is sought out. Now, this -man's servant was sick. What did he do? Centurion, and high in -station as he was, he went _himself_ for One who was both -doctor and priest. His servant, doubtless, had served him -faithfully, had been obedient and trustworthy; and now that this -servant is sick, remembering the sublime virtue of charity, the -master runs off to our Lord and begs of him to speak the word -that would heal the servant. Now, many of you, dear brethren, -have in your houses hired help, and the poor are around you who -serve you in many useful ways; who do work which, did they not -exist, would have to be left undone. -{92} -How do you treat those fellow-Christians? Ah! I am afraid, often -in a very different spirit to that displayed by the centurion. -They are sick. You grumble at the inconvenience to which you are -put, but what do you do to help them? Do you get the doctor? Do -you offer them such nourishment as a sick person needs? Do you -visit your servant's sick-bed, or the beds of the poor, to whom -we are all indebted for so much service? I wish it were always -so, but it is not. Often a servant is made to work when bed would -be a more fitting place to be in than the kitchen. Often the poor -suffer dreadfully because those whom they serve in health will -not help them in sickness. Oh! then let us all follow the example -of the good centurion, and if our servants in our house, or our -servants out of the house, are sick, let us, moved by a divine -charity, hasten at once to their relief. - -And then in spiritual things how do we act? Catholic heads of -families, employers, masters and mistresses, keepers of stores -and workshops, how do you look after those that work for you? Do -you see that they go to Mass? Do you give them time to get to -confession? Do you look after the moral conduct of those you -employ? When they are sick and suffering are you solicitous that -they should have the comfort and help which the holy sacraments -afford? Are you sensible of the responsibility which lies upon -you to see that the priest is sent for, especially when they are -in danger of death? Oh! I am much afraid that many are very -neglectful in this respect. -{93} -So long as their work is done they care very little for those -they employ. Catholic employers often don't bestow a thought upon -these things. But don't deceive yourselves: God will require all -these souls at your hands. No Catholic man or woman ought to keep -in their houses a servant who is negligent of his or her -religious duties. You should give your help and your employees -plenty of time to go to Mass and confession; and, more than that, -it is your duty to _see_ that they go. You should not employ -by the side of innocent young men and women all sorts of roughs -and blackguards. By so doing you put immortal souls in peril. You -should remember that you are head of the family, and that the -help and the employees are part of that family, and therefore you -are bound in conscience to care for them. Imitate, then, the -centurion. Love those you employ. Have a great charity for them. -Cherish them, tend them in all their wants. Correct their faults, -reward their fidelity; and by so doing you will advance Christ's -kingdom on earth and people his kingdom in heaven. - - Rev. Algernon A. Brown. - --------------------------------- - - Sermon XXIV. - - _If it be possible, as much as is in you, - have peace with all men; - revenge not yourselves, my dearly beloved._ - --Romans xii. 18-19. - - -There are a good many people who seem to find it very difficult -to have peace with all men, or at any rate with all women; for, -strange to say, it is, for some reason or other, what is known as -the gentler sex that gives and has the most trouble in this -respect. - -{94} - -Of course it is all the fault of some other party that they -cannot live in peace; not their own at all. They themselves are -perfectly innocent--lambs, in fact, among wolves. Other people -are always persecuting and tormenting them, or at any rate -belying them; this last is one of the favorite complaints of -these poor, harmless, and much-abused creatures. They try to have -peace as far as possible, but other people will not let them. - -And of course they never revenge themselves on their cruel -enemies. Oh! no. They never injure or belie them; they would not -do such a thing for the world. They may, indeed, meekly complain -of their troubles to the few friends they have got left; they -tell how wicked these people are who give them so much annoyance. -They try to lower other people's esteem of them; but, of course, -that is not meant for injury--that is only that others may be -duly warned of such dangerous characters. In their zeal they may -draw on their imagination a little; but of course that is not -belying. They, perhaps on some rare occasions will try to take it -out of their persecutors in one way or another; but then that is -not revenge--that is only standing up for their rights. They -would like to have peace, and so they try to have it by making -reconciliation as hard as possible. - -It is plain what good Christians they are from their enjoyment of -the words which follow those which I have quoted from the Epistle -of to-day. These words are: "Revenge is mine, I will repay, saith -the Lord."' These are, indeed, a great consolation to them. - -{95} - -"Yes," they say to themselves, "I leave them to God. I cannot -revenge myself on my enemies as I would like; I don't dare to, or -my conscience won't let me; but I hope God will punish them as -they deserve. Revenge belongs to him, I know, and I am glad to -think that in his own good time he will lay it on to them well. I -shall do all my duty if I wish patiently for the time when he -will begin to do it; and meanwhile I will console myself by -praying that he may convert them and make every one of them as -good a Christian as I am." - -The delusion under which these good Christians are laboring would -be amusing, if it were not so dangerous. The danger is that the -revenge of God, about which they like to think, is hanging as -much over their own heads as over those of the ones with whom -they are at variance. They are not really trying to have peace; -their own revenge is what they want, though they are willing that -Almighty God should be the instrument of it. - -They do not care either to preserve peace or to regain it in the -only way in which it can be preserved or regained--that is, by -charity and humility. Their charity is all for themselves. They -may tread on other people's corns, but nobody else must tread on -theirs. Other people must be humble, and, if they give offence, -even carelessly, must make an abject apology; but they themselves -are too good to be obliged to do that. - -Perhaps, however, my friends, some of you really do want to live -in peace with all. If so, you can do it by following a very -simple rule. It is this: Be careful what you say or do to others; -they are sensitive as well as yourself--perhaps more so. You must -not expect other people to be saints, even if you are one -yourself. -{96} -Do not flatter what is bad in them, but acknowledge what is good; -stroke them the right way. If they really do you an injury see if -you have not provoked it; examine your own actions. If you are -sure you have not, put it down to ignorance or misapprehension; -try to find out what the matter is, and set it right by an -explanation, if you can. But if you have committed a fault do not -be too proud to acknowledge it. If you cannot procure a -reconciliation speak well of the other party, and believe him or -her to be, on the whole, better than yourself. For one who has -true humility this will not be very hard to do. - -This is the real meaning of the counsel of St. Paul; if you -follow it you will, indeed, live in peace as far as it is -possible in this world. - ------------------------- - -{97} - - _Fourth Sunday after Epiphany_. - - - Epistle. - _Romans xiii._ 8-10. - - Brethren: - Owe no man anything, but that you love one another. For he that - loveth his neighbor, hath fulfilled the law. For "Thou shalt - not commit adultery. Thou shalt not kill. Thou shalt not steal. - Thou shalt not bear false witness. Thou shalt not covet." And - if there be any other commandment, it is comprised in this - word: "Thou shalt love thy neighbor as thyself." The love of - the neighbor worketh no evil. Love, therefore, is the - fulfilling of the law. - - - Gospel. - _St. Matthew viii._ 23-27. - - At that time: - When Jesus entered into the ship, his disciples followed him; - and behold a great tempest arose in the sea, so that the ship - was covered with waves, but he was asleep. And his disciples - came to him, and waked him, saying: Lord, save us, we perish. - And Jesus saith to them: Why are you fearful, ye of little - faith? Then rising up he commanded the winds and the sea, and - there came a great calm. But the men wondered, saying: Who is - this, for even the winds and the sea obey him? - ----------------- - - Sermon XXV. - - - _And Jesus saith to them: - Why are you fearful, ye of little faith?_ - --St. Matt. viii. 26. - -{98} - -Some people are always worrying. It would seem that they must -enjoy it, for they always find something to worry about. If one -good matter for worrying is settled they will be sure to rake up -another to take its place. Some of them worry about temporal -matters, some about spiritual; but whatever their taste may be in -this respect, they are so fond of the amusement that, if they -cannot get their favorite matter to worry about, they will take -something else rather than not have any at all. - -You would think that this taste for worrying would be a very -uncommon one; but, strange to say, it is not so. In fact, the -number of worriers is almost as great as the number of people in -the world, and they are worrying about every conceivable thing, -though generally only about one thing at a time; it may be about -their sins or about somebody else's sins--their children's, for -instance--or it may be, and is more likely to be, about some -temporal matter, such as their health or the state of their -worldly affairs. - -Now, what do I mean by worrying? I do not mean thinking seriously -about things either spiritual or temporal--for a great many, -though not all, of the things people worry about are worthy of -serious consideration, whereas nothing is worth a moment's -worry--but I do mean thinking about them in a way that can do no -good, and that only serves to turn the mind in on itself and away -from God. - -Here, for instance, is a case of worrying, to which I have just -alluded: A good father and mother have children who are growing -up, as so many children are growing up, especially in this city, -in neglect of their duties and are acquiring various bad habits. -Of course this is very painful to their parents, and there is -very good reason that it should be. They would be unnatural or -wicked parents if it were not so. -{99} -They ought to be distressed about it; and I did not say that -people should never be distressed, but only that they should not -worry. But these parents probably do worry. They occupy their -minds with all sorts of useless questions and imaginations. They -say: "What have I done that these children of mine are so bad?" -And perhaps, though they ask this question, they never really -stop to examine themselves and find out if they have neglected -their own duty in any way, so as to make an act of contrition for -it, and make good resolutions, if it be not too late, for the -future. What they mean rather by it is: "How can God allow this -when I have done my duty?" And then they say: "Suppose these -children get worse and disgrace my name, and even, lose their -souls--what shall I do then?" Or perhaps they say: "What shall I -do now?" But that does not really mean anything, for either they -do not set their wits to work to find out what they can do, or -they have concluded with good reason that they cannot do anything -except pray; and that they do not do, for their time of prayer is -taken up with this same useless worrying. - -Now, what does all this come from? It comes from a distrust in -God's love and providence. It comes from a feeling like what the -apostles had, as we read in to-day's Gospel, as if He who ought -to take care of them were asleep; but they ought to have known, -as their own psalms could have taught them, that "He shall -neither slumber nor sleep that keepeth Israel." Even though they -knew him not to be God, they should have known that God, who had -sent him into the world, and on whom their faith in him rested, -would not allow them to come to any harm; and they should have -been willing, when they had done their own duty, to trust in his -providence for the rest. -{100} -They might, indeed, well have waked him to get his help and -advice as to what to do; but he, who read their hearts, knew that -their anxiety had its source, not in prudence, but in distrust, -and so he deservedly rebuked them, saying: "Why are you fearful, -O ye of little faith?" - -That is the reason why we, like the apostles, are worrying. It is -because we have little faith. We distrust God's providence and -mercy, and spend our time in this distrust and complaining, -instead of quietly finding out and doing our own duty, and then -simply and confidently leaving the result to him. But we have -less excuse for it than they, for we know more of him than they -did then. Let us, then, be ashamed of our want of faith, and try -to do better in this respect for the future. - ----------------------- - - Sermon XXVI. - - _And behold, a great tempest arose in the sea._ - --St. Matthew viii. 24. - - -Almost all of us, my dear brethren, have at some time of life -been in a position like that of the apostles in their little boat -on the Sea of Galilee. We have been out at sea in a storm, with -the waves beating against our frail craft and threatening to -swamp it every moment. So we do not need to draw on our -imagination to realize what their feelings must have been. - -{101} - -Perhaps you may think I am exaggerating when I say this; most of -you, I suppose, cannot remember ever having been in a storm at -sea. But it is quite true, nevertheless. Only the sea and the -storm were far more dangerous ones than those to which the -apostles were exposed that night. For the sea over which you -were, and still are, sailing is the sea of this mortal life; and -the storm was the storm of temptation; and the danger was that of -death, not to the body, but to the soul. - -But perhaps you do not remember ever having met with any very -violent storm, even of this kind. Well, it may be that God has -singularly favored you, and given you a very quiet and smooth sea -to sail over so far. If so, you are an exception to the common -rule. It may be, however, that you escaped the storm in another -way; that is, by going to the bottom at once. You know the most -furious tempests do not reach very far below the surface of the -ocean, so that one can always escape them by sinking. So you, -perhaps, have escaped temptation by yielding to it at once; as -soon as you were tempted to commit mortal sin you committed it, -and sank into its horrible and fathomless abyss, continually -deeper and deeper, till you were brought up again to the light -and air of God's pardon and peace by some mission which he sent -you, or by some other extraordinary grace from him. - -But that was not what you were made for, any more than a ship is -made to be continually sinking and being pulled up to the surface -again. Ships are made to sail, not to sink. Their builders expect -that they will battle with the elements, not be overcome by them; -nay, more, they expect that the very winds which seem to threaten -their safety shall be the means of sending them to the port which -they are intended to reach. -{102} -And what the builder expects of his ship is what God, who has -made us, expects of us; especially of us Christians, with whom he -has taken such great pains. He expects, and he has a right to -expect, that we shall stay on the surface--that is, that we -shall keep in the state of grace; that we shall battle with the -winds and waves--that is, that we shall resist temptation; and, -furthermore, he expects that the winds, even if they be ahead, -shall help us on our course--that is, that they shall be the -means, and even the principal means, of bringing us into the safe -harbor of our eternal home. - -Let us not, then, be surprised, nay, let us even rejoice, if we -fall into temptation, so long as we do not seek it. "My -brethren," says St. James, "count it all joy, when you shall fall -into divers temptations." And why? First, because the fact that -you are harassed by temptations is a sign that you have not given -way to them. It shows that you are on the surface, that you have -not foundered yet when you feel the winds and the waves. - -And, secondly, because it is a sign that our Lord puts confidence -in you. The builder of a ship, if he could do it, would -proportion the wind to the size and strength of his vessel; and -that is what our Maker actually does. He has let his saints have -temptations compared with which yours are as nothing at all. Such -as he allows you to have are meant for your salvation and -perfection; the more he thinks you worthy of, the better. - -{103} - -But do not seek them. A prudent captain keeps out of the track of -storms. Be content with those which you cannot avoid, for those -are the only ones which God means you to have. - -When you cannot avoid them meet them courageously. Do not get -frightened, as the apostles did, for God is with you as he was -with them, though he may seem to be asleep. He has not forgotten -you, and with his help you will conquer them, every one. - -But you must ask him to do so. You must go to him as the apostles -did, saying: "Lord, save us, we perish." He did not blame them -for that, but for their terror and want of trust in his -providence. You must work when you are in the storm of temptation -as if the result all depended on yourself; you must pray as if it -all depended on him. If you do this you will not sink in the -tempest; nay, when it is over you will find that it has driven -you nearer to the harbor where storms never come. - ----------------- - - Sermon XXVII. - - Candlemas-Day. - - - _A light to the revelation of the Gentiles, - and the glory of thy people of Israel._ - --St. Luke ii. 32. - - -The blessing of candles, and the esteem which Catholics have for -candles when they are blessed, is one of the things which -Protestants find it very hard to understand. They have no idea of -a candle, except that it is a very old-fashioned article, useful -enough, perhaps, if you want to grope in some dark corner of the -house, but, on the whole, a very poor affair in these days of gas -and the electric light. They cannot see why any one who can get a -good kerosene lamp should use a candle instead; unless, perhaps, -it might be because the candle will not explode. - -{104} - -The reason for their perplexity is pretty plain. It is because -they do not, or it may be will not, understand that we honor and -prize candles, as we do the images of the saints and many other -things, not for what they are, but for what they represent; and -also on account of the sanctification and real use, not to our -bodies so much as to our souls, that the blessing of the church -is able to give to anything to which it is attached. - -Protestants, I say, do not or will not understand these things; -but Catholics do. It is not superstition which makes a Catholic -prize a blessed candle. He knows, first, that it has been -selected by the church to represent our Blessed Lord himself; -that its feeble light is a sign of the true light which -enlighteneth every man that cometh into this world; and he honors -and esteems it for God's sake. And secondly, he knows that it has -a power and use greater and higher than that of the most -brilliant lamps that the hand of man can make; that, though it be -but a material thing, it has a spiritual value, like holy-water -and other things which the church has blessed and sanctified; and -specially that it is a defence against our spiritual enemies, -Satan and the other fallen angels, and all the more so because -these proud spirits cannot bear to be put to flight, as they are, -by such a common and simple thing as a candle or a few drops of -water. - -{105} - -You know these things, my friends; the spirit of faith teaches -them to you. But you do not bear them so constantly in mind as -you should. How often does the priest go to a house on a sick -call, and find that there is no candle to be had! The law of the -church requires it when the sacraments are to be administered; -but one would think it would not need a law to make any one who -had the faith see that at least this honor should be given to -them. Strange to say, however, the people of the house never -thought of the matter at all. They keep our Lord waiting while -they run out to borrow, if possible, a candle from some pious -neighbor. Perhaps they buy one at the grocery-store; I do not -know what blessing they think that has received. When they get -the candle, such as it may be, there is probably nothing to put -it in; it is likely enough that a bottle is all that can be -found. - -It would look much better, in some houses which we have to visit, -if there were fewer bottles and more blessed candles. It would -look as if the people who lived there thought at least as much of -their souls as of their bodies. It is very unpleasant for all -parties--and our Lord is one of them--to have such things happen -as I have described. - -Get rid of the bottle and have a candlestick in its place. I know -that candlesticks, as well as candles, are rather out of fashion; -but the supply will always follow the demand. For the honor and -for the fear of God, do not remain any longer without a blessed -candle in your house and something worthy of it to hold it. There -will be no harm in burning it, even though no one be sick and the -priest not there, if it be at a proper place and time. - -{106} - -And, if it be possible, offer a candle to be burned in the place -and at the time most pleasing to God of all--that is, on his holy -altar while Mass is being offered, or his blessing being given to -you in the Sacrament of his love. Honor and glorify him -everywhere, but specially in the place where his glory dwelleth, -and where he is daily offered up for you. - -------------------- - -{107} - - - _Fifth Sunday after Epiphany_ - - - Epistle. - _Colossians iii_. 12-17. - - Brethren: - Put ye on therefore, as the elect of God, holy, and beloved, - the bowels ol mercy, benignity, humility, modesty, patience, - bearing with one another, and forgiving one another, if any - have a complaint against another: even as the Lord hath - forgiven you, so do you also. But above all these things have - charity, which is the bond of perfection: and let the peace of - Christ rejoice in your hearts, wherein also you are called in - one body; and be ye thankful. Let the word of Christ dwell in - you abundantly, in all wisdom: teaching and admonishing one - another in psalms, hymns, and spiritual canticles, singing in - grace in your hearts to God. All whatsoever you do in word or - in work, do all in the name of the Lord Jesus Christ, giving - thanks to God and the Father by Jesus Christ our Lord. - - - Gospel. - _St. Matthew xiii._ 24-30. - - At that time: - Jesus spoke this parable to the multitude, saying: The kingdom - of heaven is likened to a man that sowed good seed in his - field. But while men were asleep, his enemy came and oversowed - cockle among the wheat, and went his way. And when the blade - was sprung up, and brought forth fruit, then appeared also the - cockle. Then the servants of the master of the house came and - said to him: Master, didst thou not sow good seed in thy field? - whence then hath it cockle? And he said to them: An enemy hath - done this. And the servants said to him: Wilt thou that we go - and gather it up? And he said: No, lest while you gather up the - cockle, you root up the wheat also together with it. -{108} - Let both to grow until the harvest, and in the time of the - harvest I will say to the reapers: Gather up first the cockle, - and bind it into bundles to burn; but gather the wheat into my - barn. - ----------------------- - - Sermon XXVIII. - - _Gather up first the cockle, - and bind it into bundles to burn; - but gather the wheat into my barn._ - --St. Matthew xiii. 30. - - -The parable which is the subject of the Gospel of to-day is -explained by our Lord himself a little further on. The disciples -asked him to expound it to them; and he told them that the good -seed were the children of the kingdom--that is, all good and -faithful Christians; and that the cockle were the children of the -wicked one--that is, all those who refuse to believe in the faith -which God has revealed, or who will not obey his law. These two -kinds of people, said he, live together in this world, but at the -end of the world they shall all be for ever separated, the wicked -to be cast into the furnace of fire, and the just to shine as the -sun in the kingdom of their Father. - -Our Lord calls the sinful the children of the wicked one--that -is, of the devil. But he does not mean that the devil created -them, for he can create no one; no, God created us all, and has, -furthermore, redeemed us all with his precious Blood. There is -something about them, though, which the devil may be said to have -created, and that it is which makes them his children. It is sin, -which he first brought into God's creation, to which he tempted -our first parents, and to which he is all the while tempting us -now. Sin is the devil's work; and sinners are his children, -because they do his work. - -{109} - -But few people, at least few Christians, are all the time sinners -and children of the devil. Sometimes they repent and become, at -least for a time, children of God. Good and evil are mixed up in -them, as they are in the world. So our Lord's parable is true of -each one of them as it is of the world at large. Each of our -hearts is a little field in which God is sowing the good seed of -his holy inspirations, and the devil the bad seed of his wicked -temptations; and sometimes consent is given to one, sometimes to -the other. - -Perhaps we may have asked ourselves the question (for it is a -very natural one to ask): "Why has God allowed the devil to sow -his bad seed in the world and in the hearts of men? And why, if -he lets it be sown, does he not root out this bad seed, and not -let it grow and choke what is good?" I should not wonder at your -asking this question, and you should not wonder if we cannot give -all of God's reasons for it, for it is one of the mysteries of -his providence. But he has himself given one reason for it in his -explanation of this parable. The servants, you will remember, -wanted to go and root out the cockle; but the master said: "No, -lest while ye gather up the cockle, you root up the wheat also -together with it." Would it not be so with us, too, if God should -take away all the bad seed of temptation out of our hearts? A -great deal of our virtue would be rooted up, too, and what was -left would not be very strong and solid. You can see that often. -A person seems very good, but what is the reason? It is because -he is not much tempted. -{110} -Let a strong temptation come, and perhaps such a person will sin -more easily than one who has seemed much worse, but has really -been acquiring solid virtue by faithfully combating with -difficulties the other has not had. And not only would our virtue -not be solid, but our merits would not be very abundant, without -temptation; for most of our merit is gained by resisting sin. - -Our Lord, then, does not mean to pull up the cockle out of the -way of the wheat, but wants the wheat to live and outgrow the -cockle. It is for us to see that it does so; for if there is any -cockle left when we come to die there will be something to do -before the wheat goes to the barn--that is, to cast the cockle -into the furnace of fire; and that furnace of fire, for those who -die in the grace of God, is the fire of purgatory. We shall have -to wait there till the cockle of sin is all burned before we can -go to heaven with our wheat of virtue and of merit. - -Let us not think, then, in this month of November, only of -praying for those who are in those purging flames, but also of -avoiding them ourselves. Our Lord does not want us to go to -purgatory. He would infinitely rather take us to heaven from our -death-bed than let us remain in that state of suffering. What he -wants is to have the wheat grow over the whole field and choke -the cockle instead of being choked by it--in a word, he wants us -to be saints. That is what St. Paul says: "This is the will of -God, your sanctification." Let this, then, be our devotion in the -month of November and all the year round: to imitate those (and -there are many of them) who have died and gone before their Lord -with plenty of wheat and no cockle on their hands. - --------------------- - -{111} - - Sermon XXIX. - - _Bearing with one another, - and forgiving one another, - if any have a complaint against another: - even as the Lord hath forgiven you, - so do you also._ - --Colossians iii. 13. - -These words, my dear brethren, are taken from the Epistle of -to-day. They certainly contain a most important lesson for us, -and one which we are too apt never even to begin to learn. You -will find plenty of people who are near the end of a long -life--who have, as the saying is, one foot in the grave--who do -not seem to know how to overlook and to pardon injuries any -better than when they first began to be exposed to them. - -There are two very good reasons, my brethren, why you should -learn this lesson. The first is that, unless you do, you can -never be happy in this life; the second, that, unless you have -learned it, there is great reason to fear for your happiness in -the life which is to come. - -You can never be happy, I say, in this life, unless you know how -to pardon and overlook the injuries you receive from others. And -the reason of this is very plain. It is, in the first place, -because it is very uncomfortable to be brooding over injuries -received--that is plain enough; and, in the second place, you -will always be exposed to them. There is a way to avoid them, it -is true: it is to go out into the desert and live there in some -cave or hut all alone. But I think there are very few nowadays -who have any vocation to that; and if you should undertake to -live the life of a hermit without any vocation for it, the -chances are that you would be ten times as miserable as you would -be with the very worst neighbors in the world. -{112} -This is the only way to avoid them; for, however good the people -are among whom you live, they will always be somewhat selfish; -they will want to have their own way sometimes, at least, and it -will often happen that they cannot have their way and at the same -time let you have yours. And they will always be somewhat -thoughtless. They will not be so very careful not to offend you; -and you cannot expect it of them, for you are not so careful -yourself. You would be surprised if you should know how often you -have given offence to others. - -The fact is, there is not room enough in this world for us all to -get along without sometimes treading on each other's toes. There -are a great many of us sailing together down the stream of life, -and it will take the most careful steering to prevent our now and -then running foul of each other. And such careful steering cannot -be expected of every one, or of any except one or two here and -there. If you really should try it yourselves you would find how -difficult it is. The saints do try it, and that is one reason why -it is a work of sanctity to be indulgent to the faults of others. - -Well, I said the second reason why you should learn the lesson of -forgiveness to others is that, unless you do, there is great -reason to fear for your happiness in the life to come. If you can -have any doubt of that, those words of our Lord in another place -will settle your doubt. "If you will not forgive men," he says, -"neither will your Father forgive you your offences." You may -confess all your sins, and receive the sacraments over and over -again, but so long as you have a hatred against your neighbor -your confessions and communions will be bad; you will not be in -the friendship of God; and if you go out of the world with that -malice in your heart you will be shut out from his presence. - -{113} - -You will say to me, perhaps, "Father, I will forgive, but I -cannot forget" If you say this to me I say to you: Take care. As -long as you do not at least try to forget, as long as you keep in -your mind that sore feeling which the injury you have received, -or think you have received, has caused, it will always be an -occasion of sin to you. It will always prompt you to withhold -from the persons whom you blame that charity which you are bound -to show to all. You will always be inclined to speak evil of -them, to try to prevent others from praising them, to throw out -some hint in which the venom which lies lurking in your heart -comes up to the surface. And do not be too sure that you have -really done all that God requires because the priest has given -you absolution. He cannot read your heart, and often he is -obliged to forgive uncharitable people like yourself, with great -doubt in his mind whether his sentence is approved by the great -Judge who cannot be deceived. - -Now, that you may forgive more easily, remember what I suggested -a little while ago: that is, that those who have offended you -have generally done so either through selfishness or -carelessness, not through malice. Believe me, real malice is -quite a rare thing. If you could see the real dispositions of -others you would see that on the whole they are about as good as -your own; and I do not suppose you think you are malicious, and I -do not believe you are. Put, then, those unworthy suspicions out -of your minds, and forgive others freely and generously as you -yourself wish to be forgiven. - ------------------------ -{114} - - _Sixth Sunday after Epiphany_ - - - Epistle. - 1 _Thessalonians i_. 2-10. - - Brethren: - We give thanks to God always for you all: making a remembrance - of you in our prayers without ceasing, being mindful of the - work of your faith, and labor, and charity, and of the enduring - of the hope of our Lord Jesus Christ before God and our Father; - knowing, brethren beloved of God, your election: for our gospel - hath not been to you in word only, but in power also, and in - the Holy Ghost, and in much fulness, as you know what manner of - men we have been among you for your sakes. And you became - followers of us, and of the Lord: receiving the word in much - tribulation, with joy of the Holy Ghost: so that you were made - a pattern to all who believe in Macedonia and Achaia. For from - you was spread abroad the word of the Lord, not only in - Macedonia and Achaia, but also in every place, your faith which - is towards God, is gone forth, so that we need not to speak - anything. For they themselves relate of us, what manner of - entrance we had unto you; and how you were converted to God - from idols, to serve the living and true God. And to wait for - his Son from Heaven (whom he raised from the dead), Jesus who - hath delivered us from the wrath to come. - - - Gospel. - _St. Matthew xiii._ 31-35. - - At that time: - Jesus spoke to the multitude this parable: The kingdom of - heaven is like to a grain of mustard-seed, which a man took and - sowed in his field. Which indeed is the least of all seeds; but - when it is grown up it is greater than any herbs, and becometh - a tree, so that the birds of the air come and dwell in the - branches thereof. - -{115} - - Another parable he spoke to them. The kingdom of heaven is like - to leaven, which a woman took and hid in three measures of - meal, until the whole was leavened. All these things Jesus - spoke in parables to the multitudes: and without parables he - did not speak to them. That the word might be fulfilled which - was spoken by the prophet, saying: "I will open my mouth in - parables, I will utter things hidden from the foundation of the - world." - -------------------- - - Sermon XXX. - - - The kingdom of heaven - is like to a grain of mustard-seed. - --St. Matthew xiii. 31. - - -A grain of mustard-seed is very little, as our Lord tells us, and -also, as we know, very sharp and burning. So is God's church, -which is the kingdom of Christ upon earth. First, it is little; -not in numbers, but little because it is poor and lowly. The -human spirit is proud above all things, disobedient, rebellious, -loving to be exalted, wishing to be praised. That which lost -paradise, which brought sin and death into the world, which -closed heaven, which opened hell, that which robbed us, stripped -us of our heavenly inheritance, was _pride_. So, then, the -kingdom of God, the church, that which is to govern the heart of -man, to rule its disorders, to bring us back to heaven, is poor, -is lowly, in the world's eyes is little. The proud world likes to -swell itself out and appear big, and makes a wide path to swagger -in. Our Lord tells us, "Except ye become as little children ye -shall not enter into the kingdom of heaven"; and again: "Narrow -is the gate and strait the way that leadeth to life." Do not -wonder, then, that our holy church, which is glorious and -magnificent in the eyes of angels and saints, should be thought -little, and lowly, and poor by the world, and the flesh, and the -devil. - -{116} - -Now, it seems that this very poverty of the church ought to be a -reason why we should love it. If you are poor, then remember -"birds of a feather flock together." The church is poor, too. She -has not (particularly in these days) much of this world's goods. -Often she is much put about to build even a decent temple in -which to worship God. The church sometimes can hardly "keep -house" for God--can hardly buy those things which are of daily -necessity for his service. Oh! then the poor ought to love the -church. Are you rich? Then the poverty of the church ought to -touch your heart and open your purse. "The poor you have always -with you," says Jesus Christ, and the poorest of the poor is -God's church. The priest is obliged to beg for church, for -school, and all that is in them--for almost everything, indeed, -that is needed for the service of our divine Master. So, then, it -is from you who are rich that large alms ought to come, so that -Jesus Christ may be able to say that we have _you_ with us -and him as well as the poor. Again, while I caution you against -hankering after mere ease and comfort in church, and the worldly -elegances to be seen in the soft-cushioned and carpeted churches -of the sects, I must express my wonder that many wealthy -Catholics appear to be quite content to see the churches where -they go to Mass fitted up with furniture that would be too mean -for use in their own houses. If our Lord finds only more straw -and another manger for a cradle for his divine Majesty nowadays, -it ought not to be because we furnish him no better. - -{117} - -Secondly, the church is like a grain of mustard-seed, because her -laws are often sharp and burning to the human heart. -Mustard-seed, when crushed, has, as you know, a very strong and -pungent odor. If you stand over it when thus crushed it will -cause tears to flow from your eyes. If applied to your flesh it -will burn and smart. Yes; and sometimes the law of God will make -tears start from your eyes. There is some habit you find -convenient, some little pet plan you have made, some person to -whom you are attached. These things are leading you from God; so -his church says: "Change your ways." "Give it up." "It is not -lawful for thee." "Cut it off." Ah! don't you feel the sharp -mustard-seed getting into your eyes? Again, the flesh rebels. -That drink you love so much, that sinful appetite you like to -indulge, those places of evil amusement to which you want to -go--what says the church about such things? "Take the pledge." -"Throw away drink." "You must not gratify that sinful -inclination." "You cannot go to that place of amusement." "Give -up that bad company or Jesus Christ will give you up." Ah! don't -you feel how the mustard-seed burns and stings? But have good -courage--better be burnt here than burnt hereafter. That burning -of the mustard seed will heal you, will cure you. Its warmth will -bring you back to life. Lastly, one day the little seed will -become a great tree, whose branches shall reach to the sky, whose -boughs shall wave in heaven. Then we, like poor, homeless birds -of the air, shall spread our weary wings and go and make our -lodgings for ever beneath its sheltering leaves. - - Rev. Algernon A. Brown. - ------------------------- - -{118} - - Sermon XXXI. - - - _The kingdom of heaven is like to leaven, - which a woman took and hid in three measures of meal, - until the whole was leavened._ - --St. Matthew xiii. 33. - - -The kingdom of heaven, my dear friends, means, as you know, in -this as well as in many other of our Lord's parables, not God's -kingdom in the next world, but in this--that is, his holy -Catholic Church. Understanding it in this way, it is easy to see -why he compares it to a grain of mustard-seed or to leaven; for -it was small in the beginning, but has grown, as the mustard-seed -grows, so that it now has spread through the whole earth; and it -was not noticed in the beginning, as the little leaven or yeast -would not be in the dough into which it is put, but has now made -its influence felt in all the world, as that of the yeast is in -the bread which it makes. - -This was our Lord's intention, that his church should be -continually growing till every one should enter it, till every -heart should be leavened by its faith. But there are some -people--Catholics, too, but a very curious kind of Catholics--who -seem to think that the church was only made for those nations or -those families which now belong to it, and will even blame those -who are converted to it for leaving the religion of their -fathers. I do not know what excuse one can make for these -persons, except to suppose that God has blessed them with a very -small share of common sense. - -{119} - -I do not think that there are many people so stupid as to talk in -this way; but there are a good many who act as if they thought as -these people seem to think. I do not mean that there are many who -give the cold shoulder to converts, for that would be an unjust -reproach; but I do mean that there are many Catholics who do not -seem to understand the world has got to be converted, and that -they themselves have got to do their share towards it; that they -are part of that leaven with which our Lord meant that the world -should be leavened; that it was by means of them, according to -their measure of ability and opportunity, that he meant the faith -to be diffused through the world. Every Catholic ought to be a -missionary in his way and place, and do something to bring others -to that knowledge of the truth which he himself has received. - -Not that every Catholic should go out and preach the faith on the -corners of the streets, or to people who would laugh at him or do -him more harm than he could do them good; but that every one -should be on the lookout for those who are sincere and well -disposed, and be ready to give them a helping hand, to explain -any difficulties which they may have, or to persuade them to come -to the priest, who can explain them more fully. - -But, above all, that he should spread among those who do not -believe the leaven of good example, and not scandalize them by a -bad life. One can hardly be too careful to avoid scandalizing -even the faithful; and much more care should be taken not to -scandalize those who are seeking for the truth, and particularly -about those things on which their ideas are very strict and their -consciences very sensitive. - -{120} - -Take, for instance, the horrible vice of profane swearing, to -which many of you, to your own shame you must confess, are so -much addicted, and about which you are inexcusably careless. -There is no doubt at all that there is many a Protestant who -would not so much as think of enquiring about the faith of a -person who was in the habit of blaspheming. And yet he may be -really anxious to know the truth, and his soul is as dear to God -as yours; and if you are the cause, by this abominable habit of -yours, of his turning away in despair from the church, most -assuredly you will have to give an account for it when your soul -shall come to be judged. Many persons all around us are outside -of the church to-day because of the prevalence of this sin of -profanity among Catholics, because all the Catholics whom they -know seem rather to be children of the devil than of the good -God. - -There are many other things, particularly drunkenness and -falsehood, by which Catholics spread around them the leaven of -bad example, and drive people away from the faith instead of -drawing them to it; but I have not time to speak of all. It is -for you, my brethren, to look to it that, when you come to die, -you shall feel that you have indeed done something to diffuse -through the world the leaven of faith and virtue, not of unbelief -and vice and that our Lord will not require at your hands the -blood of your brother, for whom he died as well as for you. - ---------------------- - -{121} - - _Septuagesima Sunday_ - - - Epistle. - 1 _Corinthians ix._ 24; x. 5. - - Brethren: - Know you not that they who run in the race, all run indeed, but - one receiveth the prize? So run that you may obtain. - - And every one that striveth for the mastery refraineth himself - from all things; and they indeed that they may receive a - corruptible crown; but we an incorruptible one. I therefore so - run, not as at an uncertainty: I so fight, not as one beating - the air: but I chastise my body, and bring it into subjection: - lest perhaps, when I have preached to others, I myself should - become reprobate. For I would not have you ignorant, brethren, - that our fathers were all under the cloud, and all passed - through the sea. And all in Moses were baptized, in the cloud - and in the sea; and they did all eat the same spiritual food, - and all drank the same spiritual drink (and they drank of the - spiritual rock that followed them, and the rock was Christ). - But with the most of them God was not well pleased. - - - Gospel. - _St. Matthew xx._ 1-16. - - At that time: - Jesus said to his disciples this parable: The kingdom of heaven - is like to a master of a family, who went early in the morning - to hire laborers into his vineyard. And when he had agreed with - the laborers for a penny a day, he sent them into his vineyard. - And he went out about the third hour and saw others standing in - the market-place idle. And he said to them: Go you also into my - vineyard, and I will give you what shall be just. And they went - their way. And again he went out about the sixth and the ninth - hour, and did in like manner. -{122} - But about the eleventh hour he went out and found others - standing, and he saith to them: Why stand you here all the day - idle? They say to him: Because no man hath hired us. He saith - to them: Go you also into my vineyard. And when evening was - come, the lord of the vineyard saith to his steward: Call the - laborers and pay them their hire, beginning from the last even - to the first. When, therefore, they came, who had come about - the eleventh hour, they received every man a penny. But when - the first also came, they thought that they should have - received more, and they also received every man a penny. And - when they received it, they murmured against the master of the - house, saying: These last have worked but one hour, and thou - hast made them equal to us, that have borne the burden of the - day and the heats. But he answering one of them, said: Friend, - I do thee no wrong; didst thou not agree with me for a penny? - Take what is thine and go thy way: I will also give to this - last even as to thee. Or, is it not lawful for me to do what I - will? is thy eye evil because I am good? So shall the last be - first, and the first last, For many are called, but few chosen. - ------------------ - - Sermon XXXII. - - Why stand ye here all the day idle? - --St. Matthew xx. 6. - -This life, my dear friends, is often spoken of in Scripture as a -day, both on account of its shortness and because the night of -death follows. Now, there are certainly many persons who do stand -all their lives idle; that is to say, they do not try to -"_work_ out their own salvation"; they do not try to do -anything in the Lord's vineyard, the church, by helping forward -good works either by their means or by their active service. -{123} -There are a great number of men and women who never think of -caring for the great business of their salvation. Day after day -goes by, week after week, and they have done no good works, -corrected no faults, made absolutely no advancement or -improvement. It is too much trouble for them to examine their -consciences, too tiresome to stir themselves to go to Mass and -the sacraments. They have sunk into a state of spiritual -drowsiness by the world's fireside; in a word, they are all the -day idle. Oh! if there are any such here, let them take warning. -For the night will surely come, and then it will be too late. -Perhaps this is the eleventh hour for you. God has called you -often before; now, by the voice of his priest, he speaks once -more and says: "Why stand ye here all the day idle?" To-day you -see again the purple vestments and hangings; they tell you that -Lent is fast approaching, that a time of grace is coming round -once more. Oh! then, you that have yet a few hours of the day of -life left, go into the vineyard of your own souls, root up the -weeds, till the soil, plant good seed, that the Father of all may -be able in the end to give you the wages of everlasting life. - -Again, such among you as have means, or who are able to help your -pastor by active service in the charge of the sick and the poor, -who can teach the uninstructed, help along in sewing-schools and -in forming sodalities and pious organizations of various -kinds--to you also the cry comes, "Why stand ye all the day -idle?" Why, when called upon to bear a little part of the -priest's burden, are so many people like an old gun that hangs -fire? Why is it often so difficult for the priest to get the -active co-operation of the lay people? -{124} -Why does he so often get the "cold shoulder" as people say, when -he asks a little help? Is it not because people won't go into the -vineyard, won't work, won't take trouble? Because they would -rather not be bothered? How often they say: "I have no time"; -"What are the priests for, anyhow?" "Let _them_ look after -these things." Thus they stand all the day idle, and the hard -work falls on the priests and just a few self-sacrificing -helpers. When you are called on, then, by your pastors to help in -the parish, "don't be backward in coming forward"; make up your -minds that you will not stand idle, but that it shall be "a long -pull and a strong pull, and a pull all together." - -Why should we be so afraid of idleness in spiritual things and in -works of charity? Because, my dear friends, the time is short. -Life is passing swiftly. The night of death is at hand. Soon the -cry will be heard: "Behold, the Bridegroom cometh; go ye forth to -meet him." Soon the Master of the vineyard will come and look at -our work. Woe to us if he finds that we either never went into -the vineyard at all, or, at best, the work there was so ill done -that our part of the land is choked with docks and darnels and -every kind of weed! You know, doubtless, that people sometimes -give to each of their children a little garden to plant; ah! how -these children try to make "my garden" the best one. How careful -they are of it, how grieved if the frost or some noxious insect -should destroy the flowers or fruits! We are all children; God -has given us each a little garden, a little piece of his great -vineyard, to care and tend. Let us, then, like the little ones, -try to make our garden the finest, that when our Father, God, and -our dear Mother, Mary, come to look at it they may find it full -of beauty and fragrance, and say concerning us: "This one, at -least, did not stand all the day idle." - - Rev. Algernon A. Brown. - ---------------------------- - -{125} - - Sermon XXXIII. - - - They murmured against the master of the house. - --St. Matthew xx. 11. - - -We can hardly fail, my dear brethren, to understand the meaning -of this parable of our Lord, though he himself has given no -explanation of it. He is the master of the house; we are the -laborers whom he has hired to work in his vineyard, and hired, -too, at a very great price; for the penny which the laborers all -received represents the reward of eternal life which he has -promised to all who die in his service, even though they come to -that service at the eleventh hour--that is, at the end of their -lives. - -Now, I do not know that we are inclined to find fault with our -Lord for forgiving one who has sinned during his whole life and -sincerely repents, though it be on his death-bed. We are generous -enough to be glad when one is really converted and saves his -soul; and perhaps all the more if it be at the last moment. We do -not find fault with God for his mercy, but rather we thank him -for it. - -But we are inclined to murmur against him for what seems to us to -be an unjust and partial distribution of his mercies, as the -laborers murmured against their master. They did not complain -that the last received a penny, but that they themselves did not -receive more. They thought that the master ought to have -proportioned the wages to the service rendered; but we can see -plainly enough that he was not so bound. -{126} -All he was bound to was to give the penny to all those to whom he -had promised it; as for the rest, he might have given any one of -them his whole property, if he had taken a special fancy to him. -You would not say that a man acted unjustly if he should single -out any one of his servants and make him a special present over -and above his regular wages. You would say, as the master of the -house said, that he could do what he liked with what remained -after his debts were paid. - -Now, let us apply this, which is nothing but common sense, to our -Lord's relations to us. He has a debt to pay to us to which he -has bound himself. It is a real debt to us, because it rests on a -real promise which he has made. And that debt is to forgive us -when we really turn to him and repent of our sins, and to give -us, through his own merits and the shedding of his own Blood, the -eternal happiness which that precious Blood has purchased for us. -But he is not bound to give us graces which will force us to -repent; nor is he bound to give to each one of us the same graces -inclining us to repent. He has promised forgiveness to those who -repent, but not repentance to those who sin. Still less is he -bound to give to all the same impulses to perfection, the same -interior consolations, the same extraordinary supernatural gifts -of any kind. He is no more bound to this than he is bound to give -us all the same amount of natural strength, whether of mind or -body, or the same amount of worldly goods. He has his reasons for -the distribution of his gifts, it is true, and they are wise and -holy ones, we may be sure; for he does not act from caprice, as -we might do. But they are not reasons of justice to us, but -mercy. If we were treated according to strict justice I do not -know who among us would be saved. - -{127} - -Remember this, then, my brethren, when you are inclined to find -fault with our Lord for his treatment of you or others. Remember -that you have already received many times more than in strict -justice was your due. Remember the countless favors, both -temporal and spiritual, which you have already received at his -hands, and be ashamed of complaining that others have received -even more. Beware of envying them those things which God, in his -great mercy, has freely bestowed on them; take care not to covet -your neighbor's goods, for that is exactly what you are in danger -of doing. And remember, specially, the great gift which he has -given you all, and which many others who certainly seem, even in -your own eyes, as good as yourselves have not received; that is, -the light of the one true faith. Remember that you have not had -to struggle in darkness and uncertainty; that you have always -been able to know what to believe and what to do. Others, it is -true, might have this, too, if they would do their own part; but -that part God has done for you. Thank him, then, for this -unspeakable mercy, and do not complain of other things which he -has given or withheld. - ------------------------- - - Sermon XXXIV. - - _So run that you may obtain._ - --1 Corinthians ix. 24. - -{128} - -There is a great rage just now, my brethren, as you are aware, -for walking, running, or footing it in any way. He or she is the -best man or woman who can go the greatest number of miles in a -week, or the greatest number of quarter-miles in the same number -of quarter-hours. The interesting question of the present day is -who can plod along with the greatest number of big blisters on -each foot, or best endure being stirred up every fifteen minutes -from a few winks of much-needed sleep, and go to sleep again the -soonest after accomplishing the required number of laps on a -tan-bark track. - -This is all very well in its way. Walking is not a bad thing for -the health at any time; and just now it is a decidedly good thing -for the pocket, if one is strong enough to excel in it. But for -most people there are better ways of getting over the ground. -Even the professional pedestrian will not refuse, now and then, -to make use of the elevated railway. - -There is one journey, however, which we all have to make on foot. -That is the journey to heaven, where we all want to go. There is -no elevated railway to take us there. If we are to get there it -must be by our own exertions. We may, it is true, save part of -the labor by availing ourselves of the very uncomfortable and -slow transit provided in purgatory; but that is a thing which we -must surely wish to avoid as far as possible. - -Yes, my brethren, every sensible person will try to escape that -means of conveyance, and make this journey on foot over the road -prepared in this world. Furthermore, as he has this long walk to -take--for heaven is not very near to most of us--he will try to -fit himself for it; to go into training, and to keep in training, -so that he may not break down on the way, or find himself with a -short record when the end of his time arrives. He will bear in -mind the warning of St. Paul in to-day's Epistle: "So run that -you may obtain." - -{129} - -How does the pedestrian manage to run so as to obtain his fame, -his thousand dollars, and his gate-money? In the first place he -works hard and sticks to his work. He does not waste his time by -sitting down on the benches and watching the other man. He keeps -on the track as long as he is able. When he cannot keep on any -longer he takes the rest and food that he needs--not a bit -more--and goes at it again. Sometimes he feels ready to drop; but -he keeps on, and the fatigue passes away. - -Secondly, he not only keeps to his work, but he avoids everything -else that can interfere with it. He does not live on plum-cake -and mince pie, or fill up with bad whiskey and drugged beer. He -adopts a good, plain, wholesome diet--something that will stick -to his bones and go to muscle, not to fat. - -Thirdly, he does not stagger round the ring with a Saratoga trunk -on his back. Far from it. He lays aside every weight that he can. -He even makes his clothes as light as possible. He does not care -to carry anything more than himself over the five hundred miles -that he has to go. - -Lastly, he has a director. He does not call him by that name--he -calls him a trainer; but it comes to the same thing. He does not -trust his own judgment, but has some one else to feed him, to -tend him, to check him, or to urge him on. - -Now, in all things, my friends, the pedestrian sets us a good -example: in the earnestness which inspires him, and the means he -takes to ensure success. - -{130} - -Imitate him in them in the great journey before you, in which so -much more than fame and gate-money is involved. In the first -place, keep to your work; let every waking moment be a step -toward heaven. Be not weary in well-doing. Secondly, do not -indulge sensuality; use what the world has to give so that it may -help you on your course, and not for its own sake. Eat and drink -so that your body may be strong enough to serve your soul, but -not strong enough to rule it. Thirdly, do not put a great load of -riches on your back, unless you have got some good use to make of -it. You will have to drop it at the end of your race, and it will -only keep you back and prevent your winning. Lastly, do not trust -yourself too much. Have some one to help you--a director who will -guide you and tell you when you make mistakes, when you are going -too fast or too slow. - -This is nothing but common prudence; use it, and your transit to -the kingdom of heaven shall be both rapid and sure. - -------------------------- - -{131} - - Sexagesima Sunday. - - - Epistle. - 2 _ Corinthians xi._ 19-_xii_. 9. - - Brethren: - You gladly suffer the foolish: whereas you yourselves are wise. - For you suffer if a man bring you into bondage, if a man devour - you, if a man take from you, if a man be extolled, if a man - strike you on the face. I speak according to dishonor, as if we - had been weak in this part. Wherein if any man is bold (I speak - foolishly) I am bold also. They are Hebrews; so am I. They are - Israelites; so am I. They are the seed of Abraham; so am I. - They are the ministers of Christ (I speak as one less wise), I - am more; in many more labors, in prisons more frequently, in - stripes above measure, in deaths often. Of the Jews five times - did I receive forty stripes, save one. Thrice was I beaten with - rods, once I was stoned, thrice I suffered shipwreck; a night - and a day I was in the depth of the sea; in journeys often, in - perils of rivers, in perils of robbers, in perils from my own - nation, in perils from the Gentiles, in perils in the city, in - perils in the wilderness, in perils in the sea, in perils from - false brethren: in labor and painfulness, in watchings often, - in hunger and thirst, in many fastings, in cold and nakedness. - Besides those things which are without: my daily instance, the - solicitude for all the churches. Who is weak, and I am not - weak? Who is scandalized, and I do not burn? If I must needs - glory, I will glory of the things that concern my infirmity. - The God and Father of our Lord Jesus Christ, who is blessed for - ever, knoweth that I lie not. At Damascus the governor of the - nation under Aretas the king, guarded the city of the - Damascenes to apprehend me. -{132} - And through a window in a basket was I let down by the wall, - and so escaped his hands. If I must glory (for it is not - expedient indeed); but I will come to visions and revelations - of the Lord. I know a man in Christ above fourteen years ago - (whether in the body I know not, or out of the body I know not: - God knoweth), such an one caught up to the third heaven. And I - know such a man, whether in the body or out of the body, I know - not: God knoweth; that he was caught up into paradise; and - heard secret words which it is not granted to man to utter. Of - such an one I will glory: but for myself I will glory nothing, - but in my infirmities. For even if I would glory, I shall not - be foolish: for I will say the truth. But I forbear, lest any - man should think of me above that which he seeth in me, or - anything he heareth from me. And lest the greatness of the - revelations should puff me up, there was given me a sting of my - flesh and angel of Satan, to buffet me. For which thing I - thrice besought the Lord, that it might depart from me; and he - said to me: My grace is sufficient for thee; for power is made - perfect in infirmity. Gladly therefore will I glory in my - infirmities, that the power of Christ may dwell in me. - - - Gospel. - _St. Luke viii_. 4-15. - - At that time: - When a very great multitude was gathered together and hastened - out of the cities to him, he spoke by a similitude. A sower - went out to sow his seed. And as he sowed some fell by the - wayside, and it was trodden down, and the fowls of the air - devoured it. And some fell upon a rock; and as soon as it was - sprung up, it withered away, because it had no moisture. And - some fell among thorns, and the thorns growing up with it, - choked it. And some fell upon good ground; and sprung up, and - yielded fruit a hundred-fold. Saying these things, he cried - out: He that hath ears to hear, let him hear. And his disciples - asked him what this parable might be. To whom he said: To you - it is given to know the mystery of the kingdom of God; but to - the rest in parables, that seeing they may not see, and hearing - they may not understand. -{133} - Now the parable is this: The seed is the word of God. And they - by the wayside are they that hear: then the devil cometh, and - taketh the word out of their heart, lest believing they should - be saved. Now they upon the rock, are they who when they hear, - receive the word with joy: and these have no roots; who believe - for a while, and in time of temptation fall away. And that - which fell among thorns, are they who have heard, and going - their way, are choked with the cares, and riches, and pleasures - of this life, and yield no fruit. But that on the good ground, - are they who in a good and perfect heart, hearing the word, - keep it, and bring forth fruit in patience. - ----------------------- - - Sermon XXXV. - - _And some seed fell upon a rock_. - --St. Luke viii, 6. - - -The sentence which forms the text is sometimes translated "and -some fell upon stony ground"--that is to say, the good seed -scattered by the sower fell in a place that was hard and rocky. -The sower in the parable is Jesus Christ, the seed is the word of -God. The great Chief Sower, dear friends, has gone away, but the -good seed, the word of God, the doctrines of holy church, her -precepts, her laws, the rules of morality, the standard by which -we can tell good deeds from sin--all this good seed is still sown -by God's priests, by the divinely appointed and ordained -ministers of the word of God. Chiefly this sowing is done in the -confessional and in the pulpit. In the confessional the sower -scatters the good seed into each heart individually; in the -pulpit the seed is scattered over the multitude gathered -together. -{134} -It seems a hard thing to say, but alas! in these days the word of -God, the good seed, falls for the most part upon stony ground. -The priest exhorts, entreats, persuades, threatens, tells of -God's justice, speaks of his mercy, holds up the joys of heaven -as a reward, points to the abyss of hell as a punishment; and it -all falls upon stony ground. It falls upon the high crags of -inaccessible rocks, upon the heart of the hardened sinner, upon -the stony, adamantine hearts of those who have given up even the -thought of repentance. It falls upon you, wretched man, who come -to Mass for the sake of appearances every Sunday; upon you who -drag a dead, corpse-like, blackened, devil-marked soul here -before the altar of God every Sunday morning, without ever -thinking of taking that soul to one of those confessionals which -stare you in the face. Yes, the good seed falls upon you, and it -falls upon a rock waiting to be calcined by the fires of hell. - -The word of God falls upon the pavement, hard and stony as it is. -It falls upon the hearts of frivolous, giddy, conceited girls. It -falls upon the hearts of blaspheming, drinking, impure young men. -It falls upon the hearts of men of business whose only aim is -wealth, and of the women who are votaries of fashion; for what -are the hearts of all such but a pavement, a thoroughfare, along -which pass every evil beast, every low, degrading passion, and -every unholy desire? O you girls and young men of this city and -this day! you men and women of the world! you who come and hear -the sermon, and afterwards go away with a simper on your powdered -faces and a sneer upon your lips! you young ladies and young -gentlemen "of the period"--to you I say, your hearts are stony -ground. -{135} -The good seed can never grow upon it. Nothing can flourish there -but thorns and briers, whose end is to be burnt. O dear brethren, -young and old, rich and poor! tear up the paving-stones, shiver -to atoms your pride, your love of the world and its vanities; and -when you hear the word of God, when the good seed is scattered, -let your hearts be not stony, but soft and moist to receive it. - -There are others whose hearts are like the pebbly beach. The seed -falls there, and then the sea of their pride comes and washes it -all away. They know what is said from the pulpit is true, they -know the advice in the confessional is good, but they are too -proud to change their lives, too proud to own that the priest -knows better than they do. They say: Why should the church -interfere between my wife and me, or between my children and -myself? Why should the head of the family be ruled by the clergy? -and the like. On such as these the word falls, but it falls on -stony ground. To all of you, then, the Gospel says this morning, -"He that hath ears to hear, let him hear." Open your ears and -soften your hearts. Sermons are not for you to criticise; they -are for you to profit by, for you to form your lives upon. The -words of the priest are the words of God. The seed that he sows -is the good seed. Woe to you if your hearts are stony ground! -There is a rank growth which is called stone-crop, which clings -to walls and stones; there is a weed-like, yellow grass that -sprouts upon neglected house-tops. What do men do with such -plants? They cast them forth into the smouldering weed-fire. And -so will God cast into the fire that is never quenched those who -receive the word of God on stony ground. - - Rev. Algernon A. Brown. - -------------------------- - -{136} - - Sermon XXXVI. - - _A sower went out to sow his seed._ - --St. Luke viii. 5. - -You all know, my brethren, what this seed is, and who it is that -sows it; for our Lord himself explains the parable, and you have -just heard the explanation. - -The seed, he says, is the word of God; and it is God that sows -it. And what is the word of God? Protestants tell us that it is -the Bible; and their idea of sowing it is to leave a copy of it -with everybody, whether they can read and understand it or not. -That is not the way, however, that the Divine Wisdom has -followed. He has put his word, of which the Bible is no doubt a -great part, in the hands and the heart of his church, and told -her to preach it to all nations--not to leave copies of it with -them. - -The word of God is, then, the religious instruction which you are -all the time receiving, mainly from the priests of the parish to -which you belong. It is God that gives it to you through them. It -ought to bring forth fruit a hundred-fold, like the seed falling -on good ground. You ought not only to hear it but to keep it. Do -you? - -What was the sermon about last Sunday? Don't all speak at once. -Well, I am not going to tell you, though I am pretty sure that -many of you will never know unless I do. And if you don't -remember the last one there is not much chance that you remember -the one before that. In fact, I have no doubt that there are -plenty of people in the church at this moment who do not remember -any sermon at all. All that they ever listened to--or did not -listen to--in the many years they have been going to church, went -in, as the saying is, at one ear and out at the other. - -{137} - -And yet you talk enough about what you hear, some of you at -least. You make yourselves a standing committee to decide on the -merits of the various preachers that you sit under. You say to -each other: "What a fine discourse that was!" or, perhaps: "That -was the worst sermon I ever heard." But what either of them was -about it would puzzle you to tell. Your ears were tickled, or -they were not, and that was all. - -Perhaps you think I am rather hard on you. You will say: "Father, -surely you cannot expect our memories to be so good. And then we -hear so much that one thing puts out another." Well, there is -some truth in that. Even if you try to remember I know you will -forget a good deal; but the trouble is that you do not try. - -You do not hear sermons in the right way. You think whether they -are good or not, but you don't think whether or not there is -anything in them that is good for you; and if so, what it is. If, -perchance, you do hear anything that comes home to you, you fail -to make a note of it. You don't get any fruit from the word of -God, though you often think your neighbors ought to. You say: "I -hope Mr. or Mrs. Smith, Brown, or Jones heard that"; but you do -not hear it yourself. You do not apply it to your own case. You -do not try to find out whether anything has been said that it -would be well for you to know, or to think of if you do know it. - -{138} - -Try, then, to amend in this respect. Listen, when you hear a -sermon or instruction, to the word of God in it speaking to you. -Do not think who says it, but what is said, and what use you are -going to make of it. One day you will be called to account before -God's judgment-seat for all these words of his that you have -heard; look to it that they bear fruit in your heart. It is -better than remembering them, to have them change your lives; but -if they do that you will remember them. And they will do that, -unworthy as his servants are through whom they come to you, if -you listen to them in the right way. Remember, now, what this -sermon is about, and don't forget it before next Sunday. - ------------------------ - - Sermon XXXVII. - - - _A sower went out to sow his seed._ - --St. Luke viii. 5. - - -Our Divine Saviour, in his explanation of this parable, points -out four kinds of soil upon which the seed fell, three of which -gave no harvest. The barren soils represent those souls which -either do not keep the word of God--and they are the wayside; or, -keeping it, do not bring forth fruit--and they are the stony and -the thorny ground. Wayside souls are hardened by the constant -tramp of sin and dried by the scorching wind of passion. On such -ground the seed remains on the surface; it cannot penetrate. "So -it is trodden down, and the birds of the air--that is, the devil, -swift and noiseless in his flight--come and take the word of God -out of such hearts, lest believing they might be saved." Stony -soil looks fair enough, but it is shallow; the rock underneath -hinders moisture, and the seed, though it sprouts, has but weak -roots, which soon wither. -{139} -There are souls "who hear and even receive the word with joy; and -these have no roots," because their Christianity is shallow; -right under the fair appearances of religion is the hard rock of -worldliness and self-love. Now, the soil in "which we should be -rooted," says St. Paul (Eph. ii. 7), "is charity." Again, there -are "those who believe for a while, and in time of temptation -fall away." The word of God has entered into your souls; it has -converted you. But have not evil habits to which you cling, and -cherished sins repeated at the first onset of temptation, taken -all firmness out of your purpose of amendment and nipped in the -bud your good resolution? I hope the mission will have more -lasting fruit among you. - -Thorny soil is full of the germs and roots of useless and hurtful -plants. In such ground, says our Saviour, the good and bad seed -started up and for a time grew together. Soon the thorns shot -ahead, sucked up for themselves all the juices of the earth, shut -out the warmth of the sun from the wheat, closed in upon it, and -finally choked it. In our fallen nature are the germs of evil, -the hot-bed of concupiscence. They are part of ourselves; we -cannot get entirely rid of them, as no ground, however well -worked, can be freed from bad seeds. There they are with the -good, and will sprout up with it; the mischief is in letting them -grow until they kill the grace of God and absorb our souls; then, -indeed, we are in a state of spiritual suffocation; the divine -seed is choked in us. Now, the thorns, says our Saviour, "are the -cares, the riches, and the pleasures of life." As long as we are -in the world we shall have to bear with its cares. Yet the great -care, you know, is your salvation. All other concerns become -choking thorns when they take precedence of this. -{140} -Riches are not the best claim to heaven. Yet it is only the -unjust getting, the absorbing love, and the sinful use of them -that choke off the life of the soul. And in riches there is -danger for the poor, strange as it may seem. As the shadow of St. -Peter cured, so the shadow of wealth diseases by causing envy, -want of resignation. The poor should beware of the "evil eye" of -riches; it is poverty _in spirit_ which is a passport to -heaven. The pleasures of life, as you know from your own -experience, unless checked by mortification, are fatal to the -growth of God's word within us. The sunshine of the world is -peculiarly favorable to the tropical vegetation of noxious or -useless weeds. - -Remember that your soul is a field in which Satan has put germs -of evil as well as God, of good. Both are watching the growth and -looking out for the final result. On you it depends which crop -your soul will produce, wheat or thorns. The wheat will be -gathered in God's granary, the thorns are only fit to burn. Be -ye, therefore, good ground--_i.e._, "hearing the word, keep -it, and bring forth fruit in patience." - ---------------------- - -{141} - - _Quinquagesima Sunday_. - - - Epistle. - 1 _Corinthians xiii_. 1-13. - - Brethren: - If I speak with the tongues of men and of angels, and have not - charity, I am become as sounding brass or a tinkling cymbal. - And if I should have prophecy, and should know all mysteries, - and all knowledge, and if I should have all faith, so that I - could remove mountains, and have not charity, I am nothing. And - if I should distribute all my goods to feed the poor, and if I - should deliver my body to be burned, and have not charity, it - profiteth me nothing. Charity is patient, is kind: charity - envieth not, dealeth not perversely, is not puffed up, is not - ambitious, seeketh not her own, is not provoked to anger, - thinketh no evil, rejoiceth not in iniquity, but rejoiceth with - the truth: beareth all things, believeth all things, hopeth all - things, endureth all things. Charity never faileth: whether - prophecies shall be made void, or tongues shall cease, or - knowledge shall be destroyed. For we know in part, and we - prophesy in part. But when that which is perfect shall come, - that which is in part shall be done away. When I was a child, I - spoke as a child, I understood as a child, I thought as a - child. But when I became a man, I put away the things of a - child. We see now through a glass in an obscure manner: but - then face to face. Now I know in part: but then I shall know - even as I am known. And now there remain faith, hope, and - charity, these three: but the greatest of these is charity. - -{142} - - Gospel. - _St. Luke xviii_. 31-43. - - At that time: - Jesus took unto him the twelve, and said to them: Behold we go - up to Jerusalem, and all things shall be accomplished which - were written by the prophets concerning the Son of Man. For he - shall be delivered to the Gentiles, and shall be mocked, and - scourged, and spit upon: and after they have scourged him, they - will put him to death, and the third day he shall rise again. - And they understood none of these things, and this word was hid - from them, and they understood not the things that were said. - Now it came to pass that when he drew nigh to Jericho, a - certain blind man sat by the wayside, begging. And when he - heard the multitude passing by, he asked what this meant. And - they told him that Jesus of Nazareth was passing by. And he - cried out, saying: Jesus, son of David, have mercy on me. And - they that went before, rebuked him, that he should hold his - peace. But he cried out much more: Son of David, have mercy on - me. And Jesus stood and commanded him to be brought to him. And - when he was come near, he asked him, saying: What wilt thou - that I do to thee? But he said: Lord, that I may see. And Jesus - said to him: Receive thy sight: thy faith hath made thee whole. - And immediately he saw, and followed him, glorifying God. And - all the people, when they saw it, gave praise to God. - ----------------------- - - Sermon XXXVIII. - - Jesus, son of David, - have mercy on me. - --St. Luke xviii. 38. - - -There are two points, dear brethren, in the conduct of the blind -man of whom we have just read, that seem to be particularly -noticeable. First, although he could not _see_ Jesus, he -nevertheless knew that he was passing by, and cried out: "Jesus, -son of David, have mercy on me." Secondly, when "the crowd -rebuked him, that he should hold his peace, he cried out _much -more:_ Son of David, have mercy on me." -{143} -Now, that blind man is an image of the souls who are grievously -tempted, and also of those who have fallen into the darkness of -sin. Now, there are, as we all know, some who are dreadfully -tempted. There are good, pious souls who are afflicted with the -lowest and most degrading temptations. Crowds of evil -imaginations fill their minds; the basest suggestions are made to -them by the evil one; the foulest mind-pictures are produced in -them; they are urged to be proud, to be vain, unloving, -uncharitable, and the like. Such people are for the moment blind. -They cannot _see_ Jesus. He is hidden behind these gathering -clouds. It seems to them as if the light of God's grace had gone -out in their hearts, and they sit down by the wayside, weary and -blind. Suddenly they hear sounds in the distance; it is the -Mass-bell, the voice of the priest in the confessional, a word -from the pulpit, the choir chanting out at High Mass or Vespers. -These sounds mingle; they sound like the tread of a multitude, -and in the midst of the clamor a still, small voice says: "'Tis -Jesus of Nazareth who passes by." Oh! then, poor tempted souls, -and you too, unfortunate ones, upon whom has settled the -stone-blindness of mortal sin, never mind if you cannot -_see_ Jesus; never mind if your darkened orbs cannot gaze -upon his sweet face nor meet the look of compassion that he casts -upon you; stretch out your hands towards him, all covered with -the roadside dust as they are, lift up your choked and faltering -voice, and cry aloud to your Saviour: "Jesus, son of David, have -mercy on me!" He will hear you; he will have mercy; he will touch -your poor closed eyes and you shall receive your sight. But now -another word of advice, both to those who are trying to get rid -of besetting temptations and to those who are striving to shake -off the chains of grievous sin. -{144} -When you have given the first heart-felt cry, when you have made -the first move in the right direction, when you have roused -yourselves to make the first real effort either to shake off your -temptations or to get free from the slavery of sin, then it will -very likely happen to you as it did to the blind man: "The crowd -will rebuke you that you should hold your peace." There are a -good many well-known characters in that crowd. Their names are -Timid Conscience, Old Habit, Fear, Despair, Human Respect, -Cowardice, Weak Resolution, Want of Firm Purpose, False Shame, No -Hope, and a host of others. Now, all these will rebuke the poor, -blind, tempted ones and the stone-blind sinners. What, then, must -they do? They must take example from the blind beggar in the -Gospel. When the crowd rebuked him he cried out _much more:_ -"Son of David, have mercy on me!" He knew that he must cry out -louder to make his voice drown the buzzing murmurs of the crowd. -Jesus did not seem to hear him, so he shouted louder. O you that -are blind from temptation, you that are blind in sin, you that -have given the first cry, and whose voices seem about to be -drowned by the voice of the crowd of old habits and want of -trust, cry louder, cry much more: "Son of David, have mercy on -me!" Then, no matter if your blindness be never so dark, Jesus -will stand still; he will command you to be brought to him; he -will say to you: "What wilt thou that I do to you?" And then will -be the time for you to pray: "Lord, that I may _see_." O my -God! grant that all the tempted and all the sinners may have the -grace to make that petition. May God "enlighten all our eyes, -that we sleep not in death," and bring us all "to _see_ the -God of Gods in Sion"! - - Rev. Algernon A. Brown. - ------------------------------ - -{145} - Sermon XXXIX. - - - _And they understood none of these things, - and this word was hid from them, - and they understood not the things that were said._ - --St. Luke xviii. 34. - -If you have listened attentively to this Gospel, my dear -brethren, it seems to me that you must have been astonished at -this part of it. For our Lord certainly could not have told his -apostles more clearly about what was going to happen to him than -he had told them in the words which immediately preceded these. -"The Son of Man," he says, "shall be delivered to the Gentiles, -and shall be mocked and scourged and spit upon; and after they -have scourged him they will put him to death, and the third day -he shall rise again." What more clear account could he have given -them of his approaching passion, death, and resurrection? And yet -it made no impression on them at all. When the time of his -Passion actually came they were quite unprepared for it, as much -so as if he had said nothing about it beforehand. - -How can we account for this? What reason can we give for this -blindness to what was put so plainly before their eyes? It was as -complete a blindness as that of the poor man whose cure is told -in the latter part of the Gospel. - -{146} - -There is only one way to account for it. You know there is a -proverb that "none are so blind as those who do not want to see." -That was the trouble with them, and that was the reason why their -blindness was not cured, as was that of the poor man of whom I -have just spoken, and who did most earnestly wish and beg to -receive his sight. They had a fixed idea before their minds, and -they did not want to look at anything else. That idea was that -their Master was going to have a great triumph, overcome all his -enemies, and set up his kingdom in this world as a great prince; -and they were going to have high places in that kingdom, to be -rich, powerful, and be respected by everybody. What he said did -not fit in with that idea, so they paid no attention to it. They -thought he could not be talking about himself, that he must mean -somebody else, when he spoke about the "Son of Man." - -Perhaps you think this was very foolish on their part, and would -lay it to some special stupidity or prejudice on the part of -these poor, ignorant men. But I think, if you look into your own -hearts, you will find them pretty much the same. - -Most Christians, I am afraid, have got an idea very much like -this in their minds. They know, indeed, that Christ did not come -into the world to be a great king, as the world understands the -word; that he did not acquire great wealth for himself or his -friends; that he did not enjoy what we call prosperity and -happiness. But they think that is what they themselves have a -right to expect. They know, of course, all about the Passion of -Christ, but they think it is all over now. - -{147} - -And yet there are words for us just as plain as those which the -apostles heard and did not understand. We do not see their -meaning, and for the same reason; that is, because we do not want -to see it. They are not only once repeated, but so many times -that I could preach you a long sermon made up of them alone. -Their meaning is that the Passion of Christ is not over; that -each one of us has our share in it; that the life which he means -for us is the same kind of one that he himself led. St. Paul -understood it well when he said: "I fill up those things that are -wanting of the sufferings of Christ." - -Try, then, my brethren, to get the idea out of your minds that -you have come into the world to enjoy yourselves and have a good -time. It is an idea unworthy of Christians. Not those who -prosper, but those who suffer, are the ones to excite our envy, -for they are most like our Divine Lord. And, moreover, those who -suffer are really the happiest, if they remember this, for their -suffering is a pledge of eternal happiness. It is a sign that he -has a place waiting for them in his kingdom very near to him. - -And let us, like the blind man of the Gospel, ask him to take -away our blindness, that we may really see this and believe it; -that our eyes may be opened to the light coming from the next -world. That will make pain and adversity beautiful and glorious; -and we will even hardly wish to hasten the day when, if we are -faithful, God himself shall wipe away all tears from our eyes. - ------------------------- - - Sermon XL. - -Some very important notices have just been read to you, my -brethren. Do you know what they are? -{148} -You ought to by this time, for you have heard them many times -before; and yet I am sure that some of you to whom they have been -read ten or twenty times already know no more about them now than -before you ever heard them at all. Why is this? It is because, as -I said last Sunday, you do not listen, and do not try to -remember, nor care to understand. - -What were these notices, then? They were the notices about this -great season on which we are entering: the holy season of Lent, -the most important one of the whole year. - -What is the first one of these notices which you have or have not -just heard? You don't know. Well, it is this: _All the -week-days of Lent, from Ash Wednesday till Faster Sunday, are -fast-days of precept, on one meal, with the allowance of a -moderate collation in the evening_. Fast-days--do you know -what that means? I venture to say that many of you do not; or, if -you do, you do not act as if you did. Some people that you would -think had more sense seem to think that a fast-day is about the -same thing as a Friday through the year, except that it is not so -much harm to eat meat on a fast-day as on a Friday. It is hard to -understand how any one can be so stupid. - -What is a fast-day, then? It is a day, as you hear in the -notices, on one meal. That does not mean two other full meals -besides, and plenty of lunches in between. It means what it -says--one full meal, and only one. The church has, it is true, -allowed, as the notices say, a moderate collation in the evening -What does that mean? As much as you want to take? No. How much, -then? Eight ounces is the amount commonly assigned. -{149} -That is to say, you have your dinner, and a supper of eight -ounces in weight. Is that all? No, not quite. Custom has also -made it lawful to take a cup of tea or coffee and a small piece -of bread, without butter, in the morning. This is an important -point; for if this will prevent a headache and enable you to get -through with your duties as usual, you are bound to take it, and -not get off from the fast on the ground that you cannot keep a -strict fast on nothing at all till noon. - -This, then, is what is meant by a fast-day. It may be a day of -abstinence from flesh-meat, or it may not be. Monday, Tuesday, -and Thursday you can have meat, but at dinner only; and no fish, -oysters, etc., when you have meat--the tea or coffee and the -eight ounces the same those days as on the others. But on -Wednesday, Friday, and Saturday no meat at any time. And -remember, nothing can be eaten on a fast-day but just as I have -described--no lunches, large or small, between meals. - -But you say: "I will get very hungry and lose a good many pounds -on such a scant diet as that." Yes, that is quite likely; and -that is just what Lent was made for, that you might get hungry -and lose as many pounds as you can spare. That never seems to -occur to some people. It wouldn't do some of you any harm to lose -a few pounds; you will recover from it, I am sure. The papers say -that one of the pedestrians (a woman, too, by the way) lost over -thirty in a long walk she has just finished. Is it not as easy to -suffer a little for the honor of God as a great deal for one's -own? - -{150} - -But is there no excuse? Oh! yes. There are plenty. They are given -in the last paragraph of the notices. If you are weak or -infirm--really, that is; not with a weakness beginning on Ash -Wednesday and ending on Easter Sunday--if you are too old or too -young; or if from any reason, like hard work, you really need -abundant food. In case of doubt consult a priest. - -But these excuses do not allow one to eat meat. They excuse, as -you hear in the rules, from fasting, but _not from -abstinence_. And yet you will hear people saying: "They told -me I was not bound to fast," and forthwith eating meat as often -as they can get it, just the same as if it was not Lent at all. -Understand, then, it takes a much greater reason to excuse from -abstinence than from fasting. Never eat meat at forbidden times -in Lent without getting proper permission. Ordinary work is no -excuse. - -I would like to say much more about these matters, that you might -fully understand them, were there time to do so. But remember -that the rules of Lent are binding, like the other laws of the -church, in conscience; and if you break them in any notable way -you commit a mortal sin. Suffer a little now, that you may not -suffer for ever, banished from the kingdom of God. - -------------------- - -{151} - - _First Sunday of Lent_ - - - Epistle. - 2 _Corinthians vi._ 1-10. - - Brethren: - We do exhort you, that you receive not the grace of God in - vain. For he saith: "In an accepted time have I heard thee; and - in the day of salvation have I helped thee." Behold, now is the - acceptable time: behold, now is the day of salvation. Giving no - offence to any man, that our ministry be not blamed: but in all - things let us exhibit ourselves as the ministers of God, in - much patience, in tribulation, in necessities, in distresses, - in stripes, in prisons, in seditions, in labors, in watchings, - in fastings, in chastity, in knowledge, in long suffering, in - sweetness, in the Holy Ghost, in charity unfeigned, in the word - of truth, in the power of God; by the armor of justice on the - right hand and on the left: through honor and dishonor: through - infamy and good name: as seducers, and yet speaking truth: as - unknown, and yet known: as dying, and behold we live: as - chastised, and not killed: as sorrowful, yet always rejoicing: - as needy, yet enriching many: as having nothing, and possessing - all things. - - - Gospel. - _St. Matthew iv_. 1-11. - - At that time: - Jesus was led by the spirit into the desert, to be tempted by - the devil. And when he had fasted forty days and forty nights, - he was afterwards hungry. And the tempter coming, said to him: - If thou be the Son of God, command that these stones be made - bread. But he answered and said: It is written, "Man liveth not - by bread alone, but by every word that proceedeth from the - mouth of God." -{152} - Then the devil took him up into the holy city, and set him upon - the pinnacle of the temple, and said to him: If thou be the Son - of God, cast thyself down, for it is written: "That he hath - given his Angels charge over thee, and in their hands shall - they bear thee up, lest perhaps thou hurt thy foot against a - stone?" Jesus said to him: It is written again: "Thou shalt not - tempt the Lord thy God." Again the devil took him up into a - very high mountain, and showed him all the kingdoms of the - world, and the glory of them. And said unto him: All these will - I give thee, if falling down thou wilt adore me. Then Jesus - saith to him: Begone, Satan, for it is written: "The Lord thy - God shalt thou adore, and him only shalt thou serve." Then the - devil left him: and behold, Angels came and ministered to him. - ------------------------- - - Sermon XLI. - - _Thou shalt not tempt the Lord thy God._ - --St Matthew iv. 7. - - -What is it to tempt God? The words sound very strange; for we -know that God is infinitely good, and that he cannot be tempted, -like us, to commit sin. So that cannot be what is meant by -tempting him. - -We shall see easily enough what is meant by it if we consider -what it was that the devil suggested to our Lord. He said to him: -"Throw yourself down from this pinnacle of the temple; no harm -will happen to you, for your life is too precious to God for him -to allow it to be lost. His angels will carry you down safely; a -miracle will be worked in your behalf." - -That which Satan wished our Lord to do is what is meant by -tempting God. It is to try and see if he will not do some -extraordinary thing for us which there is no need for him to do; -to presume on his mercy and providence. -{153} -That is what the Latin word means from which our word "tempt" -comes. It means to try, to make an experiment. That, in fact, is -the real meaning of our word "to tempt." When the devil tempts us -he is trying us, to see how far our love of God will go; he is -making an experiment to find out the strength of our souls. God -does not let him try all the experiments he would like to. - -He has no right to try us in this way; but God lets him do it for -our own good. But God does not allow us to be trying any -experiments on his mercy and goodness. He does not allow us to -depend upon it, except when we know that we have a right to do -so. - -And yet that is what people, and even Christians, are doing all -the time. Perhaps you do not know how; but you ought to know, and -I will tell you. - -A man tempts God when he puts himself, without necessity, into an -occasion of sin. He knows, or ought to know, that he cannot -depend on God's grace to keep him from sin in such a case. He -knows that God may indeed help him through, so that he will not -sin, and perhaps that he has done so before; but he knows, or -ought to know, that God has not promised him such a grace, and -that it will be nothing surprising if he does not give it to him. - -Such is the case of the drunkard who has some sort of a desire to -reform his life, and who goes into a liquor-store. He ought to -know that he must have God's grace if he is to avoid getting -drunk; and so he tries God, to see if he will give him that -grace. But there is no need for him to make the experiment, for -he could avoid it by simply keeping outside; and that is what God -will certainly give him the grace to do, if he prays and is in -earnest. -{154} -Let such a man remember, before he goes near the place, those -words: "Thou shalt not tempt the Lord thy God." - -Such is the case, too, of young men or women who trust themselves -in company of one with whom they have often acted immodestly -before. They may pretend to have great sorrow for these past -sins, but it is false; they may deceive themselves or their -confessors, but not Almighty God, who reads their hearts. No one -is truly sorry for his sins when he continues in the great sin of -tempting God. - -I will tell you of some other people who tempt God. They are -those who remain quietly in mortal sin, day after day, week after -week, month after month. They say to themselves: "God is good; he -will give me time to repent." God may well say to such a one: -"Thou fool, who has told thee that? This very night I will -require thy soul of thee." He has a right to do it; and you have -no right to expect another day of him. When you do so you are -trying his patience; you are making an experiment on his mercy. -This present moment is all you have a right to depend on. And yet -you will sleep night after night in sin, forgetting that, if God -should treat you justly, the morning would find you dead; -forgetting that your whole life is nothing but a long temptation -of God. - -------------------- - - Sermon XLII. - - - _Man liveth not by bread alone, but by every word - that proceedeth out of the mouth of God._ - --St. Matthew iv. 4. - -One of the greatest, if not _the_ greatest, of the defects -of the present time is an inordinate care for temporal and -material things. -{155} -How shall we live? what shall we eat? wherewithal shall we be -clothed?--these are the questions which men are all too much -exercised about at the present day. We see persons who rise, and -cause their children to rise, at a very early hour, and from that -time till late at night they are working and toiling. We see men -of the world who really injure their health, and perhaps shorten -their days, by their close and unflagging attention to business. -Why do people act thus? All for the sake of the bread that -perisheth, all in order to heap up a few dollars which at best -they can keep but for a few years. So great has this thirst for -money-making become that we see it even in our young boys. They -don't want to stay at school; they don't want to store up -learning; by the time they are fourteen or a little older (having -nothing in their heads but reading, writing, and a little -confused arithmetic) they want to be off to the store, the -workshop, or the factory. Why? Because they want to join as soon -as possible in the wild-goose chase after the goods of the world. -Now, all these classes of persons have to learn "that man liveth -not by bread alone." My dear friends, besides that poor body -which you work so hard to feed, to clothe, and to please, you -have an immortal soul. Body and soul united form what we call -man. So, then, you must not act as if you were all body. You -cannot do so without peril to your soul. Suppose you were to try -an experiment of this kind. You say to yourself: "I will eat -nothing; I will have prayers for breakfast, confession for lunch, -prayers and devotions for dinner, and meditation on death for -supper." Then you try it for a week. -{156} -What an elegant skeleton you would make for a museum at the end -of that time! Yet people treat their souls just in that way. -Instead of refreshing it with prayers and devotions, etc., they -give it clothes, meat and drink, calculations of stock, -calculations of profits, cares of this world, etc., and thus the -soul is starved just as the body would be by improper food. So -then, dear brethren, don't try "to live by bread alone." You -can't do it. Try also to live "by every word that proceedeth out -of the mouth of God"--that is to say, by doing those things -which, either by his church or by the interior inspirations of -his grace, he wishes you to do. Are you in business, or at work? -Very well; take care of your affairs prudently, work faithfully, -but remember this is not all. You must also find time to pray, -find time for confession and the hearing of holy Mass. Don't -leave piety to priests, religious women, and children, but let -the men also be seen in the church and at the altar-rail. It is a -custom in some places that the men should sit on one side of the -church and the women on the other. Don't you think if we tried -that plan that the numbers on the men's side would often be -rather slim? Why? Because they are out in the world trying to -live by "bread alone." O my dear friends! why care so much for -the goods of this world? Why lay up so much treasure where rust -and moth destroy, and where thieves break through and steal? We -cannot take a cent with us when we go, and our poor body, even -_that_ which we have pampered so much, must decay and return -to dust. Let us, then, this morning make a good resolution, that -when the devil comes and tempts us to give ourselves up too much -to thoughts about our food, our raiment, and our temporal -affairs, we will repulse him with these words: "It is written, -'Man liveth not by bread alone, but by every word that proceedeth -out of the mouth of God.'" - - Rev. Algernon A. Brown. - ------------------------- - -{157} - - Sermon XLIII. - - _Jesus was led by the Spirit into the desert, - to be tempted by the devil._ - --St. Matthew iv. 1. - - -Do you know what the word "tempt" means, my brethren? I have no -doubt that you know what it is to be tempted. You know that, as -St. James says, "every man is tempted, being drawn away, by his -own concupiscence, and allured." You yourselves have often been -tempted; your concupiscence--that is, your sinful passions of one -kind or another--have often tempted you, allured you, enticed you -away from the law of God. - -But the word "to tempt" does not mean "to allure" or "to entice." -It means "to try." To tempt any one is to try him to see what -sort of stuff he is made of; that's the real meaning of the -word--just as a gun, for instance, is tried by putting in an -overcharge to see if it will burst, though I would not advise any -of you to tempt a gun in that way. It is not a very safe -experiment. - -That is the kind of experiment, though, that the devil is always -trying on us. He is not afraid of accidents. If an accident does -happen it will not hurt him. It is just what he wants. So he -tries us in various ways to find where our weak point is; for he -cannot tell without trying. -{158} -When he succeeds, when we break down under his temptations, he -says to himself: "That's good. I hit the right spot that time, -I'll try that again." For you see we are not like guns: we can be -burst more than once. - -Now, the Gospel tells us that our Lord himself was led into the -desert to be tempted by the devil; that is, to have the devil -experiment on him. This seems strange. What use was it to try -him? Did not the devil know that he was God and could not sin? - -No, my brethren, it is probable that he did not. If he had he -would not have wasted his time in a temptation which would be of -no use. But why did not our Lord let him know it? It was because, -being man as well as God, he chose to be tempted or tried like -the rest of us: first, that he might set us an example in -resisting temptation; and, secondly, that he might merit for us a -grace which should make it easy to do so. So he was led into the -desert, for our sakes, by his own Spirit--by the Holy Spirit of -God. - -He has set us the example and merited for us the grace; and, -thanks to what he has done for us, it is easy for us to resist -temptation. But you do not believe it, that is the trouble. - -Some of you think it is impossible to resist temptation. You say, -to excuse your sin, "I could not help it." Now, that is simply a -lie; or, rather, it is more: it is a blasphemy against God. It is -as much as to say, "God did not give me the grace to resist -temptation," and thus to make him a partaker in your sins. - -{159} - -You can help it. When our Lord drove away the devil, as the -Gospel to-day tells us, he made it easy for us to do the same. -And it is a great shame not to do it. What a disgrace to God, and -what a laughing-stock to the devil, is a man or a woman who -breaks down every time he or she is tried! Yet I am afraid there -are plenty of such. - -God does not tempt you. St. James tells us that. He has no need -to, for he knows what you are made of. But he lets the devil do -it, that you may merit by resisting; and he does not let you have -any more temptation than you can bear. Remember that, then, the -next time you are tempted. Say to yourself: "I have got strength -enough to resist this with the help of God. I'll turn the laugh -on the devil, instead of his having it on me. I'll show him he -was a fool to try to tempt me. I'll let him see that he hit the -wrong spot instead of the right one; in fact, that there isn't -any right spot to hit. Here's a chance for me to get some merit, -and to show that I am good for something; that I am of some use -after all the labor that my Maker has spent on me." - -Say this in the name of God and in the strength which he gives -you, and you will be surprised to see how the devil will run -away. No doubt he will try you again, but if you persevere he -will give it up as a bad job at last, and you will enter heaven -with the reward the Lord wishes to give you--that is, a great -stock of merit instead of sin from the temptations which you have -had. - ---------------------------- - -{160} - - _Second Sunday of Lent._ - - - Epistle. - 1 _Thessalonians iv_. 1-7. - - Brethren: - We pray and beseech you in the Lord Jesus, that as you have - received from us, how you ought to walk, and to please God, so - also you would walk, that you may abound the more. For you know - what commandments I have given to you by the Lord Jesus. For - this is the will of God, your sanctification: that you should - abstain from fornication. That every one of you should know how - to possess his vessel in sanctification and honor, not in the - passion of lust, like the Gentiles who know not God: and that - no man overreach, nor deceive his brother in business: because - the Lord is the avenger of all such things, as we have told you - before, and have testified. For God hath not called us unto - uncleanness, but unto sanctification in Christ Jesus our Lord. - - - Gospel. - _St. Matthew xvii_. 1-9. - - At that time: - Jesus taketh unto him Peter and James, and John his brother, - and bringeth them up into a high mountain apart. And he was - transfigured before them. And his face did shine as the sun: - and his garments became white as snow. And behold, there - appeared to them Moses and Elias talking with him. And Peter - answering, said to Jesus: Lord, it is good for us to be here: - if thou wilt, let us make here three tabernacles, one for thee, - and one for Moses, and one for Elias. And as he was yet - speaking, behold a bright cloud overshadowed them. And behold, - a voice out of the cloud, saying: This is my beloved Son, in - whom I am well pleased: hear ye him. -{161} - And the disciples hearing, fell upon their face, and were very - much afraid, and Jesus came and touched them, and said to them: - Arise, and be not afraid. And when they lifted up their eyes - they saw no man, but only Jesus. And as they came down from the - mountain, Jesus charged them, saying: Tell the vision to no - man, till the Son of Man be risen from the dead. - ------------------------ - - Sermon XLIV. - - _And he was transfigured before them. - And his face did shine as the sun: - and his garments became white as snow. ... - Behold a bright cloud overshadowed them. - And behold! a voice out of the cloud, saying: - This is my beloved Son, in whom I am well pleased. _ - --St. Matthew xvii. 2, 5. - - -I think, brethren, one can hardly read the above account of the -Transfiguration of our dear Lord without having suggested to our -minds one of the most beautiful of the many services of the -Catholic Church. I mean the rite of Benediction of the Blessed -Sacrament. We ourselves are the three disciples. The mountain up -into which our Lord brings us is the holy altar. His face, -shining as the sun, is represented to us by the bright lights -that cluster round his throne, and by the refulgence of the rays -of the monstrance which contains him. Then his garments are -indeed as white as snow; for he veils his divinity under the form -of the purest wheaten bread, and hides himself beneath its -appearances as though he should wrap his sacred Body in pure -white raiment. Then the bright cloud is the floating incense, and -the voice out of the cloud the tinkling bell, which seems to say -to us as Jesus is held aloft and as we bend low in adoration: -"This is God's beloved Son, in whom he is well pleased." -{162} -So then, the Gospel for to-day naturally suggests to our minds a -few reflections on this great devotion of the church--Benediction -of the Blessed Sacrament. Now, a great many persons seem to think -that Benediction is only "tacked on," as it were, to the office -of Vespers. This idea is all wrong. To be sure. Benediction is -often given directly after Vespers, but it is an entirely -separate and distinct service. Vespers end with the Antiphon of -the Blessed Virgin; Benediction begins when the Holy Sacrament is -taken from the tabernacle and placed in the costly metal frame -called the monstrance, or ostensorium. So, then, Benediction is -not part of Vespers, or of any function which may precede it; and -I want to make this very clear, because I think the false notion -that it is merely something supplementary is a reason why so many -people neglect it. What, then, is Benediction? It is the solemn -exposition of the same Jesus whose face shone so bright on -Thabor. He stays there upon the altar for a little while, that we -may kneel before him, adore him, praise him. Then he is lifted up -in the hands of his priest, and he gives us his blessing. -Remember, it is not the priest who blesses you at Benediction; it -is Jesus himself who does so. Now, it is very true, dear friends, -that people are not _bound_ to come to Benediction; yet -surely, if each one realized what a blessed thing Benediction is, -no one who could come would stay away. Jesus is there on the -altar. He is waiting to hear your prayers, waiting to receive -your acts of love and adoration, waiting to bless you. Oh! then -come often to Benediction. Do not say, "There is nothing but -Vespers this afternoon"; remember there is something more ---Benediction of the Blessed Sacrament. -{163} -There is a day fast approaching on which the Holy Sacrament will -be carried in procession, and then placed in the most solemn -manner in the repository. I mean Maundy Thursday. Now, that is -also an exposition of the Blessed Sacrament, and, although Jesus -is not held aloft by the priest as at ordinary Benedictions, who -can doubt but that Jesus blesses us as he passes by? I pray you, -then, when that day arrives to remember who it is who comes to -you. Let us see the church full, not of gazers at the lights and -flowers, but of faithful worshippers of their King and God. If -you go from church to church on that day don't go to peer, don't -go to see, but to to pray. So when the devotion of the Forty -Hours is announced in your church--that devotion which is the -most solemn of all the expositions and benedictions through the -year--be devout; spend at least an hour in the day before the -Lamb of God. Remember that the Holy Sacrament is Jesus -Christ--the very same who was born in Bethlehem and died on -Calvary. Lastly, come to Benediction always with a living faith -and a burning love. Never let your place be vacant, if you can -help it, when you know it is to be given. Set a great store by -it. In the words of a living preacher: "Night by night the Son of -God comes forth to you in his white raiment, wearing his golden -crown; night by night his sweet voice is heard, and he looks for -you with a wistful gaze; do not turn away from such blessedness -as this; do not refuse to listen to his pleading words; do not -let your places be empty before the altar when Jesus comes." - - Rev. Algernon A. Brown. - ------------------------ - -{164} - - Sermon XLV. - - _And that no man over-reach, - nor deceive his brother in business; - because the Lord is the avenger of all such things._ - --1 Thessalonians iv. 6. - - -These words are from the Epistle of to-day, my dear brethren, and -are certainly suggestive, or at least should be so, at this -season which the church has assigned as a time for examination of -conscience and repentance for sin. - -The sin which St. Paul warns us against goes, when it is -practised in other ways, by worse names than the one which he -gives it here. A man meets you on a lonely road and takes your -money forcibly from you; what do you call it? You call it -robbery. A man enters your house at dead of night and carries off -your property; what do you call it? You call it burglary. A man -picks your pocket on the street; what do you call it? You call it -theft. Well, it is all one and the same thing. All these are -various ways of breaking the Seventh Commandment; and what is -that? _Thou shalt not steal._ - -And what is it to deceive or over-reach some one else in -business? It is just the same thing as these; it is the breaking -of this same commandment; it is stealing, just as much as -robbery, burglary, and theft are, only it does not go by so bad a -name, and is not so likely to be punished by the laws of the -land. And what do I mean by this over-reaching or deceiving? I -mean selling goods under false pretences for more than they are -really worth; using false weights or measures; evading in one way -and another the payment of one's just debts; taking advantage of -one's neighbor's difficulties to make an undue profit for one's -self; in short, all the many ways in which men turn a dishonest -penny or dollar; in which they get rich by trickery and -injustice. -{165} -All these are stealing, just as bad and a great deal more -dishonorable than robbery, burglary, or theft, because not -attended with so much risk to the person who is guilty of them. - -Now, it seems to me that this sin of cheating--for that is the -bad name such sharp practices ought to go by, though they often -do not--is a most strange and unaccountable one; much more so -than those other kinds of stealing. The man who breaks into your -house or who picks your pocket is generally one who is pretty -badly off, and who needs what he takes more than the people do -from whom he takes it. You do not expect to find rich men setting -up as burglars or pickpockets. It is true, sometimes you do find -people who have a passion for stealing things when they have -plenty of money to buy them; but that is commonly considered to -be a special kind of insanity, and they have a name made on -purpose for it; they call it "kleptomania." The people who do -this are supposed to be crazy on this particular point; but is it -not really just the same thing for a man who has enough and to -spare to be trying to cheat his neighbor? Such a man, it would -seem, must be crazy too. - -And there is another way in which cheating is a strange thing, -and especially in a Catholic. For every Catholic at least must -know that if he tries to cheat he himself gets cheated worse than -the people he is trying to impose on. For he gets himself into a -very bad position. He has got to do one of two things. -{166} -One is to restore, as far as possible, what he has cheated other -people out of; and that is a very hard thing to do -sometimes--much harder than it would have been to have left -cheating alone. But hard as this is, the other is much harder. -For the other thing is to go to hell; to be banished from God for -ever; to pay for all eternity the debt which he would not pay -here. - -Do not, then, my brethren, get yourselves into this position. But -if you are in it do the first of these two things. Restore your -ill-gotten goods. Do it now; not put it off till you come to die. -It will cost you a struggle then as well as now; and even if you -try to do it then, it is doubtful if those who come after you -will carry out your wishes. A purpose to restore which is put off -till a time when you cannot be sure of carrying it out is rather -a weak bridge on which to pass to eternal life. Remember now what -you will Wish at the hour of death to have remembered; remember -those words of our Lord: "What doth it profit a man, if he gain -the whole world and suffer the loss of his own soul?" - ------------------------- - - Sermon XLVI. - - -Those of you, my brethren, who are keeping Lent as it should be -kept are beginning by this time, if I am not mistaken, to think -that it is a pretty long and tedious season. Fasting and -abstinence, giving up many worldly amusements, getting up early -in the morning and going to Mass as so many of you do, and other -such things, get to be rather tiresome to the natural man after a -few days; and I have no doubt you are quite glad that Lent does -not last the whole year, and are looking forward to the time when -it will be over. I have always noticed that there were not many -at Mass in Easter week, and there are very few, I imagine, who -fast or abstain much then. - -{167} - -And perhaps you are even inclined to say: "What ever did the -church get up Lent for at all? Certainly we could be good -Christians without it, or save our souls, at any rate." But when -you come to think of it you know well enough why Lent was -instituted. You know that we cannot save our souls without -abstaining from sin, and that we shall not be likely to abstain -from sin unless we abstain sometimes also from what is not -sinful. You know also that we cannot get to heaven without doing -penance for our sins, and that it is better to do penance here -than in purgatory. And you know, too, that most people will not -abstain much or do much penance beyond what the church commands; -so you know why the church got up Lent. - -She did it that we might get to heaven sooner and more surely. -That ought to be our encouragement, then, in it, that every good -Lent brings us a good deal nearer to heaven; that heaven is the -reward of penance and mortification. And it is partly to keep -this before our minds that the church tells us in to-day's Gospel -the story of our Lord's transfiguration: how he took Peter and -James and John up with him on Mount Thabor, and there appeared to -them in his glory; and filled their hearts with renewed courage -and confidence in him, and with a firm belief that it was worth -their while to follow him, even if they had to sleep out at -night, and not get much to eat, and suffer in many ways--that it -was worth while for the sake of the good time coming, of which -his glory was a promise, though they did not know just when or -what it would be. - -{168} - -They thought, perhaps, it would be in this world; that their -Master would come out in the power and majesty that they could -see that he had, put down all his enemies, and reign as a great -king on the earth. We know better; we know, or ought to know, -that it will not be in this world. But we know that the good time -coming will be something a great deal better than anything that -can be in this world. - -So we ought to be a great deal more encouraged than they were, -especially when we think how little, after all, we have to suffer -compared with what was asked of our Lord's chosen apostles. We do -not have to sleep on the ground, or live on grains of wheat -picked off the stalk in the fields, as they sometimes had to do. -We have not got to look forward, as they did after his death, to -long and painful labors and journeyings, to being driven from one -city to another, to being scourged and buffeted, and put at last -to a cruel death. No; on the whole, we have got a pretty easy -time. We probably will not starve; nobody will persecute us; we -will most likely always have a house to live in, and die in our -beds. - -It is not much, then, is it, to eat fish instead of meat, to fast -enough to have a good appetite, to lose a little sleep and get a -little tired? Perhaps if we would think more of the reward for -such little things, and think a little more of the good time -coming in heaven, we might even wish that Lent was more than -forty days long. - -------------------------------- - -{169} - - _Third Sunday of Lent_ - - - Epistle. - _Ephesians_ v. 1-9. - - Brethren: - Be ye followers of God, as most dear children. And walk in love - as Christ also hath loved us, and hath delivered himself for us - an oblation and a sacrifice to God for an odor of sweetness. - But fornication and all uncleanness, or covetousness, let it - not so much as be named among you, as becometh saints: nor - obscenity, nor foolish talking, nor scurrility, which is to no - purpose: but rather giving of thanks. For know ye this, and - understand that no fornicator, nor unclean, nor covetous person - which is a serving of idols hath any inheritance in the kingdom - of Christ and of God. Let no man deceive you with vain words. - For because of these things cometh the anger of God upon the - children of unbelief. Be ye not therefore partakers with them. - For you were heretofore darkness, but now light in the Lord. - Walk ye as children of the light: for the fruit of the light is - in all goodness, and justice, and truth. - - - Gospel. - _St. Luke_ xi. 14-28. - - At that time: - Jesus was casting out a devil, and the same was dumb; and when - he had cast out the devil, the dumb spoke; and the multitude - admired: but some of them said: He casteth out devils in - Beelzebub, the prince of the devils. And others tempting, asked - of him a sign from heaven. But he, seeing their thoughts, said - to them: Every kingdom divided against itself shall be brought - to desolation, and a house upon a house shall fall. And if - Satan also be divided against himself, how shall his kingdom - stand? because you say, that in Beelzebub I cast out devils. - Now if I cast out devils in Beelzebub, in whom do your children - cast them out? -{170} - Therefore they shall be your judges. But if I, in the finger of - God, cast out devils, doubtless the kingdom of God is come upon - you. When a strong man armed keepeth his court, those things - which he possesseth are in peace. But if a stronger than he - come upon him and overcome him, he will take away all his armor - wherein he trusted, and will distribute his spoils. He that is - not with me, is against me: and he that gathereth not with me, - scattereth. When the unclean spirit is gone out of a man, he - walketh through places without water, seeking rest: and not - finding, he saith: I will return into my house whence I came - out. And when he is come, he findeth it swept and garnished. - Then he goeth and taketh with him seven other spirits more - wicked than himself, and entering in they dwell there. And the - last state of that man becometh worse than the first. And it - came to pass, as he spoke these things, a certain woman from - the crowd lifting up her voice, said to him: Blessed is the - womb that bore thee, and the paps that gave thee suck. But he - said: Yea, rather, blessed are they who hear the word of God - and keep it. - ------------------------ - - Sermon XLVII. - - - _Every kingdom divided against itself - shall be brought to desolation._ - --St. Luke xi. 17. - - -We can see at once how true the sentence just read is; for if the -head of a kingdom were to rise against the members, the king -against his ministers, the people against both king and -government, and the army and navy against their proper -commanders--if all this should take place, then I say that -kingdom would certainly be brought to desolation, and any enemy -could easily come along and take possession of it. -{171} -Now, dear brethren, the Christian family is a little kingdom. The -father and mother are the king and queen, the older and more -experienced members of the family are the counsellors, the -children the subjects of that kingdom. The Christian family ought -to be most closely united, and this for many reasons. Each member -has been baptized with the same baptism, been sanctified by the -same Holy Spirit. They have all been pardoned for their sins -through the same Precious Blood, do all eat of the same spiritual -food, the Body and Blood of Christ. Then, to come to natural -reasons, they are bound together by the tie of blood, by the tie -of parental and filial affection; they live together, pray -together, rejoice together, suffer together. So there is every -reason why the Christian family should be united; and if it is to -fulfil its mission properly it _must_ be united, or it will -be brought to desolation. O my dear friends! how many of these -little kingdoms which should go to make up the grand empire of -Jesus Christ upon earth fall away from their allegiance to him, -and all because they are divided against themselves. We see a -father, for instance, given over to habits of drunkenness; he -comes home either in a dull, heavy stupor or else in a perfect -fury of rage; he worries his wife, scares his children, disgraces -himself; all his family shrink from him. There you see at once -the head divided against the members. Or there is in the family a -cross, ill-tempered, scolding wife, and, as the Scripture says, -"there is no anger above the anger of a woman: it will be more -agreeable to abide with a lion and a dragon than to dwell with a -wicked woman. As the climbing of a sandy way is to the feet of -the aged, so is a wife full of tongue to a quiet man." -{172} -Such a woman would divide any family; she destroys the unity -thereof just as much as the drunken husband. What, also, must be -thought of interfering relations, cousins, aunts, uncles, and -last, but not least, mothers-in-law? How often do they make -mischief and destroy the kingdom of the Christian family! So, -too, rebellious children, quarrelsome brothers and sisters--they -all destroy peace, they all help to divide the kingdom, they all -help to bring it to desolation; and in the end, instead of a fair -kingdom, strong and united, nothing remains but a wretched scene -of strife and contention, and in comes the devil and takes -possession of everything. Now, my dear friends, when by your -drunkenness, your crossness, your mischief-making and -party-spirit, by your rebellion against parental authority, you -divide the kingdom of your family, not only you yourselves will -suffer, not only will you and your family have to endure -spiritual injury and perhaps loss of salvation, but the great -kingdom of Christ, now militant here on earth, and one day to be -triumphant in heaven, suffers also. Who make up the church on -earth? Individuals, families. Who are to fill the ranks of the -heavenly kingdom? The same. Oh! then, if you are divided against -yourselves, if you are brought to desolation, you are part of the -devil's kingdom on earth, and will form part of his empire of sin -and death in hell. For God's sake, brethren, _stop this evil -war_. Stop these things which make the family miserable. Have -peace in your homes. Let men see that the peace of Christ and the -union of Christ dwell there. Correct your faults; curb your -tongues and your tempers; be obedient. -{173} -Remember, the first words the priest says when he comes to your -homes on a sick-call are these: "Peace be to this house and all -that dwell therein." Try to profit by that benediction. Try -always to have the peace of God, which passeth all knowledge, and -then shall your kingdom stand. - - Rev. Algernon A. Brown. - ----------------------------- - - Sermon XLVIII. - -"Are you going to make your Easter duty?" This is an important -question just now, my dear brethren. You should put it to -yourselves, and your answer should be: "Yes, certainly." The -church commands it; and you know very well that he who will not -hear the church is to be held as a heathen and a publican; that -he who despises the church despises our Lord, and he who despises -the Lord despises his Father who is in heaven. Surely you will -not make yourselves guilty of this frightful sin of contempt; -surely you do not wish to be held as a heathen. But knowing, as -you do, the precept of the church binding at this time, how can -you expect, if you do not fulfil it, to escape from the -consequences of your disobedience, as expressed in the words of -our Lord which I have just recited? - -To go against the church in one of her commands is to spurn her -authority altogether. It is strange that people should make, of -their own wits or fancy, distinctions between the precepts of the -church, when the church makes and acknowledges no such -distinctions. The authority in all cases is the same, and, -therefore, the commands are all equally binding. Yet how many -Catholics who would scruple to eat meat on Friday or miss Mass on -Sunday think nothing at all of breaking, without reason, the fast -and abstinence of Lent, and give no heed whatever to the -obligation of going to confession and communion in Easter-time! -{174} -It really looks, to judge from their conduct, as if this Easter -duty was not on an equal footing with the other commands of the -church; as if the church did not mean what she prescribes. Now, -the truth of it is, to this precept is attached a more severe -sanction than to any other. The church makes any Catholic who -violates it liable to excommunication, and deprivation of burial -in consecrated ground. So you see the obligation is very strict -and the church is terribly in earnest about it, if you are not. - -To take matters in your own hands, as so many Catholics do on -this point, and call little what she calls great, and slight an -order that she is so anxious about, is to be a heathen, or, at -any rate, a Protestant; it is to set your private judgment above -her authority; it is to despise God, who commands through her. If -you would only take this view of it--and this is the true view to -take--you would think more than once before you would say: "O -pshaw! any other time will do. Once a year? All right; I find it -more convenient to go at Christmas." No, any other time will not -do; once a year will not do, unless it be just now at this time. -Christmas is a glorious feast, and Christmas-tide a joyful -season, but it is not the season prescribed by the church for -your annual communion; and, heathen that you are, your -convenience is not the main point to be considered. The question -is: has the church power from God to command me, and what does -the church command? - -{175} - -Oh! then, my brethren, let not the penances, the prayers, the -instructions, the special graces of this holy season go to naught -and be of no avail; but rather let them lead you up to the end -for which they are intended--that is, to bring you to repentance -for past sins, amendment for the future, to restore you to the -friendship of your God, and strengthen you, for further battling -in life, with the bread of heaven, his most precious Body and -Blood. - ----------------------- - - Sermon XLIX. - - _He saith: I will return into my house - whence I came out._ - --St. Luke xi. 24. - - -The warning which our Lord gives us in this Gospel is certainly a -most terrible one, my brethren, but it may not seem plain to whom -it is addressed; who they are who, now and at all times, are in -danger of having the devil come back to them in this way of which -he speaks. For nowadays, thank God! it is not very often that we -find people who are really possessed by the devil, in the proper -sense of the word. - -But, in a more general sense of it, there are plenty of people -who are possessed by the devil. They are those who are in a state -of mortal sin. In them Satan has regained the possession from -which he was driven out in holy baptism--that is, the soul which -was his at least by original, if not by actual, sin. And he is in -them as a dumb devil, like the one which the Gospel tells us that -our Lord cast out; that is, he makes the people dumb whom he -possesses, by keeping them from telling their sins and getting -rid of them by confession. - -{176} - -But the dumb devil is often cast out, particularly at times of -special grace and help from God, like this holy season of Lent -through which we are now passing, or at the time of a mission or -of a jubilee. At such times you will always find people, who have -been away from the sacraments for years, coming back to them and -making an effort to amend their lives and save their souls. - -Now, this is very unpleasant to the devil, who has counted on -these people as his own. He has a special liking for the souls -which have been his so long. So when he is driven out of them he -does not simply go off on other business, as we might expect; but -he always has an eye on his old home. He says to himself, when he -finds that he does not get along so well elsewhere: "I will -return into my house whence I came out. I will see if I cannot -get in again." - -So he comes back to his old house, to the soul which has been -his, and too often he finds it pretty easy to get in again. He -finds it, in fact, "swept and garnished," as our Lord says, and -all ready for his reception. So, of course, he goes in and takes -his old place. The soul, which has escaped from sin by a good -confession, relapses into it again. - -What a pity this is! And yet how common it is! How many, how very -many, there are who a month or so after a mission, or some other -occasion when you would think they would really be converted in -good earnest, are back again in their old sins just the same as -if they had never confessed them at all! - -It seems strange, perhaps. And yet it is not so strange when you -come to think of it. The reason is not very hard to find. It is -just the one that our Lord gives: it is that the house of the -soul, from which the devil has been driven, is empty, "swept and -garnished." Nothing has been put there in the place of the vices -and bad habits that were there before. - -{177} - -There is no habit of prayer; there is no remembrance of the good -resolutions that were made at confession; there is no attempt to -avoid the occasion of sin; and, above all, there is no grace -coming from the sacraments. That is the great mistake these -converted sinners have made. They have promised at confession to -go every month for the future; but they have not kept that -promise. Now, it is perfect folly and madness for one who has -been in the habits of sin to hope to persevere by saying a few -short prayers and going to confession once a year. Such a way of -going on leaves the soul empty of grace, and without anything to -prevent its enemy from coming in. - -If you want to persevere after a good confession, go every month -to the sacraments. This is not a practice of piety; it is only -common prudence. This is the means which God has appointed in his -church to fill the soul with grace, and leave no room for the -devil in his old home from which he has once been driven away. - --------------------- - -{178} - - _Fourth Sunday of Lent._ - - - Epistle. - _Galatians iv._ 22-31. - - Brethren: - It is written that Abraham had two sons: the one by a - bond-woman, and the other by a free-woman: but he that was by - the bond-woman was born according to the flesh: but he by the - free-woman was by the promise. Which things are said by an - allegory: for these are the two testaments: the one indeed on - Mount Sina which bringeth forth unto bondage, which is Agar: - for Sina is a mountain in Arabia, which hath an affinity to - that which now is Jerusalem, and is in bondage with her - children. But that Jerusalem which is above, is free: which is - our mother. For it is written: "Rejoice, thou barren, that - bearest not: break forth and cry out, thou that travailest not; - for many are the children of the desolate, more than of her - that hath a husband"; now we, brethren, as Isaac was, are the - children of promise. But as then he, that was born according to - the flesh, persecuted him that was according to the spirit: so - also now. But what saith the Scripture? "Cast out the - bond-woman and her son: for the son of the bond-woman shall not - be heir with the son of the free-woman." Therefore, brethren, - we are not the children of the bond-woman, but of the free: by - the freedom wherewith Christ has made us free. - - - Gospel. - _St. John vi_. 1-15. - - At that time: - Jesus went over the sea of Galilee, which is that of Tiberias: - and a great multitude followed him, because they saw the - miracles which he did on them that were infirm. And Jesus went - up into a mountain, and there he sat with his disciples. Now - the pasch, the festival day of the Jews, was near at hand. - -{179} - - When Jesus therefore had lifted up his eyes, and seen that a - very great multitude cometh to him, he said to Philip: Whence - shall we buy bread that these may eat? And this he said to try - him, for he himself knew what he would do. Philip answered him: - Two hundred pennyworth of bread is not sufficient for them, - that every one may take a little. One of his disciples, Andrew, - the brother of Simon Peter, saith to him: There is a boy here - that hath five barley loaves, and two fishes; but what are - these among so many? Then Jesus said: Make the men sit down. - Now there was much grass in the place. So the men sat down, in - number about five thousand. And Jesus took the loaves: and when - he had given thanks he distributed to them that were sat down. - In like manner also of the fishes as much as they would. And - when they were filled, he said to his disciples: Gather up the - fragments that remain, lest they be lost. So they gathered up, - and filled twelve baskets with the fragments of the five barley - loaves, which remained over and above to them that had eaten. - Then those men, when they had seen what a miracle Jesus had - done, said: This is the prophet indeed that is to come into the - world. When Jesus therefore perceived that they would come and - take him by force and make him king, he fled again into the - mountain himself alone. - ---------------------- - - Sermon L. - - - _When, therefore, Jesus had lifted up his eyes - and seen that a very great multitude cometh to him, - he said to Philip: - "Whence shall we buy bread that these may eat?"_ - --St. John vi. 5. - - -To-day is mid-Lent Sunday, dear brethren. Half of the holy season -has passed away, and the Pasch is near at hand. All through Lent -the church has been praying, fasting, and preaching, making extra -efforts to bring in the sinners who have so long stayed without -the fold. - -{180} - -Like the Divine Master, she looks down upon the crowd and she has -pity on them. She wants to heal the sick; they will not be -healed. She wants to feed the hungry; they will not be fed. The -church looks round upon the vast crowd of her children and wants -them to make their Easter duty; alas! how many neglect it. Why -should you make the Easter duty? First, because it is a strict -law of the church. If you fail to make it by your own fault you -commit a grievous mortal sin and put yourself in a position to be -excommunicated from God's church. Secondly, for your own -spiritual good. What kind of a Christian can he be who does not -go to confession or communion at least once in a year? How shall -you make it? First go to confession, and then, when you have -received absolution, go to communion. That is all simple and -plain enough. Why, then, do some people stay away from their -Easter duty? Let us tell the truth. Confession must come first, -and confession is the difficulty. A man has been engaged for -years in an unlawful business, or he has stolen a sum of money, -or he has been the receiver of stolen goods, or in some way or -other cheated in trade. Such a man is a thief. He knows it, and -he is also aware that if he goes to confession the priest will -say: "Give up the ill-gotten money, sell your fine house and your -gilded furniture, and make restitution; you must restore or you -will damn your soul." They won't do that, won't give up the -dishonest gains, and so they won't make the Easter duty. Or there -are some who have committed sins of impurity; they have been -unfaithful husbands, dissolute wives. -{181} -They won't give up their bad habits or won't tell their shameful -sins, and so they won't make the Easter duty. There are others on -whom the fiend of drunkenness has settled; they are always on a -spree, always pouring the liquor which stupefies them down their -throats; they won't repent and they won't make the Easter duty. -Ah! then, if there be any such sinners here--if there be any -thieves, if there be any who are living upon dishonest gains, if -there be any who are wallowing in impurity and drunkenness--tell -me, how long is this going to last? How many more years will you -slink away from your Easter duty like cowards and cravens? Will -you go on so to the end of your lives? Oh! then you will go down -to hell, and your blood be upon your own heads. No one stays away -from Easter duty except for disgraceful reasons. There is always -something bad behind that fear of the confessional, and such a -man deserves to be pointed at by every honorable Catholic. -Suppose you _have stolen_, or been an adulterer, or a -fornicator, or a drunkard, or what not. Now is the time to -repent, and amend, and make reparation. Don't you see the church -looking down with eyes of mercy upon you? Why, then, stay? There -can be only one reason, and that reason is because you want to go -on being thieves, adulterers, and drunkards. O brethren! do not, -I pray you, so wickedly. The church is kind. The blood of Christ -is still flowing. The confessionals are still open. Go in there -with your heavy sins and your black secrets. Go in there with -your long story of sin. Go in, even if your hands are red with -blood--go in, I say, and if you are truly penitent you will be -cleansed and consoled. Let there not be a single man or woman in -this church who can have it said of them this year: "You missed -your Easter duty." -{182} -And you that have been away for years and years, don't add -another sin to your already long list of crimes. You are sick, -you are fainting with hunger, you are a poor wandering sheep; but -never mind, remember Jesus looks with pity upon you, and he will -heal your sickness in the sacrament of penance, and feed you with -his own Body and Blood. - - Rev. Algernon A. Brown. - -------------------------- - - Sermon LI. - - _Gather up the fragments that remain, - lest they he lost._ - --St. John vi. 12. - -It seems rather odd, does it not, my brethren, that our Divine -Lord should have been so particular about saving all the broken -bits of those loaves and fishes? He had just worked a wonderful -miracle, and he could have repeated it the next day without any -difficulty. When he or his apostles or the crowd who came to hear -him were hungry, he had nothing to do but to say the word, and -they could all have as much to eat as they wanted. Why, then, be -so particular about hunting up all the crusts of bread and bits -of fish that were lying round in the grass? - -Perhaps you will say: "It was to show what a great miracle he had -worked; to show that, in spite of their all having dined -heartily, there were twelve basketfuls of scraps left over--much -more than they had to start with." - -I do not think that was it. The greatness of the miracle in -feeding five thousand men on five loaves and two fishes was plain -enough. At any rate, that was not the reason that he himself -gave. - -{183} - -He said: "Gather them up, _lest they be lost_." "Well, -then," a prudent housekeeper would say, "the reason is plain -enough. It was to teach us economy--not to let anything go to -waste; to save the scraps, and make them up into bread-puddings -and fish-balls." - -I know you do not think that was it. Most people who are not -forced to this kind of economy are apt to turn up their noses at -it, and connect it in their minds with a stingy disposition, -which they very rightly think is not pleasing to God. - -But, after all, I don't see what it could very well have been but -economy that our Lord meant to teach. I don't see what other -meaning you can get out of his command to gather up the -fragments, that they might not be lost. If that does not mean -economy, what does it mean? - -No, my brethren, economy, or a saving spirit, is not such a -contemptible thing when rightly understood. There may be -stinginess with it, but stinginess is not a part of it. Economy, -rightly understood, is setting a proper value on the gifts of -God. - -Yes; what comes from him--and everything does--is too valuable -to be thrown away. To despise his gifts is very much like -despising him. - -And besides, there is not, in fact, an unlimited supply of them, -though there might be. He might have fed his followers in that -miraculous way every day; but he only did so twice in his life. - -Our Lord, then, did mean, I think, to set us an example of -economy. Practise it as he did, my brethren. Prize God's gifts, -whatever they may be; do not waste them. But especially his -spiritual gifts; for they are infinitely more precious than the -material ones. Don't count on having a future extraordinary -supply of them. - -{184} - -You have got enough to save your souls now, and to sanctify them, -if you will only make use of it. You have got the faith, the -sacraments, and the word of God. You don't need to have any one -rise from the dead to convert you. Our Lord tells us that a -certain rich man who was in hell wanted to go back to earth and -appear to his brothers, that they might take warning by his -example. He was told that it was not necessary; that they had -Moses and the prophets. Well, you have got a great deal more. You -know just as well what you must do to save your souls, and even -to become saints, as if you had been beyond the grave yourselves. -Don't expect more yet. - -Save up your spiritual gifts, my brethren; you have got plenty -now, but you do not know how much more you will get. When God -gives you any grace make the most of it; perhaps it will be the -last you will have. Bring back to your minds what you have heard, -and the good thoughts and purposes which the Holy Ghost has given -you; serve up the spiritual feasts you have had, not only a -second time, but over and over again. Make what you have got go -as far as possible, and your souls will grow stout and strong. -Wait for unusual graces like a mission or a jubilee, and they -will be thin and weak all the time. Be economical, especially in -spiritual things; that is a very important lesson of the Gospel -of to-day. - ----------------- - -{185} - - _Passion Sunday_. - - - - Epistle. - _Hebrews ix_. 11-15. - - Brethren: - Christ being come a high-priest of the good things to come, by - a greater and more perfect tabernacle not made with hands, that - is, not of this creation: neither by the blood of goats, nor of - calves, but by his own blood, entered once into the Holies, - having obtained eternal redemption. For if the blood of goats - and of oxen, and the ashes of a heifer being sprinkled, - sanctify such as are defiled, to the cleansing of the flesh: - how much more shall the blood of Christ, who by the Holy Ghost - offered himself unspotted unto God, cleanse our conscience from - dead works, to serve the living God? And therefore he is the - mediator of the new testament: that by means of his death, for - the redemption of those transgressions, which were under the - former testament, they that are called may receive the promise - of eternal inheritance in Christ Jesus our Lord. - - - Gospel. - _St. John viii_. 46-59. - - At that time: - Jesus said to the multitude of the Jews: Which of you shall - convince me of sin? If I say the truth to you, why do you not - believe me? He that is of God, heareth the words of God. - Therefore you hear them not, because you are not of God. The - Jews, therefore, answered and said to him: Do not we say well - that thou art a Samaritan, and hast a devil? Jesus answered: I - have not a devil; but I honor my Father, and you have - dishonored me. But I seek not my own glory: there is one that - seeketh and judgeth. Amen, amen, I say to you: if any man keep - my word, he shall not see death for ever. The Jews therefore - said: Now we know that thou hast a devil. -{186} - Abraham is dead, and the prophets; and thou sayest: If any man - keep my word, he shall not taste death for ever. Are thou - greater than our father Abraham, who is dead? And the prophets - are dead. Whom dost thou make thyself? Jesus answered: If I - glorify myself, my glory is nothing. It is my Father that - glorifieth me, of whom you say that he is your God. And you - have not known him, but I know him. And if I shall say that I - know him not, I shall be like to you, a liar. But I do know - him, and do keep his word. Abraham your father rejoiced that he - might see my day: he saw it, and was glad. The Jews therefore - said to him: Thou art not yet fifty years old, and hast thou - seen Abraham? Jesus said to them: Amen, amen, I say to you, - before Abraham was made, I am. They took up stones therefore to - cast at him. But Jesus hid himself, and went out of the temple. - ------------------------ - - Sermon LII. - - _But Jesus hid himself_. - --St. John viii. 59. - -Thick and fast, dear brethren, the shadows of the Great Week -begin to fall upon us. Only a few more days and it will be Palm -Sunday, the first day of Holy Week. To-day we are left, as it -were, alone. The crucifix, with its figure of the dead, white -Christ, is veiled; the dear, familiar faces of the Blessed Virgin -and St. Joseph are veiled also; and even the saints before whom -we were wont to kneel are all hidden behind the purple veil of -Passion-tide. Not till Good Friday will Jesus look upon us again, -not till Holy Saturday will the Blessed Virgin, St. Joseph, and -the saints once more come forth to our view. We are, then, alone -by ourselves. God wants us to stand up before him just as we are. -Jesus has hidden his face for a while. -{187} -The crucifix has bidden you good-by. In what state were you last -night when devout hands veiled the figure of Christ? Will you -ever look upon the old, familiar crucifix again? It may be, -before the purple veil is lifted from this cross, you will have -looked upon the face of Christ in judgment. O brethren! to-day -the face of Jesus is hidden. May be the last time you looked upon -it you were in mortal sin, and are so still. When and how shall -you look upon it again? If you live till Good Friday you will see -it then held aloft by the priest, and afterwards kissed by all -the faithful. If you die before then, and die, as you may, -without warning or preparation, then you will look upon the face -of Christ upon the judgment seat, then you will hear the awful -words: "Depart from me, ye cursed, into everlasting fire." Or -perhaps--and may God grant it!--you will next see the face of -Jesus in the person of his priest in the confessional, and there -it will be turned upon you in mercy and forgiveness. There are -some of you, I know, who are as _dead men_. There are some -of you who, even up to this late hour, are holding out against -grace. Still in mortal sin! I point you to the veiled Christ. I -ask you, here in the sacred presence of God, I ask you in the -most solemn manner, when and how will you look upon his face -again? He has bidden you good-by to-day, he has said farewell, -and as he said it he saw that you were a blasphemer, a drunkard, -an adulterer, a slanderer, a creature full of pride, full of -sloth, full of all kinds of sin. Oh! say, shall he still find you -so when he returns? Say, when he is uncovered on Good Friday can -you, dare you add to his grief by still being what you are now? -And to us all, even the most devout, this lesson of the veiled -crucifix ought not to pass unheeded. -{188} -Christ has gone from us to-day! How will he come back to us? All -torn and bloody, all thorn-scarred, all spear-pierced, nailed to -the cross, and all for love of us! We, too, brethren, who are -trying to walk strictly in the narrow path--we, too, may ask -ourselves. When and how shall we see him again? Perhaps before -Good Friday, ay, perhaps even before our hands can grasp the -green palm-branch of next Sunday, we may see the unveiled face of -our Beloved. Are we afraid of that? Oh! no. We have loved the -face of suffering too well to dread the face of glory. We only -expect to hear from his lips words of love and welcome. Brethren, -there is a day coming when all veils shall be lifted. There is a -time nearing us when all must look upon the face that died on -Calvary's Mount. On that day and at that time will take place the -great unveiling of the face of Christ: I mean the day of general -judgment. O solemn, O awful thought for us to-day before the -veiled image of our Lord! May be the judgment day will come -before that light veil is lifted from the well-known crucifix. -Great God! our next Good Friday may be spent either in heaven or -in hell. Go home, brethren, with these thoughts fixed deeply in -your hearts. Come here often to pray. If you have sins come here -and confess them; and often and often as we turn to the veiled -Christ, let us most devoutly cry: "Jesus, when and how shall we -look upon thy face again?" - - Rev. Algernon A. Brown. - ------------------------------- - - Sermon LIII. - - -Under the false accusations of the Jews how calm and -self-possessed our Lord remains! -{189} -He does not return passion for passion, anger for anger, -accusations for accusations, violence for violence; but he meets -calumny with the assertion of truth, and confounds his enemies by -humility and meekness. They accuse him of sin; with the sublime -simplicity of a pure conscience he dares them to convince him of -sin. They call him names: "Thou art a Samaritan"; to so evident a -falsehood he deigns no reply. Blinded by anger, they accuse him -of being possessed: "Thou hast a devil"; a simple denial, "I have -not a devil," the leaving of his own glory to his Father, the -assertion of his divine mission, is the answer to the blasphemous -calumny. "Now we know thou hast a devil," repeat they, waxing -more passionate; but, unimpassioned, Jesus rises above their rage -to the calm heights of the Godhead, and affirms his eternal -generation. Finally, losing all control of themselves, they take -up stones to cast at him; but he quietly goes out of the temple -and hides himself, for his hour--the hour when he would bear in -silence the accusations and indignities of man, and allow himself -to be led to slaughter--had not yet come. - -In this our Saviour teaches us how we should behave when the -passions of others fall upon us and we are made the butt of -accusations, just or unjust. In such circumstances what is -generally your conduct? By no means Christian, I am afraid, but -very worldly; for the world counts it true valor and justice to -give tit for tat, to take tooth for tooth and eye for eye. Do you -not give back as good--and often worse--than you get? Prudence, -let alone Christianity, should dictate to you quite another -conduct. -{190} -Your counter-accusations do but strengthen and confirm the -calumny; they allow it to stand, "You're another" and "you're no -better" are poor arguments to clear yourselves. It's a flank -movement that does not cover your position, a feint that does not -save you from attack. The answering of a question by asking -another question is a smart trick, but no answer. A calm denial, -if you could make it, or dignified silence would do the work more -surely and thoroughly. And so the fight of words goes on in true -Billingsgate style; to and fro they fly thick and hot, hotter and -hotter as passion rises on both sides. "One word brings on -another," until white heat is reached and all control of temper -lost. Then, as the Jews ended with stones, so you perhaps come to -more serious passion than mere words. The result is quarrels, -deadly feuds, bodily injuries, and worse, may be--bloodshed and -the jail. A cow kicked a lantern in a stable, and Chicago was on -fire for days. Some frivolous accusation that you pick up, while -you should let it fall, starts within you a fire of anger that -makes a ruin of your whole spiritual life and throws disorder all -around you; families are divided; wife and husband sulk, quarrel, -live a "cat and dog" life; friends are separated, connections -broken. Peace flies from your homes, your social surroundings, -your own hearts; the very horrors of hell are around you. -Christian charity has been wounded to death, and the slightest of -blows, the lightest of shafts has done it. All for the want of a -little patience and self-possession! How often we hear it said: -"Oh! I have such a bad temper; I'm easily riz, God forgive me! -I've a bad passion entirely." Well, my dear brethren, learn from -this Gospel how you should control yourselves, how you should -possess your souls in patience. -{191} -One-half the sins of the world would be done away with, if only -the lesson of this Gospel were laid to heart and put into -practice. What is the lesson? - -Firstly, never seek self-praise in self-justification. Jesus -turns aside the calumny of the Jews, but leaves the glorifying of -himself in the hands of his Father, "who seeketh and judgeth." -Secondly, pay no attention to accusations that are absurd, -evidently untrue, and frivolous. When Jesus is called names and -is made out to be what every one knows he was not--"a -Samaritan"--he makes no answer. Thirdly, if serious calumny, -calculated to injure your usefulness in your duties and state of -life, assail you, it then becomes your right, and sometimes your -duty, to repel the calumny, as Jesus did when he was accused of -"having a devil." But in this case your self-justification, like -that of our Saviour, should ever be calm, dignified, and -Christian. It should be a defence, never an attack. The true -Christian parries, he does not give the thrust; he shields -himself from the arrows of malice, he does not shoot them back. -Superior to revenge, he pities enemies for the evil they do; he -forgives them and prays for them, as our Lord has commanded. This -is Christian charity, and Christian humility as well. But as it -avails little to know what we should do, if we have not God's -grace to enable us to do it, let us often say, especially in -temptations to impatience: "O Jesus, meek and humble of heart! -make me like unto thee." - ----------------------------- - -{192} - - Sermon LIV. - -Why is to-day called Passion Sunday, my brethren? There does not -seem to be any special commemoration of our Lord's sacred Passion -in the Mass, as there is next Sunday, when the long account of it -from St. Matthew's Gospel is read; and most people, I think, -hardly realize that to-day is anything more than any other Sunday -in Lent. - -But if you look into the matter a little more you will notice a -great change which comes upon the spirit of the church to-day, -and remains during the two following weeks. The Preface of the -Mass is not that of Lent, but that of the Cross; the hymns sung -at Vespers and at other times are about the cross and our Lord's -death upon it; and all the way through the Divine Office you will -see evident signs that the church is thinking about this mystery -of the cross, the commemoration of which is consummated on Good -Friday. - -And if you look about the church this morning you will see the -pictures all veiled, to tell us that during these two weeks we -should think principally of our Lord's suffering and humiliation; -that we should, as it were, for a while forget his saints and -everything else connected with his glory. And even the cross -itself is concealed, for it is after all a sign of triumph and -victory to our eyes; it is waiting to be revealed till Good -Friday, when the sacrifice shall be accomplished and the victory -won. - -To-day, then, is called Passion Sunday because it is the opening -of this short period, from now till Easter, which the church -calls Passion-time. - -{193} - -What practical meaning has this Passion-time for us, my brethren? -It means, or should mean, for us sorrow, humiliation, sharing in -the Passion of our Lord. Lent, all the way through, is a time of -penance; but more especially so is this short season which brings -it to a close. Now, surely, is the time, if ever, when we are -going to be sorry for our sins, when we cannot help thinking of -what they have made our Divine Saviour suffer. Now is the time to -think of the malice and ingratitude of sin; to see it as it -really is, as the one thing which has turned this earth from a -paradise into a place of suffering and sorrow; to see our own -sins as they truly are, as the only real evils which have ever -happened to us, and to resolve to be rid of them for our own sake -and for God's sake; for he has suffered for them as well as we. - -Now is the time to go to confession, and to make a better -confession than we have ever made before, or ever can make, -probably, till Passion-time comes round again. For now is it -easier for us to be sorry for our sins, not only because we have -everything to show us how hateful they are, but also because -God's grace is more liberally given. He has sanctified this time -and blessed it for our repentance and conversion. He calls us and -helps us always to penance, but never so much as now. - -Hear his voice, then, my brethren, and, in the words with which -the church begins her office today: "To-day if you shall hear his -voice, harden not your hearts." Do not obstinately remain in sin, -and put off your repentance and confession to a more favorable -time. There is no time nearly as good as this; this is the time -which God himself has appointed. -{194} -You must make your Easter duty, if you would not add another -terrible sin to the many which you have already made our Lord -bear for you; make it now before Easter comes. Take your share -now in the Passion, that you may have your share of the Easter -joy. - -And there is another reason why you should come now to -confession; for there is another unusual grace which God now -offers you--the grace of the Jubilee, which you heard announced -last Sunday. Now, a Jubilee is not a mere devotion for those who -frequent the sacraments; it is a call and an opportunity for -those who have neglected them. I beg you not to let it be said -that you have allowed this opportunity to go by. Come and give us -some work to do in the confessional; the more the better. We will -not complain, but will thank you from the bottom of our hearts. -The best offering you can make to your priests, as well as to the -God whose servants they are, is a crowded confessional and a full -altar-rail at this holy Passion-time. - -------------------- - -{195} - - _Palm Sunday._ - - - Epistle. - _Philippians ii._ 5-11. - - Brethren: - Let this mind be in you, which was also in Christ Jesus: who - being in the form of God, thought it not robbery himself to be - equal with God: but debased himself, taking the form of a - servant, being made to the likeness of men, and in shape found - as a man. He humbled himself, becoming obedient unto death, - even the death of the cross. Wherefore God also hath exalted - him, and hath given him a name which is above every name: that - in the name of Jesus every knee should bow, of those that are - in heaven, on earth, and in hell. And that every tongue should - confess that the Lord Jesus Christ is in the glory of God the - Father. - - - Gospel. - _St. Matthew xxvii._ 62-66. - - And the next day, which followed the day of preparation, the - chief priests and the Pharisees came together to Pilate, - saying: Sir, we have remembered that that seducer said, while - he was yet alive: After three days I will rise again. Command - therefore the sepulchre to be guarded until the third day: lest - his disciples come and steal him away, and say to the people, - He is risen from the dead: so the last error shall be worse - than the first. Pilate said to them: You have a guard; go, - guard it as you know. And they departing, made the sepulchre - sure with guards, sealing the stone. - ------------------------------ - -{196} - - Sermon LV. - - _Behold thy King cometh to thee meek._ - --St. Matthew xxi. 5. - - -Through humility and suffering to exaltation and glory--that is -the way our Lord went to heaven, dear brethren, and that is the -way we must go if we wish to follow him. To-day is Palm Sunday, -the day on which our Lord rode in triumph to begin his Passion. -Yes, in triumph; but what an humble one! He rode upon a lowly -beast; there were no rich carpets spread along the way, only the -poor and well-worn garments of the apostles and of the multitude -thrown together with the boughs and branches torn from the -wayside trees. All was humble, and doubly so if we think that he -was riding to his death. Yes, brethren, those palm-branches were -scarce withered, the dust had hardly been shaken from those -garments, when the cross was laid upon his shoulders and the -thorny crown pressed upon his brow. Dear brethren, let us ask -ourselves this morning if we want to go to heaven. Do we want to -be where Jesus is now, and where he will be for all eternity? If -we do we must follow him through suffering and humility to -exaltation and glory. We must be content with little and short -happiness in this world; for, as I have said, the triumph of Palm -Sunday was short-lived indeed. What followed? Jesus was brought -before Pilate. He was condemned to death, forsaken, set at -naught, buffeted, mocked, spit upon. He, the innocent Lamb of -God, was scourged, stripped of his garments, crowned with thorns. -Then upon his poor, torn shoulders was laid a heavy cross, which -he carried till he could no longer bear it. And, lastly, outside -the city gates they nailed him to that same cross, and he died. -But after that came the glory and the triumph--the glory of the -resurrection; the triumph over sin, and death, and hell. - -{197} - -Brethren, we needs _must_ think of heaven to-day; the waving -palms, the chanted hosannas, all speak to us of that delightful -place. We cannot help thinking of that great multitude, clad in -white robes and with palms in their hands, of whom St. John -speaks, and of those others who cast down their golden crowns -before the glassy sea. We want to reach that blessed place; we -want to hear the sound of the harpers harping upon their harps; -we want to hear the angels' songs and see the flashing of their -golden wings; we want to gaze upon Jesus and Mary and all the -heavenly host. But, brethren, not yet, not yet. See the long path -strewn with stones and briers; see that steep mount with its -cross of crucifixion at the top. That way must be trodden, that -mountain scaled, that cross be nailed to us and we to it, or ever -we may hear the golden harps or the angels' song. Through -humility and suffering to exaltation and glory. Oh! let us learn -the lesson well this Holy Week. Let us learn it to-day as we -follow Jesus to prison and to death; let us learn it on Holy -Thursday when we see him humble himself to the form of bread and -wine; let us learn it on Good Friday when we kiss his sacred feet -pierced with the nails. Yes, let us learn the lesson and never -forget it. Heaven has been bought for you. Heaven lies open to -you: but there is only one way there, and that way is the way of -suffering. So, then, brethren, when your trials come thick and -fast; when your temptations seem more than you can endure; when -you are pinched by poverty, slighted by your neighbors, -forsaken--as it seems to you--even by God himself, then remember -the way of the cross. Remember the agony in the garden; remember -the mount of Calvary. -{198} -Grasp the palm firmly in your hand to-day; let it be in fancy the -wood of the cross. Cry aloud as you journey on: "Through humility -and suffering to exaltation and glory." Keep close to Jesus. -Onward to prison! Onward to crucifixion! Onward to death! Onward -to what comes afterwards! Resurrection! Reward! Peace! - - Rev. Algernon A. Brown. - ------------------------- - - Sermon LVI. - - _He humbled himself, - becoming obedient unto death, - even the death of the cross._ - --Philippians ii. 8. - -We are entering to-day, my dear brethren, on the great week, the -Holy Week, as it is called, of the Christian year--the week in -which we commemorate the Passion and death of our Lord; and at -this time our minds cannot, when we assist at the offices of the -church, be occupied with any other thoughts than those which are -suggested by his sufferings for our redemption. - -And surely there is enough to occupy them not only for one short -week, but for all our lives. The Passion of Christ is a mystery -which we can never exhaust, in this world or in the world to -come. It is the book of the saints, and there is no lesson of -perfection which we cannot learn from it. So we must needs look -at it to-day only in part, and learn one of its many lessons; and -let that be one suggested to us by the words of the text, taken -from the Epistle read at the Mass: "He humbled himself, becoming -obedient unto death, even the death of the cross." - -{199} - -What is this lesson? It is that of humility, which is the -foundation of all supernatural virtues, and yet the last one -which most Christians try to acquire. - -In fact, it would seem that many people, who are very good in -their way, are rather annoyed than edified by the examples of -humility that they find in the lives of the saints. It seems to -them like hypocrisy when they read that the saints considered -themselves the greatest sinners in the world. But it was not -hypocrisy; they said what they really felt. They were not in the -habit, as most people are, of noticing their neighbors' faults -and making the most of them, and of excusing their own. So, -though it was not really true that they were such great sinners -when compared with others, it seemed to them that it was. - -And, moreover, they were willing that others should think them -so. In that they differed very much from some whom you would -think were saints. The real saints are willing to bear contempt; -they are willing to be considered sinners, even in their best -actions, as long as God's glory is not in question; and, what is -really harder, though it ought not to be, they are willing to be -considered fools. Almost any one would rather be thought a knave -than a fool. There are very few good people who like to be told -of their faults; there are fewer still who like to be told of -their blunders. - -Now, it is with regard to this matter that we need specially to -think of our Saviour's example. He, who could not be deceived, -could not believe himself to be a knave or a fool; but he -consented that others should consider him so, to set us an -example of humility. -{200} -He was reckoned among sinners in his life as well as in his -death; and he hid the treasures of his divine wisdom and -knowledge under the appearance of a poor, simple man of the lower -classes. But it was in his sacred Passion that his humility is -seen most plainly; he became obedient unto death, even the death -of the cross; he, our Lord and our God, suffered the most -disgraceful punishment that has ever been devised for common -criminals. - -There is the example, then, my brethren, for us poor sinners to -follow. And the humility which we need most is nothing but the -pure and simple truth. It is nothing but getting rid of the -absurd notion that we are wiser and better than other people whom -anybody else can see are our equals or superiors; for, strangely -enough, it is always hardest to be humble when it is most clear -that we ought to be. And depend on it, it is high time to set -about acquiring this virtue; for, simple as it seems, to get even -as much as this of it will take, for most of us, all our lives. - ------------------ - - Sermon LVII. - - -I will say a few words to you this morning, my brethren, on the -Jubilee just proclaimed by our Holy Father. - -What is a Jubilee? It is the proclamation of a great spiritual -favor which may be obtained by any Catholic in the world during a -specified time. -{201} -This spiritual favor is a special plenary indulgence which, if -gained in a way that perfectly fulfils all the conditions and -completely satisfies the intentions of the church, will surely -wipe out not only all the actual sins one has committed in all -his life before, but take away also all the temporal punishment -one would have to undergo in this life or in purgatory on account -of those sins, be they great or small. - -No wonder that all the children of the Catholic Church rejoice to -hear such a favor proclaimed by their Holy Father, and that -everybody is so anxious to partake of its benefits. - -What is to be done? Just what the Pope says, and in a way -specially directed for his diocesans by each bishop. There are -visits to be made to certain churches, and prayers to be said -there. There is a fast to be observed on one day. There are alms -to be given. There is confession to be made and Holy Communion to -be received. And all to be done by or before next Pentecost -Sunday. - -First. The visits. For this city there are three churches named -by His Eminence the Cardinal--viz., St. Patrick's Cathedral, St. -Stephen's, and the Church of the Epiphany. Each one of these -three churches must be visited twice. All the visits may be made -in one day or on different days, and one may, if he pleases, pay -the two visits to the same church at once before going to -another. - -Second. Prayers are to be said in the churches; and they ought, -of course, to be devout ones, and offered for all the intentions -laid down by the Holy Father. No particular prayers are -prescribed. One can hear Mass, or say the beads, or say five -times the Our Father and Hail Mary, or one of the Litanies; or -any of these prayers will do. - -{202} - -Third. The fast. This may be in Lent or after, on any day that -meat is allowed. But on the day you choose for the fast you must -also abstain from meat. - -Fourth. The alms. The amount or kind is not prescribed, but is -left to your own generosity. It may be in money, in food, or in -clothing, and it may be given to an orphan asylum or other such -charitable institution, or to build a church. It may be given -when making the visits; and special alms-boxes will be found in -those churches to be visited, into which the offering can be put. - -Fifth. Confession and Communion; and both ought to be prepared -for and made the very best one can. Moreover, as one gains the -more merit by doing actions in a state of grace, one will likely -make the Jubilee better if he begins by making a good confession. -Now is the time for great sinners to return to God and obtain his -merciful forgiveness; for the Pope has given special privileges -to confessors, in order that they may absolve the hardest kind of -cases. Let no one, therefore, despair, nor think himself too hard -a case. That is what the Jubilee is for--to bring down the mercy -and forgiveness of God upon this sinful generation. To ensure -this the father of the faithful sets the whole Catholic world -together praying, and fasting, and giving alms, and confessing -their sins, and making holy, devout communion, so as to take -heaven by storm, as our Lord said we might. "For the kingdom of -heaven suffereth violence, and the violent bear it away." What a -sublime spectacle, which only the Catholic Church can show--two -hundred and fifty millions of people all turning to God at once! -No wonder the Catholic Church saves the world. -{203} -Look out that you are not found, in eternity, to be one of those -whom she failed to turn to God, and lost for ever because you -would not hear her instruction and counsel, nor be guided by her -into the way of eternal life. - ----------------- - -{204} - - _Easter Sunday._ - - - Epistle. - I _Corinthians v_, 7, 8. - - Brethren: - Purge out the old leaven, that you may be a new mass, as you - are unleavened. For Christ, our pasch, is sacrificed. Therefore - let us feast, not with the old leaven, nor with the leaven of - malice and wickedness, but with the unleavened bread of - sincerity and truth. - - - Gospel. - _St. Mark xvi._ 1-7. - - At that time: - Mary Magdalen, and Mary the mother of James and Salome, bought - sweet spices, that coming they might anoint Jesus. And very - early in the morning, the first day of the week, they come to - the sepulchre, the sun being now risen. And they said one to - another: Who shall roll us back the stone from the door of the - sepulchre? And looking, they saw the stone rolled back, for it - was very great. And entering into the sepulchre, they saw a - young man sitting on the right side, clothed with a white robe: - and they were astonished. And he said to them: Be not - affrighted; ye seek Jesus of Nazareth, who was crucified: he is - risen, he is not here; behold the place where they laid him. - But go, tell his disciples and Peter that he goeth before you - into Galilee; there you shall see him as he told you. - ------------------------ - - Sermon LVIII. - - - _Mary Magdalen._ - --St. Mark xvi. 1. - - -Dear brethren, you have all felt the great contrast that there is -between the awful rites of Good Friday and the joy of to-day. -{205} -Still fresh in your minds is the memory of the darkened church, -the uplifted crucifix, the wailing of the reproaches. You -remember, too, "the silence that might be felt" that reigned in -God's temple on Holy Saturday. You can recall how still the -church seemed yesterday at early morning, just as if some awful -deed had been done there the day before; you may remember how -unspeakably solemn seemed the silent procession to the porch to -bless the new fire; how quiet and subdued all that followed. But -suddenly a voice rang out into the darkness--the voice of the -sacrificing priest at the altar; an "exceeding great cry" pierced -the stillness, and instantly every veil fell; the sunlight -streamed in through every window; chiming bells, pealing organ, -and choral voices burst upon your senses; everything seemed to -say, "He is risen! he is risen!" And we felt it was almost too -much, almost more than the feeble human heart could bear and not -break for very joy. If, then, this contrast is so marked and this -joy so great after a lapse of eighteen hundred years and more, -oh! what must have been the joy of the first Easter day. The -first crucifix bore no ivory or metal figure; it had nailed to it -the flesh of the Son of God. The first Good Friday was no -commemoration of an event; it was the event itself. Oh! then how -great, how great beyond mind to imagine or tongue to tell, must -have been the joy of the first Easter. Jesus had died, left all -his beloved. He had been buried, and there he rested in the quiet -garden. Very early in the morning come Mary Magdalen and the -other women to the tomb. The sun was just rising; the flowers of -that blessed garden were just awaking; the dew-drops sparkled -like rubies in the red sunrise; the vines and the creepers, fresh -with their morning sweetness, hung clustering round the sacred -tomb. -{206} -To that spot the women hasten; the sun rises; she, Mary Magdalen, -stoops down; her Lord is not there, but lo! the great stone is -rolled away; a bright angel sits thereon; other angelic spirits -are in the tomb. The angel speaks: "He is risen; he is not here. -Behold, he goes before you to Galilee. Alleluia! alleluia!" The -Lord is risen indeed. And now, brethren, wishing you every joy -that this holy feast can bring, I will ask the question. Where or -of whom shall we learn our Easter lesson? We will learn it from -her whose name, whose lovely, saintly name, forms the text of -this discourse. In pointing you to Mary Magdalen, the great saint -of the Resurrection, I do but follow the mind of the church; for -in today's sequence the whole universal church calls upon her, -"_Die nobis, Maria, quid vidistis in via?_"--Declare to us, -Mary! what sawest thou in the way? She saw the sepulchre of -Christ, in which were buried her many sins. In the way, the -sorrowful way of the cross, she saw the Passion of Christ; in the -way, the glorious way of the triumph of Christ, she saw the glory -of the Risen One and the angel witnesses. Oh! is not our lesson -plain? Like Magdalen, let us see the sepulchre, and let us cast -our sins in there. Let us see the way of the cross and walk -therein; let us see the glory of the Risen One and the angel -witnesses in the heavenly kingdom. O poor, repentant sinners! you -who during Lent have kissed the feet of Jesus and stood beneath -his cross in the confessional, what a day of joy, what a lesson -of consolation comes to you! Who was it upon whom fell the first -ray of Resurrection glory? -{207} -Who is it upon whom the great voice of the church liturgy, in the -Holy Sacrifice, calls to-day? Ah! it was and is upon the -"sometime sinner, Mary." Joy! joy! for the forgiven sinner -to-day. Alleluia! alleluia! to you, blood-washed children of -Jesus Christ; for she who saw the Master first was once a -sinner--a sinner like unto you. Alleluia, and joy and peace, unto -you all in Jesus' name, and in the name of the redeemed and -pardoned Mary! Alleluia, and joy and peace! whether you be sinner -as she was, or saint as she became. Alleluia, and joy and peace! -for "Christ our hope hath risen, and he shall go before us into -Galilee." Alleluia, and joy and peace! for we know that Christ -hath risen from the dead. Lord, we know that we are feeble and -sinful, but lead, "Conquering King," lead on; go thou before to -the heavenly Galilee. Time was when we feared to follow; but she, -"more than martyr and more than virgin"--she, Mary Magdalen, is -in thy train, and, penitent like her, we follow thee. Alleluia, -and joy and peace, to young and old! Alleluia, and joy and peace, -to saint and pardoned sinner! for Christ hath risen from the -dead. - - Rev. Algernon A. Brown. - ------------------------- - - Sermon LIX. - - _He is risen._ - --St. Mark xvi. 6. - - -This is Easter Sunday, and the heart of every Christian is full -of joy; for on this day the voice of God is heard assuring us -that the dead can and will rise again to enter upon a new and -never-dying life. To die is to suffer the most poignant grief, -the greatest loss, the most grievous pain that man is called upon -to endure. - -{208} - -However long or sweet may be the pleasure of the draught of life, -and health, and prosperity that one may drink, all must find this -one bitter drop at the bottom of the cup. It is death; and if God -himself did not tell us, how could we know but that it is the end -of all? "But now Christ is risen from the dead and become the -first fruits of them that sleep." Who says Christ is risen again? -God. How do we hear his voice of truth, which cannot deceive nor -be deceived? We hear him when we hear the voice of his divine -church, which he has made "the pillar and the ground of the -truth." This is, then, her joyful and triumphant news to-day. All -who die shall rise again from the dead, because our Saviour, -Jesus Christ, first of all rose from the dead, and promised that -the change of a similar resurrection should come upon all -mankind. And I say again that we know that to be true because the -Catholic Church, the only divine voice there is in the world, -assures us that it is true. Bitter as death may be, the hope of -the resurrection is its complete antidote. Now I understand why -the words, "a happy death," is so common a speech among -Catholics. It implies an act of faith in the resurrection, and a -confidence that he who dies has not only prepared himself to die -but also to rise again. This is an important reflection to make -on Easter Sunday, for there is a resurrection unto eternal life -and a resurrection unto damnation, which, compared to eternal -life, is eternal death. A philosopher said: "Happy is that man -who, when he comes to die, has nothing left but to die." But the -Christian says: "Happy is that man who, when he comes to die, -leaves the world and all he has to do or might do in it, sure of -a happy and glorious resurrection." - -{209} - -All Catholics believe that they will rise again from the dead, -but I am free to say that many of them do not prove their faith -by their works. They seem to think so much of this world, and -give so much of their thoughts and words and actions to it, that -certainly no heathen would imagine for a moment that they thought -even death possible, or that there was any future state to get -ready for. I wonder how any one of us would act or what we would -be thinking about, if we were absolutely sure that in less than -an hour's notice we would some day be called to be made a bishop -or a pope, or a king or queen; or would be carried off to a -desert island, and left there to starve and die without help. - -We do not believe either fortune likely to happen to any of us, -therefore we do not prepare for it. Alas! so many Catholics do -not prepare for the sudden call to rise to a glory and dignity -far higher than that of any prelate or prince, or to sink to a -miserable state infinitely worse than to starve and die on a -desert island; and why not? I say the heathen would answer, -because they do not believe that either fortune will be likely to -happen to them. If they did their lives would prove their faith. - -Now, I know I have set some of you thinking, and that has just -been my purpose. Have I a right to participate in the Easter joy -of to-day, or am I only making an outside show of it, while my -conscience tells me I am a hypocrite? Have I kept the -commandments of God and of the church? Have I made my Easter -duty, or resolved to make it? -{210} -What kind of a life would I rise to on the day of resurrection, -if I died to-night? What would Jesus Christ, my Judge and -Saviour, find in me that looked like him, and therefore ought to -give me the same glorious resurrection as he had? Dear brethren, -that is what he wants to find in us all. That is what he died to -give us. That is what the Holy Spirit is striving hard to help -every one of us to obtain. Come, a little more courage, and let -us rise _now_ from all that is deathly, or dead, or corrupt, -or rotten in this life we are leading, and Jesus will be sure to -find in us what will fashion us unto the likeness of his own -resplendent and divine resurrection to eternal life. - -------------------- - - Sermon LX. - - _Christ, our pasch, is sacrificed. - Therefore let us feast, - not with the old leaven - nor with the leaven of malice and wickedness, - but with the unleavened bread of sincerity and truth._ - --1 Corinthians v, 7, 8. - - -There are none of us, my dear brethren, I am sure, who can fail -on this Easter morning to have something of the spirit of joy -which fills the church at this time, and which runs through all -her offices at this season. "This is the day that the Lord hath -made," she is continually saying to us; "let us rejoice and be -glad in it." - -Yes, we are all glad now; we all have something of the Easter -spirit, in spite of the troubles and sorrows which are perhaps -weighing on us, and from which we shall never be quite free till -we celebrate Easter in heaven--in that blessed country where -death shall be no more, nor mourning, nor crying, nor sorrow -shall be any more; where God shall dwell with us, and he himself -with us shall be our God. - -{211} - -But what is the cause of our joy? Is it merely that the season of -penance through which we have just passed is over, that the -church no longer commands us to fast and mortify ourselves? That -may, indeed, be one reason, for there are certainly not a great -many people who enjoy fasting and abstinence; but there should be -another and a much better one. It should be that Lent has not -left us just where it found us; that we can say to-day not only -that Christ has risen, but that we also have risen with him. - -Yes, my brethren, that is the joy that you ought to be feeling at -this time. What is Easter, or Christmas, or any other feast of -the church worth without the grace of God? It is no more than any -secular holiday; merely a time for amusement, for sensual -indulgence, and too often an occasion of sin. If you are happy -to-day with any happiness that is really worth having, it is then -because you have the grace of God in your souls, either by -constant habits of virtue, or by a good confession and communion -which you have made to-day or lately. It is now, as at the last -day, only to those who are really and truly the friends of Christ -that he can say: "Well done, good and faithful servant: ... enter -thou into the joy of thy Lord." For this is the day, the great -day of his joy; and it is only by being united with him that you -can share in it. - -This, then, is the desire which I have when I wish you to-day a -happy Easter, as I do with my whole heart: that if you have not -made your Easter duty, you will make it soon; and that if you -have made it, you will persevere--that, having risen from the -dead, you will die no more. -{212} -It is the wish compared with which all others are as nothing; for -the happiness of the world is but for a few short years, but the -joy of the soul is meant to last for ever. - -And if you would have it, there is one thing above all which you -must do--which you must have done, if you have made a really good -communion. Holy church reminds us of it in a prayer which is said -today at Mass, and which is repeated frequently through the -Easter season. This is to put away all that old leaven of malice -and wickedness, that spirit of hatred and uncharitableness for -your neighbor, which is so apt to rankle in your hearts. If you -would be friends with God you must be friends with all his -children. Let there be no one whom you will not speak to, whom -you would avoid or pass by. When there has been a quarrel one of -the two must make the first advances to reconciliation; try to -have the merit of being that one, even though you think, probably -wrongly, that you were not at all in fault. This day, when we -meet to receive the blessing of our risen Saviour, is the day -above all others for making friends. Unite, then, with your whole -hearts in this prayer of the church which I am now about to read -at the altar, first translating it for you: "Pour forth on us, -Lord! the spirit of thy charity, that by thy mercy thou mayest -make those to agree together whom thou hast fed with thy paschal -mysteries; through Christ our Lord. Amen." - ------------------------- - -{213} - - _Low Sunday_. - - - Epistle. - 1 _St. John v_. 4-10. - - Dearly beloved: - Whatsoever is born of God overcometh the world; and this is the - victory which overcometh the world, our faith. Who is he that - overcometh the world, but he that believeth that Jesus is the - Son of God? This is he that came by water and blood, Jesus - Christ; not in water only, but in water and blood. And it is - the spirit that testifieth, that Christ is the truth. For there - are three that give testimony in heaven, the Father, the Word, - and the Holy Ghost. And these three are one. And there are - three that give testimony on earth: the spirit, the water, and - the blood, and these three are one. If we receive the testimony - of men, the testimony of God is greater. For this is the - testimony of God, which is greater, because he hath testified - of his Son. He that believeth in the Son of God, hath the - testimony of God in himself. - - - Gospel. - _St. John xx_. 19-31. - - At that time: - When it was late that same day, being the first day of the - week, and the doors were shut, where the disciples were - gathered together for fear of the Jews, Jesus came and stood in - the midst, and said to them: Peace be to you. And when he had - said this, he showed them his hands, and his side. The - disciples therefore were glad when they saw the Lord. And he - said to them again: Peace be to you. As the Father hath sent - me, I also send you. When he had said this he breathed on them; - and he said to them: Receive ye the Holy Ghost. Whose sins you - shall forgive, they are forgiven them; and whose you shall - retain, they are retained. -{214} - Now Thomas, one of the twelve, who is called Didymus, was not - with them when Jesus came. The other disciples therefore said - to him: We have seen the Lord. But he said to them: Unless I - shall see in his hands the print of the nails, and put my - finger into the place of the nails, and put my hand into his - side, I will not believe. And after eight days his disciples - were again within, and Thomas with them. Jesus cometh, the - doors being shut, and stood in the midst, and said: Peace be to - you. Then he saith to Thomas: Put in thy finger hither, and see - my hands; and bring hither thy hand, and put it into my side; - and be not incredulous, but faithful. Thomas answered, and said - to him: My Lord, and my God. Jesus saith to him: Because thou - hast seen me, Thomas, thou hast believed; blessed are they that - have not seen, and have believed. Many other signs also did - Jesus in the sight of his disciples, which are not written in - this book. But these are written that you may believe that - Jesus is the Christ, the Son of God: and that believing you may - have life in his name. - --------------------------- - - Sermon LXI. - - - _Unless I shall see in his hands - the print of the nails, - and put my finger into the place of the nails, - and put my hand into his side, - I will not believe._ - --St. John xx. 25. - - -"It is no vain question," says Father Matthias Faber, of the -Society of Jesus, from whose writings this sermon is adapted--"it -is no vain question whether we do not owe more to St. Thomas, who -was slow in believing the fact of Christ's resurrection, than to -the other apostles, who credited it instantly." Then he goes on -to quote St. Gregory, who says that "the doubt of St. Thomas -really removed _all_ doubt, and placed the fact that our -Lord had really risen with his human body beyond all dispute." -{215} -So today, following the good Jesuit father, I am going to be St -Thomas. I shall hear from many of you something of this kind: "O -father! I am so delighted: my wife or my husband, my son, my -brother, my friend, has risen from the dead. He or she has been -to confession, given up his bad habits, come again into our -midst; has been to Communion, has said, Peace be to you, has -altogether reformed and become good." Ah! indeed. Is that so? Of -course it is quite possible; but towards those whose resurrection -you announce to me I am St. Thomas this morning, and say to them: -"Unless I shall see in their hands the print of the nails, and -put my finger into the place of the nails, and put my hand into -their side, I will not believe." In a word, I will not believe -that any of you have risen from the dead, I will not believe that -you have come out of the grave of mortal sin, unless I see in you -the signs of a former crucifixion. First, I want to see the print -of the nails. I want to see in your hands and feet--that is, in -your inclinations and passions--the print of the nails that the -priest drove in, in the confessional. I want to see that these -hands strike no more, handle no more bad books, pass no more bad -money, write no more evil letters, sign no more fraudulent -documents, are stretched forth no more unto evil things, raised -no more to curse. I want to see these hands lifted in prayer, -stretched out to give alms, extended in mercy, busy in toiling -for God and his church. I want to see these hands smoothing the -pillows of the sick, giving drink to the thirsty, food to the -hungry, and raiment to the naked. I want to see the print of the -nails, or I will not believe. These feet, too--I must see them -bearing you to the confessional regularly, taking you to Mass, -carrying you to Benediction, bent under you in prayer. -{216} -In a word, I must see in you the signs of a true conversion, or I -will not believe that you have really risen from the death of -sin. Then, like St. Thomas, I must "put my finger into the place -of the nails." That is, when you are taken down from the cross, -when, as it were, you have persevered for quite a while in God's -service, I want at any time to be able to assure myself that the -wound is really there. I want to be sure that those old -charlatans, the world and the flesh, haven't been round and -healed those wounds with their salve of roses, their pleasures of -life, and their elixir of youth. I want to know for certain that -you have, by God's grace, raised your body from the grave, having -first nailed it to the cross, and to be sure that it is the same -body. I want to put my finger into the scars of crucifixion. -Lastly, I want to put my hand into your side to see if the heart -is wounded. I want to see if there is true contrition there. I -want to find out if the old designs, the old loves, the old plans -are driven out; I want to find out if that heart has really upon -it the scar of the spear of God. O brethren! to say, "I have -risen with Christ," is an easy thing; for others to tell the -priest that you are truly converted presents no difficulty; but I -am St. Thomas, and I want to _see_ the wounds. Then what a -consolation for the priest if he can perceive plainly the print -of the nails, put his hand into the place of the nails, and put -his hand into the side! Then, like St. Thomas, he can cry: "My -Lord and my God." For in the truly crucified and converted sinner -he can see clearly the work of the Almighty. Ah! then, brethren, -strive to crucify your flesh every day; strive to know nothing -but Jesus, and him crucified. -{217} -Try to bear about in your bodies the "stigmata of the Lord -Jesus," for they will be your best credentials on earth and your -brightest glory in heaven. - - Rev. Algernon A. Brown. - ---------------------- - - Sermon LXII. - - - _For this is the charity of God, - that we keep his commandments._ - --1 St. John v. 3. - - -We have in these words the infallible test of a true Christian -life. He alone truly loves God who keeps his commandments. I once -heard of a man who used to get down on his knees every morning -and recite the Ten Commandments as a part of his morning prayers. -I believe that that man's religion was practical. He certainly -had in his mind the right idea of what religion meant. We are apt -to keep the commandments too much in the background. True, we -have them and know them well enough, but they don't shine out in -our lives as they should. Here is a man that prays, but don't pay -his honest debts. Here is another that always goes to Mass, but -has the habit of cursing. Another is honest and just with his -neighbors, but, as everybody knows, gets drunk. - -People sometimes talk about the difficulties of having faith; but -this is not where the trouble lies. The real struggle and -conflict of religion is to correct the morals of men. True -religion insists upon the keeping of the commandments, and that -is why it is so repugnant to men. Faith is easy to the virtuous; -if men wished to be moral there would be no difficulties about -faith. We sometimes hear people say: "Your religion is a perfect -tyranny." Yes, if you choose to call the Ten Commandments -tyranny. -{218} -This is the only tyranny that I have ever found. I think, also, -that every Catholic will testify that these Ten Commandments are -what really make religion hard, and that if these could only be -set aside men would never complain of its being hard. I never -heard of a Catholic who was willing to keep the Ten Commandments -who thought that anything else connected with his religion was -hard. Here we have, then, in a nutshell, the whole secret of the -opposition of men to the true religion; but, inconsistent as it -may seem and really is, men, while they hate, have yet to admire -what they hate. An apostate monk may set himself up as a reformer -and talk about "justification by faith alone," but the world -laughs at such nonsense. It trembles, though, when it hears our -Lord say: "Every tree, therefore, that bringeth not forth good -fruit shall be cut down and cast into the fire." "If any man -loves me he will keep my commandments." This pretended reformer, -Doctor Martin Luther, who called that wonderful Epistle of St. -James, in which we are taught that "faith without good works is -dead," "an epistle of straw," proved, however, to the world by -his own life that it was this straw of being obliged to keep the -commandments which broke his back, as it has broken the backs of -so many others. But people do not have to leave the church to be -thus broken, for we have in the bosom of the church, also, those -who try to have piety without morality; but they are the -hypocrites, the sham followers of Christ. They will some day, -unless they speedily change their lives, hear our Lord saying to -them: "I never knew you; depart from me, ye that work iniquity." -Ah! may we not some of us have good reason to fear that we shall -one day be judged as hypocrites? -{219} -The bankrupt merchant is afraid to look at his books, and -trembles at the thought of attempting to calculate his -liabilities; so those false Christians dare not look at the law -of God to examine their lives by it. But, to their shame and -grief, the day of reckoning will come. The devil may whisper to -such, "Soul, take thy ease," but, thank God! there is the voice -of God's church, which will not allow us to delude ourselves. - -If we Catholics go to hell it will be with our eyes wide open. -The waves of passion can never drown that voice. It will always -tell us of our sins, and will never let us be content in being -hearers of the law, unless we are also doers. This is the way -which is certainly pointed out to us; "and it shall be called the -holy way." - ------------------------ - - Sermon LXIII. - - _Jesus came, and stood in the midst, - and said to them, Peace be to you._ - --St. John xx. 26. - - -In spite of there being so much fighting in the world, I think, -my brethren, that there are not many of us who really like it for -its own sake, or who would not rather have peace. Of course we -are not willing to sacrifice everything for it; we do not want -peace at any price. We do not want the peace of slavery--that -which comes from being beaten. We want an honorable one--that -which comes from having had the best of our adversary in a just -war. - -{220} - -There is another kind of peace besides these two. It is that -which comes from being let alone. But that is something which is -not intended for us in this world. Somebody will always be -interfering with us; if nobody else does, the devil, at any rate, -will be sure to do so. No, arrange it as we may, our life will -always be full of annoyances and conflicts, both from without and -from within. - -And this kind of peace was not what our Lord wished and gave to -his apostles on that glorious day when he arose from the dead. He -knew very well that they, of all men in the world, were not going -to be let alone. They were going to be put in the very front of -the battle. Not only their neighbors but the whole world was -going to rise up against them; and Satan, with his infernal host, -was going to single them out as the special objects of his hatred -and vengeance. - -No, the peace which our Lord gave to his apostles was not this, -but that which comes from victory. And that is the peace which he -wishes us also to have. - -Over whom, then, are we going to be victorious? In the first -place, over the devil and all his temptations. - -Many Christians, I am sorry to say, make the opposite kind of -peace with the devil--that is, the peace of slavery; one which -they would be ashamed to make with anybody else. Should they be -tempted by him to impurity, drunkenness, hatred, or blasphemy, -they give in and strike their colors at once. Being tempted and -sinning are all the same thing to them. Well, they have peace in -a certain way by this; that is, the devil, when he finds what -miserable and cowardly soldiers of Christ they are, does not -trouble himself much about them. He feels pretty sure of them; -they are his prisoners of war, and it is for his interest to -treat them well as long as they are in this world. - -{221} - -Yes, if you want to make peace with the devil you can surrender -to him at once. But shame, I say, on such a peace as this! It is -a base, contemptible, and cowardly one, and it will not last -long. Satan only waits for this life to be over to satisfy all -his malice and hatred on those he now seems to love. - -But you may have, if you will, the peace and satisfaction of -victory over him. Make up your mind to have it--to have it every -time he tempts you. It is not so hard as you think; it is easy by -the merits of our Lord's sacred Passion, which are at your -command. He showed this to his apostles on that first Easter day, -when he said to them: "Peace be to you." He showed them his hands -and his side, bearing those glorious wounds, the marks and the -pledge of victory. - -And you can also have the peace of victory over all others who -trouble you in this world, however unjust and strong they may be. -How? Why, in the same way as our Lord and his apostles had it. -Not by fighting with them, and giving back as good as you -get--no, but by giving much better than you get; by doing them -all the good you can. Evil is not to be conquered by evil, but by -good. "Love your enemies; do good to them that hate you"; that is -what the Eternal Wisdom has said; that is the way to have victory -and peace, not only in the next world but also in this; and the -sooner you believe it and act on it the happier will you be. - ------------------------ - -{222} - - _Second Sunday after Easter._ - - - Epistle. - 1 _St. Peter ii._ 21-25. - - Dearly beloved: - Christ has suffered for us, leaving you an example that you - should follow his steps. "Who did no sin, neither was guile - found in his mouth." Who, when he was reviled, did not revile: - when he suffered, he threatened not: but delivered himself to - him that judged him unjustly. Who his own self bore our sins in - his body upon the tree: that we, being dead to sins, should - live to justice: by whose stripes you were healed. For you were - as sheep going astray: but you are now converted to the pastor - and bishop of your souls. - - - Gospel. - St John x. 11-16. - - At that time: - Jesus said to the Pharisees: I am the good shepherd. The good - shepherd giveth his life for his sheep. But the hireling, and - he that is not the shepherd, whose own sheep they are not, - seeth the wolf coming and leaveth the sheep, and flieth; and - the wolf snatcheth and scattereth the sheep: and the hireling - flieth, because he is a hireling: and he hath no care for the - sheep. I am the good shepherd: and I know mine, and mine know - me. As the Father knoweth me, and I know the Father; and I lay - down my life for my sheep. And other sheep I have, that are not - of this fold: them also I must bring, and they shall hear my - voice, and there shall be one fold and one shepherd. - ---------- - -{223} - - Sermon LXIV. - - _I am the Good Shepherd._ - --St. John x. 11. - - -It is not requisite for me to prove to you, dear brethren, that -our Lord was and is, in every sense, the "Good Shepherd," nor is -it my intention to speak of him this morning in that character. I -want to bring this fact before your minds--namely, that although -the "great Shepherd and Bishop of our souls" has gone from us, -yet he has left other authorized pastors to take charge of his -flock. The Pope is a shepherd, the bishops are shepherds, and, to -bring it down close to you, the priests of God's church are -shepherds. You and your children are the sheep and the lambs of -Christ's flock; we are your shepherds appointed by Jesus Christ -to feed you, to watch over you, to keep you in the fold, to check -you when you want to go astray. Now, then, every priest can say, -"I am the good shepherd." And what does a good shepherd do? -First, he tends his flock with care; and, secondly, he derives -from it his means of support. Now, brethren, the priest's duty is -to watch over and care for you; and that he does so you will not -deny. He must hear your confessions, give you Holy Communion, -come to you when you are ill, administer the sacraments to you, -advise you, preach to you, instruct you, shield you from the -wolves and seek you when you are lost, and often serve you at the -risk of his own life. Now, the priest does all these things, not -because he is paid, not because the people hire him and pay him a -salary, but _simply_ and _solely_ because he is the -good shepherd; because it is his mission, his office to do so; -because he is placed over you by authority. -{224} -Now, it follows from this that it is your duty to be fed, to be -kept in the fold, to be checked when you are going wrong, to hear -his voice and obey him. I am afraid some don't understand this. -How is it we hear of milk-and-water Catholics going to be married -before magistrates, or, what is worse, before ministers of a -false religion? How is it that we find Catholics denying their -faith and going to a Protestant place of worship for the sake of -a little food and clothing? The priest has God's own authority; -you are the sheep. The priest has you in charge. God does not -come and ask you if you would like a shepherd; he places one over -you, and that he may guide you, and not that you may guide him. I -say this for the benefit of those who are always talking about -their priests, always picking holes in the conduct of their -pastors. Such people forget their position, forget their -obligations, and make themselves appear very ignorant, much -wanting in faith, and very impertinent. Again, the shepherd lives -by his flock; so the priest must be supported by the people. A -priest has a body as well as you have, and he can't live on air -or on shavings. Then he wants to build and keep in repair God's -temples. He wants money to build schools and support them; he -wants money to feed and clothe the poor. He wants money because -it is your _duty_ to give it; for one of the laws of the -church is, "To pay tithes to your pastors." Often, too, it is a -great kindness for us to accept some of your worldly riches, -which otherwise would, perhaps, prevent your entry into heaven. -We can do with the riches what the shepherd does with his wool: -make clothes for the naked and destitute, exchange what we get -for building and decorating God's church, and a hundred other -things of which you, the sheep, and your children, the lambs of -Christ's flock, will get the heavenly merit and the everlasting -profit. -{225} -Oh! then, brethren, have faith, try always to cling to the priest -as the good shepherd, so that at the last day we may call you all -by name, and find that of the little flock of sheep and lambs not -one is missing. - - Rev. Algernon A. Brown. - --------------- - - Sermon LXV. - - - _Christ suffered for us, - leaving you an example - that you should follow his steps_. - --1 St. Peter ii. 21. - - -The holy church is not going to let us forget the cross, my -brethren, even in this joyous Easter season. There is a prayer, -or Commemoration of the Cross, which she orders to be said in the -divine Office even more frequently now than during the rest of -the year; and here in the Epistle of to-day she warns us that we -all must take up our cross as our Lord took his, if we would have -a share in the triumph which we now celebrate. - -"Christ," says St. Peter, "left us an example that we should -follow in his steps." St. Peter had not forgotten those words -which his Master after his resurrection spoke to him on the shore -of the Sea of Galilee: "Do thou follow me." He tried to do it; -and he did follow his Lord in a life of toil and suffering, ended -by a painful death on the cross like to that which his Saviour -had borne. He followed the example which had been set him; he -believed what he says in this Epistle of his, and acted on it. -How is it with us? - -{226} - -Many Christians seem to imagine that our Lord, by his -resurrection, took away, or ought to have taken away, all trouble -from the earth. They cannot understand how it is that in this -redeemed world, whose sins his Blood has expiated, the cross -still keeps coming down on them at every turn. They honor the -cross, and are grateful for the redemption which it has brought -them; but even when they kiss it on Good Friday they do not -understand that they have got to take it, embrace it, and bear it -themselves. - -And yet that is the fact. The cross is to free us from eternal -suffering, but not from that which passes away. Our Lord did not -suffer in order that we might have no suffering at all, but that -we might be able to bear our sufferings better, and to bear -greater ones than we could otherwise have borne. He might have -redeemed us without suffering as he did; but one of the reasons -why he did not choose to was that we, the guilty, to whom the -cross belongs, may bear it cheerfully when we see Him who was -innocent taking it on his shoulders. - -But why did not our Lord suffer enough to free us from suffering -at all? I think there are not many who are ungenerous enough to -ask such a question plainly, though it seems to be in a great -many people's minds. Well, I will tell you why he left us a share -of his cup. It was for the same reason that he took his own -share: it was because he loved us, and chose what was for our -best good. And he knew it was better for us to be saved through -our own sufferings as far as possible. -{227} -They could not be enough of themselves; so he did what was -enough, and then enough more to bring down our own share to just -what we could make the best use of with his grace and by his -example. - -That is the reason, then, why the cross is left in the world. Try -to see it and acknowledge it yourselves; that is better than to -have the cross meeting you as a strange and unaccountable thing. -For it will meet you at Easter as well as at other times of the -year; even when you are happiest there will always be some cloud -in your sky. There will never be any real and true Easter for you -till you shall, like your Redeemer, have exchanged this temporal -life for that which is eternal. But do not be too much in a hurry -for that time. He knows best how much suffering is good for you. -Count it a joy and an honor that he has thought you worthy to -follow in his steps, and thank him for the example which he has -given you to help him to do so, as well as for his merits which -he has also given you that your following might not be in vain. - ---------------- - - Sermon LXVI. - - - _And other sheep I have - that are not of this fold; - them also I must bring, - and they shall hear my voice, - and there shall be one fold - and one shepherd._ - --St. John x. 16. - - -If we only knew how much our Lord loves those "other sheep" who -are not in the one true fold, we should think and act differently -from what we do towards them. As we look upon the sacred image of -our Divine Lord upon the cross, we behold his arms and hands -stretched to their utmost extent to embrace the whole world. - -{228} - -He is the second Adam, who came to undo the work of the first -Adam; and as the terrible consequences of the first transgression -have extended to _all_ men without exception, so, also, to -repair this evil which has come upon all men it was necessary -that the grace of salvation should be offered to _all_ -without exception. And from this we may infer that God does not -simply will that men should be saved, but that he actually gives -to every man that is born sufficient grace to accomplish this -great work. But are those who stay outside of the one fold in the -way to use this sufficient grace? Certainly they are not, or our -Lord never would have said: "Them also I must bring, and they -shall hear my voice, and there shall be one fold and one -shepherd." No one, therefore, can be said to be in the way of -salvation who stays outside of the one true fold of the Catholic -Church. We cannot, of course, know what extraordinary means of -grace God may use for those who are ignorant of the church, yet -we do know with perfect certainty that the Catholic Church, with -its doctrine, sacraments, and other means of grace, is the only -divinely-established means of salvation for all men. - -Knowing, then, that our Divine Lord, inasmuch as he died for all -men, wills to bring all men into the one true fold, where they -may be under one shepherd, we must feel it to be our duty, if we -have the love of Christ in our hearts, by our prayers, words, and -good example to bring the "other sheep" of whom our Lord speaks -so lovingly to the knowledge of this one fold. -{229} -It is only a coldness of faith and charity which can make us look -upon those who are outside of the church as if they were already -where they ought to be, and where God wishes them to be, or make -us think that it is a hopeless task to try to bring them into the -true church. Our Lord has promised that they shall hear his -voice. We know, then, that he will co-operate by his all-powerful -grace with what we do for their salvation. - -Our first duty is that of prayer for these "other sheep." Every -prayer that we offer up for the conversion of infidels and -heretics will be heard, and will bring down upon them additional -grace. Prayer opened the hearts of the Irish people, when they -were in the darkness of paganism, to receive the true faith from -St. Patrick. In our own day, also, prayer has brought thousands -of Protestants and infidels into the true church. Father Ignatius -Spencer, of the Order of Passionists, was raised up by God to -spread among the Catholics of Ireland and England the devotion of -prayers for England, and we behold the results of these prayers -in the great "Oxford movement," which brought so many into the -church and has opened the way for so many more conversions. Can -we ever by our words bring others into the church? Yes. An -explanation of some point of Catholic doctrine, an invitation to -come and hear a sermon, the lending of a Catholic book, may be -the means which God has chosen for the conversion of our -Protestant neighbor. "Who knows," said St. Alphonsus Liguori, -"what God requires of me? Perhaps the predestination of certain -souls may be attached to some of my prayers, penances, and good -works." - -But, above all, by our good example we should lead others into -the "one fold." "Actions speak louder than words," but woe to us -if our actions belie the truth of our faith! -{230} -What shall we answer if accused before the tribunal of God by -souls who would have known and have been saved by the truth but -for our bad example? We must never forget, dear brethren, our -duty towards those "other sheep" for whom our Lord died just as -much as he did for us. - ------------------------ - -{231} - - _Third Sunday after Easter_. - - - Feast of the Patronage of St. Joseph. - - - Epistle. - 1 _St. Peter ii._ 11-19. - - Dearly beloved, I beseech you as strangers and pilgrims to - refrain yourselves from carnal desires, which war against the - soul; having your conversation good among the Gentiles; that - whereas they speak against you as evil-doers, considering you - by your good works they may glorify God in the day of - visitation. Be ye subject therefore to every human creature for - God's sake; whether it be to the king as excelling, or to - governors as sent by him for the punishment of evil-doers and - for the praise of the good; for so is the will of God, that by - doing well you may silence the ignorance of foolish men: as - free, and not as making liberty a cloak of malice, but as the - servants of God. Honor all men; love the brotherhood; fear God; - honor the king. Servants, be subject to your masters with all - fear, not only to the good and gentle, but also to the froward. - For this is thankworthy, in Christ Jesus our Lord. - - - Epistle of the Feast. - _Genesis xlix._ 22-26. - - Joseph is a growing son, a growing son and comely to behold; - the daughters run to and fro upon the wall. But they that held - darts provoked him, and quarrelled with him, and envied him. - His bow rested upon the strong, and the bands of his arms and - his hands were loosed by the hands of the mighty one of Jacob: - thence he came forth a pastor, the stone of Israel. -{232} - The God of thy Father shall be thy helper, and the Almighty - shall bless thee with the blessings of heaven above, with the - blessings of the deep that lieth beneath, with the blessings of - the breasts and of the womb. The blessings of thy father are - strengthened with the blessings of his fathers: until the - desire of the everlasting hills should come; may they be upon - the head of Joseph, and upon the crown of the Nazarite among - his brethren. - - - Gospel. - _St. John xvi._ 16-22. - - At that tine: - Jesus said to his disciples: A little while, and now you shall - not see me: and again a little while, and you shall see me: - because I go to the Father. Then some of his disciples said one - to another: What is this that he saith to us: A little while, - and you shall not see me: and again a little while, and you - shall see me, and because I go to the Father? They said - therefore: What is this that he saith, a little while? we know - not what he speaketh. And Jesus knew that they were desirous to - ask him; and he said to them: Of this do you inquire among - yourselves, because I said: A little while, and you shall not - see me: and again a little while, and you shall see me? Amen, - amen I say to you, that you shall lament and weep, but the - world shall rejoice: and you shall be sorrowful, but your - sorrow shall be turned into joy. A woman, when she is in labor, - hath sorrow, because her hour is come: but when she hath - brought forth the child, she remembereth no more the anguish, - for joy that a man is born into the world. So also you now - indeed have sorrow, but I will see you again, and your heart - shall rejoice; and your joy no man shall take from you. - - - Gospel of the Feast. - _St. Luke iii._ 21-23. - - At that time it came to pass, when all the people were - baptized, that Jesus also being baptized and praying, heaven - was opened: and the Holy Ghost descended in a bodily shape as a - dove upon him: and a voice came from heaven: Thou art my - beloved Son, in thee I am well pleased. And Jesus himself was - beginning about the age of thirty years: being (as it was - supposed) the son of Joseph. - ----------------------------- - -{233} - - Sermon LXVII. - - -Our Holy Father, Pope Pius IX., as you know, dear brethren, has -made his reign glorious by defining the dogma of the Immaculate -Conception; thus placing in our dear Lady's diadem the brightest -gem that adorns it. He has further rendered his pontificate -glorious by declaring the chaste spouse of Mary Immaculate, St. -Joseph, to be the patron of the universal church. When we -celebrated the feast of St. Joseph, on the 19th of last month, -his statue was veiled by the hangings of Passion-tide; but today -his image is exposed to our gaze, and I have thought that this -discourse cannot be better occupied than by considering how -fitting it is that good St. Joseph should be the patron of the -universal church, and how great a devotion we should have towards -him. - -St. Joseph is a fitting patron for the rich and for those whom -God has placed in the high positions and stations of this world; -for let us never forget that St. Joseph, although poor, was, by -lineal descent, of the royal house of David. He was of high -birth, of noble blood, and yet how humble, how willing to work -for his living when it became necessary! - -So, then, here is a lesson for those who hold their heads high in -the world. Some day, dear friends, you may come down, you may be -brought low. You may lose your money, lose position, lose your -place in society. Take example, then, from St. Joseph. Do not say -like the unjust steward: "To dig I am unable, and to beg I am -ashamed"; but remember that the fairest hands that ever were, and -the noblest blood that ever flowed, are never disgraced by honest -labor or necessary toil. - -{234} - -St. Joseph is a fitting patron also for the poor. He had to work -hard. He had, for the safety of the Divine Child and his -Immaculate Spouse, to take long and weary journeys. He had the -pain of seeing Jesus and Mary turned from the doors of Bethlehem, -while those who had money were safely and comfortably lodged. Yet -he never complained, never murmured. He worked, and bore all the -inconveniences of poverty without a word. Is it so with you who -are poor? Don't you sometimes envy the rich, get discontented -with your position, feel rebellious against the will of God? If -so, I point you to St. Joseph. He is your model. He is your -example; strive to imitate him in all things. Are you humiliated? -Bear it for Christ's sake. Are you punished by cold and hunger? -Bear it for Christ's sake. Are you weary after your day's labor? -Bear it, bear it all for Christ's sake, as good St. Joseph did. - -St. Joseph, too, is a model for the married. He cared tenderly -for the Virgin Mother and her Divine Child. He loved them, he -guarded them. He is a model for the unmarried in his purity of -life. He is a model for the priest, a model for the people, a -model for the young, an example for the old. Oh! then how wisely -our Holy Father acted in making him patron of the universal -church. But not only is St. Joseph patron of the living, but also -of the dying and the dead--of the dying, because he died in the -arms of Jesus and Mary. Beautiful death! The Son of God at his -side, the Mother of God to support his dying form! brethren! we -who are here to-day living will one day be dying. -{235} -Let us, then, pray St. Joseph that he will obtain for us the -grace of a happy death--the grace to die, as he died, in the arms -of Jesus and Mary. Then, no matter if flames devour us, or waters -overwhelm us, or disease slays us, we shall be safe--safe, for -the Son of God will hold us by the hand; safe, for the Mother of -God will throw around an all-protecting mantle of defence. - -And, lastly, St. Joseph is the patron of those who are dead and -in purgatory. He waited long in limbo before he entered into the -joy of heaven. Separated from all he loved on earth, and seeing -the pearly gates of heaven, not yet opened by the bloodshed of -Calvary, shut against him, oh! how great must his longing have -been. Ah! then I am sure St. Joseph feels for and loves the holy -souls in purgatory, who, like himself, have lost earth and not -yet gained heaven. - -Let us all, then, hasten to St. Joseph to-day. Let us pray for -ourselves and others. Let us pray for the living and pray for the -dead. Let us say: "O great patron of the whole church! look down -from the loftiness of thy mountain to the lowliness of our -valley; obtain for us to live like thee, to die like thee, and to -reign _with_ thee in everlasting bliss." - - Rev. Algernon A. Brown. - --------------------- - - Sermon LXVIII. - - -On this Sunday, my dear brethren, the church celebrates every -year the feast of the Patronage of St. Joseph. You have often -heard it read out from the altar, you heard it just now; and yet -I am afraid most of you might as well not have heard it, for all -the impression it made on you. -{236} -If you thought anything about the notice you probably thought -that it was only something to interest the pious people, to let -them know when to say their prayers and go to Communion. - -If you did you made a great mistake. St. Joseph is not a saint -for pious people only, but for every Christian. That is true of -all the saints, but specially so of St. Joseph. All the saints -take an interest in all of us, however weak and imperfect, or -even sinful, we may be; they all love us and care for us far more -than our friends in this world. Still, they have perhaps a -particular care for some, as we have, or should have, a -particular devotion to some of them as our patrons. - -But St. Joseph is everybody's patron. That is what holy church -means by inviting us all to celebrate this feast of his -Patronage, and by giving him the title, as she did only a few -years ago, of patron of the universal church. He is the patron of -the church in general and of each member of it in particular. - -What is a patron? The word has rather gone out of common use. -Well, it is a friend at court. A patron is one who has got -influence and power to use for our advantage. If we want anything -he is the one to get it for us. He is the man that you go to if -you want to get an office or employment of any kind from the -powers that be; and generally you will find it pretty hard to get -a place, if you have not such a friend to go to. - -{237} - -Well, St. Joseph is such a friend for all of us in the court of -heaven, and that is the one where we all want to have an -interest; for there is where all matters are really arranged, -whether regarding heaven or earth. If you want anything whatever -St. Joseph is the one to go to, whether it be the most important -thing of all--that is, the grace of final perseverance and -salvation--or merely to pay your debts or save you from want. He -will get you either one, though I do not know that he will get -you the dollar, if you do not want the grace also. - -But you will say, perhaps: "I do not need St. Joseph's help so -much, for I have Our Blessed Lady to go to; is not she more -powerful even than he is?" Well, I do not deny that, of course, -nor that she is the best of all patrons. Neither does the church; -for she celebrates, as you know, the feast of Our Lady's -Patronage also. But I would not give much for your devotion to -her, neither would she herself, unless you include St. Joseph in -it. You might as well try to separate her from her Divine Son as -St. Joseph from her. - -Besides, you know the saints have what I may call their -specialties. It is not, for instance, a superstition to ask the -help of St. Anthony of Padua to find for us what we have lost. -St. Joseph has several specialties; and one of them, and one -which I know you will think quite important, is the help which he -will give to us in temporal necessities when we are hard pressed -for money, or things seem in any way to be going very much -against us. Let me, then, suggest to you a very practical form of -devotion to him. When anything goes wrong, instead of worrying -about it and making it keep you from prayer, or even, perhaps, -from Holy Mass, go to St. Joseph about it; ask him to get you -what you want or to relieve your from your trouble. He will do it -for you, unless it be bad for your soul. - -{238} - -Perhaps you think this is all fancy. Well, all I say is, just -try, and you will see whether it is or not. You will find plenty -of people who will tell you that what I say is true. But ask St. -Joseph to help your soul, too, for he does not want to have you -neglect that. See if you cannot make the patronage of St. Joseph, -both temporally and spiritually, more of a reality to yourselves -before another year has gone by. - --------------------- - - Sermon LXIX. - - _Be ye subject therefore - to every human creature - for God's sake._ - --1 St. Peter ii. 13. - - -If we stop to consider these words of the Epistle, my dear -brethren, they must certainly have a strange sound to us in this -age of the world, and especially in this country, which makes -liberty its great boast. Many of us, I am afraid, in spite of -their reverence for St. Peter, who gives this instruction, would -be tempted to say that this doctrine of his is a very curious -one. "Be subject to every human creature," indeed! Why, on the -contrary, in this free and enlightend republic, we do not -acknowledge subjection to any one; we hold that every man is -equal; we are all sovereigns and make laws ourselves--not -subjects, obedient to laws made by others. We observe the laws of -the land, it is true, but that is because they are arrangements -made by the majority for the good of the nation, state, or city, -and because we must have some sort of law if we are to have any -kind of order. - -{239} - -Well, this creed, which some of you, perhaps, have adopted, may -sound well enough in itself, but unfortunately it does not seem -to agree very well with St. Peter's inspired and infallible -teaching. We must, if we are Catholics, acknowledge that instead -of claiming that no one has a right to control us, we ought, as -he says, to "be subject to every human creature." The only thing, -then, is to find out just what he means by this. - -Does St. Peter mean, then, that we must be willing to obey every -human creature, every man, woman, or child that undertakes to -command us? Yes, there is no doubt that such is his doctrine. We -must be _willing_ to obey every one; we must have a spirit -of subjection and humility, not of superiority and pride. We must -not think that we are too good or too wise to be commanded by any -one, however bad or however foolish he may seem to be. We must -have a desire to obey, not to command. - -But does St. Peter mean that we actually must always obey every -one, man, woman, or child, who chooses to command us? No, of -course he does not mean that. We shall see what he does mean by -bringing in the rest of the text. - -"Be ye subject," he says, "to every human creature _for God's -sake_." That is, be subject, as a matter of counsel, to every -human creature, whenever we can suppose that creature to be -speaking in the name of God; and as a matter of precept whenever -we are sure that such is the case. - -{240} - -The first is a counsel, as I said, to be followed by those who -would be perfect; to mortify our own will and submit to the -direction of others when it is not evidently wrong or foolish. -But the second is a strict duty to be practised if we would be -saved: to submit to the commands of those who certainly do speak -in God's name, when their commands are not plainly wrong. And who -are those who speak in God's name? First, they are those whom he -has appointed to rule his church--your Holy Father the Pope, the -bishops, and your pastors. Remember, when they speak to you they -speak in the name of God; do not murmur against them, but obey -cheerfully for his sake, whether their commands come to you -directly or through others whom they appoint to duties connected -with the church. - -Secondly, they are those whom he has appointed to rule the state -or nation. No state or nation can be governed except in the name -of God. That is what St. Paul says distinctly: "The powers that -are," he says--and he was speaking of the heathen emperors--"are -ordained of God. Therefore he that resisteth the power resisteth -the ordinance of God. And they that resist purchase to themselves -damnation." Be submissive, then, to the authorities and officers -of every degree and kind in the nation, state, or city, when you -meet them in the discharge of their duty. Though you may have -chosen them yourselves, when they have been chosen they speak to -you in God's name. - -Lastly, those who rule in the family do so in the name of God. -Children should remember that when they disobey their parents it -is God's commands they are disobeying, and that disobedience in -any grave matter is a mortal sin. And servants--for such really -are those who live out in families--should also bear in mind -their duty of obedience for God's sake and as to God. "Servants," -says St. Peter in this Epistle, "be subject to your masters with -all fear." - -{241} - -Yes, we should all fear to disobey lawful authority, -because God has established it, not we ourselves. -And we should also understand that only in obedience -for God's sake is true liberty to be found. - --------------------- - -{242} - - _Fourth Sunday after Easter._ - - - Epistle. - _St. James i._ 17-21. - - Dearly beloved: - Every best gift, and every perfect gift, is from above, coming - down from the Father of lights, with whom there is no change - nor shadow of vicissitude. For of his own will hath he begotten - us by the word of truth, that we might be some beginning of his - creatures. You know, my dearest brethren, and let every man be - swift to hear, but slow to speak, and slow to anger. For the - anger of man worketh not the justice of God. Wherefore casting - away all uncleanness, and abundance of malice, with meekness - receive the engrafted word, which is able to save your souls. - - - Gospel. - _St. John xvi._ 5-14. - - At that time: - Jesus said to his disciples: I go to him that sent me, and none - of you asketh me: Whither goest thou? But because I have spoken - these things to you, sorrow hath filled your heart. But I tell - you the truth: it is expedient to you that I go: for if I go - not, the Paraclete will not come to you; but if I go, I will - send him to you. And when he shall come, he will convince the - world of sin, and of justice, and of judgment. Of sin indeed: - because they have not believed in me. And of justice: because I - go to the Father; and you shall see me no longer. And of - judgment: because the prince of this world is already judged. I - have yet many things to say to you: but you cannot bear them - now. But when he, the Spirit of truth, shall come, he will - teach you all truth. For he shall not speak of himself: but - what things soever he shall hear, he shall speak, and the - things that are to come he shall show you. He shall glorify me: - because he shall receive of mine, and will declare it to you. - ------------------------ - -{243} - - - Sermon LXX. - - - _I tell you the truth: - it is expedient for you that I go, ... - But I will see you again, - and your heart shall rejoice; - and your joy no man shall take from you._ - --St. John xvi. 7, 22. - - -We all know, dear brethren, what place our Lord was speaking -about and to which he was soon to go. He was soon to leave his -disciples and go to heaven. To that place we all hope to go also, -that we may see him there, where, as he promises further on in -the same discourse, our hearts shall rejoice, and where our joy -no man shall take from us. - -Now, there are three joys, it seems to me, which go to make up -the happiness of heaven. First, we shall be consoled; second, we -shall be satisfied; and, last and best of all, we shall see God. - -We shall be consoled for all the evils we have suffered in this -world. Oftentimes we have to fight pretty hard against the world, -the flesh, and the devil, and we have received, perhaps, many a -grievous wound in mind and heart. Then, again, we have endured -much sickness, experienced many a bitter pang, undergone many a -heavy trial. Once we are in heaven we shall be consoled for all -these things there; our wounds will be healed, our sins forgiven, -our hearts comforted. There we shall see the fruits of our -penance, there we shall be solaced for all we have borne. He who -leads his flock like a shepherd and carries the lambs in his -bosom will come to us; he will fold us in his holy arms, and for -evermore we shall be at peace. - -Again, we shall be satisfied. Here we love certain places and -their surroundings; we love creatures; we love all that is -beautiful. But we are not satisfied, for all these things either -leave us or we are forced to leave them. -{244} -Now, in heaven exists all the beauty and loveliness of earth, -only in a degree infinitely higher and fairer. There we shall -have all things we can desire, and possess them without fear of -change or loss. There we feel all the sweetness of prayer, all -the delights of sensible devotion, all that the saints on earth -felt when rapt in ecstasy, and more. Here there is always -something to disappoint us, something that makes us restless and -uncomfortable. There everything will exceed our highest hopes, -our best desires--in a word, in heaven, and in heaven alone, we -shall be perfectly satisfied. - -Then, lastly, O joy of joys! we shall see God. We shall see him -face to face. We shall see the beauty of God. We shall behold his -wisdom and his everlasting glory. Yes, brethren, these poor eyes, -that have shed so many tears, they shall see God. The poor eyes -so weary from watch and vigil, so tired of looking up into heaven -after Jesus and Mary, so sick of looking around on earth, so -terrified from looking down into hell--these eyes shall see God. -We shall gaze on all the blessed. We shall see Jesus, and Mary, -and Joseph. Our eyes will look upon the golden pavement of the -celestial streets, the gates of pearl, and the walls of amethyst. -We shall see all the brightness and glory of heaven, for we shall -see God. - -Brethren, these joys are waiting for you. Every baptized member -of Christ's mystical body has a right to a home in that land of -peace! Ah! then be careful, I pray you, not to lose the way. See -where the Standard-bearer leads! See the cross that he bears. Oh! -you all want to go to heaven, I am sure you do. There is only one -thing that can keep you out, and that is mortal sin. -{245} -Stain your soul with mortal sin by grievous violation of any one -of the commandments, and that is enough, should you die -impenitent, to keep you for ever from being consoled, from -enjoying eternal happiness, from seeing God. Ah! then, brethren, -walk in the narrow road. Be faithful and loving children of the -church, and then one day you will leave this poor, weary, sinful -world and go to dwell for ever within the walls of the City of -Peace. - - Rev. Algernon A. Brown. - ------------------ - - Sermon LXXI. - - - _Let every man be swift to hear, - but slow to speak._ - --St. James i. 19. - -I think that every one of you, my dear friends, will agree with -me that this would be a much happier world than it is if this -recommendation of St. James, in the Epistle of to-day, were -carried out. For it is quite plain, I think, to every one of you -that other people talk too much. If they would only say less, and -listen more to what you have to say, things would go on much -better. If they would only be swift to hear, but slow to speak, -the world would get much more benefit from your wisdom and -experience than is now the case. - -But, unfortunately, this general conviction, in which, I think, -we all share more or less, does not tend to produce the desired -result, but rather the contrary; for it makes everybody more -anxious to speak and to be listened to, and more unwilling to -listen themselves. We all want everybody except ourselves to keep -St. James's rule, but do not set them a good example. -{246} -So our example does harm, while our conviction does no good; and -things are worse than if we did not agree with St. James at all. - -Now, would it not be a good idea if each one would try, if it -were only for the sake of good example, to be less willing to -talk and more willing to listen? And perhaps, after all, even we -ourselves do sometimes say a word or two which is hardly worth -saying, or perhaps a great deal better unsaid. - -A story is told of a crazy man who, in some very lucid interval, -asked a friend if he could tell the difference between himself -and the people who were considered to be of sound mind. His -friend, curious to see what he would say, said: "No; what is it?" -"Well," said the crazy man, "it is that I say all that comes into -my head, while you other people keep most of it to yourselves." - -My friends, I am afraid the crazy man was about right, but he was -too complimentary in his judgment of others. By his rule there -would be a great many people in the asylum who are now at large. -Really, it seems as if it never occurred to some persons who are -supposed to be in their right minds whether their thoughts had -better be given to the world or not. Out they must come, no -matter whether wise or foolish, good or bad. - -Yes, the madman, for once in his life, was pretty nearly right. -One who talks without consideration, who says everything that -comes into his or her head, is about as much a lunatic as those -who are commonly called so; for such will have one day to give an -account for all their foolish and inconsiderate words, long after -they themselves have forgotten them. And to carelessly run up -this account is a very crazy thing. - -{247} - -A little instrument has lately been invented, as you no doubt -have heard, which will take down everything you say; it is called -the phonograph. It makes little marks on a sheet of tinfoil, and -by means of these it will repeat for you all you have said, -though it may have quite passed out of your own mind. There are a -great many uses to which this little instrument may be put; but I -think that one of the best would be to make people more careful -of what they say. They would think before they spoke, if a -phonograph was around. Few people would like to have a record -kept of their talk, all ready to be turned off at a moment's -notice. It would sound rather silly, if no worse, when it was a -day or two old. - -Perhaps the phonograph will never be used in this way; but there -is a record of all your words on something more durable than a -sheet of tinfoil. This record is in the book from which you will -be judged at the last day. Our Lord has told us that at that day -we shall have not only to hear but to give an account for all the -idle words spoken in our lives. - -Should not, then, this thought restrain our tongues, and make us -rather be swift to hear than to speak?--more especially as it is -generally only by hearing that one can learn to speak well. - -But what should you be swift to hear? Not the foolish or sinful -talk of others no more careful than yourselves. Be willing, -indeed, to listen to all with humility, believing them to be -wiser or better than you are; but seek the company and -conversation of those whom you know to be so. Nothing better can -come out of your heads than what is put into them. You will be -like those with whom you converse. - -{248} - -And therefore, above all, seek silence, that in it you may -converse with Almighty God, and hear what he has to say to you. -He is the one above all others whom you should be swift to hear. -When you get in the way of listening to him you will be slow -enough to speak. There is nothing so sure to prevent idle words -as the habit of conversation with God. - -------------------- - - Sermon LXXII. - - - _Let every man be ... slow to anger. - For the anger of man - worketh not the justice of God._ - --St. James i. 19, 20. - -What is the reason, my brethren, that people sin by anger so -much? There is no temptation, it seems to me, that is more often -given way to. Other ones, though frequently consented to, are -also frequently resisted, even by those most subject to them; but -with this it seems as if we were like gunpowder: touch the match -to us, and off we go; if any one does us an injury or says an -insulting word, we flare up at once and give back all we got, and -more. - -Afterward, perhaps, we are sorry; but that seems to do no good. -Next time it is just the same. And so it goes on, till perhaps we -begin to think that we really are like gunpowder; that God made -us so that we cannot help going off when the match of provocation -is applied. - -But that is not true. It will never do to make God the cause of -our sins. It is our own fault. But what is the fault? What is the -matter that this temptation is not resisted like others? - -{249} - -I will tell you what I think the matter is. It is that the -temptation to anger does not seem to be a temptation at the time. -The angry word seems to you all right when you utter it. It is -not so with other things--sins of impurity, for instance. You -know they are wrong, and that you ought to resist them, even when -they are on you; and sometimes you make up your mind to do so. -But it is not so in this sin of anger. - -And why does it not seem to be a temptation? Why do you think it -no sin to say the angry word, to flare up when you are provoked? -It is because your mind is confused at the time, so that you -cannot tell what is sin and what is not. - -That is the truth, if I am not mistaken. It is just the peculiar -danger of this temptation that it disturbs and confuses the mind -more than any other one. You cannot tell what really is right -when you are under it; it is not safe to do anything at all. You -are for the time like one who is drunk or crazy. - -When a man has drank too much, if he have any sense left he will -keep out of the way of other people until he is sobered. For he -knows he is not fit to do or say anything when he is intoxicated, -and that he will only make a fool of himself if he tries. - -That is common sense and prudence; and many men, oven when drunk, -have enough common sense and prudence left to follow this course. -But very few have when under the passing drunkenness of anger. -Most angry people do not know enough to hold their tongues. They -ought to. They ought to have learned by experience. Well, then, -this being the matter, the fault of angry people is plain enough. -It is this: that they do not try to guard themselves against this -temptation in the only way they can--that is, by remembering and -acting on these words of St. James which I read to you from the -Epistle of to-day: "The anger of man worketh not the justice of -God." It always works injustice; that is, it always makes a -mistake and does what is wrong. It has not sense enough to do -what is right. - -{250} - -The only way to avoid the sin, then, is the one that St. James -gives. Be slow to anger. Don't trust it, however sure you may be -that it advises you rightly. It is a fool; don't listen to it. -Wait till you get cool, till reason can have fair play. - -I say this is the only way you can avoid this sin. I mean that -nothing else will cure you of it unless you do this. Confession -and Communion, prayer, penance, and other things, will help you; -but this is indispensable. You know when you are under the -influence of anger well enough. When you are, hold your tongue -and hold your hand. You may have to do or say something -afterwards, but very seldom there and then. God will not be -likely to give you grace that is not needed; and you will not -have the grace to do what is right when your duty is to do -nothing, and wait till the temptation passes by. Remember that -you are a fool when you are angry, if you do not want to act like -one and be sorry for it afterwards. - ------------------------- - -{251} - - _Fifth Sunday after Easter._ - - - Epistle. - _St. James i._ 22-27. - - Dearly beloved: - Be ye doers of the word, and not hearers only, deceiving your - own selves. For if a man be a hearer of the word, and not a - doer, he shall be compared to a man beholding his natural - countenance in a glass. For he beheld himself, and went his - way, and presently forgot what manner of man he was. But he - that hath looked into the perfect law of liberty, and hath - continued in it, not becoming a forgetful hearer, but a doer of - the work: this man shall be blessed in his deed. And if any man - think himself to be religious, not bridling his tongue, but - deceiving his own heart, this man's religion is vain. Religion - pure and unspotted with God and the Father, is this: to visit - the fatherless and widows in their tribulation; and to keep - one's self undefiled from this world. - - - Gospel. - _St. John xvi._ 23-30. - - At that time: - Jesus said to his disciples: Amen, amen I say to you, if you - ask the Father anything in my name, he will give it you. - Hitherto you have not asked anything in my name. Ask, and you - shall receive: that your joy may be full. These things have I - spoken to you in proverbs. The hour cometh when I will no more - speak to you in proverbs, but will show you plainly of the - Father. In that day you shall ask in my name: and I say not to - you, that I will ask the Father for you. For the Father himself - loveth you, because you have loved me, and have believed that I - came forth from God. I came forth from the Father, and am come - into the world; again I leave the world, and I go to the - Father. His disciples say to him: Behold now thou speakest - plainly, and speakest no proverb. Now we know that thou knowest - all things, and that for thee it is not needful that any man - ask thee. In this we believe that thou camest forth from God. - ----------------- - -{252} - - Sermon LXXIII. - - _Amen, amen I say to you, - if you ask the Father anything in my name, - he will give it you._ - --St. John xvi. 23. - - -What a wonderful promise this is--that everything we ask of -Almighty God, who is the Father of mercies, shall be granted to -us, if we ask it in the name of his only-begotten Son, our Lord -and Saviour Jesus Christ! Does our Lord really mean all he says? -Do people get all they pray for? Does it not seem to us sometimes -that we pray in vain--that God seems to shut his ears against our -cry, and has no regard to our tears and supplications? Yes, it -does often _seem_ so, but it is not really so. God's ways -are not always our ways to reach the end we desire. And our own -experience will tell us that it is very seldom it would be the -best for us if God took us at our word. The real reason why we do -not obtain the answer we wish to many of our prayers is, first, -because we do not ask, as we ought, in the name of Jesus Christ. -What is it to ask in his name? It is to ask in the name of Him -who came on earth, not to do his own will, but the will of his -Divine Father. Oh! how seldom we pray for favors and blessings -according to the will of God. Our blessed Lord, on the night -before he was crucified, foreseeing his death, and bowed to the -earth in his agony, ended his prayer with the words. "Not as I -will, but as thou wilt." That is not our way. -{253} -When we are in sorrow and trouble we think God should will as we -will, and we are disappointed and discouraged because we do not -get well of our sickness, or that calamity we feared comes, or -poverty sticks to us, or the conversion of those we pray for is -denied, or we do not obtain the employment we seek, or we have to -give up hope of getting that farm we set our heart upon. Who is -the judge, after all, about granting prayers? Who else but God, -who not only has the power to grant or refuse them, as he -chooses, but also has the perfect knowledge whether it would be -best for us to receive a favorable answer or not? He who prays in -the name of Jesus, prays with implicit trust in God's goodness -and wisdom, and if he has not mistaken his own will for the will -of God, will feel and should feel just as contented, no matter -which way God answers his prayer. - -The second reason why we do not always get what we pray for is -because we are constantly asking for things which we dare not -presume to ask in the name of Jesus Christ. We know in our heart -of hearts that it is a petition he would not offer to his Divine -Father for us. If we had to write that petition down we would -neither begin nor end it with the words, "In the name of Jesus." -It is our pride that is praying, our worldly ambition, our lusts -and our selfish desires. We do not put the name of Jesus to our -prayer, because the spirit of Jesus is not in it. Charity is -wanting. We want to be happy, even if others are suffering. We -want money, even if our brethren starve. We desire high places -and the success of our undertakings, even if our neighbor and his -interests go to the wall. Alas! it is self that prays the loudest -and the oftenest and makes the greatest show. - -{254} - -Now, dear brethren, let us learn to bring all our prayers up to -the right standard. No matter what we ask for, let it be always -according to the will of God, and that alone. Then our prayer -will surely be granted, for the will of God, no longer opposed -and hindered by our will, accomplishes just what is best for us. -If we do not get just what we think best, it is because God, in -his divine generosity, chooses to give us something better, or -takes a wiser way to do it than we knew of. - -If I were to advise you how to always pray in the name of Jesus, -I would say, Add always these words to every prayer you make: "So -may God grant it, if my salvation be in it." God grants no prayer -that does not have that end in view. His divine love for us -constantly regards that, even if we forget it. Pray, then, with -confidence and perseverance, but have a care to pray always with -and for the will of God. Then in heaven we shall see, if not -here, how not a single true prayer we ever made was left -unanswered. - ----------------------- - - Sermon LXXIV. - - _Amen, amen I say to you, - if you ask the Father anything in my name, - He will give it you._ - --St. John xvi. 23. - - -These are the words of Christ, taken from the Gospel of to-day; -we cannot doubt them for a moment. They are the words of him who -is the infallible Truth, who can neither deceive nor be deceived. - -And yet how seldom do we act as if we really believed them! How -seldom do you, my brethren, ask anything of the Father in the -name of Christ with real confidence that you will receive what -you ask for. - -{255} - -Many people say prayers, but few really pray. That is, many say -over certain forms of prayer which they know by heart or read out -of their prayer-books; many even feel bound to say some -particular set of prayers every day, for the scapular which they -wear, or for some other reason; but if you should ask them what -they are praying for, what particular thing they wish to obtain -from God when they say these prayers, few would be able to tell -you, unless, indeed, they happened to be making a novena for some -special object. - -So, I say, it does not seem as if we Christians believed what our -Lord tells us in these words. For surely, if we did, almost all -our prayers would be petitions for some particular thing which we -wanted, instead of mere devotional exercises. And why? Because we -are always in want of something, and we must certainly believe -that Almighty God has the power to give us what we want; should -we not, then, be always praying for what we want, did we fully -believe that he has the will to give it to us? - -Is it, then, really true that God will give us all good things -which we ask in prayer? Yes, it certainly is; that is exactly the -meaning of these words of Christ. All good things, I say; for it -is only good things which we can ask in his name. And if God -would give us bad things which we should ask for, our Saviour's -promise would be a curse, not a blessing as it really is. - -No; God will not answer bad prayers--that is, prayers for what is -bad. People sometimes make such prayers and expect him to answer -them. They pray for vengeance on those who have injured them; -they pray that others may suffer as much as they have made them -suffer, and the like. -{256} -Or they pray for something which seems to them good, but really -is not so--that they may get rich, for instance, when riches will -only be an occasion of sin to them. The prayer seems to them -good, but it is not; perhaps even those prayers for vengeance may -seem so. But God knows better, and will not, as he says in the -Gospel of to-morrow, give us a stone when we ask for what seems -to be bread. If anything, he will give better, instead of worse, -than what we ask. - -But really most things that Christians would think of praying for -are not bad; but you do not pray for them, because you think that -if they are good for you, you will get them, if you try, whether -you pray or not. Now, that is the great mistake which our Lord -wishes to correct. When he says, "If you ask the Father anything -in my name, he will give it you," that means, also, that if you -do not ask he will not, or at least not in such abundance. - -Try, then, to bring this truth home to yourselves and make it -practical: that if you want anything the way to get it is to ask -it from God, not forgetting, of course, to work for it as well as -to pray; for no one prays in earnest who does not do that. And -the way not to get it is not to ask for it. - -Pray, then, for what you want; and of course, before praying, -find out what you do want. You want, for instance, to be kept -from sin; but what sin? What is the one you are most inclined to? -Examine your conscience and find out. Then your prayer will -really mean something, especially if it be accompanied by good -and strong resolutions against your besetting vices. - -{257} - -If you know what you want, and pray for it in Christ's name and -in earnest, using all other means to get it, it shall, if it be -good, be yours. That is the lesson of our Lord's words in the -Gospel of to-day. - ---------------- - - Sermon LXXV. - - _Amen, amen I say to you, - if you ask the Father anything in my name, - He will give it you._ - St. John xvi. 23. - - -These words must be true, my brethren, for it is the Eternal -Truth who has spoken them. And yet I dare say you cannot see how -they are. You have often, perhaps, asked God for something which -you wanted, and put our Lord's name to your prayers, and yet you -have not got the thing on which your heart was set. - -Well, let us see what is the matter; why it is that our -experience seems to contradict our faith. It may be that, though -the words seem plain, we do not understand them aright. - -Perhaps we are under a mistake as to what is meant by asking in -the name of Christ. Let us consider what is really the common and -natural sense of asking for anything in somebody else's name. -What should we ourselves mean by it? - -Suppose I say to one of you: "If you ask Mr. So-and so for such a -position or employment in my name you will get it," what do I -mean? I mean that his regard for me is such that, if you have my -name to support you, he will give it to you for my sake. - -Well, now, this is, as it seems to me, what our Lord means by his -promise. The sense of it is: "The Father loves me so much that if -you have my name to support your prayers--that is, if I wish that -you should have what you ask for--he will give it to you for my -sake." - -{258} - -What it comes to, then, is this: If we ask the Father for -anything _really_ in the name of Christ--that is, if our -Lord really endorses our prayer--we shall have it. - -"Well," perhaps you may say, "it seems to me that does not amount -to much. Will not God give us what our Lord approves of, any way, -whether we ask it or not? I don't see what we gain by praying, if -that is all." - -There, my friends, you labor under a great mistake. The Father -wants Christ's name, but he wants your prayer, too. Some things, -it is true, you have got without praying; but there are many -which you have not got, but which you might have had if you had -added your own prayer to the name of our Lord. - -I do not believe, for instance, that you ever asked in his name -to be rich. And yet it is quite possible that you might have done -so. If he knew that it would be good for yourself and others for -you to have money, if he knew that you would make a good use of -it, he would have put his name to your request. So you might, -perhaps, have been much richer than you are; perhaps it was only -the prayer for it on your part that was wanting. If it could have -been made in the name of Christ--that is, with his approval--it -would have been effectual. - -It is very likely that he would, for good reasons, have refused -to give his name to such a prayer. Still it would be worth while -to try. It is always worth while to try praying for anything that -is not in itself bad; we may be able to get Christ's name for it, -who knows? And if we do not pray for what we want we will not be -nearly so likely to get it. - -{259} - -There are some things, though, that we can be sure to have his -name for, and which are besides much better than worldly goods. -Those are the virtues with which our souls ought to be -adorned--our true riches, the riches of the soul. Pray for these, -then, with full confidence that he will endorse your prayer. - -But when you pray for them work for them too. He will not give -you either spiritual or temporal riches if you sit still and fold -your hands, and wait for them to drop into your lap. A prayer -which is not in earnest is no prayer at all; and no prayer is in -earnest if the one who makes it is not trying to get what he -wants in every way open to him. - -Now, I hope you see that our Lord's promise is a real and true -one; for by it we can get many, very many things which otherwise -we never can have. And I hope you see that it is a most generous -one; for by it we can have everything that is really good. Could -you possibly ask anything more? - ------------------------------- - -{260} - - _Sunday within the Octave of the Ascension_. - - - Epistle. - 1 _St. Peter iv._ 7-11. - - Dearly beloved: - Be prudent, and watch in prayers. But before all things have a - mutual charity among yourselves: for charity covereth a - multitude of sins. Using hospitality one towards another - without murmuring. As every man hath received grace, - ministering the same one to another, as good stewards of the - manifold grace of God. If any man speak, let him speak as the - words of God. If any man minister, let it be as from the power - which God administereth: that in all things God may be honored - through Jesus Christ our Lord. - - - Gospel. - _St. John xv_. 26-_xvi_. 4. - - At that time: - Jesus said to his disciples: When the Paraclete shall come whom - I will send you from the Father, the Spirit of truth, who - proceedeth from the Father, he shall give testimony of me. And - you shall give testimony, because you are with me from the - beginning. These things have I spoken to you, that you may not - be scandalized. They will put you out of the synagogues: yea, - the hour cometh that whosoever killeth you, will think that he - doeth a service to God. And these things will they do to you, - because they have not known the Father, nor me. But these - things I have told you, that when the hour of them shall come, - you may remember that I told you. - --------------- - - Sermon LXXVI. - - _Charity covereth a multitude of sins_. - --1 St. Peter iv. 8. - -{261} - -Those words are from the Epistle appointed for this Sunday, and -St. Peter, when he wrote them, meant that a man who gets his -heart full of charity is sure to be truly penitent for his sins, -no matter how many they may have been, and will thus win the -mercy of God and receive full pardon for them. St. Peter's words -are quite a popular saying. You will hear all sorts of people -quote them with evident satisfaction and belief in their truth. -But do they all mean just what I have said _he_ meant? I am -not so sure that they do. I fear that some think that giving a -few dollars to the poor (which they call charity) is a convenient -way of throwing a cloak over a multitude of sins--covering them -up, as it were--and hiding them rather than getting rid of them. -I know the Scripture says also that "almsgiving redeems the soul -from death," and tells the sinner to "redeem his sins with alms -and his iniquities with works of mercy to the poor." But the -Catholic doctrine is that charity must prompt the almsgiving in -order to work the miracle of pardon. It is not the money or the -clothing, the food or the fire, given to those who need, which -compounds for sins and buys pardon at a cheap rate; but the -virtue of divine charity, a Christ-like love of God and of our -neighbors, that wipes out the judgment of condemnation and -cleanses the guilty stains from the soul. The giving of alms to -the suffering poor is certainly one of the first things that a -sinner who is trying to get back, or has already got back, the -love of God will set himself to do; and it is the very sacrifice -of his goods for God's sake and for God's love that proves he -wants to have done with his sins, and that he is anxious to do -penance for them. It would be the greatest folly in the world for -a man to give alms _for his sins_, if he was not trying to -do so for the love of God. -{262} -It is all very well and very benevolent to help a poor wretch -with food and raiment because we do not like to see a fellow -human being suffer. But thieves, and adulterers, and drunkards, -and Easter-duty breakers, and all sorts of sinners who have no -intention whatever of stopping their sinful career will do that; -and when they say, "Charity covereth a multitude of sins," they -are very well content to have their benevolence accounted as a -set-off to their sins. But mere benevolence is not charity, and -to think it is would be a very great mistake. St. Paul says that -a man may distribute all his goods to feed the poor, and yet not -have charity. So then, dear brethren, if you want your almsgiving -to be profitable to your own soul as well as helpful to your -suffering neighbor, stop your sins and begin to be, first of all, -a little generous with God. Give him what he is constantly -knocking at the door and begging for--your heart, your love. Then -you will have the charity that covereth a multitude of sins, even -before you give the poor a cent. Get into the love of God, and -then the love of your neighbor for God's sake will follow of -itself. You will then feed and clothe and comfort the poor, not -only because you pity them, but because you love them. Then will -God love you and forgive you your sins. - -Now that we have a just idea of charity, you see how it is to be -exercised in a great many more ways than in almsgiving. You will -easily forgive your neighbor his offences against you; you will -hold no spite or revenge in your heart. If he has disgraced -himself you will not go and tell all your acquaintances of it, -but will jealously hide it and excuse it, and help him out of his -trouble. -{263} -Thus the charity you have will not only cover a multitude of your -own sins, but a multitude of your neighbor's sins as well. When -you forgive in charity you will forgive out and out, as God does, -and hold no grudge afterwards. O my dear Christians! try to learn -this lesson and lay it to heart. Strive after this divine love; -pray for it; ask Our Blessed Lady and all the saints to help you -obtain it; your salvation depends on it. I say it again: your -salvation depends on it. "Charity covereth a multitude of sins." -Yes; but nothing else will cover even _one_ sin. Without the -love of God there is no contrition; without contrition there is -no absolution; without absolution you are lost! Think well on -this. - ----------------------- - - Sermon LXXVII. - - _Before all things, - have a mutual charity among yourselves; - for charity covereth a multitude of sins._ - --1 St. Peter iv. 8. - - -What does St. Peter mean, my brethren, by these words? How does -charity cover a multitude of sins? - -Well, it covers our own sins, of course--that is, it helps us to -obtain their forgiveness, and it atones for them when they have -been forgiven. There is no better way to obtain mercy from God -than to show it to others. - -But then all the virtuous acts which we can do have the same -effect to some extent; so I think that the sins which St. Peter -speaks of are not our own merely, but also those of others. And -it is a special effect of charity to cover the sins of others; it -seems, then, that it is charity as shown in this way that the -apostle here urges on us. - -{264} - -It is not a very common kind of charity, either, this of covering -other people's sins. Some, indeed, seem to think that the sins of -their neighbors ought not to be covered. They do not appear to -understand that every one has a real right that his sins should -remain unknown; that it is not only uncharitable but unjust to -mention them to those who do not know them already. No; as soon -as they hear a piece of news to any one's disadvantage they are -not easy till they have told it to their whole circle of -acquaintance; the idea of covering it up, of not letting it go -any farther, of saving their neighbor's character never occurs to -them. If they feel pretty sure that it is true, that is enough to -remove all scruple about telling it. - -But this telling about people's sins is a sin, as I have said, -not only against charity but against justice. Charity goes a good -deal farther than that. It covers sins not only from other -people's eyes, but even from our own. - -That is what St. Paul says about it. He says: "Charity thinketh -no evil"--that is to say, it does not see sin in other people; it -puts the best construction on their actions. How rare it is to -find any one who thoroughly practises charity of this kind! - -For instance, somebody tells something about you which you know -to be false; do you put the best construction on this? No, you -put the very worst you can. You say to yourself: "He, or she, did -that out of malice. He knew very well that what he said was not -true, and said it to slander me, out of pure spite." You never -stop to think that he maybe laboring under a false -impression--may really think that what he says is true, and that -he is, moreover, justified in saying it. -{265} -You never make any allowance for the passion he may be under -which has blinded his judgment; you never think of the -provocations he may have had, or may at least fancy that he has -had. The utmost you do is to say: "Well, I do not wish him any -evil; I forgive him the injury he has done me." And if you have -said that, which ought to be a matter of course, you look upon -yourself as a great Christian hero. - -Try to learn, then, that charity means more than forgiving sins. -It means _excusing_ them--finding out, if possible, some -reason which may show that what seems to be a sin was not really -so. You are ready enough to excuse your own sins; to say, "I -could not help it," or "I did not mean any harm." Why don't you -say the same thing for somebody else? Throw the veil of charity -over the faults of others--if they have sinned it will do you no -good to know it--and take it off from your own, which you ought -to know a great deal better than you do. By the charity of -covering other people's sins from your own eyes you will cover -your own from the eyes of God. - ------------------ - - Sermon LXXVIII. - - _Before all things, - have a mutual charity among yourselves; - for charity covereth a multitude of sins._ - --1 St. Peter iv. 8. - - -Nothing is more frequently or more forcibly commanded by our Lord -and his apostles than fraternal charity. Mind well the text: -"_Before all things_", says St. Peter, "have a mutual -charity among yourselves." In fact, if you give a little -attention to your daily thoughts, words, and deeds, you will find -that the burden of your daily sins is uncharitableness in one -form or another. -{266} -It was want of fraternal charity that brought about murder on the -very morning of this world's life. Hatred came between the first -two brothers of our race, and the result was the murder of the -innocent Abel. A preacher who lived some three hundred years -ago--they had a quaint way of telling plain truths in those -days--said in a sermon, and was willing to wager, that the first -thing that Adam and Eve did after eating the apple was to -quarrel, to have a downright good dispute, which was only -continuing, in another way, the first sin. Samson slew a thousand -Philistines "with a jawbone, even the jawbone of an ass." How -many reputations are destroyed in a like manner!--for a wise man -knows how to hold his tongue. What a heaven on earth our homes -and our social circles would be, if a constant mutual charity was -kept up between husband and wife, brothers and sisters, and -acquaintances! "With charity," said St. Gregory, "man is to man a -god; without charity man is to man a wild beast." - -It may seem rather bold of St. Peter to say that charity should -be had "_before all things_"; but he gives a good reason for -his assertion, and a very consoling one it is for us: "for -charity covereth a multitude of sins." We all have, God knows, a -multitude of sins on our souls; anything that will take them -away, rid us of them, cover them up from God's sight, is of the -greatest possible benefit to us. Now, this is just what charity -does. How? It is said that love is blind; charity blinds us to -the defects and sins of our neighbor--in fact, covers them up -either by excusing, or by bearing patiently, or by forgiving the -sins and offences of others. -{267} -"Charity," says St. Paul, "is patient, is kind, charity envieth -not, thinketh no evil, rejoiceth not in iniquity, beareth all -things, endureth all things." But in thus covering the sins of -others how does charity cover our own? Remember your "Our -Father": "Forgive us our trespasses, as we forgive those who -trespass against us." Here is a contract between you and God; you -stake the forgiveness from God of your sins on your forgiveness -of the sins of others. If, therefore, from a motive of charity -you cover the sins of others, God will cover your sins; they will -stand no more before him and against you. - -"Well, well, dear father," it is often said to us, "forgive, yes; -but I will never forget." My dear friend, you remind me of the -beggar who, seeing a gentleman put his hand in his pocket, -fervently exclaimed, "May the blessing of God follow you," and -then, seeing that it was the smallest of coins that was handed to -him, added no less fervently, "and never overtake you!" To -_forgive really_ is to forget. We are to forgive as God -forgives; that is the bargain, is it not? Now, God forgets our -sins; they are for ever wiped out of his memory. Remembrances of -offences are temptations that you must hunt down as you would -impure thoughts; you must try to forget, else you do not forgive. -Next Sunday we celebrate the descent of the Holy Ghost. The Holy -Ghost is the spirit of love, the outcome of the mutual charity of -the Father and the Son. Pray to him that he may put in your -hearts the true virtue of Christian charity. - ------------------- - -{268} - - _Feast of Pentecost, or Whit-Sunday_. - - - Epistle. - _Acts ii._ 1-11. - - When the days of the Pentecost were accomplished, they were all - together in the same place: and suddenly there came a sound - from heaven, as of a mighty wind coming, and it filled the - whole house where they were sitting. And there appeared to them - cloven tongues as it were of fire, and it sat upon every one of - them. And they were all filled with the Holy Ghost, and they - began to speak with divers tongues, according as the Holy Ghost - gave them to speak. Now there were dwelling at Jerusalem, Jews, - devout men out of every nation under heaven. And when this - voice was made, the multitude came together, and was confounded - in mind, because that every one heard them speak in his own - tongue. And they were all amazed and wondered, saying: Behold, - are not all these who speak, Galileans? And how have we every - one heard our own tongue wherein we were born? Parthians, and - Medes, and Elamites, and inhabitants of Mesopotamia, Judea and - Cappadocia, Pontus and Asia, Phrygia and Pamphilia, Egypt and - the parts of Libya about Cyrene, and strangers of Rome, Jews - also, and proselytes, Cretes and Arabians: we have heard them - speak in our own tongues the wonderful works of God. - - - Gospel. - _St. John xiv_. 23-31. - - At that time: - Jesus said to his disciples: If any one love me, he will keep - my word, and my Father will love him, and we will come to him, - and make our abode with him. He that loveth me not, keepeth not - my words. And the word which you have heard is not mine, but - the Father's who sent me. -{269} - These things have I spoken to you, remaining with you. But the - Paraclete, the Holy Ghost, whom the Father will send in my - name, he will teach you all things, and bring all things to - your mind, whatsoever I shall have said to you. Peace I leave - with you; my peace I give to you: not as the world giveth do I - give to you. Let not your heart be troubled, nor let it be - afraid. You have heard that I have said to you: I go away, and - I come again to you. If you loved me, you would indeed be glad, - because I go to the Father: for the Father is greater than I. - And now I have told you before it come to pass; that when it - shall come to pass, you may believe. Now I will not speak many - things with you. For the prince of this world cometh, and in me - he hath not anything. But that the world may know that I love - the Father: and as the Father hath given me commandment, so I - do. - ------------------- - - Sermon LXXIX. - - _The Holy Ghost, - whom the Father will send in my name, - he will teach you all things._ - --St. John xiv. 26. - - -Today, my dear friends, as you know, we celebrate the descent of -the Holy Ghost upon the apostles. It was, of all the wonderful -works that God has wrought for the salvation of men, in one way -the most extraordinary and miraculous; for it was an immediate -and evident change, not in the material world, but in the -spiritual--that is, in the souls of those upon whom the Holy -Spirit thus came. In a moment they became entirely different men -from what they had been before. - -{270} - -What was this change which was worked in the souls of the -apostles? It was, as we commonly regard it, an infusion of -supernatural courage and strength. Before they had been hiding -themselves, hardly daring to appear in public, still less to -preach the Gospel, or even to profess themselves Christians; but -now they came forth boldly, ready not only to be known as -followers of Christ, but also to suffer all things for his sake. - -There was, however, another change worked in them in that moment; -and it is the one which our Lord predicted in the words which I -have taken from the Gospel of this day. "The Holy Ghost," said -he, "will teach you all things." - -What was the meaning of this promise, and what was its -fulfilment? Did our Lord mean that the Holy Ghost would teach the -apostles all the truths of natural science; that they should -become great chemists, geographers, or mechanics; that they -should know how to construct steam-engines or telegraphic cables? -By no means. These things are in themselves of little importance, -and would have had no direct bearing on the work to which St. -Peter and his companions were called. No; the things which the -Holy Ghost was to teach them, and did teach them on the day of -Pentecost, were spiritual things--those things which concerned -the salvation of their own souls, and of the other souls which -were committed to their charge. In an instant they became learned -in the mysteries of the kingdom not of nature but of grace; they -became in a moment great saints and doctors of theology. They -knew at once what others, superior to them in natural gifts, have -not been able to acquire after long years of study and prayer. -They were miraculously prepared to do the work of infallible -founders and teachers of the Church of God. - -{271} - -It was a wonderful promise of Christ to them, and wonderful was -its fulfilment. But are we merely to admire it in them, or have -we too a share in it? - -We have a share in it. Yes, though the promise in its fulness was -only made to them, all of us, even the humblest, can claim it for -ourselves. The Holy Ghost will teach us also all spiritual -things, if we will only listen to his voice--not suddenly or -miraculously as to them, but none the less surely. He has already -taught to millions of the faithful children of the church, though -they were ignorant of that natural science which the world -values, what the most learned and able men have died without -knowing. - -He will teach us all things, but we must listen to his voice. -Where, then, is that voice to be heard? - -First, it is to be heard in the voice of the church itself, which -speaks in his name and by his power. You can hear it in the words -of your Holy Father the Pope, the successor of the apostles, and -in those of your bishop and of your pastors. You can also hear it -in good books, published with the authority and approval of the -church. Lastly, you can hear it in your own souls. The Holy Ghost -is always speaking there, but it is with a gentle and low voice; -and if you would hear it pride and passion must be still. It is -in silence and in prayer that you will learn those things which -he has to teach you. Listen, then, to the voice of God, of the -spirit of wisdom, of understanding, of counsel, and of knowledge, -which you have received in Confirmation, and which dwells in your -souls; and our Divine Lord's promise shall certainly be fulfilled -in you. - -------------------- - -{272} - - Sermon LXXX. - - _If any one love me - he will keep my word_. - --St. John xiv. 23. - -There are some people who have a great deal of what they call -devotion, and there are others who seem to have very little or -none at all. The hearts of the first are filled, one would think, -with the love of God. They are never so happy as when at church, -assisting at Mass or some other service, or on their knees before -their altar at home. They say as many prayers every day as would -make up the office which a priest is bound to recite, or perhaps -even more. Some other people, on the contrary, find it a hard -matter to say any prayers. Their minds wander, they cannot tell -why. They do not care much about coming to church; they come, -though, for all that. But it is all uphill work with them; and -they think they are in a very bad way, and are tempted to envy -those who seem to be getting along so much better. - -But is it certain that those whom they are tempted to envy are, -in reality, in so much better a state? No, I do not think it is. -Of course it is a good sign for any one to like to pray. It is -much better to have a taste for that than for the pleasures of -the world. But it does not certainly follow that one who likes to -pray really loves God very much. He may like it because he is -paid for it; that is, because he gets rewarded for it in a way -that others do not. He may like it in the same way that a child -would like the company of any one who would give him candy. If -the supply of candy stops his affection is gone. If, instead of -getting candy, he is asked to go on an errand, his feeling will -be very different. - -{273} - -So one may like to pray because he or she has in prayer a -pleasure which would be attractive to any one, even to the -greatest sinners. The pleasure may come merely from one's having -a lively imagination, and getting what seems to be a vision of -heaven when on one's knees or in church. But ask such a person to -do something for the one who gives him this pleasure--that is, -God--and there will perhaps be a great change. If our Lord, -instead of giving candy, proposes him an errand--if he asks a -girl, for instance, instead of going to Mass or to Communion, to -stay at home and help her mother--the shoe, it may be, will begin -to pinch immediately. - -The others, who have little of what is called devotion, may stand -this trial much better. They may be willing not only to give up -prayer, which they are not so fortunate as to like, but other -things which they really do, if it is the will of God. They pray -because it is God's will, and because they know it will bring -them nearer to him, and they will do anything else that he wishes -them to do for the same reason. - -Now, do not misunderstand me. I do not mean that all those who do -not like to pray are better than those who do; far from it. But I -do mean that real devotion which is the same as a true love of -God, is what our Lord sets before us in the words of to-day's -Gospel which I have read. "If any one love me," he says, "he will -keep my word"; that is, "he will do what I want him to." "You are -my friends," he says in another place, "if you do the things that -I command you." That is true devotion, to have our will the same -as God's will; to be willing to sacrifice everything for him, -even the pleasure we may find in his society. - -{274} - -So I mean that a person who has none of what is called devotion, -but who does what he understands to be God's will, and avoids -what is contrary to it, is much more acceptable in his sight than -one who has what is called devotion, and gives up God's will to -satisfy it. Thus, for instance, any one of you, my brethren, who -has not been to Holy Communion since Lent began, and who really -wants to please God, will go this week, before the time of the -Easter-duty runs out, and not wait for Corpus Christi, which -comes in the next week. That is just now a special good example; -try and remember it. If any one wants to commit a mortal sin, let -him put off his Easter-duty till Corpus Christi and the Forty -Hours, for devotion's sake. - -Real devotion is to remember God's words and obey them at any -cost. This is the true way, as he also says in to-day's Gospel, -to induce him and his Father to really come to us and make their -abode with us; and to have the Holy Ghost, who proceeds from -them, enter into our hearts, though we may not feel his presence, -as the apostles did on the first Pentecost day. - ------------------ - - Sermon LXXXI. - - _Let not your heart be troubled, - nor let it be afraid._ - --St. John xiv. 27. - -Our Lord spoke these words to his apostles before his Passion, -but they were not to have effect till after his ascension into -heaven. It was not his will that they should have the courage and -confidence to which he here exhorts them till that time which we -celebrate to-day, when the Holy Ghost came upon them and fitted -them for the great work to which they were appointed. -{275} -Even while our Lord was with them after his resurrection, and -still more after he had ascended and left them to themselves, -they were anxious and fearful, not daring to call themselves his -disciples or to risk anything for his sake. But when they -received the Holy Ghost all this was changed. They confessed -Christ openly; all their doubts and fears were gone; and "they -rejoiced," as we read in the Acts, "that they were accounted -worthy to suffer reproach for the name of Jesus. And they ceased -not every day, in the temple and from house to house, to teach -and preach Christ Jesus." - -Now, we ought to imitate their conduct after Pentecost, and not -that before. For we have not the excuse that they had before that -time. We have received the Holy Ghost, as they did. He has not -come on us visibly in fiery tongues, but he has come just as -really and truly in the sacrament of confirmation which we have -received. There is no reason for us to be troubled or afraid; -when the Holy Ghost came into our hearts he brought courage and -confidence with him; he brought them to each one of us, as he did -to the holy apostles. - -And he gave this courage and confidence to each of us for the -same reason as to them, because we have all to be apostles in our -own way and degree. We have not all got to preach Christ -publicly, as they did, but we have all got to speak a word for -him when the proper occasion comes. We have not all got to die -for Christ, as they did, but we have got to suffer something for -the sake of our faith in him, and that quite often, too, it may -be. -{276} -We have a real duty in this matter; we shall be rewarded if we -fulfil it, and punished if we do not. It was not for his apostles -only but for each one of us that those words of his were meant: -"Every one that shall confess me before men, I will also confess -him before my Father who is in heaven; but he that shall deny me -before men. I will also deny him before my Father who is in -heaven." - -And yet how often must it be acknowledged, to our shame and -disgrace, that Christians do deny their Lord and Master before -men! I do not mean that they deny their faith, and say they are -not Catholics when they are asked; this, thank God! though it -does happen, is not so very common. But is it not common enough -to find young Catholic men and women with whom one might -associate for years and never suspect them to be Catholics, and, -in fact, be quite sure that they were not?--and this not merely -because they do not parade their religion, but because they do -not defend it when it is attacked; because they agree with, and -even express, all sorts of infidel, heretical, false, and -so-called liberal opinions, that they may not give offence; or -even, perhaps, without any sort of need, but only to win favor -for themselves by falling in with the fashion of those with whom -they associate. - -And how often, again, do Christians, even if they do stand up for -their faith, cast contempt on it in the eyes of the world by -acting and talking just as if it had no power over their lives, -and was never meant to have any! They curse, and swear, and talk -immodestly, just as those do who do not profess to believe in God -and Christ, and even, perhaps worse. -{277} -Or if they do not go so far as this, they laugh at profanity and -impurity, and make companions of those who are addicted to these -vices; and this they do, not because they really wish to do or to -sanction such things, but merely from a miserable weakness that -prevents them from facing a little contempt and unpopularity. -What would they do, if called on to shed their blood for Christ, -who cannot bear even to be laughed at a little for being -practical Catholics? They are like cowardly soldiers who run away -from a battle at the first smoke from the enemy's guns. - -You know what a shame it is for a soldier to be a coward. And now -try to remember, dear Christians, especially on this holy day, -that a Christian has got to be a soldier, and that if he is a -coward he disgraces himself and his cause. The Holy Ghost is -given to us in confirmation that we may not be weak and cowardly, -but strong and perfect Christians, and true soldiers of Jesus -Christ. If you have not yet received him in this way make haste -to do so; if you have, make use of the graces which he has given -you. Do not let your hearts be troubled or afraid; there is -nothing to be afraid of, for God is on your side. Do not fear but -rather count it a joy to suffer a little persecution for his -name. - ------------------- - -{278} - - _Trinity Sunday_. - - - Epistle. - _Romans xi._ 33-36. - - O the depth of the riches, of the wisdom, and of the knowledge - of God! How incomprehensible are his judgments, and how - unsearchable his ways! For who hath known the mind of the Lord? - Or who hath been his counsellor? Or who hath first given to - him, and recompense shall be made to him? For of him, and by - him, and in him, are all things. To him be glory for ever. - Amen. - - - Gospel. - _St. Matthew xxviii._ 18-20. - - At that time: - Jesus said to his disciples: All power is given to me in heaven - and on earth. Go ye, therefore, and teach all nations: - baptizing them in the name of the Father, and of the Son, and - of the Holy Ghost: teaching them to observe all things - whatsoever I have commanded you; and behold I am with you all - days, even to the consummation of the world. - - - Last Gospel. - _St. Luke vi._ 36-42. - - At that time: - Jesus said to his disciples: Be ye merciful, as your Father - also is merciful. Judge not, and you shall not be judged. - Condemn not, and you shall not be condemned. Forgive, and you - shall be forgiven. Give, and it shall be given to you: good - measure and pressed down, and shaken together and running over, - shall they give into your bosom. For with the same measure that - you shall measure it shall be measured to you again. And he - spoke also to them a similitude: Can the blind lead the blind? - do they not both fall into the ditch? The disciple is not above - his master; but every one shall be perfect, if he be as his - master. And why seest thou the mote in thy brother's eye, but - the beam that is in thy own eye thou considerest not? -{279} - or how canst thou say to thy brother, Brother, let me pull the - mote out of thy eye, when thou thyself seest not the beam in - thy own eye? Thou hypocrite, cast first the beam out of thy own - eye, and then shalt thou see clearly to take out the mote from - thy brother's eye. - --------------- - - Sermon LXXXII. - - _Teach all nations: - baptizing them in the name of the Father, - and of the Son, and of the Holy Ghost._ - --St. Matthew xxviii. 19. - - -The mystery of the Most Blessed Trinity is one of those wonderful -truths of our holy faith which form the foundation of the -Christian religion. He who does not believe in the Trinity cannot -call himself a Christian; neither can any one be a Christian -unless he is baptized in the name of the Father, and of the Son, -and of the Holy Ghost. We are taught to make acts of profession -of this mystery oftener than of any other. We do so every time we -make the sign of the cross; and there are very few Catholics who -do not make that sign more than once every day. Every one should -know what is meant by the Trinity. - -There is but one God, who is the infinite, eternal, almighty, -all-wise, all-good, and all-just Being who created all things -that exist. - -But God, who is one in his Divine Being, is a Trinity in person. -That is, he is three persons. These persons are named Father, -Son, Holy Ghost. God is, then, Father, and he is Son, and he is -Holy Ghost. These three persons are the same God. So, if there -were three men praying to God, one praying to the Father, a -second to the Son, and the third to the Holy Ghost, they would -all be praying to the same God. -{280} -How there can be more than one person in one being is a mystery -to us, because we have no knowledge of any other being but God -who has more than one person. But now this truth is revealed to -us, we know, by our faith, which is divine knowledge, that there -are three persons in God, and are sure also that God must, as a -Divine Being, have three persons, because God cannot be other -than he is. Let us help our minds to understand this by a -comparison. Suppose a tower built in such a shape that it has -three sides. Now, there are _three_ distinct sides and only -_one_ tower; and whichever side we look at we see a distinct -side which is not either of the other two sides, but we always -can say, I see the tower. So, no matter which person of God we -regard, it is always the same God. - -Our holy faith teaches us that God the Father is the Divine -Person who created all things, as we say in the Creed: "I believe -in God, the Father Almighty, creator of heaven and earth." It -furthermore teaches us that God the Son is the Divine Person who -redeemed us by becoming man and dying on the cross, as the words -of the Creed declare; and again it teaches us that God the Holy -Ghost is the Divine Person who sanctifies us and is the source -and giver of all grace. These truths are revealed to us, and we -believe them, as we do all mysteries, for the reason we give when -we make an act of faith: "O my God! I believe all things taught -by the holy Catholic Church, because thou, who canst neither -deceive nor be deceived, hast revealed them to her." - -{281} - -The Catholic Church is the voice of God to us, and when we hear -her we hear God. She lives, and speaks, and acts by the Holy -Ghost through Jesus Christ, our Saviour, her Divine Head. The -reason some very wise people, very learned in different kinds of -science, do not believe in the Trinity and other mysteries of -religion as we do is because they do not hear the voice of God in -the Catholic Church. It is not by science that we know the -Trinity to be true, but by divine faith. - -This divine faith is a gift of God, which we are bound to nourish -in our souls with profound gratitude and humility, for it is a -sad truth that this faith may be lost. - -Catholics lose their faith by their sins, and chiefly by the sin -of pride. All heretics and apostates show this in their conduct -and in their words. They adhere to their own opinions and refuse -to submit to the divine teaching of the church. O dear brethren! -let us fear this sin of pride more than all other sin--a -temptation, too, that is very apt to come up when we are -ridiculed by unbelievers for our faith. Then is the time to -confess the truth boldly, for if we deny our Lord before men he -will deny us before the face of his Father in heaven. - -Let us keep our faith by purity of life and humility of heart; -for, as says the _Imitation of Christ:_ "What doth it avail -thee to discourse profoundly of the Trinity, if thou be wanting -in humility, and consequently displeasing to the Trinity? If thou -didst know the whole Bible by heart, and the sayings of all the -philosophers, what would it profit thee without the love of God -and his grace?" - -------------------- - -{282} - - Sermon LXXXIII. - - _In the name of the Father, - and of the Son, - and of the Holy Ghost._ - --St. Matthew xxviii. 19. - - -To-day, my dear brethren, the church celebrates the greatest of -all the mysteries of our religion: the mystery of the Holy -Trinity; of the one God in three Divine Persons--the Father, the -Son, and the Holy Ghost. - -We all believe it; we must believe it if we would be saved. But -no one of us can perfectly understand it. St. Patrick, you know, -is said to have illustrated it to his converts by showing them -the shamrock with its three leaves on one stem; but, of course, -he never pretended that this was a perfect explanation of it. No -perfect explanation of it can be given to us. - -And why not? Is it because it really has no explanation? No, but -because we are not able to understand the one which might be -given. Explain the solar system to a child of five years: will he -understand you? It is something the same with us and this greater -mystery of God. - -Some people, especially at the present day, who consider -themselves very wise, say to themselves and to others: "Oh! this -doctrine of the Trinity cannot be true." Ask them why not, and -they will say: "Because we cannot understand it; it seems to us -to be nonsense." - -Well, what does their argument amount to? Just to this: "If the -doctrine were true we should understand it; but we don't -understand it, therefore it is not true." - -{283} - -"If it were true," they say, "we should understand it." And why? -"Why, of course, because we are so wise that we can understand -everything. It is well enough for stupid people, like those -benighted Romanists, to believe what they don't understand, but -such a proceeding would be quite below our dignity and -intelligence. It is quite absurd to suppose that there is any -mystery so deep that we cannot see to the bottom of it." - -Now, I do not want to accuse these worthy people of any one of -the seven capital sins; they are, no doubt, as good as they are -wise. But there is something in what they say that looks just a -little bit like one of those sins; like the first and most deadly -of them all: that is, the sin of pride. And there is not much -doubt that pride has in some form or other had something to do -with all heresies; so I am afraid that those who deny the Holy -Trinity are not quite free from it. - -You think so, my brethren, I have no doubt. But, after all, are -you not perhaps guilty of a little of the same sin yourselves? -You believe in the Holy Trinity, it is true, but are there not -some other things which you do not fully believe, though you -ought to, and for very much the same reason? - -God has given you the gift of faith; and you are willing to -believe what you know to be of faith, even if it be beyond your -reason, especially if it be something, like the Holy Trinity, -beyond the reason of any one else. But are you not sometimes -rather unwilling to believe other matters of religion, for which -there is good authority, just because you, with your present -lights, do not quite see through them? That is just the trouble -with the heretics of whom I have spoken; is it not so with you, -too, perhaps? - -{284} - -Do you not say even about some of these matters: "Oh! I do not -think the same about that as the priests do; they are welcome to -their opinion but I claim the right to mine"? It may be some -question of morals; then you say: "The priest say so-and-so is -not right; but I don't see any harm in it. I have got a -conscience of my own." - -Did it ever occur to you that as God knows more, and has told -more to his church about himself than you could have found out, -so he may have enlightened it rather more about some other -matters in its own sphere than he has enlightened you, even -though they are not of faith? And even setting that aside, is it -not possible that those who have studied a subject know more -about it than those who have not? - -I think there is only one answer to these questions. Try, then, -to have the same humility which you have about the doctrine of -the Holy Trinity in other things too. You believe that the -officers of a ship know a little more about her position and -proper course than you do; make the same presumption in favor of -those who are in charge of the bark of St. Peter. It is only -reasonable to think so; only showing a little of the same common -sense which you show in other things. - --------------------------- - - Sermon LXXXIV. - - _Why seest thou the mote in thy brother's eye, - but the beam that is in thy own eye - thou considerest not?_ - --St. Luke vi. 41. - -These words, my dear brethren, are taken from the Gospel of the -first Sunday after Pentecost, which is always read at the end of -Mass on this day. Of all those which our Divine Lord spoke during -his ministry on earth, there are none more practical, none which -have a more immediate bearing on our daily lives. - -{285} - -There is nothing which shows the perversity of our fallen nature -more clearly than the common habit, in which even many persons -who are pious in their way continually indulge, of criticising -and commenting on the actions and character of others. - -Some people, indeed, seem to think that there is no harm in -talking about the character and conduct of their neighbors, as -long as they do not say anything which is not true. This is a -great mistake; one hardly needs to stop and reflect for a moment -to see that it is a grievous injustice to speak of a sin which -another person has actually committed, if it be not known, or at -least certain soon to be known in some other way, by the one to -whom we speak. So there are many who have sense enough not to -make this mistake and who do hold their tongues about the secret -sins of others. But there are comparatively few who seem to -realize that it is against charity, though not against justice, -to speak even of well-known and evident faults of one's -neighbors, when there is no good object to be gained by so doing; -and, in fact, even to think of them and turn them over in one's -mind, for which there can never be any good object. - -It is to such as these--and there are hosts of them--that our -Lord's words are addressed. He does not himself answer the -question which he asks in the text; but there is not much -difficulty in our answering it ourselves. - -{286} - -"Why," then, "seest thou the mote in thy brother's eye, but the -beam in thy own eye thou considerest not?" The two always go -together. You will always find that just in proportion to a -person's watchfulness about others' faults is his carelessness -about his own. Why, I say, do you do so? Let us try to find out. - -Are you so sensitive about your neighbor's faults because they -offend God? No, I do not believe that is the reason. If it were -you would be a great deal more troubled about your own than you -are. If you really cared for God's honor in the matter you would -go to work on your own sins, which you really can amend, and not -on those of your neighbors, which you only carp at but do not -even try to correct. Do not pretend, then, that your habit of -finding fault with others comes from a desire that God may be -better served. Such a pretence would be only hypocrisy. It is -especially to such pretenders that our Saviour says: "Hypocrite, -cast first the beam out of thy own eye; and then shalt thou see -clearly to take out the mote from thy brother's eye." - -Are you so sensitive about your neighbor's faults, then, because -they offend yourself? No, I do not think that can be the reason -either--or, at least, not the whole reason; for you are nearly as -apt to speak of them when they do not concern you at all. You -even take trouble to find out about those which do not come under -your own observation. I know that we all have a weakness for -noticing unpleasant things when they occur, and passing over -those which are agreeable as a matter of course; we complain of -the weather when it is bad, and give no thanks when it is fine; -we grumble when we have a bad dinner, and say nothing about a -good one. But this does not explain the matter entirely, for most -of the faults which you notice in others do not hurt you in any -way. - -{287} - -No; the fact is, it is simply a vice in yourselves which makes -your neighbor's faults so glaring in your eyes. And that vice is -the great vice of pride. You are trying to exalt yourselves, at -least in your own mind, above others, and the easiest way to do -it is to try to push them down. This is at the bottom of all this -uncharitableness which is the staple of so many people's thoughts -and conversation. - -There is, therefore, only one real remedy for it, only one which -strikes at the root of the whole thing: that is to cultivate the -virtue which is the opposite of pride, the great virtue of -humility. - -I said just now that as a person is watchful about his neighbor's -faults, so is he careless about his own. Well, the rule works -both ways. If you will be careful about your own you will not -notice those of other people. For you will acquire this virtue of -humility. You will appear so bad in your own sight that others -will appear good in comparison. And then, when you have cast out -this beam of pride from the eye of your own soul, you will indeed -be fit to correct others, and not till then. - --------------------- - -{288} - - _Second Sunday after Pentecost_. - - and Sunday within the Octave of Corpus Christi. - - - Epistle. - 1 _St. John iii._ 13-18. - - Dearly beloved: - Wonder not if the world hate you. We know that we have passed - from death to life, because we love the brethren. He that - loveth not, abideth in death. Whosoever hateth his brother, is - a murderer. And you know that no murderer hath eternal life - abiding in himself. In this we have known the charity of God, - because he hath laid down his life for us: and we ought to lay - down our lives for the brethren. He that hath the substance of - this world, and shall see his brother in need, and shall shut - up his bowels from him: how doth the charity of God abide in - him? My little children, let us not love in word, nor in - tongue, but in deed and in truth. - - - Gospel. - _St. Luke xiv._ 16-24. - - At that time: - Jesus spoke to the Pharisees this parable: A certain man made a - great supper, and invited many. And he sent his servant at - supper-time to say to them that were invited that they should - come, for now all things are ready. And they began all at once - to make excuse. The first said to him: I have bought a farm, - and I must needs go out and see it; I pray thee, have me - excused. And another said: I have bought five yoke of oxen, and - I go to try them; I pray thee, have me excused. And another - said: I have married a wife, and therefore I cannot come. And - the servant returning, told these things to his lord. -{289} - Then the master of the house, being angry, said to his servant: - Go out quickly into the streets and lanes of the city, and - bring in hither the poor and the feeble, and the blind and the - lame. And the servant said: Lord, it is done as thou hast - commanded, and yet there is room. And the lord said to the - servant: Go out into the highways and hedges, and compel them - to come in, that my house may be filled. But I say unto you - that none of those men that were called shall taste my supper. - ------------- - - Sermon LXXXV. - - _A certain man made a great supper, - and invited many._ - --St. Luke xiv. 16. - - -If there could be any question about what kind of a "great -supper" our Lord meant in the parable all doubt is removed by -reading the Gospel, which tells us that some one of the persons -to whom he was speaking had just said: "Blessed is he who shall -eat bread in the kingdom of God." We know how to interpret the -parable. The "great supper" is the divine banquet of Holy -Communion, in which we receive the Body and Blood of Jesus -Christ. On another occasion our Lord said: "I am the bread that -came down from heaven. If any man eat of this bread he shall live -for ever, and the bread that I will give is my flesh for the life -of the world." The parable of the "great supper" is, therefore, -very appropriately chosen as the Gospel for this Sunday in the -octave of the magnificent and triumphal festival of Corpus -Christi. This festival is also well placed in the calendar of the -church, coming as it does, at the end of all the solemn -commemorations of the divine life and person of our Lord. For the -institution of the Blessed Sacrament is the greatest act of his -love; the consummation and fulfilment of his love. -{290} -"Having loved his own, he loved them unto the end." He is present -in this divine mystery because he would be present with us and -give himself to us, and unite himself to us in the most intimate -manner. He promised that he would live in us, and we in him and -be one with him. In the Blessed Sacrament he makes that life and -union a reality. - -Before the altars of his holy church, therefore, he spreads the -holy table for his "great supper," and he invites many to the -banquet. Such an invitation, we would think, does not need much -urging to bring in the guests--_all_ the guests--as quickly -and as frequently as he desires. And yet, as he tells us in the -parables, and as we see and hear ourselves, there are many who -make little of his invitation, and either do not come at all or -come with such reluctance or so seldom that it is plain they are -acting more from fear of punishment than from a motive of love. - -It is true that those who do not come when he calls are far from -daring to say that it is not worth coming to, but they act very -much as if they thought so. They have other friends who invite -them to their feasts, and as they think more of these friends -than they do of Jesus Christ, and relish their food more than -they do his, they send in their excuses to him. These excuses are -paltry enough. One has bought a farm and must go and see it; -another has purchased five yoke of oxen--this is just the time he -must go and try them; a third has just got married, and so on. -Any excuse for not coming to Communion seems good enough for some -Catholics, who want to keep friends and company with the world, -the flesh, and the devil, and eat their dishes of avarice, lust, -and pride. -{291} -I don't wonder they stay away; for let a man get his heart full -of avarice, or burning with lust, or puffed up with pride, the -very idea of Holy Communion is wearisome and distasteful to him. - -But there is a dreadful warning in the parable. _The excuses -are not taken_; and he who sets forth the banquet declares -that none of such men shall eat of his supper; and he makes that -threat in anger. Woe, then, to those Easter-duty breakers who -heard the invitation and came not! They have incurred the anger -of the Lord. To pass by the Easter duty out of contempt for it, -or because one is unwilling to give up the sins that he knows -make him unfit to make it, is to commit a mortal sin. And when I -see some persons who know their duty, and have every opportunity, -neglecting their Easter Communion for years, and appearing to be -perfectly hardened against every appeal and argument made to -them, I am always fearful lest the Lord is not only angry with -them, but that he is carrying out his threat that he will never -invite them again, and that they will die some day without -absolution and without Communion. Oh! if there be any such here -let them hasten to beg pardon with deep contrition for their past -neglect, and earnestly seek for admission to the heavenly -banquet. Perhaps it may not be yet too late even for them. I know -it is the eleventh hour, but the Lord invites some to come even -at the eleventh hour. But they must not wait longer! At midnight -the door will be shut, and the only answer they will get then is; -"It is too late; I know you not!" God grant that such a curse of -banishment from the eternal Communion of heaven shall never be -addressed to one of us! - ---------------- - -{292} - - Sermon LXXXVI. - - _And they began all at once to make excuse._ - --St. Luke xiv. 18. - - -Notice the words, my brethren. Our Lord does not say that these -men whom the master of the house invited to supper all happened -to have an excuse, but that they began all at once to make one. -They gave various flimsy reasons why they could not come-- -reasons that anybody could see would not have prevented them from -coming if they had wanted to, but were merely given in order to -avoid telling the plain truth, which was that they did not care a -straw for the one who had invited them or for the supper that he -proposed to give. - -Well, now, what did our Saviour mean by this story which I have -read you in the Gospel?--for he certainly did not tell it simply -for the amusement of his disciples. It was a parable, and had a -spiritual signification, or more than one. I think there cannot -be much doubt in our minds about one of them, at least. We cannot -help seeing that the supper means the rich banquet to which all -of us are invited, and which has been commemorated in the great -solemnity of Corpus Christi, through which we have just passed. -God himself is the master of the house, and he has invited all of -as his friends--that is, all of us who have come by holy baptism -into the fold of his church--to come to this great feast, the -feast of his own Body and Blood. Not once only but many times he -has invited, nay, commanded, you all to come and taste of this -supper, which is himself--to receive him in Holy Communion. - -{293} - -And what have you done--many of you, at least? You have done -exactly what these men did of whom the parable tells us. You -have, as soon as the words of invitation came to you, immediately -set about to see if you could not find some way of avoiding -compliance with them. You have begun all at once to make -excuses--excuses as silly as those which the men made in the -parable. - -"Oh!" you say, "I have not got time to approach the sacraments -worthily. It's all very well for women, who can run to church -whenever they want, but I have got my business to attend to; if I -neglect it my family will starve." Humbug! I say--as transparent -humbug as that stupid story which the man whom our Lord speaks of -had about his farm. "I have bought a farm," says he, "and I must -needs go out and see it." That excursion to his farm was got up -just to dodge the invitation, which he did not care to accept. It -is the same with you. Your business is not so important that it -will keep you from the theatre or the liquor-store, but as soon -as the service of God is mentioned it becomes urgent all at once. - -Or perhaps you do not plead any particular business, but you make -an excuse like that of the man who said he had married a wife, -and therefore could not come. You say: "Piety is very good for -priests and religious; but I am living in the world, and can't be -good enough to go to Communion." Humbug! -{294} -I say again; you know very well that there have been plenty of -people, who have lived in a much brighter world than is ever -likely to be open to you, who have not only made good communions, -but made them frequently, and become saints by doing so. Kings -and queens have given the lie to your excuse. Are you more in the -world than St. Henry, Emperor of Germany; St. Louis, King of -France; the two Saints Elizabeth, of Hungary and Portugal; and -St. Margaret, Queen of Scotland, whose feast we kept last -Tuesday? - -Don't make any more foolish excuses, then; our Lord, who has -invited you to his banquet, will not be deceived by them. -Acknowledge the truth, that if you do not come to his supper it -is because you do not care for it, or for Him who gives it. - -But do you dare to say this? I hope not. Do not say it, then. Do -what is far better. Come when he calls you. Come, that you may -not offend him, as those ungrateful men of whom the parable tells -us offended the master of the house. Come, that he may not say to -you, as the master of the house said: "Those men who were called -shall not taste my supper," not even when they shall desire it at -the hour of their death. Come, that your inheritance in the -kingdom of heaven may not be taken away from you, and others -called in to take the places which you have refused. Come and -show love and not base ingratitude to Him who has taken so much -pains to prepare this feast for you; this feast which is not only -the greatest gift that he can give you now, but also a pledge of -the kingdom which has been prepared for such of you as are -faithful, from the foundation of the world. - ------------------- - -{295} - - Sermon LXXXVII. - - _And they began all at once to make excuse._ - --St. Luke xiv. 18. - -When men are in sin and do not wish to give it up the answer -which they commonly make to an invitation of God is an excuse. -Excuses! Yes, there are plenty of them. But from what do these -men of whom our Lord speaks in this parable wish to be excused? -Is it from something painful and humiliating? No, strange to say, -it is from a great privilege; it is from a wonderful feast in -which men receive the Food of Angels and are made one with God; -it is from the feast of the Blessed Sacrament, in which our -Blessed Lord offers his own Body and Blood. What! is it possible -that one who has the faith and is possessed of reason can slight -such a gift from the God who has redeemed him? Listen to the -excuse of one: "I have bought a farm." What is a farm? It is -dirt. His excuse, then, is that he does not want the Bread of -Heaven, because he is occupied with dirt. In a word, he prefers -dirt to God. But another man has this excuse for spurning the -heavenly banquet: "He has bought five yoke of oxen," and he wants -"to go and try them." He declines the company of the saints and -angels because he prefers that of oxen. He had rather be with the -brutes, because he is much like them himself. His body rules his -soul, and he is too much of an animal to care anything about a -feast which furnishes only good for the soul. - -{296} - -But we hear yet another excuse. Here is a man who "has married a -wife, and therefore cannot come." What does this mean? Does he -pretend that the holy sacrament of matrimony is keeping him away? -But this is not the shadow of an excuse. Ah! if he would speak -out his mind clearly he certainly would have an excuse. He means -that he cannot come because he is wallowing in the mire of sin. -He is too filthy to come. He would have to purify himself. He -cannot put on the wedding garment of divine grace and wallow with -the swine, so he thinks that he will leave the Body and Blood of -Jesus Christ to others and stay where he is. - -You see, brethren, what it is to offer an excuse when God invites -or commands; and these are only fair samples of the excuses which -all sinners who seek to justify their conduct make. But what do -such excuses denote? They are sure signs of impenitence. Men -often make hypocrites of themselves by their excuses. Some even -make bad confessions by covering their guilt with an excuse; and -a great many show their imperfect sorrow for sin in this way. On -the other hand, the man who is sincerely sorry for his sins fears -nothing so much as to excuse a fault. He would rather accuse -himself of too much than to excuse himself for the least fault. -Excuses such as are mentioned in this parable may justify men -before the world, but never before God. When our souls come -before the Divine Judge all their disguises shall be torn off. -Eternal justice shall then reveal all; it shall weigh every -motive; it shall judge every act. - -But what does our Divine Lord say of those who now refuse his -invitation to this heavenly banquet? He says: "None of those men -who were called shall taste my supper." -{297} -Those who now receive the sweet invitation of our Blessed Lord to -approach the altar will at the hour of death wish for that divine -food, which they now treat with so much contempt; but God may -then say to them: "You did not come when I invited you, and now -you shall not taste my supper." - ---------------------------- - -{298} - - _Third Sunday after Pentecost._ - - - Epistle. - 1 _St. Peter v._ 6-11. - - Dearly beloved: - Be you humbled under the mighty hand of God, that he may exalt - you in the time of visitation. Casting all your solicitude upon - him, for he hath care of you. Be sober and watch; because your - adversary the devil, as a roaring lion, goeth about seeking - whom he may devour. Whom resist ye, strong in faith: knowing - that the same affliction befalleth your brethren who are in the - world. But the God of all grace, who hath called us unto his - eternal glory in Christ Jesus, when you have suffered a little, - will himself perfect, and confirm, and establish you. To him be - glory and dominion for ever and ever. Amen. - - - Gospel. - _St. Luke xv._ 1-10. - - At that time: - The publicans and sinners drew near unto Jesus to hear him. And - the Pharisees and the Scribes murmured, saying: This man - receiveth sinners, and eateth with them. And he spoke to them - this parable, saying: What man among you that hath a hundred - sheep: and if he shall lose one of them, doth he not leave the - ninety-nine in the desert, and go after that which was lost - until he find it? And when he hath found it, doth he not lay it - upon his shoulders rejoicing: and coming home call together his - friends and neighbors, saying to them: Rejoice with me, because - I have found my sheep that was lost. I say to you, that even so - there shall be joy in heaven upon one sinner that doth penance, - more than upon ninety-nine just who need not penance. Or what - woman having ten groats, if she lose one groat, doth not light - a candle and sweep the house and seek diligently until she find - it? And when she hath found it, call together her friends and - neighbors, saying: Rejoice with me, because I have found the - groat which I had lost. So I say to you, there shall be joy - before the angels of God upon one sinner doing penance. - ------------------------ - -{299} - - Sermon LXXXVIII. - - _Rejoice with me, - because I have found my sheep that was lost._ - --St. Luke xv. 6. - -I am sure you have often heard related, if you have not -yourselves known, examples of the singular affection which -parents show towards the worst behaved child they have, the -"black sheep of the flock," as their neighbors call him, or her, -as the case may be--some wretched, ungrateful, dissipated son -whose disgraceful life and cruel treatment of them fairly breaks -their hearts; or some disobedient, wild daughter who is led off -and gets ruined. While they are in the height of their bad career -the parents are very apt to act as if they wished every tie -between them broken. No one dares mention the name of their lost -child to them. Instances have been known where the angry parents -have blotted out the name of the dishonored one from the record -in the family Bible where it was written on the day when he was -brought back an innocent child from the font of baptism, and when -they have taken the little lock of flaxen hair cut from their -darling's head, and kept so many years as a treasure, and have -scattered it to the winds. But what do we see? There comes a time -when things are at their worst, when their poor lost one has -reaped the bitter fruits of his disobedience and is in utter -misery and despair; then the hearts of the parents are softened; -they yearn to see their poor child once more, and all on a sudden -there is a reconciliation, all is forgiven and forgotten; the one -who was dead has come to life again, and the lost one is found. -{300} -The parents will not hear one word said against him, but on the -contrary, in word and action, say to all their friends: Rejoice -with me, because I have found my child that was lost. - -Now, if we examine into any such a case we shall almost certainly -discover that the penitence of the bad child bears no comparison -to the greatness of the parents' affection or to the magnanimity -of their forgiveness. Very few such repenting sinners are -deserving of the joyful pardon they receive. Mercy is always a -mystery, and pardon ever a miracle. So it is with God and his -divine forgiveness of repenting sinners. Our Lord tells us there -is joy in heaven over their return. Did you ever know any such -case whose repentance you thought was worthy of such celestial -rejoicings? Very, very few, I am sure. And how many forgiven -sinners, do you think, realize that God loves them so much as -that--so much that, when he has brought back to his love and -obedience one so unworthy, he should tell all his holy angels of -the happy event and bid them rejoice with him? Not many. This -truth however, is a most important one which our Lord wishes us -to learn. It is the greatness of his mercy and the depth of his -love. To tell the honest truth, it is the revelation of God's -mercy and love that will bring hardened sinners back, which will -win and convert them when nothing else will. We often see the -proof of this on our missions, when we find the hardest cases, -the most abandoned and hopeless sinners, coming to confession -after the sermon on the mercy of God. -{301} -And who does not know that an appeal made to sinners by showing -them the crucifix, where they see their Lord and Saviour dying -for his great love, with arms outstretched to receive them back, -is an argument few of them can withstand? The sermon of the Cross -is one the holy church is always preaching--the sermon of love -and mercy. - -Well, dear brethren, learn this lesson from the Gospel. When you -find the burden of sin heavy on you, and your conscience tells -you that you have wandered far from God, go before a crucifix and -let the love and mercy of your crucified Lord preach to you. - -There is nothing helps one so much to overcome the horror and -shame of going to confession as a few minutes' prayer on one's -knees before a crucifix. Are you in temptation and danger of -losing God? Kiss the feet of a crucifix and you are saved. Do you -want to win and save those who have sinned against you? Preach to -them the sermon of mercy and love, in your own way, and, like -God, you will win them and convert them, and rejoice with your -friends that you have found the lost one again. - - Rev. Algernon A. Brown. - ----------------------- - - Sermon LXXXIX. - - _Be sober, and watch._ - --1 St. Peter v. 8. - - -These few words of the Epistle, my brethren, contain a most -important lesson for us. We may indeed say that of all the -innumerable souls which have been lost, and which are going down -every day into hell, far the greater part have come to this -terrible end for neglect of this warning. - -{302} - -There is a proverb, with which you are all familiar, that [the -road to] hell is paved with good intentions. What does this mean? -Does it mean that a good intention in itself is a thing which -leads to hell? Of course not. But it means that the kind of good -intentions which people are too apt to make are signs rather of -damnation than of salvation, as they should be. - -What is this kind of good intention? It is one which stops just -there, and which the one who makes it does not take the means to -carry out. Sometimes we call them by a stronger name than -intentions. We call them purposes, even firm purposes of -amendment. They are the kind of purposes which a great many -people make when they repent, or think they repent, of their -habitual sins. - -A man comes to confession with a fearful habit of sin--of profane -swearing, for instance. It has been on him for years. He has -learned it in his youth, perhaps, from wicked parents or -companions. He has almost become unconscious of it, and it seems -to him no very important thing; it may be that he would not even -mention it, did not the priest question him pretty closely. But -when the priest does warn him about it he makes up his mind in a -certain way that he ought to stop it, and makes a kind of purpose -to do so. It is to be feared, however, that this is one of the -purposes or intentions with which hell is paved. And why? Because -it stops just there. It has no effect at all. It is all gone -before he gets out of the confession-box. He will swear just as -much to-morrow as he did to-day. He does not, probably, even -remember his purpose, at any rate only till the time of his -Communion; or if, perchance, he does remember it, he does not -take the means to carry it out. -{303} -And what is that means above all others? It is to watch against -his sin. This he does not do. He does not keep on his guard to -avoid those horrible oaths which have become a fixed habit with -him. He does not watch himself, and, of course, falls again as he -did before. - -Now you see, perhaps, the importance of St. Peter's warning in -the Epistle. Most of you who will be lost will be lost on account -of habitual sins like this I have spoken of, not on account of -occasional and unusual ones. It may be a habit of impure thoughts -or words, of drunkenness, or something else; but it is a habit of -some kind that will cause your damnation. The habit is a disease -of your soul; you must get rid of it, if you wish to have any -well-grounded hope of salvation. And you cannot get rid of it -without watching as well as praying. "Watch," says our Lord, -"that you enter not into temptation." - -Yes, a bad habit is a disease of your soul, a weak spot in it -which you must guard. It is there your enemy is going to enter. -What does St. Peter go on to say? "Be sober, and watch," he says, -"for your adversary, the devil, as a roaring lion, goeth about -seeking whom he may devour." Very well; the devil is not such a -fool as to neglect your weak points. So it is those which you -must watch and guard. - -If, then, you would be saved, keep before your mind all the time -your habitual sins. Be on your guard against them continually, -just as a man going on slippery ice is all the time careful how -he places his feet. Repeat your resolutions frequently; make them -practical and definite. Say to yourself, "Next time I am provoked -I will keep down that profane word; next time such an object -comes before my eyes I will turn them away; next time such a -thought occurs I will instantly repel it." -{304} -Be on the lookout for danger, as a sailor is for rocks or -icebergs in his course. Pray, of course, earnestly and -frequently, but watch as well as pray. If you do you will save -your soul; if you do not you will lose it. - ----------------------- - - Sermon XC. - - _There shall be joy in heaven - upon one sinner that doth penance, - more than upon ninety-nine just - who need not penance._ - --St. Luke xv. 7. - - -I do not think, my brethren, that there is any parable in the -Gospel which comes more home to your own experience than these -which you have just heard about the lost sheep and groat. I am -sure you have all of you lost something at some time or other; -and I am sure, too, that, even though it was not very valuable, -you began to think it was when it was lost, and hunted for it -high and low. It seemed to you that you cared more for it than -for any other article of your property, and that you did not mind -much what became of your other things as long as that was -missing. - -That, of course, was not really the case. For, although you -seemed to give all your thoughts and energy in searching for the -lost article, you cared just as much all the time for what you -meanwhile left at home or unnoticed. And if, while you were -hunting up one thing, another should get lost, you would start -out after that with just as much anxiety as you did for the -other. - -{305} - -So our Lord spends his time, not only now and then but always, -chiefly in hunting after what he has lost, and lets what he has -got shift a good deal for itself. Always, I say; for he has -always lost something. He keeps losing things all the time. The -sheep keep straying away from his fold continually. As soon as -one is brought back another has gone, and he has to set out in -pursuit of it. And meanwhile the sheep in the fold do not seem to -get as much care and attention as they think they deserve for -their obedience and general good behavior. - -Now, this is an important thing for the sheep to understand, both -for those who have not strayed away and for those who have. Those -who are faithful must be contented with his absence, and those -who are not should thank him and reward him for his labor for -them. - -Those who need no penance--that is, those who remain habitually -in the state of grace--are apt to say: "Why is it that religion -does not give me more happiness? Why is it that I have so little -devotion and that God seems so far away?" Well, the reason is -because he is away. He is off hunting for sinners. He is giving -them his chief attention and his choicest graces because they -need them. The just can get along with the sacraments, which are -always open to them, and with the other ordinary means of -salvation. - -Or you say, perhaps: "Why is it that the best preachers and -confessors among the fathers are out on the mission, so that we -seldom or never see or hear them?" Well, that is for the same -reason. Our Lord sends them out on the hunt in which he is so -much interested. Surely you will not find fault with him. You -will not deprive him of his greatest joy--that of bringing -sinners back--for the sake of offering him a little more -devotion, which he does not care so much about. -{306} -No, you will rather be faithful, and do your duty in the place -where he has put you, and be very thankful that you are not among -the lost, and perhaps one among them who will never be found. - -And surely those who have strayed away and whom he is seeking, -when they come to think of it, will try to give him the -consolation which he takes so much trouble to secure. They will -not let him spend all his time on them and get nothing for it in -return. No, they will not hide from him any longer; they will -give themselves to him, never to stray again; and be the occasion -of a joy in heaven which shall not be merely for a moment, but -which shall last for evermore. - -------------------- - -{307} - - _Fourth Sunday after Pentecost._ - - - Epistle. - _Romans viii._ 18-23. - - Brethren: - I reckon that the sufferings of this present time are not - worthy to be compared with the glory to come, that shall be - revealed in us. For the expectation of the creature waiteth for - the revelation of the sons of God. For the creature was made - subject to vanity, not willingly, but by reason of him that - made it subject, in hope: because the creature also itself - shall be delivered from the servitude of corruption into the - liberty of the glory of the children of God. For we know that - every creature groaneth, and is in labor even till now. And not - only it, but ourselves also, who have the first-fruits of the - spirit, even we ourselves groan within ourselves, waiting for - the adoption of the sons of God, the redemption of our body, in - Christ Jesus our Lord. - - - Gospel. - _St. Luke v._ 1-11. - - At that time: - When the multitudes pressed upon Jesus to hear the word of God, - he stood by the lake of Genesareth. And he saw two ships - standing by the lake: but the fishermen were gone out of them, - and were washing their nets. And going up into one of the ships - that was Simon's, he desired him to thrust out a little from - the land. And sitting down, he taught the multitudes out of the - ship. Now when he had ceased to speak, he said to Simon: Launch - out into the deep, and let down your nets for a draught. And - Simon answering, said to him: Master, we have labored all the - night, and have taken nothing: but at thy word I will let down - the net. And when they had done this, they enclosed a very - great multitude of fishes, and their net was breaking. And they - beckoned to their partners that were in the other ship, that - they should come and help them. -{308} - And they came, and filled both the ships, so that they were - almost sinking; which when Simon Peter saw, he fell down at - Jesus' knees, saying: Depart from me, for I am a sinful man, - Lord. For he was wholly astonished, and all that were with him, - at the draught of the fishes which they had taken. And so were - also James and John, the sons of Zebedee, who were Simon's - partners. And Jesus saith to Simon: Fear not, from henceforth - thou shalt be taking men. And when they had brought their ships - to land, leaving all things, they followed him. - ----------------------- - - Sermon XCI. - - _And sitting down, - he taught the multitudes out of the ship._ - --St. Luke v. 3. - - -The ship, as the Gospel tells us, was St Peter's, and our Lord -continues to teach his divine doctrine from the same ship. This -ship of St. Peter is the Catholic Church. Its captain is the -Pope, the Vicar of Jesus Christ. He not only guides the ship in -its ordinary course, but knows also what special orders to give -when particular dangers threaten it. The plain duty of every -Catholic is, therefore to receive with obedience the teaching of -the Pope, and in times of danger to be on the alert and obey -quickly, without hesitation and with perfect confidence. There is -no fear for the ship herself, no matter what storms may arise. -The danger is for those who are in her, and each one's safety -depends upon his prompt obedience. There are some Catholics who -appear to think that because the ship is always safe they are -safe too, no matter how they behave. -{309} -Alas! this is often a fatal mistake. Christ teaches by the mouth -of Peter, and their salvation depends upon their listening to -what is taught, and learning the lessons of faith and morality -which fall from his lips. But what do we see? We see many who -remain so ignorant of their religion that they ought to be -ashamed to call themselves Catholics. There is plenty of -instruction given, but they take no pains to hear it. Year in and -year out they never come to a sermon or instruction. They never -think of reading a good religious book or a Catholic newspaper. -They have time to go to some immoral play at the theatre, they -read the trashy, beastly stuff that is served up daily and weekly -to pander to depraved appetites such as theirs, but of their -sublime, true, and holy religion, which should be a light to -their minds and a comfort to their hearts, they know next to -nothing. They let their children grow up in the like ignorance, -who are swift to follow the bad example set before them. Now, the -chief duty of a Catholic is to learn what his religion teaches, -and it is a grievous sin to neglect the opportunities one has to -acquire that knowledge. The devil is busy scattering the seed of -false doctrine, and keeping his agents at work telling all sorts -of lies about God and Jesus Christ and the Catholic Church, and -it is not possible for one to keep his faith pure unless he takes -care to learn all he has the chance to learn of the truths of his -holy religion. - -Then, again, see how anxious people are nowadays that their -children should have what is called "a good education." What is -the teaching of Christ from the ship of Peter on this subject? It -is that _without religion education cannot be good_. -{310} -Our faiths, as well as our experience, tells us that an education -with religion left out is apt to prove rather a curse than a -blessing to a child. Pride, conceit, loose morals, love of money, -disobedience to parents and clergy--these are the things we see -plenty of in the lives and habits of children who have received a -"good education" with religion left out. - -There is another thing which is often the subject of much wonder -to me. From time to time the bishops and priests find it -necessary to warn their people against certain prevailing vices, -or to denounce certain secret societies as anti-Christian, or to -make regulations which are required to secure the proper -administration of the sacraments--for instance, the publication -of the bans of marriage--and there are found Catholics who set -themselves in opposition to these counsels and laws of their -pastors with a pertinacious obstinacy such as one would not -expect to see except in a downright heretic. The conceit of these -people is truly marvellous. They talk and act as if the whole -Catholic Church belonged to them, and their priests were a -miserable set of hirelings who can be persuaded to connive at -anything they choose to pay them for. What is the reason of this? -I'll tell you. It is due to their ignorance. The better -instructed a Catholic is the more docile and humble he is. He -hears Christ teaching when he hears the instructions of his -pastor, and he rejoices to follow his counsels. "He that heareth -you heareth me," said our Lord. God send us Catholics who love -their religion well enough to make them desirous of being well -instructed in its doctrine! - ----------------------- - -{311} - - Sermon XCII. - - _I reckon that the sufferings of this present time - are not worthy to be compared with the glory to come._ - --Romans viii. 18. - - -Brethren, if we wish to rejoice in the next world we must suffer -in this. There is no escape from suffering here if we reckon on -happiness hereafter. And there are good reasons for this. One is -because we must atone for sin. Do not our own sins, little or -great, continually cry out for penance? And if we give not -suffering willingly they threaten to crucify us in spite of -ourselves. And there are the sins of others, of heathens, and -heretics, and bad Catholics--all these demand atonement, and, as -it was not beneath the dignity of the Son of God to die for them, -so, if we are Christians more than in name, we shall be ready to -suffer with our blessed Lord for the sins of the world. Another -reason why we mast suffer is that we may not become attached to -the joys of this world, for we must leave them all some day or -other. And, besides, God demands a heart quite undivided; he -wants all our love, and not what is left after we have expended -our chief affections on created things. And yet another reason -for suffering is that we may merit more happiness in heaven. The -Christian has a kind Father in heaven, who notes every pang, and -sigh, and tear, and who will know how to reward. - -So one would think that a wise man would seek sufferings rather -than avoid them; would thank God for the afflictions of his -providence, and would look upon the troubles of this life--the -loss of health, the loss of reputation, the loss of money--would -look upon all this as God's way of elevating our life here on -earth and of increasing our happiness hereafter; and that it -would be true wisdom to voluntarily deny ourselves the joys of -this world, reckoning rather upon those of the future life as the -apostles did. -{312} -Yes, brethren, patient suffering is the very A B C of the -Christian religion. What are Christ's blessings? Blessed are the -poor; blessed are they that mourn; blessed are you when they -persecute and revile you. Truly his religion is a religion of the -cross. - -But what kind of Christians must we think ourselves since we all -hate to suffer? We reckon fondly upon the joys of this life; -those of the life to come may take care of themselves. Although -we have a lifetime of horrid sins in our memory, and know that we -have not done any penance, still we not only refuse to suffer -willingly, but we speak and act as it God were a cruel tyrant -thus to send upon us sickness, and poverty, and disgrace. And as -to suffering in union with our Lord Jesus Christ for the sins of -the world, such a generous thought never enters our mind at all; -nor do we think of mortifying the rebellious passions, nor of the -merit of sacrifice, nor of anything except to enjoy this world, -to cling to this poor, fleeting world and its deceptive joys. - -Brethren, let us strive to obtain a wiser and stronger spirit in -regard to suffering. I know that we may not hope to become heroes -all at once, but may in time if we begin without delay; and the -only way to begin is by prayer. You complain of the company of -wicked and unpleasant people; but instead of snapping at them and -quarrelling, offer your annoyance to God and pray him to assist -you. -{313} -Are you in poverty? Instead of giving way to weariness and -despair, think of Jesus and Mary at the humble cottage at -Nazareth; think of the poor, wandering life of our Lord while he -preached the Gospel, and beg him to give you some of his own -patience. Are you afflicted with incurable illness? Remember that -God has sent you this for your own good and will know how to -recompense you. Instead of making your friends miserable by your -impatience, think of Christ upon the cross, and of your sins -which crucified him. - -St. Teresa had for her motto these words: "_Either to suffer or -to die_." Oh! that we had only a little of the heroic spirit -of the saints. Then we could welcome every dispensation of divine -providence, whether of pleasure or of pain, and should be able to -say with St. Paul: "I have learned in whatsoever state I am to be -content therewith. I know both how to be brought low and how to -abound ... both to be full and to be hungry, both to abound and -to suffer need; I can do all things in him who strengtheneth me" -(Phil. iv. 11-13). - ---------------------- - -{314} - - _Fifth Sunday after Pentecost_. - - - Epistle. - 1 _St. Peter iii._ 8-15. - - Dearly beloved: - Be ye all of one mind, having compassion one of another, loving - brotherhood, merciful, modest, humble: not rendering evil for - evil, nor railing for railing, but on the contrary, blessing: - for unto this are you called, that by inheritance you may - possess a blessing. "For he that will love life, and see good - days, let him refrain his tongue from evil, and his lips that - they speak no guile. Let him decline from evil, and do good: - let him seek peace, and pursue it: because the eyes of the Lord - are upon the just, and his ears unto their prayers: but the - countenance of the Lord against them that do evil things." And - who is he that can hurt you, if you be zealous of good? But if - also you suffer anything for justice' sake, blessed are ye. And - be not afraid of their terror and be not troubled; but sanctify - the Lord Christ in your heart. - - - Gospel. - _St. Matt. v_. 20-24. - - At that time: - Jesus said to his disciples: I say to you, that unless your - justice abound more than that of the Scribes and Pharisees, you - shall not enter into the kingdom of heaven. You have heard that - it was said to them of old: Thou shalt not kill. And whosoever - shall kill shall be guilty of the judgment. But I say to you, - that whosoever is angry with his brother, shall be guilty of - the judgment. And whosoever shall say to his brother, Raca, - shall be guilty of the council. And whosoever shall say, Thou - fool, shall be guilty of hell fire. Therefore if thou offerest - thy gift at the altar, and there shalt remember that thy - brother hath anything against thee, leave there thy gift before - the altar, and first go to be reconciled to thy brother, and - then come and offer thy gift. - -{315} - - Sermon XCIII. - - _Unless your justice abound - more than that of the Scribes and Pharisees, - you shall not enter into the kingdom of heaven_. - --St. Matt. v. 20. - - -The Scribes and Pharisees were very particular about keeping the -_letter_ of the law, and prided themselves mightily on this -kind of "justice." But Jesus Christ says that unless _our_ -righteousness exceed theirs we shall not save our souls. Here, -then, he teaches us that we must keep the _spirit_ of the -commandments as well as the letter. And to show what he means by -the _spirit_ of the law, he quotes the commandment which -forbids murder. "Now, it is not enough," he says, "that you -refrain from committing murder; you must equally refrain from the -passion of anger--anger, that is, which destroys charity, and -breeds ill-will, hatred, and revenge; for those who give way to -these malicious feelings shall be arraigned at my judgment-seat -side by side with murderers." Among those who heard him was St. -John, his apostle; and St. John says: "He that hateth his brother -is a murderer." - -Again, our Lord tells us that the spirit of the Fifth Commandment -includes lesser sins than anger--that to call our brother -contemptuous names, to provoke and irritate him by hard words -(except, of course, in the case of just rebuke), is a grave -violation of this law as he would have us Christians understand -it. - -{316} - -The words which follow--addressed to those who were in the habit -of going into the temple to lay their gifts before God's -altar--apply with even greater force to _us_. _We_ come -before God's altar when we come to hear Mass, and we come with -the profession, at least, of offering a gift--that worship which -is the tribute of our faith and love. There is one thing, then, -which our Lord requires before he will receive our offering: that -"our brother have" not "anything against us." In other words, we -must be in perfect charity with our neighbor. If we have anything -against _him_, we must forgive him there and then "from our -hearts." If _he_ have anything against _us_, we must -either have already done our best towards reconciliation and -reparation, or at least be prepared and determined to do it at -the very first opportunity. - -Now, it may be we are not in the state of grace when we come to -hear Mass, but, on the contrary, laden with mortal sins. Well, we -still have the right to hear Mass--nay, are bound to hear it; -and, further, we can still offer a gift, and a very acceptable -gift--an earnest prayer for contrition and amendment--a cry for -mercy and deliverance. Our Lord once said to St. Mathilda: -"However guilty a man may be, however inveterate the enmity of -his heart against me. I will patiently bear with him whenever he -is present at Mass, and will readily grant him the pardon of his -sins if he sincerely ask it." Clearly, then, dear brethren, there -is but one thing that can keep even a poor sinner from coming -before God's altar with an acceptable gift--viz., the want of -charity to his neighbor; that is, either the refusal to say from -his heart: "Forgive us our trespasses _as we forgive_ those -who trespass against us"; or, equally, the refusal to seek -reconciliation or make reparation for wrongs of his own doing. -{317} -Now, in either case there is a brother who "has something against -us," and that brother is Jesus Christ himself, who calls all men -his brethren without exception, and especially our -fellow-Catholics, having given to all his Sacred Heart and the -love of his Blessed Mother. - - Rev. Algernon A. Brown. - ---------------------------- - - Sermon XCIV. - - - _He that will love life and see good days, - let him refrain his tongue from evil._ - --1 St. Peter iii. 10. - - -The words of the blessed Apostle St. Peter teach us that the -good, peaceable man is the happiest, that God rewards a kind -heart even in this life. Yes, the kindly-spoken man is a happy -man. He has no quarrels on his hands. You cannot make him -quarrel. Though he be strong and active, yet he is incapable of -using his strength to injure his neighbor. Say a sharp, bitter -thing to him, and instead of feeling insulted, he will laugh it -off, and tell you to be good-natured, or will act as if _he_ -had offended _you_. And the good, peaceable man is no -slanderer or tale-bearer. When he hears anything to his -neighbor's detriment he is sorry; he buries it in his kind heart, -and tries to forget it. If his friends quarrel among themselves, -he is the ready and successful peacemaker. If death, sickness, or -misfortune of any kind afflicts his neighbor, he is the kind and -skilful comforter. What do people think of such a man? Everybody -loves him. And is not that happiness? Why, if a dog loves you it -gives you joy, and the affection of many friends makes this world -a paradise. So the good, peaceable man has that element of a -lovely life and good days. - -{318} - -I need not say that the good, peaceable man is happy in his -family. How children love a kind parent! How they enjoy home when -he is there, with his happy laugh and innocent jest! His wife is -proud of that husband, and blesses God for such a father for her -little ones. There is no bickering, jealousy, or ill-will in that -home, but charity and joy the whole year round. - -And the good, peaceable man is happy in his own self-respect. -Without presumption he may say with the apostle: "I owe no man -anything." He owes no man any grudge. He has inflicted sorrow -upon no man. He has deprived no man of honor or of goods. He who -is not at war with his neighbor is at peace with himself. His -conscience is at peace, and a peaceful conscience is a soft -pillow. So that by his kind words and deeds he really loves his -life, as St. Peter says, and has provided himself with good days. - -But besides all this, God watches over the good, peaceable man. -"He that loveth his neighbor hath fulfilled the law," says the -Scripture. Our Lord loves those who love his children, and he is -one who can make his friends happy. Did he not promise a reward -for even a cup of cold water? And are not kind words often of -more worth than bodily refreshment? God loves the good, peaceable -man, and the love of God is enough to make any one happy. - -{319} - -So the next time you complain and say, "Oh! why am I so -miserable? what ails me or my family, or my neighbors, that I am -always in hot water, and can scarcely call one day in ten really -happy?" just ask yourself: "Am I a peaceable, good-natured man?" -Anger, hatred, and ill-will poison one's food as well as kill the -soul, disturb one's sleep as well as perplex the conscience. To -be happy you must be loved; and who will love one who hates? A -sour face, a bitter tongue, a bad heart, gain no friends. A harsh -voice, a cruel hand, a selfish heart, turn wife and child into -enemies. So the suspicious man is unhappy; he breeds treason and -jealousy among his friends. The touchy man is unhappy; you shun -his company, for you fear to offend him. The critical man is -unhappy; he is over-zealous about others and careless of himself. -And, brethren, I might continue the sad litany, and to every -unkind act, or thought, or word I could answer, it makes men -miserable. - -Come, brethren, let us all try and be good-natured. Let us be so -for the love of our Lord, who made and loves us all, and died to -bind us all together in one happy household. - ----------------------- - -{320} - - _Sixth Sunday after Pentecost._ - - - Epistle. - _Romans vi._ 3-11. - - Brethren: - We all, who are baptized in Christ Jesus, are baptized in his - death. For we are buried together with him by baptism unto - death: that as Christ is risen from the dead by the glory of - the Father, so we also may walk in newness of life. For if we - have been planted together in the likeness of his death, in - like manner we shall be of his resurrection. Knowing this, that - our old man is crucified with him, that the body of sin may be - destroyed, and that we may serve sin no longer. For he that is - dead is justified from sin. Now if we be dead with Christ, we - believe that we shall live also together with Christ: knowing - that Christ rising again from the dead, dieth now no more, - death shall no more have dominion over him. For in that he died - to sin, he died once: but in that he liveth, he liveth unto - God. So do you also reckon yourselves to be dead indeed to sin, - but alive to God in Christ Jesus our Lord. - - - Gospel. - _St. Mark viii._ 1-9. - - At that time: - When there was a great multitude with Jesus, and had nothing to - eat, calling his disciples together, he saith to them: I have - compassion on the multitude, for behold they have now been with - me three days, and have nothing to eat. And if I send them away - fasting to their own houses, they will faint in the way, for - some of them came from afar off. And his disciples answered - him: From whence can any one satisfy them here with bread in - the wilderness? And he asked them: How many loaves have ye? And - they said: Seven. And he commanded the people to sit down on - the ground, and taking the seven loaves, giving thanks, he - broke, and gave to his disciples to set before them, and they - sat them before the people. -{321} - And they had a few little fishes, and he blessed them and - commanded them to be set before them. And they did eat and were - filled, and they took up that which was left of the fragments, - seven baskets. And they that had eaten were about four - thousand: and he sent them away. - -------------------- - - Sermon XCV. - - _Taking the seven loaves, giving thanks, - he broke and gave to his disciples to set before them._ - --St. Mark viii. 6. - - -On this and on other occasions our Lord Jesus Christ blessed the -food that was to be eaten. In imitation of his divine example we -are taught to give thanks and bless ourselves and our food at -meals. This pious practice is commonly called grace before and -after meat. The word "grace" is English for the Latin word -"_gratias_," which means thanks, taken from the thanksgiving -to be said after meals. There are two prayers to be said, -therefore: the first, a blessing to be invoked upon ourselves and -upon the food prepared; and the second, a thanksgiving to be said -after we have eaten it. The first is as follows: "Bless us, Lord, -and these thy gifts which we are about to receive from thy -bountiful hands, through Christ our Lord. Amen." - -When we say the words, "Bless us, Lord," we should make the sign -of the cross on ourselves. When we say "These thy gifts," we -should make the sign of the cross over the table. The -thanksgiving is said thus: "We give thee thanks, Almighty God, -for all thy benefits, who livest and reignest for ever and ever. -Amen." And it is also proper to add: "May the souls of the -faithful departed, through the mercy of God, rest in peace." The -Catholic practice is also to say these prayers standing. - -{322} - -In religious communities the blessing and grace are much longer, -consisting of versicles and sentences from Scripture appropriate -to the ecclesiastical season or festival; the Lord's Prayer is -said and the "Te Deum" is said. - -This is a pious practice which ought to prevail in all Catholic -families. The children should be taught to do it from the time -they can bless themselves and lisp the words. Yes, everything we -eat and wear ought to be blessed first before we use it. The sign -of the cross and asking God's blessing is to acknowledge, as we -are in duty bound, the source of all that is given to us, and to -sanctify it to our own use, and also to make a good intention in -using it. To act otherwise--to hurry to table and eat and drink -without a thought of God or a word of religion, as I have seen so -many do--is to act like a heathen or a beast. - -And this practice is not only for those who have a table set -before them supplied with every luxury in the way of food, but it -is especially good for those whose poverty compels them to sit -down to scanty and common meals. The rich certainly ought to -bless their bountifully-supplied tables, lest they prove to them -the dangerous occasion of intemperance and gluttony, but the poor -should remember the miracle of to-day's Gospel, when our Lord -blessed and gave thanks over seven loaves and a few little -fishes, and with that small store satisfied the hunger of four -thousand people. God is ever a kind, loving Father, and will not -forget the cry of those who put their trust in him. -{323} -Such was the trust of the poor man who had nothing but a little -porridge to set before his family at dinner when he said: "God be -good to us, and make this trifle of porridge go far enough for a -poor man with a wife and seven children." - -This makes me think of two classes of people who I wish could be -obliged to bless with the sign of the cross what they give and -receive as nourishment. I mean the liquor-seller and the -drunkard. The grocery-keeper, the butcher, the baker could do it, -and why not the liquor-seller? You know the result if they did; -the one would soon give up the business, and the other would soon -give up drinking. - -But do not forget, as some do, to return thanks--to say the -_grace_ after meals. Thank God for what you have received -from his bounty. Again I say, act like a reasonable being and a -Christian in this, and not like a heathen or a beast. You who are -parents should see to the carrying out of this instruction. If -you have not done so yet, begin to-day. Let the father say the -prayer and make the sign of the cross over the table, and if one -of the children come late don't give him a morsel to eat till he -has said his blessing. In all things remember you are Christians, -"giving thanks always for all things in the name of our Lord -Jesus Christ to God and the Father." - ----------------- - - Sermon XCVI. - - _Know you not - that all we who are baptized in Christ Jesus - are baptized in his death._ - --Romans vi. 3. - -{324} - -These are strong words, brethren, too strong, I fear, to be -accepted in their full meaning by many of us; for we are quite -too apt to mitigate the strong doctrine of Christ. Those great -maxims of penance, of poverty, of obedience, of perfection, which -the saints understood in their plain reality, we are very anxious -to understand in a figurative sense, or to apply to somebody else -besides our guilty selves. But let us look fairly and frankly at -these strong words of St. Paul. How are we baptized in Christ's -death? By being guilty of the sins which delivered him up to his -enemies. Did he not die on account of mortal sins, and have we -not committed mortal sins--violated God's most sacred -commandments, and done it often--and wilfully, and knowingly, and -habitually done it? Then the innocent blood of the Lamb of God is -upon our hands, and nothing but penance can ever wash it off. And -what sort of a penance? So thorough, so heartfelt, so practical -that the apostle says it must condemn and put us to death with -Christ; a penance so thorough that our Lord himself tells us that -it must produce a new being in us: "Unless a man be born again he -cannot enter into the kingdom of heaven." So you see that St. -Paul, in the words of our text, has given us the very charter of -Christian penance; just as he explains it a little further on: -"Knowing this, that our old man is crucified with Christ, that -the body of sin may be destroyed." - -Behold, therefore, brethren, the plain statement of the greatest -of all the practical duties of the Christian; to make reparation -to God for his sins in union with the sufferings and death of -Jesus Christ. They tell us that our only hope of restored -innocence is in participation in the crucifixion--its shame, its -agony, and its death. - -{325} - -Oh! that we could fully realize the necessity of penance. Oh! -that the terrible form of Christ upon the cross could be ever in -our eyes as it is ever above our altars. Oh! that the awful cries -of Jesus' death agony could be ever sounding in our ears. Then we -should be Christians indeed. Then the profound hatred of sin, the -Christian duties of fasting and prayer, the holy offices of -helping the poor and instructing the ignorant, the devout -reception of God's grace in the sacraments; in a word, all the -yearly round of a good Catholic life would have its true meaning. -If we appreciated that Christ died for our sins, we should not -have to drag ourselves so reluctantly to confession, we should -not grumble at the fast of Lent, we should not strive to creep -out of the duty of paying our debt of penance to God by this or -that all too ready excuse, but we should take Christ for our -example and his cross for our standard, and long for stripes and -even death as the wages of sin. We should appreciate the wisdom -of what the old monk of the desert said to the novice when asked -for a motto: "Wherever you are, or whatever you are doing, say -often to yourself: I am a pilgrim." Yes, a pilgrim; a banished -son wearily waiting till his Father shall call him home; a -convicted traitor working out the years of his banishment. I -know, brethren, that this sounds like a melancholy doctrine. Yet -is it not true? And to know the truth is the first beginning of -peace in the heart. And listen to the joyful side. Hear it stated -by the apostle in this very epistle: "For if we have been planted -together in the likeness of his death, in like manner we shall be -of his resurrection." -{326} -Yes; if we die to our old selves and to sin, we shall rise with -our Lord Jesus Christ to everlasting glory. He sprang forth from -the grave filled with joy, triumphing over sin; and so shall we -rise if we are buried with him in penance. And what is the -world's joy compared to the joy of paradise? What care we for a -few years of labor and waiting here, when we think of the -countless ages of the kingdom of heaven! You have heard, -brethren, that St. Peter of Alcantara led a very penitential -life; well, shortly after death he appeared to one of his friends -surrounded with heavenly light and his face beaming with joy, and -he exclaimed: "Oh! happy penance which has gained for me so great -a reward." Brethren, let us do penance while we can, and leave it -to a good God to provide us with happiness, and he will give us -joys which will never fade. - ---------------- - - Sermon XCVII. - - _That as Christ is risen from the dead - by the glory of the Father, - so we also may walk in newness of life._ - --Romans vi. 4. - - -The words of the Epistle to-day carry us back to Easter-tide, and -give us a renewal of the lessons of Easter. St. Paul tells us -that as Christ is risen from the dead and dieth no more, so we -also should die indeed to sin, and rise again to newness of life -through Jesus Christ our Lord. And as the Gospel relates how our -Lord miraculously fed the multitudes in the wilderness, the -church to-day seems to speak with especial force to those who -have let the Easter-time go by without fulfilling the precept of -yearly Communion, without seeking that heavenly food without -which our souls must surely die of starvation. -{327} -To you and to all sinners the church appeals to-day, bidding them -at least now to rise from the death of sin and walk in newness of -life. - -The circumstances attending our Lord's resurrection teach us how -we, too, should rise from the dead. An angel descended from -heaven, and a mighty earthquake shook the holy sepulchre. And so -the grace of God descends into our hearts, moving us to penance, -and as with an earthquake our hearts must tremble with the fear -of God and true sorrow for our sins. And then as the angel rolled -away the stone from the mouth of the tomb, so divine grace will -assist us in removing every obstacle in the way of our -repentance--the slowness and dulness of our minds and wills, our -spiritual sloth, the false shame that may keep us back from a -good confession. Arise, and, God's grace urging you, make one -mighty effort, and the stone will speedily be rolled away. - -Around the grave of our Lord stood the watch of Roman soldiers, -guarding the seal that had been set upon the stone. Satan, -perhaps, has set his seal upon your heart, and the devils watch -around it for fear you should break loose from their bondage. But -if you are determined to rise from the death of sin they will be -as powerless to hinder you as the Roman soldiers were to prevent -the resurrection of Jesus. When he rose from the dead he left -behind him the grave-clothes and linen bandages with which his -body had been bound. And this teaches us that we should leave -behind us our evil habits and inclinations, and no longer remain -slaves to our passions. Lazarus could not walk freely after his -resurrection until he had been freed from his grave-clothes. -{328} -_Your_ grave-clothes are the habits of sin you have -contracted, the cravings, of your sensual appetites, the love of -sin that lingers in your hearts. Cast off these thongs that bind -your souls, that you may walk freely in newness of life. When the -women came to seek the body of Jesus the angel said to them: "Why -seek you the living among the dead? He is not here, but is -risen." If, risen from the death of sin, Satan should again seek -to gain possession of you; if your former bad companions should -try to bring you back to your old ways; if the voice of passion -should strongly lure you to leave the path of right, you can -answer: "Why seek you the living among the dead? My soul is not -here; but is risen--risen from the dead. It dieth no more; death -hath no more dominion over it." Crucify, then, my dear brethren, -the old man within you, that the body of sin may be destroyed, -and that you may serve sin no longer. "Let not sin reign in your -mortal bodies, so as to obey the lusts thereof," but "reckon -yourselves to be dead indeed unto sin, but alive to God, in -Christ Jesus our Lord." As our Lord had compassion upon those who -listened to his words, and fed them with the loaves and fishes, -so will he also have mercy upon you, if you hearken to his voice -now calling you to penance, and will feed you with his own most -precious Body and Blood. - --------------------------- - -{329} - - Seventh Sunday after Pentecost. - - - Epistle. - _Romans vi._ 19-23. - - Brethren: - I speak a human thing, because of the infirmity of your flesh. - For as you have yielded your members to serve uncleanness and - iniquity, unto iniquity; so now yield your members to serve - justice, unto sanctification. For when you were the servants of - sin, you were free from justice. What fruit therefore had you - then in those things, of which you are now ashamed? For the end - of them is death. But now being made free from sin, and become - servants to God, you have your fruit unto sanctification, and - the end everlasting life. For the wages of sin is death: but - the grace of God, everlasting life in Christ Jesus our Lord. - - - Gospel. - _St. Matthew vii._ 15-21. - - At that time: - Jesus said to his disciples: Beware of false prophets, who come - to you in the clothing of sheep, but inwardly they are ravenous - wolves. By their fruits you shall know them. Do men gather - grapes of thorns, or figs of thistles? Even so every good tree - yieldeth good fruit, and the bad tree bad fruit. A good tree - cannot yield bad fruit, neither can a bad tree yield good - fruit. Every tree that yieldeth not good fruit, shall be cut - down, and shall be cast into the fire. Wherefore by their - fruits you shall know them. Not every man that saith to me, - Lord, Lord, shall enter into the kingdom of heaven: but he that - doeth the will of my Father who is in heaven, he shall enter - into the kingdom of heaven. - ------------------ - -{330} - - Sermon XCVIII. - - - _Beware of false prophets, - who come to you in the clothing of sheep, - but inwardly they are ravenous wolves._ - --St. Matthew vii. 15. - - -A prophet is a teacher, and a teacher who assumes to have more -than ordinary knowledge. He is one who claims to speak from -authority, and demands a hearing on the score of his being -inspired directly by the all-wise God, or as being commissioned -to speak in the name of God. When such true teachers speak to us -we are bound, of course, to listen to them, to receive their -words with humility and obey them implicitly. - -It is the way of God with men. We are taught all we know. Now, if -all teachers were true teachers, all men would believe alike and -there would be no error in the world. But because there have been -and are many false teachers, there are many false religions and -innumerable lies of all kinds which thousands believe to be -truths. For one to be sure, therefore, that what he believes is -true, he must not be simply content with the fact that _he_ -sincerely believes it, but he must know that his teacher is a -true teacher. - -Those who are not Catholics wonder how it is that we feel so -certain of the truths of our faith. Their wonder would cease if -they were to become Catholics, as it does happen with all -converts; for then they would know, as we know, _how it feels -to be sure of one's teacher_. That is our inestimable -privilege and inexpressible joy--that we know our teacher is -true, and that a false teacher is instantly detected, no matter -how carefully and cunningly he has put on his sheep's clothing. -The disguise is never thick enough to hide the wolf's teeth and -claws. - -{331} - -I do not say that a Catholic may not be deceived and be misled by -these wolves in sheep's clothings else our Lord would not have -told us to beware of such, and the history of all heresies proves -that many can be deceived by them. But that is their fault. They -go out of the fold where all is light and clear, and where a wolf -is found out in a moment, and they wander about in places and in -company where there is no light of divine faith. To tell the -truth, the false teacher finds his victims already misled and -enticed away by their own passions and pride. He finds they have -already begun to believe a lie, and he has only to encourage them -in it. What do I mean by wandering outside the fold? I mean -imitating the talk and following the example of those whose -principles are false; who say: "Religion is a matter of choice"; -"It does not matter what a man believes so long as he is good"; -"Education is the business of the state"; "Religion has nothing -to do with science"; and also immoral principles such as these: -"A man cannot help his nature"; "A young man is expected to sow -his wild oats"; "We are in the world and must go with it," and -such like. - -When a Catholic talks that way he is fair game for the first -false teacher that comes along. - -Then one wanders outside the fold and is caught by the wolves -when he ventures into forbidden secret societies. These wolves -have got the sheep's clothing of charity and brotherly love on. -It is a wonder that there can be found Catholics silly enough not -to feel the wolf's claw the first time they are taught the -secret-society grip. -{332} -"Charity and brotherly love" forsooth! They had better say, "We -swear to love ourselves, and to look out for number one," for -this is what all the twaddle of these secret brotherhoods amounts -to. Avoid them. Their leaders are false teachers, their -principles are false, and their association is dangerous to both -faith and morals. - -Beware of the false newspaper prophet. Everybody reads the -newspapers, and too many, alas! think they have the right to read -any newspaper that is printed. That is what the false newspaper -prophet says when he offers for sale his filthy, licentious, and -lying sheet. Beware of him! His talk is corrupting and -demoralizing. - -Do you wish, dear brethren, to make sure of not being deceived by -these wolves in sheep's clothing? Then obey with humility and -docility the shepherd of the flock. When he cries, "Wolf! wolf!" -then be sure that there is a wolf. Defer to his judgment. -_His_ preaching, you know, is true. Follow that, and not -even the devil himself can deceive you. - ----------------- - - Sermon XCIX. - - _Every tree is known by its fruit._ - --St. Luke vi. 44. - - -The great lesson taught us to-day by the offices of the church is -that the Christian life of faith must show itself in good works. -Faith is the foundation, but a building must not stop with the -foundation; more stones must be added continually until it rises -complete in all its parts, according to the plan of the -architect. -{333} -So we must not be content with the foundation of faith, but, by -co-operating with the graces God is always giving us, must be -always striving after the model set before us by the Divine -Architect, our Lord Jesus Christ, always adding virtue to virtue, -until at last we shall appear before the God of gods in Sion to -receive the reward of our good deeds. Faith is the root, but the -root must grow into a tree, and put forth not only leaves and -blossoms, not only pious thoughts and fine words, but the fruit -of good deeds, the fruit of a life spent in conformity to the -maxims of our holy faith. - -Our Lord tells us that a tree is known by its fruit. For there is -no good tree that bringeth forth evil fruit, nor an evil tree -that bringeth forth good fruit. So the earnestness of our faith -will be known by our lives. If we find that our lives correspond -to what our faith teaches us, we may be sure that our faith is -living and not dead. "By their fruits ye shall know them," Alas! -how many who call themselves Catholics make their lives an -argument against the faith in the hands of its enemies, who point -at us the finger of scorn, and loudly proclaim that, by our -Lord's own test, we fail. And then we have the careless and the -lukewarm, who, while they are not an open scandal, yet fall far -short of the test our Lord proposes. In them we see plenty of -leaves, and even blossoms, but the fruit is sadly wanting, or, at -best, is but worm-eaten and rotten through a lack of earnestness -and a pure intention. They, perhaps, will talk about their faith -as though they were the most zealous Catholics in the world; but -if we look into their practice we find it very different from -what their language would lead us to expect. How many, for -instance, are ready enough to defend in argument the doctrine of -the Real Presence who never think of making a visit to the -Blessed Sacrament, nay, who rarely approach the Holy Communion, -and perhaps have not made their Easter-duty! - -{334} - -Well, I fear it will always be so. Fine words are cheap and good -resolutions are easily made, but it is another thing to keep -them. But listen to our Lord's warning: "Every tree that yieldeth -not good fruit shall be cut down, and cast into the fire." Our -eternal welfare depends upon our deeds. Our faith alone will not -save us. It is necessary, indeed; for just as the root is to the -tree the source of all its life, so faith is what gives to our -good works their merit before God. But unless it bears the fruit -of good works it is worthless and dead. - -"Not every one that saith unto me, Lord, Lord, shall enter the -kingdom of heaven: but he that doth the will of my Father who is -in heaven, he shall enter into the kingdom of heaven." That is to -say, not every one who professes the true faith shall be saved, -but those only who shall bring their wills into conformity with -the will of God. It is not enough to acknowledge God as our Lord -and King, if his holy will is not fulfilled in us and by us. If -we would enter into life eternal we must keep the commandments of -God and his church. And we also do the will of God by suffering -it; that is, by enduring with patience all the trials and crosses -he may send us, for these are his holy will for us as much as his -positive precepts. There is often more merit in patiently -suffering than in great deeds that would astound the world. This -is the way to fulfil the prayer so often on our lips: "Thy will -be done on earth as it is in heaven." Strive, then, both in doing -and in suffering, to make real for yourselves this holy petition, -that God may not have to say of you, as he said of the Jews of -old: "This people honoreth me with their lips, but their heart is -far from me." - ------------------ - -{335} - - Sermon C. - - - _The wages of sin is death._ - --Romans vi. 23. - - -This is a truth plain enough to the thoughtful; but there are -some, alas! who think about it only when it is too late. The -wages have not yet become due, and the sinner, thinking only of -his present pleasures, goes on unmindful of that time when the -terrible wages will have to be paid in full. - -Death, says St. Paul, is the wages. Tell a man that if he goes to -a certain place or performs a certain act the penalty will be -death, and he cannot be persuaded to go to that place or perform -that fatal act. On the other hand, he will do anything to save -himself from such a fate. But the death of which St. Paul speaks -is not to be compared with that of the body, for it is the soul. -The wages of sin is, then, a spiritual death. If we could see -before us in one vast pile a number of bodies corrupted by death, -what a revolting spectacle it would be! But if we could see the -dead souls of so many around us, who seem to be so full of life, -as God beholds them, we should be far more horrified. There are -some who, as they sit in their houses, walk in the streets, are -engaged at work, or even as they are on their knees in church, -have with them only wretched corpses of souls. Who will reap this -terrible wages of sin? We have all sinned, therefore we must all -reap some of its wages. -{336} -By the sin of one man "death has passed unto all men, in whom all -have sinned." Death is the most dreadful temporal calamity with -which we are acquainted; yet it is the wages which the whole -human race have to pay for the sin of one. - -But the penalty of that second death, which is eternal, is the -most terrible wages of sin; and yet our holy faith teaches us -that one mortal sin is enough to cause the instant death of the -soul. But the man who lives in mortal sin abides in death. Every -sin that he commits plunges his soul deeper into the abyss of -death, till at last he receives the full wages of his crimes in -the flames of hell. How shall we escape this terrible penalty? -Our blessed Lord, by his death, received the wages due to us on -account of sin. Through the infinite merits of his death our -souls may be brought to life, if we will truly repent and sin no -more. St. Paul says: "As in Adam all die, so also in Christ all -shall be made alive." But we cannot hope to escape the bitter -wages of sin, unless we cease to sin. If we live in sin, and, as -generally happens to such, die in sin, we shall not be helped by -the death of Christ, but shall receive more bitter wages for our -sins than if Christ had not died for us. We shall then, in -addition to our other crimes, be guilty of the death of our -Blessed Redeemer; for, as St. Paul says: "By our sins we crucify -Jesus Christ afresh." - -There are, also, wages which have to be paid for sins forgiven. -Though the eternal guilt is remitted, the infinite justice of God -has yet to be satisfied. We shall all of us have to receive the -wages of our forgiven sins in penance and sufferings in this life -and in purgatory till the last farthing has been paid. -{337} -This ought to make us fearful about our past sins, and to make us -dread nothing so much as to fall into sin again. The words of the -text, "For the wages of sin is death," should be continually in -our minds when we are tempted to sin, and, knowing the terrible -consequences which must follow every sin, we shall rather endure -any temporal evil than to incur the terrible misfortune of having -offended God. - ------------------- - -{338} - - _Eighth Sunday after Pentecost._ - - - Epistle. - _Romans. viii._ 12-17. - - Brethren: - We are debtors not to the flesh, to live according to the - flesh. For if you live according to the flesh, you shall die. - But if by the spirit you mortify the deeds of the flesh, you - shall live. For whosoever are led by the spirit of God, they - are the sons of God. For you have not received the spirit of - bondage again in fear: but you have received the spirit of - adoption of sons, whereby we cry, Abba (Father). For the Spirit - himself giveth testimony to our spirit, that we are the sons of - God. And if sons, heirs also: heirs indeed of God, and joint - heirs with Christ. - - - Gospel. - _St. Luke xvi_. 1-9. - - At that time: - Jesus spoke to his disciples this parable: There was a certain - rich man who had a steward: and the same was accused unto him, - that he had wasted his goods. And he called him, and said to - him: What is this I hear of thee? Give an account of thy - stewardship: for now thou canst not be steward. And the steward - said within himself: What shall I do, because my lord taketh - away from me the stewardship? To dig I am not able, to beg I am - ashamed. I know what I will do, that when I shall be put out of - the stewardship, they may receive me into their houses. - Therefore calling together every one of his lord's debtors, he - said to the first: How much dost thou owe my lord? But he said: - A hundred barrels of oil. And he said to him: Take thy bill and - sit down quickly, and write fifty. Then he said to another: And - how much dost thou owe? Who said: A hundred quarters of wheat. - He said to him: Take thy bill and write eighty. -{339} - And the lord commended the unjust steward, forasmuch as he had - done wisely: for the children of this world are wiser in their - generation than the children of light. And I say to you: Make - to yourselves friends of the mammon of iniquity, that when you - shall fail they may receive you into everlasting dwellings. - ----------------- - - Sermon CI. - - - _Make to yourselves friends of the mammon of iniquity, - that when you shall fail - they may receive you into everlasting dwellings._ - --St. Luke xvi. 9. - - -What is this mammon of iniquity of which, or with which (for that -is the true sense of the words), we are to make friends for -ourselves? It is the money or other property that God has given -us to use in this world. We have only to read a few verses more -to see that this is what it means; for when our Lord said -immediately afterwards, "You cannot serve God and Mammon," the -evangelist tells us that "the Pharisees, who were covetous, -laughed at him." - -It is called the mammon of iniquity or injustice, because it is -the cause of almost all the injustice in the world. - -We have, then, to make friends for ourselves with the money or -other temporal means which God has entrusted to us. - -This is what the steward of whom the Gospel tells us did. He was -entrusted by his master with the management of an estate. He was -to take care of it in his master's interest, not in his own, for -it did not belong to him; as we are here to use our property in -God's interest, for he is our Master, and what we have really -belongs to him and not to ourselves. - -{340} - -The steward was not faithful to his master; he wasted his goods; -so he was discharged from his office and had to give an account -of his stewardship, as we also shall have to give an account of -ours to our Master when we are discharged from it--that is, when -we come to die. Then he began to think how he could make use of -the means that had been committed to him to provide for himself -in the new state of life upon which he had to enter. He had not -much time to make his arrangements, but he hit upon a very good -plan. In that we do not resemble him, for with all our lifetime -to make our arrangements in, and the certainty that we shall have -some time to be discharged from our stewardship, and give an -account of it before the judgment-seat of God, we too often make -none at all. As our Lord says: "The children of this world are -wiser in their generation than the children of light." - -The steward, I say, hit on a good plan; and that was to obtain -the favor of his master's debtors by taking something off the -bills which they had to pay, that they might in return contribute -something to his support and save him from the necessity of -working or begging for the remainder of his life. In this way he -made friends for himself with the money which had been committed -to him, in order that these friends might receive him into their -dwellings when he was turned out of his own. - -This is the part of his conduct which we have to imitate. We have -to imitate the steward by making friends with the means which our -Lord has given us--friends who will be of service to us in the -new life upon which we have so soon to enter, the life which -comes after death. - -{341} - -But who are these friends to be? Generally people try to buy the -favor of the rich and the great. But these are not the friends -who are going to be of use to us in the next world. - -No, the poor, not the rich, are the ones whose friendship will be -of use to us there. In this life they will not help those who -help them, because they cannot; but they will in the next. If you -help them the blessing which they give you is not only a blessing -when you receive it, but it is treasured up for you, long after -you have forgotten it, in God's eternal memory. - -He is preparing in heaven beautiful and glorious mansions for -these friends of yours, who are also friends of his, to make up -for the miserable ones in which they have lived on earth. There -are others like them which he is preparing for us all. He has -gone to get them ready. "In my Father's house," said our Lord, -"there are many mansions. ... I go to prepare a place for you." - -These mansions are being prepared for you, but whether you enter -into their possession depends very much on how you treat the -poor, to whom they more properly belong. Be charitable, then, to -them, for they have the keys of the homes which you will shortly -have to seek. - -And in your charity to the poor remember one who is always poor, -at least in this country of ours. I mean God's holy church. She -is a very great beggar, and a very tiresome one, I know--always -asking you for more; it seems as if she would never be satisfied, -and I do not believe she ever will. -{342} -But then she is a good friend of yours, and what you give to her -is, like what you give to other poor people, more for your own -good than for hers. For it is chiefly by her help that you are to -reach those everlasting dwellings which our Lord promises to you. -If you did not do anything for her it certainly would be hard for -you to be saved; for it is through her that the means of -salvation come. The more liberal you are to her the more -liberally will those means be given to you; and if you think you -have enough of them, and are quite sure of heaven with what you -have got, certainly that is not the case with everybody; and you -know we ought to love our neighbor as ourselves. - -These, then, God's poor and his church, are the best friends you -can make with the temporal means that he has given you, for they -are the ones who can provide for you in that eternity which is -coming so soon. Imitate the prudence of the steward, and you will -not only make friends as he did, but you will also please your -Master, which he did not, and obtain from Him who is your best -friend an eternal reward. - -------------------- - - Sermon CII. - - _Give an account of thy stewardship._ - --St. Luke xvi. 2. - - -There is nothing said against the ability of this steward. On the -contrary, he gives every evidence of being a shrewd business man. -His investments had probably been prudent, and his debtors -reliable men. The fault for which he is held blamable is -carelessness. He had not kept his accounts squared up. -{343} -If the master had waited for the regular time of enquiring into -his accounts, or had given him a little notice of his intention -to do so, he would, in all probability, have found everything in -excellent order, and have praised his steward for his good -management. But he came upon him unawares, when he had many debts -outstanding and his books were in disorder. This, in a business -man, is inexcusable; and whenever we hear of a similar case we -always condemn the unfortunate man, and say, "It served him -right; he should have attended to his business." Little do we -think, indeed, how our own words may some day stand witness -against us. The application of the Gospel is too plain to need -any explanation, but there is one point I would impress upon you -particularly this morning: our carelessness. We are all stewards -of our own souls, and concerning the care we have taken of them, -the use to which we have put the many opportunities of merit, the -investment, as it were, we have made of the innumerable graces -offered us, we shall have to render a strict account, and at what -moment we know not. We know that we have many debts, and that it -would go hard with us if we had to meet them at once; we know -that we have not straightened up our accounts for a long time, -and that everything is in disorder. Yet we go on in the same -careless way day after day and month after month. Sometimes we -get messages and warnings from our Lord; a mission is preached, -we meet with temporal reverses, or we are thrown on a bed of -sickness and think our Lord is about to ask us for the account of -our stewardship, and we make a hurried compromise with our sins, -the best we can do under the circumstances. -{344} -But no sooner do we find the account is not really required than -we fall back into the former careless way of conducting the -business of our soul. Indeed, it is strange that women who are -such good housewives, and men who give such careful attention to -the temporal things of this life, are so utterly negligent when -it comes to that which is the most important of all--the business -of their soul. One would think they had no faith. The foolish -excuses they make!--they are too much mixed up with the world to -be pious, they have to attend to their family, and the like. As -though they were not to save their soul in this world; as though -the attending to their soul and the care of their family were two -separate and distinct things! And then, when God, seeing that -prosperity is not good for them, sends them reverses, they -neglect their soul more than ever, and fail to see that if they -had looked after their soul they might have been even better off -in this world's affairs. Take a warning, then, my brethren, from -the lesson of to-day's Gospel; keep the accounts of your soul in -order, for you know not the time when the Master will say: "Give -an account of thy stewardship." And let not those who make their -Easter duty think the lesson does not apply to them, but let not -a single month pass by without rendering an account to God. - ---------------------- - - Sermon CIII. - - _Make to yourselves friends of the mammon of iniquity, - that when you shall fail - they may receive you into everlasting dwellings._ - --St. Luke xvi. 9. - -{345} - -Every Christian knows our Lord does not intend to encourage men -to love that which is entirely worldly. In fact, his caution -often repeated, his most important warning to men, is that they -do not love too much the riches of this world. He even tells us -it is impossible for a rich man to enter the kingdom of heaven -unless God himself keep that man from loving his money and -possessions more than he ought to do. This is what too often -makes riches a mammon of iniquity. The words can also be taken to -mean riches gained by fraud, robbery, or unjust dealing of any -kind. Men of the world will say this is all the words can mean. -God, however, has more to say about it. In his mind these words -include all that a man may gain from motives which are impure and -mean in the sight of God. Now, the duty of every man is to look -at everything as God looks at it. He must find out God's opinion -of what is right or wrong, and make that opinion the law of his -own life. The words "mammon of iniquity" mean, therefore, not -only riches and possessions gained unjustly, but also that honor, -esteem of men, that social position, or that high office gained -by sinful actions or from bad motives. What, then, is a man to do -who has offended God in this way? If he has gotten unjustly money -or property he must restore it, be it much or little. But, one -may say, "I will lose my reputation if I give it back. I shall be -found out." This is not true in most cases. A man can restore -privately. He can see that the one he has wronged gets back again -that which belongs to him. He is not obliged to tell him who took -it from him. If it cannot be done by himself without losing his -good name, let him tell his confessor about it. He will manage it -for him. The priest is ordained and instructed in order to help -him in this as well as in other difficulties. -{346} -Moreover, what sort of a good name is that which that man knows -is a false one? If not dead to sincerity of spirit that man must -feel like a hypocrite. He must feel that he is not even the -shadow of an honest man so long as he is called by a name he does -not deserve. He must sometimes long to be again a truly honest -man. Let him restore, and then he will be again an honest man. He -will then have that peace which is more to him than wealth or -honor of this world. At least let him tell the priest about it. -He makes a great mistake who stays away from confession because -he has done wrong. The confessor can help him when he cannot help -himself. He can make it easy for him to do right when it seems -hard. Another will say: "I have taken a little from this one and -a little from that one. I do not know the people I have wronged." -Then give what is gained unjustly to the poor. The law of the -land, as well as God's law, will not permit a man to keep that -which he has gained dishonestly. The one who restores in this -manner adds good works to his act of restitution. He relieves -God's poor; he clothes the naked and feeds the hungry; he gains -the prayers of the poor, whom God has promised to hear always. -These prayers bring blessings on his head, true sorrow for sin -into his soul, and secure for him the grace of a happy death. -Riches of injustice thus used will make friends who will get for -him by their prayers an everlasting habitation in heaven. What -other things are included in the riches of injustice? All that is -valued by pride, ambition, self-love, vanity. All that man loves -in this world because it makes him appear to be above his -fellow-men. The proud, ambitious, selfish, and vain man has -robbed God of the glory and honor due to him alone. -{347} -He has worked for himself alone, and forgotten God, except to use -God for his own private benefit. This man will often make bad -confessions and communions in order to appear to be good. But -what riches of injustice has he gained? He has gotten a pleasant -manner, a sweet smile, a habit of talking respectfully to every -one whose praise is pleasing to him, who can bring him custom or -give him a vote for office. These things, good in themselves, are -made bad by the motive in his heart. Let this man change his -motive and all will be right. He must use these same manners and -smiles for God's sake. He must show that respect to every one, -high or low, rich or poor. He must do this for the love of God -and love of all men, for God's sake. This man, also, will then -have gained the prayers of the poor by repairing in this way sins -of pride, ambition, and self-love. He will find he has gained -friends with the riches of injustice who will cause him to be -received into everlasting habitations. - ------------------- - -{348} - - _Ninth Sunday after Pentecost._ - - - Epistle. - 1 _Corinthians x._ 6-13. - - Brethren: - We should not covet evil things, as they also coveted. Neither - become ye idolaters, as some of them: as it is written: "The - people sat down to eat and drink, and rose up to play." Neither - let us commit fornication, as some of them committed - fornication, and there fell in one day three and twenty - thousand. Neither let us tempt Christ: as some of them tempted, - and perished by the serpents. Neither do you murmur: as some of - them murmured, and were destroyed by the destroyer. Now all - these things happened to them in figure; and they are written - for our correction, upon whom the ends of the world are come. - Wherefore let him that thinketh himself to stand, take heed - lest he fall. Let no temptation take hold on you, but such as - is human. And God is faithful, who will not suffer you to be - tempted above that which you are able; but will make also with - temptation issue, that you may be able to bear it. - - - Gospel. - _St. Luke xix._ 41-47. - - At that time: - When Jesus drew near Jerusalem, seeing the city, he wept over - it, saying: If thou also hadst known, and that in this thy day, - the things that are for thy peace; but now they are hidden from - thy eyes. For the days shall come upon thee: and thy enemies - shall cast a trench about thee: and compass thee round, and - straiten thee on every side, and beat thee flat to the ground, - and thy children who are in thee; and they shall not leave in - thee a stone upon a stone: because thou hast not known the time - of thy visitation. -{349} - And entering into the temple, he began to cast out them that - sold therein, and them that bought, saying to them: It is - written: "My house is the house of prayer"; but you have made - it a den of thieves. And he was teaching daily in the temple. - ------------------- - - Sermon CIV. - - - _My house is the house of prayer. - But you have made it a den of thieves._ - --St. Luke xix. 46. - - -What made our Lord so severe with these people of whom the Gospel -tells us, who were selling and buying in the temple? He was -usually gentle and mild, not violent, as on this occasion. He was -generally content with reproving what was wrong; here he resorted -to force--that force which no one could resist, and which he -could always have used if he had chosen; by which he could have -destroyed all his enemies in a moment, if he had seen fit to do -so. And he not only made these buyers and sellers leave the house -of God, but he drove them out in confusion, and also, as we read -elsewhere, overturned the tables and chairs which they had used. - -Well, one reason for his severity probably was that those who -sold were making an unjust profit out of the necessities of those -who bought; for the things which they were selling were such as -had to be offered by the people for the sacrifices of the temple, -and could not well be obtained by them anywhere else. But I think -his principal motive was to impress on his followers, and on us -who were to come after them, a lesson which we are very apt to -forget. He wanted to teach it to us in such a way that we could -not forget it: and therefore he made use of this extraordinary -means. - -{350} - -This lesson is contained in the words which he quotes from his -prophet Isaias: "My house is the house of prayer." These words -were true of the temple in which he then was, but they have a -more special reference to the temples in which he now dwells, in -which he dwells continually, which he did not in that temple, -magnificent as it was. - -You know, or ought to know, what these temples are. They are our -churches, where he is all the time, in his Real Presence, in the -Blessed Sacrament. These are the temples of which that in -Jerusalem was only a figure or type. - -The church is the place for prayer. That is the lesson for us, -and we were, as I have said, the ones whom he chiefly wanted to -instruct. For prayer--that is, for acts of religion of all -kinds--and for nothing else. It is the place to think of God and -to speak to him, and not to do anything else, innocent though it -be. - -It is not a place to talk or laugh in. You know that well enough, -and would not, I suppose, laugh or talk; at any rate not much in -church, especially if Mass was being celebrated or if there were -a good many people there. But perhaps that would be because you -would be afraid of what these people would say or think of you; -for there are persons who, sometimes when nobody seems to be -looking, do not scruple to have quite a nice little conversation, -which might just as well be put off till some other time, if, -indeed, there was any need for it at all. - -{351} - -The church is not a place to stare around in, or to see what is -going on, except at the altar. And yet there are persons who come -to it, especially if there is to be a wedding or some other event -of general interest, simply for this purpose and for nothing -else. Perhaps they will kneel down a little while for form's -sake; but they did not enter God's house to pray for themselves -or for anybody else, but only to gratify their worldly curiosity -by seeing how people look or behave, and to have something to -talk about, possibly to make fun about afterwards, if not, -indeed, at the time. - -And that reminds me of another thing. The church is not the place -to see what kind of clothes people have on, or to show off one's -own good clothes. It is a place to be well dressed in, as far as -one's means will properly allow; but that is in order to give -honor to God, not to win it from one another. It is the place to -dress neatly, but not showily; not in such a way as to attract -the eyes of others, and draw their thoughts from those things on -which they should then be employed. - -And this again suggests something else; that is, that our -thoughts, as well as our words and actions, belong specially to -our Lord when we are in his presence, before his altar. Let us -take particular care about this. If we take care of our thoughts -our words and actions will take care of themselves. - -And let us remember that when we spend our time in church -unworthily we are stealing something from God. What is this that -we are stealing? It is the time and the honor that he has a right -to expect from us. It is because of these thefts that he can -truly say to us: "My house is the house of prayer; but you have -made it a den of thieves." This seems strong language; but do we -not deserve it if we take from our Lord the little that he claims -as his own? -{352} -He may have called those who sold in the temple thieves, because -they were cheating their neighbors; but is it not as bad to cheat -him? Let us, then, be sorry for this cheating of ours, and try to -make restitution in the time that is to come. - -------------------- - - Sermon CV. - - _God is faithful, who will not suffer you - to be tempted above that which you are able._ - --1 Corinthians x. 13. - -Some people seem to think that their sins are principally God's -fault. A great many of you, my dear friends, who are listening to -me now have frequently, I have no doubt, said as much. Of course -you will say, and very rightly too, that such a charge against -the good God is a horrible blasphemy; but, for all that, you have -often been guilty of it. - -You will, I think, want me to prove this before you will fully -believe it. Well, it is very easy to do so. Have you never, when -you accused yourself of some sin, said that you could not help -it? You got in a passion, for instance, perhaps quite frequently, -and spoke angry words, which of course you were sorry for -afterwards; but you say that at the time you could not help it. - -What follows, then, if what you say is true? Why, in the first -place, it follows, of course, that it was not your fault that you -sinned; that in fact it was no sin for you at all, for if a -person really cannot help doing a thing he is not to blame for -it. But it was a sin; you acknowledge that; so if it was not your -sin it must have been somebody else's. -{353} -And that somebody else must have been Almighty God. He was -answerable for the sin by not giving you the grace to avoid it. -That is what it amounts to when you say that you could not help -committing sin. - -This horrible blasphemy, which then certainly is implied by the -words, "I could not help it"--this blasphemy, which makes God the -author of sin and responsible for it, is what St. Paul denies in -the words from the Epistle of to-day which I have read to you. He -says: "God is faithful"; he does give you enough grace. "He will -not suffer you to be tempted above that which you are able"; he -will not let you have a temptation so strong that, with the grace -which he gives you, you cannot resist it. - -There are some things which one cannot help, but sin is not one -of them. If a hot coal falls on one's hand one cannot help -feeling pain from it; and in the same way one cannot help feeling -the fire of temptation with which God is sometimes pleased that -we should be tried. But sin, which is the giving way of the will -to temptation, one can always help. Sin, the giving way to -temptation, is like holding the hot coal in your hand after it -has fallen there. - -You do not want to hold the coal in your hand; but you do want to -give way to temptation, because there is something pleasant in -that. It is more pleasant to give way than to resist it; if it -were not it would not be a temptation. It relieves your mind to -say that angry word when you are provoked. It is hard often to -resist temptation; that is the amount of it. But it is not -impossible. - -{354} - -Never say, then, when you accuse yourself of anything with which -your conscience really reproaches you, that you could not help -it. Do not say it, unless you wish to blaspheme God and throw the -blame of your sin upon him. Remember that he is faithful, and -does not suffer you to be tempted above what you are able; and -say, rather, "It was hard to help it; I was very much tempted, -but I could have resisted, and I am very sorry that I did not." - -I know that is what you mean very often when you say, "I could -not help it." Say, then, what you mean, for it will help you very -much the next time. It will put you in mind of what you must know -to be the truth--that is, that you could have kept from sin; and -when you are convinced of this you will, if you are in earnest, -use all the means you have to do so. Above all you will see that -one great reason why it was so hard to resist temptation was -that, though you had grace enough to do so, you did not have -enough to make it easy; and you will pray hard to get that -abundant help which God will give to all who continually ask it -from him. - ----------------------- - -{355} - - _Tenth Sunday after Pentecost._ - - - Epistle. - 1 _Corinthians xii._ 2-11. - - Brethren: - You know that when you were heathens, you went to dumb idols, - according as you were led. Wherefore I give you to understand, - that no man, speaking by the Spirit of God, saith Anathema to - Jesus. And no man can say, The Lord Jesus, but by the Holy - Ghost. Now there are diversities of graces, but the same - Spirit: and there are diversities of ministries, but the same - Lord. And there are diversities of operations, but the same - God, who worketh all in all. But the manifestation of the - Spirit is given to every man unto profit. To one, indeed, by - the Spirit, is given the word of wisdom: to another, the word - of knowledge according to the same Spirit: to another, faith in - the same Spirit; to another, the grace of healing in one - Spirit: to another, the working of miracles: to another, - prophecy: to another, the discerning of spirits: to another, - divers kinds of tongues: to another, interpretation of - speeches: but all these things one and the same Spirit worketh, - dividing to every one according as he will. - - - Gospel. - _St. Luke xviii._ 9-14. - - At that time: - To some who trusted in themselves as just, and despised others, - Jesus spoke this parable: Two men went up into the temple to - pray: the one a Pharisee, and the other a publican. The - Pharisee, standing, prayed thus with himself: O God! I give - thee thanks that I am not as the rest of men, extortioners, - unjust, adulterers, nor such as this publican. I fast twice in - the week: I give tithes of all that I possess. -{356} - And the publican, standing afar off, would not so much as lift - up his eyes towards heaven; but struck his breast, saying: O - God! be merciful to me a sinner! I say to you, this man went - down to his house justified rather than the other; because - every one that exalteth himself shall be humbled: and he that - humbleth himself shall be exalted. - ---------------------- - - Sermon CVI. - - - _Two men went up into the temple to pray: - the one a Pharisee, and the other a publican._ - --St. Luke xviii, 10. - - -There are not supposed to be any Pharisees nowadays, and the word -"publican" is getting rather old-fashioned; so perhaps, before -applying this parable to our own times, we had better understand -who the Pharisees and the publicans were. - -The Pharisees, in our Lord's time, were a very religious class -among the Jews, very strict and correct in their belief, and with -very strict consciences, too--strict, at least, about some -things, particularly about such things as concerned their -reputation for piety. About other matters they were sometimes -rather too easy and charitable--easy and charitable, that is, to -themselves; for it is quite possible that they might have -criticised others for faults not very different from their own, -as when this Pharisee in the Gospel called the poor publican -standing in the corner an extortioner, or robber, as perhaps the -word is better rendered; forgetting, it may be, some little -transactions which, if rightly understood, might have fixed as -bad a name on himself. - -{357} - -These publicans, on the other hand, were not in any way a -religious set of people; they did not pretend, like the -Pharisees, to be so, nor were they in point of fact. They were -called publicans because they collected the public taxes; they -were blamed by the people, and with good reason, for extorting -money unjustly from the poor. Their business was really, in those -times, a proximate occasion of sin; this was the reason why St. -Matthew, who was a publican before our Lord called him to be an -apostle, never went back to his business again, as St. Peter did -to his innocent occupation as a fisherman. The publican of this -parable also, no doubt, had either made up his mind to give up -his sinful life or was endeavoring to do so. - -Both of these men, the Pharisee and the publican, were sinners. -In that they were alike; the difference between them was that the -publican acknowledged that he was a sinner and was trying to -amend his life, while the Pharisee thought that he was perfect, -or that, if he had any faults, they were such as no one could -avoid, and which his Maker would readily overlook, especially in -a person of his exalted piety. - -Now, I said in the beginning that there were not supposed to be -any Pharisees nowadays: but I think that we shall find that there -are some people of this kind, even among us Christians; and -perhaps, if we go down very deep into our own consciences, we -shall even find that we are Pharisees ourselves. - -Some of these Pharisees make excellent confessions. They show a -care in their examination of conscience equal to that of the -saints; they have the most accurate knowledge of every fault, and -are willing to go into every detail, if they are permitted to do -so. This delicacy of perception of sin is a quality which -certainly commands our admiration; but there is a circumstance -which prevents this admiration from being quite unlimited. -{358} -This circumstance is that the faults which they are so keenly -alive to are not their own. They are those of other people with -whom they live, or of whom they hear through some person of the -same sort of sensitive conscience that they themselves have. - -The world, in the eyes of these sensitive people, certainly has a -melancholy aspect. Everybody is doing wrong, and nobody is doing -right--nobody, that is, except themselves. They, thank God! are -not so bad. They are innocent sufferers, enduring a continual -martyrdom at the hands of these wicked people who live in the -same house or close by. Their only consolation here below is to -tell their friends how much they suffer, and how much others -suffer, from these sinners. Others, it is true, may deserve it, -but they themselves certainly never have. They wish that they -were dead and out of reach of their persecutors. The most curious -thing is that one of their great causes of annoyance is the way -that other people will carry stories; this is the story that they -spend their lives in carrying. - -Perhaps you think this picture is overdrawn. I hope it is. And I -do not believe that many people are such thorough Pharisees as -these whom I have described. But there is too much, a great deal -too much, of the Pharisaic spirit about us all. - -And not nearly enough of the spirit of the publican--of humility, -contrition, and purpose of amendment. How shall we acquire this -spirit By looking into our own conscience, unpleasant as it may -be, and letting those of our neighbors alone. -{359} -If we sincerely examine our own hearts we shall not thank God -that we are not like others, but rather pray to him that we may, -before we die, have something like the perfection that many -others have already reached; and ask him, as the publican did, to -have mercy on us sinners--on us poor sinners, who are trying to -be so no more. - -That is the way, and the only way, that we sinners can get into -the company of the saints; not by fancying ourselves there -already. If we wish, then, to reach that blessed company, let us -start on this way at once, for there is no time to lose. - ----------------------- - - Sermon CVII. - - _Every one that exalteth himself shall be humbled; - and he that humbleth himself shall be exulted._ - --St. Luke xviii. 14. - - -One does not need to be a Christian, my dear brethren, to -understand, as it would seem, the truth of these words of our -Lord. Everybody knows that a man who is all the time praising -himself, or who even shows that he has a pretty good opinion of -himself, loses by it in the opinion of others. He does not even -get as much credit for ability or virtue as he really deserves, -besides being considered as stuck up and conceited, which -everybody feels to be a defect. In fact, a man who is evidently -very proud makes himself ridiculous. - -And, on the other hand, one who is modest and unassuming -generally is supposed to be more clever than he really is. People -sometimes get a reputation for learning and depth of thought by -simply holding their tongue--so convinced is the world that a -really great man will not make a parade of his greatness. - -{360} - -But this lesson of worldly prudence is not the real meaning of -our Saviour's words. He does not wish to show us how to get a -reputation for learning or for anything else. This would be -merely encouraging and helping our vanity and pride. What he -wishes to teach us is humility. He wants us to humble ourselves -really; not to pretend to do so, that we may be more esteemed by -the world. - -Why, then, if that is the object, does he promise us that if we -humble ourselves we shall be exalted? That, it would seem, could -be no inducement to a man who had real humility. Such a man would -not want to be exalted, you will say. Ah! there is where you are -mistaken. Every humble man, every really good man, does want to -be exalted. The saints, who are the models of humility for us, -wanted it more than any one else in the world. - -This may sound strange, but it is undoubtedly true. For what is -it to be exalted in the true sense of the word? - -It is to get near to God, who is the Most High. And the more one -loves God the more does he wish to be near him; so all those who -love God wish to be thus exalted and the saints more than all, -because they love God more than any one else. - -And this exaltation, which comes from being near to Almighty God, -is what he promises, in these words of the Gospel, to the humble -and refuses to the proud. This was what he gave to the publican -and refused to the Pharisee; for he gave the publican his grace -and his friendship, but the Pharisee failed to receive it on -account of his pride. "This man," says our Lord, "went down to -his house justified rather than the other"--that is, nearer to -God, and therefore more exalted. - -{361} - -The humble, then, will be raised into the friendship of God, and -the proud will not. Nor can they come near him in any other way. -He is too high above us for us to come near him except on his own -terms. You cannot get near Almighty God by making the most of -your natural powers, any more than you can get near the stars by -going on the roof of your house. Some people in old times thought -to scale the heavens by building a high tower; but God confounded -their pride, and the tower of Babel is a byword for human folly -and presumption to this day. - -Let us, then, my dear brethren, not follow their example. Let us -seek truly to be exalted, but in the way that he has appointed, -in the way that his saints have chosen, and especially the way of -Our Blessed Lady, the nearest to him and the humblest of all. -And, in fact, if we really wish for this true exaltation it must -needs be in this way; for if we really wish to be near God it -must be for the love of him; and if we love him we must often -think of him; and if we often think of him we must be humble; for -how can the creature be proud who often thinks of the Creator of -heaven and earth? - ------------------ - - Sermon CVIII. - - - Every one that exalteth himself shall be humbled; - and he that humbleth himself shall be exalted. - --St. Luke xviii. 14. - - -It is a blessed and a happy moment, a sort of turning-point in -life, my brethren, for any one of us when he wakes up to the -conviction that he is nothing extraordinary after all. That is, -if there is such a moment; for sometimes this conviction dawns on -one gradually. - -{362} - -Almost every one begins life with the other idea. Not that he has -it himself at the start, but his friends have it for him. Almost -every baby is considered, as you know, to be the finest and most -beautiful one that ever was seen. Perhaps he does not quite come -up afterward to the expectations of his fond parents; but at -least he is remarkable in some way. He is a very clever boy, or a -very good boy, or, at any rate, he could be if he wanted to; he -has got it in him; he is much finer in some respects, perhaps in -a great many, than the common run. He is going to turn out a -great man; he is much more likely to be President of the United -States than any other boy of his age. - -And by the time he has got to man's estate he has a good deal of -the same opinion himself. He does not like to have it even hinted -that he is at all below par in anything; or if it is plain, even -to himself, that he is, then it is a thing of no consequence, or -he could excel in it if he chose to. The sorest points are of -course those in which his choosing would make no difference. The -less said about these the better. - -Well, you know all this is what we call pride. Almighty God has -mercifully arranged it so that it is generally knocked out of us -to some extent as we travel on through the world; but still a -good deal of it remains. - -It is a thing that gives us a great deal of trouble of mind, and -which generally keeps us back a great deal from really excelling -in anything. It is a thing, therefore, which it is good to get -rid of as soon as we can; and of course, therefore, you all want -to know how to do this. I think the Gospel story of to-day throws -some light on this point. - -{363} - -The way to do it is the way of the publican, and the way not to -do it is that of the Pharisee. And the way of the publican is -that of common sense, too. - -What is it? It is lo look at and consider our defects, and not -our strong points. The publican might have talked like the -Pharisee, too. He might have said: "I am a much better fellow -than that old Pharisee. I am a good, hearty, generous soul. I -treat my friends to the best I have got; and if I do cheat -sometimes a little in business I make up for it in charity; and I -don't make a show of the good I do and put on a pretence of -religion like those canting hypocrites." - -And so he might have gone on to the end of the chapter. But he -didn't. No; he just went off in a corner all by himself and said: -"O God! be merciful to me a sinner." He did not think about his -virtues, but about his sins; and when he asked the Lord to be -merciful to him he meant that he wanted to amend his life, and -was going to do it with the help of God, and imitate the -Pharisee, whom he really thought better than himself; for you see -he did not think of the sins of the Pharisee, but of his virtues. - -I say that his way was of common sense. It is the way we all -follow when at work on anything except ourselves. We look at the -defects in our work, and not its excellences; and if we have very -good sense it seems to us pretty much all defects. - -Humility, then, after all, is only common sense. And I think you -ought to see pretty well one reason at least why, as our Lord -says, he that exalteth himself shall be humbled, and he that -humbleth himself exalted. -{364} -The one who exalts himself, who stops to look at his virtues, is -all the time running down, and losing even the little virtue that -he admires; while he that really humbles himself is constantly -getting better. So humility is necessary for progress. It is so -in the things of this world even, and much more so in our -spiritual affairs. - ------------------ - -{365} - - _Eleventh Sunday after Pentecost._ - - - Epistle. - 1 _Corinthians xv._ 1-10. - - Brethren: - I make known unto you the gospel which I preached to you, which - also you have received, and wherein you stand: by which also - you are saved, if you hold fast after what manner I preached to - you, unless you have believed in vain. For I delivered to you - first of all, which I also received: how that Christ died for - our sins, according to the Scriptures: and that he was buried, - and that he rose again the third day, according to the - Scriptures: and that he was seen by Cephas, and after that by - the eleven. Then was he seen by more than five hundred brethren - at once, of whom many remain until this present, and some are - fallen asleep. After that he was seen by James, then by all the - apostles. And last of all, he was seen also by me, as by one - born out of due time. For I am the least of the apostles, who - am not worthy to be called an apostle, because I persecuted the - church of God. But by the grace of God I am what I am: and his - grace in me hath not been void. - - - Gospel. - _St. Mark vii._ 31-37. - - At that time: - Jesus going out of the borders of Tyre, came by Sidon to the - sea of Galilee, through the midst of the territories of - Decapolis. And they bring to him one that was deaf and dumb; - and they besought him to lay his hand upon him. And taking him - aside from the multitude, he put his fingers into his ears, and - spitting, he touched his tongue: and looking up to heaven, he - groaned, and said to him: Ephpheta, which is, Be opened. And - immediately his ears were opened, and the string of his tongue - was loosed, and he spoke right. And he charged them that they - should tell no man. -{366} - But the more he charged them so much the more a great deal did - they publish it. And so much the more did they wonder, saying: - He hath done all things well; he hath made both the deaf to - hear, and the dumb to speak. - --------------------- - - Sermon CIX. - - - _He hath made both the deaf to hear, - and the dumb to speak._ - --St. Mark vii. 37. - - -Our Saviour, in his ministry on earth, no doubt cured a great -many deaf and dumb people. The story of this particular cure has -been preserved for us on account of the peculiar and significant -way in which he performed it. The memory of it is renewed every -time that a child is baptized in the Catholic Church. - -In the ceremonies of baptism the priest, who represents our Lord -in this as in all other sacraments, touches the nostrils and the -ears of the infant or adult with his thumb moistened with the -saliva of his mouth, saying this same word, "Ephpheta"--that is, -"Be opened." - -Now, the child or grown person who is brought to baptism is not, -as a general thing, deaf or destitute of any of the senses, and -the priest does not, in performing this ceremony, work what we -should commonly call a miracle, as our Lord did in the cure of -this deaf and dumb man. But in baptism what we may call a -miracle, because it is so wonderful, though so common, is worked; -or rather not one miracle but many. One of them--the one -represented by this action of the priest, and also by that of our -Saviour in the Gospel--is the opening of the spiritual senses by -the words which come from the mouth of God. - -{367} - -This opening of the spiritual senses is a much greater blessing -than the opening of the bodily ears. But, unfortunately, most of -us who are baptized do not preserve this great grace. As we grow -up, instead of seeing and hearing better and better all the time -with our spiritual eyes and ears, as we do with our bodily ones, -we are too apt to lose the use of them altogether. They get -covered over and choked up with the dust of this world; and, -after a while, though having eyes we do not see, and having ears -we do not hear. - -So there are a great many deaf and dumb people besides those who -are commonly called so. These deaf and dumb people, however, -often talk a good deal, and hear, as it would seem, pretty much -everything that is to be heard. But there is only a very little -of all the immense amount of talk that comes from their mouths -that is of any use to themselves or to their neighbors, and that -which they happen to hear that might be of use to them seems to -go in at one ear and out at the other. - -What is it that the spiritual ear ought to hear? It is the voice -of God. The Holy Ghost is all the time speaking to us, either by -his own inspirations in our hearts, by our guardian angels, by -the voice of the clergy who preach with his authority and in his -name, by good books, or by some other means. But we do not listen -to his voice; we do not let it reach the ears of our soul, though -it may those of our body; and so those ears of the soul, from -want of practice, get so deaf that they cannot hear it, though it -sound ever so plainly. - -{368} - -And so, becoming deaf, we become dumb also. You know that is -always the way. When a person cannot hear at all he is apt to -forget how to speak. This is the case with people who become deaf -to God's voice. First they do not try to hear it, either because -they are careless, or because they do not want to; they stifle -his inspirations; they never think of such a thing as reading a -spiritual book, and if they listen to sermons it is only to -criticise the preacher, not to hear the word of God, which they -could find in any Catholic sermon, if they chose. And so, not -hearing his voice, their spirit loses its tongue; they forget to -pray to him, or, if they do pray, it is only with the lips and -not with the heart; they forget to say anything for him or about -him to their neighbor; and, worst perhaps of all, they forget to -go to confession. That is where their tongues are specially tied. -Sometimes they even imagine that if they should go to confession -they would have nothing to tell. - -To be spiritually deaf and dumb is a great deal worse than to -have no bodily senses at all. A man may live without those senses -just as with them; but when he is spiritually deaf and dumb, it -means that his soul is dead. If, then, you are in this state, or -falling into it, rouse yourself while there is time, and beg of -our Lord to open your ears that you may hear his voice plainly, -for it will not speak to you much more; and to loose your tongue, -that it may give glory to his name before you die. - -------------------------- - -{369} - - Sermon CX. - - _He hath made both the deaf to hear, - and the dumb to speak._ - --St. Mark vii. 37. - - -There are a good many people, my dear brethren, who are afflicted -with a deafness and dumbness a great deal worse than that of the -poor man whose cure is recorded in to-day's Gospel. You all know -several such people, I think; perhaps you are acquainted with -quite a number; it may be even that you are such yourselves. The -trouble with the poor man whom our Lord cured was only in his -body; the trouble with these people of whom I speak is in their -souls. He was deaf and dumb corporally; they are deaf and dumb -spiritually. Who are these unfortunate people? They are those who -are in the state of mortal sin; who are living day after day in -that state, and have been, perhaps, for years. Their souls are -deaf; for God is calling to them continually to repent, and they -refuse to hear him. Their souls are dumb; for they have had for a -long time a confession to make, and that confession is not yet -made. - -As I said just now, you all know such people. They are easily -known. They are the people who let Easter after Easter go by -without approaching the sacraments. Their life may be evidently -bad; or perhaps, on the other hand, it may seem to be pretty -good. They go, it may be, quite regularly to Mass, and observe -some of the other laws of the church. But there is one which they -neglect, and that is the one which shows their true character. -That is the precept of the yearly confession. -{370} -When it comes to that either they are honest enough to say: "I -cannot make up [my] mind to give up my sins, so it will be no use -for me to go to confession," or they are dishonest enough to make -some wretched excuse, such as: "I have too much reverence for the -sacraments to receive them without due preparation, and I have -not time to prepare," or, "I am sure I don't know what I would -have to say to the priest; I can't think what you people are -bothering him for all the time." - -My dear brethren, people that make excuses of this kind are like -ostriches. These birds, it is said, when pursued, hide their -heads in the sand to avoid being seen, leaving their whole bodies -exposed. Excuses like these never deceived anybody yet, and never -will. Everybody knows that if a man refuses to go to his -confession when the church requires him to do so, the reason is -that he is living in a way that his conscience reproaches him -for, and that he does not choose to live in any other way. -Everybody knows that if a man's conscience is really clear he -will be very willing to go to the priest and tell him so; and -everybody knows that everybody has time to prepare. - -No, the fact is that these Christians who live in the state of -sin and neglect of their duties are, if not already quite deaf -and dumb spiritually, at least rapidly becoming so. Every day the -voice of the Holy Ghost is sounding more and more faintly in -their ears; every day, instead of bringing them nearer to a good -confession, puts them farther away from it. Every day the cure of -their spiritual deafness and dumbness is getting more and more -difficult, and needing more of a miracle of God's grace to -accomplish it. They are like travellers who lie down to rest in -the Alpine snows and wake only in the next world. - -{371} - -If any of you, my dear brethren in Christ, who are now here and -listen to my voice, which is another call from him to you, are in -this fearful state, or are falling into it, may he work that -miracle and bring you back to your senses! But whether he is to -work it or not depends very much upon yourself. Rouse yourself, -then, and ask him to do so while you are yet able. - -For a time is coming, and that soon, but too late for you, when -he will make you hear and speak indeed, whether you will or no; -when the thunders of his eternal judgment shall sound in your -ears, and when you will have to confess your sins, not to one man -in secret, but before all men and all the angels and saints; and -not with the hope of forgiveness, but with the certainty of -condemnation. God grant that you may save your soul before that -dreadful day, and be able to say with thankfulness, not with -terror and despair: "He hath made both the deaf to hear and the -dumb to speak." - ---------------------- - - Sermon CXI. - - _And taking him aside from the multitude._ - --St. Mark vii. 33. - - -I suppose there is no trouble more common to people in the -practice of their religion, whether they are particularly pious -or not, than distractions at prayer. One's thoughts, perhaps, are -pretty well under control while employed in the usual duties of -the day; but as soon as the time comes to get on one's knees -before God, away go the thoughts over everything under the sun -except the words which are in the prayer-book. -{372} -It really is quite discouraging sometimes; it appears as if our -Lord did not want to speak to us or to have us speak to him. - -But we know that this is not so. How, then, shall we account for -our not hearing his voice, and not being able to say anything -worth his hearing, when we set out to pray? How is it that we are -so deaf and dumb in his presence? - -There are various reasons, no doubt, my brethren, but there is -one common to almost all people living in the world; and I think -it was this which our Saviour wished to suggest to us when he -took the deaf and dumb man aside from the multitude, as we read -in to-day's Gospel, before he would work his cure. - -He could have cured the man where he was; but he took him aside -from the multitude, he got him away from the crowd in which he -was, to show us, as it seems to me, that we cannot be cured of -our spiritual deafness and dumbness, that we shall never be able -to hear God or to speak to him as we should, till we, too, come -out of the crowd. - -This living all the time in a crowd is really the most common and -most fatal obstacle to prayer, at least with those who are really -trying to serve God. It is not always that there are so very many -people around us; we may make a crowd, a multitude for ourselves -out of a very few. The crowd is not so much one of people as of -ideas coming from the people and things which we meet with in our -daily life. We talk too much; we look around and notice things -too much; we read the papers too much--too much for our profit in -any way, but especially for acquiring the spirit of prayer. - -{373} - -What wonder is it that it is so hard to pray, and that there are -so many distractions? One kneels down at the end of the day and -tries to say some evening prayers. There is not a single thought -in his or her head like those which are in the prayer-book. And -why not? Because there is no room for any. The poor head is -packed full of all sorts of other ones coming from the events of -the past day or week. All the people one has seen, all the -foolish things they have said, the gossip they have retailed, -even the clothes they have worn, or perhaps the stories or squibs -and the useless and trifling news one has seen in the paper, take -up the mind; there is a multitude of reflections and echoes from -the sights and sounds of the day, which hide the face of God and -drown his voice. It is in vain to say that one cannot help it. Of -course one cannot separate one's self from these things -altogether. Those who live a life of prayer in the most secluded -convent, even the hermits of the desert, have sources of -distraction around them and in their past lives. But what is the -need of having so many of them? Why not hear less talk and -gossip, see fewer people and things, read less useless trash, -cultivate silence a little more, and make a little solitude -within ourselves, even when we cannot have it outside? If we will -not do this, if we will distract ourselves needlessly out of the -time of prayer, what wonder if we are distracted in it? - -{374} - -Come out of the multitude, then--the multitude of people that -surround you, and of unnecessary thoughts, words, and actions, -and see if your spiritual deafness and dumbness will not get -better. You will hear a good deal from God, and be able to say a -good deal to him that seems impossible now, if you will get a -little away from this crowd, and from the noise it makes. - -------------------------- - -{375} - - _Twelfth Sunday after Pentecost._ - - - Epistle. - 2 _Corinthians iii._ 4-9. - - Brethren: - Such confidence we have, through Christ towards God. Not that - we are sufficient to think anything of ourselves as of - ourselves; but our sufficiency is from God. Who also hath made - us fit ministers of the new testament, not in the letter, but - in the Spirit. For the letter killeth; but the Spirit giveth - life. Now if the ministration of death, engraven with letters - upon stones, was glorious, so that the children of Israel could - not steadfastly behold the face of Moses, for the glory of his - countenance, which is done away: how shall not the ministration - of the Spirit be rather in glory? For if the ministration of - condemnation be glory, much more the ministration of justice - aboundeth in glory. - - - Gospel. - _St. Luke x._ 23-37. - - At that time: - Jesus said to his disciples: Blessed are the eyes that see the - things which you see. For I say to you that many prophets and - kings have desired to see the things that you see, and have not - seen them: and to hear the things that you hear, and have not - heard them. And behold a certain lawyer stood up, tempting him, - and saying: Master, what must I do to possess eternal life? But - he said to him: What is written in the law? how readest thou? - He answering, said: "Thou shalt love the Lord thy God with thy - whole heart, and with thy whole soul, and with all thy - strength, and with all thy mind: and thy neighbor as thyself." - And he said to him: Thou hast answered right: this do, and thou - shalt live. But he, willing to justify himself, said to Jesus: - And who is my neighbor? -{376} - And Jesus answering, said: A certain man went down from - Jerusalem to Jericho, and fell among robbers, who also stripped - him, and having wounded him, went away, leaving him half dead. - And it happened that a certain priest went down the same way, - and seeing him, he passed by. In like manner also a Levite, - when he was near the place and saw him, passed by. But a - certain Samaritan being on his journey came near him; and - seeing him was moved with compassion. And going up to him, - bound up his wounds, pouring in oil and wine: and setting him - upon his own beast, brought him to an inn, and took care of - him. And the next day he took out two pence, and gave to the - host, and said: Take care of him: and whatsoever thou shalt - spend over and above, I at my return will repay thee. Which of - these three in thy opinion was neighbor to him that fell among - the robbers? But he said: He that showed mercy to him. And - Jesus said to him: Go and do thou in like manner. - -------------------- - - Sermon CXII. - - _Which of these three in thy opinion - was neighbor to him that fell among the robbers? - But he said: He that showed mercy to him. - And Jesus said to him: - Go and do thou in like manner._ - --St. Luke x. 36, 37. - - -You would not think it a compliment if one should say that you -were a bad neighbor, for that would mean that you were -quarrelsome and tale-bearing, that you kept late and noisy hours, -that you beat the neighbors' children; perhaps that you would -steal something, if you got the chance. So none of us would like -to be called a bad neighbor. But let us see how good a neighbor -we are, using our Blessed Lord's words read to-day as a text. - -{377} - -As we pass along the road of life here and there we see a -neighbor lying half dead. He is stricken down with sickness; his -body tormented with racking pains, burning with fever, and -perhaps deserted by all--not one left to give him a drink of cold -water. What kind of a neighbor are we to this poor brother of -ours? When we hear him moan and cry, and ask for a bite of -nourishing food, for a little money to buy some medicine, does -our heart soften towards him, do we kindly assist him, or do we -pass on as if we saw him not, hard of heart like the degraded -Jewish priest or the self-sufficient Levite? - -And we come across many a poor creature who has fallen among the -worst kind of thieves--viz., those who have stripped him of his -good name. Alas! you are often forced to stand by and see and -hear your neighbor deprived of his reputation by scandal-mongers. -How do you act in that case? Does your heart burn with sympathy -for him? Do you raise your voice in his defence? Do you correct -your children when they engage in such talk? Do you turn out of -your house those notorious backbiters and tale-bearers of your -neighborhood when they begin their poisonous gossip? If you act -in this way you are a good neighbor, a good Samaritan to an -outraged and dying brother. But if you fail in this--if you hold -your peace when you could say a good word of praise or excuse; if -you permit those subject to you to talk ill of others; if you let -your house be made a gossip-shop--then, by your silence and your -consent, you are like the priest and Levite of this day's Gospel. -And if you join in backbiting, why you are worse yet; you are -yourself a robber of your neighbors dearest possession, his good -name. - -{378} - -But O my brethren! what lot so sad as that of the poor wretch who -has fallen into the clutches of Satan and his devils, who has -been robbed of God's very grace, his soul killed by mortal sin? -The ways of life are full of such poor sufferers. Oh! what pity -have you for the poor sinner? What prayers do you offer to God -for the conversion of the sinner? What warnings and exhortations -do you give him, especially if he be dear to you by ties of -blood? What example do you set him? I fear that some of us -despise the poor sinner, and feel quite too holy to seek him out, -to invite him to hear a sermon, to ask him to come and get the -pledge, to try and get him into good company. - -Brethren, may God give us grace to be good Samaritans; to have a -tender heart and a generous hand for Christ's poor and sick and -outcast; to have a charitable word for the saving of our -neighbor's good name; and, above all, to be always ready to bind -up the spiritual wounds of the sinner by our prayers and example, -and to pour healing oil upon them by our exhortations! - - Rev. Algernon A. Brown. - ------------------------ - - Sermon CXIII. - - -There are two opposite faults to both of which almost everybody -is more or less inclined. The first of these is meddling with -other people's business; the second is shirking one's own. - -It is rather the second of these than the first which is rebuked -in the Gospel of to-day, in the persons of the priest and the -Levite who went by without helping the poor wounded man. - -{379} - -Now, in the first place, let me explain what I mean by shirking -one's own business or duties. It is not simply leaving them -undone and expecting that they will remain so; but it is putting -off what one ought to do one's self on to somebody else, and -expecting somebody else to do it for you. So it is, you see, just -the opposite of meddling, which is trying to do somebody else's -duty for him when he would prefer to do it himself. - -Now, this shirking was just what the priest and Levite were -guilty of. I do not suppose that our Lord meant to describe them -as really hard-hearted men, willing to let the poor man die -rather than help him; but they said to themselves, "Oh! this is -not my business particularly; there are plenty of other people -passing along this road all the time, and I am a little hurried -now. I have got a deal to attend to, and there will be somebody -coming this way before long. Five minutes or so will not make -much difference; and perhaps there is not so much the matter with -the man after all. It may be his own fault. Very likely he has -been drinking. At any rate, he has got no special claim on me." - -This is a very natural state of mind for a person to get into, -and how common it is, in such a case as this, we can see from the -common proverb that "everybody's business is nobody's business." - -There are very many good works that really are everybody's -business, that everybody ought to do something towards at least, -but which are in great danger of not being done at all on account -of this habit of shirking which is so common. And the ones which -are most in this danger are those of the kind of which this -Gospel gives us an example; that is, works of charity toward our -neighbor. -{380} -People say to themselves, just as the priest and Levite did: "Oh! -there are plenty of other people that can attend to this matter a -great deal better and easier than I can. I am sure it will be -done somehow or other. Such things always are attended to. I -don't feel specially called on to help in it." - -Well, this might be all very good, if those people did really -help in some things generously, and the case before them was one -of no very urgent need. Of course we cannot contribute to -everything. But the difficulty is that too often we find them -shirking, not occasionally, but all the time. If a poor man comes -to the door, or a collection is taken for the poor in the church, -they say to themselves: "The St. Vincent de Paul Society can look -out for those things; I am sure they must have money enough. I -shall do my duty if I put a few pennies in the poor-box now and -then." If contributions are called for in times of famine or -pestilence, they say: "There is plenty coming in to supply all -that is wanted; I can see that by the papers. They can get along -very well without me." And so it goes all the way through. They -do not give anything to anybody or do anything for anybody--that -is, nothing to speak of--without getting a return for it. They -will go to picnics, fairs, or amusements for a charitable object; -but when it comes to doing anything simply for the love of their -neighbor, that is left for somebody else. - -Let us all, then, my brethren, examine ourselves on this point, -and resolve to amend and to do our fair share of the work of -charity, which is everybody's business; and not, like the priest -and the Levite, pass it on to the next man who comes along. - ---------------------- - -{381} - - Sermon CXIV. - - - _But he, willing to justify himself, - said to Jesus: And who is my neighbor?_ - --St. Luke x. 29. - - -The lawyer of whom the Gospel tells us to-day, my brethren, seems -to have wanted to be excused from loving everybody, and to find -out just how far the circle of his affections must be extended; -or, at least, to get our Lord's opinion on that point. The -question which he asked was something like that of St. Peter when -he enquired how often he must forgive his brother; though I -hardly think the lawyer was as much in earnest as the great -Prince of the Apostles to know the answer. - -Well, our Saviour, as you see, did not answer the question -directly, but told a story which is, or should be, familiar to -all of you: the story of the good Samaritan. He made the -Samaritan give his judgment on the point, and then approved that -judgment. - -"Which of these three," he asked of the lawyer after telling him -the story, "was neighbor to him that fell among the robbers?" -That is, "Which of the three seems to have considered the poor -fellow to be his neighbor?" "The Samaritan," replied the lawyer, -of course, "because he showed love for him." "Very well, then," -said our Lord, "adopt his opinion, for it is the right one. Go -and do thou in like manner." - -And yet what reason had the Samaritan to consider this man to be -his neighbor? He must naturally have supposed him to be a Jew, -finding him so near to Jerusalem; and the Samaritans had no very -neighborly feeling toward the Jews. -{382} -The Samaritans and Jews were, in fact, very much like cats and -dogs to each other. You may read in the chapter of the Gospel -just preceding this how the inhabitants of a certain place in -Samaria would not let our Lord into it, simply because he seemed -to be going to Jerusalem; and in another of the towns of the -Samaritans a woman thought it strange that our Lord, being a Jew, -should even presume to ask her for a drink of water. And though -this was a good Samaritan who was passing over that road between -Jerusalem and Jericho, still he must have had some of the -feelings of his people. - -The reason why the good Samaritan considered the man his neighbor -is, then, plain enough. If he regarded a Jew as his neighbor it -was because he regarded every one as such. That was the judgment -of his which our Divine Lord approved. Let there be no limit to -your charity. Love every one; that is the meaning of his command, -just as he told St. Peter to forgive any number of times. - -But how few there are who obey this law of his! Some only care -for their relations or acquaintances, and regard the rest of the -world with the most supreme indifference. Others, on the -contrary, live in a perpetual quarrel with almost every one whom -they know, though very willing to be friendly with strangers. -Others stop at the limit of their own nation or race; a man who -is so unfortunate as to speak a foreign language or have a skin -somewhat darkly colored is quite beyond the reach of their -benevolence. - -{383} - -It is plain enough that this is all wrong. If we would be like -our Lord, and do as he commands, we must get over all these -feelings. Above all, we must sink for ever out of sight those -hateful standing quarrels which are more after the devil's own -heart than anything else which he finds in this world; we must -drop at once all that humbug about not wishing any harm to Mr. -and Mrs. So-and-so, but being never going to speak to them again. -It is not enough to wish no harm to any one; we must wish good to -every one, and try to do every one all the good that comes in our -way; make up our minds to feel kindly to every one, and to show -every one that we are willing and anxious to act as we feel. Of -course there must be degrees in affection; we are not required to -love every one as much as a father or mother, or a son or a -daughter; but that no one must be excluded from it; that we must -have a positive love for all; that it will not do even to pass by -with indifference a single one of our brethren, however seemingly -estranged from us--this is the lesson taught us by the parable of -the priest, the Levite, and the good Samaritan. - ----------------------- - -{384} - - _Thirteenth Sunday after Pentecost._ - - - Epistle. - _Galatians iii._ 16-22. - - Brethren: - To Abraham were the promises made, and to his seed. He saith - not, "And to his seeds," as of many; but as of one, "And to thy - seed," who is Christ. Now this I say, that the testament which - was confirmed by God, the law which was made after four hundred - and thirty years, doth not disannul, to make the promise of no - effect. For if the inheritance be of the law, it is no more of - promise. But God gave it to Abraham by promise. Why then was - the law? It was set because of transgressions, until the seed - should come, to whom he made the promise, being ordained by - angels in the hand of a mediator. Now, a mediator is not of - one: but God is one. Was the law then against the promises of - God? God forbid. For if there had been a law given which could - give life, verily justice should have been by the law. But the - Scripture hath concluded all under sin, that the promise by the - faith of Jesus Christ might be given to them that believe. - - - Gospel. - _St. Luke xvii._ 11-19. - - At that time: - As Jesus was going to Jerusalem, he passed through the midst of - Samaria in Galilee. And as he entered into a certain town, - there met him ten men that were lepers, who stood afar off: and - lifted up their voice, saying: Jesus, master, have mercy on us. - And when he saw them, he said: Go, show yourselves to the - priests. And it came to pass that, as they went, they were - cleansed. -{385} - And one of them, when he saw that he was cleansed, went back, - with a loud voice glorifying God; and he fell on his face, - before his feet, giving thanks: and this was a Samaritan. And - Jesus answering, said; Were there not ten made clean? and where - are the nine? There is no one found to return and give glory to - God, but this stranger. And he said to him: Arise, go thy way, - for thy faith hath made thee whole. - ---------------- - - Sermon CXV. - - - _And as he entered into a certain town, - there met him ten men that were lepers, - who stood afar off._ - --St. Luke xvii. 12. - - -The leprosy is a most foul and loathsome disease which attacks -the skin and sometimes spreads itself over almost the entire -surface of the body. This pestilential disorder, besides the -intense suffering it must cause, renders its victim an object of -disgust and aversion to those around him. It seems to have been -very prevalent in the East in former times, and during the middle -ages it was quite common in Europe, where it was brought by the -Crusaders returning from the wars carried on for the possession -of the Holy Land. A man infected with leprosy was looked upon by -the state as dead, and hence the disease was called civil death. -The leper was cut off from all intercourse with his fellows, and -compelled to live alone or in the company of other lepers. -Leprosy, therefore, subjected a man to the most galling sort of -exile, since it forced him to part from home and friends, and to -tear asunder every tie which binds the heart of man to this earth -and to his fellow-men. - -The holy Fathers have always regarded leprosy as a strong figure -of sin. Sin spreads itself over the soul as leprosy does over the -body, tainting and corrupting it, rendering it disgusting in the -sight of its Maker, and forcing him to separate it from himself -and the company of his angels and saints. -{386} -Sin, too, forces the soul into exile from God, its true home, and -severs all those endearing attachments which cluster round the -thought of home. In this sense all mortal sin is a spiritual -leprosy; but the one sin which deserves the name above all others -is the sin of impurity, because it defiles body and soul alike, -and is more infectious even than the ancient leprosy of the East. -Impurity not only reproduces its pestilential self, but has, -besides, the sickening power of engendering a horde of other -frightful maladies distinct from, and only less disgusting than, -itself. And yet, alas! impurity is now, as it was in the days of -Noe, the crying sin of the world; a sin that is foreign to no -class of society, to no order of civilization; a sin that each -individual has to take constant and wearisome precautions -against, if he would not be infected by its virus, which seems to -permeate the very air we breathe, and lurk unseen in the meat and -drink we take for the support of life. - -St. Clement of Alexandria calls impurity the metropolis of vices, -by reason, doubtless, of the numberless other vices which are -born of it and make their home around it. This leprosy of the -soul, impurity, is worse than any leprosy of the body, inasmuch -as the death of the soul is an infinitely greater evil than that -of the body. - -God has at times allowed some of his saints to experience -something of the foulness which the sin of impurity inflicts on -the soul of the one who commits it. So it was with St. Euthymius -and St. Catherine of Siena, who discovered impure persons by the -stench which emanated from their presence. -{387} -It were well, perhaps, if all innocent persons possessed this -rare gift of some of God's saints, for they might then easily -avoid contracting from others the foul leprosy of impurity. No -one, indeed, can look for a grace so extraordinary, but every one -who has charge of others, especially of the young, should take -every means suggested by wisdom and experience to preserve them -from contact with persons already infected with this vile -pestilence. A brief conversation with one badly tainted with the -leprosy of impurity is oftentimes enough to implant its seeds in -young and innocent hearts; and once the seeds are planted, they -are hardly, if ever, entirely uprooted. - -Leprosy not only attacked persons, but was found also in garments -and in houses. So it is with the contagion of impurity, which not -only watches its victim from the muddy eye of the libertine, but -hides itself also in the folds of the lascivious dress, by which -it is scattered abroad, and clings like some noxious vapor to the -walls of houses where wanton deeds are done and loose language -spoken. From all such persons, and things, and places keep the -young and the innocent afar off. Let us remember that those only -who love cleanness of heart shall have the King of heaven for -their friend; and as we know from Holy Scripture that we cannot -be chaste unless God gives us power to be so, let us ask him -fervently and frequently for this most royal of all royal gifts, -the gift of purity. Let us put aside all pride of heart, which, -more than anything else, would provoke Almighty God to leave us -to our own weakness and folly. Impurity is the lewd daughter of -pride, while humility is the chaste mother of purity. - -{388} - -Finally, brethren, let us all listen to the exhortation of St. -Paul, and walk in the love of Christ, and let not fornication and -uncleanness be so much as named among us; nor obscenity, nor -foolish talking, nor scurrility, but rather giving of thanks -(Ephesians. v. 5-6). - - Rev. Algernon A. Brown. - -------------------------- - - Sermon CXVI. - - - _And it came to pass, - as they went, they were cleansed._ - --St. Luke xvii. 14. - - -You will find people who go to the sacraments pretty regularly -sometimes giving rather a strange excuse when they have been away -longer than usual. They will say, "My mind was upset," or "I had -a falling out with my neighbor"; and they seem to think that, of -course it was out of the question to go to confession till their -minds got right side up again, or till they were thoroughly at -peace with themselves and all the world. - -And you will find people who do not go to the sacraments -regularly, who, in fact, have not been for a long time, and who -make a similar excuse for staying away--that is, that they are -not in good dispositions to receive absolution. These people also -think that they should not go to confession till in some way or -another they have got in good dispositions. - -It is natural enough, perhaps, that both these kinds of people -should think as they do. They want, of course, to make a really -good confession. They would not like to receive absolution -feeling just as they do now; so they put it off till some time -when their dispositions will be improved; but they make a great -mistake, and lose a great deal of time by doing so. - -{389} - -The mistake which they make is in not understanding that the -preparation for confession which they could make with their -present dispositions is the best way for getting them into better -ones. - -They might learn a salutary lesson from the Gospel of to-day. You -will have noticed, if you have listened to it carefully, that the -poor men whom our Lord cured were simply told by him to go and -show themselves to the priests, and that they set off, with the -defilement of the leprosy still upon them, to obey his commands. -They might very well have excused themselves by saying that they -were not fit to go before the priests; and it would have been -very true that they wore not. For, according to the law of the -Jews, it was only lepers who had already been cured who were to -show themselves to the priests; just as now it is only sinners -who are penitent who can ask for absolution. The priests of the -Old Law could not cure the leprosy, any more than those of the -New Law can absolve a sinner before he repents. - -But, nevertheless, they went, though it seemed to be of no use -for them to go. And what happened to them on the road? Why, it -happened, as the Gospel tells us, that as they went they were -made clean. - -Now, this, as I have said, has a lesson and a meaning for such as -now are laboring under any spiritual disease or disorder, be it -small or great, which is keeping them from the sacraments. The -remedy for them, as for these men of whose cure we read in this -Gospel, is to set out to show themselves to the priests; that is, -to prepare themselves for confession. If they do they also will -be cured on the way. - -{390} - -I will venture to say that if those Catholics throughout the -world who now feel themselves in any way indisposed for -absolution would go to a church at the next opportunity, kneel -down by a confessional, say a few prayers in earnest, examine -their consciences, and then go in when their turn should -come--and these are surely things that any one can do--far the -greater part of them would be in good dispositions for absolution -before it was time for the priest to give it. Some time, perhaps -when they were on the way to the church, perhaps when they were -kneeling and trying to prepare themselves, perhaps not till they -were telling their sins or receiving the priest's advice, but -some time or other the affection to sin or the temptation which -now disturbs the peace of their souls would be taken away. - -Why, then, not try such a simple remedy? If you really want to -recover the health of your soul set out to make your confession, -to show yourself to the priest, whether you feel it or not. If -you will believe me, depend on it, it shall also be true for you -that your faith shall make you whole. - ----------------------- - - Sermon CXVII. - - _Were not ten made clean? - and where are the nine?_ - --St. Luke xvii. 17. - - -How often, my brethren, has our Lord been obliged to ask this -question and to make this reproach! Times there have been when -your souls were suffering from the leprosy of sin, times when the -sight of your defilement, the pangs of a guilty conscience, -roused you to a sense of your unhappy state, and you have raised -your voice and cried out, "Jesus, Master, have mercy on me." -{391} -And he, who is goodness and compassion, has looked upon you, and -bid you show yourself to the priest, and you have been healed. -But have you followed the example of the one grateful leper--have -you gone back to thank him? Have you prostrated yourself before -him, mindful of the greatness of the favor, and in word and deed, -by fervent prayer, by humility, by a new life, shown your -gratitude? Or have you, like the nine, gone your way, thankful -indeed, but with a momentary, imperfect, unspoken gratitude, -because the greatness of the benefit was not dwelt upon? - -This ingratitude, which is so common, this forgetfulness, cannot -be put before you too strongly or too often. At the coming of -Jesus, during a mission or a jubilee, many call out to him to -cleanse them; they go to confession and Communion, and for a time -are healed of their leprosy. But because they so quickly go their -way; because in the bustle of the world they neglect to come back -to thank Jesus, their Master and Healer; because they do not -separate themselves from and avoid infected persons and places, -their old companions, their old haunt of drinking, the occasions -of sin whatever they may be, therefore it is that the old malady -returns. And as Jesus looks out on the few who come to his feet, -to the Holy Communion, he is forced to exclaim in sorrow: "Were -not ten made clean? where are the nine?" Alas! that we should so -often wound that sensitive, loving Heart, that we should be so -remiss in giving a return of thanks, that we should check the -divine goodness and turn its very favors into a cause of our own -condemnation at the great day of reckoning! - -{392} - -Ingratitude has always been considered, and deservedly, the worst -of vices; it touches us more keenly than any other wrong or -injury, it moves us with a sense of anger, sorrow, and aversion -peculiar to itself, because it is an abuse or a forgetfulness of -that which is highest and best in us--our love, and the effects -of our love, our kindness. Yet God's benefits are innumerable, -his love is infinite, his honor unspeakable, his power almighty. -Many who call themselves Christians can find no time to thank him -for the blessings of each day; many, whom he has healed from sin, -go their way in forgetfulness; even those who do try to make some -return, who do keep themselves in his grace and frequent the -church and the sacraments, are often niggardly and ungenerous in -their efforts. Does his grace move them to some sacrifice of -their pride, their convenience, or their means? The kind word, -the charitable act come, but oh! so slowly; the poor are -dismissed with a trifling alms, the church-collector is an -unwelcome visitor. Yet it is by these things we show our -gratitude. Let us remember, brethren, that as God is infinitely -bountiful himself, so he in turn loves a generous giver, and that -his benefits bear a proportion to our return of thanks in words -and in actions. - --------------------- - -{393} - - _Fourteenth Sunday after Pentecost._ - - - Epistle. - _Galatians v._ 16-24. - - Brethren: - I say then, walk in the spirit, and you shall not fulfil the - lusts of the flesh. For the flesh lusteth against the spirit: - and the spirit against the flesh; for these are contrary one to - another: so that you do not the things that you would. But if - you are led by the spirit, you are not under the law. Now the - works of the flesh are manifest, which are, fornication, - uncleanness, immodesty, luxury, idolatry, witchcraft, enmities, - contentions, emulations, wrath, quarrels, dissensions, sects, - envy, murders, drunkenness, revellings, and such like. Of the - which I foretell you, as I have foretold to you, that they who - do such things shall not obtain the kingdom of God. But the - fruit of the spirit is charity, joy, peace, patience, - benignity, goodness, longanimity, mildness, faith, modesty, - continency, chastity. Against such there is no law. And they - that are Christ's, have crucified their flesh with the vices - and concupiscences. - - - Gospel. - _St. Matthew vi._ 24-33. - - At that time: - Jesus said to his disciples: No man can serve two masters. For - either he will hate the one, and love the other: or he will - hold to the one, and despise the other. You cannot serve God - and Mammon. Therefore I say to you, be not solicitous for your - life, what you shall eat, nor for your body, what you shall put - on. Is not the life more than the food, and the body more than - the raiment? Behold the fowls of the air, for they sow not, - neither do they reap, nor gather into barns: and your heavenly - Father feedeth them. Are not you of much more value than they? -{394} - And which of you by thinking can add to his stature one cubit? - And for raiment why are you solicitous? Consider the lilies of - the field how they grow: they labor not, neither do they spin. - And yet I say to you, that not even Solomon in all his glory - was arrayed as one of these. Now if God so clothe the grass of - the field, which to-day is, and to-morrow is cast into the - oven: how much more you, ye of little faith? Be not solicitous - therefore, saying: What shall we eat, or what shall we drink, - or wherewith shall we be clothed? For after all these things do - the heathen seek. For your Father knoweth that you have need of - all these things. Seek ye, therefore, first the kingdom of God - and his justice, and all these things shall be added unto you. - ---------------------- - - Sermon CXVIII. - - _No man can serve two masters._ - --St. Matthew vi. 24. - - -Who is your master? Perhaps you think you are your own master. -You may say, "I am a free man in a free country." But think a -moment. Is your soul really free? Surely not; for you cannot -hinder your thoughts from running backward and forward. Sometimes -you think of the past in spite of yourself; you enjoy its sinful -pleasures over again in your memory, or you again suffer pain at -the bare recollection of past sorrows and trials. Nor can you -hinder your soul from rushing into the future. You dream of -success; you enjoy in anticipation the pleasures of gratified -ambition. Now, why does your soul thus cling to the dead past; -why does it strive to fly to the unborn future? Because your soul -is a servant. And who is its master? Pleasure. Yes, and pleasure -is so powerful a master that we obey and serve even its -remembrance, its shadow. Indeed, I might say that we are slaves -of pleasure rather than servants. - -{395} - -But this master takes different shapes. Sometimes he calls -himself Fashion. Very many otherwise intelligent persons are -servants of Fashion. Did you ever spend an hour looking at the -drives in Central Park on a pleasant afternoon? There you can see -men and women whirled along in carriages fit for kings to ride -in, drawn by horses worth thousands of dollars--beasts whose -trappings are fastened with gold-plated buckles--and coachmen and -footmen dressed in showy livery. And why is all this parade? -Because those who ride out in that style are servants. The name -of their master and lord is Fashion; he demands all this -extravagance of them, and they obey him. Follow them home, and -you will see them again at his service, spending many thousand -dollars in adorning their houses with the costliest furniture and -decking their bodies, for Fashion's sake, with rich silks and -gold: everything offered up on the altar of Fashion, though the -poor of Christ are starving all around them. - -And many of the poor are servants. Who is the master of the poor? -He is a devil, and his name is Drink. This devil of Drink must -have a good share of a poor man's wages of a Saturday night. And -as soon as a poor man loses work and loses courage this devil of -Drink comes and whispers in his ear: "Be my servant and I will -make you happy." And by this lie he entices the poor fellow into -one of his dens, and there he makes him drunk, and from the -bar-room he sends him home to be a scandal to his little -children, and may be to beat his wretched wife. -{396} -Others this master sends from that liquor-store to steal, and so -to prison and hopeless ruin; others he sends to brothels; many a -one he afflicts with frightful diseases and sudden accidents, and -so brings them to hell. Sometimes, too, this demon of Drink -gathers his slaves together into a mob to murder and plunder, and -then to be shot down by soldiers. O brethren! is it not strange -that any one should be a servant of this devil. Drink? Yet he has -countless slaves, and not only among the poor but in every -station in life. - -But the strangest thing of all is that the foolish servants of -sin and Satan fancy that they can at the same time be servants of -Almighty God. They call themselves by Christ's name--Christians. -They go to his church now and then: and although they have served -Mammon all their days, they yet hope to enjoy God and his -happiness for all eternity. Hence Jesus Christ in to-day's Gospel -cries out in warning: "_You cannot serve two masters_." -Hence in another place he says: "_Amen, amen I say unto you, -that whosoever committeth sin is the servant of sin_." So we -have got to choose. We must be either servants of God or servants -of Mammon; we cannot be both at once. - -Therefore, brethren, instead of giving our time, and money, and -health, and heart, and soul to sinful pleasures, to lust and -intemperance, and fashion and avarice--all cruel tyrants--let us -have the good sense to enter the service of our blessed Lord -Jesus Christ, the Lord and Master who made us, and who redeemed -us, and who will judge us; whose yoke is sweet and whose burden -is light; whose servants are innocent and happy in this life, and -who shall enter with him into everlasting dwellings in the -kingdom of heaven. - - Rev. Algernon A. Brown. - -------------------------- - -{397} - - Sermon CXIX. - - _The works of the flesh are manifest... - Of the which I foretell you, - as I have foretold to you, - that they who do such things - shall not obtain the kingdom of God._ - --Galatians v. 19, 21. - - -The works of the flesh--that is, the various ways in which the -desires of the flesh can be gratified--have always been the chief -obstacles presented by the world to our salvation. This was -specially the case in St. Paul's day, when a corrupt and sensual -civilization had been attained which placed the happiness of man -in bodily pleasure. And it is also specially the case now more -than at any other time since then; for a similar so-called -civilization is the boast of the present age, in which the -desires and appetites of the body are exalted above those of the -soul. - -But the temptations of this modern age are more concealed than -those of the former one; and on that account they are more -dangerous to Christians than those of the time of St. Paul were. -Satan has, we may say, learned wisdom by experience. At the -present day, instead of shocking us by sins like these of the -pagans, which could only repel and disgust those who had even the -weakest love of God, he has learned to seduce the faithful by the -gradual introduction of amusements and pleasures having the name -of being innocent, making them worse and worse as the moral sense -of those who engage in them, or who witness them, becomes more -and more blunted. - -{398} - -A prominent example of such amusements is to be found in the -dances which have become fashionable in the last few years. There -can be no question at all that, had they been suddenly presented -to our eyes not very long ago, every one, without hesitation, -would have pronounced them sinful, and no one would have engaged -in them who professed to have a delicate conscience; whereas now -it is equally certain that very many people who are careful, and -even scrupulous, profess to see no harm in these dangerous -recreations. - -Let me not be understood to mean that dancing is in itself -condemned by the law of God. There is no other harm in it, if it -be done in a proper way, than the danger of excess and waste of -time to which any amusement is liable. Nor is there any more harm -in two people dancing together than in eight standing up in a -set; and the particular measure of the music is a matter of no -consequence. The harm is in the improper positions assumed in -what are called round dances, and which have been lately brought -into almost all others. These mutual positions of the parties, -these embraces--for that they simply are--are in themselves -evidently contrary to modesty and decency. It seems as if no one -would have to stop, even a moment, to see and acknowledge this. A -very plain proof of it, however, should it be needed, is that -every person pretending to be respectable would blush to be -detected in such positions on any other occasion, unless united -to the other party by very near relationship or marriage. - -And let no one say that fashion justifies them. If it did it -could justify every other indecency or impropriety. Neither -fashion nor anything else can justify what is in itself wrong. -{399} -Nor is it true that they are not noticed or cared for by those -who indulge in them; that they are indulged in only because the -dance happens to be so arranged. That may be true for some -persons; but there is, unfortunately, very little doubt that many -only dance on account of these positions, and would not care -about learning or practising this amusement were it not for the -opportunity offered by it for them. This is a good enough straw -to show which way the wind blows. - -The plain state of the case is this: To many these dances are, as -one would expect, a remote, or even a proximate, occasion of sin, -at least in thought, and sometimes in word and action. To many -more they are a sensual excitement bordering on impurity. To -many, it is true, they are simply an amusement; but this is due -to the force of habit, aided by the grace of God, not to the -natural state of the case. But for all they are paving the -way--in fact, they have already done so--to things which are more -plainly wrong; in fact, they themselves are becoming worse and -worse all the time. - -One of the works of the flesh of which St. Paul speaks in this -Epistle is immodesty. Take away the veil of concealment which the -gradual introduction of this sensuous practice has put over your -eyes, and see if it does not deserve that name. Do not defend -yourselves by saying that some confessors allow it. They only -allow it because they are afraid of keeping you altogether away -from the sacraments; and they do not wish to do that, if in any -way they can satisfy themselves that you have even the most -imperfect dispositions with which you can be allowed to receive -them. But it is better to be on the safe side. -{400} -There is no confessor who would not far rather that you should -abandon this dangerous pastime, that you should cease to set this -bad example. There is not one who would not be much consoled -should you do so. I beg you, then, to give them that consolation. -Give up these dances for God's sake, and for the sake of the -salvation of your own soul and those of others. Give them up, and -you will receive an abundant reward of grace in this world, and -of glory in that which is to come. - ------------------------ - - Sermon CXX. - - _No man can serve two masters._ - --St. Matthew vi. 24. - - -It is perhaps a little strange, my dear brethren, and not much of -a compliment on the part of Christians to the wisdom of Him whose -disciples they profess to be, that so great a part of them should -spend their lives in trying to do what he so solemnly declares to -be impossible. It is curious that so many, so very many, of them -should never have made up their minds which shall be their -master. Almighty God or the devil, but should be hopefully trying -to serve both. - -Some there are--nay, many, if you take their absolute number--who -have truly gone over, once for all and in real dead earnest, to -God's side. They keep up a constant battle with temptation; if by -weakness and surprise they fall for a moment, they pick -themselves up again instantly by a sincere repentance and -confession, and begin the fight again. They live in the grace and -friendship of their Creator, and they are willing not only to be -his friends but to be known as such; they are not ashamed to be -pious, but would be very much ashamed to be anything else. - -{401} - -On the other hand, there are not a few who were put on God's side -by baptism, but have gone over entirely to the camp of his enemy; -who have sold themselves body and soul to the devil. These -wretched traitors have denied their faith, and now perhaps even -blaspheme or ridicule it; they give free rein to their favorite -vices, whatever they may be; they have abandoned prayer, and have -openly and even boastingly taken the road which leads to hell. -You all know of such. In these days of apostasy many of you have -such among your acquaintance. They have got Satan's mark on their -foreheads, and they do not care to conceal it. - -But there is a very common kind of Christian who does not answer -to either of these descriptions or belong to either of these -parties, but is trying to get the advantages of both--to serve -both masters, God and the devil, and get paid by both. He fulfils -part of the divine law; he goes to Mass, sometimes at least; -perhaps he does not eat meat on Friday; and now and then, it may -be once a year, or on the occasion of a mission or jubilee, he -puts in an appearance at a confessional and tells about the sins -he has committed. He goes to Holy Communion, and seems to come -over really and entirely to God's side. Well, perhaps he does -come over, for a little while at least, a few days or weeks; but -the chances are very great that he never really means to quit the -other side for ever; or, it may be, at all. In his mind impure -thoughts, words, and actions, drunkenness, and the pleasures of -the devil generally, are a kind of necessity of life; he has no -idea of really quitting them at once and for ever. His idea is to -make a sort of a compromise with God; to do his "duty," as he -calls it--that is, to keep in what he imagines to be the state of -grace for a few hours or days now and then, and afterward go on -as before. -{402} -He wants to serve the devil during life, and yet be acknowledged -as God's servant at the end; in short, he tries to be the servant -of two masters. - -Are there not many of you here, my friends, who have lived in -this way all your lives, and mean to all the rest of the time -that God spares you in this world? There are even many who have -this intention on whose tongues the traces of his Body and Blood -are yet fresh. How do I know? Because they are not resisting -temptation; because they have not left the occasions of sin; -because, instead of calling on God continually in prayer, they go -on wantonly blaspheming his holy name; because the immodest jest -is ready to come at any moment to their lips; because, instead of -showing dislike to impiety in others, they acquiesce in it and -applaud it; because, in short, they have not even begun the -battle by which alone they can be saved. - -Brethren, this is not the way to live; this is not the way to -prepare to die. If you will not be God's servants during life, -the devil will claim you at the hour of your death, and get you, -too, in spite of the last sacraments which you may receive. "Ha!" -he will say to you, "you tried to serve two masters, did you? -What a fool you were! You were mine all along. You tried to give -God a share of your heart; know now, since you would not know it -before, that he will not take less than the whole." - ------------------------ - -{403} - - _Fifteenth Sunday after Pentecost_. - - - Epistle. - _Galatians v._ 25; _vi._ 10. - - Brethren: - If we live in the Spirit, let us also walk in the Spirit. Let - us not become desirous of vainglory, provoking one another, - envying one another. And if a man can be overtaken in any - fault, you, who are spiritual, instruct such a one in the - spirit of mildness, considering thyself, lest thou also be - tempted. Bear ye one another's burdens, and so shall you fulfil - the law of Christ. For if any man think himself to be - something, whereas he is nothing, he deceiveth himself. But let - every one prove his own work, and so he shall have glory in - himself only, and not in another. For every one shall bear his - own burden. And let him who is instructed in the word - communicate to him that instructeth him, in all good things. Be - not deceived, God is not mocked. For what things a man shall - sow, those also shall he reap. For he that soweth in the flesh, - of the flesh also shall reap corruption. But he that soweth in - the Spirit, of the Spirit shall reap life everlasting. And in - doing good, let us not fail. For in due time we shall reap, not - failing. Therefore, whilst we have time, let us do good to all - men, but especially to those who are of the household of the - faith. - - - Gospel. - _St. Luke vii._ 11-16. - - At that time: - Jesus went into a city called Nain: and there went with him his - disciples, and a great multitude. And when he came nigh to the - gate of the city, behold a dead man was carried out, the only - son of his mother; and she was a widow: and much people of the - city was with her. And when the Lord saw her, he had compassion - on her, and said to her: Weep not. -{404} - And he came near and touched the bier. (And they that carried - it stood still.) And he said: Young man, I say to thee, Arise. - And he that was dead sat up and began to speak. And he - delivered him to his mother. And there came a fear on them all: - and they glorified God, saying: That a great prophet is risen - up among us: and God hath visited his people. - -------------------- - - Sermon CXXI. - - _Behold a dead man was carried out._ - --St. Luke vii. 12. - -The sight which our Lord saw, and which is recorded in to-day's -Gospel, we have often seen. We can scarcely walk a mile or two in -a great city without seeing a dead man carried out. The hearse, -the funeral procession, the pall, the coffin, the sabled -mourners, are all familiar and every-day objects. Again, we read -of death every day. We find in the newspapers, the hospital -reports, and so forth, death in a thousand shapes. We see that -death waits for us at every corner of the street, that it lurks -in the river, hovers in the atmosphere, hides in our very bodies, -is concealed even in our pleasures. Again and again we have heard -the beating of its heavy wings and seen the clutch of its clammy -fingers--sometimes in our own houses, sometimes in our -neighbors', sometimes on the sea, sometimes on land, sometimes in -the busy street, sometimes in the silent chamber. - -Strange to say, however, although nothing is better known than -death, nothing is more forgotten. We hear people saying every -day, "How shall we live?" but seldom do they ever think of -adding, "and how shall we die?" - -{405} - -My brethren, every one of you here this morning _must_ die. - -There will come an hour when your heart will cease to beat, when -you will close your eyes and fold your hands in death, and when, -like the dead man in the Gospel, you will "be carried out." - -O brethren! how are you preparing for that supreme moment? - -Are you ready _now_, at this moment, to die? If you are not -you ought to be. Let us, then, see how we should prepare -ourselves. - -Above all things you should never forget death. When you see -other men die, when you read of death, when you see the priest in -black vestments, and hear the sweet tones of the choristers -chanting the solemn requiem, then you should say to yourselves, -"It may be my turn next." - -Keep death always before your eyes; then when it comes you will -not shrink from its touch. Again, keep your conscience clear, and -make every confession and Communion as if it were to be your -last. How many have come to their duties on Saturday and Sunday, -and on Monday have departed for ever from this world! - -The earth, dearly beloved, is a vast field, and Death with his -sharp scythe toils in it every day. Blade after blade, flower -after flower, tender plant and fragrant herb, fall beneath his -sweeping blows every hour, every second. You may now be as the -grass that is the most distant from the steel: there may be acres -upon acres between you and the severing blade, but the strong, -patient mower is nearing you slowly but surely. Listen! listen! -and you will catch the sharp hiss of his scythe and hear the -murmur of the falling grass. Oh! then be ready, with girded loins -and burning lamp. Be ready, for you know not when death shall -come. Be ready, with clear conscience and well-cared for soul, -for the last great hour. - -{406} - -Lastly, pray to St. Joseph that you may obtain the grace of a -happy death. Go to his altar; kneel at his feet and say, "dear -spouse of our Lady and foster-father of Jesus Christ! obtain for -me to die, as thou didst, in the arms of Jesus and Mary, and to -remain with them and thee in the paradise of God." - -Beloved, death is nearing, death is coming. Oh! then, I beseech -you, neglect not these words of warning and advice. "Here we have -not an abiding city, but seek one to come," even the heavenly -Jerusalem, the City of God, which shines above. The gate of that -city is a good and Christian death. God grant, then, that through -that blessed portal we all may pass, lest we be left cold and -shivering in the black night of the outer darkness! - - Rev. Algernon A. Brown. - ------------------------- - - Sermon CXXII. - - _If we live in the spirit, - let us also walk in the spirit._ - --Galatians v. 25. - - -There is a saying which, in Latin, runs as follows: "_Dum -vivimus, vivamus._" Put into English, it is: "While we live -let us live"; or, to bring out the idea more clearly: "While we -live let us make the most of life." - -It is a saying which has always been very popular with infidels. -We have this life, they say--it is our own; but we do not know -what is coming after it, or, indeed, if anything at all is; so, -while we have it, let us use it; there is not much of it, and it -will soon be gone, but it is ours now. A bird in the hand is -worth two in the bush; so, then, "_Dum vivimus, -vivamus_"--while we live let us make the most of life. - -{407} - -Now, the Christian idea of life and the way to use it is somewhat -different from that of the infidel. A Christian does know what is -coming after this life; he knows that this short life is only a -preparation for the next, which is eternal; he knows that -pursuing the pleasure of this world, after the infidel fashion, -will endanger his salvation; and if he values his salvation--that -is to say, if he has common sense--he looks out for the life of -his soul rather than that of his body, so that he may always be -ready for death when it shall come. And he has a fear of -pleasure, rather than a desire of it, on account of its danger; -he crucifies the flesh, with its vices and concupiscences, as St. -Paul says in the conclusion of the Epistle of last Sunday, that -it may be subject to the soul, instead of subjecting the soul to -itself. - -He makes up his mind, in short, to live in the spirit instead of -the flesh; and in that, as I have said, he shows his common -sense. But when he has got as far as that his common sense seems -too often to fail him. He ought then to come back to the maxim of -the infidel; for it is a very sensible one in itself, the only -trouble with it being that the infidel has the wrong idea of -life. It would be all right for the Christian. - -The Christian ought to say--you and I, my dear brethren, ought to -say: "_Dum vivimus, vivamus_." Or, in the words of St. Paul -in the beginning of today's Epistle, which immediately follows -that of last Sunday, we ought to say: "If we live in the spirit, -let us also walk in the spirit." -{408} -That is, if we are going to live in the spirit rather than in the -flesh, let us make the most of our spiritual life. Let us enjoy -it, advance in it, and get all out of it that we can. We have, -indeed, much more reason to say so than the man of the world; for -not only shall we have more of it in the next world for all that -we get out of it now, but there is much more to be got out of it -even here than out of the life of the body. - -And yet many, perhaps most, good Christians content themselves -with simply keeping in the state of grace and avoiding sin. They -just keep themselves spiritually alive, and that is all. They are -like misers, who starve in the midst of their gold. There are -pleasures for them, even in this world, far above what it can -itself give, and they do little or nothing to obtain them. - -Something has to be done to obtain them, of course. It is the -same, however, with bodily pleasure, and those who seek it know -that. Many a man has made a slave of himself all his life to get -a few years of ease and comfort at the end of it. Why should not -we do the same for the comfort of our souls? - -Something has to be done, but not so much after all. A little -more earnestness in prayer; a little more fidelity in meditation -and spiritual reading; a little more care to uproot our evil -habits; a little more charity and spirit of sacrifice for our -brethren; and, last but not least, a little mortification beyond -what is forced on us, or what is necessary to avoid sin, and the -reward would soon come. Temptations would be lighter; the -struggle would be easier; God would come nearer to us; and that -dawn would rise in our hearts which is brighter than the lights -which earthly hands can kindle, and which is the sure fore-runner -of the eternal day. - ----------------------- - -{409} - - Sermon CXXIII. - - _Let us not become desirous of vainglory._ - --Galatians v. 26. - -These words, my dear brethren, are from the Epistle of the Mass -of this Sunday. I feel quite sure that the advice which St. Paul -gives us in them is a very sensible one, and one which we all -need to take very much to heart. - -What is this vainglory of which he speaks? It is the vain and -false glory which comes from the admiration of others. It is -what, in the more important matters of life, the world calls -glory, and does not call vain. It is what many great geniuses -have spent their lives to acquire, and have even been admired for -doing so. But it is what in smaller matters the world calls it -vanity to seek; and the world generally laughs, at least in its -sleeve, at those who do so. - -The girl whose great desire it is to have her hat acknowledged to -be the prettiest one in church is called vain and made fun of, -perhaps, even by her rivals, who wish in their hearts that they -had a nicer one, if it was only to take the conceit out of her; -but the man whose ambition it is to have the brain that his hat -covers acknowledged to be the smartest one in the country is not -laughed at, but very much respected, if the brain be really a -fine one. And yet the desire is really all the same thing in both -of them. - -{410} - -Now, my brethren, we are all more or less vain or desirous of -this vainglory; rather more, in fact, than less. It will not do -for us to laugh very hard at each other for it, for we are all in -the same boat. It is a passion which is almost universal. Some -people who are quite proud may fancy that they do not care a -straw for what others think of them; but I fancy that they do, -though perhaps the reason may be that the praise of others will -help them to admire themselves. - -So you see that I was right in saying that St. Paul's advice was -one which we all need to take very much to heart--all of us, not -only girls with the new styles of hats, but young men at college -or in business, eminent merchants and professional men, including -those whom God has called to serve him at the altar. We have all -got to look out for this snare of vainglory. - -And how? By despising it? Yes, in a certain way, but not in the -way of pride. By resolving to value nothing according to the -opinion that men have of it, but according to that which Almighty -God has of it. - -He values nothing much but what is, like himself, eternal. He -does not care so very much more for your cleverness than for your -beauty. He could spoil either one of them in an instant, if he -chose. But what he does care for, and what he himself cannot -spoil, though of course he could not wish to, are the merits -which he has given you this life to acquire and to bring before -the throne of his judgment, to be transformed into your immortal -crown. Those are the only things which are worth your caring for, -because they are the only things which he cares for. And they are -what all can have, however low in worldly station they may be. - -{411} - -Yes, my dear Christians, that is the glory for us to seek--the -glory of God; that which comes from him. Try to have him think -well of you. It is not vain to wish to be praised and admired, -only let him be the one whom you want to have praise and admire -you. He will do it, if you want him to and will give him a -chance. He, your Creator, desires to honor and glorify you for -ever. When you think of this can you care for other praise? - -------------------- - -{412} - - _Sixteenth Sunday after Pentecost._ - - - Epistle. - _Ephesians iii._ 13-31. - - Brethren: - I beseech you not to be disheartened at my tribulations for - you, which is your glory. For this cause I bow my knees to the - Father of our Lord Jesus Christ, of whom all paternity in - heaven and earth is named, that he would grant you, according - to the riches of his glory, to be strengthened with power by - his Spirit unto the inward man. That Christ may dwell by faith - in your hearts: that being rooted and founded in charity, you - may be able to comprehend, with all the saints, what is the - breadth, and length, and height, and depth. To know also the - charity of Christ, which surpasseth knowledge, that you may be - filled unto all the fulness of God. Now to him who is able to - do all things more abundantly than we ask or understand, - according to the power which worketh in us: to him be glory in - the church, and in Christ Jesus, throughout all generations, - world without end. Amen. - - - Gospel. - _St. Luke xiv._ 1-11. - - At that time: - When Jesus went into the house of a certain prince of the - Pharisees, on the Sabbath day, to eat bread, and they were - watching him. And behold, there was a certain man before him - that had the dropsy. And Jesus answering, spoke to the lawyers - and Pharisees, saying: Is it lawful to heal on the Sabbath day? - But they held their peace. But he, taking him, healed him, and - sent him away. And answering them, he said: Which of you whose - ass or his ox shall fall into a pit, and will not immediately - draw him out on the Sabbath day? And they could not answer him - to these things. -{413} - And he spoke a parable also to them that were invited, marking - how they chose the first seats at the table, saying to them: - When thou art invited to a wedding, sit not down in the highest - place, lest perhaps one more honorable than thou be invited by - him: and he who invited thee and him, come and say to thee: - Give place to this man; and then thou begin with blushing to - take the lowest place. But when thou art invited, go, sit down - in the lowest place: that when he who invited thee cometh, he - may say to thee: Friend, go up higher. Then shalt thou have - glory before them that sit at table with thee. Because every - one that exalteth himself shall be humbled: and he that - humbleth himself shall be exalted. - -------------------- - - Sermon CXXIV. - - _They were watching him._ - --St. Luke xiv. 1. - - -How condescending and kind, brethren, was the spirit of our Lord -when he entered into the house of the Pharisee to eat bread; how -base and ungracious, on the other hand, the conduct of the latter -and his friends, who, as the Gospel says, "were watching him"! - -They watched him that they might catch him breaking the laws of -the Sabbath. - -They envied him because his reputation was great with the people. - -They watched him because "he had a daily beauty in his life which -made theirs ugly," and tried to find something to carp at, -something to find fault with. - -He was their guest; they were bound to treat him with respect and -kindness; yet they violated the rules of hospitality, deceitfully -making the banquet a cover for their plan to catch him. - -{414} - -He was their Saviour and the benefactor of their people; one who, -as they well knew, had healed the sick, given speech to the dumb, -and made the blind to see. The knowledge of his goodness and -power only moved them to envy. He was greater than they, and so -they watched him that they might find something in his conduct -which would lessen his reputation and good name. - -Are there not found some in our own day who imitate the conduct -of the Pharisee and his friends? - -Jesus is often near you; you often meet him in your every-day -life, often have him in your house in the person of one of his -pious servants--I mean any one of your neighbors whose life is -better than your own. - -There are many who watch such an one with the spirit of envy and -criticism, and they try to find out worldly motives for their -neighbor's piety. Such persons say, as Satan did of old, "Does -Job serve God for naught?" Often they exclaim, "I see my neighbor -frequently at Communion, but she only goes for show; I should -like to see some change in her life"; or "What does she run to -church so much for? It would be a great deal better for her if -she stayed at home and minded her family." - -Again, many watch the prosperity of their neighbor with an -envious eye; they hate to see their neighbor in a better house -than their own, don't like him to have more money than -themselves, and so forth. All this is watching Jesus as the -Pharisee did. - -There are many, too, whose consciences must accuse them of -watching Jesus in the persons of his priests, who envy the -priest's position, envy his authority over them, and such like. -{415} -These people try to pick a hole in the priest's ways, to pass -their opinion on his manner, his judgments, his actions. They -watch him in his words, at table in their own houses, to see if -perchance they can find something to make a dish of scandal out -of. Yes, brethren, there are many such watchers as these, and -Pharisees are they all. - -Envy, which prompts this horrible spirit of unchristian -criticism, is one of the worst offences against the great and -fundamental virtue of charity. - -Envy has inspired the hearts of men with the most wicked crimes. -Envy delivered the innocent Lamb of God to a cruel death. Envy, -therefore, is a grievous sin. - -Envy and the spirit of criticism spring from pride. Envy makes us -watch others, and such watching is from pride. - -Watch yourselves rather than your neighbor and your superiors. - -"Brethren," says St. Paul, "if a man be overtaken in any fault, -you, who are spiritual, instruct such an one, in the spirit of -meekness, considering thyself lest thou also be tempted." - -Walk and pray lest ye enter into temptation. Watch Jesus and his -servants, if you will, but do so to be edified, do so to learn -something good. Watch Jesus, who is meek and humble of heart, -that you may learn the lesson which he tried to teach the proud -and envious Pharisees: "Every one that exalteth himself shall be -humbled, and he that humbleth himself shall be exalted." - - Rev. Algernon A. Brown. - ----------------------- - -{416} - - Sermon CXXV. - - _Every one that exalteth himself shall be humbled._ - --St. Luke xiv. 11. - - -That was an unlucky guest who sat down in the first place and was -sent to take the lowest. No wonder he was covered with shame; -served him right. To be humbled in the very act of exalting -ourselves is indeed hard punishment, sharp and painful as a pang -in a tenderly sore spot. It is like being caught in a theft or a -lie. For, truly, pride is theft. We have no right to be proud, -because we own as our property nothing that we may be proud of. -All that we have that is good is God's; to pride ourselves on -that is to rob God of his due, and appropriate what does not -belong to us. And pride is a lie, a deceit; "for if thou hast -received," says St. Paul, "why dost thou glory as if thou hadst -not received?" A vain boast is simply lying. - -To lie and to steal are very mean things to do. To be caught -lying and stealing makes us feel very mean in the eyes of others; -and that is what comes to us when our pride is evident and is -found out by our fellow-men, and then we are humbled as was the -poor guest spoken of in the Gospel. Truth is the badge of honor -among men. Humility is truth, because humility is to know our -place and keep it; in this is truthfulness and comfort also. We -feel at ease when we are where we ought to be. A bone dislocated -is a torture; anything out of place is an offence and a nuisance, -whether it be a misshapen limb or a stove-pipe that doesn't fit -and smokes. You remember in the fable the fate of the foolish -frog who wanted to be as big as the ox--he blew until he burst -and collapsed. - -{417} - -Now, is there not a great deal of that kind of work among us--I -mean getting too big, reaching above us, exalting ourselves--in a -word, not knowing our place? Let me instance: The poor will pass -for rich: fine dress and flashy jewels in broad daylight on the -street; at home, dirt, wretchedness, almost starvation. The -ignorant will know more than they have learned, and so stretch -themselves all out of shape, and wed in the most repulsive manner -pretentious speech to gross ignorance. Not only is one man as -good as another, but a great deal better. The layman will teach -theology and canon law to the priest. The ward politician, who -buys votes at five cents a glass, and trades them off for street -contracts or other valuable consideration, can run the world, the -Holy See not excepted. Our American boy of twelve thinks the old -folks not a circumstance to him, and shows it in his behavior. -The school girl who can do a sum and thump an "easy exercise" on -the piano scorns domestic work, leaves the kitchen to "ma," and -cultivates the fine arts in the parlor. Our talk, our press even, -is fall of unreality, inflated bombast and buncombe. We have no -degrees of comparison but the superlative. God help us for a -vain, boastful set! What is it all but untruthfulness, want of -humility, strutting up to the head of the table in one way or -another? Our conversations are full of ourselves; we threaten -horrors or we promise wonders; and it all issues, like the -mountain in travail, in ridiculous failures. Let us know our -place, or humiliation will teach it us. -{418} -Adam and Eve were well off, and might have been till this day had -they known their place and been satisfied; but they wanted to go -up, to become as God--and they came down to all the miseries of -fallen nature. Simon the Magician started, with the help of the -devil, to ascend into heaven like our Saviour; but God brought -him down before he got very far. "He that exalteth himself shall -be humbled." Moreover, pride finds its punishment in the very -ridiculousness of itself. The fool imagines himself to be other -than he is; the insane insists on taking to himself a character -which is not his. Well, brethren, the mock-king and queen of the -asylum are not more foolish and insane, because not more -untruthful, than the proud man. - -The lesson, then, is this: Keep to the place God has given you, -don't put yourself forward in conversation, acknowledge your -nothingness before your Creator, be true and real to your -fellow-men; thus you will escape shameful humiliation and deserve -to be exalted in the esteem of others and in the kingdom of -heaven. - ------------------ - -{419} - - _Seventeenth Sunday after Pentecost._ - - - Epistle. - _Ephesians iv._ 1-6. - - Brethren: - As a prisoner in the Lord, I beseech you that you walk worthy - of the vocation in which you are called, with all humility and - mildness, with patience, supporting one another in charity, - careful to keep the unity of the Spirit in the bond of peace. - One body and one Spirit: as you are called in one hope of your - vocation. One Lord, one faith, one baptism, one God and Father - of all, who is above all, and through all, and in us all, who - is blessed for ever and ever. - - - Gospel. - _St. Matthew xxii._ 35-46. - - At that time: - the Pharisees came nigh to Jesus: and one of them, a doctor of - the law, asked him, tempting him: Master, which is the great - commandment in the law! Jesus said to him: Thou shalt love the - Lord thy God with thy whole heart, and with thy whole soul, and - with thy whole mind. This is the greatest and the first - commandment. And the second is like to this: Thou shalt love - thy neighbor as thyself. On these two commandments dependeth - the whole law and the prophets. And the Pharisees being - gathered together, Jesus asked them saying: What think you of - Christ? Whose son is he? They say to him: David's. He saith to - them: How then doth David in spirit call him Lord, saying: "The - Lord said to my Lord: Sit on my right hand, until I make thy - enemies thy footstool"? If David then call him Lord, how is he - his son? And no man was able to answer him a word: neither - durst any man from that day forth ask him any more questions. - -{420} - - Sermon CXXVI. - - _Thou shalt love thy neighbor as thyself._ - --St. Matthew xxii. 39. - - -Nothing can be plainer than the fact that we must love God, and -it is equally plain that we must love our neighbor. Our Lord -declares that on these two precepts depend the whole law and the -prophets. Yet we see people who make very little of them both. -The precept to love our neighbor is perhaps the least regarded. -Let us, therefore, reflect upon this commandment to-day. In the -first place, there is no doubt about the obligation. Jesus says -plainly, and with authority: "Thou shalt love thy neighbor"; and -again, in another place, he says: "A new _commandment_ I -give unto you, that you love one another. By this shall all men -know that you are my disciples, if you have love for one -another." - -So, then, if you want to keep the commandment of Jesus Christ, if -you want to be known as his disciples, you _must_ love your -neighbors. The obligation is clear and plain. - -But our Lord not only gives a _commandment_, but also -explains the _method_ of fulfilling it. He not only says, -"Thou shalt love thy neighbor," but also adds "as thyself." He -does not say as much as thyself, because, of course, the orders -of nature and charity both require that we should love ourselves -better than our neighbor. We must save our own soul first. We -must not peril our own salvation in order to benefit our -neighbor. Our Lord says "as thyself"--that is, in the _same -manner_, not in the _same degree_. We must love our -neighbor for his own sake, just as we love ourselves for our own -sake. -{421} -If we only love our neighbor on account of the use he can be to -us, the pleasure he can give us, or the positions he can obtain -for us, then that is really no love at all. That is nothing more -or less than loving ourselves. We must love him as Jesus Christ -has loved us--with a supernatural love, with a love which is -founded on a desire to save our neighbor's soul. - -And now in every-day life how must we treat our neighbor in order -to fulfil the command of Jesus Christ, "Thou shalt love thy -neighbor as thyself"? First, do your neighbor no wrong, either by -thought, word, or deed. You don't like any one to think evil of -you. Very well, don't think evil of your neighbor. You don't like -any one to speak ill of yourself; you don't like to be insulted; -can't bear to be abused. Ah! then be careful that you don't visit -such things upon your neighbor. - -You don't like to be defrauded or cheated; you don't like to have -your property or your reputation injured, or to be wronged in any -way. Why? Because you love yourself. Very well, then, "love thy -neighbor _as_ thyself," and don't do to him what you are -unwilling should be done to you. - -Again, not only refrain from doing your neighbor wrong, but wish -him well and do him good. Try to have his name on your lips when -you are at prayer. Say: "O God! prosper my neighbor, even as thou -hast prospered me." Endeavor to show your fellow-Christian that -you are interested in his well-being, and heartily glad when he -succeeds in life. Have that spirit in your heart which makes you -as glad to hear that your neighbor has gained five hundred -dollars as if you had made the sum yourself. -{422} -Then, when you can do your friend a good turn, do it with a -hearty good-will; give him a helping hand; try to encourage him -in his business. Don't say, "Every man for himself and God for us -all, and the devil take the hindermost"; but say, "Do unto others -as you would they should do unto you." - -And, lastly, you want God to forgive your sins? You want men to -condone your offences and look over your shortcomings and -defects? Then love your neighbor as yourself. If he has injured -you, pardon him; if he has done wrong, overlook it; if he has got -defects, bear with them. "All things," says one of the saints, -"are easy to him who loves." So, then, love God, love your -neighbor, and all things will be easy to _you_. This life -will pass away all the more pleasantly, and the life to come will -be all the more bright and its reward all the more precious, if -you will only remember and act upon this great commandment: "Thou -shalt _love_ thy neighbor _as thyself_." - - Rev. Algernon A. Brown. - ----------------------- - - Sermon CXXVII. - - - _With patience, supporting one another in charity._ - --_Ephesians iv._ 2. - - -We hear a great deal nowadays, my dear brethren, about -toleration. It is a thing which the nineteenth century takes a -special pride in. It seems to imagine that it is really a great -deal more charitable and patient than any previous one, and that, -in fact, the apostles themselves might learn a lesson of -Christian virtue from it, if they could come back to the earth. - -{423} - -I wish that such were actually the case; but if we examine this -pretended toleration and charity we shall have to confess that it -is simply a sham, having nothing whatever in it to make it -deserve the name it takes. You would not say of any man that he -was of a tolerant and patient disposition because he was quite -willing that some stranger should be interfered with, provided he -himself was let alone. Well, that is precisely the tolerance of -the nineteenth century. The world is now tolerant about all -things in which the rights of Almighty God are concerned, because -it has made him a stranger to itself; but it resents interference -with itself, and insists on being let alone in its own enjoyments -as much as, or more than, ever. - -The world, then, has not yet learned to be tolerant, patient, or -charitable in any true sense of those words, in spite of all its -boasting; and it is much to be feared that it never will. After -all, it is not much wonder that it has not; for this is a very -difficult lesson, and one which one must have the help of God to -learn. True tolerance or patience, bearing with others when they -interfere, not with somebody else, but with ourselves, is a fruit -of grace rather than of nature. It cannot be expected from those -who have rejected the grace of God as a needless encumbrance in -the journey of life. If they have the appearance of it, it is -only an outside finish of what is called politeness, put on -merely to save trouble and make things more comfortable on the -whole. - -But it is not for Christians who are trying to live by the light -of grace, not of nature; who believe in God and are trying to -keep his commandments; who wish to imitate Christ, and are -receiving the sacraments which should enable them to do so, to -follow the example of such. - -{424} - -We ought to try to be really tolerant with our brethren, whatever -their faults or defects may be or however much they may put us -out or interfere with our comfort consciously or unconsciously, -"with patience, supporting one another in charity," as St. Paul -says in the Epistle of to-day. And yet must we not confess that -too often we do not even make an attempt to practise this virtue? -Your neighbor offends you in some trifling way, perhaps without -really meaning to do so or knowing that he does; it may be even -by some peculiarity which is not really his fault at all. Do you -put up with it; do you say: "Oh! that is not much; I must take -people as I find them and as God made them, not as I would like -to have them; we all have plenty of defects, and perhaps I myself -am the worst of all"? Do you not rather say: "Oh! there is no -getting along with such a person; I will keep out of his way; I -cannot bear the sight of him; it will be better for us to avoid -speaking," and the like? - -This intolerance, which is so common, is simply avoiding a cross -which we ought to carry, not only for the love of God, like all -others, but for the love of our neighbor also; and especially -when it comes from those who are our brethren not only by a -common humanity but by a common faith, who have with us, as St. -Paul goes on to remind us, "one Lord, one faith, one baptism, one -God and Father of all, who is above all, and through all, and in -us all." Try, then, to bear this cross cheerfully, and show, by -so doing, that you really are aiming to fulfil the great -commandments given in to-day's Gospel, by loving God, from whom -it comes, with your whole heart and soul and mind, and your -neighbor, by whom it comes, as yourself. - ------------------- - -{425} - - _Eighteenth Sunday after Pentecost._ - - - Epistle. - 1 _ Corinthians i._ 4-8. - - Brethren: - I give thanks to my God always for you; for the grace of God - that is given you in Christ Jesus, that in all things you are - made rich in him, in every word, and in all knowledge: as the - testimony of Christ was confirmed in you: so that nothing is - wanting to you in any grace, waiting for the manifestation of - our Lord Jesus Christ, who also will confirm you unto the end - without crime, in the day of the coming of our Lord Jesus - Christ. - - - Gospel. - _St. Matthew ix._ 1-8. - - At that time: - Jesus entering into a boat, passed over the water and came into - his own city. And behold they brought to him a man sick of the - palsy lying on a bed. And Jesus, seeing their faith, said to - the man sick of the palsy: Son, be of good heart, thy sins are - forgiven thee. And behold some of the Scribes said within - themselves: This man blasphemeth. And Jesus seeing their - thoughts, said: Why do you think evil in your hearts? Which is - easier, to say, Thy sins are forgiven thee; or to say, Rise up - and walk? But that you may know that the Son of man hath power - on earth to forgive sins (then saith he to the man sick of the - palsy), Rise up: take thy bed and go into thy house. And he - rose up, and went into his house. And the multitude seeing it, - feared, and glorified God who had given such power to men. - --------------------- - -{426} - - Sermon CXXVIII. - - _Why do you think evil in your hearts?_ - --St. Matthew ix. 4. - -All those, dear brethren, who are trying to lead a holy life have -a great horror of _external_ sins. They will not lie, steal, -murder, or be guilty of adultery or intemperance. Still, I am -afraid a great many of us are awfully careless about -_internal_ sins. We forget that not only the sins which we -openly commit, but those also which we secretly assent to in our -own minds, are offences against God. - -You can see this in to-day's Gospel. When our Lord said to the -sick man, "Thy sins are forgiven thee," the Scribes directly said -"_within themselves_, He blasphemeth"; and although they did -not shape this sentence in words, it was accounted to them for -sin, as we can see from the reply of Jesus Christ contained in -the text. - -You see, then, brethren, if you want to keep your conscience -clear, you must not only avoid external but even internal sins. -Indeed, I think the sins which we commit internally are even more -deadly than the external ones. First, because they always precede -the open offence; as our Lord says in another place, "From the -heart come forth evil thoughts, murders, adulteries, -fornications, thefts, false testimonies, blasphemies." Now, you -will see at once that "evil thoughts" come first on the list, by -which I think our Lord wishes to intimate that they are the root -of all the others. - -Again, evil thoughts, whether they are against charity, or -against chastity, or against faith--whether they are thoughts of -pride, of hatred, or envy, or avaricious thoughts--insomuch as -they are concealed from the sight of others, do not cause the -same shame to the guilty person as an overt act would. Thus, -being the more easily committed, they are the more frequent and -the more deadly. - -{427} - -Lastly, dear friends, evil thoughts pollute the mind and heart, -and in proportion as they and their darkness enter, God and his -brightness leave. To indulge in evil thoughts is to defile the -stream at its fountain-head and poison all the river below. - -Be on your guard, then, dear brethren, against this insidious -enemy. - -Perhaps evil thoughts against faith may assail you. Cast them out -before they have time to enter fully into the mind. Many, better -perhaps and holier than you, have in times past become heretics, -apostates, enemies of God's church because they did not trample -at once upon these beginnings of evil. You may be assaulted by -imaginations against holy purity. Stifle them, I beseech you, at -once, or they will grow in strength and gain in frequency till -they have buried the grace of God, peace of mind, and strength of -intellect in one common and unhallowed grave. You have all -doubtless heard of the avalanche which happens in regions where -the mountains which rise from the great valley and tower above -the nestling valleys are covered with perpetual snow. Perhaps it -is a slight puff of air, or the light tread of the mountain goat, -or it maybe nothing but the brushing of a bird's wing that -detaches the ball of snow; but be that as it may, the particle, -once started, rushes down the mountain-side, gathering strength -as it hurries on, leaping from one precipice to another, till -finally, having swept everything before it, the enormous heap -falls upon the peaceful village and buries everything in "a chaos -of indistinguishable death." -{428} -Yet in the beginning that avalanche was but a ball of snow. So it -is with evil thoughts against faith, chastity, charity, humility, -and all the other virtues. Once let them start and you can never -tell in what awful ruin they will end. - -Nip evil thoughts, then, in the bud; and as chief remedies I -would say: - - 1. Fill your mind with good thoughts. A vessel cannot be full - of two liquids at the same time. Think of heaven; think of God, - of Jesus, of Mary and her pure spouse, St. Joseph. - - 2. Remember the eye that sees the secrets of all hearts, and - Him who saw the thoughts of the Scribes in the Gospel of - to-day. - - 3. Remember that you can commit a mortal sin by thought as well - as by deed. - - Lastly, picture to yourself One ever standing by your side, - with wounded hands and pierced heart, "whose name is faithful - and true, whose eyes are as a flame of fire, and on his head - many diadems; who is clothed with a garment of blood," and who - cries to you night and day, "Why do ye think evil in your - hearts?" - - Rev. Algernon A. Brown. - ---------------- - - Sermon CXXIX. - - _And Jesus seeing their faith, - said to the man sick of the palsy: - Son, be of good heart, - thy sins are forgiven thee._ - --St. Matthew ix. 2. - - -These words of our Lord must have been something of a surprise to -the paralytic and his friends; welcome they must have been, but -still unexpected, and to some extent disappointing. For the sick -man had not been brought to Christ to have his sins forgiven; and -that favor had not been asked, at least no request had been made -for it in words. -{429} -The paralytic himself must have wished it, it is true, for God -never forgives our sins unless we desire forgiveness; but he did -not say so, and his mind, like those of his bearers, was probably -more occupied with his bodily than with his spiritual cure. - -It will be worth our while to see why our Saviour chose to give -them this surprise; why he did not cure the sick man first and -forgive him afterwards. That might seem to be the more natural -way: to restore him first to bodily health, and then to move him -by gratitude to repentance and conversion. Still, when we come to -consider it I think we shall hit upon two very good reasons for -his course, and that without very much reflection. The first -reason, then, for our Lord doing as he did, was to show us that -the health of the soul is more important in his sight than that -of the body, and hence requires our first attention. The second -follows from the first: it was to remind us that, such being the -case, we cannot reasonably expect bodily health or any other -temporal blessing if we neglect to reconcile ourselves to God. - -Now, these are two things that all of us, my dear brethren, must -certainly know very well, otherwise they would not occur to our -minds so readily. But in spite of this we too often fail to give -our knowledge a practical application. - -How few there are, strange to say, who really act as if the -health of their souls were of more importance than that of their -bodies! Take, for instance, in proof of this, a fact which we -have often seen recorded lately in the daily papers. The yellow -fever, you will hear, has appeared in some Southern town, and -what has been the result? -{430} -All the inhabitants, who could leave the place immediately did -so, perhaps taking the very next train, and, it may be, leaving -their property in the hands of strangers. Well, we may think this -a little cowardly and foolish, considering that, after all, there -would not have been, perhaps, more than one chance in ten even of -sickness, if they had stayed; but still we cannot blame them, for -we feel that we should very likely have done the same ourselves. -But how many would act in this way in the presence of a spiritual -danger, though it were much more certain and imminent than that -of the body in this terrible Southern plague? Ask yourselves the -question, you who remain contentedly in unnecessary occasions of -sin, with much more than one chance in ten, nay, with an absolute -certainty, that your soul will be not only sick but dead as long -as you remain there; ask yourselves if you value the health of -your soul more than that of the body; see if you practise what -you must believe if you are a Christian--that it is better to die -even to-day in a state of grace than live for a moment in that of -sin. - -Well, whether you act on this belief or not. Almighty God does. -He shows you that, as I have said, in this Gospel of to-day. And -it follows that you cannot please him or be in his grace as long -as you do not do for your soul what you would do for your body; -that is, as long as you do not remove it from needless dangers. -That is the first practical lesson to be learned from our Lord's -action in the cure of the paralytic. - -{431} - -And the second is that, if we hope to obtain from God temporal -favors out of the natural order of his providence, we must first -provide for our souls, which come first in his estimation. And -yet many people seem to expect him to reverse the order which he -has established. They promise conversion if they obtain the -temporal blessing which they want. They may succeed through his -abundant mercy; but the better and the surer course would be to -think of the soul first and the body afterward. "Seek first," and -he says, "the kingdom of God and his justice, and all things -shall be added unto you." - -And remember that this must be the real disposition of your -souls, if you would be saved. The catechism tells you that the -only contrition which will obtain forgiveness, even in the -sacrament of Penance, must be what is called "sovereign"; that -is, "we should be more grieved for having offended God than for -all the other evils that could happen to us." Think well of this, -and you will be able to add a good deal to what I have had time -to say. - -------------------- - -{432} - - _Nineteenth Sunday after Pentecost._ - - - Epistle. - _Ephesians iv._ 23-28. - - Brethren: - Be ye renewed in the spirit of your mind: and put on the new - man, who, according to God, is created in justice, and holiness - of truth. Wherefore, putting away lying, speak ye the truth - every man with his neighbor: for we are members one of another. - Be angry, and sin not. Let not the sun go down upon your anger: - Give not place to the devil. Let him that stole, steal now no - more, but rather let him labor, working with his hands that - which is good, that he may have to give to him who is in need. - - - Gospel. - _St. Matthew xxii._ 2-14. - - - At that time: - Jesus spoke to the chief priests and Pharisees in parables, - saying: The kingdom of heaven is like to a man being a king, - who made a marriage for his son. And he sent his servants to - call them that were invited to the marriage: and they would not - come. Again he sent other servants, saying: Tell them that were - invited: Behold, I have prepared my dinner; my beeves and - fatlings are killed, and all things are ready: come ye to the - wedding. But they neglected, and went their ways, one to his - farm, and another to his merchandise. And the rest laid hands - on his servants, and, having treated them contumeliously, put - them to death. But when the king heard of it he was angry, and, - sending his armies, he destroyed those murderers and burnt - their city. Then he saith to his servants: The wedding indeed - is ready: but they that were invited were not worthy. Go ye - therefore into the highways, and as many as you shall find, - invite to the wedding. And his servants going out into the - highways, gathered together all that they found, both bad and - good: and the wedding was filled with guests. -{433} - And the king went in to see the guests, and he saw there a man - who had not on a wedding garment. And he saith to him: Friend, - how camest thou in hither not having a wedding garment? But he - was silent. Then the king said to the waiters: Having bound his - hands and feet, cast him into the exterior darkness: there - shall be weeping and gnashing of teeth. For many are called, - but few are chosen. - ----------------------------- - - Sermon CXXX. - - _Let him that stole, - steal now no more._ - --Ephesians iv. 28. - - -These words, dear friends, are taken from the Epistle appointed -to be read to-day, and contain a most useful lesson. - -Now, I know the words "steal, stealing, thief, etc.," have a very -ugly sound. - -People have a horror of them. The worst insult you can give to -any one is to say, "You are a thief." Still, in spite of this -feeling, we know that sins against justice are very often -committed. - -Public men steal from public moneys. Employees rob their -employers, children steal from their parents, servants from their -masters, trustees from those whose affairs they have under -control, and so on. From the time that Judas put his hand into -the bag and filched from the scanty funds of his Master and his -brethren, down to this present day, there have been Catholics who -have so far forgotten themselves and "the vocation to which they -are called" as to steal. Do you doubt this? Take up the first -daily paper that comes to hand, and you will have evidence in -black and white. -{434} -Now, there are three ways in which we can commit the sin of -stealing: first, by taking that which does not belong to us; -secondly, by unjustly retaining what does not belong to us; and, -thirdly, by injuring what is not our own. First, then, we must -not take what is not our own. Now, this you all know so well that -I need only say a few words about it. Brethren, the man, woman, -or child who takes money, articles, clothing, or what not from -another, without their consent and knowledge, is a thief! - -When such persons creep to the till, the box, the desk of their -neighbors, with stealthy tread and bated breath, to take what -does not belong to them, God sees them, God's angel sees them; -and, could they but hear it, they would be aware of a hundred -voices crying aloud, "Thou shalt not steal." You are a thief! You -are a thief! - -If you steal you must restore. Having stolen, you will find it -very difficult to restore even when you have the money. If you do -not restore (being able) you will go to that "outer darkness -where there is weeping and gnashing of teeth." Oh! then, "he that -stole, let him now steal no more." - -Again, we must not retain what is not our own, for this also is a -species of stealing. First under this head comes paying our just -debts. "Brethren, owe no man anything," says St. Paul. Now, my -friends, if you contract debts, and then when the time comes you -do not pay them, but use the money for other purposes, you are -unjustly retaining what is not your own, and thereby commit a sin -against justice. There are some people who "want" (as the saying -is) "to have their cake and eat it." -{435} -They run in debt, they enjoy the things obtained on credit, and -then when the time comes to pay they want the money also. -Brethren, the motto of every Catholic ought to be, "Pay your -way." When we leave our debts long without liquidation we not -only destroy our credit, but we practically steal from our -neighbor. - -Then we must be careful also to pay our debts to God by -supporting our pastors and our churches. It is a solemn command -of God that we should give to the support of church and priest. -It is our duty. It is a debt _owing_ to God. If you do not -give of your means to this holy purpose you rob God--you steal -from the Almighty by retaining what belongs _by right_ to -church and pastor. Ah! then, "he that stole, let him now steal no -more." - -Lastly, we can sin against justice by injuring property or goods -which belong to our neighbor. Now, my friends, if we hire a house -or lands, or if we take some official charge of our -fellow-Christian's goods, we ought to be as careful of these -things as if they were our own. If we, through our carelessness, -our neglect, allow another's property to be damaged, lost, -lessened in any way in value, we steal from him just that much. -Be careful, then, of these sins against justice. Do not rob your -fellow-men. Do not retain what is their due; do not injure their -goods or property. Remember the great God who sees you. He is not -only perfect charity; he is also perfect justice, and with his -justice will he one day judge. - - Rev. Algernon A. Brown. - ----------------------------- - -{436} - - Sermon CXXXI. - - - _And he sent his servants, - to call them that were invited to the marriage: - and they would not come._ - --St. Matthew xxii. 3. - - -We cannot for a moment hesitate, my dear brethren, as to who is -represented, in this parable of our Lord, by the king who made a -marriage for his son. It is God the Father; and it is his Divine -Son for whom he has made the marriage. And that marriage is the -union of our human nature with his divinity; it is what we call -the Incarnation. And those who were first invited to this -marriage, to partake of its benefits, are the Jews, who were -first called to the church, to whom alone our Lord himself -preached, and who were the first objects of the labors of his -apostles; but who would not answer the invitation, even -persecuting and putting to death those who gave it, and thus -causing it to be given to others--that is, to ourselves--the -city of Jerusalem being at the same time destroyed, together with -the national existence of the Jewish people, as a punishment for -their rejection of the Gospel invitation. - -We Gentiles have accepted what they, his chosen people, refused. -We have come by faith and holy baptism to this marriage of the -King's Son, for we are within the fold of his Holy Catholic -Church. But having done so, we are now all invited to sit down at -the marriage feast. It does not satisfy his love for us that we -should simply be within the four walls of his house; he wishes -that we should also partake of the good things which he has -prepared in it for the refreshment of our soul--that is to say, -the special graces which come to us only by means of the church, -and which are not found outside: particularly the sacraments, -and, most of all, the great and wonderful Sacrament of the Altar, -in which he has given us his Precious Body and Blood for the food -of our souls. - -{437} - -This, then, is pre-eminently the marriage feast of which he has -invited us to partake, now that we are within his house. It is -the Holy Communion. One would think we would be only too glad to -do so. You would not expect to find wedding guests insulting -their host by refusing to taste of the refreshment prepared for -them. - -But how is it in fact? As he has had to send all over the world -by his messengers, the apostles and their successors, through its -highways and byways, to find people, not rich and great, as he -might expect, but poor, humble, and despised, to fill up his -house, so he has to send round among those guests whom he has -secured, to beg them to eat at his table. He has been obliged not -only to ask them but to entreat them, and even to command them, -under penalty of being turned out of his doors by -excommunication, if they refuse. And in spite of all this, there -are so many that do refuse that he does not carry out this -threat, lest even his house should be deserted. - -Is not this a shame? Is it not too bad that we, his miserable and -unworthy guests, who have no right to be in his church at all, -should have to be compelled to receive the food which he has -prepared for us in it? More especially when we remember what that -food is; that it is himself, his own Body and Blood; for such is -his love that nothing else seemed to him good enough for us. - -{438} - -Here it is, this royal banquet, waiting for us all. Every day we -are allowed to receive it. And yet how few there are who do so! -If any one should go to Holy Communion once a month he is -regarded rather as presumptuous than obedient. In spite of our -Lord's repeated request, his people do not seem to believe that -it is his will that not only a few but all of them should -frequently come to receive him in this sacrament of his love. - -Of course, if you are to do his will in this matter, you must in -others too. This feast is not for those who continually and -obstinately break his laws. But how often you can approach it is -a question for those to whom it has been entrusted to decide. Let -the responsibility rest on your confessor, not on yourself. Do -not let it be said that you, who are invited, will not come. Let -not our Lord have to reproach you with ingratitude. Let not his -table be deserted through your fault. The communion-rail is the -place for all, not for a few. Come, then, often to it, if not for -your own sakes, at least for the sake of Him who so longs to see -you there and who has done so much for you. - -------------------- - -{439} - - _Twentieth Sunday after Pentecost_. - - - Epistle. - _Ephesians v._ 15-31. - - See, brethren, how you walk circumspectly: not as unwise, but - as wise: redeeming the time, for the days are evil. Wherefore - become not unwise, but understanding what is the will of God. - And be not drunk with wine, wherein is luxury, but be ye filled - with the Holy Spirit. Speaking to yourselves in psalms and - hymns, and spiritual canticles, singing and making melody in - your hearts to the Lord: giving thanks always for all things, - in the name of our Lord Jesus Christ, to God and the Father: - being subject one to another in the fear of Christ. - - - Gospel. - _St. John iv._ 46-53. - - At that time: - There was a certain ruler whose son was sick at Capharnaum. He - having heard that Jesus was come from Judea into Galilee, went - to him, and prayed him to come down and heal his son, for he - was at the point of death. Then Jesus said to him: Unless you - see signs and wonders, you believe not. The ruler saith to him: - Sir, come down before that my son die. Jesus saith to him: Go - thy way, thy son liveth. The man believed the word which Jesus - said to him, and went his way. And as he was going down, his - servants met him: and they brought word, saying that his son - lived. He asked therefore of them the hour wherein he grew - better. And they said to him: Yesterday at the seventh hour the - fever left him. The father therefore knew that it was at the - same hour that Jesus said to him, Thy son liveth; and himself - believed, and his whole house. - ---------------------------- - -{440} - - Sermon CXXXII. - - - _Sir, come down before that my son die._ - --St. John iv. 49. - - -There are many useful lessons to be learnt from the ruler in -to-day's Gospel. We can admire his confidence in Jesus Christ, -his perseverance in prayer, his ready and speedy conversion to -the faith. There is, however, another lesson to be learnt from -him which is contained in the above words: "Lord, come down -before that my son die." Now, disease, sickness, fever, etc., is, -as you know, dear friends, the symbol of sin, while death is the -symbol of mortal sin and eternal perdition. Now, you will notice -that the ruler did not wait till his son was dead before coming -to Christ: he came when his child was at the point of death, or -when (according to the exact meaning of the Latin text) "he began -to die." The ruler, then, is a model for parents. He teaches you -what care you ought to take of your children's souls. Many of -your children, dear brethren, are sick. They are sinful, -disobedient, careless, and so forth. Now, do you correct them -_in the beginning?_ Ah! I know a great many of you do not. -You let them go on till the fever of sin rises higher and higher -and burns fiercer and fiercer. You let them go on till they die -and are buried in habits of mortal sin, and not till then do you -call upon God and his church. - -Brethren, of all things you should watch your children when they -are young. A husbandman does not try to force the well-grown wood -to grow as he wishes; he trains the young and tender shoots. How -often we see in the streets of our city a tribe of swaggering -boys and wanton, frivolous girls, who have upon their faces the -very mark of premature age and sinful precocity! -{441} -We see young boys and girls at beer-gardens, at variety theatres, -in billiard-saloons; and, alas! if they are there, there is every -reason to fear that the grace of God does not adorn their souls. - -These poor children are spiritually dead. Ah! but there must have -been a time when they "began to die." There must have been a -moment when they first took to these scandalous habits. Then why -did you not see that they went to confession, to Mass, to Holy -Communion? Why did you not insist upon their morning and evening -prayers being said? Why did you not keep them at home after dark? -Brethren, soon we shall come to this pass: that none will be -considered a child after five years of age. Our children of this -age and country are "at the point of death." They are growing up -with ideas of false independence, false liberality, and false -religious principles. You parents, then, must call upon Christ. -Jesus is represented on earth by his church and his priests. You -must go, then, to church and priest, if you want your children to -be saved before they die the death of sin. You must cut them off -from the beginning of evil as soon as you see the least sign of -the fever of sin upon them. Go yourself to Jesus Christ. Kneel -down and pray for them. Lift up your voices and cry: "Lord, come -down before that my child shall die." Send them to the -sacraments; send them to Sunday-school; send them to Vespers and -Benediction. Above all, interest yourself in your children. Go to -Jesus, as the ruler did. Pray for your children every time you go -to Mass and Communion, and every night and morning. -{442} -Do not let them form evil companions and low associates. Insist -upon their obeying the parental authority, and above all, teach -them that boys and girls of fifteen or sixteen are not men and -women. Lastly, let us all, priests and people, lift up our hands -and cry to Jesus: "Lord, come down before that these children -die; come down with thy lessons of obedience; come down in Holy -Communion; come down with thy grace and with thy quickening -Spirit." Then, if we do these things--if we attend to our solemn -duties as parents and pastors--we may each expect to hear from -our dear Master's lips: "Go thy way, thy son liveth." - - Rev. Algernon A. Brown. - --------------------- - - Sermon CXXXIII. - - _Giving thanks always for all things._ - --Ephesians v. 20. - -If we stop a moment, my dear brethren, to consider the meaning of -these words, which we find in the Epistle of to-day, they will, I -think, seem to us rather surprising; and if we did not believe in -the inspiration of their author we should be inclined to say that -he rather exaggerated the truth, and that we cannot be expected -to take the lesson which he here teaches us quite literally. -"Surely," we might say, "St. Paul must have meant that we should -give thanks for all things which are really fit subjects for -thanksgiving; that we should not neglect our duty of gratitude to -God for his benefits. And when he tells us to give thanks for all -things it was a little slip of his pen; we muse understand not -all things, but all good things." - -{443} - -We might talk in this way, I say, if we did not know that St. -Paul was inspired; but knowing that, we must drop the idea that -there can be any mistake or exaggeration. It must really be that -we ought to give thanks for all things that happen to us, without -exception. If our plans succeed we must give thanks; but we must -do the same if they fail. Whether our wishes are gratified or -not, we must give thanks. If we have riches, good health, plenty -of friends, or if, on the other hand, we are poor, sick, and -without a friend in the world, we must thank God, in adversity -the same as in prosperity. - -"Well," you may say, "it must be so, since we have the word of -the Holy Ghost for it; but, for my part, I cannot see how it can -be. I should be very willing to thank God for all these bad -things, but I do not see what there is in them to thank him for. -I acknowledge that I deserve punishment for my sins, and I will -try to take it with as good a grace as I can; but as to giving -thanks for it, that is a little too much for me. It seems to me -that I should only be a hypocrite if I should pretend to do so." - -Some of you, I am pretty sure, feel like talking in this way, at -least at times when trouble has come upon you. Let us see if we -cannot find the reason that your faith is so much tried. - -It seems to me that it is because it seems to you that you are -required to believe that evil is really good; and of course that -is as hard to believe as that black is really white. You think -that our Lord means evil to you; that he is acting with you as -the authorities of the state might act. If any one breaks the -laws he is shut up in prison or has to pay a fine. Well, that may -do him good, but it is not meant for that. It is meant to do harm -to him, that others may profit by his example and that the good -order of society may be maintained. -{444} -So a criminal cannot personally thank the judge, if he sentences -him to hard labor for five years. It would not be reasonable for -him to do so, and the judge does not want him to do it, for he -does not mean to give him a favor. - -So you think, when our Lord punishes you in any way, that he -really means to do you harm, for some wise end in his providence, -to be sure, but still really harm as far as you yourself are -concerned. You regard it simply as the satisfaction of his -justice on you, or perhaps for some good purpose in which you are -not concerned; and so it is as hard for you personally to thank -him for it as to say that black is white. - -But this is just where you are mistaken; for there is a great -difference between the punishments of God and those of man. If -our Lord sends you any misfortune or cross it is principally for -your own good. He always has that in view; he is not like a human -judge. He would not allow a hair of your head to be touched, were -it not really for your good; for he loves you more dearly than -your best friend in the world can possibly do. - -This, then, my dear brethren, is the right exercise for our -faith: not to believe that evil is good, but to believe that God -is good and does not mean evil to us, and that when he gives what -seems to be evil it is really a blessing in disguise. Though it -is plain that it must be so, instead of being contrary to reason, -still it is an exercise of faith for all that; but an easy one, -if we will only try it. -{445} -Try it, then, when you are tempted to murmur against God's -providence, and you will be able to give thanks for all things, -whether they seem to be bad or good; and you will see that after -all it is only good things which you are told to thank him for, -because all things which he sends you really are good. - ----------------- - -{446} - - _Twenty-first Sunday after Pentecost._ - - - Epistle. - _Ephesians vi._ 10-17. - - Brethren: - Be strengthened in the Lord, and in the might of his power. Put - you on the armor of God, that you may be able to stand against - the snares of the devil. For our wrestling is not against flesh - and blood: but against principalities and powers, against the - rulers of the world of this darkness, against the spirits of - wickedness in the high places. Wherefore take unto you the - armor of God, that you may be able to resist in the evil day, - and to stand in all things perfect. Stand, therefore, having - your loins girt about with truth, and having on the breastplate - of justice: and your feet shod with the preparation of the - gospel of peace: in all things taking the shield of faith, - wherewith you may be able to extinguish all the fiery darts of - the most wicked one. And take unto you the helmet of salvation; - and the sword of the Spirit (which is the word of God). - - - Gospel. - _St. Matthew xviii._ 23-35. - - At that time: - Jesus spoke to his disciples this parable: The kingdom of - heaven is likened to a king, who would take an account of his - servants. And when he had begun to take the account, one was - brought to him that owed him ten thousand talents. And as he - had not wherewith to pay it, his lord commanded that he should - be sold, and his wife and children and all that he had, and - payment to be made. But that servant, falling down, besought - him, saying: Have patience with me, and I will pay thee all. - And the lord of that servant being moved with compassion, let - him go, and forgave him the debt. -{447} - But when that servant was gone out, he found one of his - fellow-servants that owed him a hundred pence; and laying hold - of him, he throttled him, saying: Pay what thou owest. And his - fellow-servant, falling down, besought him saying: Have - patience with me, and I will pay thee all. And he would not: - but went and cast him into prison, till he should pay the debt. - Now his fellow-servants, seeing what was done, were very much - grieved, and they came and told their lord all that was done. - Then his lord called him, and said to him: Thou wicked servant! - I forgave thee all the debt, because thou besoughtest me: - shouldst not thou then have had compassion also on thy - fellow-servant, even as I had compassion on thee? And his lord - being angry, delivered him to the torturers until he should pay - all the debt. So also shall my heavenly Father do to you, if - you forgive not every one his brother from your hearts. - ------------------------- - - Sermon CXXXIV. - - - _Our wrestling is not against flesh and blood: - but against principalities and powers._ - --Ephesians vi. 12. - - -It is a most important truth, my brethren, and a very practical -one for all of us, which is contained in these words of St. Paul; -and it is the subject of the whole Epistle of this Sunday, from -which this passage is taken. - -This truth is that we have a host of enemies to contend with in -the battle which we must fight to win the kingdom of heaven, who -are much more powerful than flesh and blood--that is, than any -human foes; much more formidable than any others which attack us, -from within or from without. - -{448} - -Who are these enemies? They are Satan and all his army of fallen -angels. That these are what the apostle means by "principalities -and powers" is plain from these very words, which are the names, -as you know, of two of the nine angelic choirs. It is plain also, -from what he says immediately before, that we should put on the -armor of God, in order to be able to stand against the deceits of -the devil. - -Who can doubt that these lost spirits are terrible enemies to our -salvation? They desire nothing more earnestly than our eternal -ruin, and labor most persistently to bring it about. They have a -malicious hatred and envy for us, and spare no effort to induce -us to sin, as that is the greatest evil which can happen to us. -As there is joy before the angels of God upon one sinner who -repents, so there is exultation among these fallen angels over -every one who does not, and especially over every one who repents -of his repentance and turns to sin again. - -And besides the will which they have to injure us, they have an -immense power to do so. They are superior to us in the order of -creation; they have much more intelligence, knowledge, and -strength than we. If they were permitted they could easily make -us all subject to them, and reign over us with a more cruel -tyranny than the world has ever seen. - -"Well, father," you may say to me, "of course this must be true; -but then they are not permitted to trample on us in this way. God -holds them in check, so that they cannot do us the harm which -they wish, and would otherwise be able to accomplish." - -I grant you this. They certainly are not allowed to do us all the -harm they might do and would like to do; but they are allowed to -do a great part of it--so much that, without the help of God on -our side, they would, even as it is, destroy us, soul and body. - -{449} - -By our own strength we cannot possibly escape these terrible and -merciless enemies, but only by the power of God. Without that we -should be as helpless before them as a child among lions and -tigers. If we would escape them it can only be, then, by calling -upon God, and getting from him the strength and protection which -he alone can give. - -This is what St. Paul tells us in this Epistle, "Put on the armor -of God," he says; and again, "Take unto you the armor of God." If -you do not you will fall. Our Lord has allowed the devils to have -the power which they still have to injure us, that we may learn -in our dire extremity to have recourse to him. - -And yet so far are we from realizing our danger, and seeking the -only protection which can save us, that many Christians seem -almost to doubt, like infidels, the very existence of the devil -and his angels. There is nothing which Satan likes better than -this, or which puts us more completely in his power. He does not -care that we should know. Just now at least, who does us the -harm, so long as the harm is done; and he knows that if we do not -believe in him we shall not look out for him, and that if we do -not look out for him we shall certainly fall into his snares. - -Rouse yourselves, then, my brethren, from this indifference to -your greatest peril. Believe, with a real and practical belief, -in the existence and the tremendous power of these enemies who -are hunting down your souls. Know that you cannot resist them of -your own strength, and act on that knowledge. Pray to God to -protect you, to keep them from you, and you from them. Ask Our -Blessed Lady, who is their terror, to drive them away, and your -guardian angel to keep them from your side. Avoid the occasions -of sin which they prepare for you. -{450} -Flee from them if you can; if not, resist them, and they will -flee from you; but when you resist them, let it be in the name of -Him who has conquered them, or they will conquer you. - ------------------------ - -{451} - - _Twenty-second Sunday after Pentecost._ - - - Epistle. - _Philippians i._ 6-11. - - Brethren: - We are confident of this very thing, that he, who hath begun a - good work in you, will perfect it unto the day of Christ Jesus. - As it is meet for me to think this for you all: because I have - you in my heart; and that in my bonds, and in the defence, and - confirmation of the gospel, you all are partakers of my joy. - For God is my witness, how I long after you all in the bowels - of Jesus Christ. And this I pray, that your charity may more - and more abound in knowledge, and in all understanding: that - you may approve the better things, that you may be sincere and - without offence unto the day of Christ. Replenished with the - fruit of justice through Jesus Christ, unto the glory and - praise of God. - - - Gospel. - _St. Matthew xxii._ 15-21. - - At that time: - The Pharisees going away, consulted among themselves how to - ensnare Jesus in his speech. And they sent to him their - disciples with the Herodians, saying: Master, we know that thou - art a true speaker, and teachest the way of God in truth, - neither carest thou for any man; for thou dost not regard the - person of men. Tell us, therefore, what dost thou think. Is it - lawful to give tribute to Cæsar, or not? But Jesus, knowing - their wickedness, said: Why do you tempt me, ye hypocrites? - Show me the coin of the tribute. And they offered him a penny. - And Jesus saith to them: Whose image and inscription is this? - They say unto him: Cæsar's. Then he saith to them: Render, - therefore, to Cæsar the things that are Cæsar's, and to God - the things that are God's. - ------------------------ - -{452} - - Sermon CXXXV. - - - _The Pharisees going away, - consulted among themselves - how to ensnare him in his speech._ - --St. Matthew xxii. 15. - - -It is needless to say, brethren, that they waited in vain. Our -dear Lord never uttered anything but words of wisdom, justice, -and piety. Is it so with us? We have enemies, strong and -powerful, who have consulted among themselves how to ensnare us -in our speech. Satan and his demons, evil companions, enemies of -the holy faith--all these are watching to see if they cannot -destroy us by means of our tongue. What, then, must we do to -control _it_, of which St. James says: "The tongue is a -fire, a world of iniquity; the tongue is placed among our members -which defileth the whole body, being set on fire by hell"? We -must watch it carefully, watch it jealously, watch it constantly. - -Some of the older writers have said that nature herself has -taught us how careful we ought to be of our tongue. First, -because we have only one. We have two eyes, two ears, two hands, -two feet, but only one tongue. - -Again, the tongue is placed in the centre of the head, to show -(as they say) that it ought to be under the absolute control of -our reason; again, because nature places it behind two barriers, -the lips and teeth, so as to keep it prisoner; and, lastly (says -an old writer in his quaint way), because it is chained in the -mouth. - -But there are other more solid reasons than these for watching -our tongue. - -{453} - -There is nothing so poisonous as a bitter word, an uncharitable -remark, an offensive observation. Words such as these have ruined -families, have caused murders, have damned souls. How often has a -bitter word rankled so deeply in our neighbor's mind and heart -that he curses us, refuses to speak to us, and thus is driven by -us into mortal sin! What then? The devil, who is on the watch, -has ensnared us in our speech; he has got one more sin recorded -against us. Had we watched our tongues he would not have caught -us; we should not have sinned; our neighbor would not have been -scandalized. How common it is for us to hear God's name taken in -vain and spoken lightly; how frequently, alas! do we hear the -sweet name of Jesus used for a curse; how often that holy name, -"which is above every name," is bandied about as though it were -as the name of the lowest of creatures! Blasphemer! reviler of -the Holy One! Satan has ensnared you in your speech. You have -cursed, blasphemed, _sinned!_ Had you watched your tongue -you had not done so. - -And what horrible mutterings are these that we hear coming up -from dark corners, from workshops, from factories, from -lodging-houses, from streets? What whisperings are these, hot and -burning with the fire of hell? They are words of impurity and bad -conversations. They are accents that slay living souls, that -pollute both the lips of the speaker and the ears of the -listener; and, alas! the tongue, the unguarded, unwatched tongue, -is the offender again. Ah! you are ensnared once more in your -speech. Watch your tongue, then, lest you die the death of mortal -sin. There is an every-day expression, brethren, which contains, -I think, the best advice that can be given you; and that is, -"Hold your tongue." Yes, _hold_ it under control of reason; -chain it by prayer and the sacraments. -{454} -If it wants to run into bitter words and unkind speeches, hold it -back. If it wants to blaspheme, hold it; hold it, or you are -lost! If it wants to utter words contrary to Christian modesty, -hold it for Christ's sake, or you are undone. Take care lest -Satan ensnare you in your speech; if he does he will condemn you -to a cruel death in hell. Speech is silver and silence is gold. -Few, if any, have been saved by much speaking; many have been -lost by it. Oh! then, watch your tongue lest it destroy you. - - Rev. Algernon A. Brown. - ------------------------- - - Sermon CXXXVI. - - _Render, therefore, to Cæsar - the things that are Cæsar's, - and to God the things that are God's._ - --St. Matthew xxii. 21. - - -What does our Lord mean by this, my brethren? He seems to say -that there are some things which do not belong to God, but to -some one else; that God has only a partial right in this world -which he has created. It would appear to belong partly to Cæsar; -and who can this Cæsar be, who shares the earth with its Creator? - -Cæsar was the name of the Roman emperor, and our Lord means by -Cæsar the temporal authority of the state. Now, it must seem -absurd to any Catholic, and indeed to any one who believes in God -at all, to say that this authority has any right in the world -other than that which God has lent to it; so we cannot imagine -that our Lord meant anything like that. Nevertheless, there are -plenty of people, who do not profess to be atheists, who really -maintain not only that the state has rights against him, but even -that its right always prevails over his. They say that we must -render everything to Cæsar, whether God wants it or not; that the -law of the state must be obeyed, even against the law of God as -shown to us by conscience. - -{455} - -These people are really atheists, whether they profess to be or -not. The only true God, in whom we believe, will not and cannot -resign his right to our obedience or give up his eternal laws. -Nay, more, he will and must reserve to himself the right of -making new laws if he pleases, and annulling laws of the state -which are contrary to them. Besides all this, he has also only -given to the state a limited sphere in which it can work, and in -which only its laws can have any force--that is, he will only -allow it to make laws providing for the temporal well-being of -its subjects. - -This, then, is what belongs to Cæsar--that is, to the state. It -has the right to claim and enforce our obedience to laws intended -for the temporal welfare of its subjects, and to these only as -far as they are not contrary to the eternal law of God, or to -others which he may choose to make. And that is all. - -When it does not exceed its rights we must give our obedience to -it; and we must presume that it does not exceed them unless it is -clear that it does. This is what we must render to Cæsar. - -But how shall we tell that it does exceed its rights? First, by -the voice of conscience, when that voice is clear and certain; -secondly, by our knowledge of the laws which God himself has -made; lastly, by the voice of that other authority which he has -put in the world to provide for our spiritual welfare--that is, -the Catholic Church. When God speaks to us in either of these -ways we must obey him whether it interferes with Cæsar or not; -this is what we must render to him. - -{456} - -If the state makes a law commanding us to blaspheme, deny our -faith, or commit impurity, we will not obey. Conscience annuls -such a law. If the state commands us to do servile work on Sunday -its law has no force. We know that God's law is against it. And, -lastly, if the state goes outside its sphere, and makes laws -regarding things not belonging to its jurisdiction, as the -sacraments, we are not bound by such laws. It has no power, for -instance, to declare marriage among Christians valid or invalid. -The church has told us this plainly. It is here specially where -the state goes out of its province, that it is subject to -correction by the church; though it may be in other matters also. - -Our Lord, then, means that we should render to Cæsar the things -that belong to him, not because of any right that he has in -himself, but because God has lent it to him; but that we should -render to God the things that he has not lent to Cæsar, whether -Cæsar consents or not. Obedience must always be given to God. -Give it to him through the state in those things about which he -has given the state authority, and in other things without regard -to the state; thus shall you render to Cæsar the things which are -Cæsar's, and to God the things that are God's. - ------------------- - -{457} - - _Twenty-third Sunday after Pentecost_. - - - Epistle. - _Philippians iii._ 17; _iv._ 3. - - Be followers of me, brethren, and observe them who walk so as - you have our model. For many walk, of whom I have told you - often (and now tell you weeping) that they are enemies of the - cross of Christ: whose end is destruction, whose God is their - belly, and whose glory is in their shame: who mind earthly - things. But our conversation is in heaven: from whence also we - wait for the Saviour, our Lord Jesus Christ, who will reform - the body of our lowness, made like to the body of his glory, - according to the operation whereby also he is able to subdue - all things unto himself. Therefore, my dearly beloved brethren, - and most desired, my joy and my crown: so stand fast in the - Lord, my most dearly beloved. I beg of Euodia, and I beseech - Syntyche to be of one mind in the Lord. And I entreat thee, my - sincere companion, help those women who have labored with me in - the Gospel, with Clement and the rest of my fellow-laborers, - whose names are in the book of life. - - - Gospel. - _St. Matthew ix._ 18-26. - - At that time: - As Jesus was speaking these things unto them, behold a certain - ruler came, and adored him, saying: Lord, my daughter is just - now dead; but come, lay thy hand upon her, and she shall live. - And Jesus, rising up, followed him, with his disciples. And - behold a woman who was troubled with an issue of blood twelve - years, came behind him, and touched the hem of his garment. For - she said within herself: If I shall but touch his garment I - shall be healed. But Jesus, turning about and seeing her, said: - Take courage, daughter, thy faith hath made thee whole. -{458} - And the woman was made whole from that hour. And when Jesus - came into the house of the ruler, and saw the minstrels and the - crowd making a rout, he said: Give place, for the girl is not - dead, but sleepeth. And they laughed at him. And when the crowd - was turned out he went in, and took her by the hand, and the - girl arose. And the fame hereof went abroad into all that - country. - ------------------ - - Sermon CXXXVII. - - - _My daughter is just now dead; - but come, lay thy hand upon her, - and she shall live._ - --St. Matthew ix. 18. - - -Such was the entreaty made by the ruler to our Lord in to-day's -Gospel, and such are the words that the Lord says to us during -the month of November, in behalf of the poor souls in purgatory. -These souls have been saved by the Precious Blood, they have been -judged by Jesus Christ with a favorable judgment, they are his -spouses, his sons and daughters, his children. He cries to us, -"_My children_ are even now dead; but come, lay your hands -upon them, and they shall live." What hand is that which our Lord -wants us to lay upon his dead children? Brethren, it is the hand -of prayer. Now, it seems to me that there are three classes of -persons who ought to be in an especial manner the friends of -God's dead children, three classes who ought always to be -extending a helping hand to the souls in purgatory. First, the -poor, because the holy souls are poor like yourselves. They have -no work--that is to say, the day for them is past in which they -could work and gain indulgences and merit, the money with which -the debt of temporal punishment is paid; for them the "night has -come when no man can work." -{459} -They are willing to work, they are willing to pay for themselves, -but they cannot; they are out of work, they are poor, they cannot -help themselves. They are suffering, as the poor suffer in this -world from the heats of summer and the frosts of winter. They -have no food; they are hungry and thirsty; they are longing for -the sweets of heaven. They are in exile; they have no home; they -know there is abundance of food and raiment around them which -they cannot themselves buy. It seems to them that the winter will -never pass, that the spring will never come; in a word they are -_poor_. They are poor as many of you are poor. They are in -worse need than the most destitute among you. Oh! then, ye that -are poor, help the holy souls by your prayers. Secondly, the rich -ought to be the special friends of those who are in purgatory, -and among the rich we wish to include those who are what people -call "comfortably off." God has given you charge of the poor; you -can help them by your alms in this world, so you can in the next. -You can have Masses said for them; you can say lots of prayers -for them, because you have plenty of time on your hands. Again -remember, many of those who were your equals in this world, who -like yourselves had a good supply of this world's goods, have -gone to purgatory because those riches were a snare to them. -Riches, my dear friends, have sent many a soul to the place of -purification. Oh! then, those of you who are well off, have pity -upon the poor souls in purgatory. Offer up a good share of your -wealth to have Masses said for them. Do some act of charity, and -offer the merit of it for some soul who was ensnared by riches -and who is now paying the penalty in suffering; and spend some -considerable portion of your spare time in praying for the souls -of the faithful departed. - -{460} - -And lastly, the sinners and those who have been converted from a -very sinful life ought to be the friends of God's dear children. -Why? Because although the souls in purgatory cannot pray for -themselves, they can pray for others, and these prayers are most -acceptable to God. Because, too, they are full of gratitude, and -they will not forget those who helped them when they shall come -before the throne of God. Because sinners, having saddened the -Sacred Heart of Jesus by their sins, cannot make a better -reparation to it than to hasten the time when he shall embrace -these souls that he loves so dearly and has wished for so long. -Because sinners have almost always been the means of the sins of -others. They have, by their bad example, sent others to -purgatory. Ah! then, if they have helped them in they should help -them out. - -You, then, that are poor, you that are rich, you that have been -great sinners, listen to the voice of Jesus; listen to the plaint -of Mary during this month of November: "My children are now dead; -come lay thy prayers up for them, and they shall live." Hear Mass -for the poor souls; say your beads for them; supplicate Jesus and -Mary and Joseph in their behalf. Fly to St. Catherine of Genoa -and beg her to help them, and many and many a time during the -month say with great fervor: "May the souls of the faithful -departed, through the mercy of God, rest in peace!" - - Rev. Algernon A. Brown. - --------------------------- - -{461} - - Sermon CXXXVIII. - - _When Jesus was come into the house of the ruler, - and saw the minstrels and the crowd making a rout, - he said, "Give place."_ - --St. Matthew ix. 23. - - -One of the great difficulties against which God's church has to -contend to-day is the spirit of worldliness which has crept in to -a very serious extent among the faithful. There are many dear -brethren among us who (as St. Paul says to-day in the Epistle) -"mind earthly things"; Catholics who try as far as they can to -conform themselves to this world and the fashions thereof. We can -see this worldly spirit in the manner in which many Catholics -dress, the style with which they decorate their houses, the way -in which they speak and act. But there is another way by which -this tendency is indicated. I mean the manner in which we bury -our dead. - -Now, certainly, there is nothing more beautiful to the eye of -faith than a dead Christian body. What is it that lies there -still, and motionless, and cold? A corpse? Yes; but something -more than that. Brethren, that poor dead thing is beautiful, it -is holy. Its head has been touched by the cleansing waters of -baptism and anointed with holy chrism, its tongue has touched the -Body and Blood of Christ. Its eyes, ears, and hands, all its -senses have been anointed with holy oil. That poor body has been -the temple of the Holy Ghost. - -More than this: that cold clay is a germ, a seed from which one -day shall rise a fairer flower than earth hath ever seen; for, as -St. Paul says, "That which thou sowest is not quickened except it -die first. And that which thou sowest thou sowest not the body -that shall be, but bare grain, as of wheat or of some of the -rest." -{462} -Yes, brethren, this dead thing is the "bare grain," but in the -eternal spring-time it shall bud forth into the full ear, for it -is the seed of a body glorified by the power of God. - -Oh! then, seeing how holy the dead body of a Christian is, no -wonder that the church should surround the burial of it with a -certain holy pomp. - -She burns lights by its side, she carries it in procession, she -sprinkles it with holy water, she censes it with incense. Not -only does she pray for the soul, she also respects the body. - -So then, dear friends, to show respect for the dead, to surround -them with that pomp which the church wishes, is well and good; -but to make a dead body an object about which to display earthly -vanity and pride is to defile that which is holy and outrage that -which is decent. Yet this is often done. In place of the simple -shroud or the holy habit which used to be considered the proper -raiment of the departed, we now see them arrayed in garments -which vie in extravagance and fashion with those of the theatre -and the ball-room. Oh! brethren, when I think of our dear -Master's body, in Bethlehem's manger, wrapped up in swathing -bands, in the holy garden enveloped in linen cloths, and even to -this day reposing upon our altars on the fair white linen -corporal, it shocks me to think of those Christian dead who go -down to the tomb decked out in silks and lace, and satins and -trinkets, as though they were rather the votaries of earth than -the heirs of the kingdom of heaven. I seem to see the Master -standing by, and saying, "Give place." - -{463} - -Again, what an abuse it is to see a body followed to the grave by -a train of carriages which would often be more than enough for -the funeral of a cardinal or a pope. What some one has called -"the eternal fitness of things" requires that something of public -display should be made over those whom God has set in authority. -But to make such display over any ordinary Christian is simply -absurd. Oh! my dear friends, far better spend your money to have -Masses said for the soul than for a hundred vehicles to follow -the body. Alas! I fear those hundred carriages and two hundred -horses soothe your pride far more than they comfort the poor soul -in purgatory who is panting and longing for the possession of -God. - -Let me end with a slight paraphrase of the text, such as we may -imagine our Lord, were he now on earth, might use: "And when -Jesus was come into the house of death, and saw the silks and the -satins, and the worldly display, and the multitude making a -tumult, and the horses and the carriages, and the garlands and -the wreaths, and the feasting, he said: Give place, give place to -me and to my church; and may the souls of the faithful departed -rest in peace. Amen." - - Rev. Algernon A. Brown. - ---------------------- - - Sermon CXXXIX. - - - _Many walk, of whom I have told you often - (and now tell you weeping) - that they are enemies of the cross of Christ: - whose end is destruction, - whose God is their belly, - and whose glory is in their shame: - who mind earthly things._ - --Philippians iii. 18, 19. - -{464} - -Here St. Paul gives us, dear brethren, a rule by which we may -know, by their manner of living, the difference between the bad -and the good anywhere in the world. This rule, however, shows us -also who is a bad Christian and who is a good one. For it is too -true that we can find many, calling themselves Catholics, who -hate the cross, who find their happiness in sensuality, who love -this world more than they love God, and who make a boast of their -sins and crimes. The end of these is indeed destruction and -eternal ruin. - -Now, who are they? One need not go far to find them. They are -those who are boasting about how much they can eat and drink more -than another. They are those who try to drink others drunk, and -then brag about it. They even make a laughing-stock of the poor, -wretched man or woman who can't stand as much as they can. -Neither are they to be found only among the men who almost live -around and in grog-shops. Young men of great respectability and -old gray-headed parents, of high position in society, do these -things. They even look with contempt upon him who can't sin as -much and as boldly as they do. More than all, the poor man feels -ashamed and blushes because he is not superior to them in this -kind of wickedness. - -In the same way do some boast of their impurities, and their -lying and swindling, in a business way, as they call it. These -indeed glory in that which is a shame to the heathen. How much -more, indeed, then, is this a shame to him who calls himself a -Christian. - -{465} - -But these are not the only crimes in which they glory who are -enemies of the cross of Jesus Christ. There are those who cannot -bear to be outdone in malice or revenge. Often do we hear them -say, "I paid him off for it," or again, "She got as good as she -sent." This generally means that by malice, spite, revenge, the -one who did the first wrong was punished more severely than -justice required. It means that the devil and one's evil passions -were listened to, their promptings followed, and all made a boast -of afterwards. A beautiful Christian example! Two immortal souls -trying to see which can insult the crucified Redeemer the most! -How can such an one ever kiss the crucifix? How dare to press -those lips there represented, from which blessings were always -returned for cursing? - -Again, those who glory in their shame are those who boast of -their careless lives, of never going to Mass, to confession, or -to their Easter-duty, and of never observing the light law of the -church by keeping the fasts of Lent and other days. - -Others, again, boast of spending their money freely, not heeding -the cries of wife and children for food. They neglect those who -have been entrusted to them by God. They let the poor wife work -herself to death merely because they love the praise of a world -which calls their folly openheartedness. These are really the -meanest of men, but they believe the world when it calls them -good, generous, noble. - -All of these are, indeed, truly enemies of the cross which all -Christians are bound to love. They are its enemies because the -cross saves mankind, whereas they try to ruin souls. By their -example and false teaching they make others like themselves. They -help souls to hell while our crucified Lord is trying to save -them. They take the part of the devil against their God. - ---------------------- - -{466} - -_Easter being a movable Feast which can occur on any day from -the 22d of March to the 25th of April, the number of Sundays -between Epiphany and Septuagesima, and between Pentecost and -Advent, varies according to the situation of Easter. There are -always at least two Sundays, unless Epiphany falls on a Sunday, -and never more than six, between Epiphany and Septuagesima. -Likewise, there are never fewer than twenty-three Sundays after -Pentecost, or more than twenty-eight. The Gospel and Epistle for -the last Sunday after Pentecost are always the same. When there -are twenty-three Sundays, the Gospel and Epistle for the last -Sunday are substituted for those of the twenty-third. When there -are twenty-five Sundays, the Gospel and Epistle for the sixth -Sunday after Epiphany are taken; when there are twenty-six, those -also of the fifth after Epiphany; when there are twenty-seven, -those of the fourth, and when there are twenty-eight those of the -third, in order to fill up the interval which occurs. In any -year, in which there are more than twenty-four Sundays after -Pentecost, proper sermons for these Sundays are to be found among -those which are arranged for the Sundays following the Feast of -the Epiphany. If one sermon is wanting, it is taken from the -sixth Sunday after Epiphany; if two, three, or four are needed, -the last two or three or four sermons which precede Septuagesima -are to be taken, in their order._ - --------------------- - -{467} - - _Twenty-fourth or Last Sunday after Pentecost._ - - - Epistle. - _Colossians i._ 9-14. - - Brethren: - We cease not to pray for you, and to beg that you may be filled - with the knowledge of his will in all wisdom and spiritual - understanding: that you may walk worthy of God, in all things - pleasing: being fruitful in every good work, and increasing in - the knowledge of God: strengthened with all might according to - the power of his glory, in all patience and long-suffering with - joy, giving thanks to God the Father, who hath made us worthy - to be partakers of the lot of the saints in light: who hath - delivered us from the power of darkness, and hath translated us - into the kingdom of the Son of his love: in whom we have - redemption through his blood, the remission of sins. - - - Gospel. - _St. Matthew xxiv._ 15-35. - - At that time: - Jesus said to his disciples: When you shall see "the - abomination of desolation," which was spoken of by Daniel the - prophet, standing in the holy place: he that readeth, let him - understand. Then let those that are in Judea flee to the - mountains. And he that is on the house-top, let him not come - down to take anything out of his house: and he that is in the - field, let him not go back to take his coat. And woe to them - that are with child, and that give suck in those days. But pray - that your flight be not in the winter or on the Sabbath. For - there shall be then great tribulation, such as hath not been - from the beginning of the world until now, neither shall be. - And unless those days had been shortened, no flesh should be - saved: but for the sake of the elect those days shall be - shortened. -{468} - Then, if any man shall say to you: Lo, here is Christ, or - there, do not believe him. For there shall arise false christs - and false prophets, and shall show great signs and wonders, - insomuch as to deceive (if possible) even the elect. Behold I - have told it to you beforehand. If therefore they shall say to - you: Behold he is in the desert; go ye not out: Behold he is in - the closets; believe it not. For as lightning cometh out of the - east, and appeareth even unto the west, so shall also the - coming of the Son of Man be. Wheresoever the body shall be, - there shall the eagles also be gathered together. And - immediately after the tribulation of those days, the sun shall - be darkened, and the moon shall not give her light, and the - stars shall fall from heaven, and the powers of the heavens - shall be moved. And then shall appear the sign of the Son of - Man in heaven: and then shall all the tribes of the earth - mourn: and they shall see the Son of Man coming in the clouds - of heaven with great power and majesty. And he shall send his - angels with a trumpet, and a great voice: and they shall gather - together his elect from the four winds, from the farthest parts - of the heavens to the uttermost bounds of them. Now learn a - parable from the fig tree: when its branch is now tender, and - the leaves come forth, you know that summer is nigh. So also - you, when you shall see all these things, know that it is near, - even at the doors. Amen I say to you, this generation shall not - pass till all these things be done. Heaven and earth shall pass - away, but my words shall not pass away. - ---------------- - - Sermon CXL. - - _Behold I have told it to you beforehand._ - --St. Matthew xxiv. 25. - -{469} - -Once in a venerable manor-house, at the head of the carved oak -stairway, stood an old clock. About half a minute before it -struck it made a curious, buzzing, whirring sound. Then all the -children of the house said, "Ah! the old clock is -_warning_"; and upstairs they ran to see the clock strike. -The clock told them beforehand what it was going to do. - -Now, brethren, there is a clock that has gone on warning and -striking for many a century, and that clock is called "the -Church's Year." It was wound up last Advent, and since then it -has struck Christmas, it has struck Epiphany, it has struck St. -Paul's Day, it has struck Easter, Pentecost, Assumption, All -Saints and All Souls. To-day it has nearly run down; it is -_warning_ for next Sunday, when it will strike Advent again. - -The Church, next Sunday, will bring you face to face with -judgment. To-day she _warns_ you that the great season of -Advent is coming once more; that the old year is passing, that -the new one is about to begin. So, then, brethren, before the -clock strikes for judgment, before time is dead, while life and -grace and opportunities still remain, take up your stand before -the old clock; look at the hours depicted on the dial, and ask -yourself how you spent last year, how you would be prepared if -judgment should come to you a week hence. - -Listen! How merrily that chime rings. You heard it about a year -ago. It was the Church clock striking Christmas. Where were you -then? Some of you, we know, were where you should be--at holy -Mass, receiving Holy Communion at the altar-rail. You heard the -organ pealing and the choir singing _Adeste fideles_; you -saw the little Infant Jesus in the crib, and the bright -evergreens decking the church, and felt in your hearts that -indeed there was peace on earth. Happy you if it was thus. -{470} -But alas! was it so? Were you not away from Mass last Christmas? -Were you not neglecting your religion? Were you not in mortal -sin? Were you not revelling, getting drunk, thinking rather of -feasting and enjoying yourselves than of devotion and -thanksgiving? - -Then the hour of Epiphany struck! What gifts had you to bring to -the manger-bed? Had you the gold of Christian charity to present? -Had you the incense of faith and the myrrh of sweet and fragrant -hope? Ah! it is to be feared that some knelt not at the -manger-bed of Jesus, but on the brink of hell: forgetting God, -scandalizing their neighbor, damning their own souls. On the -"Feast of Light" (as the Epiphany is sometimes called) some were -kneeling at the shrine of the world and '"holding the candle to -the devil." Didn't you hear the pendulum of the old clock -ticking, ticking, and seeming to say, as it swung: "Behold! I -have told you beforehand! Behold! I have told you beforehand!" -Why, then, did you not do penance? - -Then came Lent; and on the first Sunday of that holy time the -clock warned loud and clear for Easter. A voice almost seemed to -be heard shouting in your ears: "Easter-duty! Easter-duty! 'Time -and tide wait for no man!'" And so at last the clock struck. -Easter had passed. You had been "told beforehand." You did not -heed, and thus, oh! listen heaven, and listen hell, another -Easter-duty was missed, and another mortal sin committed. - -To-day, dear friends, the Church clock warns you again. The -Church herself cries to you to cast "off the works of darkness -and put on the armor of light." Give ear, then, while there is -yet life and hope. Have you been negligent? "Better late than -never"; _now_ is the time to mend. -{471} -Have you been a drunkard? _Now_ "be sober and watch." Have -you neglected your children? Begin to care for them as you -should. Have you neglected the sacraments? Come, prepare at once -to receive them worthily. Whatever your state may be, -remember--judgment is coming; death is at hand! Maybe God's clock -in heaven already points, for you, at the last hour; maybe this -is the last time that you will be _warned_, and then the -clock will _strike_ and you will be in eternity. Time and -tide are rushing on. Every tick of the clock brings you nearer -heaven or nearer hell. Oh! then prepare yourself for the great -day, that so when time _is_ dead and gone; when the great -clock strikes for the _last_ time, you may be found ready, -and go in with Jesus to his marriage feast. - - Rev. Algernon A. Brown. - ------------------------------ - - Sermon CXLI. - - - _That you may walk worthy of God._ - --Colossians i. 10. - - -"Brethren," says St. Paul, in the Epistle of this Sunday, "we -cease not to pray for you, ... that you may walk worthy of God." -These words may, no doubt, be understood to mean that we should -live in such a way as to be worthy to receive God in his Real -Presence at the time of Holy Communion, and by his grace at all -times; and, finally, to receive him, and to be received by him, -in his eternal kingdom of glory. But there is another sense, -perhaps a more natural one, and certainly a more special one, in -which we may understand them. - -{472} - -This sense is, that we should live in a way worthy of, and -suitable to, the dignity and the favor which he has conferred -upon us, in making or considering us worthy, as the apostle goes -on to say, "to be partakers of the lot of the saints in -light"--that is in bringing us into, and making us members of, -his one, true, and Holy Catholic Church. In other words, that we -should behave in such a way as to be creditable to him and to his -holy church, to which we belong. - -Now, this is a point the importance of which cannot be overrated, -and which we are too apt to forget. We lose sight of the fact -that the honor of God and of his church has been placed in our -hands, and confided to our charge; so that every sin which we -commit, besides its own proper malice, has the malice of an -indignity to the holy state to which we have been called. For -this reason, a sin committed by a Catholic is always greater than -the same sin committed by any one else; not only on account of -the greater grace and clearer light which he has received, but -also because God is more specially robbed of his honor by it. - -You all see this plainly enough when it is a question of a sin -committed by one who has been called to the ecclesiastical or -religious state. If a priest or a religious is guilty of any -offence, though it be but a small one, you are scandalized by it, -not only because he ought to have been better able to avoid it, -but also because it dishonors God's choice of him to be a special -image in this world of his divine goodness. - -{473} - -But you forget that you also, merely because you are Catholics, -dishonor God, and bring him and his holy religion into contempt -by the sins which you commit. It is plain enough, however, that -you do, though in a somewhat less degree than those whom he has -more specially chosen. - -And other people do not forget it, though you may. "Look at those -Catholics," the world outside is continually saying; "they may -belong to the true church, but they do not do much honor to it. -See how they drink, lie, and swear. If that is all the good it -does one to be a Catholic, I would rather take my chance of -saving my soul somewhere else than be reckoned among such -people." - -Now, it is all very true that such talk as this is unjust and -unfair, and that the very persons who say such things may really -be much worse, at least considering their temptations, than those -whom they find fault with. But still they have a right to find -fault that those whom God has brought into the true church are -not evidently as much better as they ought to be, than those whom -he has not; and you cannot altogether blame them for finding -fault with him rather than with yourselves, and saying that this -Catholic Church of his is rather a poor instrument to save the -world with. - -Remember then, my brethren, that a bad Catholic is a disgrace to -his church, and a dishonor to Almighty God, who founded it. A -story is told of a man who, when drunk, would deny that he was a -Catholic; he had the right feeling on this point, though he -committed a greater sin to save a less one. Imitate him, not in -denying your faith, but in taking care not to disgrace it; for -God will surely require of you an account, not only of your sins, -but also of the dishonor which they have brought on the holy name -by which you are called. - ------------------- - -{474} - - Sermon CXLII. - - - _As lightning cometh out of the east, - and appeareth even unto the west: - so shall also the coming of the Son of Man be._ - --St. Matthew xxiv. 27. - - -These words of our Lord, my dear brethren, refer principally to -the general judgment, which will come suddenly upon all, at least -all of those who shall be alive at the time when it shall occur. -And he could not have used a more striking comparison to show how -sudden it will be; how it will take every one unawares, even of -those who will be expecting it. You know that when you watch the -flashes of lightning in a thunder-storm, though you are expecting -them all the time, yet each one takes you by surprise; you hardly -know that it has come till it has gone; you do not so much see it -as remember it. So it will be at the last and awful day; all at -once, without any warning, the heavens will open, and God will -come suddenly, not this time in mercy, but in justice; not to -save the world, but to judge it; there will be no time even for -an act of contrition, but as every one is then found, so will he -be for all eternity. - -Probably you and I will not be in this world at the time of the -general judgment; it is most likely that we shall die before it -comes. We shall rise from our graves and be present at it, but we -shall have been already judged; so that it will not be by it that -we shall be saved or lost. But that judgment which we shall have -gone through will perhaps also have come on us suddenly; as -suddenly as the one on the last day. For it will come on us the -instant that our souls leave the body; the moment after we die we -shall appear before the throne of God to receive the sentence of -eternal salvation or condemnation. So it may surprise us at any -moment; for we may suddenly die. - -{475} - -There is not one of us here who has any certainty that he may not -before to-day's sun sets, nay, even this very hour or minute, -even before he can draw another breath, be standing before that -terrible judgment seat, and receiving that sentence from which -there is no appeal. - -How often do we hear of people suddenly struck down by death -without a moment's warning; people who were promising themselves, -as you no doubt are promising yourselves, many more days to live. -They did not do anything, so far as we can see, to deserve such a -sudden blow; they were living lives no worse and no better than -those of others around them. "Those eighteen," says our Lord, -"upon whom the tower fell in Siloe, and slew them; think you that -they also were debtors--that is to say, sinners--above all the -men that dwelt in Jerusalem?" No, God calls us suddenly in this -way to show that he is the owner of our lives, that he has made -no promise to give any one of us a single moment beyond those -which he has already given. - -But sudden death is not, we may say, any special visitation of -God. It is natural, not wonderful. If you could see the way in -which your own bodies are made, you would wonder not so much that -people die suddenly, but rather that they should die in any other -way. It is not more surprising that one should die suddenly than -that a watch should suddenly stop. The body is in many ways a -more delicate thing than a watch; and in its most delicate parts -the slightest thing out of order may be fatal. So we continue to -live rather by the special care which our Lord takes to preserve -our lives, than by any hold which our souls have on our bodies. - -{476} - -But you will say, "After all, father, very few really do die -suddenly, compared to those who have time to prepare." Well, it -is true that there are not many who pass instantly from full -health into the shadow of death; but if there were only one in a -million, is it not a terrible risk for one who is not prepared? -And, besides, in another way it is not true. For almost all die -sooner than they expect. All think, even when they have some -fatal illness, that they will have more time than is really to be -given them. Death, when it actually comes, is a surprise; for -every one, perhaps, the coming of the Son of Man is at the last -like the lightning; every one expects it, but not just then; -every one looks for a few moments more. - -When you think of these things, my dear brethren, there is only -one reasonable resolution for you to make. It is to live in such -a way that you may be ready to die at any instant; to be like -those wise virgins of whom the Gospel of to-day's feast, the -feast of the glorious martyr St. Catherine, tells us, who had oil -in their lamps when the cry came at midnight: "Behold the -bridegroom cometh, go ye forth to meet him." To have the grace of -God, which is represented by that oil, always in the lamp of your -soul; to be always in the state of grace, never in that of sin; -for most assuredly that cry will come to each one of you, and -sooner than you think; and woe be to you if you are not prepared -when it shall sound in your ears! - ----------------------- - - - - - - - - -End of the Project Gutenberg EBook of Five Minute Sermons, Volume I., by -Rev. Algernon A. 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Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - - -Most people start at our Web site which has the main PG search facility: - - http://www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. diff --git a/old/60107-8.zip b/old/60107-8.zip Binary files differdeleted file mode 100644 index 9a17dec..0000000 --- a/old/60107-8.zip +++ /dev/null diff --git a/old/60107-h.zip b/old/60107-h.zip Binary files differdeleted file mode 100644 index d9c0b3b..0000000 --- a/old/60107-h.zip +++ /dev/null diff --git a/old/60107-h/60107-h.htm b/old/60107-h/60107-h.htm deleted file mode 100644 index 8eb58cc..0000000 --- a/old/60107-h/60107-h.htm +++ /dev/null @@ -1,17111 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> -<html> - -<head> -<meta content="text/html;charset=ISO-8859-1" http-equiv="Content-Type"> -<title> -Five Minute Sermons -For Low Masses on all Sundays of the Year by -Priests of the Congregation of St. Paul -Volume I. -</title> - -<style type="text/css"> - -body -{ - /* margin-left: 10%; */ - margin-right: 10%; - word-spacing: .05em; -} - -h1 {font-size:160%; text-align:center;} - -h2 {font-size:130%; text-align:center;} - -h3 {font-size:100%; text-align:center;} - -.header_add { font-size:100%; - font-weight:bold; - text-align:center;} - -i { font-weight:bold; } - -hr { height:1px; background-color:black ; - margin-left:10%; margin-right:10%;} - -hr.thin { height:1px; width:60% ; } - -small { font-size:60%; } - -pre { font-family:Serif; } - -table { border-collapse:collapse; } - -table.toc { width:100%; - /*table-layout: fixed;*/ } - -table.center { margin-left:auto; - margin-right:auto; - } - -table.right { margin-left:auto; - } - -table, th, td -{ - border:0px solid black; - border-collapse:collapse; -} - -td -{ - padding:5px ; -} - -.center pre { - display:inline-block; - text-align:left; - } - -.center table { display: inline-block; - text-align: left; - } - -.cont { margin-left:5%; - font-style:italic;} - -.cite { margin-left:5%; } - -.citet { margin-left:5%; font-weight:bold;} - -.cite2 { margin-left:10%; } - -.footnote { margin-left:8%; - margin-right:8%;} - -.footnote2 { margin-left: 13%; - margin-right: 8%;} - -.footnote_color { background-color:#ddddff; } - -.center { text-align:center; } - -.center_close { text-align:center; - margin-top:-2%; } - -.image { text-align:center; } - -.right { text-align: right; } - -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; -} /* page numbers */ - -</style> - -</head> - -<body> - - -<pre> - -The Project Gutenberg EBook of Five Minute Sermons, Volume I., by -Rev. Algernon A. Brown and Anonymous - -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: Five Minute Sermons, Volume I. - -Author: Rev. Algernon A. Brown - Anonymous - -Release Date: August 17, 2019 [EBook #60107] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK FIVE MINUTE SERMONS, VOLUME I. *** - - - - -Produced by Don Kostuch - - - - - -</pre> - - - -<p class="cite"> -[Transcriber's notes: This production is based on -https://archive.org/details/fiveminutesermon00paul/page/n4] -</p> - -<span class="pagenum"><a id="Page_i">{i}</a></span> - <h1>Five Minute Sermons<br> -<br> - For Low Masses on all Sundays of the Year by<br> - Priests of the Congregation of St. Paul<br> -<br> - Volume I.</h1> -<br> -<br> - - <h2>Frederick Pustet & Co.,<br> -<br> - Printers to the Holy Apostolic see and<br> - The Sacred Congregation of Rites.<br> -<br> - Ratisbon Rome New York Cincinnati</h2> - -<span class="pagenum"><a id="Page_ii">{ii}</a></span> - - - <h3>Copyright, 1879<br> -<br> - Fr. Pustet & Co.,<br> -<br> - New York and Cincinnati</h3> -<br> -<span class="pagenum"><a id="Page_iii">{iii}</a></span> -<br> - <h2>Preface.</h2> -<br> -<p> -These short sermons were commenced in St. Paul's Church, New -York, toward the close of the year 1876. The motive for doing -this was that the great number of persons who generally attend -only a Low Mass on Sundays might enjoy the advantage of hearing -the word of God preached, without being delayed too long for -their convenience. For this reason they were limited in time to -five minutes, while the effort was made to condense within this -brief compass a sufficient amount of matter at once instructive -and hortatory, in plain and simple language, to answer the -practical purposes of a popular discourse. In order to secure -this twofold object of making the sermons so short that they -would not overrun the limit of five minutes, and at the same time -so solid and pungent that they would furnish a real nutriment and -stimulus to the minds and hearts of the audience, it was -obviously necessary that they should be carefully written out. -For each priest to write and commit to memory his own sermon -would be undertaking too much; and therefore the plan was adopted -of assigning to one the task of writing all the sermons, to be -read by each priest celebrating a Low Mass for the people. -<span class="pagenum"><a id="Page_iv">{iv}</a></span> -The sermons have been published every week in the <i>Catholic -Review</i>, and an advanced sheet of the printed copy, pasted on -a tablet, has been furnished, to be used in preaching the sermon -at each one of the Low Masses on the Sunday. The utility of these -sermons, the satisfaction they give to the people who hear them, -and the advantage which can be derived by reading them after they -have been published, are too obvious to need explanation. This -advantage we hope to make more extensive by now publishing the -greater part of the sermons which have been thus far preached, -and printed in a weekly newspaper, in the more convenient and -permanent form of a volume. It is hoped that they will be -practically useful to many priests who may read them, or use them -in preparing similar short sermons of their own for those -occasions when it is not practicable to give longer and more -elaborate discourses to their congregations. Many of them will be -found, besides, to furnish a nucleus for the composition of -sermons of the usual length and rhetorical completeness. To the -faithful they afford matter for spiritual reading and profitable -meditation which is all the better for being put into a brief and -simple shape. -</p> -<span class="pagenum"><a id="Page_v">{v}</a></span> -<p> -The merit of devising and first carrying into execution this -excellent plan of preaching the Five-Minute Sermons at Low Mass -belongs to the late Rev. Algernon A. Brown, C.S.P. It is quite -proper to praise the works of one who has departed this life, -even though he was one of our own society. Many of the sermons -written by Father Brown and contained in the present volume are -masterpieces in the art of miniature discourse. They are not -fragments or sections of sermons, reading like pages taken from -longer discourses or meditations, but genuine sermonettes, each -one complete and perfect in itself. They are marked, also, by a -grave and solemn earnestness remarkable in the utterances of so -very young a priest, and seeming to be like a shadow from a very -near proximity to the eternal world, cast over his spirit as he -rapidly drew near to the goal of his appointed course. It will -surely be deemed appropriate, and prove agreeable to the readers -of this volume of sermons, that a few lines should be consecrated -to the memory of the one who may justly be called its author, -although the greater portion of its actual contents came from -others who succeeded to him in the task from which he was called -away at so early a period of his sacerdotal life. -</p> -<p> -Father Algernon Brown, the son of a respectable physician who is -still living and resides in the Isle of Wight, was born at -Cobham, Surrey, England, May 30, 1848. He was bred in the -Established Church of England, and during his early youth was -educated at a ritualistic school in Brighton. -<span class="pagenum"><a id="Page_vi">{vi}</a></span> -His tastes and predilections were ecclesiastical, and he entered -warmly into the study and practice of the doctrinal, moral, and -liturgical views and ways of the Anglican ritualists. At the age -of eighteen he was received into the Catholic Church by Father -Knox, of the Oratory, and went first to St. Edmund's College, -afterwards to Prior Park, in order to prepare himself for the -priesthood. -</p> -<p> -After nearly completing his course, and having already received -minor orders, he came in 1871, with two younger brothers, both -converts, and one of the two an ecclesiastical student, to the -United States, and was ordained priest by the Most Rev. -Archbishop Purcell in the Archdiocese of Cincinnati, May 25, -1872. -</p> -<p> -In the year 1874 he was received as a member of the Congregation -of Paulists after a year's novitiate. During the four years which -elapsed between this period and that of his death Father Brown -suffered continually, and often severely, from ill health, yet -nevertheless continued to labor bravely and cheerfully, beyond -his strength, until he was actually overpowered by fatal disease. -His special department of work lay in the direction of the -sacristy and of the ceremonies at the public offices of divine -worship, and the management of the devout confraternities -established in the parish. His accurate knowledge of the rubrics, -ceremonial, and sacred chant, his ardent zeal for the order and -decorum of the divine service, and his untiring assiduity in the -work assigned him, were equally valuable to the religious -community of which he was a member, and edifying to the people. -</p> -<span class="pagenum"><a id="Page_vii">{vii}</a></span> -<p> -After the Easter of 1877 his failing health obliged him to make a -visit to his native England and his paternal home as the last -hope of prolonging his life. In the following autumn he returned, -enjoying a considerable but only temporary amelioration in his -physical condition, which soon after began to grow sensibly -worse. On the Feast of the Immaculate Conception he attempted for -the last time by a heroic effort to say Mass, but was prevented -by a fainting-fit which prostrated him at the foot of the altar -as he was commencing the Introit. From this day forward he was -slowly dying, until at last, after long and careful preparation, -he closed his eyes peacefully under the icy hand of death. His -death occurred on Monday in Passion Week, the 8th of April, 1878, -at the age of twenty-nine years and eleven months, and his solemn -obsequies were celebrated on the following Wednesday. All the -sermons in this volume which can be identified with certainty as -his are marked with his initial letter, B. May they long remain -unfaded, a bouquet of immortelles. -</p> -<p class="cite"> -[Transcribers's note: His full name has been substituted for "B" -and a "B" has been inserted in the Table of Contents entry.] -</p> - - <h3>In MEMORIAM!<br> -<br> - St. Paul's Church,<br> - Ninth Avenue And Fifty-ninth Street, New York.<br> - Feast of All Saints, 1879.</h3> -<br> -<span class="pagenum"><a id="Page_viii">{viii}</a></span> -<br> - <h1>Five Minute Sermons<br> -<br> - Volume 1.</h1> -<br> -<span class="pagenum"><a id="Page_ix">{ix}</a></span> -<br> - <h2>Contents.</h2> -<pre> -First Sunday of Advent: - Sermon I., B. <a href="#Page_18"> 18</a> - Sermon II., <a href="#Page_20"> 20</a> - Sermon III., <a href="#Page_22"> 22</a> - -Second Sunday of Advent: - Sermon IV., B. <a href="#Page_27"> 27</a> - Sermon V., <a href="#Page_30"> 30</a> - Sermon VI., <a href="#Page_32"> 32</a> - -Third Sunday of Advent: - Sermon VII., B. <a href="#Page_37"> 37</a> - Sermon VIII., <a href="#Page_39"> 39</a> - Sermon IX., <a href="#Page_42"> 42</a> - -Fourth Sunday of Advent: - Sermon X., B. <a href="#Page_47"> 47</a> - Sermon XI., <a href="#Page_49"> 49</a> - Sermon XII., <a href="#Page_52"> 52</a> - -Sunday within the Octave of Christmas: - Sermon XIII., B. <a href="#Page_56"> 56</a> - Sermon XIV., <a href="#Page_59"> 59</a> - Sermon XV., <a href="#Page_62"> 62</a> - -The Epiphany: - Sermon XVI., <a href="#Page_66"> 66</a> - Sermon XVII., <a href="#Page_68"> 68</a> -</pre> -<span class="pagenum"><a id="Page_x">{x}</a></span> -<pre> -First Sunday after Epiphany: - Sermon XVII., B. <a href="#Page_73"> 73</a> - Sermon XIX., <a href="#Page_75"> 75</a> - -Second Sunday after Epiphany: - Sermon XX., B. <a href="#Page_80"> 80</a> - Sermon XXI., <a href="#Page_83"> 83</a> - Sermon XXII., <a href="#Page_86"> 86</a> - -Third Sunday after Epiphany: - Sermon XXIII., B. <a href="#Page_91"> 91</a> - Sermon XXIV., <a href="#Page_93"> 93</a> - -Fourth Sunday after Epiphany: - Sermon XXV., <a href="#Page_97"> 97</a> - Sermon XXVI., <a href="#Page_100"> 100</a> - Sermon XXVII., <a href="#Page_103"> 103</a> - -Fifth Sunday after Epiphany: - Sermon XXVIII., <a href="#Page_108"> 108</a> - Sermon XXIX., <a href="#Page_111"> 111</a> - -Sixth Sunday after Epiphany: - Sermon XXX., B. <a href="#Page_115"> 115</a> - Sermon XXXI., <a href="#Page_118"> 118</a> - -Septuagesima Sunday - Sermon XXXII., B. <a href="#Page_122"> 122</a> - Sermon XXXIII., <a href="#Page_125"> 125</a> - Sermon XXXIV., <a href="#Page_127"> 127</a> - -Sexagesima Sunday: - Sermon XXXV., B. <a href="#Page_133"> 133</a> - Sermon XXXVI., <a href="#Page_136"> 136</a> - Sermon XXXVII., <a href="#Page_138"> 138</a> -</pre> -<span class="pagenum"><a id="Page_xi">{xi}</a></span> -<pre> -Quinquagesima Sunday: - Sermon XXXVIII., B. <a href="#Page_142"> 142</a> - Sermon XXXIX., <a href="#Page_145"> 145</a> - Sermon XL., <a href="#Page_147"> 147</a> - -First Sunday of Lent: - Sermon XLI., <a href="#Page_152"> 152</a> - Sermon XLII., <a href="#Page_154"> 154</a> - Sermon XLIII., B. <a href="#Page_157"> 157</a> - -Second Sunday of Lent: - Sermon XLIV., <a href="#Page_161"> 161</a> - Sermon XLV., B. <a href="#Page_164"> 164</a> - Sermon XLVI., <a href="#Page_166"> 166</a> - -Third Sunday of Lent: - Sermon XLVII., <a href="#Page_170"> 170</a> - Sermon XLVIII., B. <a href="#Page_173"> 173</a> - Sermon XLIX., <a href="#Page_175"> 175</a> - -Fourth Sunday of Lent: - Sermon L., <a href="#Page_179"> 179</a> - Sermon LI., B. <a href="#Page_182"> 182</a> - -Passion Sunday: - Sermon LII., <a href="#Page_186"> 186</a> - Sermon LIII., B. <a href="#Page_188"> 188</a> - Sermon LIV., <a href="#Page_192"> 192</a> - -Palm Sunday - Sermon LV., B. <a href="#Page_196"> 196</a> - Sermon LVI., <a href="#Page_198"> 198</a> - Sermon LVII., <a href="#Page_200"> 200</a> -</pre> -<span class="pagenum"><a id="Page_xii">{xii}</a></span> -<pre> -Easter Sunday: - Sermon LVIII., B. <a href="#Page_204"> 204</a> - Sermon LIX., <a href="#Page_207"> 207</a> - Sermon LX., <a href="#Page_210"> 210</a> - -Low Sunday: - Sermon LXI., B. <a href="#Page_214"> 214</a> - Sermon LXII., <a href="#Page_217"> 217</a> - Sermon LXIII., <a href="#Page_219"> 219</a> - -Second Sunday after Easter: - Sermon LXIV. <a href="#Page_223"> 223</a> - Sermon LXV., B. <a href="#Page_225"> 225</a> - Sermon LXVI., <a href="#Page_227"> 227</a> - -Third Sunday after Easter: - Sermon LXVII., B. <a href="#Page_233"> 233</a> - Sermon LXVIII., <a href="#Page_235"> 235</a> - Sermon LXIX., <a href="#Page_238"> 238</a> - -Fourth Sunday after Easter: - Sermon LXX., B. <a href="#Page_242"> 242</a> - Sermon LXXI., <a href="#Page_245"> 245</a> - Sermon LXXII., <a href="#Page_248"> 248</a> - -Fifth Sunday after Easter: - Sermon LXXIII., <a href="#Page_252"> 252</a> - Sermon LXXIV., <a href="#Page_254"> 254</a> - Sermon LXXV., <a href="#Page_257"> 257</a> - -Sunday within the Octave of the Ascension: - Sermon LXXVI., <a href="#Page_260"> 260</a> - Sermon LXXVII., <a href="#Page_263"> 263</a> - Sermon LXXVIII., <a href="#Page_265"> 265</a> -</pre> -<span class="pagenum"><a id="Page_xiii">{xiii}</a></span> -<pre> -Feast of Pentecost, or Whit-Sunday: - Sermon LXXIX., <a href="#Page_269"> 269</a> - Sermon LXXX., <a href="#Page_272"> 272</a> - Sermon LXXXI., <a href="#Page_274"> 274</a> - -Trinity Sunday: - Sermon LXXXII., <a href="#Page_279"> 279</a> - Sermon LXXXIII., <a href="#Page_282"> 282</a> - Sermon LXXXIV., <a href="#Page_284"> 284</a> - -Second Sunday after Pentecost: - Sermon LXXXV., <a href="#Page_289"> 289</a> - Sermon LXXXVI., <a href="#Page_292"> 292</a> - Sermon LXXXVII., <a href="#Page_295"> 295</a> - -Third Sunday after Pentecost: - Sermon LXXXVIII., <a href="#Page_299"> 299</a> - Sermon LXXXIX., B. <a href="#Page_301"> 301</a> - Sermon XC., <a href="#Page_304"> 304</a> - -Fourth Sunday after Pentecost: - Sermon XCI., <a href="#Page_308"> 308</a> - Sermon XCII., <a href="#Page_311"> 311</a> - -Fifth Sunday after Pentecost: - Sermon XCIII., B. <a href="#Page_315"> 315</a> - Sermon XCIV., <a href="#Page_317"> 317</a> - -Sixth Sunday after Pentecost: - Sermon XCV., <a href="#Page_321"> 321</a> - Sermon XCVI., <a href="#Page_323"> 323</a> - Sermon XCVII., <a href="#Page_388"> 388</a> -</pre> -<span class="pagenum"><a id="Page_xiv">{xiv}</a></span> -<pre> -Seventh Sunday after Pentecost: - Sermon XCVIII., <a href="#Page_330"> 330</a> - Sermon XCIX., <a href="#Page_332"> 332</a> - Sermon C., <a href="#Page_335"> 335</a> - -Eighth Sunday after Pentecost: - Sermon CI., <a href="#Page_339"> 339</a> - Sermon CII., <a href="#Page_342"> 342</a> - Sermon CIII., <a href="#Page_344"> 344</a> - -Ninth Sunday after Pentecost: - Sermon CIV., <a href="#Page_349"> 349</a> - Sermon CV., <a href="#Page_352"> 352</a> - -Tenth Sunday after Pentecost: - Sermon CVI., <a href="#Page_356"> 356</a> - Sermon CVII., <a href="#Page_359"> 359</a> - Sermon CVIII., <a href="#Page_361"> 361</a> - -Eleventh Sunday after Pentecost: - Sermon CIX., <a href="#Page_366"> 366</a> - Sermon CX., <a href="#Page_369"> 369</a> - Sermon CXI., <a href="#Page_371"> 371</a> - -Twelfth Sunday after Pentecost: - Sermon CXII., <a href="#Page_376"> 376</a> - Sermon CXIII., B. <a href="#Page_378"> 378</a> - Sermon CXIV., <a href="#Page_381"> 381</a> - -Thirteenth Sunday after Pentecost: - Sermon CXV., B. <a href="#Page_385"> 385</a> - Sermon CXVI., <a href="#Page_388"> 388</a> - Sermon CXVII., <a href="#Page_390"> 390</a> -</pre> -<span class="pagenum"><a id="Page_xv">{xv}</a></span> -<pre> -Fourteenth Sunday after Pentecost: - Sermon CXVIII., B. <a href="#Page_394"> 394</a> - Sermon CXIX., <a href="#Page_397"> 397</a> - Sermon CXX., <a href="#Page_400"> 400</a> - -Fifteenth Sunday after Pentecost: - Sermon CXXI., B. <a href="#Page_404"> 404</a> - Sermon CXXII., <a href="#Page_406"> 406</a> - Sermon CXXIII., <a href="#Page_409"> 409</a> - -Sixteenth Sunday after Pentecost: - Sermon CXXIV., B. <a href="#Page_413"> 413</a> - Sermon CXXV., <a href="#Page_416"> 416</a> - -Seventeenth Sunday after Pentecost: - Sermon CXXVI., B. <a href="#Page_420"> 420</a> - Sermon CXXVII., B. <a href="#Page_422"> 422</a> - -Eighteenth Sunday after Pentecost: - Sermon CXXVIII., <a href="#Page_426"> 426</a> - Sermon CXXIX., <a href="#Page_428"> 428</a> - -Nineteenth Sunday after Pentecost: - Sermon CXXX., B. <a href="#Page_433"> 433</a> - Sermon CXXXI., <a href="#Page_436"> 436</a> - -Twentieth Sunday after Pentecost: - Sermon CXXXII., B. <a href="#Page_440"> 440</a> - Sermon CXXXIII., <a href="#Page_442"> 442</a> - -Twenty-first Sunday after Pentecost: - Sermon CXXXIV., <a href="#Page_447"> 447</a> -</pre> -<span class="pagenum"><a id="Page_xvi">{xvi}</a></span> -<pre> -Twenty-second Sunday after Pentecost: - Sermon CXXXV., B. <a href="#Page_452"> 452</a> - Sermon CXXXVI., <a href="#Page_454"> 454</a> - -Twenty-third Sunday after Pentecost: - Sermon CXXXVII., B. <a href="#Page_459"> 459</a> - Sermon CXXXVIII., B. <a href="#Page_461"> 461</a> - Sermon CXXXIX., <a href="#Page_463"> 463</a> - -Twenty-fourth or Last Sunday after Pentecost: - Sermon CXL., B. <a href="#Page_468"> 468</a> - Sermon CXLI., <a href="#Page_471"> 471</a> - Sermon CXLII., <a href="#Page_474"> 474</a> -</pre> -<span class="pagenum"><a id="Page_17">{17}</a></span> -<hr> - <h2><i>First Sunday of Advent</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans xiii</i>. 11-14,<br> -</p> -<p class="cite"> - Brethren:<br> - Know that it is now the hour for us to rise from sleep. For now - our salvation is nearer than when we believed. The night is - passed, and the day is at hand. Let us therefore cast off the - works of darkness, and put on the armor of light; let us walk - honestly as in the day; not in rioting and drunkenness, not in - chambering and impurities, not in contention and envy; but put - ye on the Lord Jesus Christ. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xxi.</i> 25-33.<br> -</p> -<p class="cite"> - At that time Jesus said to his disciples: - There shall be signs in the sun, and in the moon, and in the - stars: and upon the earth distress of nations, by reason of the - confusion of the roaring of the sea and of the waves, men - withering away for fear, and expectation of what shall come - upon the whole world. For the powers of heaven shall be moved: - and then they shall see the Son of Man coming in a cloud with - great power and majesty. But when these things begin to come to - pass, look up and lift up your heads: because your redemption - is at hand. And he spoke to them a similitude. See the - fig-tree, and all the trees: when they now shoot forth their - fruit, you know that summer is nigh; so you also when you shall - see these things come to pass, know that the kingdom of God is - at hand. Amen I say to you this generation shall not pass away, - till all things be fulfilled. Heaven and earth shall pass away, - but my words shall not pass away. -</p> -<hr> -<span class="pagenum"><a id="Page_18">{18}</a></span> - - <h3>Sermon I.</h3> -<p class="cite"> - <i>Heaven and earth shall pass away</i>.<br> - —St. Luke xxi. 33. -</p> -<p> -Ah! my friend, how are you? How do you do? Where are you going? -These are everyday expressions, dear brethren. Probably some -neighbor spoke to you thus as you were coming to Mass. This is -the first Sunday in Advent, the Sunday of judgment, and I am -going to put the same questions to you. I begin with the last -one. Where are you going? Young men, old men, women, girls, -children, people, priests, rich and poor, where are all of you -going? Are you going to church or for a walk? No, we have a trial -at court and are summoned to appear. Whose trial? Our own. Yes, -we are all going to judgment, the trial of eternity before the -all-seeing Judge. We are all formed in a great procession. No -matter whether we are good or bad, in a state of grace or of -mortal sin, no matter whether our case is a good one or a bad -one, no matter if our cause be just or unjust, we are all going -to judgment—all going to the great trial, in which every living -soul, each man and woman and child, shall be the prisoners at the -bar, and God, the judge of all, shall sit upon the great white -Throne. When will that trial-day come? No one knows, not even the -angels, our Lord says. Judgment will come suddenly. Time has been -given you. You have been told "beforehand." The <i>actual</i> -coming will be sudden. "Behold, I come as a thief in the night." -"Behold, I come quickly." "Behold, I come as the lightning." Such -are the terms in which our Lord speaks of his second advent. When -men are eating and drinking, marrying, buying, and selling, -burying the dead, laboring, praying, waking or sleeping, -<i>then</i> there will be a cry heard, "Behold, the Bridegroom -cometh; go ye forth to meet Him." -<span class="pagenum"><a id="Page_19">{19}</a></span> -Go forth just as you are; just as the moment finds you; without a -moment more to prepare, without an instant in which to say, "God -help me!" Where are you going, then? Going to judgment. Going to -a <i>sudden</i> judgment. Going to meet accusers who will rise -out of the graves of earth and from the pit of hell to bear -witness against sinners for all the commandments they have -broken, all the duties they have neglected, all the scandal and -bad example they have given. Woe to bad parents in that day! Woe -to disobedient children in that day! Woe to the drunken, the -impure, the thieves, the liars, the false witnesses, the -apostates in that day! Ah! then, how do <i>you</i> do. Christian, -Catholic? How are you, baptized of God? How is your health, the -health of your soul? Are you in the fever of sin? Do you see upon -your souls great livid plague-spots of mortal offences against -the Almighty? Then tremble, for you have to face the God "whose -eyes are brighter than the noonday sun"! He will ask: "How are -you? What mean these stains upon your soul? Where is the white -garment that I gave you? Where is my image and likeness?" Woe to -every one who cannot answer these questions; for to be unable to -answer means to be unable to go to heaven, means that you will be -found guilty by the Eternal Judge and condemned to everlasting -death. Let, then, these two questions ring in your ears: Where -are you going? How are you in God's sight? You are going to -judgment. Are you in a fit state to appear there? Brethren, it -will be an awful day, that day of judgment, even for the just. -<span class="pagenum"><a id="Page_20">{20}</a></span> -"Where, then, shall the unjust and the sinner appear?" Look up to -the heavens as you leave this church. The clouds are not yet -riven. The sun is not yet darkened. Oh! then there is yet time. -There is a moment's lull before the storm breaks; a second's -pause before the trumpet sounds. But the day of judgment <i>will -come</i>, for Jesus Christ has told us so, and, as he says: -"Heaven and earth shall pass away, but my words shall not pass -away." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon II.</h3> - -<p class="cite"> - <i>Brethren: Know that it is now the hour<br> - for us to rise from sleep.</i><br> - —Romans xiii. 11. -</p> -<p> -To-day, my dear brethren, is the New Year's Day of the Catholic -Church. Today she begins again that round of seasons and -festivals which will never cease to be repeated till that day -comes of which this season of Advent reminds us—that day in -which, as St. Peter tells us, "the heavens shall pass away with -great violence, and the elements shall be melted with heat, and -the earth and the works which are in it shall be burnt up"; that -day when He who died for us on the cross shall come to judge the -living and the dead. -</p> -<p> -The church begins her year with Advent, because this season -represents principally, not that last coming of our Lord of which -I have just spoken, but rather that time which went before his -first coming—that long period of several thousand years, -answering to the four weeks of this season, with which the -world's history began, and in which it was waiting for the -promise of redemption to be fulfilled. -<span class="pagenum"><a id="Page_21">{21}</a></span> -But there is another very good reason for each one of us to begin -our own new year now, and it is one of the reasons why the second -advent of Christ is presented to our minds by the church, as well -as his first, at this time. -</p> -<p> -It is that we may now make that serious examination of our past -life, and those firm resolutions for the future, that we can best -make at the beginning of a new year, when we feel most strongly -that one more of those short cycles by which our life is measured -has gone for ever beyond our reach, and brought us so much nearer -not only to the day of general judgment, but also to that more -imminent one in which each one of us shall stand alone before the -throne of God to give an account of the use which we have made of -these precious years which he has given us, and which are passing -so rapidly away. -</p> -<p> -This new year's day of the church is a time, then, above all -others in which we should make those resolutions without which we -cannot be saved. -</p> -<p> -It is said that hell is paved with good intentions; it may with -equal truth be said that heaven is paved with good resolutions. -What is the difference between the two? An intention is a purpose -the carrying out of which is put off till some other time; a -resolution is one which is carried out now. So, as the putting -off of our good purposes is the sure way to lose our souls, the -carrying them out at once is the means absolutely necessary to -salvation and certain to secure it. -</p> -<span class="pagenum"><a id="Page_22">{22}</a></span> -<p> -No one ever saved his soul without some time or other making a -resolution to keep the law of God, and going to work at once to -carry it out, and persevering in it to the end of life, Such a -resolution has got to be made at some time, and now is the time -to make it. -</p> -<p> -Look back, then, my brethren, on this first day of the new year, -at the one which has just gone never to return, and see if you -are satisfied with the way you have spent it. Ask yourselves if -you have not been trifling away enough of the short time which -was given you to be spent in the service of God, and if there is -any too much left to make some recompense to him for all that he -has done for you; and say, with the church in the Epistle of this -Sunday, that now it is indeed the hour to rise from sleep, from -this fatal sleep of indifference and ingratitude, and go to work -in real earnest on the business of your salvation, and not rest -again till the time for rest has come. God will surely give that -eternal rest to those who labor during life, but he has not -promised it to sluggards and traitors, as those certainly are who -care only for themselves and not for him, and who expect their -reward without doing anything to deserve such a favor at his -hands. -</p> -<hr> - <h3>Sermon III.</h3> - -<p class="cite"> - <i>Heaven and earth shall pass away.</i><br> - —St. Luke xxi. 33. -</p> -<p> -By the word "heaven" our Lord does not mean that heaven to which -we shall be admitted if we are faithful, for that, as we know, is -eternal. No; he means some part of the visible heavens with which -our earth is immediately connected. -<span class="pagenum"><a id="Page_23">{23}</a></span> -The earth, and to some extent the visible heaven also, we do not -know how, will pass away as to their present state—they will be -so changed that it may be said that the old earth and the old -heaven have been destroyed. -</p> -<p> -It is to remind us of this second coming, or advent, of our Lord, -when the world and all that it contains shall pass away, as well -as of his first coming, which we are to celebrate at Christmas, -that the church keeps this season on which we have just entered, -and calls it by this name of Advent. -</p> -<p> -This truth, that the heavens and earth which we see shall pass -away, or be destroyed, is a matter of faith. We cannot, probably, -prove by science that this must take place, certainly not that -such a change is so near as the Scriptures seem to indicate; but -we do not need the light of faith to show us that they shall pass -away from <i>us</i>, and that, perhaps, very soon. In a few -years—perhaps in a few months or days—we shall close our eyes -in death, and the heavens and earth which we now see shall -disappear from our sight for ever. There are two lessons which we -may learn from this evident and certain truth, and which the -church wishes us to consider at this time. -</p> -<p> -The first is that the pleasures of this world are so fleeting and -uncertain that it is not worth while for us to take any pains to -secure them. We can only hold them for a little while at the -most; they are like the treasures which one sometimes possesses -in a dream and which melt away in the hands on waking. A moment -after death it will make no difference to us whether we have had -them or not; they will seem to have been possessed only as in a -dream when we wake to the reality of the next world. -<span class="pagenum"><a id="Page_24">{24}</a></span> -"They have slept their sleep," says the Psalmist, "and all the -men of riches have found nothing in their hands." The life of one -who makes pleasure his object is like a sleep; and, as St. Paul -warns us in the Epistle of to-day, "it is now the hour for us to -rise from sleep. For now our salvation is nearer than when we -believed." -</p> -<p> -Our real salvation, the only life which is really worth enjoying, -is coming very soon. This life is only a season of Advent to -prepare for that eternal festival to which we have been invited -by the King of kings. -</p> -<p> -So, as our first conclusion is that it is not worth while to seek -for the pleasures of this life, our second is that it is not a -matter for great grief if we have pain and affliction in it. One -would not mind suffering for a day, or even for a week, if the -rest of only this short mortal life was to be passed in -uninterrupted enjoyment. So, if it be the will of God, perhaps we -can manage to pass a few years in pain and sorrow, with the -promise, which will not fail us, of happiness that shall be -eternal. -</p> -<p> -Especially when we remember that pain and sorrow in this life -make that promise all the more sure. "Blessed are ye poor," says -our Lord, "for yours is the kingdom of God. Blessed are ye that -hunger now, for ye shall be filled. Blessed are ye that weep now, -for ye shall laugh. … Blessed are they that mourn, for they -shall be comforted." "Behold," he says, "I come quickly, and my -reward is with me, to render to every man according to his -works." -<span class="pagenum"><a id="Page_25">{25}</a></span> -Let this, then, be our care, not to seek pleasure nor to avoid -pain which shall soon pass away, but so to live that we shall be -anxious to meet him and have a well-grounded hope of receiving -that reward; that when he says, "Surely I come quickly," we may -be able to answer with the apostle, "Amen. Come, Lord Jesus." For -that life is the best in which one is most willing and ready to -die; in which one hears most gladly that this heaven and this -earth shall pass away. -</p> -<hr> -<span class="pagenum"><a id="Page_26">{26}</a></span> - - <h2><i>Second Sunday of Advent</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Romans xv.</i> 4-13. -</p> -<p class="cite"> - Brethren:<br> - What things soever were written, were written for our - instruction; that through patience and the comfort of the - Scriptures, we might have hope. Now the God of patience and of - comfort grant you to be of one mind one towards another, - according to Jesus Christ: that with one mind, and with one - mouth, you may glorify God and the Father of our Lord Jesus - Christ. Wherefore receive one another, as Christ also hath - received you unto the honor of God. For I say that Christ Jesus - was minister of the circumcision for the truth of God, to - confirm the promises made to the fathers. But that the Gentiles - are to glorify God for his mercy, as it is written: Therefore - will I confess to thee, O Lord, among the Gentiles, and will - sing to thy name. And again he saith: Rejoice, ye Gentiles, - with his people. And again: Praise the Lord, all ye Gentiles; - and magnify him, all ye people. And again Isaias saith: There - shall be a root of Jesse; and he that shall rise up to rule the - Gentiles, in him the Gentiles shall hope. Now the God of hope - fill you with all joy and peace in believing: that you may - abound in hope, and in the power of the Holy Ghost. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xi.</i> 2-10. -</p> -<p class="cite"> - At that time: - When John had heard in prison the works of Christ, sending two - of his disciples he said to him: Art thou he that art to come, - or look we for another? And Jesus making answer said to them: - Go and relate to John what you have heard and seen. The blind - see, the lame walk, the lepers are cleansed, the deaf hear, the - dead rise again, the poor have the gospel preached to them. And - blessed is he that shall not be scandalized in me. -<span class="pagenum"><a id="Page_27">{27}</a></span> - And when they went their way, Jesus began to say to the - multitudes concerning John: What went you out into the desert - to see? a reed shaken with the wind? But what went you out to - see? a man clothed in soft garments? Behold they that are - clothed in soft garments are in the houses of kings. But what - went you out to see? a prophet? yea, I tell you, and more than - a prophet. For this is he of whom it is written: Behold, I send - my Angel before thy face, who shall prepare thy way before - thee. -</p> -<hr> - - <h3>Sermon IV.</h3> - -<p class="cite"> - <i>Behold, I send my Angel before thy face.</i><br> - —St. Matthew xi. 10. -</p> -<p> -I suppose, brethren, among the first things you remember hearing -of in your childhood were "<i>the angels of God</i>" or, as -people often say, "<i>the angels of God in heaven</i>." You -remember, I am sure, how pleased you were to look at their -pictures, with sweet faces and large, outstretched wings, and how -glad you were when you were told that one of those guardian -spirits was always by your side. But this morning I want to speak -to you, not of the "angels of God in heaven," but of the -<i>angels of God on earth</i>. And who are <i>they?</i> you will -ask. Are they spirits? Have they wings like the angels we saw -years ago in the picture-book? No, they have not wings; they are -not pure spirits; they are men, women, and children just like -ourselves. The word "angel" means a messenger, one who is sent -with tidings. Thus St. John Baptist (who was sent to tell the -world that Jesus Christ was coming) is called in to-day's Gospel -"an angel"—that is, a messenger from God. Now, brethren, all of -us ought to be messengers of God to our neighbor and to the -world. -<span class="pagenum"><a id="Page_28">{28}</a></span> -We are all Catholics, have all been called to know the true -faith, and we have all been taught how to observe God's moral -law. First, then, we Catholics ought to be the <i>angels of God -on earth</i> to those who are not Catholics. We ought to do our -best in our own little circle to spread the knowledge of our holy -religion. By our lives we ought to show the world that the -Catholic religion makes us better citizens, better and more -honest men of business, and truer lovers of our neighbors and -mankind. Many of you "live out" at service in Protestant or -infidel families; many of you are working for non-Catholic -employers; many are employed in factories, surrounded by those -who belong to false religions or who have no religion at all. Oh! -what chances such have to be <i>angels of God on earth</i>. You -can show by your fidelity to work, by your strict honesty, by -your modest behavior, that you belong to a religion which comes -from God. By a seasonable word, by the loan of a book, by showing -your horror of cursing and swearing and of bad talk, you would be -doing God's work, and showing to those outside the church that -there is <i>something</i> in your belief which makes you good. -Have you done this? Have you not, on the contrary, often -scandalized our non-Catholic friends by your bad example, your -dishonesty, your exhibitions of temper, your outbursts of -blasphemy, and your consent to what was impure? Ah! when you do -these things you are the <i>angels of the devil on earth</i>. You -are doing his work and bearing his message. Again, to your own -Catholic brethren and to your own family you can be <i>angels of -God on earth!</i> Have you got a scandalous neighbor, a negligent -father or mother, a wicked child, a profligate husband or son? -<span class="pagenum"><a id="Page_29">{29}</a></span> -Oh! be angels of God to these unfortunate ones. By your good -example, your patience in affliction, by your charity and -forbearance, your strict attention to your religious duties, and, -in short, by a really good life, you will be able to "prepare the -way of the Lord." You will "go before his face" to prepare the -way for his graces. Don't let it be said by those who are not -good Catholics, "I don't see that those who go to their duties -are any better than I am." Show them that you are better, and -that it is <i>religion</i> that makes you so. "Example is better -than precept." Actions speak louder than words. Oh! then be -angels of God to those outside the church, be angels of God to -your children, to your parents, to your friends and neighbors. -Once there was a child who had been very badly brought up by his -parents. He went to church by chance one day, and heard an -instruction on the laws of the church. When he came home, -although it was Friday, there was meat for dinner. The boy would -not eat it. Furious at this, his bad parents beat him; but the -child remained firm, till at last, touched by his example, the -parents converted themselves and lived as good Catholics. That -boy was an angel of God on earth. "Go ye and do in like manner," -and then our Lord Jesus Christ, the "Angel of the great -covenant," will summon you at death to take your place among his -holy angels, with whom you shall be glorified and chant his -praises for ever and ever. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> -<span class="pagenum"><a id="Page_30">{30}</a></span> - - <h3>Sermon V.</h3> - -<p class="cite"> - <i>He that is not with me<br> - is against me.</i><br> - —St. Matthew xii. 30. -</p> -<p> -There are many Christians who do not seem to know that they are -Christians. They do not seem to realize what the word Christian -means; or, if they do, they do not act as if they did. They do -not understand, if we are to judge them by their actions, that it -is the name of one of the two great parties in this world—the -party of Christ and that of Anti-christ. -</p> -<p> -The issues between these two parties are more important than -those between any others that ever have been or ever will be; for -they are questions not only of time but of eternity. And the -principles of these parties are so different that no compromise -between them is possible. They are fighting with each other for -the possession of the world, and neither will be satisfied till -complete victory is gained—that is, till the other ceases to be. -Every one has got to belong to one of these parties. It is -impossible for any one to remain neutral in this contest and a -mere spectator of it. Every one has got to be on one side or the -other. This is what our Lord himself says: "He that is not with -me is against me." -</p> -<p> -Every one, then, that does not wish to be on the devil's side has -got to be on that of Christ. But this is just what a great many -of you, my dear friends, do not, I am afraid, see so clearly as -you should. You often try, I fear, to stand off and be on neither -side when duty requires you to come out boldly on the side to -which you belong. -</p> -<span class="pagenum"><a id="Page_31">{31}</a></span> -<p> -Perhaps, for instance, you are compelled to associate daily with -persons—either infidels, Protestants, or bad Catholics—whose -mouths are full of impious or impure talk, which they expect you -to agree with or join in. They enjoy this filth and profanity, -and pretend to think their foul and blasphemous jests very funny, -which they very seldom are; and they expect you to laugh at them, -as they themselves do. -</p> -<p> -Now, I do not say that you are bound each and every time to -reprove these sins, but I do say that you are sometimes. You -cannot expect not to be counted among these people, and justly so -counted, too, unless you say or do enough in some way to show -plainly on what side you are. Do not, then, keep your faith and -piety shut up in your prayer-books, only to be brought out when -you are on your knees before God and no one by who will not -admire you for them. No; bring them out plainly in the sight of -his enemies, and let them see that you are really in -earnest—that you really and truly believe that you have got a -soul to save, and that your professions are not at all a -pretence. -</p> -<p> -For, if you do not do this, you will be carried over to the other -side in spite of yourself. If you do not reprove and separate -yourself from what is sinful, you will join in it. Your own -experience ought to show you that. Your effort to be neither the -one thing nor the other, neither God's servant nor the devil's, -always has been in vain and always will be. For the Eternal Truth -has said, "He that is not with me is against me." -</p> -<span class="pagenum"><a id="Page_32">{32}</a></span> -<p> -Yes, my brethren, it is certain that if you will not confess -Christ boldly and openly before men; if you will not acknowledge -that his faith and his morals are yours also; if you will not -bravely and generously take his part in the great battle which he -is fighting in this world, and in which he has enlisted you to -fight under him; but if, on the other hand, you sneak off into a -corner and stay there as long as his enemies are in sight, he -will not count you as his servants or friends, and you will not -be so, either in this world or in the world to come. "He that -shall deny me before men, I will also deny him before my Father -who is in heaven." And if you will not confess him, you must deny -him; there is no middle course. -</p> -<p> -Be not, then, runaways, but brave soldiers in the conflict to -which you are called. The enemies of Christ are not afraid to let -their principles be known; if you would imitate their example the -tables would be turned. They would be ashamed of themselves, if -you would not be; and it is they who ought to be ashamed, not -you. Moreover, God would get the glory which belongs to him, and -if you will not give it to him you cannot expect him to save your -mean and cowardly souls. -</p> -<hr> - - <h3>Sermon VI.</h3> - -<p class="cite"> - <i>What went you out into the desert to see?<br> - a reed shaken with the wind?</i><br> - —St. Matthew xi. 8.<br> - —usccb.org/bible: St. Matthew xi. 7 -</p> -<p> -In these words, my dear brethren, our Lord holds up the character -of his great precursor, St. John Baptist, as a model for the -imitation of his disciples, and also for our imitation. "St. John -is not like a reed shaken with the wind; see that you follow his -example"—that is the meaning and the lesson of this question -asked by our Lord. -</p> -<span class="pagenum"><a id="Page_33">{33}</a></span> -<p> -St. John, indeed, was not like a reed shaken with the wind. He -was rather like a massive column of stone, which is not moved a -hair's-breadth from its place by the most furious storms. He was -firm and unyielding to all the assaults of temptation. Born free -from original sin, he persevered without actual sin through the -whole of his glorious life. -</p> -<p> -He has set us a magnificent example of firmness and -fortitude—virtues in which Christians of the present day are -wofully wanting. There is a great deal of piety nowadays, but it -seems often to be of a very superficial kind. It looks well, but -it does not wear well. Its outside is very promising, but there -Is something wanting inside, and that is a backbone. It does very -well in the sheltered atmosphere of the church, but it breaks -down when it is taken out of doors into the world. -</p> -<p> -The assaults it seems to be weakest against are those which come -from without. It stands well against interior temptations, on the -whole, but it quails before even a word spoken against it. It is -dreadfully afraid of what people will say. It is very much under -the power of false shame and what is called human respect. It is -a most lamentable sight to see people who are really in their -hearts and principles thoroughly good Christians, and who might -be the instruments in God's hands of a great deal of good both -for his glory and the salvation of others, so terribly under the -influence of human respect that their example counts almost for -nothing, or perhaps is even a scandal and a discouragement to -those around them. They have a great deal of faith, and they -really want to avoid sin, but they do not seem to want anybody to -know that such is the case. -<span class="pagenum"><a id="Page_34">{34}</a></span> -One would perhaps, think they were very humble and did not want -anybody to know how good they are—and I have no doubt that they -do not want some people, at any rate, to think that they are -good; but it is not on account of humility, but on account of -fear. They are afraid of what these people will say; they tremble -at the slightest breath. They are very different from St. John, -and very much like reeds shaken by the wind; and it requires only -a very light wind to shake them, considering the strength they -ought to have. -</p> -<p> -There are Catholics, for instance—and plenty of them, to the -glory of our faith be it said!—who have a great horror of the -dreadful sin of impurity, and would by no means of their own -accord commit any offence of this kind. But their daily -occupations lead them among others who have very different ideas -and habits, or who, perhaps, are sinning wilfully against the -clearest light. These wretched people are continually bandying -jests or telling stories which show the corruption of their -minds. Out of the abundance of their hearts their mouths are -always speaking; they are bad trees, and all the time bringing -forth bad fruit. Well, do our good Christians show any disgust -for these things? Oh! no; they will say they cannot help laughing -at them. I am afraid they are deceiving themselves; they could -help it, if they dared to help it. They would seldom or never -laugh if such foul things occurred to their own mind; they would -be too much afraid of God. But now their fear of God disappears -before their fear of man. -</p> -<span class="pagenum"><a id="Page_35">{35}</a></span> -<p> -Or these good Christians meet with people who, either through -ignorance or malice, ridicule and blaspheme the Catholic Church -and the true faith. Perhaps these people only need to find some -Catholic who will stand up boldly for his religion. If any one -would only confess Christ before them it might be the beginning -of their conversion. But, instead of coming out fearlessly for -the truth, our good Christians are afraid of being thought -foolish or priest-ridden; and if they acknowledge that they are -Catholics at all, it is only to compromise or deny what they in -their hearts believe, so that people may think that they are -pretty good Protestants after all. -</p> -<p> -These instances will suffice to show what I mean. You can find -plenty of others yourselves. Do so, and resolve, for the sake of -God our Saviour and for the glory of his name, to put an end to -this despicable cowardice, if you have been guilty of it. -Catholic faith and morals are things to glory in, not to be -ashamed of. And, besides, there is really nothing to fear. What -you are afraid of is only like the wind which passes by; in their -hearts even the wicked will honor and hold in everlasting -remembrance the true and faithful servants of God. -</p> -<hr> -<span class="pagenum"><a id="Page_36">{36}</a></span> - - <h2><i>Third Sunday of Advent</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Philippians iv.</i> 4-7. -</p> -<p class="cite"> - Rejoice in the Lord always: again, I say, rejoice. Let your - modesty be known to all men: The Lord is nigh. Be not - solicitous about anything: but in everything by prayer and - supplication with thanksgiving let your petitions be made known - to God. And the peace of God which surpasseth all - understanding, keep your hearts and minds in Christ Jesus. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John i.</i> 19-28. -</p> -<p class="cite"> - At that time:<br> - The Jews sent from Jerusalem priests and levites to John, to - ask him: Who art thou? And he confessed, and did not deny: and - he confessed: I am not the Christ. And they asked him: What - then? Art thou Elias? And he said: I am not. Art thou the - prophet? And he answered: No. They said therefore unto him: Who - art thou, that we may give an answer to them that sent us? what - sayest thou of thyself? He said: I am the voice of one crying - in the wilderness, Make straight the way of the Lord, as said - the prophet Isaias. And they that were sent, were of the - Pharisees. And they asked him, and said to him: Why then dost - thou baptize, if thou be not Christ, nor Elias, nor the - prophet? John answered them, saying: I baptize with water; but - there hath stood one in the midst of you, whom you know not. - The same is he that shall come after me, who is preferred - before me: the latchet of whose shoe I am not worthy to loose. - These things were done in Bethania beyond the Jordan, where - John was baptizing. -</p> -<hr> -<span class="pagenum"><a id="Page_37">{37}</a></span> - - <h3>Sermon VII.</h3> -<p class="cite"> - <i>Let your modesty be known to all men.</i><br> - —Philippians iv. 5. -</p> -<p> -To-day, brethren, is called <i>Gaudete</i>, or Rejoicing Sunday, -and is intended by the church as a little <i>letup</i>, as the -people say, on the solemn season of Advent. To-day flowers deck -the altars; at the High Mass the dalmatic, the deacon's vestment -of joy, which has not been used for two Sundays, is again -assumed. Where possible, and where the church is rich enough to -buy them, rose-colored vestments should be worn. The first words -of the Mass are, "Rejoice in the Lord always; again I say, -rejoice." It is just as if the church said to you all: "Be glad -and joyful; make yourselves as happy as you can." "Ah!" some of -you will say, "that is just the doctrine for us; that is just -what we like." Do not be too fast, my friends. Listen to what -comes next. "Rejoice," says the church; but in that rejoicing, in -that striving to live happily, "let your modesty be known to all -men." So, then, the Christian is to be a happy man, but he is -also to be a modest man—a man of simple or moderate habits. My -friends, does not the shoe pinch you a little? Do you not see the -cap gradually taking a form that will fit some of your heads? You -men, when you are together on some festive occasion—when you -have a gala-day of one kind or another—you rejoice then, it is -true, but is your modesty known to all men? Have you not often -aped the manners and swagger of the worldly-minded? Have you not -listened to indecent stories? Have you not told some such? Oh! -what scandal you give when you do these things. Then your -<i>immodesty</i> is known to all men. -<span class="pagenum"><a id="Page_38">{38}</a></span> -You are going with the crowd. You are following the multitude to -do evil. You are walking in the wide path that leadeth unto -perdition. You unfortunate drunkards that totter as you walk, who -fall in the gutter and by the wayside, is your modesty known to -all men? No, your shame is known to all men, and the shame of all -who belong to you. Again, what think you of the woman who, -because it is the fashion, goes out to balls indecently and -improperly dressed—who is not covered as becomes a Christian -matron or maiden, but is so clad as to bring the blush of lust to -the face of the brazen, and of shame to that of the pure in -heart; or of those who go to all sort of plays and spectacles, -who encourage the most questionable of dances and ballets, and -bring up their children in the same spirit? Is their modesty -known to all men? My friends, to find the modesty of such people -would be like searching for a needle in a bundle of hay. You -would never find it. You, too, who spend every cent you have upon -your backs, who have almost all your hard earnings invested in -dry goods and millinery, who come to church tricked out in finery -which belongs neither to your state nor calling, offend also -against Christian moderation and modesty. Once there was an old -jackdaw who dressed himself up in peacock's feathers; then off he -went among the peacocks and tried to pass for one of them. But -these splendid birds soon found him out and pecked him almost to -death. My friends, when you deck yourselves out in clothing, in -fashions which are beyond your means, unsuited to your calling as -a Christian, unfit for your state in life, and fit, indeed, for -none but the vain people of the world, what are you? Nothing but -jackdaws in peacock's feathers. -<span class="pagenum"><a id="Page_39">{39}</a></span> -Oh! then don't make yourself ridiculous. Follow the advice of St. -Paul: "Let your modesty be known to all men." These are the days -of immodesty, of wasteful extravagance, of extreme vanity. Oh! -then set your faces against this running tide of worldliness. Be -modest, speak modestly, dress modestly, enjoy yourselves -modestly. Don't dress up your children luxuriously, instilling -into their minds even in childhood the spirit of vanity. Don't -put on too much style or too many airs. Be happy, rejoice always, -but be modest, be simple. "Let your modesty be known to all men. -The Lord is nigh. For the rest, brethren, whatsoever things are -true, whatsoever modest, whatsoever holy, whatsoever lovely, -whatsoever of good fame, if there be any virtue, if any praise of -discipline, think on these things. The grace of our Lord Jesus -Christ be with your spirit." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon VIII.</h3> - - -<p class="cite"> - <i>There hath stood One in the midst of you,<br> - whom you know not.</i><br> - —St. John i. 26. -</p> -<p> -St. John spoke these words, as the Gospel tells us, not to his -disciples, but to those who had been sent from Jerusalem to -question him on his mission, to ask him what business he had to -preach and to baptize. It may be that both those who were sent -and those who sent them had no real desire to know if he were -indeed a prophet, but were merely trying to make him say -something which could be used against him—to set a trap for him, -like those which they afterward tried to set for our Divine -Lord—since his language to them certainly seems like a rebuke. -</p> -<span class="pagenum"><a id="Page_40">{40}</a></span> -<p> -For who was this One who had stood in their midst, and whom they -had not known? It was our Lord Jesus Christ. It was the Son of -God, the Word made flesh. He had been living in their midst since -his childhood, but they had not known him. Even those in his own -town of Nazareth, who had often met him in their streets, who had -often seen him and spoken to him, had passed him by as if he was -no more than one of themselves, as if he were only a poor -carpenter's boy. -</p> -<p> -Now, we, my dear brethren, are something like these Jews at that -time. For during our lives there has stood One also in the midst -of us, whom we have not known. And it is the same One whom the -thoughtless and the sinful passed in the streets of Nazareth, and -whom they afterward crucified in Jerusalem. The King of Glory is -in our midst at this moment; he who dwells in the tabernacle of -the altar is indeed God made man. -</p> -<p> -It is true for us as well as for them that we cannot see that it -is he with our bodily eyes; but there is much more to point him -out to us than there was to them. The church has taken care that -we shall not pass him by unnoticed; all the worship of the -sanctuary is directed to his throne—that poor throne in our -midst which he has come down from heaven to occupy. It is because -of him that the altar blazes with candles and is adorned with -flowers, and that the clouds of incense rise; it is to him that -we bend the knee; all the splendid ceremonial of the Catholic -religion is only our poor effort to worthily honor Him who has -condescended to dwell among us under the sacramental veils. -</p> -<span class="pagenum"><a id="Page_41">{41}</a></span> -<p> -And yet, in spite of all the care which his church has taken, do -we not too often behave as the Jews of his own time had a better -excuse for behaving? A better excuse, I say, for they needed a -special light to recognize him; but all we need is faith, and -that we all have. But one would think that his people had no -faith, to see the way in which they sometimes conduct themselves -in his most holy presence. -</p> -<p> -It would seem as if a Christian had not faith in that Real -Presence when you see him pretend, as it were, to reverence the -altar by a sort of half-genuflection, very quickly made, which -looks more like a sign of disrespect than of adoration. What -would you think if you should see the priest, when saying Mass, -making his genuflections in this way? Well, you ought to do the -same as he. Our Lord is as really before you as before him; and -you are not more exalted in your station than the priest, that -you can afford to treat God more familiarly. Bring the knee to -the floor slowly and reverently when you pass the high altar, or -any other altar, while the Blessed Sacrament is on it. And when -our Lord passes in procession, or in any other way, through the -church, kneel down and pray; do not stand or sit and stare about. -</p> -<p> -And remember, too, that he is as really present when he goes -outside the church as when he remains in it. The state of things -in this country requires us to carry him to the sick without the -solemnity which should be observed; but he is as truly in your -houses when he comes to give himself to you there as if the -priest brought him with lights and sacred vestments, with the -sound of the bell, and with a train of attendants to do him -honor. -<span class="pagenum"><a id="Page_42">{42}</a></span> -Imagine what you would do if he should come visibly at the side -of the priest, with that Face with which you are so familiar, -with glory shining round him, and with the prints of the nails in -his hands and feet; and do the same now. Do not stand around and -talk to the priest as if he had come for a social visit; kneel -down as soon as he enters the room, if the Blessed Sacrament is -with him. And do not kneel leaning on a chair, with your backs to -our Lord; that is a strange way to show respect for him. -</p> -<p> -If you will only think who it is that stands in the midst of you, -you will find out many other things which I have not time to -suggest. It is not really so much want of faith as want of -thought that makes people behave to our Lord in the irreverent -and almost insulting way that they sometimes do. Think, then, -about this matter, and you will need no rubrics to teach you what -to do in the presence of Him whom you really know and love. -</p> -<hr> - - <h3>Sermon IX.</h3> - -<p class="cite"> - <i>I am the voice of one crying in the wilderness,<br> - Make straight the way of the Lord.</i><br> - —St. John i. 23. -</p> -<p> -Whenever, my dear brethren, men are going to a place they always -ask the way. They also make up their minds as to which is the -long way, which the short way, which the most convenient and -easiest way. They do this with reference to the places to which -they go in this world. Now, we are all going to heaven; at least, -each one of us will say, I hope I am going there. We know there -are many places to which we can go in this world, and many -different ways by which we can get to them. -<span class="pagenum"><a id="Page_43">{43}</a></span> -There are also many places in heaven, but there is but one way of -getting to any one, even to the least of them. -</p> -<p> -Which is that way? Some will say it is the good way, or the way -of the good man. Another will say it is attending to your duties, -to your church. Yet another will say it is by keeping away from -mortal sin. Each answer is a good one, but neither one brings out -the important point. The true answer, and the first one to be -given, is that it is God's way—the way of the Lord. Yes, my -dear brethren, it is the very way, the one and only way, that our -Lord Jesus Christ has travelled before us. Every step he took -along this path was marked by the precious Blood from his own -veins. It is the way of the cross, of sacrifice, of penance and -mortification. -</p> -<p> -Are we all going this way? Is each one of us now here present -moving daily and hourly on this path? It is almost useless to ask -this question, for I know many, very many indeed, will answer. -No! It is indeed a sad truth that most people, most even of our -Catholic people, are not going this way. -</p> -<p> -But why is this? One reason is because they do not try, sincerely -and earnestly, to fix in the mind that this is the only condition -upon which any soul can be saved. For our Lord himself declares -that unless a man take up his cross <i>daily</i> and follow him -he cannot be his disciple. They do not realize that there is an -absolute necessity, an unchangeable law in this assertion. God -has said it, and will not unsay it. Yet how quickly will men stop -a business or a transaction that will surely cause them to lose -their money! How quickly will they turn from a road that is sure -to lead to death! They realize the necessity when property and -life are to be lost; but they will not see or feel the same -necessity when their souls and eternal life are most certainly to -be forever lost. -</p> -<span class="pagenum"><a id="Page_44">{44}</a></span> -<p> -Again, they are discouraged because the way is hard and -difficult. Show me any way in life not hard and difficult. Ask -the father, the mother, the single man, the married man. Ask the -rich and the poor, the old and the young, the active business -man, the idle and slothful man, as well as the common tramp. All -have the same answer—that life is a hard road any way you may -take it. -</p> -<p> -Man, then, is reduced to the necessity of suffering and -mortification. The secret of this is that all men are under sin, -all poisoned by it. The only remedy is to cure ourselves, to get -rid of this poison. The way of the Lord is the way given us to go -in order to find this cure. All along this way we find the remedy -at every turn. It is found in a good confession, in true penance -and mortification, in the sacrament of the altar, the Body and -Blood of our Lord Jesus Christ, which is intended to nourish our -souls and to act against this terrible poison. -</p> -<p> -Make straight, then, the way of the Lord. Do not be terrified by -trouble, pain, and difficulties of any kind. Do not permit the -devil to make you think it will always last, always be the same. -These difficulties become less and less by degrees. They wear -away, as it were, or God so fills the soul with strength and -patience that it is the same in the end. We then bear easily by -the grace of God that which was so troublesome at first. -</p> -<span class="pagenum"><a id="Page_45">{45}</a></span> -<p> -Set to work, then, at once. Let your souls be ready for the holy -Feast of Christmas. Remember that we must celebrate that as -Christians ought to do. Gratitude, love, Christian manliness, and -honor require that all shall celebrate the birthday of a -suffering God in such a manner as to make him feel he is truly -remembered and honored. The least one can do, then, is to begin -to make straight the way of the Lord by cleansing the soul of all -mortal sin and by making a good Christmas communion. That feast, -you know, is a time when great graces are given to the sincere -soul. Do not, then, for the sake of your own soul, fail to keep -Christmas day as a true Catholic should keep it. -</p> -<hr> - -<span class="pagenum"><a id="Page_46">{46}</a></span> - - <h2><i>Fourth Sunday of Advent.</i></h2> - -<p class="citet"> - Epistle.<br> - 1 <i>Corinthians iv.</i> 1-5. -</p> -<p class="cite"> - Brethren:<br> - Let a man so look upon us as the ministers of Christ, and the - dispensers of the mysteries of God. Here now it is required - among the dispensers, that a man be found faithful. But as to - me it is a thing of the least account to be judged by you, or - by human judgment: but neither do I judge my own self. For I am - not conscious to myself of anything, yet in this am I not - justified: but he that judgeth me, is the Lord. Therefore judge - not before the time; until the Lord come, who both will bring - to light the hidden things of darkness, and will make manifest - the counsels of the hearts: and then shall every man have - praise from God. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke iii.</i> 1-6. -</p> -<p class="cite"> - Now in the fifteenth year of the reign of Tiberius Cæsar, - Pontius Pilate being governor of Judea, and Herod being - tetrarch of Galilee, and Philip his brother tetrarch of Iturea - and the country of Trachonitis, and Lysanias tetrarch of - Abilina, under the high-priests Annas and Caiphas: the word of - the Lord came to John, the son of Zachary, in the desert. And - he came into all the country about the Jordan, preaching the - baptism of penance for the remission of sins: as it is written - in the book of the words of Isaias the prophet: A voice of one - crying in the wilderness: Prepare ye the way of the Lord, make - his paths straight. Every valley shall be filled: and every - mountain and hill shall be brought low: and the crooked shall - be made straight, and the rough ways plain. And all flesh shall - see the salvation of God. -</p> -<hr> -<span class="pagenum"><a id="Page_47">{47}</a></span> - - <h3>Sermon X.<br> -<br> - Christmas Eve.</h3> - -<p class="cite"> - <i>For he shall save his people from their sins</i>.<br> - —St. Matthew i. 21. -</p> -<p> -To be <i>saved</i>, dear brethren, always supposes a previous -danger. Thus, we say saved from drowning, saved from a fire, -saved from a terrible accident. Also it supposes a person or -thing that saves. Now, dear friends, we are met together here -to-day, and it is Christmas Eve. The church tells us in the holy -Gospel that Jesus Christ came to save his people. Let us think, -then, for a few moments what danger it was that he came to save -us from, and who he was who came to act the part of Saviour. The -danger from which we were to be saved was the danger of sin. Sin -is dangerous in the extreme. It is more dangerous than the most -terrible disease, more perilous than the cholera or the plague. -These things only kill the body; mortal sin kills the soul. If -Jesus Christ had not redeemed us sin would have destroyed us. -Adam and Eve brought sin into the world. Sin spread with the -awful swiftness of an epidemic. It threatened to descend upon -mankind and to bury everything beneath the ruins of everlasting -death. Then, when poor human nature seemed about to be -overwhelmed, Jesus came and saved it, washed us in his precious -Blood, and snatched the uplifted sword from the hand of the -enemy. Yes, the danger was great, but we were saved from it. But -a little while ago we read in the papers of an awful -calamity—the burning of the Brooklyn Theatre. -<span class="pagenum"><a id="Page_48">{48}</a></span> -We can imagine how frightful was the scene of hundreds of human -creatures fighting for life—the all too narrow door before them, -the crying multitude around them, the scathing, ruthless flames -behind them. What would we think of one who, saved from such a -place, should afterwards make light of the danger and care -nothing for the one who saved him? O brethren! it was not from -the danger of earthly fire, from the peril of blazing rafters, -falling beams, and a trampling multitude, that Christ saved you -and me. 'Twas from the fire of hell that he snatched us. 'Twas -from the danger, the all-surrounding danger, of sin. And what -have we done, many of us? We have turned back, let go the hand -that held us, and gone back into the appalling peril. Because men -do not see a <i>material</i> danger they will not believe there -is <i>any</i>. Dear friends, there is danger. You that have gone -back into the ways of sin, you that are in mortal sin now, at -this moment—you are in an awful danger. Save your lives, then; -take the hand held out to you or you are lost! Brethren, some of -those poor creatures who perished in the Brooklyn fire were so -charred, so burnt that they could not be recognized. Take care -that you do not become so disfigured by sin that at the last day -God will say to you: "I know ye not." -</p> -<p> -Who saved us from the awful peril? It was Jesus Christ, Jesus the -Son of God, Jesus the Babe of Bethlehem. In the morning it will -be Christmas day. The church will bid you come to the crib. Will -you still persist in rejecting the Saviour? You know who he is. -You know he is God. You know he is full of love and full of -power—full of love for your souls, full of power to rescue you -from the danger in which you stood. Come to him then, and no -matter how black or how many your sins may be, you will know that -"he shall save his people from their sins." -<span class="pagenum"><a id="Page_49">{49}</a></span> -Brethren, I doubt not that many of you mourn the loss of some -dear ones. Within the last few years some one has gone from the -fireside, some sweet voice has been stilled for ever. Perhaps a -father or a tender, beloved mother has gone home to rest with -God—gone in the peace of Christ to their reward. 'Tis Christmas -Eve in heaven to-day, and oh! don't you think they are waiting -for you—praying for you that you may be there with them? Don't -disappoint them. Don't let them wait in vain. Flee from sin, the -danger that threatens to separate you from them for ever. Do not -disappoint Jesus and Mary and Joseph. Do not spend this holy time -in sin. Don't go back into the danger. Keep Christmas like a -Christian. Then, brethren, in the morning, the bright morning of -eternity, the Christmas morning of heaven, we shall see His -glory. We shall be united to Jesus and our dear ones who have -gone before. We shall hear them and the white-winged angels who -circle around the throne, singing aloud: "Glory be to Jesus -Christ the Babe of Bethlehem, for he hath saved his people from -their sins!" -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - <h3>Sermon XI.</h3> - -<p class="cite"> - <i>Preaching the baptism of penance<br> - for the remission of sins</i>.<br> - —St. Luke iii. 3. -</p> -<p> -St. John Baptist certainly seems, from what we read about him in -the Gospels, to have been quite a stern and uncompromising -preacher. He did not come with a coach and four to take people to -heaven. -<span class="pagenum"><a id="Page_50">{50}</a></span> -He had but one message for every one, high and low, rich and -poor; and that message was: "Repent of your sins; do penance for -them, and bring forth fruits worthy of penance. Cease to do evil, -learn to do good; get rid of your bad habits, and put good ones -in their place. If you have wronged any one, make restitution for -it; and, moreover, practise charity even to those whom you have -not wronged. These things you must do; there is no other way -possible in which you can flee from the wrath to come." -</p> -<p> -This was St. John's doctrine, everybody must acknowledge. But -some people seem to think that our Lord, when he came, offered -salvation to sinners on somewhat easier terms than these. This, -however, is a great mistake. There never has been, is not, and -never will be any way for a sinner to be saved except by doing -penance. Our Saviour did, indeed, by his coming make salvation -easier; but how was it that he did so? It was not by offering it -on any other terms than these, but by making it easier for men to -comply with these terms. He did not free us from the obligation -of doing penance, but gave us more abundant grace that we might -be better able to do penance. That is plain enough to every one -who will stop and think. -</p> -<p> -And yet some Christians seem to imagine that it is enough to be a -Catholic, to be quite sure of one's salvation. Practically, at -least, they hold the heresy which the devil brought in at the -time of the so-called Reformation, and which before that time -hardly any one had dared to put in words—that a man may be -justified by faith without good works. -<span class="pagenum"><a id="Page_51">{51}</a></span> -They say to themselves the very thing which St. John warned the -Jews not to say: "We have Abraham for our father." They say to -themselves: "We are Catholics; we are children of the holy -church; all we have to do is to remain so (and, thank God! we -have not the least idea of being anything else), and then to -receive the rites of our church when we come to die, and we will -be as sure of going to heaven as a child which has just been -baptized." -</p> -<p> -But, my friends, this is a fatal delusion. Depend upon it, the -devil is glad when he sees men or women with this notion in their -heads, for he has got good hopes of having them with him in hell. -He knows well what such people do not seem to know: that it is -not enough to be a Catholic, but that one must also be a good -Catholic, if he is to be saved. He knows as well as St. John that -penance is necessary now, as it always has been; but he takes -good care not to preach what he knows. -</p> -<p> -And what is penance? Is it a mere confession that we are sinners? -No, by no means. If it were, every one would be a penitent who -was not a fool, for every one who has common sense must -acknowledge that he has sinned. Nor is it a mere acknowledgment -that sin is a bad thing, and a wish that we had not committed it, -and that God had given us more grace that we might not have done -so. No, it is a real and hearty sorrow for it, with a conviction -that we might have avoided it, and that the fault was not with -God, who gave us plenty of grace to avoid it, but with ourselves, -who did not make use of the grace which he gave. And following -from this, as a matter of course, is a firm conviction that we -can avoid it for the future, and a firm determination to do so. -<span class="pagenum"><a id="Page_52">{52}</a></span> -And following from this, also as a matter of course, is a real -change in our lives, a real giving up of sin. That is the only -certain mark of a true repentance and of a good confession—that -a man stops committing mortal sin. The priest may indeed give -absolution to one who continues to fall; but it is with the -gravest fears that the sentence which he pronounces is not -confirmed by Him who alone has power to forgive. -</p> -<p> -I said in the beginning that salvation was easier than before our -Lord came, because we have now more grace to help our weakness. -But that only makes penance the more necessary. "A man making -void the law of Moses," says St. Paul, "died, without any mercy, -under two or three witnesses; how much more, do you think, he -deserveth worse punishments, who hath trodden under foot the Son -of God, and hath esteemed the blood of the testament unclean, by -which he was sanctified, and hath offered an affront to the -Spirit of grace?" Be warned, then, in time; repent indeed, and -change your lives. Make not only a confession but a good -confession at this holy time, and cease, for the love of God, to -offend him any more. -</p> -<hr> - - <h3>Sermon XIL.</h3> - -<p class="cite"> - <i>Prepare ye the way of the Lord</i>.<br> - —St. Luke iii. 4. -</p> -<p> -Before our Blessed Lord came into public notice his missionary, -St. John Baptist, appeared in the wilderness preaching penance, -and good works worthy of penance, to the people, who were in the -darkness and bondage of sin. He cried out in a loud, thrilling -voice; "Prepare ye the way of the Lord." -<span class="pagenum"><a id="Page_53">{53}</a></span> -So the church on the last Sunday of Advent, the first before -Christmas, cries out to those who expect to meet our Lord on -Christmas and worship him on that glorious feast: "Prepare ye the -way of the Lord." To the tepid and lukewarm she cries out: "Come -away from your darling venial sins; fill up your empty hearts to -the brim with the overflowing love and grace of God; be more -generous in his worship and service." To the young: "Prepare ye -the way of the Lord." Give me your heart while you are young and -tender; do not be allured by the empty joys and false pleasures -of the world; avoid those dangerous occasions of sin that are -about to entice you, and keep your youth innocent and pure, that -you may see the evening of your life in joy, and not in bitter -remorse. -</p> -<p> -To the old: Forget the past; if it has been bad, ask pardon and -do penance; if good, preserve it and live in grace and fervor, so -that when you are near the end of your pilgrimage here you may -attain to the great destiny for which you have been created. -</p> -<p> -To the sinner—to the one in mortal sin; the one who has not had -a happy Christmas for many a year, for the sinner has no chance -to have part in the real joy of Christmas; to the sinner who has -been exalted with pride and worldly pleasure, who has been in the -valley of impurity, and wilful neglect, and cold -indifference—oh! to you there is a voice terrible and -irresistible: "Prepare ye the way of the Lord." Prepare it by -prayer for grace; warm your heart by gratitude and love; fall on -your knees at the foot of the cross in the confessional; have -your heart purified by the bitter waters of penance, and you will -indeed have a happy Christmas. -</p> -<span class="pagenum"><a id="Page_54">{54}</a></span> -<p> -Then the promise: All flesh shall see the salvation of God. Yes, -to know and to feel and see the pardon and peace and love of -God—to have the consciousness that he is our friend, and that we -have no enmity against him—is the way to see on this earth the -fruits of salvation. -</p> -<p> -The poor shall see the salvation of God. O ye poor men and women -who have nothing in this world but sorrow, tears, and bitter -suffering! to you this coming feast of Christmas is a foretaste -of the great reward that is prepared for you. God loves you. He -spurned the palaces and royal robes of the Cæsars when he came on -the earth, and chose a poor Virgin for his mother and a hovel for -his birthplace. The poor shepherds were the first to see him, and -they will be near to him in his glory. "Blessed are ye poor, for -yours is the kingdom of heaven." For He who was rich, for your -sakes became poor. -</p> -<p> -The poor shall see the salvation of God; for He who was rich, for -their sakes became poor. -</p> -<p> -The rich shall see the salvation of God; for they will be taught -humility by looking into the crib at Bethlehem, and learning a -lesson that they can learn nowhere else, and that will dazzle -them more than their jewels, diamonds, dresses, or palaces. -</p> -<p> -So if we prepare the way of the Lord we shall finally see the -salvation of God in eternity, where we shall rejoice evermore in -the thought that all our preparation here to please God, by -keeping the commandments, suffering, and toiling, will be -rewarded by the vision of the Redeemer of all nations who washed -their robes and made them white in the -Blood of the Lamb. -</p> -<hr> -<span class="pagenum"><a id="Page_55">{55}</a></span> - - <h2><i>Sunday within the Octave of Christmas</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Galatians iv.</i> 1-7. -</p> -<p class="cite"> - Brethren:<br> - As long as the heir is a child, he differeth nothing from a - servant, though he be lord of all: but is under tutors and - governors until the time appointed by the father: even so we, - when we were children, were in bondage under the elements of - the world. But when the fulness of the time was come, God sent - his Son, made of a woman, made under the law: that he might - redeem those who were under the law; that we might receive the - adoption of sons. And because you are sons, God hath sent the - Spirit of his Son into your hearts, crying: Abba, Father. - Therefore now he is no more a servant, but a son. And if a son, - an heir also through God. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke ii.</i> 33-40. -</p> -<p class="cite"> - At that time:<br> - Joseph, and Mary the mother of Jesus, were wondering at these - things, which were spoken concerning him. And Simeon blessed - them, and said to Mary his mother: Behold this child is set for - the ruin, and for the resurrection of many in Israel, and for a - sign which shall be contradicted. And thy own soul a sword - shall pierce, that out of many hearts thoughts may be revealed. - And there was a prophetess, called Anna, the daughter of - Phanuel, of the tribe of Aser; she was far advanced in years, - and had lived with her husband seven years from her virginity. - And she was a widow until fourscore and four years; who - departed not from the temple, by fastings and prayers serving - night and day. Now she at the same hour coming in, gave praise - to the Lord; and spoke of him to all that looked for the - redemption of Israel. And after they had performed all things - according to the law of the Lord, they returned into Galilee, - to their own city, Nazareth. And the child grew, and waxed - strong, full of wisdom: and the grace of God was in him. -</p> -<hr> -<span class="pagenum"><a id="Page_56">{56}</a></span> - - <h3>Sermon XIII.</h3> - -<p class="cite"> - <i>And the Child grew, and waxed strong,<br> - full of wisdom: and the grace of God was in him.</i><br> - —St. Luke ii. 40. -</p> -<p> -Jesus Christ is our model in all things, and in the verse above -quoted we see him presented as the model of youth. Your children, -brethren, ought to be strong in body, wise in mind, and to have -the grace of God in their hearts. Now, who is to form them after -the model of Jesus Christ? It is the duty of parents. First, -then, you ought to take care of the bodily wants of your -children, in order that they may grow and wax strong. How often -parents offend against this duty! There are some who let their -children eat just what they please, who pamper their appetites, -who give them all kinds of unwholesome food. Such children will -never be healthy. There are others who spend all their money in -drink—who leave their poor little ones at home, moaning and -starving with hunger; who, through their imprudence, leave their -children without food for a whole day, having squandered their -earnings in all sorts of foolish and wicked pleasures. Then, too, -there are those who allow their children to sit up till all hours -of the night, who let them go off to heated ball-rooms, who dress -them either too much or too little—who either coddle them up so -that they can hardly stand a whiff of air, or else send them out -to shiver with cold. -<span class="pagenum"><a id="Page_57">{57}</a></span> -No wonder that our city children are unhealthy; no wonder death -sweeps them away as it does. Is it not because parents are -neglectful? Look to it, then; see to the diet, the clothing, the -habits of your children. Do not overtask their feeble strength by -sending them too soon to work. Never permit them to form -luxurious appetites. Watch over their daily lives, see that they -take proper exercise; then, like the child Jesus, they will "grow -and wax strong." Neglect the duty of corporal education, and we -shall have a generation of sickly children and adult invalids. -And if it be so necessary for parents to watch over the bodies of -their children, what shall I say of the duty of watching over -their minds and souls? Your children should be full of wisdom, -and the grace of God should be in their hearts. Oh! when I think -of the neglect of many Catholic parents in this respect I am -tempted to take up the Gospel's most awful tone, and cry. Woe to -you, careless parents! woe, eternal woe to you guilty fathers and -mothers, who are letting your little ones run to destruction! -</p> -<p> -You make your home uncomfortable by your crossness, by your -curses, by your slovenly, untidy habits. Your children, from -their earliest infancy, take to the street. They hear impurity, -blasphemy, and cursing. They hear words and see sights which are -not fit to be mentioned here on God's altar. They keep what -company they like. They learn infamous and immoral habits that -destroy both body and soul. Oh! for God's sake beware, beware! Do -you think they will ever be full of wisdom or have the grace of -God in their hearts? -<span class="pagenum"><a id="Page_58">{58}</a></span> -Again, you are anxious enough that they shall learn to read and -write, to keep books and be quick at figures, but are you sure -they know their catechism or can tell a priest all they ought to -know of Jesus Christ, their Saviour, or how many sacraments and -commandments there are? Where are they on Sundays? Where are they -when confession day comes around? Oh! these are vital questions, -if you want them to be full of grace and wisdom. Some boys and -girls of our day, brethren, have lost a great deal of their -freshness. They smoke, they chew tobacco, they flirt, they act -like little men and women. There is no innocence about them. They -are revolting spectacles to men and angels. Wisdom, forsooth! -They have none. Grace of God? It is destroyed. Their childhood is -more like the childhood of an incarnate devil than of an -incarnate God. Look, then, carefully to your children. Look to -the little ones; correct them when they are babies. Don't wait -till a child is in its teens; then it will be too late. Set them -a good example. You know the story of the old crab, who said to -her little ones, "Why do you walk sideways?" "Suppose, mother," -they said, "<i>you</i> show us how to walk straight." Yes, if you -are wicked, foolish, and sinful, your children will be like you. -"Like father, like son," says the proverb. Oh! then you parents, -be pure as Mary, be industrious, modest, patient like St. Joseph; -then your children, like Jesus, will grow and wax strong, full of -wisdom and of the grace of God. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> -<span class="pagenum"><a id="Page_59">{59}</a></span> - - <h3>Sermon XIV.</h3> - -<p class="cite"> - <i>This Child is set for the fall,<br> - and for the resurrection of many in Israel.</i><br> - —St. Luke ii. 34. -</p> -<p> -These words of to-day's Gospel, my dear brethren, have, perhaps, -a strange sound to us at this joyful Christmas season. It seems -strange that holy Simeon should have said that the blessed Infant -whom he held in his arms, and who had come to save the world, -should have been set for the fall of many of even his own chosen -people. -</p> -<p> -And yet we know that his coming was actually the occasion of the -fall not merely of many but of far the greater part of that -chosen people of Israel. However strange Simeon's prophecy may -seem, we see that it was a true one. Up to that time the Jewish -people were God's true church on earth; now almost all of them -are wanderers outside of it, rejecting the true Messias whom -their fathers crucified, and either vainly looking for one who -will never come or ceasing in despair to look for any Messias at -all. Instead of Christ's coming having been the means of -salvation for them, it has really been the occasion of their fall -from the grace which they had before. -</p> -<p> -But though we know that it has been so, it may still seem strange -that it should have been so. One would think that the Saviour, -who is our joy, our pride, and our glory, would have been theirs -too, and even more theirs than ours, having been born of their -own nation, a Jew of the royal line of David. But if we consider -the matter a little we shall see that it was natural enough that -it should turn out as it did; and we shall see, moreover, that -there is a good deal of danger that, as they fell from grace when -Christ was presented to them, so we may do the same. -</p> -<span class="pagenum"><a id="Page_60">{60}</a></span> -<p> -For we shall, if we think, find out the reason why they fell, -which is the reason why we may fall too. They were looking for a -Saviour, indeed, but not for such a Saviour as actually came. -They were looking for one who would redeem them from their -subjection to the Roman Empire; who would make their nation what -it had been in the days gone by; who would make them an -independent and powerful people; who would give them the -greatness and glory of this world. So when he did not fulfil -their expectation, when he came not with earthly splendor but in -poverty and suffering, they were scandalized. It was only his -miracles which made them hesitate; and when he would work -miracles no longer, when he would not save himself from the cruel -and ignominious death of the cross, they rejected him with the -horrible imprecation, "His Blood be upon us and upon our -children." -</p> -<p> -Yes, my brethren, the cross was their scandal, and the cross is -likely to be our scandal, too, for we have the same fallen human -nature as they. "We preach Christ crucified," says St. Paul, -"unto the Jews indeed a stumbling-block, and unto the Gentiles -foolishness"; and it is a good deal the same with us Christians -now. -</p> -<p> -We feel glad, indeed, when Christmas comes; but I am afraid that -if we had been living at the time of the first Christmas we -should not have been much more likely to rejoice at the birth of -our Lord than his own people were at that time. Christmas now is -very pleasant, with its festivity, its amusements, its giving and -receiving of presents; but there is not much of the cross in -this. The original Christmas, with its cold, its poverty, and its -humiliation, was quite a different thing. -</p> -<span class="pagenum"><a id="Page_61">{61}</a></span> -<p> -It is right for us to rejoice at Christmas; but perhaps we should -not rejoice if we remembered that our Lord came to bring into the -world the cross not only for himself but also for us too. That is -the scandal for us now. We can see what the Jews could not, that -it was right that he should suffer; but we cannot see that it is -right that we should suffer too—that what holy Simeon said to -his Blessed Mother is true for each one of us: "Thy own soul a -sword shall pierce." So in this way, even now, "this Divine -Child," with his cross in his hand for a Christmas present to us, -"is set for the fall of many in Israel." We are too apt to shrink -away when he urges us to accept it for his sake. -</p> -<p> -Indeed, we should always fall away when the cross is offered to -us, had we only our own natural strength to depend upon. It is -not in us, by any natural power, to bear the cross of Christ. But -he offers with it the grace to bear it. And in this way he is set -also for our resurrection. For it is only by the cross, by -bearing the cross ourselves, that we can rise from sin, which is -the only death which we really have to fear. -</p> -<p> -This Child, then, is set for our fall by our natural weakness, -but for our resurrection by his supernatural grace. His will is -that it should be for the latter; let his will, then, be done. -Let us welcome him, then, at Christmas, but let us welcome his -cross too; for it is only by bearing it ourselves that we can -come to eternal life. -</p> -<hr> -<span class="pagenum"><a id="Page_62">{62}</a></span> - - <h3>Sermon XV.</h3> - -<p class="cite"> - <i>Behold, this Child is set …<br> - for a sign which shall be contradicted.</i><br> - —St. Luke ii. 34. -</p> -<p> -My brethren, can this be possible? It is not only possible but -too true. Our Lord Jesus Christ, the sign of the love of God the -Father to us, is contradicted, is resisted, by those whom he came -to save. -</p> -<p> -And is it only those who are strangers to him that contradict -him? No; it is those who know him well and who ought to be his -friends—his own people, who call themselves Catholics, who claim -to belong to his true church. -</p> -<p> -What does the word "contradict" mean? It means to speak against -or in opposition to any one. It may mean, also, to act against -any one, or even to reject inwardly what one say's, though not a -word of contradiction be spoken. Fervent gratitude would now -exclaim: "Surely no Catholic can do any of these to Jesus -Christ?" Yet such there are, though perhaps many of them do not -realize what they do. -</p> -<p> -Who are they? They are those who speak against and resist the -teachers he has sent them; who put themselves always in -opposition to the authority of the church, and even to its head, -the Vicar of Christ on earth; who believe no more than they are -obliged to under pain of ceasing to be Catholic at all; and who -never obey except when it suits their own convenience. "Well," -you will say, "I am not that kind of a Catholic." I am glad you -are not; still, there are many such. But there are many more who -do not go quite so far as that, and yet have a good deal of the -same spirit. Perhaps you are one of them. -</p> -<span class="pagenum"><a id="Page_63">{63}</a></span> -<p> -Who are these that I speak of? They are those who are always -opposing their pastors and confessors, finding fault with and -criticising their words and their actions. They reject their -counsel. They even make a jest of their opinions. They think them -behind the times, and not up to the spirit of the present day. -They even sometimes violate the sacred confidence of the -confessional, and talk thus lightly even of what has been said to -them there. -</p> -<p> -Or they oppose outwardly the plans and efforts of their parish -priests. They think that they know more about everything than -their pastors. Unwilling to unite with them in their work for our -Lord, they are discontented because others are not as rebellious -and disobedient as themselves. They do not rest until they -succeed in making a party against those whom they should unite to -support, which destroys a great deal of the good which they have -done, and prevents much which they could otherwise do. In vain do -they pretend to be friends of Christ when they thwart and spoil -his work. The work of the parish is as much his work as that of -any other part of the church. The church makes parishes wherever -she sends her priests. If the people in them oppose her she -cannot do God's work. -</p> -<p> -Or if they do not resist, they despise their priests, or -certainly act as if they did. They do not seem to remember that -every priest, unworthy as he is, of course, still represents our -Lord. If they respect him, it is as a man, not as a priest; that -is, they do not respect the priest at all as such. They use him -for their own convenience when their conscience requires them to -hear Mass or approach the sacraments; but otherwise they treat -him just as a Protestant might do. -<span class="pagenum"><a id="Page_64">{64}</a></span> -And by this bad example they lessen the respect of others for -him, and weaken the authority and influence for good which he -ought to have. This really is resisting and contradicting our -Lord, whom he represents. Let all, then, examine themselves, and -see if they are not in the habit of speaking, acting, or -neglecting their duties in such a way as to oppose and contradict -our divine Lord. Be humble as he was on the first Christmas day, -and try to help, not to hinder, his agents in all they are -obliged to do to carry out his work; for he has said to them: "He -that heareth you heareth me; and he that despiseth you despiseth -me." -</p> -<hr> -<span class="pagenum"><a id="Page_65">{65}</a></span> - - <h2><i>The Epiphany</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Isaias lx.</i> 1-6. -</p> -<p class="cite"> - Arise, be enlightened, O Jerusalem: for thy light is come, and - the glory of the Lord is risen upon thee. For behold darkness - shall cover the earth, and a mist the people: but the Lord - shall arise upon thee, and his glory shall be seen upon thee. - And the Gentiles shall walk in thy light, and kings in the - brightness of thy rising. Lift up thy eyes round about, and - see: all these are gathered together, they are come to thee: - thy sons shall come from afar, and thy daughters shall rise up - at thy side. Then shalt thou see and abound, and thy heart - shall wonder and be enlarged; when the multitude of the sea - shall be converted to thee, the strength of the Gentiles shall - come to thee. The multitude of camels shall cover thee, the - dromedaries of Madian and Epha: all they from Saba shall come, - bringing gold and frankincense: and showing forth praise to the - Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew ii.</i> 1-12. -</p> -<p class="cite"> - When Jesus, therefore, was born in Bethlehem of Juda, in the - days of King Herod, behold, there came wise men from the East - to Jerusalem, saying: Where is he that is born King of the - Jews? For we have seen his star in the East, and we are come to - adore him. And Herod the King hearing this, was troubled, and - all Jerusalem with him: and assembling together all the chief - priests and Scribes of the people, he enquired of them where - Christ should be born. But they said to him, In Bethlehem of - Juda; for so it is written by the prophet: "And thou Bethlehem, - the land of Juda, art not the least among the princes of Juda: - for out of thee shall come forth the ruler who shall rule my - people Israel." -<span class="pagenum"><a id="Page_66">{66}</a></span> - Then Herod, privately calling the wise men, enquired diligently - of them the time of the star's appearing to them; and sending - them into Bethlehem, said: Go and search diligently after the - child, and when you have found him, bring me word again, that I - also may come and adore him. And when they had heard the king, - they went their way; and behold, the star which they had seen - in the East went before them, until it came and stood over - where the child was. And seeing the star, they rejoiced with - exceeding great joy. And going into the house, they found the - child with Mary his mother, and falling down, they adored him; - and opening their treasures, they offered him gifts; gold, - frankincense, and myrrh. And having received an answer in sleep - that they should not return to Herod, they went back another - way into their own country. -</p> -<hr> - - <h3>Sermon XVL.</h3> - -<p class="cite"> - <i>Rise, and take the Child and his mother,<br> - and go into the land of Israel.</i><br> - —St. Matthew ii. 20. -</p> -<p> -At this season of Christmas and Epiphany, in these days when the -church brings us to the manger in which the infant Son of God was -laid, it is impossible for any Christian to come to Jesus without -coming to Mary also. He cannot see the one without seeing the -other; and surely he will not adore the one without honoring the -other also. -</p> -<p> -It is plain enough to us all at this time how inseparable Our -Lady is from her Divine Son, and how we must go to her if we -would gain admission to his presence. But we are apt enough to -forget it at other seasons, even at times like the month of May, -specially commemorated to her love and service. -</p> -<span class="pagenum"><a id="Page_67">{67}</a></span> -<p> -We are apt to imagine devotion to her as a sort of thing apart by -itself, beautiful and reasonable, it is true, but still having no -necessary connection with the worship of God. We do not -understand that it is impossible for us to love and adore him as -he wishes unless we also honor his Blessed Mother—as impossible -as it would be to have a true devotion to her and forget him. The -two devotions must go hand-in-hand not only now but through all -the year. -</p> -<p> -The forgetting of this is one great reason why there is so much -sin in the world. One who has a true love for Mary can hardly -fall into mortal sin; and that not only because she will -specially pray for him and defend him, but also because he will -love her Son too much to do so. And even if he should fall into -mortal sin he will not stay in it long; not only because she will -obtain his conversion, but also because love of God cannot be far -away while that of his Blessed Mother remains. -</p> -<p> -This is also true, in its measure, of venial as well as of mortal -sin, and of those imperfections which keep people from being -saints. You will hear many complaining that they do not make any -progress in the spiritual life; that they are always committing -the same faults, and even just as often; and that they have no -more piety now than they had years ago—perhaps not even so much. -</p> -<p> -Well, of course there may be many reasons for this; but one of -them, perhaps, is that they do not cultivate a real, solid -devotion to Our Blessed Lady. They say, no doubt, some prayers to -her, and they believe fully and firmly everything about her which -the church teaches; but they do not realize that they cannot -acquire the love of her Divine Son unless they make his Mother -theirs also; that they give themselves entirely to her as her -loving children, with all their mind and strength, all their -heart and soul. -</p> -<span class="pagenum"><a id="Page_68">{68}</a></span> -<p> -What a pity it is to neglect so easy and so safe a way not only -of salvation but of perfection! It will lead to everything else, -and nothing else will lead anywhere without it. -</p> -<p> -Let us, then, my dear brethren, at the beginning of this new year -make a good resolution—that is, to have more devotion to Our -Lady than we have ever had before. Let us take, as St. Joseph -did, the Child and his Mother, and set out with them from this -place of our exile to the land of Israel, the true promised land -above. Let us take them both, not only at Christmas but always, -through our whole journey here below; not to guard and guide -them, as he did—for we have not such a privilege—but that they -may guard us, and guide us to the country which is waiting, not -for one people only, but for the redeemed of all nations, for all -the Israel of God. -</p> -<hr> - - <h3>Sermon XVII.</h3> - -<p class="cite"> - <i>And opening their treasures,<br> - they offered him gifts;<br> - gold, frankincense, and myrrh.</i><br> - —St. Matthew ii. 11. -</p> -<p> -To-day, my brethren, is a great day for us. It is, in one way, a -greater day than Christmas itself; a day, that is, in which we -have more cause for rejoicing than we had even then. For what was -it which we celebrated then, and what is it which we are -celebrating now? -<span class="pagenum"><a id="Page_69">{69}</a></span> -Then it was the birth of our Lord into this world, and it was -indeed a thing which we had cause to rejoice over; but to-day it -is something even more joyous for us than that. It is not only -that he was born into this world, but that he was born for us, -for us Gentiles—to save us as well as his own chosen people, the -Jews. The three wise men whom that wonderful star led to his crib -were not of that people, but Gentiles like ourselves; and the -star which appeared to them signified the appearance to them and -to us of the true Light which was hereafter to enlighten in a -more wonderful way than before not only a single nation, but -every man coming into this world. Appearance or manifestation is -what the Greek word "epiphany" means. -</p> -<p> -It was natural, then, that they should offer gifts to their -newly-born Saviour, for they could not but do so in -acknowledgment of the great gift which he had given to them. But -let us see what was the meaning of the gifts which they did -offer—of these gifts of gold, frankincense, and myrrh. -</p> -<p> -They may be, and have been, interpreted in a great many different -ways, all of which may well be true. It is commonly said that the -wise men offered gold to our Lord because he is the King of -heaven and earth; frankincense, because he is Almighty God; and -myrrh, because he is also man, and was to suffer death for the -sins of the world—myrrh being used to embalm the dead, and hence -being a symbol of death. But there is another signification of -these gifts which is, perhaps, more practical for us, because it -suggests more directly the three gifts which each one of us must -offer to him who is our Saviour as well as theirs, if we would -partake of the salvation which he came to bring to us. -</p> -<span class="pagenum"><a id="Page_70">{70}</a></span> -<p> -These three gifts are, then, understood by some to represent the -three duties of almsgiving, prayer, and fasting, by which we are -redeemed from the tyranny of the world, the devil, and the flesh. -These last three are the great enemies of our salvation, and they -must be overcome if we are to be saved. The love of the world, -and of the treasures which it offers us, can only be destroyed by -sacrificing those treasures for the sake of God, of his church, -and of his poor; the power of the devil, who sets himself up as -the god whom we are to serve and obey, can only be resisted by -constant prayer, by which we draw near to the true God, and -devote ourselves over and over again to his service; and the -control of the flesh, with its base and degrading appetites, over -our immortal souls can only be shaken off by fasting—that is, by -mortification of various kinds, by persistently refusing to our -bodies all dangerous and sinful indulgences, and by sometimes -depriving them of pleasures which are innocent in themselves. -</p> -<p> -These three duties are practised in their perfection by those -whom God calls to the religious life by the three vows of -poverty, obedience, and chastity. By the vow of poverty the -religious sacrifices at once the goods of this world; by that of -obedience he frees himself from the tyranny of the devil, -subjecting himself entirely to God, whom his superiors represent; -by that of chastity he renounces sensual pleasure. -</p> -<p> -But it is not religious alone who are called on to make these -three gifts. The same obligation, in its due measure, rests upon -each of you. Almsgiving, prayer, and mortification are duties for -all Christians. -<span class="pagenum"><a id="Page_71">{71}</a></span> -It is hard to see how any one can be saved who gives no more to -God and the poor than what is extorted from him, as it were, by -force; who merely says prayers now and then because he is afraid -to give up the practice, but who seldom or never really prays; -and who indulges without scruple in everything which his flesh -desires, intending to stop short of nothing but mortal sin. -</p> -<p> -Let such things, then, my brethren, not be said of us. As we -kneel with the wise men this morning before the manger of our -infant God, let us make with them these three gifts. Let us offer -to him, as they did, with a full and willing heart, our -possessions, our bodies, and our souls. This is the time for -making presents, and these are the presents which he expects. Be -generous, then, with him, and he will be generous with you. "Give -to the Most High according to what he hath given to thee." -</p> -<hr> - -<span class="pagenum"><a id="Page_72">{72}</a></span> - - <h2><i>First Sunday after Epiphany.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Romans xii.</i> 1-5. -</p> -<p class="cite"> - Brethren:<br> - I beseech you, by the mercy of God, that you present your - bodies a living sacrifice, holy, pleasing to God, your - reasonable service. And be not conformed to this world: but be - reformed in the newness of your mind, that you may prove what - is the good and the acceptable, and the perfect will of God. - For I say, through the grace that is given me, to all that are - among you, not to be more wise than it behooveth to be wise, - but to be wise unto sobriety, and according as God hath divided - to every one the measure of faith. For as in one body we have - many members, but all the members have not the same office: so - we being many are one body in Christ, and each one members one - of another in Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke ii.</i> 42-52. -</p> -<p class="cite"> - When Jesus was twelve years old, they went up to Jerusalem - according to the custom of the feast, and after they had - fulfilled the days, when they returned, the child Jesus - remained in Jerusalem; and his parents knew it not. And - thinking that he was in the company, they came a day's journey - and sought him among their kinsfolks and acquaintance. And not - finding him, they returned into Jerusalem, seeking him. And it - came to pass, that after three days they found him in the - temple sitting in the midst of the doctors, hearing them and - asking them questions. And all that heard him were astonished - at his wisdom and his answers. And seeing him, they wondered. - And his mother said to him: Son, why hast thou done so to us? - behold thy father and I have sought thee sorrowing. -<span class="pagenum"><a id="Page_73">{73}</a></span> - And he said to them: How is it that you sought me? did you not - know that I must be about the things that are my Father's? And - they understood not the word that he spoke unto them. And he - went down with them and came to Nazareth: and was subject to - them. And his mother kept all these words in her heart. And - Jesus increased in wisdom and age, and grace with God and men. -</p> -<hr> - <h3>Sermon XVIII.</h3> - -<p class="cite"> - <i>And he went down with them,<br> - and came to Nazareth,<br> - and was subject to them.</i><br> - —St. Luke ii. 51. -</p> -<p> -Such, my dear friends, is the brief record of our Lord's boyhood -and youth. When we next hear of him he has begun his mission to -the world. But brief as the record is, it teaches a great -lesson—the lesson of obedience. First it proclaims this lesson -to children and the young generally. They ought to be subject to -their parents. Is this the case? Often, we know, it is not. There -are proud, rebellious, and disobedient children in many -families—girls and boys who will not do what they are told; who -go to places forbidden by their parents; who speak of their -parents as the "old man" and the "old woman"; children who do -their best to make father and mother subject to <i>them;</i> who -think they know better than their parents, and who despise those -set over them by God. So glaring has this disrespect for parents -become that a witty man has said that soon the sign and title of -a firm will be "Jones and Father" instead of "Jones and Son." -Disobedient, proud children, I point you this morning to the -little home of Nazareth. Look in, conceited, self-sufficient boys -and girls. -<span class="pagenum"><a id="Page_74">{74}</a></span> -What do you see? God obedient to his creatures; Jesus with Joseph -and his Mother; Jesus, "very God of very God," subject to them. -There is your example. Woe to you if you do not follow it! -Disobedience made hell for the devil and his angels, and -disobedience, if persisted in, will make hell for you. Hell is -the headquarters of disobedience, and will be the home of the -disobedient and rebellious for evermore. So, then, you that are -young, cut down your pride, bend the neck a little easier to the -yoke. Be more like Jesus, who went home with his parents, stayed -home with them, and was <i>subject</i> to them. -</p> -<p> -But not only to children and the young does this lesson come -home; it strikes all of us. In one sense we are all -children—children of holy church whose chief pastor is called -the Holy Father, and whose priests are called by all "fathers." -Now, then, you "children of an older growth," how have you shown -your obedience? Are you very particular to keep the laws of -<i>mother</i> church? How about fasting and abstinence? What of -hearing Mass on a Sunday and of abstaining from servile work? Was -your last Easter duty made? Again, how about the advice of your -<i>father</i> confessor? Have you followed it? How do you keep -the minor laws and regulations which the pastor of each -particular church sees fit to make for the better ordering of his -services, etc., etc.? When the priest has to rebuke you, to -reprove you, how do you take it? O my friends! these are the days -of disobedience and false independence, and therefore these -questions are of vital importance. You must <i>obey</i>, if you -want to be good Catholics. You must turn a deaf ear to the -suggestions of worldly pride; you must be submissive to holy -mother church, to our Holy Father the Pope, to the pastors and -fathers set over you in God's providence. -<span class="pagenum"><a id="Page_75">{75}</a></span> -Obedience! obedience!—that must be your watchword. You must not -be scaling the mountains of pride hand-in-hand with infidel and -heretic, and the devil's staff for a support. You must obey the -church and follow <i>her</i> teachings, and submit to lawful -authority. As St. Paul says: "Be not wise in your own conceits. -For I say, by the grace that is given me, to all that are among -you, not to be more wise than it behooveth to be wise, but be -wise unto sobriety. Let every soul be subject to higher powers: -they that resist purchase to themselves damnation." Finally, -brethren, show yourselves law-loving, obedient citizens of the -country in which you live. Let the Catholic always be found on -the side of order and regularity. In a word, show to your pastors -and superiors, show even to our worst enemies, that you have -learnt well the lesson contained in these few words: "He went -down with them, and came to Nazareth, and was subject to them." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon XIX.</h3> - -<p class="cite"> - <i>Behold the Lamb of God:<br> - behold, he who taketh away the sins of the world.</i><br> - —St. John i. 29. -</p> -<p> -There are no words of the Gospel, my dear brethren, more -frequently used in the church of God than these. You often hear -them from the lips of the priest, but perhaps you do not remember -when. They are more familiar to you in Latin than in English. -<span class="pagenum"><a id="Page_76">{76}</a></span> -The moment when they are said is that when the greatest of all -gifts is about to be given to you. It is just before the giving -of Holy Communion. The priest, turning to you with the ciborium -in his hand, raises one of the sacred particles from it, and -shows it to you, saying, <i>Ecce Agnus Dei</i>—which means, -"Behold the Lamb of God"—<i>ecce qui tollis peccata mundi</i>, -"Behold, he who taketh away the sins of the world." -</p> -<p> -The church has put the words in the mouth of the priest at this -time, when he distributes Holy Communion, because he is then -showing Christ to the faithful. And she puts them in the Gospel -of today, because on this day, the octave of the great feast -which we celebrated last Sunday, she commemorates what we may -call our Lord's second Epiphany after his hidden life of thirty -years, when St. John the Baptist, his great precursor, taking the -place of the star which showed him to the wise men, showed him to -those who were to become his disciples, and who were to accompany -him in that ministry of three years upon which he was about to -enter. -</p> -<p> -As St. John took the place of the star, so the Catholic priest -now takes the place of St. John. He has now to show Christ to the -world, and especially to the faithful. And St. John, in his -humility and self-concealment, has set an example to him which he -should try to copy, and which a good priest does try to copy. -That is, he tries to show our Lord to the people and to keep -himself in the background; he tries to bring the faithful to his -Master and theirs, not to himself. He desires that they should -see in all that he does not his own power or gifts, but the grace -of God, by which alone he can do them any good; that they should -not be drawn to him, but to the Lamb of God, who alone can take -away their sins. -</p> -<span class="pagenum"><a id="Page_77">{77}</a></span> -<p> -And what the good priest does you also, my brethren, should do. -You should not think of the priest, but of Him whom the priest -represents, and in whose power he acts. And especially should you -take care to do this in those sacramental acts which the priest -does more particularly in the name of God; that is, when he -celebrates Holy Mass, baptizes, hears confessions, or gives Holy -Communion. For, in truth, it is not he who does these things, but -our Lord Jesus Christ. He, the Lamb of God, is the true priest. -He who instituted the sacraments also is the one who confers -them. -</p> -<p> -Remember this when you receive them. When you go to the -altar-rail for Holy Communion, and when the priest holds up the -sacred Host before you, saying, <i>Ecce Agnus Dei, ecce qui -tollit peccata mundi</i>, think not of the priest, of his virtues -or his faults, but of the immaculate Lamb of God, who is coming -to you, a poor sinner. -</p> -<p> -And when the priest is baptizing think not of him, but of the -Holy One who, by his own baptism in the Jordan, gave water the -power to wash away sin. Look at him standing by the side of the -priest with infinite love and compassion, and purifying the soul -which he came from heaven to save. -</p> -<p> -When you bow your head to receive absolution in the Sacrament of -Penance think not of the minister of the sacrament before whom -you kneel, and who is, at the best, but a sinful man, but of Him -against whom you have sinned, and who is now about to forgive you -once more. Think only of that loving Saviour who is both your God -and your Judge—your judge now not in justice but in mercy. -</p> -<span class="pagenum"><a id="Page_78">{78}</a></span> -<p> -And, above all, at holy Mass remember who it is that is saying -Mass; who it is that is there at that altar, offering himself in -sacrifice for you. Do not be criticising the priest, and thinking -whether he is devout or not; his dispositions do not concern you -much more than those of your neighbor who is kneeling by your -side. Say to yourself, as you look at the altar, <i>Ecce Agnus -Dei ecce qui tollit peccata mundi.</i> Behold in the midst of -that throne the Lamb standing as it were slain, and fall down -with the angels in adoration before him. -</p> -<p> -Yes, my brethren, <i>Christus apparuit nobis: venite, -adoremus</i>—"Christ has appeared to us; come, let us worship -him." Such are the words of the church in the Divine Office at -this time. Let us, them, seek him, find him, and adore him in -this holy Catholic Church, and in all that is done in it by his -power and in his name. -</p> -<hr> -<span class="pagenum"><a id="Page_79">{79}</a></span> - - - <h2><i>Second Sunday after Epiphany</i><br><br> - - Feast Of The Holy Name Of Jesus.</h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans xii.</i> 6-16. -</p> -<p class="cite"> - Having gifts different, according to the grace that is given - us, whether prophecy, according to the proportion of faith, or - ministry in ministering; or he that teacheth, in teaching: he - that exhorter in exhorting; he that giveth with simplicity; he - that ruleth with solicitude; he that showeth mercy with - cheerfulness. Love without dissimulation. Hating that which is - evil, adhering to that which is good; loving one another with - brotherly love; in honor preventing one another; in solicitude - not slothful; in spirit fervent; serving the Lord: rejoicing in - hope; patient in tribulation; instant in prayer; communicating - to the necessities of the saints; pursuing hospitality. Bless - them that persecute you; bless and curse not. Rejoice with them - that rejoice, weep with them that weep; being of one mind one - to another; not high-minded but condescending to the humble. -</p> -<br> -<p class="citet"> - Epistle of the Feast.<br> - <i>Acts iv. 8-12</i>. -</p> -<p class="cite"> - Then Peter, filled with the Holy Ghost, said to them: Ye rulers - of the people and ancients, hear: If we this day are examined - concerning the good deed done to the infirm man, by what means - he hath been made whole; be it known to you all, and to all the - people of Israel, that in the name of our Lord Jesus Christ of - Nazareth, whom you crucified, whom God hath raised from the - dead, even by him, doth this man stand here before you whole. - This is the stone which was rejected by you builders; which is - become the head of the corner; nor is there salvation in any - other. For there is no other name under heaven given to men, - whereby we must be saved. -</p> -<span class="pagenum"><a id="Page_80">{80}</a></span> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John ii.</i> 1-11. -</p> -<p class="cite"> - At that time:<br> - There was a marriage in Cana of Galilee: and the mother of - Jesus was there. And Jesus also was invited, and his disciples, - to the marriage. And the wine failing, the mother of Jesus - saith to him: They have no wine. And Jesus saith to her: Woman, - what is that to me and to thee? my hour is not yet come. His - mother said to the waiters: Whatsoever he shall say to you, do - ye. Now, there were set there six water-pots of stone, - according to the manner of the purifying of the Jews, - containing two or three measures apiece. Jesus saith to them: - Fill the waterpots with water. And they filled them up to the - brim. And Jesus saith to them: Draw out now and carry to the - chief steward of the feast. And they carried it. And when the - chief steward had tasted the water made wine, and knew not - whence it was, but the waiters knew who had drawn the water, - the chief steward calleth the bridegroom, and saith to him: - Every man at first setteth forth good wine, and when men have - well drunk, then that which is worse: but thou hast kept the - good wine until now. This beginning of miracles did Jesus in - Cana of Galilee, and he manifested his glory, and his disciples - believed in him. -</p> -<br> -<p class="citet"> - Gospel of the Feast.<br> - <i>St. Luke ii.</i> 21. -</p> -<p class="cite"> - At that time:<br> - After eight days were accomplished that the child should be - circumcised, his name was called Jesus, which was called by the - Angel, before he was conceived in the womb. -</p> -<hr> - <h3>Sermon XX.</h3> - -<p class="cite"> - <i>His name was called Jesus.</i><br> - —St. Luke ii. 21. -</p> -<span class="pagenum"><a id="Page_81">{81}</a></span> -<p> -To-day, dear friends, we keep the Feast of the Holy Name. Our -dear Lord is known to us by many names—he is called the Word, -the Christ, the Son of God, the Lamb of God, the Prince of Peace, -and the like—but to-day we are met together to honor his real -name; the name by which he was called when on this earth; the -name which belonged to him just as our names belong to us; the -name by which we are to be saved—the holy name of Jesus! -Brethren, this name is a holy name, because it is the name of a -God made man. It is a precious name: Jesus shed his Blood for us -for the first time as he received it. It is a great and noble -name, for it belongs to the mightiest Warrior the world ever -saw—to Him who fought with sin and death, and conquered in the -fight. It is a terrible name, for when we invoke it hell -trembles, earth fears, and even heaven bows the knee. Oh! then, -dear brethren, if this name is holy—if precious, if great and -noble, if terrible—how much it ought to be revered and -respected. We are told by our dear patron, St. Paul, that our -Lord "humbled himself, becoming obedient unto death, even the -death of the cross. For which cause God also hath exalted him, -and hath given him a name which is above all names: that in the -name of Jesus every knee should bow of those that are in heaven, -on earth, and under the earth." And yet, in spite of all this, -although it is so plain that this name is holy, precious, mighty, -and terrible, although it is clear that when it is uttered the -faithful on earth, the white-winged angels in heaven, ay, and -even the lost spirits in hell bow to do homage to it, -nevertheless there is a creature who will not worship; there is a -created being worse than the very demons; there is found one who -will not reverence that name, holy and good and true—and that -creature is the <i>blasphemer</i>. -<span class="pagenum"><a id="Page_82">{82}</a></span> -Yes, brethren, in our streets, in our factories, in our very -homes that holy name is taken in vain. Jesus—that sweet name is -mixed up with everything that is foul and disrespectful. Jesus' -name, the name of our King, our Saviour, and our Judge, is used -as an oath; and not only by men coarse and hardened, but by boys -and girls, by women, and, unheard of impiety! even by little -children. Passing through the streets the other day, I heard a -volley of curses in which the holy Name was mingled, and the -curser was a boy who could not, I am sure, have been more than -eight or nine years of age; and, alas! it is not the first time -that I have heard such things. O brethren! I beseech you, by the -wounds and cross of Jesus Christ, look to this great sin. When I -hear these little baby blasphemers, who scarce, perhaps, know -what they say, I know they have learned these oaths from the -father, the elder brothers, and perhaps even from the mother, and -I tremble to think how deep the evil has sunk into the hearts of -men. Oh! then let us never again misuse the holy Name; let us -cast out cursing and swearing from our midst, lest it drive us -and our children into hell. -</p> -<p> -It belongs to us to be devout to the holy name of Jesus, for we -are taught by holy church to ask for every blessing through it. -Are we tempted? Let us call upon it, and He who bears it will -come to our aid. Are we in sorrow? Let us whisper to ourselves, -Jesus! Jesus! and he who knelt in the dark garden and sweat blood -for us, he who faced the horrors of death, forsaken and -heart-broken, will send us comfort and heal our wounds. Do our -sins terrify us? Let us look up to the Cross of Calvary. -<span class="pagenum"><a id="Page_83">{83}</a></span> -There on the topmost beam is written the sweet name of Jesus; -there beneath hangs the <i>Saviour</i> and the Comforter. Do we -need strength for the battle of life, and courage in the struggle -against the world, the flesh, and the devil? Jesus! Jesus! the -Mighty One, the Conqueror, the Lion of Juda, he who is called -"Faithful and true, and with justice doth he judge and fight"—he -will arm us for the battle and nerve our heart for the combat. -Oh! let us reverence the dear, holy name of our sweet Saviour -while we live; and when at last our death-cold lips can part no -more to utter it, may the great God give us each a friend to -whisper it in our ears, so that Jesus! Jesus! Jesus! may be the -last name that we shall hear on earth, and the first which our -enraptured spirits will hear in heaven. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon XXI.</h3> - -<p class="cite"> - <i>His name was called Jesus.</i><br> - —St. Luke ii. 21, -</p> -<p> -To-day we celebrate the Feast of the most Holy Name of our Lord -and Saviour Jesus Christ. The church sets apart a special Sunday -for the celebration of this feast, to bring before our minds the -sacredness of this name—its preciousness, and the reverence due -to it. -</p> -<p> -This name is the name of the God-Man who came into the world to -save us from hell. It is the greatest of all names, because it is -the name of the greatest of all beings. It was given to our Lord -by the archangel when he announced to the Blessed Virgin that she -was to be the mother of God. -<span class="pagenum"><a id="Page_84">{84}</a></span> -An angel first pronounced it; the Blessed Virgin and St. Joseph -were the first to call the new-born Babe of Bethlehem by that -name; and all holy men and women, from the time of the adoration -of the poor shepherds and wise men down to this hour, have had -the greatest veneration for that name. -</p> -<p> -The angel St. Gabriel said to the Blessed Virgin: "He shall be -called Jesus, for he shall save his people from their sins." You -see, then, how precious this name is: it is the name by which we -are to be freed from our sins delivered from hell, and admitted -among the blessed, the redeemed of all nations. It is the name by -which we are the receivers of the supernatural graces of all the -holy sacraments. And St. Paul says: God gave to his only-begotten -Son "a name that is above every name, that at the name of -<i>Jesus</i> every knee should bow of those that are in heaven, -on earth, and in hell, and that every tongue should confess that -the Lord Jesus Christ is in the glory of God the Father." It is -the name not only of the Infant of Bethlehem, but it is the name -of that One whom you see in the Stations and nailed to the cross, -bleeding, and dying, and dead for you. -</p> -<p> -And yet how our blood runs cold, how we tremble with horror, when -we see how little reverence is shown for this name! You need not -go far or stay out very long before you hear that name used most -irreverently by the child who has hardly learned his prayers, as -well as by thieves, drunkards, and murderers, and the lowest -rabble that tread the streets of this city; not only by bad men -and women, but by people who profess to be respectable Catholics. -<span class="pagenum"><a id="Page_85">{85}</a></span> -How often we are made to wonder why Almighty God does not send a -thunderbolt and strike dead the blasphemer, or cause the earth to -open under those who so treat this holy name, and swallow them up -quickly in punishment for their crime! A man who steals, or gets -drunk, or gives way to lust sees a sensual temporary good in -these sins; but what good, what use is there in blasphemy, in -cursing, in swearing? None. It is a direct blow at Almighty God -himself. If a man were to insult your mother your vengeance would -be roused, and you would think no punishment too great for the -offender. Shall God not be jealous of his name? Shall he not -punish? Yes, he will. He says: "Thou shalt not take the name of -the Lord thy God in vain; for the Lord will not hold him -guiltless who taketh his name in vain." -</p> -<p> -If, then, you have not controlled your gift of speech, which was -given you to edify your neighbor, to speak and sing the praises -of God, but have given way to a habit of using God's holy name -and that of his Son in vain, ask him to give you the grace to -overcome the habit. If you hear people on the street or in -company blaspheming, cursing, or swearing, lift up your heart to -God and make reparation for the injury by saying the prayer, -"Blessed be the name of the Lord." Never give scandal to others, -and especially the little ones around your family hearth, by -blaspheming, or even by carelessly using the name of God or his -saints without due reverence. Many men and women have grown up -with this old habit clinging to them—a habit that they -contracted at home, and that they learned when young from their -father and mother. Cursing and swearing are the language of hell. -Blessing, prayer, and praise are the language of heaven. -<span class="pagenum"><a id="Page_86">{86}</a></span> -Do all in your power to learn the language of the saints—that -is, the language of love and reverence for the holy name of -Jesus. For "his name is holy and terrible." Repeat the prayer -which is sung and said in the holy Mass on this feast: -</p> -<p class="cite"> - "O God, who hast made thy only-begotten Son to be the Saviour - of mankind, and hast commanded that he should be called Jesus, - mercifully grant that we may so venerate his holy name on earth - that we may be favored with beholding his face for ever in - heaven." -</p> -<hr> - - <h3>Sermon XXII.</h3> - -<p class="cite"> - <i>There was a marriage in Cana, of Galilee;<br> - and the Mother of Jesus was there.<br> - And Jesus also was invited, and his disciples,<br> - to the marriage.</i><br> - —St. John ii. 1, 2. -</p> -<p> -As we read the story of this marriage, my dear brethren, it must -certainly occur to all of us how singularly favored it was, above -all that have ever been celebrated since the beginning of the -world, in being honored with the presence of our Lord and Saviour -Jesus Christ, of his Blessed Mother, and of his apostles, and in -the fact that it witnessed the first of the miracles which he -performed in his three years' ministry—the change of water into -wine. But when we come to look at the matter more closely we -shall see that, great as was the honor which this marriage -received, every Christian marriage has the same. For every -Christian marriage is honored really and truly, though not -visibly, with the presence of our Lord, his Blessed Mother, and -the apostles; and at every Christian marriage a miracle of grace -is performed of which we may well believe the change of water -into wine to have been only a shadow or type. -</p> -<span class="pagenum"><a id="Page_87">{87}</a></span> -<p> -For what is marriage now in the church of Christ? It is one of -the sacraments. And what does that mean? It means that whenever a -marriage is contracted by those who are baptized there is a grace -given with it by our Lord's infallible promise. This grace, -moreover, is one which, like those given in the sacraments of -Baptism, Confirmation, and Holy Orders, is to remain permanently -in the soul, and to be a source or fountain from which new graces -are continually to flow. So I am right in saying that our Lord is -present at a Christian marriage; for it is only from him that -this grace can come. And I am right in saying that Our Lady is -present at it; because this grace, while it comes from him, comes -through her. For she is the channel through which his grace comes -to us; which is shown in this marriage at Cana, of which the -Gospel tells us, by his working the miracle of the change of the -water into wine at her intercession. And, lastly, I am right in -saying the apostles are present at a Christian marriage; for such -a marriage can only lawfully be celebrated in the presence of the -priest, who represents them. -</p> -<p> -I said, furthermore, that at every Christian marriage a miracle -is worked which was represented by our Lord's miracle at Cana. -This miracle is the giving of this wonderful sacramental grace; -and it is well represented by the conversion of water into wine. -It is a miracle—that is to say, an extraordinary and -supernatural work of God—because it is not naturally connected -with marriage itself. -<span class="pagenum"><a id="Page_88">{88}</a></span> -Marriage, in itself, is nothing but a contract or agreement -between two parties, having no special blessing or grace, except -that which comes from its honorable nature and the good -dispositions of the parties themselves. Such is marriage among -the unbaptized. But among Christians it is, as I have said, -elevated to the dignity of a great sacrament—the contract -remaining, but the sacrament being added to it; and it cannot -exist among Christians without both. Now, I think you will agree -with me that this is well represented by the change of water into -wine, in which water, indeed, remains, but is blended with the -spirit in such a way that neither can be taken away without -destroying the very substance of the wine. -</p> -<p> -Such, then, my brethren, is the dignity of Christian marriage, -represented to us in this marriage at Cana, in Galilee. But is it -honored among Christians according to its dignity? -</p> -<p> -How many are there who reverence this sacrament as they should? -It is one of the sacraments of the living, as they are called; -that is, one of those which require the soul, when receiving it, -to be in the state of grace. The Catholic who comes to it in the -state of mortal sin commits a horrible sacrilege as surely as he -would if he should go to the altar-rail and receive Holy -Communion without repentance for his sins. Do not forget this. Do -not dare to come to receive the sacrament of matrimony without -preparing your soul by a good confession; not only on account of -the dreadful sacrilege of which you will be guilty in receiving -it unprepared, but also for fear of losing the grace which it is -meant to give you throughout life, and which grace may never -return; for, like that offered to the soul in Holy Communion, if -once despised and rejected, it may be lost for ever. -</p> -<span class="pagenum"><a id="Page_89">{89}</a></span> -<p> -And, for the sake of Him who instituted this great sacrament, do -not make it, as too many do, an occasion of mortal sin by making -it a privileged time for drunkenness and immodesty. A wedding -ought to be a time of joy, but for a joy of purity and sobriety. -If you make it a time for opening the door to sin for yourselves -and for others, tremble lest you bring down on yourselves for the -rest of your lives the curse of God instead of his blessing. -</p> -<p> -Invite, then, like the couple at Cana, our Lord to be present at -your marriage, and behave as you would if you were to see him -there. So shall you receive his benediction, both for time and -eternity. -</p> -<hr> -<span class="pagenum"><a id="Page_90">{90}</a></span> - - <h2><i>Third Sunday after Epiphany</i>.</h2> - -<p class="citet"> - Epistle.<br> - <i>Romans xii.</i> 16-21. -</p> -<p class="cite"> - Brethren:<br> - Be not wise in your own conceits. Render to no man evil for - evil. Provide things good not only in the sight of God, but - also in the sight of all men. If it be possible, as much as is - in you, have peace with all men. Revenge not yourselves, my - dearly beloved; but give place to wrath, for it is written: - "Revenge is mine; I will repay, saith the Lord." But if thy - enemy be hungry, give him to eat; if he thirst, give him drink; - for doing this thou shalt heap coals of fire upon his head. Be - not overcome by evil, but overcome evil by good. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew viii.</i> 1-13. -</p> -<p class="cite"> - At that time:<br> - When Jesus was come down from the mountain, great multitudes - followed him; and behold a leper coming, adored him, saying: - Lord, if thou wilt, thou canst make me clean. And Jesus, - stretching forth his hand, touched him, saying: I will; be thou - made clean. And immediately his leprosy was cleansed. And Jesus - said to him: See thou tell no man; but go show thyself to the - priest, and offer the gift which Moses commanded for a - testimony to them. And when he had entered into Capharnaum, - there came to him a centurion, beseeching him and saying: Lord, - my servant lieth at home sick of the palsy, and is grievously - tormented. And Jesus said to him: I will come and heal him. And - the centurion, making answer, said: Lord, I am not worthy that - thou shouldst enter under my roof; but only say the word, and - my servant shall be healed. For I also am a man under - authority, having soldiers under me; and I say to this man, Go, - and he goeth, and to another, Come, and he cometh, and to my - servant, Do this, and he doeth it. -<span class="pagenum"><a id="Page_91">{91}</a></span> - And Jesus, hearing this, wondered, and said to those that - followed him: Amen I say to you, I have not found so great - faith in Israel. And I say unto you that many shall come from - the east and the west, and shall sit down with Abraham, and - Isaac, and Jacob, in the kingdom of heaven; but the children of - the kingdom shall be cast out into exterior darkness: there - shall be weeping and gnashing of teeth. And Jesus said to the - centurion: Go, and as thou hast believed, so be it done to - thee. And the servant was healed at the same hour. -</p> -<hr> - - <h3>Sermon XXIII.</h3> - -<p class="cite"> - <i>Only say the word,<br> - and my servant shall be healed.</i><br> - —St. Matthew viii. 8. -</p> -<p> -The centurion in to-day's Gospel, dear friends, is certainly a -shining example to us of many virtues, Particularly is he an -example to those among us who are rich and well off, or who have -any servants or others employed under our authority. When any one -is taken sick, what is the first cry? Go for the priest. Run for -the doctor. And instantly a messenger is sought out. Now, this -man's servant was sick. What did he do? Centurion, and high in -station as he was, he went <i>himself</i> for One who was both -doctor and priest. His servant, doubtless, had served him -faithfully, had been obedient and trustworthy; and now that this -servant is sick, remembering the sublime virtue of charity, the -master runs off to our Lord and begs of him to speak the word -that would heal the servant. Now, many of you, dear brethren, -have in your houses hired help, and the poor are around you who -serve you in many useful ways; who do work which, did they not -exist, would have to be left undone. -<span class="pagenum"><a id="Page_92">{92}</a></span> -How do you treat those fellow-Christians? Ah! I am afraid, often -in a very different spirit to that displayed by the centurion. -They are sick. You grumble at the inconvenience to which you are -put, but what do you do to help them? Do you get the doctor? Do -you offer them such nourishment as a sick person needs? Do you -visit your servant's sick-bed, or the beds of the poor, to whom -we are all indebted for so much service? I wish it were always -so, but it is not. Often a servant is made to work when bed would -be a more fitting place to be in than the kitchen. Often the poor -suffer dreadfully because those whom they serve in health will -not help them in sickness. Oh! then let us all follow the example -of the good centurion, and if our servants in our house, or our -servants out of the house, are sick, let us, moved by a divine -charity, hasten at once to their relief. -</p> -<p> -And then in spiritual things how do we act? Catholic heads of -families, employers, masters and mistresses, keepers of stores -and workshops, how do you look after those that work for you? Do -you see that they go to Mass? Do you give them time to get to -confession? Do you look after the moral conduct of those you -employ? When they are sick and suffering are you solicitous that -they should have the comfort and help which the holy sacraments -afford? Are you sensible of the responsibility which lies upon -you to see that the priest is sent for, especially when they are -in danger of death? Oh! I am much afraid that many are very -neglectful in this respect. -<span class="pagenum"><a id="Page_93">{93}</a></span> -So long as their work is done they care very little for those -they employ. Catholic employers often don't bestow a thought upon -these things. But don't deceive yourselves: God will require all -these souls at your hands. No Catholic man or woman ought to keep -in their houses a servant who is negligent of his or her -religious duties. You should give your help and your employees -plenty of time to go to Mass and confession; and, more than that, -it is your duty to <i>see</i> that they go. You should not employ -by the side of innocent young men and women all sorts of roughs -and blackguards. By so doing you put immortal souls in peril. You -should remember that you are head of the family, and that the -help and the employees are part of that family, and therefore you -are bound in conscience to care for them. Imitate, then, the -centurion. Love those you employ. Have a great charity for them. -Cherish them, tend them in all their wants. Correct their faults, -reward their fidelity; and by so doing you will advance Christ's -kingdom on earth and people his kingdom in heaven. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon XXIV.</h3> - -<p class="cite"> - <i>If it be possible, as much as is in you,<br> - have peace with all men;<br> - revenge not yourselves, my dearly beloved.</i><br> - —Romans xii. 18-19. -</p> -<p> -There are a good many people who seem to find it very difficult -to have peace with all men, or at any rate with all women; for, -strange to say, it is, for some reason or other, what is known as -the gentler sex that gives and has the most trouble in this -respect. -</p> -<span class="pagenum"><a id="Page_94">{94}</a></span> -<p> -Of course it is all the fault of some other party that they -cannot live in peace; not their own at all. They themselves are -perfectly innocent—lambs, in fact, among wolves. Other people -are always persecuting and tormenting them, or at any rate -belying them; this last is one of the favorite complaints of -these poor, harmless, and much-abused creatures. They try to have -peace as far as possible, but other people will not let them. -</p> -<p> -And of course they never revenge themselves on their cruel -enemies. Oh! no. They never injure or belie them; they would not -do such a thing for the world. They may, indeed, meekly complain -of their troubles to the few friends they have got left; they -tell how wicked these people are who give them so much annoyance. -They try to lower other people's esteem of them; but, of course, -that is not meant for injury—that is only that others may be -duly warned of such dangerous characters. In their zeal they may -draw on their imagination a little; but of course that is not -belying. They, perhaps on some rare occasions will try to take it -out of their persecutors in one way or another; but then that is -not revenge—that is only standing up for their rights. They -would like to have peace, and so they try to have it by making -reconciliation as hard as possible. -</p> -<p> -It is plain what good Christians they are from their enjoyment of -the words which follow those which I have quoted from the Epistle -of to-day. These words are: "Revenge is mine, I will repay, saith -the Lord."' These are, indeed, a great consolation to them. -</p> -<span class="pagenum"><a id="Page_95">{95}</a></span> -<p> -"Yes," they say to themselves, "I leave them to God. I cannot -revenge myself on my enemies as I would like; I don't dare to, or -my conscience won't let me; but I hope God will punish them as -they deserve. Revenge belongs to him, I know, and I am glad to -think that in his own good time he will lay it on to them well. I -shall do all my duty if I wish patiently for the time when he -will begin to do it; and meanwhile I will console myself by -praying that he may convert them and make every one of them as -good a Christian as I am." -</p> -<p> -The delusion under which these good Christians are laboring would -be amusing, if it were not so dangerous. The danger is that the -revenge of God, about which they like to think, is hanging as -much over their own heads as over those of the ones with whom -they are at variance. They are not really trying to have peace; -their own revenge is what they want, though they are willing that -Almighty God should be the instrument of it. -</p> -<p> -They do not care either to preserve peace or to regain it in the -only way in which it can be preserved or regained—that is, by -charity and humility. Their charity is all for themselves. They -may tread on other people's corns, but nobody else must tread on -theirs. Other people must be humble, and, if they give offence, -even carelessly, must make an abject apology; but they themselves -are too good to be obliged to do that. -</p> -<p> -Perhaps, however, my friends, some of you really do want to live -in peace with all. If so, you can do it by following a very -simple rule. It is this: Be careful what you say or do to others; -they are sensitive as well as yourself—perhaps more so. You must -not expect other people to be saints, even if you are one -yourself. -<span class="pagenum"><a id="Page_96">{96}</a></span> -Do not flatter what is bad in them, but acknowledge what is good; -stroke them the right way. If they really do you an injury see if -you have not provoked it; examine your own actions. If you are -sure you have not, put it down to ignorance or misapprehension; -try to find out what the matter is, and set it right by an -explanation, if you can. But if you have committed a fault do not -be too proud to acknowledge it. If you cannot procure a -reconciliation speak well of the other party, and believe him or -her to be, on the whole, better than yourself. For one who has -true humility this will not be very hard to do. -</p> -<p> -This is the real meaning of the counsel of St. Paul; if you -follow it you will, indeed, live in peace as far as it is -possible in this world. -</p> -<hr> - -<span class="pagenum"><a id="Page_97">{97}</a></span> - - <h2><i>Fourth Sunday after Epiphany</i>.</h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans xiii.</i> 8-10. -</p> -<p class="cite"> - Brethren:<br> - Owe no man anything, but that you love one another. For he that - loveth his neighbor, hath fulfilled the law. For "Thou shalt - not commit adultery. Thou shalt not kill. Thou shalt not steal. - Thou shalt not bear false witness. Thou shalt not covet." And - if there be any other commandment, it is comprised in this - word: "Thou shalt love thy neighbor as thyself." The love of - the neighbor worketh no evil. Love, therefore, is the - fulfilling of the law. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew viii.</i> 23-27. -</p> -<p class="cite"> - At that time:<br> - When Jesus entered into the ship, his disciples followed him; - and behold a great tempest arose in the sea, so that the ship - was covered with waves, but he was asleep. And his disciples - came to him, and waked him, saying: Lord, save us, we perish. - And Jesus saith to them: Why are you fearful, ye of little - faith? Then rising up he commanded the winds and the sea, and - there came a great calm. But the men wondered, saying: Who is - this, for even the winds and the sea obey him? -</p> -<hr> - - <h3>Sermon XXV.</h3> - -<p class="cite"> - <i>And Jesus saith to them:<br> - Why are you fearful, ye of little faith?</i><br> - —St. Matt. viii. 26. -</p> -<span class="pagenum"><a id="Page_98">{98}</a></span> -<p> -Some people are always worrying. It would seem that they must -enjoy it, for they always find something to worry about. If one -good matter for worrying is settled they will be sure to rake up -another to take its place. Some of them worry about temporal -matters, some about spiritual; but whatever their taste may be in -this respect, they are so fond of the amusement that, if they -cannot get their favorite matter to worry about, they will take -something else rather than not have any at all. -</p> -<p> -You would think that this taste for worrying would be a very -uncommon one; but, strange to say, it is not so. In fact, the -number of worriers is almost as great as the number of people in -the world, and they are worrying about every conceivable thing, -though generally only about one thing at a time; it may be about -their sins or about somebody else's sins—their children's, for -instance—or it may be, and is more likely to be, about some -temporal matter, such as their health or the state of their -worldly affairs. -</p> -<p> -Now, what do I mean by worrying? I do not mean thinking seriously -about things either spiritual or temporal—for a great many, -though not all, of the things people worry about are worthy of -serious consideration, whereas nothing is worth a moment's -worry—but I do mean thinking about them in a way that can do no -good, and that only serves to turn the mind in on itself and away -from God. -</p> -<p> -Here, for instance, is a case of worrying, to which I have just -alluded: A good father and mother have children who are growing -up, as so many children are growing up, especially in this city, -in neglect of their duties and are acquiring various bad habits. -Of course this is very painful to their parents, and there is -very good reason that it should be. They would be unnatural or -wicked parents if it were not so. -<span class="pagenum"><a id="Page_99">{99}</a></span> -They ought to be distressed about it; and I did not say that -people should never be distressed, but only that they should not -worry. But these parents probably do worry. They occupy their -minds with all sorts of useless questions and imaginations. They -say: "What have I done that these children of mine are so bad?" -And perhaps, though they ask this question, they never really -stop to examine themselves and find out if they have neglected -their own duty in any way, so as to make an act of contrition for -it, and make good resolutions, if it be not too late, for the -future. What they mean rather by it is: "How can God allow this -when I have done my duty?" And then they say: "Suppose these -children get worse and disgrace my name, and even, lose their -souls—what shall I do then?" Or perhaps they say: "What shall I -do now?" But that does not really mean anything, for either they -do not set their wits to work to find out what they can do, or -they have concluded with good reason that they cannot do anything -except pray; and that they do not do, for their time of prayer is -taken up with this same useless worrying. -</p> -<p> -Now, what does all this come from? It comes from a distrust in -God's love and providence. It comes from a feeling like what the -apostles had, as we read in to-day's Gospel, as if He who ought -to take care of them were asleep; but they ought to have known, -as their own psalms could have taught them, that "He shall -neither slumber nor sleep that keepeth Israel." Even though they -knew him not to be God, they should have known that God, who had -sent him into the world, and on whom their faith in him rested, -would not allow them to come to any harm; and they should have -been willing, when they had done their own duty, to trust in his -providence for the rest. -<span class="pagenum"><a id="Page_100">{100}</a></span> -They might, indeed, well have waked him to get his help and -advice as to what to do; but he, who read their hearts, knew that -their anxiety had its source, not in prudence, but in distrust, -and so he deservedly rebuked them, saying: "Why are you fearful, -O ye of little faith?" -</p> -<p> -That is the reason why we, like the apostles, are worrying. It is -because we have little faith. We distrust God's providence and -mercy, and spend our time in this distrust and complaining, -instead of quietly finding out and doing our own duty, and then -simply and confidently leaving the result to him. But we have -less excuse for it than they, for we know more of him than they -did then. Let us, then, be ashamed of our want of faith, and try -to do better in this respect for the future. -</p> -<hr> - - <h3>Sermon XXVI.</h3> - -<p class="cite"> - <i>And behold, a great tempest arose in the sea.</i><br> - —St. Matthew viii. 24. -</p> -<p> -Almost all of us, my dear brethren, have at some time of life -been in a position like that of the apostles in their little boat -on the Sea of Galilee. We have been out at sea in a storm, with -the waves beating against our frail craft and threatening to -swamp it every moment. So we do not need to draw on our -imagination to realize what their feelings must have been. -</p> -<span class="pagenum"><a id="Page_101">{101}</a></span> -<p> -Perhaps you may think I am exaggerating when I say this; most of -you, I suppose, cannot remember ever having been in a storm at -sea. But it is quite true, nevertheless. Only the sea and the -storm were far more dangerous ones than those to which the -apostles were exposed that night. For the sea over which you -were, and still are, sailing is the sea of this mortal life; and -the storm was the storm of temptation; and the danger was that of -death, not to the body, but to the soul. -</p> -<p> -But perhaps you do not remember ever having met with any very -violent storm, even of this kind. Well, it may be that God has -singularly favored you, and given you a very quiet and smooth sea -to sail over so far. If so, you are an exception to the common -rule. It may be, however, that you escaped the storm in another -way; that is, by going to the bottom at once. You know the most -furious tempests do not reach very far below the surface of the -ocean, so that one can always escape them by sinking. So you, -perhaps, have escaped temptation by yielding to it at once; as -soon as you were tempted to commit mortal sin you committed it, -and sank into its horrible and fathomless abyss, continually -deeper and deeper, till you were brought up again to the light -and air of God's pardon and peace by some mission which he sent -you, or by some other extraordinary grace from him. -</p> -<p> -But that was not what you were made for, any more than a ship is -made to be continually sinking and being pulled up to the surface -again. Ships are made to sail, not to sink. Their builders expect -that they will battle with the elements, not be overcome by them; -nay, more, they expect that the very winds which seem to threaten -their safety shall be the means of sending them to the port which -they are intended to reach. -<span class="pagenum"><a id="Page_102">{102}</a></span> -And what the builder expects of his ship is what God, who has -made us, expects of us; especially of us Christians, with whom he -has taken such great pains. He expects, and he has a right to -expect, that we shall stay on the surface—that is, that we -shall keep in the state of grace; that we shall battle with the -winds and waves—that is, that we shall resist temptation; and, -furthermore, he expects that the winds, even if they be ahead, -shall help us on our course—that is, that they shall be the -means, and even the principal means, of bringing us into the safe -harbor of our eternal home. -</p> -<p> -Let us not, then, be surprised, nay, let us even rejoice, if we -fall into temptation, so long as we do not seek it. "My -brethren," says St. James, "count it all joy, when you shall fall -into divers temptations." And why? First, because the fact that -you are harassed by temptations is a sign that you have not given -way to them. It shows that you are on the surface, that you have -not foundered yet when you feel the winds and the waves. -</p> -<p> -And, secondly, because it is a sign that our Lord puts confidence -in you. The builder of a ship, if he could do it, would -proportion the wind to the size and strength of his vessel; and -that is what our Maker actually does. He has let his saints have -temptations compared with which yours are as nothing at all. Such -as he allows you to have are meant for your salvation and -perfection; the more he thinks you worthy of, the better. -</p> -<span class="pagenum"><a id="Page_103">{103}</a></span> -<p> -But do not seek them. A prudent captain keeps out of the track of -storms. Be content with those which you cannot avoid, for those -are the only ones which God means you to have. -</p> -<p> -When you cannot avoid them meet them courageously. Do not get -frightened, as the apostles did, for God is with you as he was -with them, though he may seem to be asleep. He has not forgotten -you, and with his help you will conquer them, every one. -</p> -<p> -But you must ask him to do so. You must go to him as the apostles -did, saying: "Lord, save us, we perish." He did not blame them -for that, but for their terror and want of trust in his -providence. You must work when you are in the storm of temptation -as if the result all depended on yourself; you must pray as if it -all depended on him. If you do this you will not sink in the -tempest; nay, when it is over you will find that it has driven -you nearer to the harbor where storms never come. -</p> -<hr> - - <h3>Sermon XXVII.<br><br> - - Candlemas-Day.</h3> - - -<p class="cite"> - <i>A light to the revelation of the Gentiles,<br> - and the glory of thy people of Israel.</i><br> - —St. Luke ii. 32. -</p> -<p> -The blessing of candles, and the esteem which Catholics have for -candles when they are blessed, is one of the things which -Protestants find it very hard to understand. They have no idea of -a candle, except that it is a very old-fashioned article, useful -enough, perhaps, if you want to grope in some dark corner of the -house, but, on the whole, a very poor affair in these days of gas -and the electric light. They cannot see why any one who can get a -good kerosene lamp should use a candle instead; unless, perhaps, -it might be because the candle will not explode. -</p> -<span class="pagenum"><a id="Page_104">{104}</a></span> -<p> -The reason for their perplexity is pretty plain. It is because -they do not, or it may be will not, understand that we honor and -prize candles, as we do the images of the saints and many other -things, not for what they are, but for what they represent; and -also on account of the sanctification and real use, not to our -bodies so much as to our souls, that the blessing of the church -is able to give to anything to which it is attached. -</p> -<p> -Protestants, I say, do not or will not understand these things; -but Catholics do. It is not superstition which makes a Catholic -prize a blessed candle. He knows, first, that it has been -selected by the church to represent our Blessed Lord himself; -that its feeble light is a sign of the true light which -enlighteneth every man that cometh into this world; and he honors -and esteems it for God's sake. And secondly, he knows that it has -a power and use greater and higher than that of the most -brilliant lamps that the hand of man can make; that, though it be -but a material thing, it has a spiritual value, like holy-water -and other things which the church has blessed and sanctified; and -specially that it is a defence against our spiritual enemies, -Satan and the other fallen angels, and all the more so because -these proud spirits cannot bear to be put to flight, as they are, -by such a common and simple thing as a candle or a few drops of -water. -</p> -<span class="pagenum"><a id="Page_105">{105}</a></span> -<p> -You know these things, my friends; the spirit of faith teaches -them to you. But you do not bear them so constantly in mind as -you should. How often does the priest go to a house on a sick -call, and find that there is no candle to be had! The law of the -church requires it when the sacraments are to be administered; -but one would think it would not need a law to make any one who -had the faith see that at least this honor should be given to -them. Strange to say, however, the people of the house never -thought of the matter at all. They keep our Lord waiting while -they run out to borrow, if possible, a candle from some pious -neighbor. Perhaps they buy one at the grocery-store; I do not -know what blessing they think that has received. When they get -the candle, such as it may be, there is probably nothing to put -it in; it is likely enough that a bottle is all that can be -found. -</p> -<p> -It would look much better, in some houses which we have to visit, -if there were fewer bottles and more blessed candles. It would -look as if the people who lived there thought at least as much of -their souls as of their bodies. It is very unpleasant for all -parties—and our Lord is one of them—to have such things happen -as I have described. -</p> -<p> -Get rid of the bottle and have a candlestick in its place. I know -that candlesticks, as well as candles, are rather out of fashion; -but the supply will always follow the demand. For the honor and -for the fear of God, do not remain any longer without a blessed -candle in your house and something worthy of it to hold it. There -will be no harm in burning it, even though no one be sick and the -priest not there, if it be at a proper place and time. -</p> -<span class="pagenum"><a id="Page_106">{106}</a></span> -<p> -And, if it be possible, offer a candle to be burned in the place -and at the time most pleasing to God of all—that is, on his holy -altar while Mass is being offered, or his blessing being given to -you in the Sacrament of his love. Honor and glorify him -everywhere, but specially in the place where his glory dwelleth, -and where he is daily offered up for you. -</p> -<hr> -<span class="pagenum"><a id="Page_107">{107}</a></span> - - - <h2><i>Fifth Sunday after Epiphany</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Colossians iii</i>. 12-17. -</p> -<p class="cite"> - Brethren:<br> - Put ye on therefore, as the elect of God, holy, and beloved, - the bowels ol mercy, benignity, humility, modesty, patience, - bearing with one another, and forgiving one another, if any - have a complaint against another: even as the Lord hath - forgiven you, so do you also. But above all these things have - charity, which is the bond of perfection: and let the peace of - Christ rejoice in your hearts, wherein also you are called in - one body; and be ye thankful. Let the word of Christ dwell in - you abundantly, in all wisdom: teaching and admonishing one - another in psalms, hymns, and spiritual canticles, singing in - grace in your hearts to God. All whatsoever you do in word or - in work, do all in the name of the Lord Jesus Christ, giving - thanks to God and the Father by Jesus Christ our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xiii.</i> 24-30. -</p> -<p class="cite"> - At that time:<br> - Jesus spoke this parable to the multitude, saying: The kingdom - of heaven is likened to a man that sowed good seed in his - field. But while men were asleep, his enemy came and oversowed - cockle among the wheat, and went his way. And when the blade - was sprung up, and brought forth fruit, then appeared also the - cockle. Then the servants of the master of the house came and - said to him: Master, didst thou not sow good seed in thy field? - whence then hath it cockle? And he said to them: An enemy hath - done this. And the servants said to him: Wilt thou that we go - and gather it up? And he said: No, lest while you gather up the - cockle, you root up the wheat also together with it. -<span class="pagenum"><a id="Page_108">{108}</a></span> - Let both to grow until the harvest, and in the time of the - harvest I will say to the reapers: Gather up first the cockle, - and bind it into bundles to burn; but gather the wheat into my - barn. -</p> -<hr> - - <h3>Sermon XXVIII.</h3> - -<p class="cite"> - <i>Gather up first the cockle,<br> - and bind it into bundles to burn;<br> - but gather the wheat into my barn.</i><br> - —St. Matthew xiii. 30. -</p> -<p> -The parable which is the subject of the Gospel of to-day is -explained by our Lord himself a little further on. The disciples -asked him to expound it to them; and he told them that the good -seed were the children of the kingdom—that is, all good and -faithful Christians; and that the cockle were the children of the -wicked one—that is, all those who refuse to believe in the faith -which God has revealed, or who will not obey his law. These two -kinds of people, said he, live together in this world, but at the -end of the world they shall all be for ever separated, the wicked -to be cast into the furnace of fire, and the just to shine as the -sun in the kingdom of their Father. -</p> -<p> -Our Lord calls the sinful the children of the wicked one—that -is, of the devil. But he does not mean that the devil created -them, for he can create no one; no, God created us all, and has, -furthermore, redeemed us all with his precious Blood. There is -something about them, though, which the devil may be said to have -created, and that it is which makes them his children. It is sin, -which he first brought into God's creation, to which he tempted -our first parents, and to which he is all the while tempting us -now. Sin is the devil's work; and sinners are his children, -because they do his work. -</p> -<span class="pagenum"><a id="Page_109">{109}</a></span> -<p> -But few people, at least few Christians, are all the time sinners -and children of the devil. Sometimes they repent and become, at -least for a time, children of God. Good and evil are mixed up in -them, as they are in the world. So our Lord's parable is true of -each one of them as it is of the world at large. Each of our -hearts is a little field in which God is sowing the good seed of -his holy inspirations, and the devil the bad seed of his wicked -temptations; and sometimes consent is given to one, sometimes to -the other. -</p> -<p> -Perhaps we may have asked ourselves the question (for it is a -very natural one to ask): "Why has God allowed the devil to sow -his bad seed in the world and in the hearts of men? And why, if -he lets it be sown, does he not root out this bad seed, and not -let it grow and choke what is good?" I should not wonder at your -asking this question, and you should not wonder if we cannot give -all of God's reasons for it, for it is one of the mysteries of -his providence. But he has himself given one reason for it in his -explanation of this parable. The servants, you will remember, -wanted to go and root out the cockle; but the master said: "No, -lest while ye gather up the cockle, you root up the wheat also -together with it." Would it not be so with us, too, if God should -take away all the bad seed of temptation out of our hearts? A -great deal of our virtue would be rooted up, too, and what was -left would not be very strong and solid. You can see that often. -A person seems very good, but what is the reason? It is because -he is not much tempted. -<span class="pagenum"><a id="Page_110">{110}</a></span> -Let a strong temptation come, and perhaps such a person will sin -more easily than one who has seemed much worse, but has really -been acquiring solid virtue by faithfully combating with -difficulties the other has not had. And not only would our virtue -not be solid, but our merits would not be very abundant, without -temptation; for most of our merit is gained by resisting sin. -</p> -<p> -Our Lord, then, does not mean to pull up the cockle out of the -way of the wheat, but wants the wheat to live and outgrow the -cockle. It is for us to see that it does so; for if there is any -cockle left when we come to die there will be something to do -before the wheat goes to the barn—that is, to cast the cockle -into the furnace of fire; and that furnace of fire, for those who -die in the grace of God, is the fire of purgatory. We shall have -to wait there till the cockle of sin is all burned before we can -go to heaven with our wheat of virtue and of merit. -</p> -<p> -Let us not think, then, in this month of November, only of -praying for those who are in those purging flames, but also of -avoiding them ourselves. Our Lord does not want us to go to -purgatory. He would infinitely rather take us to heaven from our -death-bed than let us remain in that state of suffering. What he -wants is to have the wheat grow over the whole field and choke -the cockle instead of being choked by it—in a word, he wants us -to be saints. That is what St. Paul says: "This is the will of -God, your sanctification." Let this, then, be our devotion in the -month of November and all the year round: to imitate those (and -there are many of them) who have died and gone before their Lord -with plenty of wheat and no cockle on their hands. -</p> -<hr> -<span class="pagenum"><a id="Page_111">{111}</a></span> - - <h3>Sermon XXIX.</h3> - -<p class="cite"> - <i>Bearing with one another,<br> - and forgiving one another,<br> - if any have a complaint against another:<br> - even as the Lord hath forgiven you,<br> - so do you also.</i><br> - —Colossians iii. 13. -</p> -<p> -These words, my dear brethren, are taken from the Epistle of -to-day. They certainly contain a most important lesson for us, -and one which we are too apt never even to begin to learn. You -will find plenty of people who are near the end of a long -life—who have, as the saying is, one foot in the grave—who do -not seem to know how to overlook and to pardon injuries any -better than when they first began to be exposed to them. -</p> -<p> -There are two very good reasons, my brethren, why you should -learn this lesson. The first is that, unless you do, you can -never be happy in this life; the second, that, unless you have -learned it, there is great reason to fear for your happiness in -the life which is to come. -</p> -<p> -You can never be happy, I say, in this life, unless you know how -to pardon and overlook the injuries you receive from others. And -the reason of this is very plain. It is, in the first place, -because it is very uncomfortable to be brooding over injuries -received—that is plain enough; and, in the second place, you -will always be exposed to them. There is a way to avoid them, it -is true: it is to go out into the desert and live there in some -cave or hut all alone. But I think there are very few nowadays -who have any vocation to that; and if you should undertake to -live the life of a hermit without any vocation for it, the -chances are that you would be ten times as miserable as you would -be with the very worst neighbors in the world. -<span class="pagenum"><a id="Page_112">{112}</a></span> -This is the only way to avoid them; for, however good the people -are among whom you live, they will always be somewhat selfish; -they will want to have their own way sometimes, at least, and it -will often happen that they cannot have their way and at the same -time let you have yours. And they will always be somewhat -thoughtless. They will not be so very careful not to offend you; -and you cannot expect it of them, for you are not so careful -yourself. You would be surprised if you should know how often you -have given offence to others. -</p> -<p> -The fact is, there is not room enough in this world for us all to -get along without sometimes treading on each other's toes. There -are a great many of us sailing together down the stream of life, -and it will take the most careful steering to prevent our now and -then running foul of each other. And such careful steering cannot -be expected of every one, or of any except one or two here and -there. If you really should try it yourselves you would find how -difficult it is. The saints do try it, and that is one reason why -it is a work of sanctity to be indulgent to the faults of others. -</p> -<p> -Well, I said the second reason why you should learn the lesson of -forgiveness to others is that, unless you do, there is great -reason to fear for your happiness in the life to come. If you can -have any doubt of that, those words of our Lord in another place -will settle your doubt. "If you will not forgive men," he says, -"neither will your Father forgive you your offences." You may -confess all your sins, and receive the sacraments over and over -again, but so long as you have a hatred against your neighbor -your confessions and communions will be bad; you will not be in -the friendship of God; and if you go out of the world with that -malice in your heart you will be shut out from his presence. -</p> -<span class="pagenum"><a id="Page_113">{113}</a></span> -<p> -You will say to me, perhaps, "Father, I will forgive, but I -cannot forget" If you say this to me I say to you: Take care. As -long as you do not at least try to forget, as long as you keep in -your mind that sore feeling which the injury you have received, -or think you have received, has caused, it will always be an -occasion of sin to you. It will always prompt you to withhold -from the persons whom you blame that charity which you are bound -to show to all. You will always be inclined to speak evil of -them, to try to prevent others from praising them, to throw out -some hint in which the venom which lies lurking in your heart -comes up to the surface. And do not be too sure that you have -really done all that God requires because the priest has given -you absolution. He cannot read your heart, and often he is -obliged to forgive uncharitable people like yourself, with great -doubt in his mind whether his sentence is approved by the great -Judge who cannot be deceived. -</p> -<p> -Now, that you may forgive more easily, remember what I suggested -a little while ago: that is, that those who have offended you -have generally done so either through selfishness or -carelessness, not through malice. Believe me, real malice is -quite a rare thing. If you could see the real dispositions of -others you would see that on the whole they are about as good as -your own; and I do not suppose you think you are malicious, and I -do not believe you are. Put, then, those unworthy suspicions out -of your minds, and forgive others freely and generously as you -yourself wish to be forgiven. -</p> -<hr> -<span class="pagenum"><a id="Page_114">{114}</a></span> - - <h2><i>Sixth Sunday after Epiphany</i></h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>Thessalonians i</i>. 2-10. -</p> -<p class="cite"> - Brethren:<br> - We give thanks to God always for you all: making a remembrance - of you in our prayers without ceasing, being mindful of the - work of your faith, and labor, and charity, and of the enduring - of the hope of our Lord Jesus Christ before God and our Father; - knowing, brethren beloved of God, your election: for our gospel - hath not been to you in word only, but in power also, and in - the Holy Ghost, and in much fulness, as you know what manner of - men we have been among you for your sakes. And you became - followers of us, and of the Lord: receiving the word in much - tribulation, with joy of the Holy Ghost: so that you were made - a pattern to all who believe in Macedonia and Achaia. For from - you was spread abroad the word of the Lord, not only in - Macedonia and Achaia, but also in every place, your faith which - is towards God, is gone forth, so that we need not to speak - anything. For they themselves relate of us, what manner of - entrance we had unto you; and how you were converted to God - from idols, to serve the living and true God. And to wait for - his Son from Heaven (whom he raised from the dead), Jesus who - hath delivered us from the wrath to come. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xiii.</i> 31-35. -</p> -<p class="cite"> - At that time:<br> - Jesus spoke to the multitude this parable: The kingdom of - heaven is like to a grain of mustard-seed, which a man took and - sowed in his field. Which indeed is the least of all seeds; but - when it is grown up it is greater than any herbs, and becometh - a tree, so that the birds of the air come and dwell in the - branches thereof. -</p> -<span class="pagenum"><a id="Page_115">{115}</a></span> -<p class="cite"> - Another parable he spoke to them. The kingdom of heaven is like - to leaven, which a woman took and hid in three measures of - meal, until the whole was leavened. All these things Jesus - spoke in parables to the multitudes: and without parables he - did not speak to them. That the word might be fulfilled which - was spoken by the prophet, saying: "I will open my mouth in - parables, I will utter things hidden from the foundation of the - world." -</p> -<hr> - - <h3>Sermon XXX.</h3> - -<p class="cite"> - <i>The kingdom of heaven<br> - is like to a grain of mustard-seed.</i><br> - —St. Matthew xiii. 31. -</p> -<p> -A grain of mustard-seed is very little, as our Lord tells us, and -also, as we know, very sharp and burning. So is God's church, -which is the kingdom of Christ upon earth. First, it is little; -not in numbers, but little because it is poor and lowly. The -human spirit is proud above all things, disobedient, rebellious, -loving to be exalted, wishing to be praised. That which lost -paradise, which brought sin and death into the world, which -closed heaven, which opened hell, that which robbed us, stripped -us of our heavenly inheritance, was <i>pride</i>. So, then, the -kingdom of God, the church, that which is to govern the heart of -man, to rule its disorders, to bring us back to heaven, is poor, -is lowly, in the world's eyes is little. The proud world likes to -swell itself out and appear big, and makes a wide path to swagger -in. Our Lord tells us, "Except ye become as little children ye -shall not enter into the kingdom of heaven"; and again: "Narrow -is the gate and strait the way that leadeth to life." Do not -wonder, then, that our holy church, which is glorious and -magnificent in the eyes of angels and saints, should be thought -little, and lowly, and poor by the world, and the flesh, and the -devil. -</p> -<span class="pagenum"><a id="Page_116">{116}</a></span> -<p> -Now, it seems that this very poverty of the church ought to be a -reason why we should love it. If you are poor, then remember -"birds of a feather flock together." The church is poor, too. She -has not (particularly in these days) much of this world's goods. -Often she is much put about to build even a decent temple in -which to worship God. The church sometimes can hardly "keep -house" for God—can hardly buy those things which are of daily -necessity for his service. Oh! then the poor ought to love the -church. Are you rich? Then the poverty of the church ought to -touch your heart and open your purse. "The poor you have always -with you," says Jesus Christ, and the poorest of the poor is -God's church. The priest is obliged to beg for church, for -school, and all that is in them—for almost everything, indeed, -that is needed for the service of our divine Master. So, then, it -is from you who are rich that large alms ought to come, so that -Jesus Christ may be able to say that we have <i>you</i> with us -and him as well as the poor. Again, while I caution you against -hankering after mere ease and comfort in church, and the worldly -elegances to be seen in the soft-cushioned and carpeted churches -of the sects, I must express my wonder that many wealthy -Catholics appear to be quite content to see the churches where -they go to Mass fitted up with furniture that would be too mean -for use in their own houses. If our Lord finds only more straw -and another manger for a cradle for his divine Majesty nowadays, -it ought not to be because we furnish him no better. -</p> -<span class="pagenum"><a id="Page_117">{117}</a></span> -<p> -Secondly, the church is like a grain of mustard-seed, because her -laws are often sharp and burning to the human heart. -Mustard-seed, when crushed, has, as you know, a very strong and -pungent odor. If you stand over it when thus crushed it will -cause tears to flow from your eyes. If applied to your flesh it -will burn and smart. Yes; and sometimes the law of God will make -tears start from your eyes. There is some habit you find -convenient, some little pet plan you have made, some person to -whom you are attached. These things are leading you from God; so -his church says: "Change your ways." "Give it up." "It is not -lawful for thee." "Cut it off." Ah! don't you feel the sharp -mustard-seed getting into your eyes? Again, the flesh rebels. -That drink you love so much, that sinful appetite you like to -indulge, those places of evil amusement to which you want to -go—what says the church about such things? "Take the pledge." -"Throw away drink." "You must not gratify that sinful -inclination." "You cannot go to that place of amusement." "Give -up that bad company or Jesus Christ will give you up." Ah! don't -you feel how the mustard-seed burns and stings? But have good -courage—better be burnt here than burnt hereafter. That burning -of the mustard seed will heal you, will cure you. Its warmth will -bring you back to life. Lastly, one day the little seed will -become a great tree, whose branches shall reach to the sky, whose -boughs shall wave in heaven. Then we, like poor, homeless birds -of the air, shall spread our weary wings and go and make our -lodgings for ever beneath its sheltering leaves. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_118">{118}</a></span> - - <h3>Sermon XXXI.</h3> - -<p class="cite"> - <i>The kingdom of heaven is like to leaven,<br> - which a woman took and hid in three measures of meal,<br> - until the whole was leavened.</i><br> - —St. Matthew xiii. 33. -</p> -<p> -The kingdom of heaven, my dear friends, means, as you know, in -this as well as in many other of our Lord's parables, not God's -kingdom in the next world, but in this—that is, his holy -Catholic Church. Understanding it in this way, it is easy to see -why he compares it to a grain of mustard-seed or to leaven; for -it was small in the beginning, but has grown, as the mustard-seed -grows, so that it now has spread through the whole earth; and it -was not noticed in the beginning, as the little leaven or yeast -would not be in the dough into which it is put, but has now made -its influence felt in all the world, as that of the yeast is in -the bread which it makes. -</p> -<p> -This was our Lord's intention, that his church should be -continually growing till every one should enter it, till every -heart should be leavened by its faith. But there are some -people—Catholics, too, but a very curious kind of Catholics—who -seem to think that the church was only made for those nations or -those families which now belong to it, and will even blame those -who are converted to it for leaving the religion of their -fathers. I do not know what excuse one can make for these -persons, except to suppose that God has blessed them with a very -small share of common sense. -</p> -<span class="pagenum"><a id="Page_119">{119}</a></span> -<p> -I do not think that there are many people so stupid as to talk in -this way; but there are a good many who act as if they thought as -these people seem to think. I do not mean that there are many who -give the cold shoulder to converts, for that would be an unjust -reproach; but I do mean that there are many Catholics who do not -seem to understand the world has got to be converted, and that -they themselves have got to do their share towards it; that they -are part of that leaven with which our Lord meant that the world -should be leavened; that it was by means of them, according to -their measure of ability and opportunity, that he meant the faith -to be diffused through the world. Every Catholic ought to be a -missionary in his way and place, and do something to bring others -to that knowledge of the truth which he himself has received. -</p> -<p> -Not that every Catholic should go out and preach the faith on the -corners of the streets, or to people who would laugh at him or do -him more harm than he could do them good; but that every one -should be on the lookout for those who are sincere and well -disposed, and be ready to give them a helping hand, to explain -any difficulties which they may have, or to persuade them to come -to the priest, who can explain them more fully. -</p> -<p> -But, above all, that he should spread among those who do not -believe the leaven of good example, and not scandalize them by a -bad life. One can hardly be too careful to avoid scandalizing -even the faithful; and much more care should be taken not to -scandalize those who are seeking for the truth, and particularly -about those things on which their ideas are very strict and their -consciences very sensitive. -</p> -<span class="pagenum"><a id="Page_120">{120}</a></span> -<p> -Take, for instance, the horrible vice of profane swearing, to -which many of you, to your own shame you must confess, are so -much addicted, and about which you are inexcusably careless. -There is no doubt at all that there is many a Protestant who -would not so much as think of enquiring about the faith of a -person who was in the habit of blaspheming. And yet he may be -really anxious to know the truth, and his soul is as dear to God -as yours; and if you are the cause, by this abominable habit of -yours, of his turning away in despair from the church, most -assuredly you will have to give an account for it when your soul -shall come to be judged. Many persons all around us are outside -of the church to-day because of the prevalence of this sin of -profanity among Catholics, because all the Catholics whom they -know seem rather to be children of the devil than of the good -God. -</p> -<p> -There are many other things, particularly drunkenness and -falsehood, by which Catholics spread around them the leaven of -bad example, and drive people away from the faith instead of -drawing them to it; but I have not time to speak of all. It is -for you, my brethren, to look to it that, when you come to die, -you shall feel that you have indeed done something to diffuse -through the world the leaven of faith and virtue, not of unbelief -and vice and that our Lord will not require at your hands the -blood of your brother, for whom he died as well as for you. -</p> -<hr> - -<span class="pagenum"><a id="Page_121">{121}</a></span> - - <h2><i>Septuagesima Sunday</i></h2> - -<p class="citet"> - Epistle.<br> - 1 <i>Corinthians ix.</i> 24; x. 5. -</p> -<p class="cite"> - Brethren:<br> - Know you not that they who run in the race, all run indeed, but - one receiveth the prize? So run that you may obtain. -</p> -<p class="cite"> - And every one that striveth for the mastery refraineth himself - from all things; and they indeed that they may receive a - corruptible crown; but we an incorruptible one. I therefore so - run, not as at an uncertainty: I so fight, not as one beating - the air: but I chastise my body, and bring it into subjection: - lest perhaps, when I have preached to others, I myself should - become reprobate. For I would not have you ignorant, brethren, - that our fathers were all under the cloud, and all passed - through the sea. And all in Moses were baptized, in the cloud - and in the sea; and they did all eat the same spiritual food, - and all drank the same spiritual drink (and they drank of the - spiritual rock that followed them, and the rock was Christ). - But with the most of them God was not well pleased. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xx.</i> 1-16. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples this parable: The kingdom of heaven - is like to a master of a family, who went early in the morning - to hire laborers into his vineyard. And when he had agreed with - the laborers for a penny a day, he sent them into his vineyard. - And he went out about the third hour and saw others standing in - the market-place idle. And he said to them: Go you also into my - vineyard, and I will give you what shall be just. And they went - their way. And again he went out about the sixth and the ninth - hour, and did in like manner. -<span class="pagenum"><a id="Page_122">{122}</a></span> - But about the eleventh hour he went out and found others - standing, and he saith to them: Why stand you here all the day - idle? They say to him: Because no man hath hired us. He saith - to them: Go you also into my vineyard. And when evening was - come, the lord of the vineyard saith to his steward: Call the - laborers and pay them their hire, beginning from the last even - to the first. When, therefore, they came, who had come about - the eleventh hour, they received every man a penny. But when - the first also came, they thought that they should have - received more, and they also received every man a penny. And - when they received it, they murmured against the master of the - house, saying: These last have worked but one hour, and thou - hast made them equal to us, that have borne the burden of the - day and the heats. But he answering one of them, said: Friend, - I do thee no wrong; didst thou not agree with me for a penny? - Take what is thine and go thy way: I will also give to this - last even as to thee. Or, is it not lawful for me to do what I - will? is thy eye evil because I am good? So shall the last be - first, and the first last, For many are called, but few chosen. -</p> -<hr> - - <h3>Sermon XXXII.</h3> - -<p class="cite"> - <i>Why stand ye here all the day idle?</i><br> - —St. Matthew xx. 6. -</p> -<p> -This life, my dear friends, is often spoken of in Scripture as a -day, both on account of its shortness and because the night of -death follows. Now, there are certainly many persons who do stand -all their lives idle; that is to say, they do not try to -"<i>work</i> out their own salvation"; they do not try to do -anything in the Lord's vineyard, the church, by helping forward -good works either by their means or by their active service. -<span class="pagenum"><a id="Page_123">{123}</a></span> -There are a great number of men and women who never think of -caring for the great business of their salvation. Day after day -goes by, week after week, and they have done no good works, -corrected no faults, made absolutely no advancement or -improvement. It is too much trouble for them to examine their -consciences, too tiresome to stir themselves to go to Mass and -the sacraments. They have sunk into a state of spiritual -drowsiness by the world's fireside; in a word, they are all the -day idle. Oh! if there are any such here, let them take warning. -For the night will surely come, and then it will be too late. -Perhaps this is the eleventh hour for you. God has called you -often before; now, by the voice of his priest, he speaks once -more and says: "Why stand ye here all the day idle?" To-day you -see again the purple vestments and hangings; they tell you that -Lent is fast approaching, that a time of grace is coming round -once more. Oh! then, you that have yet a few hours of the day of -life left, go into the vineyard of your own souls, root up the -weeds, till the soil, plant good seed, that the Father of all may -be able in the end to give you the wages of everlasting life. -</p> -<p> -Again, such among you as have means, or who are able to help your -pastor by active service in the charge of the sick and the poor, -who can teach the uninstructed, help along in sewing-schools and -in forming sodalities and pious organizations of various -kinds—to you also the cry comes, "Why stand ye all the day -idle?" Why, when called upon to bear a little part of the -priest's burden, are so many people like an old gun that hangs -fire? Why is it often so difficult for the priest to get the -active co-operation of the lay people? -<span class="pagenum"><a id="Page_124">{124}</a></span> -Why does he so often get the "cold shoulder" as people say, when -he asks a little help? Is it not because people won't go into the -vineyard, won't work, won't take trouble? Because they would -rather not be bothered? How often they say: "I have no time"; -"What are the priests for, anyhow?" "Let <i>them</i> look after -these things." Thus they stand all the day idle, and the hard -work falls on the priests and just a few self-sacrificing -helpers. When you are called on, then, by your pastors to help in -the parish, "don't be backward in coming forward"; make up your -minds that you will not stand idle, but that it shall be "a long -pull and a strong pull, and a pull all together." -</p> -<p> -Why should we be so afraid of idleness in spiritual things and in -works of charity? Because, my dear friends, the time is short. -Life is passing swiftly. The night of death is at hand. Soon the -cry will be heard: "Behold, the Bridegroom cometh; go ye forth to -meet him." Soon the Master of the vineyard will come and look at -our work. Woe to us if he finds that we either never went into -the vineyard at all, or, at best, the work there was so ill done -that our part of the land is choked with docks and darnels and -every kind of weed! You know, doubtless, that people sometimes -give to each of their children a little garden to plant; ah! how -these children try to make "my garden" the best one. How careful -they are of it, how grieved if the frost or some noxious insect -should destroy the flowers or fruits! We are all children; God -has given us each a little garden, a little piece of his great -vineyard, to care and tend. Let us, then, like the little ones, -try to make our garden the finest, that when our Father, God, and -our dear Mother, Mary, come to look at it they may find it full -of beauty and fragrance, and say concerning us: "This one, at -least, did not stand all the day idle." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_125">{125}</a></span> - - <h3>Sermon XXXIII.</h3> - - -<p class="cite"> - <i>They murmured against the master of the house.</i><br> - —St. Matthew xx. 11. -</p> -<p> -We can hardly fail, my dear brethren, to understand the meaning -of this parable of our Lord, though he himself has given no -explanation of it. He is the master of the house; we are the -laborers whom he has hired to work in his vineyard, and hired, -too, at a very great price; for the penny which the laborers all -received represents the reward of eternal life which he has -promised to all who die in his service, even though they come to -that service at the eleventh hour—that is, at the end of their -lives. -</p> -<p> -Now, I do not know that we are inclined to find fault with our -Lord for forgiving one who has sinned during his whole life and -sincerely repents, though it be on his death-bed. We are generous -enough to be glad when one is really converted and saves his -soul; and perhaps all the more if it be at the last moment. We do -not find fault with God for his mercy, but rather we thank him -for it. -</p> -<p> -But we are inclined to murmur against him for what seems to us to -be an unjust and partial distribution of his mercies, as the -laborers murmured against their master. They did not complain -that the last received a penny, but that they themselves did not -receive more. They thought that the master ought to have -proportioned the wages to the service rendered; but we can see -plainly enough that he was not so bound. -<span class="pagenum"><a id="Page_126">{126}</a></span> -All he was bound to was to give the penny to all those to whom he -had promised it; as for the rest, he might have given any one of -them his whole property, if he had taken a special fancy to him. -You would not say that a man acted unjustly if he should single -out any one of his servants and make him a special present over -and above his regular wages. You would say, as the master of the -house said, that he could do what he liked with what remained -after his debts were paid. -</p> -<p> -Now, let us apply this, which is nothing but common sense, to our -Lord's relations to us. He has a debt to pay to us to which he -has bound himself. It is a real debt to us, because it rests on a -real promise which he has made. And that debt is to forgive us -when we really turn to him and repent of our sins, and to give -us, through his own merits and the shedding of his own Blood, the -eternal happiness which that precious Blood has purchased for us. -But he is not bound to give us graces which will force us to -repent; nor is he bound to give to each one of us the same graces -inclining us to repent. He has promised forgiveness to those who -repent, but not repentance to those who sin. Still less is he -bound to give to all the same impulses to perfection, the same -interior consolations, the same extraordinary supernatural gifts -of any kind. He is no more bound to this than he is bound to give -us all the same amount of natural strength, whether of mind or -body, or the same amount of worldly goods. He has his reasons for -the distribution of his gifts, it is true, and they are wise and -holy ones, we may be sure; for he does not act from caprice, as -we might do. But they are not reasons of justice to us, but -mercy. If we were treated according to strict justice I do not -know who among us would be saved. -</p> -<span class="pagenum"><a id="Page_127">{127}</a></span> -<p> -Remember this, then, my brethren, when you are inclined to find -fault with our Lord for his treatment of you or others. Remember -that you have already received many times more than in strict -justice was your due. Remember the countless favors, both -temporal and spiritual, which you have already received at his -hands, and be ashamed of complaining that others have received -even more. Beware of envying them those things which God, in his -great mercy, has freely bestowed on them; take care not to covet -your neighbor's goods, for that is exactly what you are in danger -of doing. And remember, specially, the great gift which he has -given you all, and which many others who certainly seem, even in -your own eyes, as good as yourselves have not received; that is, -the light of the one true faith. Remember that you have not had -to struggle in darkness and uncertainty; that you have always -been able to know what to believe and what to do. Others, it is -true, might have this, too, if they would do their own part; but -that part God has done for you. Thank him, then, for this -unspeakable mercy, and do not complain of other things which he -has given or withheld. -</p> -<hr> - - <h3>Sermon XXXIV.</h3> - -<p class="cite"> - <i>So run that you may obtain.</i><br> - —1 Corinthians ix. 24. -</p> -<span class="pagenum"><a id="Page_128">{128}</a></span> -<p> -There is a great rage just now, my brethren, as you are aware, -for walking, running, or footing it in any way. He or she is the -best man or woman who can go the greatest number of miles in a -week, or the greatest number of quarter-miles in the same number -of quarter-hours. The interesting question of the present day is -who can plod along with the greatest number of big blisters on -each foot, or best endure being stirred up every fifteen minutes -from a few winks of much-needed sleep, and go to sleep again the -soonest after accomplishing the required number of laps on a -tan-bark track. -</p> -<p> -This is all very well in its way. Walking is not a bad thing for -the health at any time; and just now it is a decidedly good thing -for the pocket, if one is strong enough to excel in it. But for -most people there are better ways of getting over the ground. -Even the professional pedestrian will not refuse, now and then, -to make use of the elevated railway. -</p> -<p> -There is one journey, however, which we all have to make on foot. -That is the journey to heaven, where we all want to go. There is -no elevated railway to take us there. If we are to get there it -must be by our own exertions. We may, it is true, save part of -the labor by availing ourselves of the very uncomfortable and -slow transit provided in purgatory; but that is a thing which we -must surely wish to avoid as far as possible. -</p> -<p> -Yes, my brethren, every sensible person will try to escape that -means of conveyance, and make this journey on foot over the road -prepared in this world. Furthermore, as he has this long walk to -take—for heaven is not very near to most of us—he will try to -fit himself for it; to go into training, and to keep in training, -so that he may not break down on the way, or find himself with a -short record when the end of his time arrives. He will bear in -mind the warning of St. Paul in to-day's Epistle: "So run that -you may obtain." -</p> -<span class="pagenum"><a id="Page_129">{129}</a></span> -<p> -How does the pedestrian manage to run so as to obtain his fame, -his thousand dollars, and his gate-money? In the first place he -works hard and sticks to his work. He does not waste his time by -sitting down on the benches and watching the other man. He keeps -on the track as long as he is able. When he cannot keep on any -longer he takes the rest and food that he needs—not a bit -more—and goes at it again. Sometimes he feels ready to drop; but -he keeps on, and the fatigue passes away. -</p> -<p> -Secondly, he not only keeps to his work, but he avoids everything -else that can interfere with it. He does not live on plum-cake -and mince pie, or fill up with bad whiskey and drugged beer. He -adopts a good, plain, wholesome diet—something that will stick -to his bones and go to muscle, not to fat. -</p> -<p> -Thirdly, he does not stagger round the ring with a Saratoga trunk -on his back. Far from it. He lays aside every weight that he can. -He even makes his clothes as light as possible. He does not care -to carry anything more than himself over the five hundred miles -that he has to go. -</p> -<p> -Lastly, he has a director. He does not call him by that name—he -calls him a trainer; but it comes to the same thing. He does not -trust his own judgment, but has some one else to feed him, to -tend him, to check him, or to urge him on. -</p> -<p> -Now, in all things, my friends, the pedestrian sets us a good -example: in the earnestness which inspires him, and the means he -takes to ensure success. -</p> -<span class="pagenum"><a id="Page_130">{130}</a></span> -<p> -Imitate him in them in the great journey before you, in which so -much more than fame and gate-money is involved. In the first -place, keep to your work; let every waking moment be a step -toward heaven. Be not weary in well-doing. Secondly, do not -indulge sensuality; use what the world has to give so that it may -help you on your course, and not for its own sake. Eat and drink -so that your body may be strong enough to serve your soul, but -not strong enough to rule it. Thirdly, do not put a great load of -riches on your back, unless you have got some good use to make of -it. You will have to drop it at the end of your race, and it will -only keep you back and prevent your winning. Lastly, do not trust -yourself too much. Have some one to help you—a director who will -guide you and tell you when you make mistakes, when you are going -too fast or too slow. -</p> -<p> -This is nothing but common prudence; use it, and your transit to -the kingdom of heaven shall be both rapid and sure. -</p> -<hr> - -<span class="pagenum"><a id="Page_131">{131}</a></span> - - <h2>Sexagesima Sunday.</h2> - -<p class="citet"> - Epistle.<br> - 2 <i> Corinthians xi.</i> 19-<i>xii</i>. 9. -</p> -<p class="cite"> - Brethren:<br> - You gladly suffer the foolish: whereas you yourselves are wise. - For you suffer if a man bring you into bondage, if a man devour - you, if a man take from you, if a man be extolled, if a man - strike you on the face. I speak according to dishonor, as if we - had been weak in this part. Wherein if any man is bold (I speak - foolishly) I am bold also. They are Hebrews; so am I. They are - Israelites; so am I. They are the seed of Abraham; so am I. - They are the ministers of Christ (I speak as one less wise), I - am more; in many more labors, in prisons more frequently, in - stripes above measure, in deaths often. Of the Jews five times - did I receive forty stripes, save one. Thrice was I beaten with - rods, once I was stoned, thrice I suffered shipwreck; a night - and a day I was in the depth of the sea; in journeys often, in - perils of rivers, in perils of robbers, in perils from my own - nation, in perils from the Gentiles, in perils in the city, in - perils in the wilderness, in perils in the sea, in perils from - false brethren: in labor and painfulness, in watchings often, - in hunger and thirst, in many fastings, in cold and nakedness. - Besides those things which are without: my daily instance, the - solicitude for all the churches. Who is weak, and I am not - weak? Who is scandalized, and I do not burn? If I must needs - glory, I will glory of the things that concern my infirmity. - The God and Father of our Lord Jesus Christ, who is blessed for - ever, knoweth that I lie not. At Damascus the governor of the - nation under Aretas the king, guarded the city of the - Damascenes to apprehend me. -<span class="pagenum"><a id="Page_132">{132}</a></span> - And through a window in a basket was I let down by the wall, - and so escaped his hands. If I must glory (for it is not - expedient indeed); but I will come to visions and revelations - of the Lord. I know a man in Christ above fourteen years ago - (whether in the body I know not, or out of the body I know not: - God knoweth), such an one caught up to the third heaven. And I - know such a man, whether in the body or out of the body, I know - not: God knoweth; that he was caught up into paradise; and - heard secret words which it is not granted to man to utter. Of - such an one I will glory: but for myself I will glory nothing, - but in my infirmities. For even if I would glory, I shall not - be foolish: for I will say the truth. But I forbear, lest any - man should think of me above that which he seeth in me, or - anything he heareth from me. And lest the greatness of the - revelations should puff me up, there was given me a sting of my - flesh and angel of Satan, to buffet me. For which thing I - thrice besought the Lord, that it might depart from me; and he - said to me: My grace is sufficient for thee; for power is made - perfect in infirmity. Gladly therefore will I glory in my - infirmities, that the power of Christ may dwell in me. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke viii</i>. 4-15. -</p> -<p class="cite"> - At that time:<br> - When a very great multitude was gathered together and hastened - out of the cities to him, he spoke by a similitude. A sower - went out to sow his seed. And as he sowed some fell by the - wayside, and it was trodden down, and the fowls of the air - devoured it. And some fell upon a rock; and as soon as it was - sprung up, it withered away, because it had no moisture. And - some fell among thorns, and the thorns growing up with it, - choked it. And some fell upon good ground; and sprung up, and - yielded fruit a hundred-fold. Saying these things, he cried - out: He that hath ears to hear, let him hear. And his disciples - asked him what this parable might be. To whom he said: To you - it is given to know the mystery of the kingdom of God; but to - the rest in parables, that seeing they may not see, and hearing - they may not understand. -<span class="pagenum"><a id="Page_133">{133}</a></span> - Now the parable is this: The seed is the word of God. And they - by the wayside are they that hear: then the devil cometh, and - taketh the word out of their heart, lest believing they should - be saved. Now they upon the rock, are they who when they hear, - receive the word with joy: and these have no roots; who believe - for a while, and in time of temptation fall away. And that - which fell among thorns, are they who have heard, and going - their way, are choked with the cares, and riches, and pleasures - of this life, and yield no fruit. But that on the good ground, - are they who in a good and perfect heart, hearing the word, - keep it, and bring forth fruit in patience. -</p> -<hr> - - <h3>Sermon XXXV.</h3> - -<p class="cite"> - <i>And some seed fell upon a rock</i>.<br> - —St. Luke viii, 6. -</p> -<p> -The sentence which forms the text is sometimes translated "and -some fell upon stony ground"—that is to say, the good seed -scattered by the sower fell in a place that was hard and rocky. -The sower in the parable is Jesus Christ, the seed is the word of -God. The great Chief Sower, dear friends, has gone away, but the -good seed, the word of God, the doctrines of holy church, her -precepts, her laws, the rules of morality, the standard by which -we can tell good deeds from sin—all this good seed is still sown -by God's priests, by the divinely appointed and ordained -ministers of the word of God. Chiefly this sowing is done in the -confessional and in the pulpit. In the confessional the sower -scatters the good seed into each heart individually; in the -pulpit the seed is scattered over the multitude gathered -together. -<span class="pagenum"><a id="Page_134">{134}</a></span> -It seems a hard thing to say, but alas! in these days the word of -God, the good seed, falls for the most part upon stony ground. -The priest exhorts, entreats, persuades, threatens, tells of -God's justice, speaks of his mercy, holds up the joys of heaven -as a reward, points to the abyss of hell as a punishment; and it -all falls upon stony ground. It falls upon the high crags of -inaccessible rocks, upon the heart of the hardened sinner, upon -the stony, adamantine hearts of those who have given up even the -thought of repentance. It falls upon you, wretched man, who come -to Mass for the sake of appearances every Sunday; upon you who -drag a dead, corpse-like, blackened, devil-marked soul here -before the altar of God every Sunday morning, without ever -thinking of taking that soul to one of those confessionals which -stare you in the face. Yes, the good seed falls upon you, and it -falls upon a rock waiting to be calcined by the fires of hell. -</p> -<p> -The word of God falls upon the pavement, hard and stony as it is. -It falls upon the hearts of frivolous, giddy, conceited girls. It -falls upon the hearts of blaspheming, drinking, impure young men. -It falls upon the hearts of men of business whose only aim is -wealth, and of the women who are votaries of fashion; for what -are the hearts of all such but a pavement, a thoroughfare, along -which pass every evil beast, every low, degrading passion, and -every unholy desire? O you girls and young men of this city and -this day! you men and women of the world! you who come and hear -the sermon, and afterwards go away with a simper on your powdered -faces and a sneer upon your lips! you young ladies and young -gentlemen "of the period"—to you I say, your hearts are stony -ground. -<span class="pagenum"><a id="Page_135">{135}</a></span> -The good seed can never grow upon it. Nothing can flourish there -but thorns and briers, whose end is to be burnt. O dear brethren, -young and old, rich and poor! tear up the paving-stones, shiver -to atoms your pride, your love of the world and its vanities; and -when you hear the word of God, when the good seed is scattered, -let your hearts be not stony, but soft and moist to receive it. -</p> -<p> -There are others whose hearts are like the pebbly beach. The seed -falls there, and then the sea of their pride comes and washes it -all away. They know what is said from the pulpit is true, they -know the advice in the confessional is good, but they are too -proud to change their lives, too proud to own that the priest -knows better than they do. They say: Why should the church -interfere between my wife and me, or between my children and -myself? Why should the head of the family be ruled by the clergy? -and the like. On such as these the word falls, but it falls on -stony ground. To all of you, then, the Gospel says this morning, -"He that hath ears to hear, let him hear." Open your ears and -soften your hearts. Sermons are not for you to criticise; they -are for you to profit by, for you to form your lives upon. The -words of the priest are the words of God. The seed that he sows -is the good seed. Woe to you if your hearts are stony ground! -There is a rank growth which is called stone-crop, which clings -to walls and stones; there is a weed-like, yellow grass that -sprouts upon neglected house-tops. What do men do with such -plants? They cast them forth into the smouldering weed-fire. And -so will God cast into the fire that is never quenched those who -receive the word of God on stony ground. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_136">{136}</a></span> - - <h3>Sermon XXXVI.</h3> - -<p class="cite"> - <i>A sower went out to sow his seed.</i><br> - —St. Luke viii. 5. -</p> -<p> -You all know, my brethren, what this seed is, and who it is that -sows it; for our Lord himself explains the parable, and you have -just heard the explanation. -</p> -<p> -The seed, he says, is the word of God; and it is God that sows -it. And what is the word of God? Protestants tell us that it is -the Bible; and their idea of sowing it is to leave a copy of it -with everybody, whether they can read and understand it or not. -That is not the way, however, that the Divine Wisdom has -followed. He has put his word, of which the Bible is no doubt a -great part, in the hands and the heart of his church, and told -her to preach it to all nations—not to leave copies of it with -them. -</p> -<p> -The word of God is, then, the religious instruction which you are -all the time receiving, mainly from the priests of the parish to -which you belong. It is God that gives it to you through them. It -ought to bring forth fruit a hundred-fold, like the seed falling -on good ground. You ought not only to hear it but to keep it. Do -you? -</p> -<p> -What was the sermon about last Sunday? Don't all speak at once. -Well, I am not going to tell you, though I am pretty sure that -many of you will never know unless I do. And if you don't -remember the last one there is not much chance that you remember -the one before that. In fact, I have no doubt that there are -plenty of people in the church at this moment who do not remember -any sermon at all. All that they ever listened to—or did not -listen to—in the many years they have been going to church, went -in, as the saying is, at one ear and out at the other. -</p> -<span class="pagenum"><a id="Page_137">{137}</a></span> -<p> -And yet you talk enough about what you hear, some of you at -least. You make yourselves a standing committee to decide on the -merits of the various preachers that you sit under. You say to -each other: "What a fine discourse that was!" or, perhaps: "That -was the worst sermon I ever heard." But what either of them was -about it would puzzle you to tell. Your ears were tickled, or -they were not, and that was all. -</p> -<p> -Perhaps you think I am rather hard on you. You will say: "Father, -surely you cannot expect our memories to be so good. And then we -hear so much that one thing puts out another." Well, there is -some truth in that. Even if you try to remember I know you will -forget a good deal; but the trouble is that you do not try. -</p> -<p> -You do not hear sermons in the right way. You think whether they -are good or not, but you don't think whether or not there is -anything in them that is good for you; and if so, what it is. If, -perchance, you do hear anything that comes home to you, you fail -to make a note of it. You don't get any fruit from the word of -God, though you often think your neighbors ought to. You say: "I -hope Mr. or Mrs. Smith, Brown, or Jones heard that"; but you do -not hear it yourself. You do not apply it to your own case. You -do not try to find out whether anything has been said that it -would be well for you to know, or to think of if you do know it. -</p> -<span class="pagenum"><a id="Page_138">{138}</a></span> -<p> -Try, then, to amend in this respect. Listen, when you hear a -sermon or instruction, to the word of God in it speaking to you. -Do not think who says it, but what is said, and what use you are -going to make of it. One day you will be called to account before -God's judgment-seat for all these words of his that you have -heard; look to it that they bear fruit in your heart. It is -better than remembering them, to have them change your lives; but -if they do that you will remember them. And they will do that, -unworthy as his servants are through whom they come to you, if -you listen to them in the right way. Remember, now, what this -sermon is about, and don't forget it before next Sunday. -</p> -<hr> - - <h3>Sermon XXXVII.</h3> - -<p class="cite"> - <i>A sower went out to sow his seed.</i><br> - —St. Luke viii. 5. -</p> -<p> -Our Divine Saviour, in his explanation of this parable, points -out four kinds of soil upon which the seed fell, three of which -gave no harvest. The barren soils represent those souls which -either do not keep the word of God—and they are the wayside; or, -keeping it, do not bring forth fruit—and they are the stony and -the thorny ground. Wayside souls are hardened by the constant -tramp of sin and dried by the scorching wind of passion. On such -ground the seed remains on the surface; it cannot penetrate. "So -it is trodden down, and the birds of the air—that is, the devil, -swift and noiseless in his flight—come and take the word of God -out of such hearts, lest believing they might be saved." Stony -soil looks fair enough, but it is shallow; the rock underneath -hinders moisture, and the seed, though it sprouts, has but weak -roots, which soon wither. -<span class="pagenum"><a id="Page_139">{139}</a></span> -There are souls "who hear and even receive the word with joy; and -these have no roots," because their Christianity is shallow; -right under the fair appearances of religion is the hard rock of -worldliness and self-love. Now, the soil in "which we should be -rooted," says St. Paul (Eph. ii. 7), "is charity." Again, there -are "those who believe for a while, and in time of temptation -fall away." The word of God has entered into your souls; it has -converted you. But have not evil habits to which you cling, and -cherished sins repeated at the first onset of temptation, taken -all firmness out of your purpose of amendment and nipped in the -bud your good resolution? I hope the mission will have more -lasting fruit among you. -</p> -<p> -Thorny soil is full of the germs and roots of useless and hurtful -plants. In such ground, says our Saviour, the good and bad seed -started up and for a time grew together. Soon the thorns shot -ahead, sucked up for themselves all the juices of the earth, shut -out the warmth of the sun from the wheat, closed in upon it, and -finally choked it. In our fallen nature are the germs of evil, -the hot-bed of concupiscence. They are part of ourselves; we -cannot get entirely rid of them, as no ground, however well -worked, can be freed from bad seeds. There they are with the -good, and will sprout up with it; the mischief is in letting them -grow until they kill the grace of God and absorb our souls; then, -indeed, we are in a state of spiritual suffocation; the divine -seed is choked in us. Now, the thorns, says our Saviour, "are the -cares, the riches, and the pleasures of life." As long as we are -in the world we shall have to bear with its cares. Yet the great -care, you know, is your salvation. All other concerns become -choking thorns when they take precedence of this. -<span class="pagenum"><a id="Page_140">{140}</a></span> -Riches are not the best claim to heaven. Yet it is only the -unjust getting, the absorbing love, and the sinful use of them -that choke off the life of the soul. And in riches there is -danger for the poor, strange as it may seem. As the shadow of St. -Peter cured, so the shadow of wealth diseases by causing envy, -want of resignation. The poor should beware of the "evil eye" of -riches; it is poverty <i>in spirit</i> which is a passport to -heaven. The pleasures of life, as you know from your own -experience, unless checked by mortification, are fatal to the -growth of God's word within us. The sunshine of the world is -peculiarly favorable to the tropical vegetation of noxious or -useless weeds. -</p> -<p> -Remember that your soul is a field in which Satan has put germs -of evil as well as God, of good. Both are watching the growth and -looking out for the final result. On you it depends which crop -your soul will produce, wheat or thorns. The wheat will be -gathered in God's granary, the thorns are only fit to burn. Be -ye, therefore, good ground—<i>i.e.</i>, "hearing the word, keep -it, and bring forth fruit in patience." -</p> -<hr> -<span class="pagenum"><a id="Page_141">{141}</a></span> - - <h2><i>Quinquagesima Sunday</i>.</h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>Corinthians xiii</i>. 1-13. -</p> -<p class="cite"> - Brethren:<br> - If I speak with the tongues of men and of angels, and have not - charity, I am become as sounding brass or a tinkling cymbal. - And if I should have prophecy, and should know all mysteries, - and all knowledge, and if I should have all faith, so that I - could remove mountains, and have not charity, I am nothing. And - if I should distribute all my goods to feed the poor, and if I - should deliver my body to be burned, and have not charity, it - profiteth me nothing. Charity is patient, is kind: charity - envieth not, dealeth not perversely, is not puffed up, is not - ambitious, seeketh not her own, is not provoked to anger, - thinketh no evil, rejoiceth not in iniquity, but rejoiceth with - the truth: beareth all things, believeth all things, hopeth all - things, endureth all things. Charity never faileth: whether - prophecies shall be made void, or tongues shall cease, or - knowledge shall be destroyed. For we know in part, and we - prophesy in part. But when that which is perfect shall come, - that which is in part shall be done away. When I was a child, I - spoke as a child, I understood as a child, I thought as a - child. But when I became a man, I put away the things of a - child. We see now through a glass in an obscure manner: but - then face to face. Now I know in part: but then I shall know - even as I am known. And now there remain faith, hope, and - charity, these three: but the greatest of these is charity. -</p> -<span class="pagenum"><a id="Page_142">{142}</a></span> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xviii</i>. 31-43. -</p> -<p class="cite"> - At that time:<br> - Jesus took unto him the twelve, and said to them: Behold we go - up to Jerusalem, and all things shall be accomplished which - were written by the prophets concerning the Son of Man. For he - shall be delivered to the Gentiles, and shall be mocked, and - scourged, and spit upon: and after they have scourged him, they - will put him to death, and the third day he shall rise again. - And they understood none of these things, and this word was hid - from them, and they understood not the things that were said. - Now it came to pass that when he drew nigh to Jericho, a - certain blind man sat by the wayside, begging. And when he - heard the multitude passing by, he asked what this meant. And - they told him that Jesus of Nazareth was passing by. And he - cried out, saying: Jesus, son of David, have mercy on me. And - they that went before, rebuked him, that he should hold his - peace. But he cried out much more: Son of David, have mercy on - me. And Jesus stood and commanded him to be brought to him. And - when he was come near, he asked him, saying: What wilt thou - that I do to thee? But he said: Lord, that I may see. And Jesus - said to him: Receive thy sight: thy faith hath made thee whole. - And immediately he saw, and followed him, glorifying God. And - all the people, when they saw it, gave praise to God. -</p> -<hr> - - <h3>Sermon XXXVIII.</h3> - -<p class="cite"> - <i>Jesus, son of David,<br> - have mercy on me.</i><br> - —St. Luke xviii. 38. -</p> -<p> -There are two points, dear brethren, in the conduct of the blind -man of whom we have just read, that seem to be particularly -noticeable. First, although he could not <i>see</i> Jesus, he -nevertheless knew that he was passing by, and cried out: "Jesus, -son of David, have mercy on me." Secondly, when "the crowd -rebuked him, that he should hold his peace, he cried out <i>much -more:</i> Son of David, have mercy on me." -<span class="pagenum"><a id="Page_143">{143}</a></span> -Now, that blind man is an image of the souls who are grievously -tempted, and also of those who have fallen into the darkness of -sin. Now, there are, as we all know, some who are dreadfully -tempted. There are good, pious souls who are afflicted with the -lowest and most degrading temptations. Crowds of evil -imaginations fill their minds; the basest suggestions are made to -them by the evil one; the foulest mind-pictures are produced in -them; they are urged to be proud, to be vain, unloving, -uncharitable, and the like. Such people are for the moment blind. -They cannot <i>see</i> Jesus. He is hidden behind these gathering -clouds. It seems to them as if the light of God's grace had gone -out in their hearts, and they sit down by the wayside, weary and -blind. Suddenly they hear sounds in the distance; it is the -Mass-bell, the voice of the priest in the confessional, a word -from the pulpit, the choir chanting out at High Mass or Vespers. -These sounds mingle; they sound like the tread of a multitude, -and in the midst of the clamor a still, small voice says: "'Tis -Jesus of Nazareth who passes by." Oh! then, poor tempted souls, -and you too, unfortunate ones, upon whom has settled the -stone-blindness of mortal sin, never mind if you cannot -<i>see</i> Jesus; never mind if your darkened orbs cannot gaze -upon his sweet face nor meet the look of compassion that he casts -upon you; stretch out your hands towards him, all covered with -the roadside dust as they are, lift up your choked and faltering -voice, and cry aloud to your Saviour: "Jesus, son of David, have -mercy on me!" He will hear you; he will have mercy; he will touch -your poor closed eyes and you shall receive your sight. But now -another word of advice, both to those who are trying to get rid -of besetting temptations and to those who are striving to shake -off the chains of grievous sin. -<span class="pagenum"><a id="Page_144">{144}</a></span> -When you have given the first heart-felt cry, when you have made -the first move in the right direction, when you have roused -yourselves to make the first real effort either to shake off your -temptations or to get free from the slavery of sin, then it will -very likely happen to you as it did to the blind man: "The crowd -will rebuke you that you should hold your peace." There are a -good many well-known characters in that crowd. Their names are -Timid Conscience, Old Habit, Fear, Despair, Human Respect, -Cowardice, Weak Resolution, Want of Firm Purpose, False Shame, No -Hope, and a host of others. Now, all these will rebuke the poor, -blind, tempted ones and the stone-blind sinners. What, then, must -they do? They must take example from the blind beggar in the -Gospel. When the crowd rebuked him he cried out <i>much more:</i> -"Son of David, have mercy on me!" He knew that he must cry out -louder to make his voice drown the buzzing murmurs of the crowd. -Jesus did not seem to hear him, so he shouted louder. O you that -are blind from temptation, you that are blind in sin, you that -have given the first cry, and whose voices seem about to be -drowned by the voice of the crowd of old habits and want of -trust, cry louder, cry much more: "Son of David, have mercy on -me!" Then, no matter if your blindness be never so dark, Jesus -will stand still; he will command you to be brought to him; he -will say to you: "What wilt thou that I do to you?" And then will -be the time for you to pray: "Lord, that I may <i>see</i>." O my -God! grant that all the tempted and all the sinners may have the -grace to make that petition. May God "enlighten all our eyes, -that we sleep not in death," and bring us all "to <i>see</i> the -God of Gods in Sion"! -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_145">{145}</a></span> - <h3>Sermon XXXIX.</h3> - -<p class="cite"> - <i>And they understood none of these things,<br> - and this word was hid from them,<br> - and they understood not the things that were said.</i><br> - —St. Luke xviii. 34. -</p> -<p> -If you have listened attentively to this Gospel, my dear -brethren, it seems to me that you must have been astonished at -this part of it. For our Lord certainly could not have told his -apostles more clearly about what was going to happen to him than -he had told them in the words which immediately preceded these. -"The Son of Man," he says, "shall be delivered to the Gentiles, -and shall be mocked and scourged and spit upon; and after they -have scourged him they will put him to death, and the third day -he shall rise again." What more clear account could he have given -them of his approaching passion, death, and resurrection? And yet -it made no impression on them at all. When the time of his -Passion actually came they were quite unprepared for it, as much -so as if he had said nothing about it beforehand. -</p> -<p> -How can we account for this? What reason can we give for this -blindness to what was put so plainly before their eyes? It was as -complete a blindness as that of the poor man whose cure is told -in the latter part of the Gospel. -</p> -<span class="pagenum"><a id="Page_146">{146}</a></span> -<p> -There is only one way to account for it. You know there is a -proverb that "none are so blind as those who do not want to see." -That was the trouble with them, and that was the reason why their -blindness was not cured, as was that of the poor man of whom I -have just spoken, and who did most earnestly wish and beg to -receive his sight. They had a fixed idea before their minds, and -they did not want to look at anything else. That idea was that -their Master was going to have a great triumph, overcome all his -enemies, and set up his kingdom in this world as a great prince; -and they were going to have high places in that kingdom, to be -rich, powerful, and be respected by everybody. What he said did -not fit in with that idea, so they paid no attention to it. They -thought he could not be talking about himself, that he must mean -somebody else, when he spoke about the "Son of Man." -</p> -<p> -Perhaps you think this was very foolish on their part, and would -lay it to some special stupidity or prejudice on the part of -these poor, ignorant men. But I think, if you look into your own -hearts, you will find them pretty much the same. -</p> -<p> -Most Christians, I am afraid, have got an idea very much like -this in their minds. They know, indeed, that Christ did not come -into the world to be a great king, as the world understands the -word; that he did not acquire great wealth for himself or his -friends; that he did not enjoy what we call prosperity and -happiness. But they think that is what they themselves have a -right to expect. They know, of course, all about the Passion of -Christ, but they think it is all over now. -</p> -<span class="pagenum"><a id="Page_147">{147}</a></span> -<p> -And yet there are words for us just as plain as those which the -apostles heard and did not understand. We do not see their -meaning, and for the same reason; that is, because we do not want -to see it. They are not only once repeated, but so many times -that I could preach you a long sermon made up of them alone. -Their meaning is that the Passion of Christ is not over; that -each one of us has our share in it; that the life which he means -for us is the same kind of one that he himself led. St. Paul -understood it well when he said: "I fill up those things that are -wanting of the sufferings of Christ." -</p> -<p> -Try, then, my brethren, to get the idea out of your minds that -you have come into the world to enjoy yourselves and have a good -time. It is an idea unworthy of Christians. Not those who -prosper, but those who suffer, are the ones to excite our envy, -for they are most like our Divine Lord. And, moreover, those who -suffer are really the happiest, if they remember this, for their -suffering is a pledge of eternal happiness. It is a sign that he -has a place waiting for them in his kingdom very near to him. -</p> -<p> -And let us, like the blind man of the Gospel, ask him to take -away our blindness, that we may really see this and believe it; -that our eyes may be opened to the light coming from the next -world. That will make pain and adversity beautiful and glorious; -and we will even hardly wish to hasten the day when, if we are -faithful, God himself shall wipe away all tears from our eyes. -</p> -<hr> - - <h3>Sermon XL.</h3> -<p> -Some very important notices have just been read to you, my -brethren. Do you know what they are? -<span class="pagenum"><a id="Page_148">{148}</a></span> -You ought to by this time, for you have heard them many times -before; and yet I am sure that some of you to whom they have been -read ten or twenty times already know no more about them now than -before you ever heard them at all. Why is this? It is because, as -I said last Sunday, you do not listen, and do not try to -remember, nor care to understand. -</p> -<p> -What were these notices, then? They were the notices about this -great season on which we are entering: the holy season of Lent, -the most important one of the whole year. -</p> -<p> -What is the first one of these notices which you have or have not -just heard? You don't know. Well, it is this: <i>All the -week-days of Lent, from Ash Wednesday till Faster Sunday, are -fast-days of precept, on one meal, with the allowance of a -moderate collation in the evening</i>. Fast-days—do you know -what that means? I venture to say that many of you do not; or, if -you do, you do not act as if you did. Some people that you would -think had more sense seem to think that a fast-day is about the -same thing as a Friday through the year, except that it is not so -much harm to eat meat on a fast-day as on a Friday. It is hard to -understand how any one can be so stupid. -</p> -<p> -What is a fast-day, then? It is a day, as you hear in the -notices, on one meal. That does not mean two other full meals -besides, and plenty of lunches in between. It means what it -says—one full meal, and only one. The church has, it is true, -allowed, as the notices say, a moderate collation in the evening -What does that mean? As much as you want to take? No. How much, -then? Eight ounces is the amount commonly assigned. -<span class="pagenum"><a id="Page_149">{149}</a></span> -That is to say, you have your dinner, and a supper of eight -ounces in weight. Is that all? No, not quite. Custom has also -made it lawful to take a cup of tea or coffee and a small piece -of bread, without butter, in the morning. This is an important -point; for if this will prevent a headache and enable you to get -through with your duties as usual, you are bound to take it, and -not get off from the fast on the ground that you cannot keep a -strict fast on nothing at all till noon. -</p> -<p> -This, then, is what is meant by a fast-day. It may be a day of -abstinence from flesh-meat, or it may not be. Monday, Tuesday, -and Thursday you can have meat, but at dinner only; and no fish, -oysters, etc., when you have meat—the tea or coffee and the -eight ounces the same those days as on the others. But on -Wednesday, Friday, and Saturday no meat at any time. And -remember, nothing can be eaten on a fast-day but just as I have -described—no lunches, large or small, between meals. -</p> -<p> -But you say: "I will get very hungry and lose a good many pounds -on such a scant diet as that." Yes, that is quite likely; and -that is just what Lent was made for, that you might get hungry -and lose as many pounds as you can spare. That never seems to -occur to some people. It wouldn't do some of you any harm to lose -a few pounds; you will recover from it, I am sure. The papers say -that one of the pedestrians (a woman, too, by the way) lost over -thirty in a long walk she has just finished. Is it not as easy to -suffer a little for the honor of God as a great deal for one's -own? -</p> -<span class="pagenum"><a id="Page_150">{150}</a></span> -<p> -But is there no excuse? Oh! yes. There are plenty. They are given -in the last paragraph of the notices. If you are weak or -infirm—really, that is; not with a weakness beginning on Ash -Wednesday and ending on Easter Sunday—if you are too old or too -young; or if from any reason, like hard work, you really need -abundant food. In case of doubt consult a priest. -</p> -<p> -But these excuses do not allow one to eat meat. They excuse, as -you hear in the rules, from fasting, but <i>not from -abstinence</i>. And yet you will hear people saying: "They told -me I was not bound to fast," and forthwith eating meat as often -as they can get it, just the same as if it was not Lent at all. -Understand, then, it takes a much greater reason to excuse from -abstinence than from fasting. Never eat meat at forbidden times -in Lent without getting proper permission. Ordinary work is no -excuse. -</p> -<p> -I would like to say much more about these matters, that you might -fully understand them, were there time to do so. But remember -that the rules of Lent are binding, like the other laws of the -church, in conscience; and if you break them in any notable way -you commit a mortal sin. Suffer a little now, that you may not -suffer for ever, banished from the kingdom of God. -</p> -<hr> - -<span class="pagenum"><a id="Page_151">{151}</a></span> - - <h3><i>First Sunday of Lent</i></h3> - - -<p class="citet"> - Epistle.<br> - 2 <i>Corinthians vi.</i> 1-10. -</p> -<p class="cite"> - Brethren:<br> - We do exhort you, that you receive not the grace of God in - vain. For he saith: "In an accepted time have I heard thee; and - in the day of salvation have I helped thee." Behold, now is the - acceptable time: behold, now is the day of salvation. Giving no - offence to any man, that our ministry be not blamed: but in all - things let us exhibit ourselves as the ministers of God, in - much patience, in tribulation, in necessities, in distresses, - in stripes, in prisons, in seditions, in labors, in watchings, - in fastings, in chastity, in knowledge, in long suffering, in - sweetness, in the Holy Ghost, in charity unfeigned, in the word - of truth, in the power of God; by the armor of justice on the - right hand and on the left: through honor and dishonor: through - infamy and good name: as seducers, and yet speaking truth: as - unknown, and yet known: as dying, and behold we live: as - chastised, and not killed: as sorrowful, yet always rejoicing: - as needy, yet enriching many: as having nothing, and possessing - all things. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew iv</i>. 1-11. -</p> -<p class="cite"> - At that time:<br> - Jesus was led by the spirit into the desert, to be tempted by - the devil. And when he had fasted forty days and forty nights, - he was afterwards hungry. And the tempter coming, said to him: - If thou be the Son of God, command that these stones be made - bread. But he answered and said: It is written, "Man liveth not - by bread alone, but by every word that proceedeth from the - mouth of God." -<span class="pagenum"><a id="Page_152">{152}</a></span> - Then the devil took him up into the holy city, and set him upon - the pinnacle of the temple, and said to him: If thou be the Son - of God, cast thyself down, for it is written: "That he hath - given his Angels charge over thee, and in their hands shall - they bear thee up, lest perhaps thou hurt thy foot against a - stone?" Jesus said to him: It is written again: "Thou shalt not - tempt the Lord thy God." Again the devil took him up into a - very high mountain, and showed him all the kingdoms of the - world, and the glory of them. And said unto him: All these will - I give thee, if falling down thou wilt adore me. Then Jesus - saith to him: Begone, Satan, for it is written: "The Lord thy - God shalt thou adore, and him only shalt thou serve." Then the - devil left him: and behold, Angels came and ministered to him. -</p> -<hr> - - <h3>Sermon XLI.</h3> - -<p class="cite"> - <i>Thou shalt not tempt the Lord thy God.</i><br> - —St Matthew iv. 7. -</p> -<p> -What is it to tempt God? The words sound very strange; for we -know that God is infinitely good, and that he cannot be tempted, -like us, to commit sin. So that cannot be what is meant by -tempting him. -</p> -<p> -We shall see easily enough what is meant by it if we consider -what it was that the devil suggested to our Lord. He said to him: -"Throw yourself down from this pinnacle of the temple; no harm -will happen to you, for your life is too precious to God for him -to allow it to be lost. His angels will carry you down safely; a -miracle will be worked in your behalf." -</p> -<p> -That which Satan wished our Lord to do is what is meant by -tempting God. It is to try and see if he will not do some -extraordinary thing for us which there is no need for him to do; -to presume on his mercy and providence. -<span class="pagenum"><a id="Page_153">{153}</a></span> -That is what the Latin word means from which our word "tempt" -comes. It means to try, to make an experiment. That, in fact, is -the real meaning of our word "to tempt." When the devil tempts us -he is trying us, to see how far our love of God will go; he is -making an experiment to find out the strength of our souls. God -does not let him try all the experiments he would like to. -</p> -<p> -He has no right to try us in this way; but God lets him do it for -our own good. But God does not allow us to be trying any -experiments on his mercy and goodness. He does not allow us to -depend upon it, except when we know that we have a right to do -so. -</p> -<p> -And yet that is what people, and even Christians, are doing all -the time. Perhaps you do not know how; but you ought to know, and -I will tell you. -</p> -<p> -A man tempts God when he puts himself, without necessity, into an -occasion of sin. He knows, or ought to know, that he cannot -depend on God's grace to keep him from sin in such a case. He -knows that God may indeed help him through, so that he will not -sin, and perhaps that he has done so before; but he knows, or -ought to know, that God has not promised him such a grace, and -that it will be nothing surprising if he does not give it to him. -</p> -<p> -Such is the case of the drunkard who has some sort of a desire to -reform his life, and who goes into a liquor-store. He ought to -know that he must have God's grace if he is to avoid getting -drunk; and so he tries God, to see if he will give him that -grace. But there is no need for him to make the experiment, for -he could avoid it by simply keeping outside; and that is what God -will certainly give him the grace to do, if he prays and is in -earnest. -<span class="pagenum"><a id="Page_154">{154}</a></span> -Let such a man remember, before he goes near the place, those -words: "Thou shalt not tempt the Lord thy God." -</p> -<p> -Such is the case, too, of young men or women who trust themselves -in company of one with whom they have often acted immodestly -before. They may pretend to have great sorrow for these past -sins, but it is false; they may deceive themselves or their -confessors, but not Almighty God, who reads their hearts. No one -is truly sorry for his sins when he continues in the great sin of -tempting God. -</p> -<p> -I will tell you of some other people who tempt God. They are -those who remain quietly in mortal sin, day after day, week after -week, month after month. They say to themselves: "God is good; he -will give me time to repent." God may well say to such a one: -"Thou fool, who has told thee that? This very night I will -require thy soul of thee." He has a right to do it; and you have -no right to expect another day of him. When you do so you are -trying his patience; you are making an experiment on his mercy. -This present moment is all you have a right to depend on. And yet -you will sleep night after night in sin, forgetting that, if God -should treat you justly, the morning would find you dead; -forgetting that your whole life is nothing but a long temptation -of God. -</p> -<hr> - - <h3>Sermon XLII.</h3> - -<p class="cite"> - <i>Man liveth not by bread alone, but by every word<br> - that proceedeth out of the mouth of God.</i><br> - —St. Matthew iv. 4. -</p> -<p> -One of the greatest, if not <i>the</i> greatest, of the defects -of the present time is an inordinate care for temporal and -material things. -<span class="pagenum"><a id="Page_155">{155}</a></span> -How shall we live? what shall we eat? wherewithal shall we be -clothed?—these are the questions which men are all too much -exercised about at the present day. We see persons who rise, and -cause their children to rise, at a very early hour, and from that -time till late at night they are working and toiling. We see men -of the world who really injure their health, and perhaps shorten -their days, by their close and unflagging attention to business. -Why do people act thus? All for the sake of the bread that -perisheth, all in order to heap up a few dollars which at best -they can keep but for a few years. So great has this thirst for -money-making become that we see it even in our young boys. They -don't want to stay at school; they don't want to store up -learning; by the time they are fourteen or a little older (having -nothing in their heads but reading, writing, and a little -confused arithmetic) they want to be off to the store, the -workshop, or the factory. Why? Because they want to join as soon -as possible in the wild-goose chase after the goods of the world. -Now, all these classes of persons have to learn "that man liveth -not by bread alone." My dear friends, besides that poor body -which you work so hard to feed, to clothe, and to please, you -have an immortal soul. Body and soul united form what we call -man. So, then, you must not act as if you were all body. You -cannot do so without peril to your soul. Suppose you were to try -an experiment of this kind. You say to yourself: "I will eat -nothing; I will have prayers for breakfast, confession for lunch, -prayers and devotions for dinner, and meditation on death for -supper." Then you try it for a week. -<span class="pagenum"><a id="Page_156">{156}</a></span> -What an elegant skeleton you would make for a museum at the end -of that time! Yet people treat their souls just in that way. -Instead of refreshing it with prayers and devotions, etc., they -give it clothes, meat and drink, calculations of stock, -calculations of profits, cares of this world, etc., and thus the -soul is starved just as the body would be by improper food. So -then, dear brethren, don't try "to live by bread alone." You -can't do it. Try also to live "by every word that proceedeth out -of the mouth of God"—that is to say, by doing those things -which, either by his church or by the interior inspirations of -his grace, he wishes you to do. Are you in business, or at work? -Very well; take care of your affairs prudently, work faithfully, -but remember this is not all. You must also find time to pray, -find time for confession and the hearing of holy Mass. Don't -leave piety to priests, religious women, and children, but let -the men also be seen in the church and at the altar-rail. It is a -custom in some places that the men should sit on one side of the -church and the women on the other. Don't you think if we tried -that plan that the numbers on the men's side would often be -rather slim? Why? Because they are out in the world trying to -live by "bread alone." O my dear friends! why care so much for -the goods of this world? Why lay up so much treasure where rust -and moth destroy, and where thieves break through and steal? We -cannot take a cent with us when we go, and our poor body, even -<i>that</i> which we have pampered so much, must decay and return -to dust. Let us, then, this morning make a good resolution, that -when the devil comes and tempts us to give ourselves up too much -to thoughts about our food, our raiment, and our temporal -affairs, we will repulse him with these words: "It is written, -'Man liveth not by bread alone, but by every word that proceedeth -out of the mouth of God.'" -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_157">{157}</a></span> - - <h3>Sermon XLIII.</h3> - -<p class="cite"> - <i>Jesus was led by the Spirit into the desert,<br> - to be tempted by the devil.</i><br> - —St. Matthew iv. 1. -</p> -<p> -Do you know what the word "tempt" means, my brethren? I have no -doubt that you know what it is to be tempted. You know that, as -St. James says, "every man is tempted, being drawn away, by his -own concupiscence, and allured." You yourselves have often been -tempted; your concupiscence—that is, your sinful passions of one -kind or another—have often tempted you, allured you, enticed you -away from the law of God. -</p> -<p> -But the word "to tempt" does not mean "to allure" or "to entice." -It means "to try." To tempt any one is to try him to see what -sort of stuff he is made of; that's the real meaning of the -word—just as a gun, for instance, is tried by putting in an -overcharge to see if it will burst, though I would not advise any -of you to tempt a gun in that way. It is not a very safe -experiment. -</p> -<p> -That is the kind of experiment, though, that the devil is always -trying on us. He is not afraid of accidents. If an accident does -happen it will not hurt him. It is just what he wants. So he -tries us in various ways to find where our weak point is; for he -cannot tell without trying. -<span class="pagenum"><a id="Page_158">{158}</a></span> -When he succeeds, when we break down under his temptations, he -says to himself: "That's good. I hit the right spot that time, -I'll try that again." For you see we are not like guns: we can be -burst more than once. -</p> -<p> -Now, the Gospel tells us that our Lord himself was led into the -desert to be tempted by the devil; that is, to have the devil -experiment on him. This seems strange. What use was it to try -him? Did not the devil know that he was God and could not sin? -</p> -<p> -No, my brethren, it is probable that he did not. If he had he -would not have wasted his time in a temptation which would be of -no use. But why did not our Lord let him know it? It was because, -being man as well as God, he chose to be tempted or tried like -the rest of us: first, that he might set us an example in -resisting temptation; and, secondly, that he might merit for us a -grace which should make it easy to do so. So he was led into the -desert, for our sakes, by his own Spirit—by the Holy Spirit of -God. -</p> -<p> -He has set us the example and merited for us the grace; and, -thanks to what he has done for us, it is easy for us to resist -temptation. But you do not believe it, that is the trouble. -</p> -<p> -Some of you think it is impossible to resist temptation. You say, -to excuse your sin, "I could not help it." Now, that is simply a -lie; or, rather, it is more: it is a blasphemy against God. It is -as much as to say, "God did not give me the grace to resist -temptation," and thus to make him a partaker in your sins. -</p> -<span class="pagenum"><a id="Page_159">{159}</a></span> -<p> -You can help it. When our Lord drove away the devil, as the -Gospel to-day tells us, he made it easy for us to do the same. -And it is a great shame not to do it. What a disgrace to God, and -what a laughing-stock to the devil, is a man or a woman who -breaks down every time he or she is tried! Yet I am afraid there -are plenty of such. -</p> -<p> -God does not tempt you. St. James tells us that. He has no need -to, for he knows what you are made of. But he lets the devil do -it, that you may merit by resisting; and he does not let you have -any more temptation than you can bear. Remember that, then, the -next time you are tempted. Say to yourself: "I have got strength -enough to resist this with the help of God. I'll turn the laugh -on the devil, instead of his having it on me. I'll show him he -was a fool to try to tempt me. I'll let him see that he hit the -wrong spot instead of the right one; in fact, that there isn't -any right spot to hit. Here's a chance for me to get some merit, -and to show that I am good for something; that I am of some use -after all the labor that my Maker has spent on me." -</p> -<p> -Say this in the name of God and in the strength which he gives -you, and you will be surprised to see how the devil will run -away. No doubt he will try you again, but if you persevere he -will give it up as a bad job at last, and you will enter heaven -with the reward the Lord wishes to give you—that is, a great -stock of merit instead of sin from the temptations which you have -had. -</p> -<hr> - -<span class="pagenum"><a id="Page_160">{160}</a></span> - - <h2><i>Second Sunday of Lent.</i></h2> - -<p class="citet"> - Epistle.<br> - 1 <i>Thessalonians iv</i>. 1-7. -</p> -<p class="cite"> - Brethren:<br> - We pray and beseech you in the Lord Jesus, that as you have - received from us, how you ought to walk, and to please God, so - also you would walk, that you may abound the more. For you know - what commandments I have given to you by the Lord Jesus. For - this is the will of God, your sanctification: that you should - abstain from fornication. That every one of you should know how - to possess his vessel in sanctification and honor, not in the - passion of lust, like the Gentiles who know not God: and that - no man overreach, nor deceive his brother in business: because - the Lord is the avenger of all such things, as we have told you - before, and have testified. For God hath not called us unto - uncleanness, but unto sanctification in Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xvii</i>. 1-9. -</p> -<p class="cite"> - At that time:<br> - Jesus taketh unto him Peter and James, and John his brother, - and bringeth them up into a high mountain apart. And he was - transfigured before them. And his face did shine as the sun: - and his garments became white as snow. And behold, there - appeared to them Moses and Elias talking with him. And Peter - answering, said to Jesus: Lord, it is good for us to be here: - if thou wilt, let us make here three tabernacles, one for thee, - and one for Moses, and one for Elias. And as he was yet - speaking, behold a bright cloud overshadowed them. And behold, - a voice out of the cloud, saying: This is my beloved Son, in - whom I am well pleased: hear ye him. -<span class="pagenum"><a id="Page_161">{161}</a></span> - And the disciples hearing, fell upon their face, and were very - much afraid, and Jesus came and touched them, and said to them: - Arise, and be not afraid. And when they lifted up their eyes - they saw no man, but only Jesus. And as they came down from the - mountain, Jesus charged them, saying: Tell the vision to no - man, till the Son of Man be risen from the dead. -</p> -<hr> - - <h3>Sermon XLIV.</h3> - -<p class="cite"> - <i>And he was transfigured before them.<br> - And his face did shine as the sun:<br> - and his garments became white as snow. …<br> - Behold a bright cloud overshadowed them.<br> - And behold! a voice out of the cloud, saying:<br> - This is my beloved Son, in whom I am well pleased. </i><br> - —St. Matthew xvii. 2, 5. -</p> -<p> -I think, brethren, one can hardly read the above account of the -Transfiguration of our dear Lord without having suggested to our -minds one of the most beautiful of the many services of the -Catholic Church. I mean the rite of Benediction of the Blessed -Sacrament. We ourselves are the three disciples. The mountain up -into which our Lord brings us is the holy altar. His face, -shining as the sun, is represented to us by the bright lights -that cluster round his throne, and by the refulgence of the rays -of the monstrance which contains him. Then his garments are -indeed as white as snow; for he veils his divinity under the form -of the purest wheaten bread, and hides himself beneath its -appearances as though he should wrap his sacred Body in pure -white raiment. Then the bright cloud is the floating incense, and -the voice out of the cloud the tinkling bell, which seems to say -to us as Jesus is held aloft and as we bend low in adoration: -"This is God's beloved Son, in whom he is well pleased." -<span class="pagenum"><a id="Page_162">{162}</a></span> -So then, the Gospel for to-day naturally suggests to our minds a -few reflections on this great devotion of the church—Benediction -of the Blessed Sacrament. Now, a great many persons seem to think -that Benediction is only "tacked on," as it were, to the office -of Vespers. This idea is all wrong. To be sure. Benediction is -often given directly after Vespers, but it is an entirely -separate and distinct service. Vespers end with the Antiphon of -the Blessed Virgin; Benediction begins when the Holy Sacrament is -taken from the tabernacle and placed in the costly metal frame -called the monstrance, or ostensorium. So, then, Benediction is -not part of Vespers, or of any function which may precede it; and -I want to make this very clear, because I think the false notion -that it is merely something supplementary is a reason why so many -people neglect it. What, then, is Benediction? It is the solemn -exposition of the same Jesus whose face shone so bright on -Thabor. He stays there upon the altar for a little while, that we -may kneel before him, adore him, praise him. Then he is lifted up -in the hands of his priest, and he gives us his blessing. -Remember, it is not the priest who blesses you at Benediction; it -is Jesus himself who does so. Now, it is very true, dear friends, -that people are not <i>bound</i> to come to Benediction; yet -surely, if each one realized what a blessed thing Benediction is, -no one who could come would stay away. Jesus is there on the -altar. He is waiting to hear your prayers, waiting to receive -your acts of love and adoration, waiting to bless you. Oh! then -come often to Benediction. Do not say, "There is nothing but -Vespers this afternoon"; remember there is something more -—Benediction of the Blessed Sacrament. -<span class="pagenum"><a id="Page_163">{163}</a></span> -There is a day fast approaching on which the Holy Sacrament will -be carried in procession, and then placed in the most solemn -manner in the repository. I mean Maundy Thursday. Now, that is -also an exposition of the Blessed Sacrament, and, although Jesus -is not held aloft by the priest as at ordinary Benedictions, who -can doubt but that Jesus blesses us as he passes by? I pray you, -then, when that day arrives to remember who it is who comes to -you. Let us see the church full, not of gazers at the lights and -flowers, but of faithful worshippers of their King and God. If -you go from church to church on that day don't go to peer, don't -go to see, but to to pray. So when the devotion of the Forty -Hours is announced in your church—that devotion which is the -most solemn of all the expositions and benedictions through the -year—be devout; spend at least an hour in the day before the -Lamb of God. Remember that the Holy Sacrament is Jesus -Christ—the very same who was born in Bethlehem and died on -Calvary. Lastly, come to Benediction always with a living faith -and a burning love. Never let your place be vacant, if you can -help it, when you know it is to be given. Set a great store by -it. In the words of a living preacher: "Night by night the Son of -God comes forth to you in his white raiment, wearing his golden -crown; night by night his sweet voice is heard, and he looks for -you with a wistful gaze; do not turn away from such blessedness -as this; do not refuse to listen to his pleading words; do not -let your places be empty before the altar when Jesus comes." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_164">{164}</a></span> - - <h3>Sermon XLV.</h3> - -<p class="cite"> - <i>And that no man over-reach,<br> - nor deceive his brother in business;<br> - because the Lord is the avenger of all such things.</i><br> - —1 Thessalonians iv. 6. -</p> -<p> -These words are from the Epistle of to-day, my dear brethren, and -are certainly suggestive, or at least should be so, at this -season which the church has assigned as a time for examination of -conscience and repentance for sin. -<br> -The sin which St. Paul warns us against goes, when it is -practised in other ways, by worse names than the one which he -gives it here. A man meets you on a lonely road and takes your -money forcibly from you; what do you call it? You call it -robbery. A man enters your house at dead of night and carries off -your property; what do you call it? You call it burglary. A man -picks your pocket on the street; what do you call it? You call it -theft. Well, it is all one and the same thing. All these are -various ways of breaking the Seventh Commandment; and what is -that? <i>Thou shalt not steal.</i> -<br> -And what is it to deceive or over-reach some one else in -business? It is just the same thing as these; it is the breaking -of this same commandment; it is stealing, just as much as -robbery, burglary, and theft are, only it does not go by so bad a -name, and is not so likely to be punished by the laws of the -land. And what do I mean by this over-reaching or deceiving? I -mean selling goods under false pretences for more than they are -really worth; using false weights or measures; evading in one way -and another the payment of one's just debts; taking advantage of -one's neighbor's difficulties to make an undue profit for one's -self; in short, all the many ways in which men turn a dishonest -penny or dollar; in which they get rich by trickery and -injustice. -<span class="pagenum"><a id="Page_165">{165}</a></span> -All these are stealing, just as bad and a great deal more -dishonorable than robbery, burglary, or theft, because not -attended with so much risk to the person who is guilty of them. -<br> -Now, it seems to me that this sin of cheating—for that is the -bad name such sharp practices ought to go by, though they often -do not—is a most strange and unaccountable one; much more so -than those other kinds of stealing. The man who breaks into your -house or who picks your pocket is generally one who is pretty -badly off, and who needs what he takes more than the people do -from whom he takes it. You do not expect to find rich men setting -up as burglars or pickpockets. It is true, sometimes you do find -people who have a passion for stealing things when they have -plenty of money to buy them; but that is commonly considered to -be a special kind of insanity, and they have a name made on -purpose for it; they call it "kleptomania." The people who do -this are supposed to be crazy on this particular point; but is it -not really just the same thing for a man who has enough and to -spare to be trying to cheat his neighbor? Such a man, it would -seem, must be crazy too. -<br> -And there is another way in which cheating is a strange thing, -and especially in a Catholic. For every Catholic at least must -know that if he tries to cheat he himself gets cheated worse than -the people he is trying to impose on. For he gets himself into a -very bad position. He has got to do one of two things. -<span class="pagenum"><a id="Page_166">{166}</a></span> -One is to restore, as far as possible, what he has cheated other -people out of; and that is a very hard thing to do -sometimes—much harder than it would have been to have left -cheating alone. But hard as this is, the other is much harder. -For the other thing is to go to hell; to be banished from God for -ever; to pay for all eternity the debt which he would not pay -here. -<br> -Do not, then, my brethren, get yourselves into this position. But -if you are in it do the first of these two things. Restore your -ill-gotten goods. Do it now; not put it off till you come to die. -It will cost you a struggle then as well as now; and even if you -try to do it then, it is doubtful if those who come after you -will carry out your wishes. A purpose to restore which is put off -till a time when you cannot be sure of carrying it out is rather -a weak bridge on which to pass to eternal life. Remember now what -you will Wish at the hour of death to have remembered; remember -those words of our Lord: "What doth it profit a man, if he gain -the whole world and suffer the loss of his own soul?" -</p> -<hr> - - <h3>Sermon XLVI.</h3> - -<p> -Those of you, my brethren, who are keeping Lent as it should be -kept are beginning by this time, if I am not mistaken, to think -that it is a pretty long and tedious season. Fasting and -abstinence, giving up many worldly amusements, getting up early -in the morning and going to Mass as so many of you do, and other -such things, get to be rather tiresome to the natural man after a -few days; and I have no doubt you are quite glad that Lent does -not last the whole year, and are looking forward to the time when -it will be over. I have always noticed that there were not many -at Mass in Easter week, and there are very few, I imagine, who -fast or abstain much then. -</p> -<span class="pagenum"><a id="Page_167">{167}</a></span> -<p> -And perhaps you are even inclined to say: "What ever did the -church get up Lent for at all? Certainly we could be good -Christians without it, or save our souls, at any rate." But when -you come to think of it you know well enough why Lent was -instituted. You know that we cannot save our souls without -abstaining from sin, and that we shall not be likely to abstain -from sin unless we abstain sometimes also from what is not -sinful. You know also that we cannot get to heaven without doing -penance for our sins, and that it is better to do penance here -than in purgatory. And you know, too, that most people will not -abstain much or do much penance beyond what the church commands; -so you know why the church got up Lent. -</p> -<p> -She did it that we might get to heaven sooner and more surely. -That ought to be our encouragement, then, in it, that every good -Lent brings us a good deal nearer to heaven; that heaven is the -reward of penance and mortification. And it is partly to keep -this before our minds that the church tells us in to-day's Gospel -the story of our Lord's transfiguration: how he took Peter and -James and John up with him on Mount Thabor, and there appeared to -them in his glory; and filled their hearts with renewed courage -and confidence in him, and with a firm belief that it was worth -their while to follow him, even if they had to sleep out at -night, and not get much to eat, and suffer in many ways—that it -was worth while for the sake of the good time coming, of which -his glory was a promise, though they did not know just when or -what it would be. -</p> -<span class="pagenum"><a id="Page_168">{168}</a></span> -<p> -They thought, perhaps, it would be in this world; that their -Master would come out in the power and majesty that they could -see that he had, put down all his enemies, and reign as a great -king on the earth. We know better; we know, or ought to know, -that it will not be in this world. But we know that the good time -coming will be something a great deal better than anything that -can be in this world. -</p> -<p> -So we ought to be a great deal more encouraged than they were, -especially when we think how little, after all, we have to suffer -compared with what was asked of our Lord's chosen apostles. We do -not have to sleep on the ground, or live on grains of wheat -picked off the stalk in the fields, as they sometimes had to do. -We have not got to look forward, as they did after his death, to -long and painful labors and journeyings, to being driven from one -city to another, to being scourged and buffeted, and put at last -to a cruel death. No; on the whole, we have got a pretty easy -time. We probably will not starve; nobody will persecute us; we -will most likely always have a house to live in, and die in our -beds. -</p> -<p> -It is not much, then, is it, to eat fish instead of meat, to fast -enough to have a good appetite, to lose a little sleep and get a -little tired? Perhaps if we would think more of the reward for -such little things, and think a little more of the good time -coming in heaven, we might even wish that Lent was more than -forty days long. -</p> -<hr> - -<span class="pagenum"><a id="Page_169">{169}</a></span> - - <h2><i>Third Sunday of Lent</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Ephesians</i> v. 1-9. -</p> -<p class="cite"> - Brethren:<br> - Be ye followers of God, as most dear children. And walk in love - as Christ also hath loved us, and hath delivered himself for us - an oblation and a sacrifice to God for an odor of sweetness. - But fornication and all uncleanness, or covetousness, let it - not so much as be named among you, as becometh saints: nor - obscenity, nor foolish talking, nor scurrility, which is to no - purpose: but rather giving of thanks. For know ye this, and - understand that no fornicator, nor unclean, nor covetous person - which is a serving of idols hath any inheritance in the kingdom - of Christ and of God. Let no man deceive you with vain words. - For because of these things cometh the anger of God upon the - children of unbelief. Be ye not therefore partakers with them. - For you were heretofore darkness, but now light in the Lord. - Walk ye as children of the light: for the fruit of the light is - in all goodness, and justice, and truth. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke</i> xi. 14-28. -</p> -<p class="cite"> - At that time: - Jesus was casting out a devil, and the same was dumb; and when - he had cast out the devil, the dumb spoke; and the multitude - admired: but some of them said: He casteth out devils in - Beelzebub, the prince of the devils. And others tempting, asked - of him a sign from heaven. But he, seeing their thoughts, said - to them: Every kingdom divided against itself shall be brought - to desolation, and a house upon a house shall fall. And if - Satan also be divided against himself, how shall his kingdom - stand? because you say, that in Beelzebub I cast out devils. - Now if I cast out devils in Beelzebub, in whom do your children - cast them out? -<span class="pagenum"><a id="Page_170">{170}</a></span> - Therefore they shall be your judges. But if I, in the finger of - God, cast out devils, doubtless the kingdom of God is come upon - you. When a strong man armed keepeth his court, those things - which he possesseth are in peace. But if a stronger than he - come upon him and overcome him, he will take away all his armor - wherein he trusted, and will distribute his spoils. He that is - not with me, is against me: and he that gathereth not with me, - scattereth. When the unclean spirit is gone out of a man, he - walketh through places without water, seeking rest: and not - finding, he saith: I will return into my house whence I came - out. And when he is come, he findeth it swept and garnished. - Then he goeth and taketh with him seven other spirits more - wicked than himself, and entering in they dwell there. And the - last state of that man becometh worse than the first. And it - came to pass, as he spoke these things, a certain woman from - the crowd lifting up her voice, said to him: Blessed is the - womb that bore thee, and the paps that gave thee suck. But he - said: Yea, rather, blessed are they who hear the word of God - and keep it. -</p> -<hr> - - <h3>Sermon XLVII.</h3> - -<p class="cite"> - <i>Every kingdom divided against itself<br> - shall be brought to desolation.</i><br> - —St. Luke xi. 17. -</p> -<p> -We can see at once how true the sentence just read is; for if the -head of a kingdom were to rise against the members, the king -against his ministers, the people against both king and -government, and the army and navy against their proper -commanders—if all this should take place, then I say that -kingdom would certainly be brought to desolation, and any enemy -could easily come along and take possession of it. -<span class="pagenum"><a id="Page_171">{171}</a></span> -Now, dear brethren, the Christian family is a little kingdom. The -father and mother are the king and queen, the older and more -experienced members of the family are the counsellors, the -children the subjects of that kingdom. The Christian family ought -to be most closely united, and this for many reasons. Each member -has been baptized with the same baptism, been sanctified by the -same Holy Spirit. They have all been pardoned for their sins -through the same Precious Blood, do all eat of the same spiritual -food, the Body and Blood of Christ. Then, to come to natural -reasons, they are bound together by the tie of blood, by the tie -of parental and filial affection; they live together, pray -together, rejoice together, suffer together. So there is every -reason why the Christian family should be united; and if it is to -fulfil its mission properly it <i>must</i> be united, or it will -be brought to desolation. O my dear friends! how many of these -little kingdoms which should go to make up the grand empire of -Jesus Christ upon earth fall away from their allegiance to him, -and all because they are divided against themselves. We see a -father, for instance, given over to habits of drunkenness; he -comes home either in a dull, heavy stupor or else in a perfect -fury of rage; he worries his wife, scares his children, disgraces -himself; all his family shrink from him. There you see at once -the head divided against the members. Or there is in the family a -cross, ill-tempered, scolding wife, and, as the Scripture says, -"there is no anger above the anger of a woman: it will be more -agreeable to abide with a lion and a dragon than to dwell with a -wicked woman. As the climbing of a sandy way is to the feet of -the aged, so is a wife full of tongue to a quiet man." -<span class="pagenum"><a id="Page_172">{172}</a></span> -Such a woman would divide any family; she destroys the unity -thereof just as much as the drunken husband. What, also, must be -thought of interfering relations, cousins, aunts, uncles, and -last, but not least, mothers-in-law? How often do they make -mischief and destroy the kingdom of the Christian family! So, -too, rebellious children, quarrelsome brothers and sisters—they -all destroy peace, they all help to divide the kingdom, they all -help to bring it to desolation; and in the end, instead of a fair -kingdom, strong and united, nothing remains but a wretched scene -of strife and contention, and in comes the devil and takes -possession of everything. Now, my dear friends, when by your -drunkenness, your crossness, your mischief-making and -party-spirit, by your rebellion against parental authority, you -divide the kingdom of your family, not only you yourselves will -suffer, not only will you and your family have to endure -spiritual injury and perhaps loss of salvation, but the great -kingdom of Christ, now militant here on earth, and one day to be -triumphant in heaven, suffers also. Who make up the church on -earth? Individuals, families. Who are to fill the ranks of the -heavenly kingdom? The same. Oh! then, if you are divided against -yourselves, if you are brought to desolation, you are part of the -devil's kingdom on earth, and will form part of his empire of sin -and death in hell. For God's sake, brethren, <i>stop this evil -war</i>. Stop these things which make the family miserable. Have -peace in your homes. Let men see that the peace of Christ and the -union of Christ dwell there. Correct your faults; curb your -tongues and your tempers; be obedient. -<span class="pagenum"><a id="Page_173">{173}</a></span> -Remember, the first words the priest says when he comes to your -homes on a sick-call are these: "Peace be to this house and all -that dwell therein." Try to profit by that benediction. Try -always to have the peace of God, which passeth all knowledge, and -then shall your kingdom stand. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon XLVIII.</h3> -<p> -"Are you going to make your Easter duty?" This is an important -question just now, my dear brethren. You should put it to -yourselves, and your answer should be: "Yes, certainly." The -church commands it; and you know very well that he who will not -hear the church is to be held as a heathen and a publican; that -he who despises the church despises our Lord, and he who despises -the Lord despises his Father who is in heaven. Surely you will -not make yourselves guilty of this frightful sin of contempt; -surely you do not wish to be held as a heathen. But knowing, as -you do, the precept of the church binding at this time, how can -you expect, if you do not fulfil it, to escape from the -consequences of your disobedience, as expressed in the words of -our Lord which I have just recited? -</p> -<p> -To go against the church in one of her commands is to spurn her -authority altogether. It is strange that people should make, of -their own wits or fancy, distinctions between the precepts of the -church, when the church makes and acknowledges no such -distinctions. The authority in all cases is the same, and, -therefore, the commands are all equally binding. Yet how many -Catholics who would scruple to eat meat on Friday or miss Mass on -Sunday think nothing at all of breaking, without reason, the fast -and abstinence of Lent, and give no heed whatever to the -obligation of going to confession and communion in Easter-time! -<span class="pagenum"><a id="Page_174">{174}</a></span> -It really looks, to judge from their conduct, as if this Easter -duty was not on an equal footing with the other commands of the -church; as if the church did not mean what she prescribes. Now, -the truth of it is, to this precept is attached a more severe -sanction than to any other. The church makes any Catholic who -violates it liable to excommunication, and deprivation of burial -in consecrated ground. So you see the obligation is very strict -and the church is terribly in earnest about it, if you are not. -</p> -<p> -To take matters in your own hands, as so many Catholics do on -this point, and call little what she calls great, and slight an -order that she is so anxious about, is to be a heathen, or, at -any rate, a Protestant; it is to set your private judgment above -her authority; it is to despise God, who commands through her. If -you would only take this view of it—and this is the true view to -take—you would think more than once before you would say: "O -pshaw! any other time will do. Once a year? All right; I find it -more convenient to go at Christmas." No, any other time will not -do; once a year will not do, unless it be just now at this time. -Christmas is a glorious feast, and Christmas-tide a joyful -season, but it is not the season prescribed by the church for -your annual communion; and, heathen that you are, your -convenience is not the main point to be considered. The question -is: has the church power from God to command me, and what does -the church command? -</p> -<span class="pagenum"><a id="Page_175">{175}</a></span> -<p> -Oh! then, my brethren, let not the penances, the prayers, the -instructions, the special graces of this holy season go to naught -and be of no avail; but rather let them lead you up to the end -for which they are intended—that is, to bring you to repentance -for past sins, amendment for the future, to restore you to the -friendship of your God, and strengthen you, for further battling -in life, with the bread of heaven, his most precious Body and -Blood. -</p> -<hr> - - <h3>Sermon XLIX.</h3> - -<p class="cite"> - <i>He saith: I will return into my house<br> - whence I came out.</i><br> - —St. Luke xi. 24. -</p> -<p> -The warning which our Lord gives us in this Gospel is certainly a -most terrible one, my brethren, but it may not seem plain to whom -it is addressed; who they are who, now and at all times, are in -danger of having the devil come back to them in this way of which -he speaks. For nowadays, thank God! it is not very often that we -find people who are really possessed by the devil, in the proper -sense of the word. -</p> -<p> -But, in a more general sense of it, there are plenty of people -who are possessed by the devil. They are those who are in a state -of mortal sin. In them Satan has regained the possession from -which he was driven out in holy baptism—that is, the soul which -was his at least by original, if not by actual, sin. And he is in -them as a dumb devil, like the one which the Gospel tells us that -our Lord cast out; that is, he makes the people dumb whom he -possesses, by keeping them from telling their sins and getting -rid of them by confession. -</p> -<span class="pagenum"><a id="Page_176">{176}</a></span> -<p> -But the dumb devil is often cast out, particularly at times of -special grace and help from God, like this holy season of Lent -through which we are now passing, or at the time of a mission or -of a jubilee. At such times you will always find people, who have -been away from the sacraments for years, coming back to them and -making an effort to amend their lives and save their souls. -</p> -<p> -Now, this is very unpleasant to the devil, who has counted on -these people as his own. He has a special liking for the souls -which have been his so long. So when he is driven out of them he -does not simply go off on other business, as we might expect; but -he always has an eye on his old home. He says to himself, when he -finds that he does not get along so well elsewhere: "I will -return into my house whence I came out. I will see if I cannot -get in again." -</p> -<p> -So he comes back to his old house, to the soul which has been -his, and too often he finds it pretty easy to get in again. He -finds it, in fact, "swept and garnished," as our Lord says, and -all ready for his reception. So, of course, he goes in and takes -his old place. The soul, which has escaped from sin by a good -confession, relapses into it again. -</p> -<p> -What a pity this is! And yet how common it is! How many, how very -many, there are who a month or so after a mission, or some other -occasion when you would think they would really be converted in -good earnest, are back again in their old sins just the same as -if they had never confessed them at all! -</p> -<p> -It seems strange, perhaps. And yet it is not so strange when you -come to think of it. The reason is not very hard to find. It is -just the one that our Lord gives: it is that the house of the -soul, from which the devil has been driven, is empty, "swept and -garnished." Nothing has been put there in the place of the vices -and bad habits that were there before. -</p> -<span class="pagenum"><a id="Page_177">{177}</a></span> -<p> -There is no habit of prayer; there is no remembrance of the good -resolutions that were made at confession; there is no attempt to -avoid the occasion of sin; and, above all, there is no grace -coming from the sacraments. That is the great mistake these -converted sinners have made. They have promised at confession to -go every month for the future; but they have not kept that -promise. Now, it is perfect folly and madness for one who has -been in the habits of sin to hope to persevere by saying a few -short prayers and going to confession once a year. Such a way of -going on leaves the soul empty of grace, and without anything to -prevent its enemy from coming in. -</p> -<p> -If you want to persevere after a good confession, go every month -to the sacraments. This is not a practice of piety; it is only -common prudence. This is the means which God has appointed in his -church to fill the soul with grace, and leave no room for the -devil in his old home from which he has once been driven away. -</p> -<hr> - -<span class="pagenum"><a id="Page_178">{178}</a></span> - - <h2><i>Fourth Sunday of Lent.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Galatians iv.</i> 22-31. -</p> -<p class="cite"> - Brethren:<br> - It is written that Abraham had two sons: the one by a - bond-woman, and the other by a free-woman: but he that was by - the bond-woman was born according to the flesh: but he by the - free-woman was by the promise. Which things are said by an - allegory: for these are the two testaments: the one indeed on - Mount Sina which bringeth forth unto bondage, which is Agar: - for Sina is a mountain in Arabia, which hath an affinity to - that which now is Jerusalem, and is in bondage with her - children. But that Jerusalem which is above, is free: which is - our mother. For it is written: "Rejoice, thou barren, that - bearest not: break forth and cry out, thou that travailest not; - for many are the children of the desolate, more than of her - that hath a husband"; now we, brethren, as Isaac was, are the - children of promise. But as then he, that was born according to - the flesh, persecuted him that was according to the spirit: so - also now. But what saith the Scripture? "Cast out the - bond-woman and her son: for the son of the bond-woman shall not - be heir with the son of the free-woman." Therefore, brethren, - we are not the children of the bond-woman, but of the free: by - the freedom wherewith Christ has made us free. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John vi</i>. 1-15. -</p> -<p class="cite"> - At that time:<br> - Jesus went over the sea of Galilee, which is that of Tiberias: - and a great multitude followed him, because they saw the - miracles which he did on them that were infirm. And Jesus went - up into a mountain, and there he sat with his disciples. Now - the pasch, the festival day of the Jews, was near at hand. -</p> -<span class="pagenum"><a id="Page_179">{179}</a></span> -<p class="cite"> - When Jesus therefore had lifted up his eyes, and seen that a - very great multitude cometh to him, he said to Philip: Whence - shall we buy bread that these may eat? And this he said to try - him, for he himself knew what he would do. Philip answered him: - Two hundred pennyworth of bread is not sufficient for them, - that every one may take a little. One of his disciples, Andrew, - the brother of Simon Peter, saith to him: There is a boy here - that hath five barley loaves, and two fishes; but what are - these among so many? Then Jesus said: Make the men sit down. - Now there was much grass in the place. So the men sat down, in - number about five thousand. And Jesus took the loaves: and when - he had given thanks he distributed to them that were sat down. - In like manner also of the fishes as much as they would. And - when they were filled, he said to his disciples: Gather up the - fragments that remain, lest they be lost. So they gathered up, - and filled twelve baskets with the fragments of the five barley - loaves, which remained over and above to them that had eaten. - Then those men, when they had seen what a miracle Jesus had - done, said: This is the prophet indeed that is to come into the - world. When Jesus therefore perceived that they would come and - take him by force and make him king, he fled again into the - mountain himself alone. -</p> -<hr> - - <h3>Sermon L.</h3> - -<p class="cite"> - <i>When, therefore, Jesus had lifted up his eyes<br> - and seen that a very great multitude cometh to him,<br> - he said to Philip:<br> - "Whence shall we buy bread that these may eat?"</i><br> - —St. John vi. 5. -</p> -<p> -To-day is mid-Lent Sunday, dear brethren. Half of the holy season -has passed away, and the Pasch is near at hand. All through Lent -the church has been praying, fasting, and preaching, making extra -efforts to bring in the sinners who have so long stayed without -the fold. -</p> -<span class="pagenum"><a id="Page_180">{180}</a></span> -<p> -Like the Divine Master, she looks down upon the crowd and she has -pity on them. She wants to heal the sick; they will not be -healed. She wants to feed the hungry; they will not be fed. The -church looks round upon the vast crowd of her children and wants -them to make their Easter duty; alas! how many neglect it. Why -should you make the Easter duty? First, because it is a strict -law of the church. If you fail to make it by your own fault you -commit a grievous mortal sin and put yourself in a position to be -excommunicated from God's church. Secondly, for your own -spiritual good. What kind of a Christian can he be who does not -go to confession or communion at least once in a year? How shall -you make it? First go to confession, and then, when you have -received absolution, go to communion. That is all simple and -plain enough. Why, then, do some people stay away from their -Easter duty? Let us tell the truth. Confession must come first, -and confession is the difficulty. A man has been engaged for -years in an unlawful business, or he has stolen a sum of money, -or he has been the receiver of stolen goods, or in some way or -other cheated in trade. Such a man is a thief. He knows it, and -he is also aware that if he goes to confession the priest will -say: "Give up the ill-gotten money, sell your fine house and your -gilded furniture, and make restitution; you must restore or you -will damn your soul." They won't do that, won't give up the -dishonest gains, and so they won't make the Easter duty. Or there -are some who have committed sins of impurity; they have been -unfaithful husbands, dissolute wives. -<span class="pagenum"><a id="Page_181">{181}</a></span> -They won't give up their bad habits or won't tell their shameful -sins, and so they won't make the Easter duty. There are others on -whom the fiend of drunkenness has settled; they are always on a -spree, always pouring the liquor which stupefies them down their -throats; they won't repent and they won't make the Easter duty. -Ah! then, if there be any such sinners here—if there be any -thieves, if there be any who are living upon dishonest gains, if -there be any who are wallowing in impurity and drunkenness—tell -me, how long is this going to last? How many more years will you -slink away from your Easter duty like cowards and cravens? Will -you go on so to the end of your lives? Oh! then you will go down -to hell, and your blood be upon your own heads. No one stays away -from Easter duty except for disgraceful reasons. There is always -something bad behind that fear of the confessional, and such a -man deserves to be pointed at by every honorable Catholic. -Suppose you <i>have stolen</i>, or been an adulterer, or a -fornicator, or a drunkard, or what not. Now is the time to -repent, and amend, and make reparation. Don't you see the church -looking down with eyes of mercy upon you? Why, then, stay? There -can be only one reason, and that reason is because you want to go -on being thieves, adulterers, and drunkards. O brethren! do not, -I pray you, so wickedly. The church is kind. The blood of Christ -is still flowing. The confessionals are still open. Go in there -with your heavy sins and your black secrets. Go in there with -your long story of sin. Go in, even if your hands are red with -blood—go in, I say, and if you are truly penitent you will be -cleansed and consoled. Let there not be a single man or woman in -this church who can have it said of them this year: "You missed -your Easter duty." -<span class="pagenum"><a id="Page_182">{182}</a></span> -And you that have been away for years and years, don't add -another sin to your already long list of crimes. You are sick, -you are fainting with hunger, you are a poor wandering sheep; but -never mind, remember Jesus looks with pity upon you, and he will -heal your sickness in the sacrament of penance, and feed you with -his own Body and Blood. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LI.</h3> - -<p class="cite"> - <i>Gather up the fragments that remain,<br> - lest they he lost.</i><br> - —St. John vi. 12. -</p> -<p> -It seems rather odd, does it not, my brethren, that our Divine -Lord should have been so particular about saving all the broken -bits of those loaves and fishes? He had just worked a wonderful -miracle, and he could have repeated it the next day without any -difficulty. When he or his apostles or the crowd who came to hear -him were hungry, he had nothing to do but to say the word, and -they could all have as much to eat as they wanted. Why, then, be -so particular about hunting up all the crusts of bread and bits -of fish that were lying round in the grass? -</p> -<p> -Perhaps you will say: "It was to show what a great miracle he had -worked; to show that, in spite of their all having dined -heartily, there were twelve basketfuls of scraps left over—much -more than they had to start with." -</p> -<p> -I do not think that was it. The greatness of the miracle in -feeding five thousand men on five loaves and two fishes was plain -enough. At any rate, that was not the reason that he himself -gave. -</p> -<span class="pagenum"><a id="Page_183">{183}</a></span> -<p> -He said: "Gather them up, <i>lest they be lost</i>." "Well, -then," a prudent housekeeper would say, "the reason is plain -enough. It was to teach us economy—not to let anything go to -waste; to save the scraps, and make them up into bread-puddings -and fish-balls." -</p> -<p> -I know you do not think that was it. Most people who are not -forced to this kind of economy are apt to turn up their noses at -it, and connect it in their minds with a stingy disposition, -which they very rightly think is not pleasing to God. -</p> -<p> -But, after all, I don't see what it could very well have been but -economy that our Lord meant to teach. I don't see what other -meaning you can get out of his command to gather up the -fragments, that they might not be lost. If that does not mean -economy, what does it mean? -</p> -<p> -No, my brethren, economy, or a saving spirit, is not such a -contemptible thing when rightly understood. There may be -stinginess with it, but stinginess is not a part of it. Economy, -rightly understood, is setting a proper value on the gifts of -God. -</p> -<p> -Yes; what comes from him—and everything does—is too valuable -to be thrown away. To despise his gifts is very much like -despising him. -</p> -<p> -And besides, there is not, in fact, an unlimited supply of them, -though there might be. He might have fed his followers in that -miraculous way every day; but he only did so twice in his life. -</p> -<p> -Our Lord, then, did mean, I think, to set us an example of -economy. Practise it as he did, my brethren. Prize God's gifts, -whatever they may be; do not waste them. But especially his -spiritual gifts; for they are infinitely more precious than the -material ones. Don't count on having a future extraordinary -supply of them. -</p> -<span class="pagenum"><a id="Page_184">{184}</a></span> -<p> -You have got enough to save your souls now, and to sanctify them, -if you will only make use of it. You have got the faith, the -sacraments, and the word of God. You don't need to have any one -rise from the dead to convert you. Our Lord tells us that a -certain rich man who was in hell wanted to go back to earth and -appear to his brothers, that they might take warning by his -example. He was told that it was not necessary; that they had -Moses and the prophets. Well, you have got a great deal more. You -know just as well what you must do to save your souls, and even -to become saints, as if you had been beyond the grave yourselves. -Don't expect more yet. -</p> -<p> -Save up your spiritual gifts, my brethren; you have got plenty -now, but you do not know how much more you will get. When God -gives you any grace make the most of it; perhaps it will be the -last you will have. Bring back to your minds what you have heard, -and the good thoughts and purposes which the Holy Ghost has given -you; serve up the spiritual feasts you have had, not only a -second time, but over and over again. Make what you have got go -as far as possible, and your souls will grow stout and strong. -Wait for unusual graces like a mission or a jubilee, and they -will be thin and weak all the time. Be economical, especially in -spiritual things; that is a very important lesson of the Gospel -of to-day. -</p> -<hr> - -<span class="pagenum"><a id="Page_185">{185}</a></span> - - <h2><i>Passion Sunday</i>.</h2> - - -<p class="citet"> - Epistle.<br> - <i>Hebrews ix</i>. 11-15. -</p> -<p class="cite"> - Brethren:<br> - Christ being come a high-priest of the good things to come, by - a greater and more perfect tabernacle not made with hands, that - is, not of this creation: neither by the blood of goats, nor of - calves, but by his own blood, entered once into the Holies, - having obtained eternal redemption. For if the blood of goats - and of oxen, and the ashes of a heifer being sprinkled, - sanctify such as are defiled, to the cleansing of the flesh: - how much more shall the blood of Christ, who by the Holy Ghost - offered himself unspotted unto God, cleanse our conscience from - dead works, to serve the living God? And therefore he is the - mediator of the new testament: that by means of his death, for - the redemption of those transgressions, which were under the - former testament, they that are called may receive the promise - of eternal inheritance in Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John viii</i>. 46-59. -</p> -<p class="cite"> - At that time: - Jesus said to the multitude of the Jews: Which of you shall - convince me of sin? If I say the truth to you, why do you not - believe me? He that is of God, heareth the words of God. - Therefore you hear them not, because you are not of God. The - Jews, therefore, answered and said to him: Do not we say well - that thou art a Samaritan, and hast a devil? Jesus answered: I - have not a devil; but I honor my Father, and you have - dishonored me. But I seek not my own glory: there is one that - seeketh and judgeth. Amen, amen, I say to you: if any man keep - my word, he shall not see death for ever. The Jews therefore - said: Now we know that thou hast a devil. -<span class="pagenum"><a id="Page_186">{186}</a></span> - Abraham is dead, and the prophets; and thou sayest: If any man - keep my word, he shall not taste death for ever. Are thou - greater than our father Abraham, who is dead? And the prophets - are dead. Whom dost thou make thyself? Jesus answered: If I - glorify myself, my glory is nothing. It is my Father that - glorifieth me, of whom you say that he is your God. And you - have not known him, but I know him. And if I shall say that I - know him not, I shall be like to you, a liar. But I do know - him, and do keep his word. Abraham your father rejoiced that he - might see my day: he saw it, and was glad. The Jews therefore - said to him: Thou art not yet fifty years old, and hast thou - seen Abraham? Jesus said to them: Amen, amen, I say to you, - before Abraham was made, I am. They took up stones therefore to - cast at him. But Jesus hid himself, and went out of the temple. -</p> -<hr> - - <h3>Sermon LII.</h3> - -<p class="cite"> - <i>But Jesus hid himself</i>.<br> - —St. John viii. 59. -</p> -<p> -Thick and fast, dear brethren, the shadows of the Great Week -begin to fall upon us. Only a few more days and it will be Palm -Sunday, the first day of Holy Week. To-day we are left, as it -were, alone. The crucifix, with its figure of the dead, white -Christ, is veiled; the dear, familiar faces of the Blessed Virgin -and St. Joseph are veiled also; and even the saints before whom -we were wont to kneel are all hidden behind the purple veil of -Passion-tide. Not till Good Friday will Jesus look upon us again, -not till Holy Saturday will the Blessed Virgin, St. Joseph, and -the saints once more come forth to our view. We are, then, alone -by ourselves. God wants us to stand up before him just as we are. -Jesus has hidden his face for a while. -<span class="pagenum"><a id="Page_187">{187}</a></span> -The crucifix has bidden you good-by. In what state were you last -night when devout hands veiled the figure of Christ? Will you -ever look upon the old, familiar crucifix again? It may be, -before the purple veil is lifted from this cross, you will have -looked upon the face of Christ in judgment. O brethren! to-day -the face of Jesus is hidden. May be the last time you looked upon -it you were in mortal sin, and are so still. When and how shall -you look upon it again? If you live till Good Friday you will see -it then held aloft by the priest, and afterwards kissed by all -the faithful. If you die before then, and die, as you may, -without warning or preparation, then you will look upon the face -of Christ upon the judgment seat, then you will hear the awful -words: "Depart from me, ye cursed, into everlasting fire." Or -perhaps—and may God grant it!—you will next see the face of -Jesus in the person of his priest in the confessional, and there -it will be turned upon you in mercy and forgiveness. There are -some of you, I know, who are as <i>dead men</i>. There are some -of you who, even up to this late hour, are holding out against -grace. Still in mortal sin! I point you to the veiled Christ. I -ask you, here in the sacred presence of God, I ask you in the -most solemn manner, when and how will you look upon his face -again? He has bidden you good-by to-day, he has said farewell, -and as he said it he saw that you were a blasphemer, a drunkard, -an adulterer, a slanderer, a creature full of pride, full of -sloth, full of all kinds of sin. Oh! say, shall he still find you -so when he returns? Say, when he is uncovered on Good Friday can -you, dare you add to his grief by still being what you are now? -And to us all, even the most devout, this lesson of the veiled -crucifix ought not to pass unheeded. -<span class="pagenum"><a id="Page_188">{188}</a></span> -Christ has gone from us to-day! How will he come back to us? All -torn and bloody, all thorn-scarred, all spear-pierced, nailed to -the cross, and all for love of us! We, too, brethren, who are -trying to walk strictly in the narrow path—we, too, may ask -ourselves. When and how shall we see him again? Perhaps before -Good Friday, ay, perhaps even before our hands can grasp the -green palm-branch of next Sunday, we may see the unveiled face of -our Beloved. Are we afraid of that? Oh! no. We have loved the -face of suffering too well to dread the face of glory. We only -expect to hear from his lips words of love and welcome. Brethren, -there is a day coming when all veils shall be lifted. There is a -time nearing us when all must look upon the face that died on -Calvary's Mount. On that day and at that time will take place the -great unveiling of the face of Christ: I mean the day of general -judgment. O solemn, O awful thought for us to-day before the -veiled image of our Lord! May be the judgment day will come -before that light veil is lifted from the well-known crucifix. -Great God! our next Good Friday may be spent either in heaven or -in hell. Go home, brethren, with these thoughts fixed deeply in -your hearts. Come here often to pray. If you have sins come here -and confess them; and often and often as we turn to the veiled -Christ, let us most devoutly cry: "Jesus, when and how shall we -look upon thy face again?" -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LIII.</h3> - -<p> -Under the false accusations of the Jews how calm and -self-possessed our Lord remains! -<span class="pagenum"><a id="Page_189">{189}</a></span> -He does not return passion for passion, anger for anger, -accusations for accusations, violence for violence; but he meets -calumny with the assertion of truth, and confounds his enemies by -humility and meekness. They accuse him of sin; with the sublime -simplicity of a pure conscience he dares them to convince him of -sin. They call him names: "Thou art a Samaritan"; to so evident a -falsehood he deigns no reply. Blinded by anger, they accuse him -of being possessed: "Thou hast a devil"; a simple denial, "I have -not a devil," the leaving of his own glory to his Father, the -assertion of his divine mission, is the answer to the blasphemous -calumny. "Now we know thou hast a devil," repeat they, waxing -more passionate; but, unimpassioned, Jesus rises above their rage -to the calm heights of the Godhead, and affirms his eternal -generation. Finally, losing all control of themselves, they take -up stones to cast at him; but he quietly goes out of the temple -and hides himself, for his hour—the hour when he would bear in -silence the accusations and indignities of man, and allow himself -to be led to slaughter—had not yet come. -</p> -<p> -In this our Saviour teaches us how we should behave when the -passions of others fall upon us and we are made the butt of -accusations, just or unjust. In such circumstances what is -generally your conduct? By no means Christian, I am afraid, but -very worldly; for the world counts it true valor and justice to -give tit for tat, to take tooth for tooth and eye for eye. Do you -not give back as good—and often worse—than you get? Prudence, -let alone Christianity, should dictate to you quite another -conduct. -<span class="pagenum"><a id="Page_190">{190}</a></span> -Your counter-accusations do but strengthen and confirm the -calumny; they allow it to stand, "You're another" and "you're no -better" are poor arguments to clear yourselves. It's a flank -movement that does not cover your position, a feint that does not -save you from attack. The answering of a question by asking -another question is a smart trick, but no answer. A calm denial, -if you could make it, or dignified silence would do the work more -surely and thoroughly. And so the fight of words goes on in true -Billingsgate style; to and fro they fly thick and hot, hotter and -hotter as passion rises on both sides. "One word brings on -another," until white heat is reached and all control of temper -lost. Then, as the Jews ended with stones, so you perhaps come to -more serious passion than mere words. The result is quarrels, -deadly feuds, bodily injuries, and worse, may be—bloodshed and -the jail. A cow kicked a lantern in a stable, and Chicago was on -fire for days. Some frivolous accusation that you pick up, while -you should let it fall, starts within you a fire of anger that -makes a ruin of your whole spiritual life and throws disorder all -around you; families are divided; wife and husband sulk, quarrel, -live a "cat and dog" life; friends are separated, connections -broken. Peace flies from your homes, your social surroundings, -your own hearts; the very horrors of hell are around you. -Christian charity has been wounded to death, and the slightest of -blows, the lightest of shafts has done it. All for the want of a -little patience and self-possession! How often we hear it said: -"Oh! I have such a bad temper; I'm easily riz, God forgive me! -I've a bad passion entirely." Well, my dear brethren, learn from -this Gospel how you should control yourselves, how you should -possess your souls in patience. -<span class="pagenum"><a id="Page_191">{191}</a></span> -One-half the sins of the world would be done away with, if only -the lesson of this Gospel were laid to heart and put into -practice. What is the lesson? -</p> -<p> -Firstly, never seek self-praise in self-justification. Jesus -turns aside the calumny of the Jews, but leaves the glorifying of -himself in the hands of his Father, "who seeketh and judgeth." -Secondly, pay no attention to accusations that are absurd, -evidently untrue, and frivolous. When Jesus is called names and -is made out to be what every one knows he was not—"a -Samaritan"—he makes no answer. Thirdly, if serious calumny, -calculated to injure your usefulness in your duties and state of -life, assail you, it then becomes your right, and sometimes your -duty, to repel the calumny, as Jesus did when he was accused of -"having a devil." But in this case your self-justification, like -that of our Saviour, should ever be calm, dignified, and -Christian. It should be a defence, never an attack. The true -Christian parries, he does not give the thrust; he shields -himself from the arrows of malice, he does not shoot them back. -Superior to revenge, he pities enemies for the evil they do; he -forgives them and prays for them, as our Lord has commanded. This -is Christian charity, and Christian humility as well. But as it -avails little to know what we should do, if we have not God's -grace to enable us to do it, let us often say, especially in -temptations to impatience: "O Jesus, meek and humble of heart! -make me like unto thee." -</p> -<hr> - -<span class="pagenum"><a id="Page_192">{192}</a></span> - - <h3>Sermon LIV.</h3> -<p> -Why is to-day called Passion Sunday, my brethren? There does not -seem to be any special commemoration of our Lord's sacred Passion -in the Mass, as there is next Sunday, when the long account of it -from St. Matthew's Gospel is read; and most people, I think, -hardly realize that to-day is anything more than any other Sunday -in Lent. -</p> -<p> -But if you look into the matter a little more you will notice a -great change which comes upon the spirit of the church to-day, -and remains during the two following weeks. The Preface of the -Mass is not that of Lent, but that of the Cross; the hymns sung -at Vespers and at other times are about the cross and our Lord's -death upon it; and all the way through the Divine Office you will -see evident signs that the church is thinking about this mystery -of the cross, the commemoration of which is consummated on Good -Friday. -</p> -<p> -And if you look about the church this morning you will see the -pictures all veiled, to tell us that during these two weeks we -should think principally of our Lord's suffering and humiliation; -that we should, as it were, for a while forget his saints and -everything else connected with his glory. And even the cross -itself is concealed, for it is after all a sign of triumph and -victory to our eyes; it is waiting to be revealed till Good -Friday, when the sacrifice shall be accomplished and the victory -won. -</p> -<p> -To-day, then, is called Passion Sunday because it is the opening -of this short period, from now till Easter, which the church -calls Passion-time. -</p> -<span class="pagenum"><a id="Page_193">{193}</a></span> -<p> -What practical meaning has this Passion-time for us, my brethren? -It means, or should mean, for us sorrow, humiliation, sharing in -the Passion of our Lord. Lent, all the way through, is a time of -penance; but more especially so is this short season which brings -it to a close. Now, surely, is the time, if ever, when we are -going to be sorry for our sins, when we cannot help thinking of -what they have made our Divine Saviour suffer. Now is the time to -think of the malice and ingratitude of sin; to see it as it -really is, as the one thing which has turned this earth from a -paradise into a place of suffering and sorrow; to see our own -sins as they truly are, as the only real evils which have ever -happened to us, and to resolve to be rid of them for our own sake -and for God's sake; for he has suffered for them as well as we. -</p> -<p> -Now is the time to go to confession, and to make a better -confession than we have ever made before, or ever can make, -probably, till Passion-time comes round again. For now is it -easier for us to be sorry for our sins, not only because we have -everything to show us how hateful they are, but also because -God's grace is more liberally given. He has sanctified this time -and blessed it for our repentance and conversion. He calls us and -helps us always to penance, but never so much as now. -</p> -<p> -Hear his voice, then, my brethren, and, in the words with which -the church begins her office today: "To-day if you shall hear his -voice, harden not your hearts." Do not obstinately remain in sin, -and put off your repentance and confession to a more favorable -time. There is no time nearly as good as this; this is the time -which God himself has appointed. -<span class="pagenum"><a id="Page_194">{194}</a></span> -You must make your Easter duty, if you would not add another -terrible sin to the many which you have already made our Lord -bear for you; make it now before Easter comes. Take your share -now in the Passion, that you may have your share of the Easter -joy. -</p> -<p> -And there is another reason why you should come now to -confession; for there is another unusual grace which God now -offers you—the grace of the Jubilee, which you heard announced -last Sunday. Now, a Jubilee is not a mere devotion for those who -frequent the sacraments; it is a call and an opportunity for -those who have neglected them. I beg you not to let it be said -that you have allowed this opportunity to go by. Come and give us -some work to do in the confessional; the more the better. We will -not complain, but will thank you from the bottom of our hearts. -The best offering you can make to your priests, as well as to the -God whose servants they are, is a crowded confessional and a full -altar-rail at this holy Passion-time. -</p> -<hr> - -<span class="pagenum"><a id="Page_195">{195}</a></span> - - <h2><i>Palm Sunday.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Philippians ii.</i> 5-11. -</p> -<p class="cite"> - Brethren:<br> - Let this mind be in you, which was also in Christ Jesus: who - being in the form of God, thought it not robbery himself to be - equal with God: but debased himself, taking the form of a - servant, being made to the likeness of men, and in shape found - as a man. He humbled himself, becoming obedient unto death, - even the death of the cross. Wherefore God also hath exalted - him, and hath given him a name which is above every name: that - in the name of Jesus every knee should bow, of those that are - in heaven, on earth, and in hell. And that every tongue should - confess that the Lord Jesus Christ is in the glory of God the - Father. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xxvii.</i> 62-66. -</p> -<p class="cite"> - And the next day, which followed the day of preparation, the - chief priests and the Pharisees came together to Pilate, - saying: Sir, we have remembered that that seducer said, while - he was yet alive: After three days I will rise again. Command - therefore the sepulchre to be guarded until the third day: lest - his disciples come and steal him away, and say to the people, - He is risen from the dead: so the last error shall be worse - than the first. Pilate said to them: You have a guard; go, - guard it as you know. And they departing, made the sepulchre - sure with guards, sealing the stone. -</p> -<hr> -<span class="pagenum"><a id="Page_196">{196}</a></span> - - <h3>Sermon LV.</h3> - -<p class="cite"> - <i>Behold thy King cometh to thee meek.</i><br> - —St. Matthew xxi. 5. -</p> -<p> -Through humility and suffering to exaltation and glory—that is -the way our Lord went to heaven, dear brethren, and that is the -way we must go if we wish to follow him. To-day is Palm Sunday, -the day on which our Lord rode in triumph to begin his Passion. -Yes, in triumph; but what an humble one! He rode upon a lowly -beast; there were no rich carpets spread along the way, only the -poor and well-worn garments of the apostles and of the multitude -thrown together with the boughs and branches torn from the -wayside trees. All was humble, and doubly so if we think that he -was riding to his death. Yes, brethren, those palm-branches were -scarce withered, the dust had hardly been shaken from those -garments, when the cross was laid upon his shoulders and the -thorny crown pressed upon his brow. Dear brethren, let us ask -ourselves this morning if we want to go to heaven. Do we want to -be where Jesus is now, and where he will be for all eternity? If -we do we must follow him through suffering and humility to -exaltation and glory. We must be content with little and short -happiness in this world; for, as I have said, the triumph of Palm -Sunday was short-lived indeed. What followed? Jesus was brought -before Pilate. He was condemned to death, forsaken, set at -naught, buffeted, mocked, spit upon. He, the innocent Lamb of -God, was scourged, stripped of his garments, crowned with thorns. -Then upon his poor, torn shoulders was laid a heavy cross, which -he carried till he could no longer bear it. And, lastly, outside -the city gates they nailed him to that same cross, and he died. -But after that came the glory and the triumph—the glory of the -resurrection; the triumph over sin, and death, and hell. -</p> -<span class="pagenum"><a id="Page_197">{197}</a></span> -<p> -Brethren, we needs <i>must</i> think of heaven to-day; the waving -palms, the chanted hosannas, all speak to us of that delightful -place. We cannot help thinking of that great multitude, clad in -white robes and with palms in their hands, of whom St. John -speaks, and of those others who cast down their golden crowns -before the glassy sea. We want to reach that blessed place; we -want to hear the sound of the harpers harping upon their harps; -we want to hear the angels' songs and see the flashing of their -golden wings; we want to gaze upon Jesus and Mary and all the -heavenly host. But, brethren, not yet, not yet. See the long path -strewn with stones and briers; see that steep mount with its -cross of crucifixion at the top. That way must be trodden, that -mountain scaled, that cross be nailed to us and we to it, or ever -we may hear the golden harps or the angels' song. Through -humility and suffering to exaltation and glory. Oh! let us learn -the lesson well this Holy Week. Let us learn it to-day as we -follow Jesus to prison and to death; let us learn it on Holy -Thursday when we see him humble himself to the form of bread and -wine; let us learn it on Good Friday when we kiss his sacred feet -pierced with the nails. Yes, let us learn the lesson and never -forget it. Heaven has been bought for you. Heaven lies open to -you: but there is only one way there, and that way is the way of -suffering. So, then, brethren, when your trials come thick and -fast; when your temptations seem more than you can endure; when -you are pinched by poverty, slighted by your neighbors, -forsaken—as it seems to you—even by God himself, then remember -the way of the cross. Remember the agony in the garden; remember -the mount of Calvary. -<span class="pagenum"><a id="Page_198">{198}</a></span> -Grasp the palm firmly in your hand to-day; let it be in fancy the -wood of the cross. Cry aloud as you journey on: "Through humility -and suffering to exaltation and glory." Keep close to Jesus. -Onward to prison! Onward to crucifixion! Onward to death! Onward -to what comes afterwards! Resurrection! Reward! Peace! -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LVI.</h3> - -<p class="cite"> - <i>He humbled himself,<br> - becoming obedient unto death,<br> - even the death of the cross.</i><br> - —Philippians ii. 8. -</p> -<p> -We are entering to-day, my dear brethren, on the great week, the -Holy Week, as it is called, of the Christian year—the week in -which we commemorate the Passion and death of our Lord; and at -this time our minds cannot, when we assist at the offices of the -church, be occupied with any other thoughts than those which are -suggested by his sufferings for our redemption. -</p> -<p> -And surely there is enough to occupy them not only for one short -week, but for all our lives. The Passion of Christ is a mystery -which we can never exhaust, in this world or in the world to -come. It is the book of the saints, and there is no lesson of -perfection which we cannot learn from it. So we must needs look -at it to-day only in part, and learn one of its many lessons; and -let that be one suggested to us by the words of the text, taken -from the Epistle read at the Mass: "He humbled himself, becoming -obedient unto death, even the death of the cross." -</p> -<span class="pagenum"><a id="Page_199">{199}</a></span> -<p> -What is this lesson? It is that of humility, which is the -foundation of all supernatural virtues, and yet the last one -which most Christians try to acquire. -</p> -<p> -In fact, it would seem that many people, who are very good in -their way, are rather annoyed than edified by the examples of -humility that they find in the lives of the saints. It seems to -them like hypocrisy when they read that the saints considered -themselves the greatest sinners in the world. But it was not -hypocrisy; they said what they really felt. They were not in the -habit, as most people are, of noticing their neighbors' faults -and making the most of them, and of excusing their own. So, -though it was not really true that they were such great sinners -when compared with others, it seemed to them that it was. -</p> -<p> -And, moreover, they were willing that others should think them -so. In that they differed very much from some whom you would -think were saints. The real saints are willing to bear contempt; -they are willing to be considered sinners, even in their best -actions, as long as God's glory is not in question; and, what is -really harder, though it ought not to be, they are willing to be -considered fools. Almost any one would rather be thought a knave -than a fool. There are very few good people who like to be told -of their faults; there are fewer still who like to be told of -their blunders. -</p> -<p> -Now, it is with regard to this matter that we need specially to -think of our Saviour's example. He, who could not be deceived, -could not believe himself to be a knave or a fool; but he -consented that others should consider him so, to set us an -example of humility. -<span class="pagenum"><a id="Page_200">{200}</a></span> -He was reckoned among sinners in his life as well as in his -death; and he hid the treasures of his divine wisdom and -knowledge under the appearance of a poor, simple man of the lower -classes. But it was in his sacred Passion that his humility is -seen most plainly; he became obedient unto death, even the death -of the cross; he, our Lord and our God, suffered the most -disgraceful punishment that has ever been devised for common -criminals. -</p> -<p> -There is the example, then, my brethren, for us poor sinners to -follow. And the humility which we need most is nothing but the -pure and simple truth. It is nothing but getting rid of the -absurd notion that we are wiser and better than other people whom -anybody else can see are our equals or superiors; for, strangely -enough, it is always hardest to be humble when it is most clear -that we ought to be. And depend on it, it is high time to set -about acquiring this virtue; for, simple as it seems, to get even -as much as this of it will take, for most of us, all our lives. -</p> -<hr> - - <h3>Sermon LVII.</h3> - -<p> -I will say a few words to you this morning, my brethren, on the -Jubilee just proclaimed by our Holy Father. -</p> -<p> -What is a Jubilee? It is the proclamation of a great spiritual -favor which may be obtained by any Catholic in the world during a -specified time. -<span class="pagenum"><a id="Page_201">{201}</a></span> -This spiritual favor is a special plenary indulgence which, if -gained in a way that perfectly fulfils all the conditions and -completely satisfies the intentions of the church, will surely -wipe out not only all the actual sins one has committed in all -his life before, but take away also all the temporal punishment -one would have to undergo in this life or in purgatory on account -of those sins, be they great or small. -</p> -<p> -No wonder that all the children of the Catholic Church rejoice to -hear such a favor proclaimed by their Holy Father, and that -everybody is so anxious to partake of its benefits. -</p> -<p> -What is to be done? Just what the Pope says, and in a way -specially directed for his diocesans by each bishop. There are -visits to be made to certain churches, and prayers to be said -there. There is a fast to be observed on one day. There are alms -to be given. There is confession to be made and Holy Communion to -be received. And all to be done by or before next Pentecost -Sunday. -</p> -<p> -First. The visits. For this city there are three churches named -by His Eminence the Cardinal—viz., St. Patrick's Cathedral, St. -Stephen's, and the Church of the Epiphany. Each one of these -three churches must be visited twice. All the visits may be made -in one day or on different days, and one may, if he pleases, pay -the two visits to the same church at once before going to -another. -</p> -<p> -Second. Prayers are to be said in the churches; and they ought, -of course, to be devout ones, and offered for all the intentions -laid down by the Holy Father. No particular prayers are -prescribed. One can hear Mass, or say the beads, or say five -times the Our Father and Hail Mary, or one of the Litanies; or -any of these prayers will do. -</p> -<span class="pagenum"><a id="Page_202">{202}</a></span> -<p> -Third. The fast. This may be in Lent or after, on any day that -meat is allowed. But on the day you choose for the fast you must -also abstain from meat. -</p> -<p> -Fourth. The alms. The amount or kind is not prescribed, but is -left to your own generosity. It may be in money, in food, or in -clothing, and it may be given to an orphan asylum or other such -charitable institution, or to build a church. It may be given -when making the visits; and special alms-boxes will be found in -those churches to be visited, into which the offering can be put. -</p> -<p> -Fifth. Confession and Communion; and both ought to be prepared -for and made the very best one can. Moreover, as one gains the -more merit by doing actions in a state of grace, one will likely -make the Jubilee better if he begins by making a good confession. -Now is the time for great sinners to return to God and obtain his -merciful forgiveness; for the Pope has given special privileges -to confessors, in order that they may absolve the hardest kind of -cases. Let no one, therefore, despair, nor think himself too hard -a case. That is what the Jubilee is for—to bring down the mercy -and forgiveness of God upon this sinful generation. To ensure -this the father of the faithful sets the whole Catholic world -together praying, and fasting, and giving alms, and confessing -their sins, and making holy, devout communion, so as to take -heaven by storm, as our Lord said we might. "For the kingdom of -heaven suffereth violence, and the violent bear it away." What a -sublime spectacle, which only the Catholic Church can show—two -hundred and fifty millions of people all turning to God at once! -No wonder the Catholic Church saves the world. -<span class="pagenum"><a id="Page_203">{203}</a></span> -Look out that you are not found, in eternity, to be one of those -whom she failed to turn to God, and lost for ever because you -would not hear her instruction and counsel, nor be guided by her -into the way of eternal life. -</p> -<hr> - -<span class="pagenum"><a id="Page_204">{204}</a></span> - - <h2><i>Easter Sunday.</i></h2> - -<p class="citet"> - Epistle.<br> - I <i>Corinthians v</i>, 7, 8. -</p> -<p class="cite"> - Brethren:<br> - Purge out the old leaven, that you may be a new mass, as you - are unleavened. For Christ, our pasch, is sacrificed. Therefore - let us feast, not with the old leaven, nor with the leaven of - malice and wickedness, but with the unleavened bread of - sincerity and truth. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Mark xvi.</i> 1-7. -</p> -<p class="cite"> - At that time:<br> - Mary Magdalen, and Mary the mother of James and Salome, bought - sweet spices, that coming they might anoint Jesus. And very - early in the morning, the first day of the week, they come to - the sepulchre, the sun being now risen. And they said one to - another: Who shall roll us back the stone from the door of the - sepulchre? And looking, they saw the stone rolled back, for it - was very great. And entering into the sepulchre, they saw a - young man sitting on the right side, clothed with a white robe: - and they were astonished. And he said to them: Be not - affrighted; ye seek Jesus of Nazareth, who was crucified: he is - risen, he is not here; behold the place where they laid him. - But go, tell his disciples and Peter that he goeth before you - into Galilee; there you shall see him as he told you. -</p> -<hr> - - <h3>Sermon LVIII.</h3> - -<p class="cite"> - <i>Mary Magdalen.</i><br> - —St. Mark xvi. 1. -</p> -<p> -Dear brethren, you have all felt the great contrast that there is -between the awful rites of Good Friday and the joy of to-day. -<span class="pagenum"><a id="Page_205">{205}</a></span> -Still fresh in your minds is the memory of the darkened church, -the uplifted crucifix, the wailing of the reproaches. You -remember, too, "the silence that might be felt" that reigned in -God's temple on Holy Saturday. You can recall how still the -church seemed yesterday at early morning, just as if some awful -deed had been done there the day before; you may remember how -unspeakably solemn seemed the silent procession to the porch to -bless the new fire; how quiet and subdued all that followed. But -suddenly a voice rang out into the darkness—the voice of the -sacrificing priest at the altar; an "exceeding great cry" pierced -the stillness, and instantly every veil fell; the sunlight -streamed in through every window; chiming bells, pealing organ, -and choral voices burst upon your senses; everything seemed to -say, "He is risen! he is risen!" And we felt it was almost too -much, almost more than the feeble human heart could bear and not -break for very joy. If, then, this contrast is so marked and this -joy so great after a lapse of eighteen hundred years and more, -oh! what must have been the joy of the first Easter day. The -first crucifix bore no ivory or metal figure; it had nailed to it -the flesh of the Son of God. The first Good Friday was no -commemoration of an event; it was the event itself. Oh! then how -great, how great beyond mind to imagine or tongue to tell, must -have been the joy of the first Easter. Jesus had died, left all -his beloved. He had been buried, and there he rested in the quiet -garden. Very early in the morning come Mary Magdalen and the -other women to the tomb. The sun was just rising; the flowers of -that blessed garden were just awaking; the dew-drops sparkled -like rubies in the red sunrise; the vines and the creepers, fresh -with their morning sweetness, hung clustering round the sacred -tomb. -<span class="pagenum"><a id="Page_206">{206}</a></span> -To that spot the women hasten; the sun rises; she, Mary Magdalen, -stoops down; her Lord is not there, but lo! the great stone is -rolled away; a bright angel sits thereon; other angelic spirits -are in the tomb. The angel speaks: "He is risen; he is not here. -Behold, he goes before you to Galilee. Alleluia! alleluia!" The -Lord is risen indeed. And now, brethren, wishing you every joy -that this holy feast can bring, I will ask the question. Where or -of whom shall we learn our Easter lesson? We will learn it from -her whose name, whose lovely, saintly name, forms the text of -this discourse. In pointing you to Mary Magdalen, the great saint -of the Resurrection, I do but follow the mind of the church; for -in today's sequence the whole universal church calls upon her, -"<i>Die nobis, Maria, quid vidistis in via?</i>"—Declare to us, -Mary! what sawest thou in the way? She saw the sepulchre of -Christ, in which were buried her many sins. In the way, the -sorrowful way of the cross, she saw the Passion of Christ; in the -way, the glorious way of the triumph of Christ, she saw the glory -of the Risen One and the angel witnesses. Oh! is not our lesson -plain? Like Magdalen, let us see the sepulchre, and let us cast -our sins in there. Let us see the way of the cross and walk -therein; let us see the glory of the Risen One and the angel -witnesses in the heavenly kingdom. O poor, repentant sinners! you -who during Lent have kissed the feet of Jesus and stood beneath -his cross in the confessional, what a day of joy, what a lesson -of consolation comes to you! Who was it upon whom fell the first -ray of Resurrection glory? -<span class="pagenum"><a id="Page_207">{207}</a></span> -Who is it upon whom the great voice of the church liturgy, in the -Holy Sacrifice, calls to-day? Ah! it was and is upon the -"sometime sinner, Mary." Joy! joy! for the forgiven sinner -to-day. Alleluia! alleluia! to you, blood-washed children of -Jesus Christ; for she who saw the Master first was once a -sinner—a sinner like unto you. Alleluia, and joy and peace, unto -you all in Jesus' name, and in the name of the redeemed and -pardoned Mary! Alleluia, and joy and peace! whether you be sinner -as she was, or saint as she became. Alleluia, and joy and peace! -for "Christ our hope hath risen, and he shall go before us into -Galilee." Alleluia, and joy and peace! for we know that Christ -hath risen from the dead. Lord, we know that we are feeble and -sinful, but lead, "Conquering King," lead on; go thou before to -the heavenly Galilee. Time was when we feared to follow; but she, -"more than martyr and more than virgin"—she, Mary Magdalen, is -in thy train, and, penitent like her, we follow thee. Alleluia, -and joy and peace, to young and old! Alleluia, and joy and peace, -to saint and pardoned sinner! for Christ hath risen from the -dead. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LIX.</h3> - -<p class="cite"> - <i>He is risen.</i><br> - —St. Mark xvi. 6. -</p> -<p> -This is Easter Sunday, and the heart of every Christian is full -of joy; for on this day the voice of God is heard assuring us -that the dead can and will rise again to enter upon a new and -never-dying life. To die is to suffer the most poignant grief, -the greatest loss, the most grievous pain that man is called upon -to endure. -</p> -<span class="pagenum"><a id="Page_208">{208}</a></span> -<p> -However long or sweet may be the pleasure of the draught of life, -and health, and prosperity that one may drink, all must find this -one bitter drop at the bottom of the cup. It is death; and if God -himself did not tell us, how could we know but that it is the end -of all? "But now Christ is risen from the dead and become the -first fruits of them that sleep." Who says Christ is risen again? -God. How do we hear his voice of truth, which cannot deceive nor -be deceived? We hear him when we hear the voice of his divine -church, which he has made "the pillar and the ground of the -truth." This is, then, her joyful and triumphant news to-day. All -who die shall rise again from the dead, because our Saviour, -Jesus Christ, first of all rose from the dead, and promised that -the change of a similar resurrection should come upon all -mankind. And I say again that we know that to be true because the -Catholic Church, the only divine voice there is in the world, -assures us that it is true. Bitter as death may be, the hope of -the resurrection is its complete antidote. Now I understand why -the words, "a happy death," is so common a speech among -Catholics. It implies an act of faith in the resurrection, and a -confidence that he who dies has not only prepared himself to die -but also to rise again. This is an important reflection to make -on Easter Sunday, for there is a resurrection unto eternal life -and a resurrection unto damnation, which, compared to eternal -life, is eternal death. A philosopher said: "Happy is that man -who, when he comes to die, has nothing left but to die." But the -Christian says: "Happy is that man who, when he comes to die, -leaves the world and all he has to do or might do in it, sure of -a happy and glorious resurrection." -</p> -<span class="pagenum"><a id="Page_209">{209}</a></span> -<p> -All Catholics believe that they will rise again from the dead, -but I am free to say that many of them do not prove their faith -by their works. They seem to think so much of this world, and -give so much of their thoughts and words and actions to it, that -certainly no heathen would imagine for a moment that they thought -even death possible, or that there was any future state to get -ready for. I wonder how any one of us would act or what we would -be thinking about, if we were absolutely sure that in less than -an hour's notice we would some day be called to be made a bishop -or a pope, or a king or queen; or would be carried off to a -desert island, and left there to starve and die without help. -</p> -<p> -We do not believe either fortune likely to happen to any of us, -therefore we do not prepare for it. Alas! so many Catholics do -not prepare for the sudden call to rise to a glory and dignity -far higher than that of any prelate or prince, or to sink to a -miserable state infinitely worse than to starve and die on a -desert island; and why not? I say the heathen would answer, -because they do not believe that either fortune will be likely to -happen to them. If they did their lives would prove their faith. -</p> -<p> -Now, I know I have set some of you thinking, and that has just -been my purpose. Have I a right to participate in the Easter joy -of to-day, or am I only making an outside show of it, while my -conscience tells me I am a hypocrite? Have I kept the -commandments of God and of the church? Have I made my Easter -duty, or resolved to make it? -<span class="pagenum"><a id="Page_210">{210}</a></span> -What kind of a life would I rise to on the day of resurrection, -if I died to-night? What would Jesus Christ, my Judge and -Saviour, find in me that looked like him, and therefore ought to -give me the same glorious resurrection as he had? Dear brethren, -that is what he wants to find in us all. That is what he died to -give us. That is what the Holy Spirit is striving hard to help -every one of us to obtain. Come, a little more courage, and let -us rise <i>now</i> from all that is deathly, or dead, or corrupt, -or rotten in this life we are leading, and Jesus will be sure to -find in us what will fashion us unto the likeness of his own -resplendent and divine resurrection to eternal life. -</p> -<hr> - - <h3>Sermon LX.</h3> - -<p class="cite"> - <i>Christ, our pasch, is sacrificed.<br> - Therefore let us feast,<br> - not with the old leaven<br> - nor with the leaven of malice and wickedness,<br> - but with the unleavened bread of sincerity and truth.</i><br> - —1 Corinthians v, 7, 8. -</p> -<p> -There are none of us, my dear brethren, I am sure, who can fail -on this Easter morning to have something of the spirit of joy -which fills the church at this time, and which runs through all -her offices at this season. "This is the day that the Lord hath -made," she is continually saying to us; "let us rejoice and be -glad in it." -</p> -<p> -Yes, we are all glad now; we all have something of the Easter -spirit, in spite of the troubles and sorrows which are perhaps -weighing on us, and from which we shall never be quite free till -we celebrate Easter in heaven—in that blessed country where -death shall be no more, nor mourning, nor crying, nor sorrow -shall be any more; where God shall dwell with us, and he himself -with us shall be our God. -</p> -<span class="pagenum"><a id="Page_211">{211}</a></span> -<p> -But what is the cause of our joy? Is it merely that the season of -penance through which we have just passed is over, that the -church no longer commands us to fast and mortify ourselves? That -may, indeed, be one reason, for there are certainly not a great -many people who enjoy fasting and abstinence; but there should be -another and a much better one. It should be that Lent has not -left us just where it found us; that we can say to-day not only -that Christ has risen, but that we also have risen with him. -</p> -<p> -Yes, my brethren, that is the joy that you ought to be feeling at -this time. What is Easter, or Christmas, or any other feast of -the church worth without the grace of God? It is no more than any -secular holiday; merely a time for amusement, for sensual -indulgence, and too often an occasion of sin. If you are happy -to-day with any happiness that is really worth having, it is then -because you have the grace of God in your souls, either by -constant habits of virtue, or by a good confession and communion -which you have made to-day or lately. It is now, as at the last -day, only to those who are really and truly the friends of Christ -that he can say: "Well done, good and faithful servant: … enter -thou into the joy of thy Lord." For this is the day, the great -day of his joy; and it is only by being united with him that you -can share in it. -</p> -<p> -This, then, is the desire which I have when I wish you to-day a -happy Easter, as I do with my whole heart: that if you have not -made your Easter duty, you will make it soon; and that if you -have made it, you will persevere—that, having risen from the -dead, you will die no more. -<span class="pagenum"><a id="Page_212">{212}</a></span> -It is the wish compared with which all others are as nothing; for -the happiness of the world is but for a few short years, but the -joy of the soul is meant to last for ever. -</p> -<p> -And if you would have it, there is one thing above all which you -must do—which you must have done, if you have made a really good -communion. Holy church reminds us of it in a prayer which is said -today at Mass, and which is repeated frequently through the -Easter season. This is to put away all that old leaven of malice -and wickedness, that spirit of hatred and uncharitableness for -your neighbor, which is so apt to rankle in your hearts. If you -would be friends with God you must be friends with all his -children. Let there be no one whom you will not speak to, whom -you would avoid or pass by. When there has been a quarrel one of -the two must make the first advances to reconciliation; try to -have the merit of being that one, even though you think, probably -wrongly, that you were not at all in fault. This day, when we -meet to receive the blessing of our risen Saviour, is the day -above all others for making friends. Unite, then, with your whole -hearts in this prayer of the church which I am now about to read -at the altar, first translating it for you: "Pour forth on us, -Lord! the spirit of thy charity, that by thy mercy thou mayest -make those to agree together whom thou hast fed with thy paschal -mysteries; through Christ our Lord. Amen." -</p> -<hr> - -<span class="pagenum"><a id="Page_213">{213}</a></span> - - <h2><i>Low Sunday</i>.</h2> - -<p class="citet"> - Epistle.<br> - 1 <i>St. John v</i>. 4-10. -</p> -<p class="cite"> - Dearly beloved:<br> - Whatsoever is born of God overcometh the world; and this is the - victory which overcometh the world, our faith. Who is he that - overcometh the world, but he that believeth that Jesus is the - Son of God? This is he that came by water and blood, Jesus - Christ; not in water only, but in water and blood. And it is - the spirit that testifieth, that Christ is the truth. For there - are three that give testimony in heaven, the Father, the Word, - and the Holy Ghost. And these three are one. And there are - three that give testimony on earth: the spirit, the water, and - the blood, and these three are one. If we receive the testimony - of men, the testimony of God is greater. For this is the - testimony of God, which is greater, because he hath testified - of his Son. He that believeth in the Son of God, hath the - testimony of God in himself. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John xx</i>. 19-31. -</p> -<p class="cite"> - At that time:<br> - When it was late that same day, being the first day of the - week, and the doors were shut, where the disciples were - gathered together for fear of the Jews, Jesus came and stood in - the midst, and said to them: Peace be to you. And when he had - said this, he showed them his hands, and his side. The - disciples therefore were glad when they saw the Lord. And he - said to them again: Peace be to you. As the Father hath sent - me, I also send you. When he had said this he breathed on them; - and he said to them: Receive ye the Holy Ghost. Whose sins you - shall forgive, they are forgiven them; and whose you shall - retain, they are retained. -<span class="pagenum"><a id="Page_214">{214}</a></span> - Now Thomas, one of the twelve, who is called Didymus, was not - with them when Jesus came. The other disciples therefore said - to him: We have seen the Lord. But he said to them: Unless I - shall see in his hands the print of the nails, and put my - finger into the place of the nails, and put my hand into his - side, I will not believe. And after eight days his disciples - were again within, and Thomas with them. Jesus cometh, the - doors being shut, and stood in the midst, and said: Peace be to - you. Then he saith to Thomas: Put in thy finger hither, and see - my hands; and bring hither thy hand, and put it into my side; - and be not incredulous, but faithful. Thomas answered, and said - to him: My Lord, and my God. Jesus saith to him: Because thou - hast seen me, Thomas, thou hast believed; blessed are they that - have not seen, and have believed. Many other signs also did - Jesus in the sight of his disciples, which are not written in - this book. But these are written that you may believe that - Jesus is the Christ, the Son of God: and that believing you may - have life in his name. -</p> -<hr> - - <h3>Sermon LXI.</h3> - - -<p class="cite"> - <i>Unless I shall see in his hands<br> - the print of the nails,<br> - and put my finger into the place of the nails,<br> - and put my hand into his side,<br> - I will not believe.</i><br> - —St. John xx. 25. -</p> -<p> -"It is no vain question," says Father Matthias Faber, of the -Society of Jesus, from whose writings this sermon is adapted—"it -is no vain question whether we do not owe more to St. Thomas, who -was slow in believing the fact of Christ's resurrection, than to -the other apostles, who credited it instantly." Then he goes on -to quote St. Gregory, who says that "the doubt of St. Thomas -really removed <i>all</i> doubt, and placed the fact that our -Lord had really risen with his human body beyond all dispute." -<span class="pagenum"><a id="Page_215">{215}</a></span> -So today, following the good Jesuit father, I am going to be St -Thomas. I shall hear from many of you something of this kind: "O -father! I am so delighted: my wife or my husband, my son, my -brother, my friend, has risen from the dead. He or she has been -to confession, given up his bad habits, come again into our -midst; has been to Communion, has said, Peace be to you, has -altogether reformed and become good." Ah! indeed. Is that so? Of -course it is quite possible; but towards those whose resurrection -you announce to me I am St. Thomas this morning, and say to them: -"Unless I shall see in their hands the print of the nails, and -put my finger into the place of the nails, and put my hand into -their side, I will not believe." In a word, I will not believe -that any of you have risen from the dead, I will not believe that -you have come out of the grave of mortal sin, unless I see in you -the signs of a former crucifixion. First, I want to see the print -of the nails. I want to see in your hands and feet—that is, in -your inclinations and passions—the print of the nails that the -priest drove in, in the confessional. I want to see that these -hands strike no more, handle no more bad books, pass no more bad -money, write no more evil letters, sign no more fraudulent -documents, are stretched forth no more unto evil things, raised -no more to curse. I want to see these hands lifted in prayer, -stretched out to give alms, extended in mercy, busy in toiling -for God and his church. I want to see these hands smoothing the -pillows of the sick, giving drink to the thirsty, food to the -hungry, and raiment to the naked. I want to see the print of the -nails, or I will not believe. These feet, too—I must see them -bearing you to the confessional regularly, taking you to Mass, -carrying you to Benediction, bent under you in prayer. -<span class="pagenum"><a id="Page_216">{216}</a></span> -In a word, I must see in you the signs of a true conversion, or I -will not believe that you have really risen from the death of -sin. Then, like St. Thomas, I must "put my finger into the place -of the nails." That is, when you are taken down from the cross, -when, as it were, you have persevered for quite a while in God's -service, I want at any time to be able to assure myself that the -wound is really there. I want to be sure that those old -charlatans, the world and the flesh, haven't been round and -healed those wounds with their salve of roses, their pleasures of -life, and their elixir of youth. I want to know for certain that -you have, by God's grace, raised your body from the grave, having -first nailed it to the cross, and to be sure that it is the same -body. I want to put my finger into the scars of crucifixion. -Lastly, I want to put my hand into your side to see if the heart -is wounded. I want to see if there is true contrition there. I -want to find out if the old designs, the old loves, the old plans -are driven out; I want to find out if that heart has really upon -it the scar of the spear of God. O brethren! to say, "I have -risen with Christ," is an easy thing; for others to tell the -priest that you are truly converted presents no difficulty; but I -am St. Thomas, and I want to <i>see</i> the wounds. Then what a -consolation for the priest if he can perceive plainly the print -of the nails, put his hand into the place of the nails, and put -his hand into the side! Then, like St. Thomas, he can cry: "My -Lord and my God." For in the truly crucified and converted sinner -he can see clearly the work of the Almighty. Ah! then, brethren, -strive to crucify your flesh every day; strive to know nothing -but Jesus, and him crucified. -<span class="pagenum"><a id="Page_217">{217}</a></span> -Try to bear about in your bodies the "stigmata of the Lord -Jesus," for they will be your best credentials on earth and your -brightest glory in heaven. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LXII.</h3> - -<p class="cite"> - <i>For this is the charity of God,<br> - that we keep his commandments.</i><br> - —1 St. John v. 3. -</p> -<p> -We have in these words the infallible test of a true Christian -life. He alone truly loves God who keeps his commandments. I once -heard of a man who used to get down on his knees every morning -and recite the Ten Commandments as a part of his morning prayers. -I believe that that man's religion was practical. He certainly -had in his mind the right idea of what religion meant. We are apt -to keep the commandments too much in the background. True, we -have them and know them well enough, but they don't shine out in -our lives as they should. Here is a man that prays, but don't pay -his honest debts. Here is another that always goes to Mass, but -has the habit of cursing. Another is honest and just with his -neighbors, but, as everybody knows, gets drunk. -</p> -<p> -People sometimes talk about the difficulties of having faith; but -this is not where the trouble lies. The real struggle and -conflict of religion is to correct the morals of men. True -religion insists upon the keeping of the commandments, and that -is why it is so repugnant to men. Faith is easy to the virtuous; -if men wished to be moral there would be no difficulties about -faith. We sometimes hear people say: "Your religion is a perfect -tyranny." Yes, if you choose to call the Ten Commandments -tyranny. -<span class="pagenum"><a id="Page_218">{218}</a></span> -This is the only tyranny that I have ever found. I think, also, -that every Catholic will testify that these Ten Commandments are -what really make religion hard, and that if these could only be -set aside men would never complain of its being hard. I never -heard of a Catholic who was willing to keep the Ten Commandments -who thought that anything else connected with his religion was -hard. Here we have, then, in a nutshell, the whole secret of the -opposition of men to the true religion; but, inconsistent as it -may seem and really is, men, while they hate, have yet to admire -what they hate. An apostate monk may set himself up as a reformer -and talk about "justification by faith alone," but the world -laughs at such nonsense. It trembles, though, when it hears our -Lord say: "Every tree, therefore, that bringeth not forth good -fruit shall be cut down and cast into the fire." "If any man -loves me he will keep my commandments." This pretended reformer, -Doctor Martin Luther, who called that wonderful Epistle of St. -James, in which we are taught that "faith without good works is -dead," "an epistle of straw," proved, however, to the world by -his own life that it was this straw of being obliged to keep the -commandments which broke his back, as it has broken the backs of -so many others. But people do not have to leave the church to be -thus broken, for we have in the bosom of the church, also, those -who try to have piety without morality; but they are the -hypocrites, the sham followers of Christ. They will some day, -unless they speedily change their lives, hear our Lord saying to -them: "I never knew you; depart from me, ye that work iniquity." -Ah! may we not some of us have good reason to fear that we shall -one day be judged as hypocrites? -<span class="pagenum"><a id="Page_219">{219}</a></span> -The bankrupt merchant is afraid to look at his books, and -trembles at the thought of attempting to calculate his -liabilities; so those false Christians dare not look at the law -of God to examine their lives by it. But, to their shame and -grief, the day of reckoning will come. The devil may whisper to -such, "Soul, take thy ease," but, thank God! there is the voice -of God's church, which will not allow us to delude ourselves. -</p> -<p> -If we Catholics go to hell it will be with our eyes wide open. -The waves of passion can never drown that voice. It will always -tell us of our sins, and will never let us be content in being -hearers of the law, unless we are also doers. This is the way -which is certainly pointed out to us; "and it shall be called the -holy way." -</p> -<hr> - - <h3>Sermon LXIII.</h3> - -<p class="cite"> - <i>Jesus came, and stood in the midst,<br> - and said to them, Peace be to you.</i><br> - —St. John xx. 26. -</p> -<p> -In spite of there being so much fighting in the world, I think, -my brethren, that there are not many of us who really like it for -its own sake, or who would not rather have peace. Of course we -are not willing to sacrifice everything for it; we do not want -peace at any price. We do not want the peace of slavery—that -which comes from being beaten. We want an honorable one—that -which comes from having had the best of our adversary in a just -war. -</p> -<span class="pagenum"><a id="Page_220">{220}</a></span> -<p> -There is another kind of peace besides these two. It is that -which comes from being let alone. But that is something which is -not intended for us in this world. Somebody will always be -interfering with us; if nobody else does, the devil, at any rate, -will be sure to do so. No, arrange it as we may, our life will -always be full of annoyances and conflicts, both from without and -from within. -</p> -<p> -And this kind of peace was not what our Lord wished and gave to -his apostles on that glorious day when he arose from the dead. He -knew very well that they, of all men in the world, were not going -to be let alone. They were going to be put in the very front of -the battle. Not only their neighbors but the whole world was -going to rise up against them; and Satan, with his infernal host, -was going to single them out as the special objects of his hatred -and vengeance. -</p> -<p> -No, the peace which our Lord gave to his apostles was not this, -but that which comes from victory. And that is the peace which he -wishes us also to have. -</p> -<p> -Over whom, then, are we going to be victorious? In the first -place, over the devil and all his temptations. -</p> -<p> -Many Christians, I am sorry to say, make the opposite kind of -peace with the devil—that is, the peace of slavery; one which -they would be ashamed to make with anybody else. Should they be -tempted by him to impurity, drunkenness, hatred, or blasphemy, -they give in and strike their colors at once. Being tempted and -sinning are all the same thing to them. Well, they have peace in -a certain way by this; that is, the devil, when he finds what -miserable and cowardly soldiers of Christ they are, does not -trouble himself much about them. He feels pretty sure of them; -they are his prisoners of war, and it is for his interest to -treat them well as long as they are in this world. -</p> -<span class="pagenum"><a id="Page_221">{221}</a></span> -<p> -Yes, if you want to make peace with the devil you can surrender -to him at once. But shame, I say, on such a peace as this! It is -a base, contemptible, and cowardly one, and it will not last -long. Satan only waits for this life to be over to satisfy all -his malice and hatred on those he now seems to love. -</p> -<p> -But you may have, if you will, the peace and satisfaction of -victory over him. Make up your mind to have it—to have it every -time he tempts you. It is not so hard as you think; it is easy by -the merits of our Lord's sacred Passion, which are at your -command. He showed this to his apostles on that first Easter day, -when he said to them: "Peace be to you." He showed them his hands -and his side, bearing those glorious wounds, the marks and the -pledge of victory. -</p> -<p> -And you can also have the peace of victory over all others who -trouble you in this world, however unjust and strong they may be. -How? Why, in the same way as our Lord and his apostles had it. -Not by fighting with them, and giving back as good as you -get—no, but by giving much better than you get; by doing them -all the good you can. Evil is not to be conquered by evil, but by -good. "Love your enemies; do good to them that hate you"; that is -what the Eternal Wisdom has said; that is the way to have victory -and peace, not only in the next world but also in this; and the -sooner you believe it and act on it the happier will you be. -</p> -<hr> - -<span class="pagenum"><a id="Page_222">{222}</a></span> - - <h2><i>Second Sunday after Easter.</i></h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>St. Peter ii.</i> 21-25. -</p> -<p class="cite"> - Dearly beloved:<br> - Christ has suffered for us, leaving you an example that you - should follow his steps. "Who did no sin, neither was guile - found in his mouth." Who, when he was reviled, did not revile: - when he suffered, he threatened not: but delivered himself to - him that judged him unjustly. Who his own self bore our sins in - his body upon the tree: that we, being dead to sins, should - live to justice: by whose stripes you were healed. For you were - as sheep going astray: but you are now converted to the pastor - and bishop of your souls. -</p> -<br> -<p class="citet"> - Gospel.<br> - St John x. 11-16. -</p> -<p class="cite"> - At that time:<br> - Jesus said to the Pharisees: I am the good shepherd. The good - shepherd giveth his life for his sheep. But the hireling, and - he that is not the shepherd, whose own sheep they are not, - seeth the wolf coming and leaveth the sheep, and flieth; and - the wolf snatcheth and scattereth the sheep: and the hireling - flieth, because he is a hireling: and he hath no care for the - sheep. I am the good shepherd: and I know mine, and mine know - me. As the Father knoweth me, and I know the Father; and I lay - down my life for my sheep. And other sheep I have, that are not - of this fold: them also I must bring, and they shall hear my - voice, and there shall be one fold and one shepherd. -</p> -<hr> - -<span class="pagenum"><a id="Page_223">{223}</a></span> - - <h3>Sermon LXIV.</h3> - -<p class="cite"> - <i>I am the Good Shepherd.</i><br> - —St. John x. 11. -</p> -<p> -It is not requisite for me to prove to you, dear brethren, that -our Lord was and is, in every sense, the "Good Shepherd," nor is -it my intention to speak of him this morning in that character. I -want to bring this fact before your minds—namely, that although -the "great Shepherd and Bishop of our souls" has gone from us, -yet he has left other authorized pastors to take charge of his -flock. The Pope is a shepherd, the bishops are shepherds, and, to -bring it down close to you, the priests of God's church are -shepherds. You and your children are the sheep and the lambs of -Christ's flock; we are your shepherds appointed by Jesus Christ -to feed you, to watch over you, to keep you in the fold, to check -you when you want to go astray. Now, then, every priest can say, -"I am the good shepherd." And what does a good shepherd do? -First, he tends his flock with care; and, secondly, he derives -from it his means of support. Now, brethren, the priest's duty is -to watch over and care for you; and that he does so you will not -deny. He must hear your confessions, give you Holy Communion, -come to you when you are ill, administer the sacraments to you, -advise you, preach to you, instruct you, shield you from the -wolves and seek you when you are lost, and often serve you at the -risk of his own life. Now, the priest does all these things, not -because he is paid, not because the people hire him and pay him a -salary, but <i>simply</i> and <i>solely</i> because he is the -good shepherd; because it is his mission, his office to do so; -because he is placed over you by authority. -<span class="pagenum"><a id="Page_224">{224}</a></span> -Now, it follows from this that it is your duty to be fed, to be -kept in the fold, to be checked when you are going wrong, to hear -his voice and obey him. I am afraid some don't understand this. -How is it we hear of milk-and-water Catholics going to be married -before magistrates, or, what is worse, before ministers of a -false religion? How is it that we find Catholics denying their -faith and going to a Protestant place of worship for the sake of -a little food and clothing? The priest has God's own authority; -you are the sheep. The priest has you in charge. God does not -come and ask you if you would like a shepherd; he places one over -you, and that he may guide you, and not that you may guide him. I -say this for the benefit of those who are always talking about -their priests, always picking holes in the conduct of their -pastors. Such people forget their position, forget their -obligations, and make themselves appear very ignorant, much -wanting in faith, and very impertinent. Again, the shepherd lives -by his flock; so the priest must be supported by the people. A -priest has a body as well as you have, and he can't live on air -or on shavings. Then he wants to build and keep in repair God's -temples. He wants money to build schools and support them; he -wants money to feed and clothe the poor. He wants money because -it is your <i>duty</i> to give it; for one of the laws of the -church is, "To pay tithes to your pastors." Often, too, it is a -great kindness for us to accept some of your worldly riches, -which otherwise would, perhaps, prevent your entry into heaven. -We can do with the riches what the shepherd does with his wool: -make clothes for the naked and destitute, exchange what we get -for building and decorating God's church, and a hundred other -things of which you, the sheep, and your children, the lambs of -Christ's flock, will get the heavenly merit and the everlasting -profit. -<span class="pagenum"><a id="Page_225">{225}</a></span> -Oh! then, brethren, have faith, try always to cling to the priest -as the good shepherd, so that at the last day we may call you all -by name, and find that of the little flock of sheep and lambs not -one is missing. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LXV.</h3> - -<p class="cite"> - <i>Christ suffered for us,<br> - leaving you an example<br> - that you should follow his steps</i>.<br> - —1 St. Peter ii. 21. -</p> -<p> -The holy church is not going to let us forget the cross, my -brethren, even in this joyous Easter season. There is a prayer, -or Commemoration of the Cross, which she orders to be said in the -divine Office even more frequently now than during the rest of -the year; and here in the Epistle of to-day she warns us that we -all must take up our cross as our Lord took his, if we would have -a share in the triumph which we now celebrate. -</p> -<p> -"Christ," says St. Peter, "left us an example that we should -follow in his steps." St. Peter had not forgotten those words -which his Master after his resurrection spoke to him on the shore -of the Sea of Galilee: "Do thou follow me." He tried to do it; -and he did follow his Lord in a life of toil and suffering, ended -by a painful death on the cross like to that which his Saviour -had borne. He followed the example which had been set him; he -believed what he says in this Epistle of his, and acted on it. -How is it with us? -</p> -<span class="pagenum"><a id="Page_226">{226}</a></span> -<p> -Many Christians seem to imagine that our Lord, by his -resurrection, took away, or ought to have taken away, all trouble -from the earth. They cannot understand how it is that in this -redeemed world, whose sins his Blood has expiated, the cross -still keeps coming down on them at every turn. They honor the -cross, and are grateful for the redemption which it has brought -them; but even when they kiss it on Good Friday they do not -understand that they have got to take it, embrace it, and bear it -themselves. -</p> -<p> -And yet that is the fact. The cross is to free us from eternal -suffering, but not from that which passes away. Our Lord did not -suffer in order that we might have no suffering at all, but that -we might be able to bear our sufferings better, and to bear -greater ones than we could otherwise have borne. He might have -redeemed us without suffering as he did; but one of the reasons -why he did not choose to was that we, the guilty, to whom the -cross belongs, may bear it cheerfully when we see Him who was -innocent taking it on his shoulders. -</p> -<p> -But why did not our Lord suffer enough to free us from suffering -at all? I think there are not many who are ungenerous enough to -ask such a question plainly, though it seems to be in a great -many people's minds. Well, I will tell you why he left us a share -of his cup. It was for the same reason that he took his own -share: it was because he loved us, and chose what was for our -best good. And he knew it was better for us to be saved through -our own sufferings as far as possible. -<span class="pagenum"><a id="Page_227">{227}</a></span> -They could not be enough of themselves; so he did what was -enough, and then enough more to bring down our own share to just -what we could make the best use of with his grace and by his -example. -</p> -<p> -That is the reason, then, why the cross is left in the world. Try -to see it and acknowledge it yourselves; that is better than to -have the cross meeting you as a strange and unaccountable thing. -For it will meet you at Easter as well as at other times of the -year; even when you are happiest there will always be some cloud -in your sky. There will never be any real and true Easter for you -till you shall, like your Redeemer, have exchanged this temporal -life for that which is eternal. But do not be too much in a hurry -for that time. He knows best how much suffering is good for you. -Count it a joy and an honor that he has thought you worthy to -follow in his steps, and thank him for the example which he has -given you to help him to do so, as well as for his merits which -he has also given you that your following might not be in vain. -</p> -<hr> - - <h3>Sermon LXVI.</h3> - -<p class="cite"> - <i>And other sheep I have<br> - that are not of this fold;<br> - them also I must bring,<br> - and they shall hear my voice,<br> - and there shall be one fold<br> - and one shepherd.</i><br> - —St. John x. 16. -</p> -<p> -If we only knew how much our Lord loves those "other sheep" who -are not in the one true fold, we should think and act differently -from what we do towards them. As we look upon the sacred image of -our Divine Lord upon the cross, we behold his arms and hands -stretched to their utmost extent to embrace the whole world. -</p> -<span class="pagenum"><a id="Page_228">{228}</a></span> -<p> -He is the second Adam, who came to undo the work of the first -Adam; and as the terrible consequences of the first transgression -have extended to <i>all</i> men without exception, so, also, to -repair this evil which has come upon all men it was necessary -that the grace of salvation should be offered to <i>all</i> -without exception. And from this we may infer that God does not -simply will that men should be saved, but that he actually gives -to every man that is born sufficient grace to accomplish this -great work. But are those who stay outside of the one fold in the -way to use this sufficient grace? Certainly they are not, or our -Lord never would have said: "Them also I must bring, and they -shall hear my voice, and there shall be one fold and one -shepherd." No one, therefore, can be said to be in the way of -salvation who stays outside of the one true fold of the Catholic -Church. We cannot, of course, know what extraordinary means of -grace God may use for those who are ignorant of the church, yet -we do know with perfect certainty that the Catholic Church, with -its doctrine, sacraments, and other means of grace, is the only -divinely-established means of salvation for all men. -</p> -<p> -Knowing, then, that our Divine Lord, inasmuch as he died for all -men, wills to bring all men into the one true fold, where they -may be under one shepherd, we must feel it to be our duty, if we -have the love of Christ in our hearts, by our prayers, words, and -good example to bring the "other sheep" of whom our Lord speaks -so lovingly to the knowledge of this one fold. -<span class="pagenum"><a id="Page_229">{229}</a></span> -It is only a coldness of faith and charity which can make us look -upon those who are outside of the church as if they were already -where they ought to be, and where God wishes them to be, or make -us think that it is a hopeless task to try to bring them into the -true church. Our Lord has promised that they shall hear his -voice. We know, then, that he will co-operate by his all-powerful -grace with what we do for their salvation. -</p> -<p> -Our first duty is that of prayer for these "other sheep." Every -prayer that we offer up for the conversion of infidels and -heretics will be heard, and will bring down upon them additional -grace. Prayer opened the hearts of the Irish people, when they -were in the darkness of paganism, to receive the true faith from -St. Patrick. In our own day, also, prayer has brought thousands -of Protestants and infidels into the true church. Father Ignatius -Spencer, of the Order of Passionists, was raised up by God to -spread among the Catholics of Ireland and England the devotion of -prayers for England, and we behold the results of these prayers -in the great "Oxford movement," which brought so many into the -church and has opened the way for so many more conversions. Can -we ever by our words bring others into the church? Yes. An -explanation of some point of Catholic doctrine, an invitation to -come and hear a sermon, the lending of a Catholic book, may be -the means which God has chosen for the conversion of our -Protestant neighbor. "Who knows," said St. Alphonsus Liguori, -"what God requires of me? Perhaps the predestination of certain -souls may be attached to some of my prayers, penances, and good -works." -</p> -<p> -But, above all, by our good example we should lead others into -the "one fold." "Actions speak louder than words," but woe to us -if our actions belie the truth of our faith! -<span class="pagenum"><a id="Page_230">{230}</a></span> -What shall we answer if accused before the tribunal of God by -souls who would have known and have been saved by the truth but -for our bad example? We must never forget, dear brethren, our -duty towards those "other sheep" for whom our Lord died just as -much as he did for us. -</p> -<hr> - -<span class="pagenum"><a id="Page_231">{231}</a></span> - - <h2><i>Third Sunday after Easter</i>.<br><br> - - Feast of the Patronage of St. Joseph.</h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>St. Peter ii.</i> 11-19. -</p> -<p class="cite"> - Dearly beloved, I beseech you as strangers and pilgrims to - refrain yourselves from carnal desires, which war against the - soul; having your conversation good among the Gentiles; that - whereas they speak against you as evil-doers, considering you - by your good works they may glorify God in the day of - visitation. Be ye subject therefore to every human creature for - God's sake; whether it be to the king as excelling, or to - governors as sent by him for the punishment of evil-doers and - for the praise of the good; for so is the will of God, that by - doing well you may silence the ignorance of foolish men: as - free, and not as making liberty a cloak of malice, but as the - servants of God. Honor all men; love the brotherhood; fear God; - honor the king. Servants, be subject to your masters with all - fear, not only to the good and gentle, but also to the froward. - For this is thankworthy, in Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Epistle of the Feast.<br> - <i>Genesis xlix.</i> 22-26. -</p> -<p class="cite"> - Joseph is a growing son, a growing son and comely to behold; - the daughters run to and fro upon the wall. But they that held - darts provoked him, and quarrelled with him, and envied him. - His bow rested upon the strong, and the bands of his arms and - his hands were loosed by the hands of the mighty one of Jacob: - thence he came forth a pastor, the stone of Israel. -<span class="pagenum"><a id="Page_232">{232}</a></span> - The God of thy Father shall be thy helper, and the Almighty - shall bless thee with the blessings of heaven above, with the - blessings of the deep that lieth beneath, with the blessings of - the breasts and of the womb. The blessings of thy father are - strengthened with the blessings of his fathers: until the - desire of the everlasting hills should come; may they be upon - the head of Joseph, and upon the crown of the Nazarite among - his brethren. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John xvi.</i> 16-22. -</p> -<p class="cite"> - At that tine: - Jesus said to his disciples: A little while, and now you shall - not see me: and again a little while, and you shall see me: - because I go to the Father. Then some of his disciples said one - to another: What is this that he saith to us: A little while, - and you shall not see me: and again a little while, and you - shall see me, and because I go to the Father? They said - therefore: What is this that he saith, a little while? we know - not what he speaketh. And Jesus knew that they were desirous to - ask him; and he said to them: Of this do you inquire among - yourselves, because I said: A little while, and you shall not - see me: and again a little while, and you shall see me? Amen, - amen I say to you, that you shall lament and weep, but the - world shall rejoice: and you shall be sorrowful, but your - sorrow shall be turned into joy. A woman, when she is in labor, - hath sorrow, because her hour is come: but when she hath - brought forth the child, she remembereth no more the anguish, - for joy that a man is born into the world. So also you now - indeed have sorrow, but I will see you again, and your heart - shall rejoice; and your joy no man shall take from you. -</p> -<br> -<p class="citet"> - Gospel of the Feast.<br> - <i>St. Luke iii.</i> 21-23. -</p> -<p class="cite"> - At that time it came to pass, when all the people were - baptized, that Jesus also being baptized and praying, heaven - was opened: and the Holy Ghost descended in a bodily shape as a - dove upon him: and a voice came from heaven: Thou art my - beloved Son, in thee I am well pleased. And Jesus himself was - beginning about the age of thirty years: being (as it was - supposed) the son of Joseph. -</p> -<hr> - -<span class="pagenum"><a id="Page_233">{233}</a></span> - - <h3>Sermon LXVII.</h3> - -<p> -Our Holy Father, Pope Pius IX., as you know, dear brethren, has -made his reign glorious by defining the dogma of the Immaculate -Conception; thus placing in our dear Lady's diadem the brightest -gem that adorns it. He has further rendered his pontificate -glorious by declaring the chaste spouse of Mary Immaculate, St. -Joseph, to be the patron of the universal church. When we -celebrated the feast of St. Joseph, on the 19th of last month, -his statue was veiled by the hangings of Passion-tide; but today -his image is exposed to our gaze, and I have thought that this -discourse cannot be better occupied than by considering how -fitting it is that good St. Joseph should be the patron of the -universal church, and how great a devotion we should have towards -him. -</p> -<p> -St. Joseph is a fitting patron for the rich and for those whom -God has placed in the high positions and stations of this world; -for let us never forget that St. Joseph, although poor, was, by -lineal descent, of the royal house of David. He was of high -birth, of noble blood, and yet how humble, how willing to work -for his living when it became necessary! -</p> -<p> -So, then, here is a lesson for those who hold their heads high in -the world. Some day, dear friends, you may come down, you may be -brought low. You may lose your money, lose position, lose your -place in society. Take example, then, from St. Joseph. Do not say -like the unjust steward: "To dig I am unable, and to beg I am -ashamed"; but remember that the fairest hands that ever were, and -the noblest blood that ever flowed, are never disgraced by honest -labor or necessary toil. -</p> -<span class="pagenum"><a id="Page_234">{234}</a></span> -<p> -St. Joseph is a fitting patron also for the poor. He had to work -hard. He had, for the safety of the Divine Child and his -Immaculate Spouse, to take long and weary journeys. He had the -pain of seeing Jesus and Mary turned from the doors of Bethlehem, -while those who had money were safely and comfortably lodged. Yet -he never complained, never murmured. He worked, and bore all the -inconveniences of poverty without a word. Is it so with you who -are poor? Don't you sometimes envy the rich, get discontented -with your position, feel rebellious against the will of God? If -so, I point you to St. Joseph. He is your model. He is your -example; strive to imitate him in all things. Are you humiliated? -Bear it for Christ's sake. Are you punished by cold and hunger? -Bear it for Christ's sake. Are you weary after your day's labor? -Bear it, bear it all for Christ's sake, as good St. Joseph did. -</p> -<p> -St. Joseph, too, is a model for the married. He cared tenderly -for the Virgin Mother and her Divine Child. He loved them, he -guarded them. He is a model for the unmarried in his purity of -life. He is a model for the priest, a model for the people, a -model for the young, an example for the old. Oh! then how wisely -our Holy Father acted in making him patron of the universal -church. But not only is St. Joseph patron of the living, but also -of the dying and the dead—of the dying, because he died in the -arms of Jesus and Mary. Beautiful death! The Son of God at his -side, the Mother of God to support his dying form! brethren! we -who are here to-day living will one day be dying. -<span class="pagenum"><a id="Page_235">{235}</a></span> -Let us, then, pray St. Joseph that he will obtain for us the -grace of a happy death—the grace to die, as he died, in the arms -of Jesus and Mary. Then, no matter if flames devour us, or waters -overwhelm us, or disease slays us, we shall be safe—safe, for -the Son of God will hold us by the hand; safe, for the Mother of -God will throw around an all-protecting mantle of defence. -</p> -<p> -And, lastly, St. Joseph is the patron of those who are dead and -in purgatory. He waited long in limbo before he entered into the -joy of heaven. Separated from all he loved on earth, and seeing -the pearly gates of heaven, not yet opened by the bloodshed of -Calvary, shut against him, oh! how great must his longing have -been. Ah! then I am sure St. Joseph feels for and loves the holy -souls in purgatory, who, like himself, have lost earth and not -yet gained heaven. -</p> -<p> -Let us all, then, hasten to St. Joseph to-day. Let us pray for -ourselves and others. Let us pray for the living and pray for the -dead. Let us say: "O great patron of the whole church! look down -from the loftiness of thy mountain to the lowliness of our -valley; obtain for us to live like thee, to die like thee, and to -reign <i>with</i> thee in everlasting bliss." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LXVIII.</h3> - -<p> -On this Sunday, my dear brethren, the church celebrates every -year the feast of the Patronage of St. Joseph. You have often -heard it read out from the altar, you heard it just now; and yet -I am afraid most of you might as well not have heard it, for all -the impression it made on you. -<span class="pagenum"><a id="Page_236">{236}</a></span> -If you thought anything about the notice you probably thought -that it was only something to interest the pious people, to let -them know when to say their prayers and go to Communion. -</p> -<p> -If you did you made a great mistake. St. Joseph is not a saint -for pious people only, but for every Christian. That is true of -all the saints, but specially so of St. Joseph. All the saints -take an interest in all of us, however weak and imperfect, or -even sinful, we may be; they all love us and care for us far more -than our friends in this world. Still, they have perhaps a -particular care for some, as we have, or should have, a -particular devotion to some of them as our patrons. -</p> -<p> -But St. Joseph is everybody's patron. That is what holy church -means by inviting us all to celebrate this feast of his -Patronage, and by giving him the title, as she did only a few -years ago, of patron of the universal church. He is the patron of -the church in general and of each member of it in particular. -</p> -<p> -What is a patron? The word has rather gone out of common use. -Well, it is a friend at court. A patron is one who has got -influence and power to use for our advantage. If we want anything -he is the one to get it for us. He is the man that you go to if -you want to get an office or employment of any kind from the -powers that be; and generally you will find it pretty hard to get -a place, if you have not such a friend to go to. -</p> -<span class="pagenum"><a id="Page_237">{237}</a></span> -<p> -Well, St. Joseph is such a friend for all of us in the court of -heaven, and that is the one where we all want to have an -interest; for there is where all matters are really arranged, -whether regarding heaven or earth. If you want anything whatever -St. Joseph is the one to go to, whether it be the most important -thing of all—that is, the grace of final perseverance and -salvation—or merely to pay your debts or save you from want. He -will get you either one, though I do not know that he will get -you the dollar, if you do not want the grace also. -</p> -<p> -But you will say, perhaps: "I do not need St. Joseph's help so -much, for I have Our Blessed Lady to go to; is not she more -powerful even than he is?" Well, I do not deny that, of course, -nor that she is the best of all patrons. Neither does the church; -for she celebrates, as you know, the feast of Our Lady's -Patronage also. But I would not give much for your devotion to -her, neither would she herself, unless you include St. Joseph in -it. You might as well try to separate her from her Divine Son as -St. Joseph from her. -</p> -<p> -Besides, you know the saints have what I may call their -specialties. It is not, for instance, a superstition to ask the -help of St. Anthony of Padua to find for us what we have lost. -St. Joseph has several specialties; and one of them, and one -which I know you will think quite important, is the help which he -will give to us in temporal necessities when we are hard pressed -for money, or things seem in any way to be going very much -against us. Let me, then, suggest to you a very practical form of -devotion to him. When anything goes wrong, instead of worrying -about it and making it keep you from prayer, or even, perhaps, -from Holy Mass, go to St. Joseph about it; ask him to get you -what you want or to relieve your from your trouble. He will do it -for you, unless it be bad for your soul. -</p> -<span class="pagenum"><a id="Page_238">{238}</a></span> -<p> -Perhaps you think this is all fancy. Well, all I say is, just -try, and you will see whether it is or not. You will find plenty -of people who will tell you that what I say is true. But ask St. -Joseph to help your soul, too, for he does not want to have you -neglect that. See if you cannot make the patronage of St. Joseph, -both temporally and spiritually, more of a reality to yourselves -before another year has gone by. -</p> -<hr> - - <h3>Sermon LXIX.</h3> - -<p class="cite"> - <i>Be ye subject therefore<br> - to every human creature<br> - for God's sake.</i><br> - —1 St. Peter ii. 13. -</p> -<p> -If we stop to consider these words of the Epistle, my dear -brethren, they must certainly have a strange sound to us in this -age of the world, and especially in this country, which makes -liberty its great boast. Many of us, I am afraid, in spite of -their reverence for St. Peter, who gives this instruction, would -be tempted to say that this doctrine of his is a very curious -one. "Be subject to every human creature," indeed! Why, on the -contrary, in this free and enlightend republic, we do not -acknowledge subjection to any one; we hold that every man is -equal; we are all sovereigns and make laws ourselves—not -subjects, obedient to laws made by others. We observe the laws of -the land, it is true, but that is because they are arrangements -made by the majority for the good of the nation, state, or city, -and because we must have some sort of law if we are to have any -kind of order. -</p> -<span class="pagenum"><a id="Page_239">{239}</a></span> -<p> -Well, this creed, which some of you, perhaps, have adopted, may -sound well enough in itself, but unfortunately it does not seem -to agree very well with St. Peter's inspired and infallible -teaching. We must, if we are Catholics, acknowledge that instead -of claiming that no one has a right to control us, we ought, as -he says, to "be subject to every human creature." The only thing, -then, is to find out just what he means by this. -</p> -<p> -Does St. Peter mean, then, that we must be willing to obey every -human creature, every man, woman, or child that undertakes to -command us? Yes, there is no doubt that such is his doctrine. We -must be <i>willing</i> to obey every one; we must have a spirit -of subjection and humility, not of superiority and pride. We must -not think that we are too good or too wise to be commanded by any -one, however bad or however foolish he may seem to be. We must -have a desire to obey, not to command. -</p> -<p> -But does St. Peter mean that we actually must always obey every -one, man, woman, or child, who chooses to command us? No, of -course he does not mean that. We shall see what he does mean by -bringing in the rest of the text. -</p> -<p> -"Be ye subject," he says, "to every human creature <i>for God's -sake</i>." That is, be subject, as a matter of counsel, to every -human creature, whenever we can suppose that creature to be -speaking in the name of God; and as a matter of precept whenever -we are sure that such is the case. -</p> -<span class="pagenum"><a id="Page_240">{240}</a></span> -<p> -The first is a counsel, as I said, to be followed by those who -would be perfect; to mortify our own will and submit to the -direction of others when it is not evidently wrong or foolish. -But the second is a strict duty to be practised if we would be -saved: to submit to the commands of those who certainly do speak -in God's name, when their commands are not plainly wrong. And who -are those who speak in God's name? First, they are those whom he -has appointed to rule his church—your Holy Father the Pope, the -bishops, and your pastors. Remember, when they speak to you they -speak in the name of God; do not murmur against them, but obey -cheerfully for his sake, whether their commands come to you -directly or through others whom they appoint to duties connected -with the church. -</p> -<p> -Secondly, they are those whom he has appointed to rule the state -or nation. No state or nation can be governed except in the name -of God. That is what St. Paul says distinctly: "The powers that -are," he says—and he was speaking of the heathen emperors—"are -ordained of God. Therefore he that resisteth the power resisteth -the ordinance of God. And they that resist purchase to themselves -damnation." Be submissive, then, to the authorities and officers -of every degree and kind in the nation, state, or city, when you -meet them in the discharge of their duty. Though you may have -chosen them yourselves, when they have been chosen they speak to -you in God's name. -</p> -<p> -Lastly, those who rule in the family do so in the name of God. -Children should remember that when they disobey their parents it -is God's commands they are disobeying, and that disobedience in -any grave matter is a mortal sin. And servants—for such really -are those who live out in families—should also bear in mind -their duty of obedience for God's sake and as to God. "Servants," -says St. Peter in this Epistle, "be subject to your masters with -all fear." -</p> -<span class="pagenum"><a id="Page_241">{241}</a></span> -<p> -Yes, we should all fear to disobey lawful authority, -because God has established it, not we ourselves. -And we should also understand that only in obedience -for God's sake is true liberty to be found. -</p> -<hr> - -<span class="pagenum"><a id="Page_242">{242}</a></span> - - <h2><i>Fourth Sunday after Easter.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>St. James i.</i> 17-21. -</p> -<p class="cite"> - Dearly beloved:<br> - Every best gift, and every perfect gift, is from above, coming - down from the Father of lights, with whom there is no change - nor shadow of vicissitude. For of his own will hath he begotten - us by the word of truth, that we might be some beginning of his - creatures. You know, my dearest brethren, and let every man be - swift to hear, but slow to speak, and slow to anger. For the - anger of man worketh not the justice of God. Wherefore casting - away all uncleanness, and abundance of malice, with meekness - receive the engrafted word, which is able to save your souls. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John xvi.</i> 5-14. -</p> -<p class="cite"> - At that time: - Jesus said to his disciples: I go to him that sent me, and none - of you asketh me: Whither goest thou? But because I have spoken - these things to you, sorrow hath filled your heart. But I tell - you the truth: it is expedient to you that I go: for if I go - not, the Paraclete will not come to you; but if I go, I will - send him to you. And when he shall come, he will convince the - world of sin, and of justice, and of judgment. Of sin indeed: - because they have not believed in me. And of justice: because I - go to the Father; and you shall see me no longer. And of - judgment: because the prince of this world is already judged. I - have yet many things to say to you: but you cannot bear them - now. But when he, the Spirit of truth, shall come, he will - teach you all truth. For he shall not speak of himself: but - what things soever he shall hear, he shall speak, and the - things that are to come he shall show you. He shall glorify me: - because he shall receive of mine, and will declare it to you. -</p> -<hr> - -<span class="pagenum"><a id="Page_243">{243}</a></span> - - - <h3>Sermon LXX.</h3> - - -<p class="cite"> - <i>I tell you the truth:<br> - it is expedient for you that I go, …<br> - But I will see you again,<br> - and your heart shall rejoice;<br> - and your joy no man shall take from you.</i><br> - —St. John xvi. 7, 22. -</p> -<p> -We all know, dear brethren, what place our Lord was speaking -about and to which he was soon to go. He was soon to leave his -disciples and go to heaven. To that place we all hope to go also, -that we may see him there, where, as he promises further on in -the same discourse, our hearts shall rejoice, and where our joy -no man shall take from us. -</p> -<p> -Now, there are three joys, it seems to me, which go to make up -the happiness of heaven. First, we shall be consoled; second, we -shall be satisfied; and, last and best of all, we shall see God. -</p> -<p> -We shall be consoled for all the evils we have suffered in this -world. Oftentimes we have to fight pretty hard against the world, -the flesh, and the devil, and we have received, perhaps, many a -grievous wound in mind and heart. Then, again, we have endured -much sickness, experienced many a bitter pang, undergone many a -heavy trial. Once we are in heaven we shall be consoled for all -these things there; our wounds will be healed, our sins forgiven, -our hearts comforted. There we shall see the fruits of our -penance, there we shall be solaced for all we have borne. He who -leads his flock like a shepherd and carries the lambs in his -bosom will come to us; he will fold us in his holy arms, and for -evermore we shall be at peace. -</p> -<p> -Again, we shall be satisfied. Here we love certain places and -their surroundings; we love creatures; we love all that is -beautiful. But we are not satisfied, for all these things either -leave us or we are forced to leave them. -<span class="pagenum"><a id="Page_244">{244}</a></span> -Now, in heaven exists all the beauty and loveliness of earth, -only in a degree infinitely higher and fairer. There we shall -have all things we can desire, and possess them without fear of -change or loss. There we feel all the sweetness of prayer, all -the delights of sensible devotion, all that the saints on earth -felt when rapt in ecstasy, and more. Here there is always -something to disappoint us, something that makes us restless and -uncomfortable. There everything will exceed our highest hopes, -our best desires—in a word, in heaven, and in heaven alone, we -shall be perfectly satisfied. -</p> -<p> -Then, lastly, O joy of joys! we shall see God. We shall see him -face to face. We shall see the beauty of God. We shall behold his -wisdom and his everlasting glory. Yes, brethren, these poor eyes, -that have shed so many tears, they shall see God. The poor eyes -so weary from watch and vigil, so tired of looking up into heaven -after Jesus and Mary, so sick of looking around on earth, so -terrified from looking down into hell—these eyes shall see God. -We shall gaze on all the blessed. We shall see Jesus, and Mary, -and Joseph. Our eyes will look upon the golden pavement of the -celestial streets, the gates of pearl, and the walls of amethyst. -We shall see all the brightness and glory of heaven, for we shall -see God. -</p> -<p> -Brethren, these joys are waiting for you. Every baptized member -of Christ's mystical body has a right to a home in that land of -peace! Ah! then be careful, I pray you, not to lose the way. See -where the Standard-bearer leads! See the cross that he bears. Oh! -you all want to go to heaven, I am sure you do. There is only one -thing that can keep you out, and that is mortal sin. -<span class="pagenum"><a id="Page_245">{245}</a></span> -Stain your soul with mortal sin by grievous violation of any one -of the commandments, and that is enough, should you die -impenitent, to keep you for ever from being consoled, from -enjoying eternal happiness, from seeing God. Ah! then, brethren, -walk in the narrow road. Be faithful and loving children of the -church, and then one day you will leave this poor, weary, sinful -world and go to dwell for ever within the walls of the City of -Peace. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LXXI.</h3> - -<p class="cite"> - <i>Let every man be swift to hear,<br> - but slow to speak.</i><br> - —St. James i. 19. -</p> -<p> -I think that every one of you, my dear friends, will agree with -me that this would be a much happier world than it is if this -recommendation of St. James, in the Epistle of to-day, were -carried out. For it is quite plain, I think, to every one of you -that other people talk too much. If they would only say less, and -listen more to what you have to say, things would go on much -better. If they would only be swift to hear, but slow to speak, -the world would get much more benefit from your wisdom and -experience than is now the case. -</p> -<p> -But, unfortunately, this general conviction, in which, I think, -we all share more or less, does not tend to produce the desired -result, but rather the contrary; for it makes everybody more -anxious to speak and to be listened to, and more unwilling to -listen themselves. We all want everybody except ourselves to keep -St. James's rule, but do not set them a good example. -<span class="pagenum"><a id="Page_246">{246}</a></span> -So our example does harm, while our conviction does no good; and -things are worse than if we did not agree with St. James at all. -</p> -<p> -Now, would it not be a good idea if each one would try, if it -were only for the sake of good example, to be less willing to -talk and more willing to listen? And perhaps, after all, even we -ourselves do sometimes say a word or two which is hardly worth -saying, or perhaps a great deal better unsaid. -</p> -<p> -A story is told of a crazy man who, in some very lucid interval, -asked a friend if he could tell the difference between himself -and the people who were considered to be of sound mind. His -friend, curious to see what he would say, said: "No; what is it?" -"Well," said the crazy man, "it is that I say all that comes into -my head, while you other people keep most of it to yourselves." -</p> -<p> -My friends, I am afraid the crazy man was about right, but he was -too complimentary in his judgment of others. By his rule there -would be a great many people in the asylum who are now at large. -Really, it seems as if it never occurred to some persons who are -supposed to be in their right minds whether their thoughts had -better be given to the world or not. Out they must come, no -matter whether wise or foolish, good or bad. -</p> -<p> -Yes, the madman, for once in his life, was pretty nearly right. -One who talks without consideration, who says everything that -comes into his or her head, is about as much a lunatic as those -who are commonly called so; for such will have one day to give an -account for all their foolish and inconsiderate words, long after -they themselves have forgotten them. And to carelessly run up -this account is a very crazy thing. -</p> -<span class="pagenum"><a id="Page_247">{247}</a></span> -<p> -A little instrument has lately been invented, as you no doubt -have heard, which will take down everything you say; it is called -the phonograph. It makes little marks on a sheet of tinfoil, and -by means of these it will repeat for you all you have said, -though it may have quite passed out of your own mind. There are a -great many uses to which this little instrument may be put; but I -think that one of the best would be to make people more careful -of what they say. They would think before they spoke, if a -phonograph was around. Few people would like to have a record -kept of their talk, all ready to be turned off at a moment's -notice. It would sound rather silly, if no worse, when it was a -day or two old. -</p> -<p> -Perhaps the phonograph will never be used in this way; but there -is a record of all your words on something more durable than a -sheet of tinfoil. This record is in the book from which you will -be judged at the last day. Our Lord has told us that at that day -we shall have not only to hear but to give an account for all the -idle words spoken in our lives. -</p> -<p> -Should not, then, this thought restrain our tongues, and make us -rather be swift to hear than to speak?—more especially as it is -generally only by hearing that one can learn to speak well. -</p> -<p> -But what should you be swift to hear? Not the foolish or sinful -talk of others no more careful than yourselves. Be willing, -indeed, to listen to all with humility, believing them to be -wiser or better than you are; but seek the company and -conversation of those whom you know to be so. Nothing better can -come out of your heads than what is put into them. You will be -like those with whom you converse. -</p> -<span class="pagenum"><a id="Page_248">{248}</a></span> -<p> -And therefore, above all, seek silence, that in it you may -converse with Almighty God, and hear what he has to say to you. -He is the one above all others whom you should be swift to hear. -When you get in the way of listening to him you will be slow -enough to speak. There is nothing so sure to prevent idle words -as the habit of conversation with God. -</p> -<hr> - - <h3>Sermon LXXII.</h3> - -<p class="cite"> - <i>Let every man be … slow to anger.<br> - For the anger of man<br> - worketh not the justice of God.</i><br> - —St. James i. 19, 20. -</p> -<p> -What is the reason, my brethren, that people sin by anger so -much? There is no temptation, it seems to me, that is more often -given way to. Other ones, though frequently consented to, are -also frequently resisted, even by those most subject to them; but -with this it seems as if we were like gunpowder: touch the match -to us, and off we go; if any one does us an injury or says an -insulting word, we flare up at once and give back all we got, and -more. -</p> -<p> -Afterward, perhaps, we are sorry; but that seems to do no good. -Next time it is just the same. And so it goes on, till perhaps we -begin to think that we really are like gunpowder; that God made -us so that we cannot help going off when the match of provocation -is applied. -</p> -<p> -But that is not true. It will never do to make God the cause of -our sins. It is our own fault. But what is the fault? What is the -matter that this temptation is not resisted like others? -</p> -<span class="pagenum"><a id="Page_249">{249}</a></span> -<p> -I will tell you what I think the matter is. It is that the -temptation to anger does not seem to be a temptation at the time. -The angry word seems to you all right when you utter it. It is -not so with other things—sins of impurity, for instance. You -know they are wrong, and that you ought to resist them, even when -they are on you; and sometimes you make up your mind to do so. -But it is not so in this sin of anger. -</p> -<p> -And why does it not seem to be a temptation? Why do you think it -no sin to say the angry word, to flare up when you are provoked? -It is because your mind is confused at the time, so that you -cannot tell what is sin and what is not. -</p> -<p> -That is the truth, if I am not mistaken. It is just the peculiar -danger of this temptation that it disturbs and confuses the mind -more than any other one. You cannot tell what really is right -when you are under it; it is not safe to do anything at all. You -are for the time like one who is drunk or crazy. -</p> -<p> -When a man has drank too much, if he have any sense left he will -keep out of the way of other people until he is sobered. For he -knows he is not fit to do or say anything when he is intoxicated, -and that he will only make a fool of himself if he tries. -</p> -<p> -That is common sense and prudence; and many men, oven when drunk, -have enough common sense and prudence left to follow this course. -But very few have when under the passing drunkenness of anger. -Most angry people do not know enough to hold their tongues. They -ought to. They ought to have learned by experience. Well, then, -this being the matter, the fault of angry people is plain enough. -It is this: that they do not try to guard themselves against this -temptation in the only way they can—that is, by remembering and -acting on these words of St. James which I read to you from the -Epistle of to-day: "The anger of man worketh not the justice of -God." It always works injustice; that is, it always makes a -mistake and does what is wrong. It has not sense enough to do -what is right. -</p> -<span class="pagenum"><a id="Page_250">{250}</a></span> -<p> -The only way to avoid the sin, then, is the one that St. James -gives. Be slow to anger. Don't trust it, however sure you may be -that it advises you rightly. It is a fool; don't listen to it. -Wait till you get cool, till reason can have fair play. -</p> -<p> -I say this is the only way you can avoid this sin. I mean that -nothing else will cure you of it unless you do this. Confession -and Communion, prayer, penance, and other things, will help you; -but this is indispensable. You know when you are under the -influence of anger well enough. When you are, hold your tongue -and hold your hand. You may have to do or say something -afterwards, but very seldom there and then. God will not be -likely to give you grace that is not needed; and you will not -have the grace to do what is right when your duty is to do -nothing, and wait till the temptation passes by. Remember that -you are a fool when you are angry, if you do not want to act like -one and be sorry for it afterwards. -</p> -<hr> - -<span class="pagenum"><a id="Page_251">{251}</a></span> - - <h2><i>Fifth Sunday after Easter.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>St. James i.</i> 22-27. -</p> -<p class="cite"> - Dearly beloved:<br> - Be ye doers of the word, and not hearers only, deceiving your - own selves. For if a man be a hearer of the word, and not a - doer, he shall be compared to a man beholding his natural - countenance in a glass. For he beheld himself, and went his - way, and presently forgot what manner of man he was. But he - that hath looked into the perfect law of liberty, and hath - continued in it, not becoming a forgetful hearer, but a doer of - the work: this man shall be blessed in his deed. And if any man - think himself to be religious, not bridling his tongue, but - deceiving his own heart, this man's religion is vain. Religion - pure and unspotted with God and the Father, is this: to visit - the fatherless and widows in their tribulation; and to keep - one's self undefiled from this world. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John xvi.</i> 23-30. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: Amen, amen I say to you, if you - ask the Father anything in my name, he will give it you. - Hitherto you have not asked anything in my name. Ask, and you - shall receive: that your joy may be full. These things have I - spoken to you in proverbs. The hour cometh when I will no more - speak to you in proverbs, but will show you plainly of the - Father. In that day you shall ask in my name: and I say not to - you, that I will ask the Father for you. For the Father himself - loveth you, because you have loved me, and have believed that I - came forth from God. I came forth from the Father, and am come - into the world; again I leave the world, and I go to the - Father. His disciples say to him: Behold now thou speakest - plainly, and speakest no proverb. Now we know that thou knowest - all things, and that for thee it is not needful that any man - ask thee. In this we believe that thou camest forth from God. -</p> -<hr> - -<span class="pagenum"><a id="Page_252">{252}</a></span> - - <h3>Sermon LXXIII.</h3> - -<p class="cite"> - <i>Amen, amen I say to you,<br> - if you ask the Father anything in my name,<br> - he will give it you.</i><br> - —St. John xvi. 23. -</p> -<p> -What a wonderful promise this is—that everything we ask of -Almighty God, who is the Father of mercies, shall be granted to -us, if we ask it in the name of his only-begotten Son, our Lord -and Saviour Jesus Christ! Does our Lord really mean all he says? -Do people get all they pray for? Does it not seem to us sometimes -that we pray in vain—that God seems to shut his ears against our -cry, and has no regard to our tears and supplications? Yes, it -does often <i>seem</i> so, but it is not really so. God's ways -are not always our ways to reach the end we desire. And our own -experience will tell us that it is very seldom it would be the -best for us if God took us at our word. The real reason why we do -not obtain the answer we wish to many of our prayers is, first, -because we do not ask, as we ought, in the name of Jesus Christ. -What is it to ask in his name? It is to ask in the name of Him -who came on earth, not to do his own will, but the will of his -Divine Father. Oh! how seldom we pray for favors and blessings -according to the will of God. Our blessed Lord, on the night -before he was crucified, foreseeing his death, and bowed to the -earth in his agony, ended his prayer with the words. "Not as I -will, but as thou wilt." That is not our way. -<span class="pagenum"><a id="Page_253">{253}</a></span> -When we are in sorrow and trouble we think God should will as we -will, and we are disappointed and discouraged because we do not -get well of our sickness, or that calamity we feared comes, or -poverty sticks to us, or the conversion of those we pray for is -denied, or we do not obtain the employment we seek, or we have to -give up hope of getting that farm we set our heart upon. Who is -the judge, after all, about granting prayers? Who else but God, -who not only has the power to grant or refuse them, as he -chooses, but also has the perfect knowledge whether it would be -best for us to receive a favorable answer or not? He who prays in -the name of Jesus, prays with implicit trust in God's goodness -and wisdom, and if he has not mistaken his own will for the will -of God, will feel and should feel just as contented, no matter -which way God answers his prayer. -</p> -<p> -The second reason why we do not always get what we pray for is -because we are constantly asking for things which we dare not -presume to ask in the name of Jesus Christ. We know in our heart -of hearts that it is a petition he would not offer to his Divine -Father for us. If we had to write that petition down we would -neither begin nor end it with the words, "In the name of Jesus." -It is our pride that is praying, our worldly ambition, our lusts -and our selfish desires. We do not put the name of Jesus to our -prayer, because the spirit of Jesus is not in it. Charity is -wanting. We want to be happy, even if others are suffering. We -want money, even if our brethren starve. We desire high places -and the success of our undertakings, even if our neighbor and his -interests go to the wall. Alas! it is self that prays the loudest -and the oftenest and makes the greatest show. -</p> -<span class="pagenum"><a id="Page_254">{254}</a></span> -<p> -Now, dear brethren, let us learn to bring all our prayers up to -the right standard. No matter what we ask for, let it be always -according to the will of God, and that alone. Then our prayer -will surely be granted, for the will of God, no longer opposed -and hindered by our will, accomplishes just what is best for us. -If we do not get just what we think best, it is because God, in -his divine generosity, chooses to give us something better, or -takes a wiser way to do it than we knew of. -</p> -<p> -If I were to advise you how to always pray in the name of Jesus, -I would say, Add always these words to every prayer you make: "So -may God grant it, if my salvation be in it." God grants no prayer -that does not have that end in view. His divine love for us -constantly regards that, even if we forget it. Pray, then, with -confidence and perseverance, but have a care to pray always with -and for the will of God. Then in heaven we shall see, if not -here, how not a single true prayer we ever made was left -unanswered. -</p> -<hr> - - <h3>Sermon LXXIV.</h3> - -<p class="cite"> - <i>Amen, amen I say to you,<br> - if you ask the Father anything in my name,<br> - He will give it you.</i><br> - —St. John xvi. 23. -</p> -<p> -These are the words of Christ, taken from the Gospel of to-day; -we cannot doubt them for a moment. They are the words of him who -is the infallible Truth, who can neither deceive nor be deceived. -</p> -<p> -And yet how seldom do we act as if we really believed them! How -seldom do you, my brethren, ask anything of the Father in the -name of Christ with real confidence that you will receive what -you ask for. -</p> -<span class="pagenum"><a id="Page_255">{255}</a></span> -<p> -Many people say prayers, but few really pray. That is, many say -over certain forms of prayer which they know by heart or read out -of their prayer-books; many even feel bound to say some -particular set of prayers every day, for the scapular which they -wear, or for some other reason; but if you should ask them what -they are praying for, what particular thing they wish to obtain -from God when they say these prayers, few would be able to tell -you, unless, indeed, they happened to be making a novena for some -special object. -</p> -<p> -So, I say, it does not seem as if we Christians believed what our -Lord tells us in these words. For surely, if we did, almost all -our prayers would be petitions for some particular thing which we -wanted, instead of mere devotional exercises. And why? Because we -are always in want of something, and we must certainly believe -that Almighty God has the power to give us what we want; should -we not, then, be always praying for what we want, did we fully -believe that he has the will to give it to us? -</p> -<p> -Is it, then, really true that God will give us all good things -which we ask in prayer? Yes, it certainly is; that is exactly the -meaning of these words of Christ. All good things, I say; for it -is only good things which we can ask in his name. And if God -would give us bad things which we should ask for, our Saviour's -promise would be a curse, not a blessing as it really is. -</p> -<p> -No; God will not answer bad prayers—that is, prayers for what is -bad. People sometimes make such prayers and expect him to answer -them. They pray for vengeance on those who have injured them; -they pray that others may suffer as much as they have made them -suffer, and the like. -<span class="pagenum"><a id="Page_256">{256}</a></span> -Or they pray for something which seems to them good, but really -is not so—that they may get rich, for instance, when riches will -only be an occasion of sin to them. The prayer seems to them -good, but it is not; perhaps even those prayers for vengeance may -seem so. But God knows better, and will not, as he says in the -Gospel of to-morrow, give us a stone when we ask for what seems -to be bread. If anything, he will give better, instead of worse, -than what we ask. -</p> -<p> -But really most things that Christians would think of praying for -are not bad; but you do not pray for them, because you think that -if they are good for you, you will get them, if you try, whether -you pray or not. Now, that is the great mistake which our Lord -wishes to correct. When he says, "If you ask the Father anything -in my name, he will give it you," that means, also, that if you -do not ask he will not, or at least not in such abundance. -</p> -<p> -Try, then, to bring this truth home to yourselves and make it -practical: that if you want anything the way to get it is to ask -it from God, not forgetting, of course, to work for it as well as -to pray; for no one prays in earnest who does not do that. And -the way not to get it is not to ask for it. -</p> -<p> -Pray, then, for what you want; and of course, before praying, -find out what you do want. You want, for instance, to be kept -from sin; but what sin? What is the one you are most inclined to? -Examine your conscience and find out. Then your prayer will -really mean something, especially if it be accompanied by good -and strong resolutions against your besetting vices. -</p> -<span class="pagenum"><a id="Page_257">{257}</a></span> -<p> -If you know what you want, and pray for it in Christ's name and -in earnest, using all other means to get it, it shall, if it be -good, be yours. That is the lesson of our Lord's words in the -Gospel of to-day. -</p> -<hr> - - <h3>Sermon LXXV.</h3> - -<p class="cite"> - <i>Amen, amen I say to you,<br> - if you ask the Father anything in my name,<br> - He will give it you.</i><br> - St. John xvi. 23. -</p> -<p> -These words must be true, my brethren, for it is the Eternal -Truth who has spoken them. And yet I dare say you cannot see how -they are. You have often, perhaps, asked God for something which -you wanted, and put our Lord's name to your prayers, and yet you -have not got the thing on which your heart was set. -</p> -<p> -Well, let us see what is the matter; why it is that our -experience seems to contradict our faith. It may be that, though -the words seem plain, we do not understand them aright. -</p> -<p> -Perhaps we are under a mistake as to what is meant by asking in -the name of Christ. Let us consider what is really the common and -natural sense of asking for anything in somebody else's name. -What should we ourselves mean by it? -</p> -<p> -Suppose I say to one of you: "If you ask Mr. So-and so for such a -position or employment in my name you will get it," what do I -mean? I mean that his regard for me is such that, if you have my -name to support you, he will give it to you for my sake. -</p> -<p> -Well, now, this is, as it seems to me, what our Lord means by his -promise. The sense of it is: "The Father loves me so much that if -you have my name to support your prayers—that is, if I wish that -you should have what you ask for—he will give it to you for my -sake." -</p> -<span class="pagenum"><a id="Page_258">{258}</a></span> -<p> -What it comes to, then, is this: If we ask the Father for -anything <i>really</i> in the name of Christ—that is, if our -Lord really endorses our prayer—we shall have it. -</p> -<p> -"Well," perhaps you may say, "it seems to me that does not amount -to much. Will not God give us what our Lord approves of, any way, -whether we ask it or not? I don't see what we gain by praying, if -that is all." -</p> -<p> -There, my friends, you labor under a great mistake. The Father -wants Christ's name, but he wants your prayer, too. Some things, -it is true, you have got without praying; but there are many -which you have not got, but which you might have had if you had -added your own prayer to the name of our Lord. -</p> -<p> -I do not believe, for instance, that you ever asked in his name -to be rich. And yet it is quite possible that you might have done -so. If he knew that it would be good for yourself and others for -you to have money, if he knew that you would make a good use of -it, he would have put his name to your request. So you might, -perhaps, have been much richer than you are; perhaps it was only -the prayer for it on your part that was wanting. If it could have -been made in the name of Christ—that is, with his approval—it -would have been effectual. -</p> -<p> -It is very likely that he would, for good reasons, have refused -to give his name to such a prayer. Still it would be worth while -to try. It is always worth while to try praying for anything that -is not in itself bad; we may be able to get Christ's name for it, -who knows? And if we do not pray for what we want we will not be -nearly so likely to get it. -</p> -<span class="pagenum"><a id="Page_259">{259}</a></span> -<p> -There are some things, though, that we can be sure to have his -name for, and which are besides much better than worldly goods. -Those are the virtues with which our souls ought to be -adorned—our true riches, the riches of the soul. Pray for these, -then, with full confidence that he will endorse your prayer. -</p> -<p> -But when you pray for them work for them too. He will not give -you either spiritual or temporal riches if you sit still and fold -your hands, and wait for them to drop into your lap. A prayer -which is not in earnest is no prayer at all; and no prayer is in -earnest if the one who makes it is not trying to get what he -wants in every way open to him. -</p> -<p> -Now, I hope you see that our Lord's promise is a real and true -one; for by it we can get many, very many things which otherwise -we never can have. And I hope you see that it is a most generous -one; for by it we can have everything that is really good. Could -you possibly ask anything more? -</p> -<hr> - -<span class="pagenum"><a id="Page_260">{260}</a></span> - - <h2><i>Sunday within the Octave of the Ascension</i>.</h2> - -<p class="citet"> - Epistle.<br> - 1 <i>St. Peter iv.</i> 7-11. -</p> -<p class="cite"> - Dearly beloved:<br> - Be prudent, and watch in prayers. But before all things have a - mutual charity among yourselves: for charity covereth a - multitude of sins. Using hospitality one towards another - without murmuring. As every man hath received grace, - ministering the same one to another, as good stewards of the - manifold grace of God. If any man speak, let him speak as the - words of God. If any man minister, let it be as from the power - which God administereth: that in all things God may be honored - through Jesus Christ our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John xv</i>. 26-<i>xvi</i>. 4. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: When the Paraclete shall come whom - I will send you from the Father, the Spirit of truth, who - proceedeth from the Father, he shall give testimony of me. And - you shall give testimony, because you are with me from the - beginning. These things have I spoken to you, that you may not - be scandalized. They will put you out of the synagogues: yea, - the hour cometh that whosoever killeth you, will think that he - doeth a service to God. And these things will they do to you, - because they have not known the Father, nor me. But these - things I have told you, that when the hour of them shall come, - you may remember that I told you. -</p> -<hr> - - <h3>Sermon LXXVI.</h3> - -<p class="cite"> - <i>Charity covereth a multitude of sins</i>.<br> - —1 St. Peter iv. 8. -</p> -<span class="pagenum"><a id="Page_261">{261}</a></span> -<p> -Those words are from the Epistle appointed for this Sunday, and -St. Peter, when he wrote them, meant that a man who gets his -heart full of charity is sure to be truly penitent for his sins, -no matter how many they may have been, and will thus win the -mercy of God and receive full pardon for them. St. Peter's words -are quite a popular saying. You will hear all sorts of people -quote them with evident satisfaction and belief in their truth. -But do they all mean just what I have said <i>he</i> meant? I am -not so sure that they do. I fear that some think that giving a -few dollars to the poor (which they call charity) is a convenient -way of throwing a cloak over a multitude of sins—covering them -up, as it were—and hiding them rather than getting rid of them. -I know the Scripture says also that "almsgiving redeems the soul -from death," and tells the sinner to "redeem his sins with alms -and his iniquities with works of mercy to the poor." But the -Catholic doctrine is that charity must prompt the almsgiving in -order to work the miracle of pardon. It is not the money or the -clothing, the food or the fire, given to those who need, which -compounds for sins and buys pardon at a cheap rate; but the -virtue of divine charity, a Christ-like love of God and of our -neighbors, that wipes out the judgment of condemnation and -cleanses the guilty stains from the soul. The giving of alms to -the suffering poor is certainly one of the first things that a -sinner who is trying to get back, or has already got back, the -love of God will set himself to do; and it is the very sacrifice -of his goods for God's sake and for God's love that proves he -wants to have done with his sins, and that he is anxious to do -penance for them. It would be the greatest folly in the world for -a man to give alms <i>for his sins</i>, if he was not trying to -do so for the love of God. -<span class="pagenum"><a id="Page_262">{262}</a></span> -It is all very well and very benevolent to help a poor wretch -with food and raiment because we do not like to see a fellow -human being suffer. But thieves, and adulterers, and drunkards, -and Easter-duty breakers, and all sorts of sinners who have no -intention whatever of stopping their sinful career will do that; -and when they say, "Charity covereth a multitude of sins," they -are very well content to have their benevolence accounted as a -set-off to their sins. But mere benevolence is not charity, and -to think it is would be a very great mistake. St. Paul says that -a man may distribute all his goods to feed the poor, and yet not -have charity. So then, dear brethren, if you want your almsgiving -to be profitable to your own soul as well as helpful to your -suffering neighbor, stop your sins and begin to be, first of all, -a little generous with God. Give him what he is constantly -knocking at the door and begging for—your heart, your love. Then -you will have the charity that covereth a multitude of sins, even -before you give the poor a cent. Get into the love of God, and -then the love of your neighbor for God's sake will follow of -itself. You will then feed and clothe and comfort the poor, not -only because you pity them, but because you love them. Then will -God love you and forgive you your sins. -</p> -<p> -Now that we have a just idea of charity, you see how it is to be -exercised in a great many more ways than in almsgiving. You will -easily forgive your neighbor his offences against you; you will -hold no spite or revenge in your heart. If he has disgraced -himself you will not go and tell all your acquaintances of it, -but will jealously hide it and excuse it, and help him out of his -trouble. -<span class="pagenum"><a id="Page_263">{263}</a></span> -Thus the charity you have will not only cover a multitude of your -own sins, but a multitude of your neighbor's sins as well. When -you forgive in charity you will forgive out and out, as God does, -and hold no grudge afterwards. O my dear Christians! try to learn -this lesson and lay it to heart. Strive after this divine love; -pray for it; ask Our Blessed Lady and all the saints to help you -obtain it; your salvation depends on it. I say it again: your -salvation depends on it. "Charity covereth a multitude of sins." -Yes; but nothing else will cover even <i>one</i> sin. Without the -love of God there is no contrition; without contrition there is -no absolution; without absolution you are lost! Think well on -this. -</p> -<hr> - - <h3>Sermon LXXVII.</h3> - -<p class="cite"> - <i>Before all things,<br> - have a mutual charity among yourselves;<br> - for charity covereth a multitude of sins.</i><br> - —1 St. Peter iv. 8. -</p> -<p> -What does St. Peter mean, my brethren, by these words? How does -charity cover a multitude of sins? -</p> -<p> -Well, it covers our own sins, of course—that is, it helps us to -obtain their forgiveness, and it atones for them when they have -been forgiven. There is no better way to obtain mercy from God -than to show it to others. -</p> -<p> -But then all the virtuous acts which we can do have the same -effect to some extent; so I think that the sins which St. Peter -speaks of are not our own merely, but also those of others. And -it is a special effect of charity to cover the sins of others; it -seems, then, that it is charity as shown in this way that the -apostle here urges on us. -</p> -<span class="pagenum"><a id="Page_264">{264}</a></span> -<p> -It is not a very common kind of charity, either, this of covering -other people's sins. Some, indeed, seem to think that the sins of -their neighbors ought not to be covered. They do not appear to -understand that every one has a real right that his sins should -remain unknown; that it is not only uncharitable but unjust to -mention them to those who do not know them already. No; as soon -as they hear a piece of news to any one's disadvantage they are -not easy till they have told it to their whole circle of -acquaintance; the idea of covering it up, of not letting it go -any farther, of saving their neighbor's character never occurs to -them. If they feel pretty sure that it is true, that is enough to -remove all scruple about telling it. -</p> -<p> -But this telling about people's sins is a sin, as I have said, -not only against charity but against justice. Charity goes a good -deal farther than that. It covers sins not only from other -people's eyes, but even from our own. -</p> -<p> -That is what St. Paul says about it. He says: "Charity thinketh -no evil"—that is to say, it does not see sin in other people; it -puts the best construction on their actions. How rare it is to -find any one who thoroughly practises charity of this kind! -</p> -<p> -For instance, somebody tells something about you which you know -to be false; do you put the best construction on this? No, you -put the very worst you can. You say to yourself: "He, or she, did -that out of malice. He knew very well that what he said was not -true, and said it to slander me, out of pure spite." You never -stop to think that he maybe laboring under a false -impression—may really think that what he says is true, and that -he is, moreover, justified in saying it. -<span class="pagenum"><a id="Page_265">{265}</a></span> -You never make any allowance for the passion he may be under -which has blinded his judgment; you never think of the -provocations he may have had, or may at least fancy that he has -had. The utmost you do is to say: "Well, I do not wish him any -evil; I forgive him the injury he has done me." And if you have -said that, which ought to be a matter of course, you look upon -yourself as a great Christian hero. -</p> -<p> -Try to learn, then, that charity means more than forgiving sins. -It means <i>excusing</i> them—finding out, if possible, some -reason which may show that what seems to be a sin was not really -so. You are ready enough to excuse your own sins; to say, "I -could not help it," or "I did not mean any harm." Why don't you -say the same thing for somebody else? Throw the veil of charity -over the faults of others—if they have sinned it will do you no -good to know it—and take it off from your own, which you ought -to know a great deal better than you do. By the charity of -covering other people's sins from your own eyes you will cover -your own from the eyes of God. -</p> -<hr> - - <h3>Sermon LXXVIII.</h3> - -<p class="cite"> - <i>Before all things,<br> - have a mutual charity among yourselves;<br> - for charity covereth a multitude of sins.</i><br> - —1 St. Peter iv. 8. -</p> -<p> -Nothing is more frequently or more forcibly commanded by our Lord -and his apostles than fraternal charity. Mind well the text: -"<i>Before all things</i>", says St. Peter, "have a mutual -charity among yourselves." In fact, if you give a little -attention to your daily thoughts, words, and deeds, you will find -that the burden of your daily sins is uncharitableness in one -form or another. -<span class="pagenum"><a id="Page_266">{266}</a></span> -It was want of fraternal charity that brought about murder on the -very morning of this world's life. Hatred came between the first -two brothers of our race, and the result was the murder of the -innocent Abel. A preacher who lived some three hundred years -ago—they had a quaint way of telling plain truths in those -days—said in a sermon, and was willing to wager, that the first -thing that Adam and Eve did after eating the apple was to -quarrel, to have a downright good dispute, which was only -continuing, in another way, the first sin. Samson slew a thousand -Philistines "with a jawbone, even the jawbone of an ass." How -many reputations are destroyed in a like manner!—for a wise man -knows how to hold his tongue. What a heaven on earth our homes -and our social circles would be, if a constant mutual charity was -kept up between husband and wife, brothers and sisters, and -acquaintances! "With charity," said St. Gregory, "man is to man a -god; without charity man is to man a wild beast." -</p> -<p> -It may seem rather bold of St. Peter to say that charity should -be had "<i>before all things</i>"; but he gives a good reason for -his assertion, and a very consoling one it is for us: "for -charity covereth a multitude of sins." We all have, God knows, a -multitude of sins on our souls; anything that will take them -away, rid us of them, cover them up from God's sight, is of the -greatest possible benefit to us. Now, this is just what charity -does. How? It is said that love is blind; charity blinds us to -the defects and sins of our neighbor—in fact, covers them up -either by excusing, or by bearing patiently, or by forgiving the -sins and offences of others. -<span class="pagenum"><a id="Page_267">{267}</a></span> -"Charity," says St. Paul, "is patient, is kind, charity envieth -not, thinketh no evil, rejoiceth not in iniquity, beareth all -things, endureth all things." But in thus covering the sins of -others how does charity cover our own? Remember your "Our -Father": "Forgive us our trespasses, as we forgive those who -trespass against us." Here is a contract between you and God; you -stake the forgiveness from God of your sins on your forgiveness -of the sins of others. If, therefore, from a motive of charity -you cover the sins of others, God will cover your sins; they will -stand no more before him and against you. -</p> -<p> -"Well, well, dear father," it is often said to us, "forgive, yes; -but I will never forget." My dear friend, you remind me of the -beggar who, seeing a gentleman put his hand in his pocket, -fervently exclaimed, "May the blessing of God follow you," and -then, seeing that it was the smallest of coins that was handed to -him, added no less fervently, "and never overtake you!" To -<i>forgive really</i> is to forget. We are to forgive as God -forgives; that is the bargain, is it not? Now, God forgets our -sins; they are for ever wiped out of his memory. Remembrances of -offences are temptations that you must hunt down as you would -impure thoughts; you must try to forget, else you do not forgive. -Next Sunday we celebrate the descent of the Holy Ghost. The Holy -Ghost is the spirit of love, the outcome of the mutual charity of -the Father and the Son. Pray to him that he may put in your -hearts the true virtue of Christian charity. -</p> -<hr> - -<span class="pagenum"><a id="Page_268">{268}</a></span> - - <h2><i>Feast of Pentecost, or Whit-Sunday</i>.</h2> - -<p class="citet"> - Epistle.<br> - <i>Acts ii.</i> 1-11. -</p> -<p class="cite"> - When the days of the Pentecost were accomplished, they were all - together in the same place: and suddenly there came a sound - from heaven, as of a mighty wind coming, and it filled the - whole house where they were sitting. And there appeared to them - cloven tongues as it were of fire, and it sat upon every one of - them. And they were all filled with the Holy Ghost, and they - began to speak with divers tongues, according as the Holy Ghost - gave them to speak. Now there were dwelling at Jerusalem, Jews, - devout men out of every nation under heaven. And when this - voice was made, the multitude came together, and was confounded - in mind, because that every one heard them speak in his own - tongue. And they were all amazed and wondered, saying: Behold, - are not all these who speak, Galileans? And how have we every - one heard our own tongue wherein we were born? Parthians, and - Medes, and Elamites, and inhabitants of Mesopotamia, Judea and - Cappadocia, Pontus and Asia, Phrygia and Pamphilia, Egypt and - the parts of Libya about Cyrene, and strangers of Rome, Jews - also, and proselytes, Cretes and Arabians: we have heard them - speak in our own tongues the wonderful works of God. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John xiv</i>. 23-31. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: If any one love me, he will keep - my word, and my Father will love him, and we will come to him, - and make our abode with him. He that loveth me not, keepeth not - my words. And the word which you have heard is not mine, but - the Father's who sent me. -<span class="pagenum"><a id="Page_269">{269}</a></span> - These things have I spoken to you, remaining with you. But the - Paraclete, the Holy Ghost, whom the Father will send in my - name, he will teach you all things, and bring all things to - your mind, whatsoever I shall have said to you. Peace I leave - with you; my peace I give to you: not as the world giveth do I - give to you. Let not your heart be troubled, nor let it be - afraid. You have heard that I have said to you: I go away, and - I come again to you. If you loved me, you would indeed be glad, - because I go to the Father: for the Father is greater than I. - And now I have told you before it come to pass; that when it - shall come to pass, you may believe. Now I will not speak many - things with you. For the prince of this world cometh, and in me - he hath not anything. But that the world may know that I love - the Father: and as the Father hath given me commandment, so I - do. -</p> -<hr> - - <h3>Sermon LXXIX.</h3> - -<p class="cite"> - <i>The Holy Ghost,<br> - whom the Father will send in my name,<br> - he will teach you all things.</i><br> - —St. John xiv. 26. -</p> -<p> -Today, my dear friends, as you know, we celebrate the descent of -the Holy Ghost upon the apostles. It was, of all the wonderful -works that God has wrought for the salvation of men, in one way -the most extraordinary and miraculous; for it was an immediate -and evident change, not in the material world, but in the -spiritual—that is, in the souls of those upon whom the Holy -Spirit thus came. In a moment they became entirely different men -from what they had been before. -</p> -<span class="pagenum"><a id="Page_270">{270}</a></span> -<p> -What was this change which was worked in the souls of the -apostles? It was, as we commonly regard it, an infusion of -supernatural courage and strength. Before they had been hiding -themselves, hardly daring to appear in public, still less to -preach the Gospel, or even to profess themselves Christians; but -now they came forth boldly, ready not only to be known as -followers of Christ, but also to suffer all things for his sake. -</p> -<p> -There was, however, another change worked in them in that moment; -and it is the one which our Lord predicted in the words which I -have taken from the Gospel of this day. "The Holy Ghost," said -he, "will teach you all things." -</p> -<p> -What was the meaning of this promise, and what was its -fulfilment? Did our Lord mean that the Holy Ghost would teach the -apostles all the truths of natural science; that they should -become great chemists, geographers, or mechanics; that they -should know how to construct steam-engines or telegraphic cables? -By no means. These things are in themselves of little importance, -and would have had no direct bearing on the work to which St. -Peter and his companions were called. No; the things which the -Holy Ghost was to teach them, and did teach them on the day of -Pentecost, were spiritual things—those things which concerned -the salvation of their own souls, and of the other souls which -were committed to their charge. In an instant they became learned -in the mysteries of the kingdom not of nature but of grace; they -became in a moment great saints and doctors of theology. They -knew at once what others, superior to them in natural gifts, have -not been able to acquire after long years of study and prayer. -They were miraculously prepared to do the work of infallible -founders and teachers of the Church of God. -</p> -<span class="pagenum"><a id="Page_271">{271}</a></span> -<p> -It was a wonderful promise of Christ to them, and wonderful was -its fulfilment. But are we merely to admire it in them, or have -we too a share in it? -</p> -<p> -We have a share in it. Yes, though the promise in its fulness was -only made to them, all of us, even the humblest, can claim it for -ourselves. The Holy Ghost will teach us also all spiritual -things, if we will only listen to his voice—not suddenly or -miraculously as to them, but none the less surely. He has already -taught to millions of the faithful children of the church, though -they were ignorant of that natural science which the world -values, what the most learned and able men have died without -knowing. -</p> -<p> -He will teach us all things, but we must listen to his voice. -Where, then, is that voice to be heard? -</p> -<p> -First, it is to be heard in the voice of the church itself, which -speaks in his name and by his power. You can hear it in the words -of your Holy Father the Pope, the successor of the apostles, and -in those of your bishop and of your pastors. You can also hear it -in good books, published with the authority and approval of the -church. Lastly, you can hear it in your own souls. The Holy Ghost -is always speaking there, but it is with a gentle and low voice; -and if you would hear it pride and passion must be still. It is -in silence and in prayer that you will learn those things which -he has to teach you. Listen, then, to the voice of God, of the -spirit of wisdom, of understanding, of counsel, and of knowledge, -which you have received in Confirmation, and which dwells in your -souls; and our Divine Lord's promise shall certainly be fulfilled -in you. -</p> -<hr> - -<span class="pagenum"><a id="Page_272">{272}</a></span> - - <h3>Sermon LXXX.</h3> - -<p class="cite"> - <i>If any one love me<br> - he will keep my word</i>.<br> - —St. John xiv. 23. -</p> -<p> -There are some people who have a great deal of what they call -devotion, and there are others who seem to have very little or -none at all. The hearts of the first are filled, one would think, -with the love of God. They are never so happy as when at church, -assisting at Mass or some other service, or on their knees before -their altar at home. They say as many prayers every day as would -make up the office which a priest is bound to recite, or perhaps -even more. Some other people, on the contrary, find it a hard -matter to say any prayers. Their minds wander, they cannot tell -why. They do not care much about coming to church; they come, -though, for all that. But it is all uphill work with them; and -they think they are in a very bad way, and are tempted to envy -those who seem to be getting along so much better. -</p> -<p> -But is it certain that those whom they are tempted to envy are, -in reality, in so much better a state? No, I do not think it is. -Of course it is a good sign for any one to like to pray. It is -much better to have a taste for that than for the pleasures of -the world. But it does not certainly follow that one who likes to -pray really loves God very much. He may like it because he is -paid for it; that is, because he gets rewarded for it in a way -that others do not. He may like it in the same way that a child -would like the company of any one who would give him candy. If -the supply of candy stops his affection is gone. If, instead of -getting candy, he is asked to go on an errand, his feeling will -be very different. -</p> -<span class="pagenum"><a id="Page_273">{273}</a></span> -<p> -So one may like to pray because he or she has in prayer a -pleasure which would be attractive to any one, even to the -greatest sinners. The pleasure may come merely from one's having -a lively imagination, and getting what seems to be a vision of -heaven when on one's knees or in church. But ask such a person to -do something for the one who gives him this pleasure—that is, -God—and there will perhaps be a great change. If our Lord, -instead of giving candy, proposes him an errand—if he asks a -girl, for instance, instead of going to Mass or to Communion, to -stay at home and help her mother—the shoe, it may be, will begin -to pinch immediately. -</p> -<p> -The others, who have little of what is called devotion, may stand -this trial much better. They may be willing not only to give up -prayer, which they are not so fortunate as to like, but other -things which they really do, if it is the will of God. They pray -because it is God's will, and because they know it will bring -them nearer to him, and they will do anything else that he wishes -them to do for the same reason. -</p> -<p> -Now, do not misunderstand me. I do not mean that all those who do -not like to pray are better than those who do; far from it. But I -do mean that real devotion which is the same as a true love of -God, is what our Lord sets before us in the words of to-day's -Gospel which I have read. "If any one love me," he says, "he will -keep my word"; that is, "he will do what I want him to." "You are -my friends," he says in another place, "if you do the things that -I command you." That is true devotion, to have our will the same -as God's will; to be willing to sacrifice everything for him, -even the pleasure we may find in his society. -</p> -<span class="pagenum"><a id="Page_274">{274}</a></span> -<p> -So I mean that a person who has none of what is called devotion, -but who does what he understands to be God's will, and avoids -what is contrary to it, is much more acceptable in his sight than -one who has what is called devotion, and gives up God's will to -satisfy it. Thus, for instance, any one of you, my brethren, who -has not been to Holy Communion since Lent began, and who really -wants to please God, will go this week, before the time of the -Easter-duty runs out, and not wait for Corpus Christi, which -comes in the next week. That is just now a special good example; -try and remember it. If any one wants to commit a mortal sin, let -him put off his Easter-duty till Corpus Christi and the Forty -Hours, for devotion's sake. -</p> -<p> -Real devotion is to remember God's words and obey them at any -cost. This is the true way, as he also says in to-day's Gospel, -to induce him and his Father to really come to us and make their -abode with us; and to have the Holy Ghost, who proceeds from -them, enter into our hearts, though we may not feel his presence, -as the apostles did on the first Pentecost day. -</p> -<hr> - - <h3>Sermon LXXXI.</h3> - -<p class="cite"> - <i>Let not your heart be troubled,<br> - nor let it be afraid.</i><br> - —St. John xiv. 27. -</p> -<p> -Our Lord spoke these words to his apostles before his Passion, -but they were not to have effect till after his ascension into -heaven. It was not his will that they should have the courage and -confidence to which he here exhorts them till that time which we -celebrate to-day, when the Holy Ghost came upon them and fitted -them for the great work to which they were appointed. -<span class="pagenum"><a id="Page_275">{275}</a></span> -Even while our Lord was with them after his resurrection, and -still more after he had ascended and left them to themselves, -they were anxious and fearful, not daring to call themselves his -disciples or to risk anything for his sake. But when they -received the Holy Ghost all this was changed. They confessed -Christ openly; all their doubts and fears were gone; and "they -rejoiced," as we read in the Acts, "that they were accounted -worthy to suffer reproach for the name of Jesus. And they ceased -not every day, in the temple and from house to house, to teach -and preach Christ Jesus." -</p> -<p> -Now, we ought to imitate their conduct after Pentecost, and not -that before. For we have not the excuse that they had before that -time. We have received the Holy Ghost, as they did. He has not -come on us visibly in fiery tongues, but he has come just as -really and truly in the sacrament of confirmation which we have -received. There is no reason for us to be troubled or afraid; -when the Holy Ghost came into our hearts he brought courage and -confidence with him; he brought them to each one of us, as he did -to the holy apostles. -</p> -<p> -And he gave this courage and confidence to each of us for the -same reason as to them, because we have all to be apostles in our -own way and degree. We have not all got to preach Christ -publicly, as they did, but we have all got to speak a word for -him when the proper occasion comes. We have not all got to die -for Christ, as they did, but we have got to suffer something for -the sake of our faith in him, and that quite often, too, it may -be. -<span class="pagenum"><a id="Page_276">{276}</a></span> -We have a real duty in this matter; we shall be rewarded if we -fulfil it, and punished if we do not. It was not for his apostles -only but for each one of us that those words of his were meant: -"Every one that shall confess me before men, I will also confess -him before my Father who is in heaven; but he that shall deny me -before men. I will also deny him before my Father who is in -heaven." -</p> -<p> -And yet how often must it be acknowledged, to our shame and -disgrace, that Christians do deny their Lord and Master before -men! I do not mean that they deny their faith, and say they are -not Catholics when they are asked; this, thank God! though it -does happen, is not so very common. But is it not common enough -to find young Catholic men and women with whom one might -associate for years and never suspect them to be Catholics, and, -in fact, be quite sure that they were not?—and this not merely -because they do not parade their religion, but because they do -not defend it when it is attacked; because they agree with, and -even express, all sorts of infidel, heretical, false, and -so-called liberal opinions, that they may not give offence; or -even, perhaps, without any sort of need, but only to win favor -for themselves by falling in with the fashion of those with whom -they associate. -</p> -<p> -And how often, again, do Christians, even if they do stand up for -their faith, cast contempt on it in the eyes of the world by -acting and talking just as if it had no power over their lives, -and was never meant to have any! They curse, and swear, and talk -immodestly, just as those do who do not profess to believe in God -and Christ, and even, perhaps worse. -<span class="pagenum"><a id="Page_277">{277}</a></span> -Or if they do not go so far as this, they laugh at profanity and -impurity, and make companions of those who are addicted to these -vices; and this they do, not because they really wish to do or to -sanction such things, but merely from a miserable weakness that -prevents them from facing a little contempt and unpopularity. -What would they do, if called on to shed their blood for Christ, -who cannot bear even to be laughed at a little for being -practical Catholics? They are like cowardly soldiers who run away -from a battle at the first smoke from the enemy's guns. -</p> -<p> -You know what a shame it is for a soldier to be a coward. And now -try to remember, dear Christians, especially on this holy day, -that a Christian has got to be a soldier, and that if he is a -coward he disgraces himself and his cause. The Holy Ghost is -given to us in confirmation that we may not be weak and cowardly, -but strong and perfect Christians, and true soldiers of Jesus -Christ. If you have not yet received him in this way make haste -to do so; if you have, make use of the graces which he has given -you. Do not let your hearts be troubled or afraid; there is -nothing to be afraid of, for God is on your side. Do not fear but -rather count it a joy to suffer a little persecution for his -name. -</p> -<hr> - -<span class="pagenum"><a id="Page_278">{278}</a></span> - - <h2><i>Trinity Sunday</i>.</h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans xi.</i> 33-36. -</p> -<p class="cite"> - O the depth of the riches, of the wisdom, and of the knowledge - of God! How incomprehensible are his judgments, and how - unsearchable his ways! For who hath known the mind of the Lord? - Or who hath been his counsellor? Or who hath first given to - him, and recompense shall be made to him? For of him, and by - him, and in him, are all things. To him be glory for ever. - Amen. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xxviii.</i> 18-20. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: All power is given to me in heaven - and on earth. Go ye, therefore, and teach all nations: - baptizing them in the name of the Father, and of the Son, and - of the Holy Ghost: teaching them to observe all things - whatsoever I have commanded you; and behold I am with you all - days, even to the consummation of the world. -</p> -<br> -<p class="citet"> - Last Gospel.<br> - <i>St. Luke vi.</i> 36-42. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: Be ye merciful, as your Father - also is merciful. Judge not, and you shall not be judged. - Condemn not, and you shall not be condemned. Forgive, and you - shall be forgiven. Give, and it shall be given to you: good - measure and pressed down, and shaken together and running over, - shall they give into your bosom. For with the same measure that - you shall measure it shall be measured to you again. And he - spoke also to them a similitude: Can the blind lead the blind? - do they not both fall into the ditch? The disciple is not above - his master; but every one shall be perfect, if he be as his - master. And why seest thou the mote in thy brother's eye, but - the beam that is in thy own eye thou considerest not? -<span class="pagenum"><a id="Page_279">{279}</a></span> - or how canst thou say to thy brother, Brother, let me pull the - mote out of thy eye, when thou thyself seest not the beam in - thy own eye? Thou hypocrite, cast first the beam out of thy own - eye, and then shalt thou see clearly to take out the mote from - thy brother's eye. -</p> - -<hr> - - <h3>Sermon LXXXII.</h3> - -<p class="cite"> - <i>Teach all nations:<br> - baptizing them in the name of the Father,<br> - and of the Son, and of the Holy Ghost.</i><br> - —St. Matthew xxviii. 19. -</p> -<p> -The mystery of the Most Blessed Trinity is one of those wonderful -truths of our holy faith which form the foundation of the -Christian religion. He who does not believe in the Trinity cannot -call himself a Christian; neither can any one be a Christian -unless he is baptized in the name of the Father, and of the Son, -and of the Holy Ghost. We are taught to make acts of profession -of this mystery oftener than of any other. We do so every time we -make the sign of the cross; and there are very few Catholics who -do not make that sign more than once every day. Every one should -know what is meant by the Trinity. -</p> -<p> -There is but one God, who is the infinite, eternal, almighty, -all-wise, all-good, and all-just Being who created all things -that exist. -</p> -<p> -But God, who is one in his Divine Being, is a Trinity in person. -That is, he is three persons. These persons are named Father, -Son, Holy Ghost. God is, then, Father, and he is Son, and he is -Holy Ghost. These three persons are the same God. So, if there -were three men praying to God, one praying to the Father, a -second to the Son, and the third to the Holy Ghost, they would -all be praying to the same God. -<span class="pagenum"><a id="Page_280">{280}</a></span> -How there can be more than one person in one being is a mystery -to us, because we have no knowledge of any other being but God -who has more than one person. But now this truth is revealed to -us, we know, by our faith, which is divine knowledge, that there -are three persons in God, and are sure also that God must, as a -Divine Being, have three persons, because God cannot be other -than he is. Let us help our minds to understand this by a -comparison. Suppose a tower built in such a shape that it has -three sides. Now, there are <i>three</i> distinct sides and only -<i>one</i> tower; and whichever side we look at we see a distinct -side which is not either of the other two sides, but we always -can say, I see the tower. So, no matter which person of God we -regard, it is always the same God. -</p> -<p> -Our holy faith teaches us that God the Father is the Divine -Person who created all things, as we say in the Creed: "I believe -in God, the Father Almighty, creator of heaven and earth." It -furthermore teaches us that God the Son is the Divine Person who -redeemed us by becoming man and dying on the cross, as the words -of the Creed declare; and again it teaches us that God the Holy -Ghost is the Divine Person who sanctifies us and is the source -and giver of all grace. These truths are revealed to us, and we -believe them, as we do all mysteries, for the reason we give when -we make an act of faith: "O my God! I believe all things taught -by the holy Catholic Church, because thou, who canst neither -deceive nor be deceived, hast revealed them to her." -</p> -<span class="pagenum"><a id="Page_281">{281}</a></span> -<p> -The Catholic Church is the voice of God to us, and when we hear -her we hear God. She lives, and speaks, and acts by the Holy -Ghost through Jesus Christ, our Saviour, her Divine Head. The -reason some very wise people, very learned in different kinds of -science, do not believe in the Trinity and other mysteries of -religion as we do is because they do not hear the voice of God in -the Catholic Church. It is not by science that we know the -Trinity to be true, but by divine faith. -</p> -<p> -This divine faith is a gift of God, which we are bound to nourish -in our souls with profound gratitude and humility, for it is a -sad truth that this faith may be lost. -</p> -<p> -Catholics lose their faith by their sins, and chiefly by the sin -of pride. All heretics and apostates show this in their conduct -and in their words. They adhere to their own opinions and refuse -to submit to the divine teaching of the church. O dear brethren! -let us fear this sin of pride more than all other sin—a -temptation, too, that is very apt to come up when we are -ridiculed by unbelievers for our faith. Then is the time to -confess the truth boldly, for if we deny our Lord before men he -will deny us before the face of his Father in heaven. -</p> -<p> -Let us keep our faith by purity of life and humility of heart; -for, as says the <i>Imitation of Christ:</i> "What doth it avail -thee to discourse profoundly of the Trinity, if thou be wanting -in humility, and consequently displeasing to the Trinity? If thou -didst know the whole Bible by heart, and the sayings of all the -philosophers, what would it profit thee without the love of God -and his grace?" -</p> -<hr> - -<span class="pagenum"><a id="Page_282">{282}</a></span> - - <h3>Sermon LXXXIII.</h3> - -<p class="cite"> - <i>In the name of the Father,<br> - and of the Son,<br> - and of the Holy Ghost.</i><br> - —St. Matthew xxviii. 19. -</p> -<p> -To-day, my dear brethren, the church celebrates the greatest of -all the mysteries of our religion: the mystery of the Holy -Trinity; of the one God in three Divine Persons—the Father, the -Son, and the Holy Ghost. -</p> -<p> -We all believe it; we must believe it if we would be saved. But -no one of us can perfectly understand it. St. Patrick, you know, -is said to have illustrated it to his converts by showing them -the shamrock with its three leaves on one stem; but, of course, -he never pretended that this was a perfect explanation of it. No -perfect explanation of it can be given to us. -</p> -<p> -And why not? Is it because it really has no explanation? No, but -because we are not able to understand the one which might be -given. Explain the solar system to a child of five years: will he -understand you? It is something the same with us and this greater -mystery of God. -</p> -<p> -Some people, especially at the present day, who consider -themselves very wise, say to themselves and to others: "Oh! this -doctrine of the Trinity cannot be true." Ask them why not, and -they will say: "Because we cannot understand it; it seems to us -to be nonsense." -</p> -<p> -Well, what does their argument amount to? Just to this: "If the -doctrine were true we should understand it; but we don't -understand it, therefore it is not true." -</p> -<span class="pagenum"><a id="Page_283">{283}</a></span> -<p> -"If it were true," they say, "we should understand it." And why? -"Why, of course, because we are so wise that we can understand -everything. It is well enough for stupid people, like those -benighted Romanists, to believe what they don't understand, but -such a proceeding would be quite below our dignity and -intelligence. It is quite absurd to suppose that there is any -mystery so deep that we cannot see to the bottom of it." -</p> -<p> -Now, I do not want to accuse these worthy people of any one of -the seven capital sins; they are, no doubt, as good as they are -wise. But there is something in what they say that looks just a -little bit like one of those sins; like the first and most deadly -of them all: that is, the sin of pride. And there is not much -doubt that pride has in some form or other had something to do -with all heresies; so I am afraid that those who deny the Holy -Trinity are not quite free from it. -</p> -<p> -You think so, my brethren, I have no doubt. But, after all, are -you not perhaps guilty of a little of the same sin yourselves? -You believe in the Holy Trinity, it is true, but are there not -some other things which you do not fully believe, though you -ought to, and for very much the same reason? -</p> -<p> -God has given you the gift of faith; and you are willing to -believe what you know to be of faith, even if it be beyond your -reason, especially if it be something, like the Holy Trinity, -beyond the reason of any one else. But are you not sometimes -rather unwilling to believe other matters of religion, for which -there is good authority, just because you, with your present -lights, do not quite see through them? That is just the trouble -with the heretics of whom I have spoken; is it not so with you, -too, perhaps? -</p> -<span class="pagenum"><a id="Page_284">{284}</a></span> -<p> -Do you not say even about some of these matters: "Oh! I do not -think the same about that as the priests do; they are welcome to -their opinion but I claim the right to mine"? It may be some -question of morals; then you say: "The priest say so-and-so is -not right; but I don't see any harm in it. I have got a -conscience of my own." -</p> -<p> -Did it ever occur to you that as God knows more, and has told -more to his church about himself than you could have found out, -so he may have enlightened it rather more about some other -matters in its own sphere than he has enlightened you, even -though they are not of faith? And even setting that aside, is it -not possible that those who have studied a subject know more -about it than those who have not? -</p> -<p> -I think there is only one answer to these questions. Try, then, -to have the same humility which you have about the doctrine of -the Holy Trinity in other things too. You believe that the -officers of a ship know a little more about her position and -proper course than you do; make the same presumption in favor of -those who are in charge of the bark of St. Peter. It is only -reasonable to think so; only showing a little of the same common -sense which you show in other things. -</p> -<hr> - - <h3>Sermon LXXXIV.</h3> - -<p class="cite"> - <i>Why seest thou the mote in thy brother's eye,<br> - but the beam that is in thy own eye<br> - thou considerest not?</i><br> - —St. Luke vi. 41. -</p> -<p> -These words, my dear brethren, are taken from the Gospel of the -first Sunday after Pentecost, which is always read at the end of -Mass on this day. Of all those which our Divine Lord spoke during -his ministry on earth, there are none more practical, none which -have a more immediate bearing on our daily lives. -</p> -<span class="pagenum"><a id="Page_285">{285}</a></span> -<p> -There is nothing which shows the perversity of our fallen nature -more clearly than the common habit, in which even many persons -who are pious in their way continually indulge, of criticising -and commenting on the actions and character of others. -</p> -<p> -Some people, indeed, seem to think that there is no harm in -talking about the character and conduct of their neighbors, as -long as they do not say anything which is not true. This is a -great mistake; one hardly needs to stop and reflect for a moment -to see that it is a grievous injustice to speak of a sin which -another person has actually committed, if it be not known, or at -least certain soon to be known in some other way, by the one to -whom we speak. So there are many who have sense enough not to -make this mistake and who do hold their tongues about the secret -sins of others. But there are comparatively few who seem to -realize that it is against charity, though not against justice, -to speak even of well-known and evident faults of one's -neighbors, when there is no good object to be gained by so doing; -and, in fact, even to think of them and turn them over in one's -mind, for which there can never be any good object. -</p> -<p> -It is to such as these—and there are hosts of them—that our -Lord's words are addressed. He does not himself answer the -question which he asks in the text; but there is not much -difficulty in our answering it ourselves. -</p> -<span class="pagenum"><a id="Page_286">{286}</a></span> -<p> -"Why," then, "seest thou the mote in thy brother's eye, but the -beam in thy own eye thou considerest not?" The two always go -together. You will always find that just in proportion to a -person's watchfulness about others' faults is his carelessness -about his own. Why, I say, do you do so? Let us try to find out. -</p> -<p> -Are you so sensitive about your neighbor's faults because they -offend God? No, I do not believe that is the reason. If it were -you would be a great deal more troubled about your own than you -are. If you really cared for God's honor in the matter you would -go to work on your own sins, which you really can amend, and not -on those of your neighbors, which you only carp at but do not -even try to correct. Do not pretend, then, that your habit of -finding fault with others comes from a desire that God may be -better served. Such a pretence would be only hypocrisy. It is -especially to such pretenders that our Saviour says: "Hypocrite, -cast first the beam out of thy own eye; and then shalt thou see -clearly to take out the mote from thy brother's eye." -</p> -<p> -Are you so sensitive about your neighbor's faults, then, because -they offend yourself? No, I do not think that can be the reason -either—or, at least, not the whole reason; for you are nearly as -apt to speak of them when they do not concern you at all. You -even take trouble to find out about those which do not come under -your own observation. I know that we all have a weakness for -noticing unpleasant things when they occur, and passing over -those which are agreeable as a matter of course; we complain of -the weather when it is bad, and give no thanks when it is fine; -we grumble when we have a bad dinner, and say nothing about a -good one. But this does not explain the matter entirely, for most -of the faults which you notice in others do not hurt you in any -way. -</p> -<span class="pagenum"><a id="Page_287">{287}</a></span> -<p> -No; the fact is, it is simply a vice in yourselves which makes -your neighbor's faults so glaring in your eyes. And that vice is -the great vice of pride. You are trying to exalt yourselves, at -least in your own mind, above others, and the easiest way to do -it is to try to push them down. This is at the bottom of all this -uncharitableness which is the staple of so many people's thoughts -and conversation. -</p> -<p> -There is, therefore, only one real remedy for it, only one which -strikes at the root of the whole thing: that is to cultivate the -virtue which is the opposite of pride, the great virtue of -humility. -</p> -<p> -I said just now that as a person is watchful about his neighbor's -faults, so is he careless about his own. Well, the rule works -both ways. If you will be careful about your own you will not -notice those of other people. For you will acquire this virtue of -humility. You will appear so bad in your own sight that others -will appear good in comparison. And then, when you have cast out -this beam of pride from the eye of your own soul, you will indeed -be fit to correct others, and not till then. -</p> -<hr> - -<span class="pagenum"><a id="Page_288">{288}</a></span> - - <h2><i>Second Sunday after Pentecost</i>. -<br><br> - and Sunday within the Octave of Corpus Christi.</h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>St. John iii.</i> 13-18. -</p> -<p class="cite"> - Dearly beloved:<br> - Wonder not if the world hate you. We know that we have passed - from death to life, because we love the brethren. He that - loveth not, abideth in death. Whosoever hateth his brother, is - a murderer. And you know that no murderer hath eternal life - abiding in himself. In this we have known the charity of God, - because he hath laid down his life for us: and we ought to lay - down our lives for the brethren. He that hath the substance of - this world, and shall see his brother in need, and shall shut - up his bowels from him: how doth the charity of God abide in - him? My little children, let us not love in word, nor in - tongue, but in deed and in truth. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xiv.</i> 16-24. -</p> -<p class="cite"> - At that time: - Jesus spoke to the Pharisees this parable: A certain man made a - great supper, and invited many. And he sent his servant at - supper-time to say to them that were invited that they should - come, for now all things are ready. And they began all at once - to make excuse. The first said to him: I have bought a farm, - and I must needs go out and see it; I pray thee, have me - excused. And another said: I have bought five yoke of oxen, and - I go to try them; I pray thee, have me excused. And another - said: I have married a wife, and therefore I cannot come. And - the servant returning, told these things to his lord. -<span class="pagenum"><a id="Page_289">{289}</a></span> - Then the master of the house, being angry, said to his servant: - Go out quickly into the streets and lanes of the city, and - bring in hither the poor and the feeble, and the blind and the - lame. And the servant said: Lord, it is done as thou hast - commanded, and yet there is room. And the lord said to the - servant: Go out into the highways and hedges, and compel them - to come in, that my house may be filled. But I say unto you - that none of those men that were called shall taste my supper. -</p> -<hr> - - <h3>Sermon LXXXV.</h3> - -<p class="cite"> - <i>A certain man made a great supper,<br> - and invited many.</i><br> - —St. Luke xiv. 16. -</p> -<p> -If there could be any question about what kind of a "great -supper" our Lord meant in the parable all doubt is removed by -reading the Gospel, which tells us that some one of the persons -to whom he was speaking had just said: "Blessed is he who shall -eat bread in the kingdom of God." We know how to interpret the -parable. The "great supper" is the divine banquet of Holy -Communion, in which we receive the Body and Blood of Jesus -Christ. On another occasion our Lord said: "I am the bread that -came down from heaven. If any man eat of this bread he shall live -for ever, and the bread that I will give is my flesh for the life -of the world." The parable of the "great supper" is, therefore, -very appropriately chosen as the Gospel for this Sunday in the -octave of the magnificent and triumphal festival of Corpus -Christi. This festival is also well placed in the calendar of the -church, coming as it does, at the end of all the solemn -commemorations of the divine life and person of our Lord. For the -institution of the Blessed Sacrament is the greatest act of his -love; the consummation and fulfilment of his love. -<span class="pagenum"><a id="Page_290">{290}</a></span> -"Having loved his own, he loved them unto the end." He is present -in this divine mystery because he would be present with us and -give himself to us, and unite himself to us in the most intimate -manner. He promised that he would live in us, and we in him and -be one with him. In the Blessed Sacrament he makes that life and -union a reality. -</p> -<p> -Before the altars of his holy church, therefore, he spreads the -holy table for his "great supper," and he invites many to the -banquet. Such an invitation, we would think, does not need much -urging to bring in the guests—<i>all</i> the guests—as quickly -and as frequently as he desires. And yet, as he tells us in the -parables, and as we see and hear ourselves, there are many who -make little of his invitation, and either do not come at all or -come with such reluctance or so seldom that it is plain they are -acting more from fear of punishment than from a motive of love. -</p> -<p> -It is true that those who do not come when he calls are far from -daring to say that it is not worth coming to, but they act very -much as if they thought so. They have other friends who invite -them to their feasts, and as they think more of these friends -than they do of Jesus Christ, and relish their food more than -they do his, they send in their excuses to him. These excuses are -paltry enough. One has bought a farm and must go and see it; -another has purchased five yoke of oxen—this is just the time he -must go and try them; a third has just got married, and so on. -Any excuse for not coming to Communion seems good enough for some -Catholics, who want to keep friends and company with the world, -the flesh, and the devil, and eat their dishes of avarice, lust, -and pride. -<span class="pagenum"><a id="Page_291">{291}</a></span> -I don't wonder they stay away; for let a man get his heart full -of avarice, or burning with lust, or puffed up with pride, the -very idea of Holy Communion is wearisome and distasteful to him. -</p> -<p> -But there is a dreadful warning in the parable. <i>The excuses -are not taken</i>; and he who sets forth the banquet declares -that none of such men shall eat of his supper; and he makes that -threat in anger. Woe, then, to those Easter-duty breakers who -heard the invitation and came not! They have incurred the anger -of the Lord. To pass by the Easter duty out of contempt for it, -or because one is unwilling to give up the sins that he knows -make him unfit to make it, is to commit a mortal sin. And when I -see some persons who know their duty, and have every opportunity, -neglecting their Easter Communion for years, and appearing to be -perfectly hardened against every appeal and argument made to -them, I am always fearful lest the Lord is not only angry with -them, but that he is carrying out his threat that he will never -invite them again, and that they will die some day without -absolution and without Communion. Oh! if there be any such here -let them hasten to beg pardon with deep contrition for their past -neglect, and earnestly seek for admission to the heavenly -banquet. Perhaps it may not be yet too late even for them. I know -it is the eleventh hour, but the Lord invites some to come even -at the eleventh hour. But they must not wait longer! At midnight -the door will be shut, and the only answer they will get then is; -"It is too late; I know you not!" God grant that such a curse of -banishment from the eternal Communion of heaven shall never be -addressed to one of us! -</p> -<hr> - -<span class="pagenum"><a id="Page_292">{292}</a></span> - - <h3>Sermon LXXXVI.</h3> - -<p class="cite"> - <i>And they began all at once to make excuse.</i><br> - —St. Luke xiv. 18. -</p> -<p> -Notice the words, my brethren. Our Lord does not say that these -men whom the master of the house invited to supper all happened -to have an excuse, but that they began all at once to make one. -They gave various flimsy reasons why they could not come— -reasons that anybody could see would not have prevented them from -coming if they had wanted to, but were merely given in order to -avoid telling the plain truth, which was that they did not care a -straw for the one who had invited them or for the supper that he -proposed to give. -</p> -<p> -Well, now, what did our Saviour mean by this story which I have -read you in the Gospel?—for he certainly did not tell it simply -for the amusement of his disciples. It was a parable, and had a -spiritual signification, or more than one. I think there cannot -be much doubt in our minds about one of them, at least. We cannot -help seeing that the supper means the rich banquet to which all -of us are invited, and which has been commemorated in the great -solemnity of Corpus Christi, through which we have just passed. -God himself is the master of the house, and he has invited all of -as his friends—that is, all of us who have come by holy baptism -into the fold of his church—to come to this great feast, the -feast of his own Body and Blood. Not once only but many times he -has invited, nay, commanded, you all to come and taste of this -supper, which is himself—to receive him in Holy Communion. -</p> -<span class="pagenum"><a id="Page_293">{293}</a></span> -<p> -And what have you done—many of you, at least? You have done -exactly what these men did of whom the parable tells us. You -have, as soon as the words of invitation came to you, immediately -set about to see if you could not find some way of avoiding -compliance with them. You have begun all at once to make -excuses—excuses as silly as those which the men made in the -parable. -</p> -<p> -"Oh!" you say, "I have not got time to approach the sacraments -worthily. It's all very well for women, who can run to church -whenever they want, but I have got my business to attend to; if I -neglect it my family will starve." Humbug! I say—as transparent -humbug as that stupid story which the man whom our Lord speaks of -had about his farm. "I have bought a farm," says he, "and I must -needs go out and see it." That excursion to his farm was got up -just to dodge the invitation, which he did not care to accept. It -is the same with you. Your business is not so important that it -will keep you from the theatre or the liquor-store, but as soon -as the service of God is mentioned it becomes urgent all at once. -</p> -<p> -Or perhaps you do not plead any particular business, but you make -an excuse like that of the man who said he had married a wife, -and therefore could not come. You say: "Piety is very good for -priests and religious; but I am living in the world, and can't be -good enough to go to Communion." Humbug! -<span class="pagenum"><a id="Page_294">{294}</a></span> -I say again; you know very well that there have been plenty of -people, who have lived in a much brighter world than is ever -likely to be open to you, who have not only made good communions, -but made them frequently, and become saints by doing so. Kings -and queens have given the lie to your excuse. Are you more in the -world than St. Henry, Emperor of Germany; St. Louis, King of -France; the two Saints Elizabeth, of Hungary and Portugal; and -St. Margaret, Queen of Scotland, whose feast we kept last -Tuesday? -</p> -<p> -Don't make any more foolish excuses, then; our Lord, who has -invited you to his banquet, will not be deceived by them. -Acknowledge the truth, that if you do not come to his supper it -is because you do not care for it, or for Him who gives it. -</p> -<p> -But do you dare to say this? I hope not. Do not say it, then. Do -what is far better. Come when he calls you. Come, that you may -not offend him, as those ungrateful men of whom the parable tells -us offended the master of the house. Come, that he may not say to -you, as the master of the house said: "Those men who were called -shall not taste my supper," not even when they shall desire it at -the hour of their death. Come, that your inheritance in the -kingdom of heaven may not be taken away from you, and others -called in to take the places which you have refused. Come and -show love and not base ingratitude to Him who has taken so much -pains to prepare this feast for you; this feast which is not only -the greatest gift that he can give you now, but also a pledge of -the kingdom which has been prepared for such of you as are -faithful, from the foundation of the world. -</p> -<hr> - -<span class="pagenum"><a id="Page_295">{295}</a></span> - - <h3>Sermon LXXXVII.</h3> - -<p class="cite"> - <i>And they began all at once to make excuse.</i><br> - —St. Luke xiv. 18. -</p> -<p> -When men are in sin and do not wish to give it up the answer -which they commonly make to an invitation of God is an excuse. -Excuses! Yes, there are plenty of them. But from what do these -men of whom our Lord speaks in this parable wish to be excused? -Is it from something painful and humiliating? No, strange to say, -it is from a great privilege; it is from a wonderful feast in -which men receive the Food of Angels and are made one with God; -it is from the feast of the Blessed Sacrament, in which our -Blessed Lord offers his own Body and Blood. What! is it possible -that one who has the faith and is possessed of reason can slight -such a gift from the God who has redeemed him? Listen to the -excuse of one: "I have bought a farm." What is a farm? It is -dirt. His excuse, then, is that he does not want the Bread of -Heaven, because he is occupied with dirt. In a word, he prefers -dirt to God. But another man has this excuse for spurning the -heavenly banquet: "He has bought five yoke of oxen," and he wants -"to go and try them." He declines the company of the saints and -angels because he prefers that of oxen. He had rather be with the -brutes, because he is much like them himself. His body rules his -soul, and he is too much of an animal to care anything about a -feast which furnishes only good for the soul. -</p> -<span class="pagenum"><a id="Page_296">{296}</a></span> -<p> -But we hear yet another excuse. Here is a man who "has married a -wife, and therefore cannot come." What does this mean? Does he -pretend that the holy sacrament of matrimony is keeping him away? -But this is not the shadow of an excuse. Ah! if he would speak -out his mind clearly he certainly would have an excuse. He means -that he cannot come because he is wallowing in the mire of sin. -He is too filthy to come. He would have to purify himself. He -cannot put on the wedding garment of divine grace and wallow with -the swine, so he thinks that he will leave the Body and Blood of -Jesus Christ to others and stay where he is. -</p> -<p> -You see, brethren, what it is to offer an excuse when God invites -or commands; and these are only fair samples of the excuses which -all sinners who seek to justify their conduct make. But what do -such excuses denote? They are sure signs of impenitence. Men -often make hypocrites of themselves by their excuses. Some even -make bad confessions by covering their guilt with an excuse; and -a great many show their imperfect sorrow for sin in this way. On -the other hand, the man who is sincerely sorry for his sins fears -nothing so much as to excuse a fault. He would rather accuse -himself of too much than to excuse himself for the least fault. -Excuses such as are mentioned in this parable may justify men -before the world, but never before God. When our souls come -before the Divine Judge all their disguises shall be torn off. -Eternal justice shall then reveal all; it shall weigh every -motive; it shall judge every act. -</p> -<p> -But what does our Divine Lord say of those who now refuse his -invitation to this heavenly banquet? He says: "None of those men -who were called shall taste my supper." -<span class="pagenum"><a id="Page_297">{297}</a></span> -Those who now receive the sweet invitation of our Blessed Lord to -approach the altar will at the hour of death wish for that divine -food, which they now treat with so much contempt; but God may -then say to them: "You did not come when I invited you, and now -you shall not taste my supper." -</p> -<hr> - -<span class="pagenum"><a id="Page_298">{298}</a></span> - - <h2><i>Third Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - 1 <i>St. Peter v.</i> 6-11. -</p> -<p class="cite"> - Dearly beloved:<br> - Be you humbled under the mighty hand of God, that he may exalt - you in the time of visitation. Casting all your solicitude upon - him, for he hath care of you. Be sober and watch; because your - adversary the devil, as a roaring lion, goeth about seeking - whom he may devour. Whom resist ye, strong in faith: knowing - that the same affliction befalleth your brethren who are in the - world. But the God of all grace, who hath called us unto his - eternal glory in Christ Jesus, when you have suffered a little, - will himself perfect, and confirm, and establish you. To him be - glory and dominion for ever and ever. Amen. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xv.</i> 1-10. -</p> -<p class="cite"> - At that time:<br> - The publicans and sinners drew near unto Jesus to hear him. And - the Pharisees and the Scribes murmured, saying: This man - receiveth sinners, and eateth with them. And he spoke to them - this parable, saying: What man among you that hath a hundred - sheep: and if he shall lose one of them, doth he not leave the - ninety-nine in the desert, and go after that which was lost - until he find it? And when he hath found it, doth he not lay it - upon his shoulders rejoicing: and coming home call together his - friends and neighbors, saying to them: Rejoice with me, because - I have found my sheep that was lost. I say to you, that even so - there shall be joy in heaven upon one sinner that doth penance, - more than upon ninety-nine just who need not penance. Or what - woman having ten groats, if she lose one groat, doth not light - a candle and sweep the house and seek diligently until she find - it? And when she hath found it, call together her friends and - neighbors, saying: Rejoice with me, because I have found the - groat which I had lost. So I say to you, there shall be joy - before the angels of God upon one sinner doing penance. -</p> -<hr> - -<span class="pagenum"><a id="Page_299">{299}</a></span> - - <h3>Sermon LXXXVIII.</h3> - -<p class="cite"> - <i>Rejoice with me,<br> - because I have found my sheep that was lost.</i><br> - —St. Luke xv. 6. -</p> -<p> -I am sure you have often heard related, if you have not -yourselves known, examples of the singular affection which -parents show towards the worst behaved child they have, the -"black sheep of the flock," as their neighbors call him, or her, -as the case may be—some wretched, ungrateful, dissipated son -whose disgraceful life and cruel treatment of them fairly breaks -their hearts; or some disobedient, wild daughter who is led off -and gets ruined. While they are in the height of their bad career -the parents are very apt to act as if they wished every tie -between them broken. No one dares mention the name of their lost -child to them. Instances have been known where the angry parents -have blotted out the name of the dishonored one from the record -in the family Bible where it was written on the day when he was -brought back an innocent child from the font of baptism, and when -they have taken the little lock of flaxen hair cut from their -darling's head, and kept so many years as a treasure, and have -scattered it to the winds. But what do we see? There comes a time -when things are at their worst, when their poor lost one has -reaped the bitter fruits of his disobedience and is in utter -misery and despair; then the hearts of the parents are softened; -they yearn to see their poor child once more, and all on a sudden -there is a reconciliation, all is forgiven and forgotten; the one -who was dead has come to life again, and the lost one is found. -<span class="pagenum"><a id="Page_300">{300}</a></span> -The parents will not hear one word said against him, but on the -contrary, in word and action, say to all their friends: Rejoice -with me, because I have found my child that was lost. -</p> -<p> -Now, if we examine into any such a case we shall almost certainly -discover that the penitence of the bad child bears no comparison -to the greatness of the parents' affection or to the magnanimity -of their forgiveness. Very few such repenting sinners are -deserving of the joyful pardon they receive. Mercy is always a -mystery, and pardon ever a miracle. So it is with God and his -divine forgiveness of repenting sinners. Our Lord tells us there -is joy in heaven over their return. Did you ever know any such -case whose repentance you thought was worthy of such celestial -rejoicings? Very, very few, I am sure. And how many forgiven -sinners, do you think, realize that God loves them so much as -that—so much that, when he has brought back to his love and -obedience one so unworthy, he should tell all his holy angels of -the happy event and bid them rejoice with him? Not many. This -truth however, is a most important one which our Lord wishes us -to learn. It is the greatness of his mercy and the depth of his -love. To tell the honest truth, it is the revelation of God's -mercy and love that will bring hardened sinners back, which will -win and convert them when nothing else will. We often see the -proof of this on our missions, when we find the hardest cases, -the most abandoned and hopeless sinners, coming to confession -after the sermon on the mercy of God. -<span class="pagenum"><a id="Page_301">{301}</a></span> -And who does not know that an appeal made to sinners by showing -them the crucifix, where they see their Lord and Saviour dying -for his great love, with arms outstretched to receive them back, -is an argument few of them can withstand? The sermon of the Cross -is one the holy church is always preaching—the sermon of love -and mercy. -</p> -<p> -Well, dear brethren, learn this lesson from the Gospel. When you -find the burden of sin heavy on you, and your conscience tells -you that you have wandered far from God, go before a crucifix and -let the love and mercy of your crucified Lord preach to you. -</p> -<p> -There is nothing helps one so much to overcome the horror and -shame of going to confession as a few minutes' prayer on one's -knees before a crucifix. Are you in temptation and danger of -losing God? Kiss the feet of a crucifix and you are saved. Do you -want to win and save those who have sinned against you? Preach to -them the sermon of mercy and love, in your own way, and, like -God, you will win them and convert them, and rejoice with your -friends that you have found the lost one again. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon LXXXIX.</h3> - -<p class="cite"> - <i>Be sober, and watch.</i><br> - —1 St. Peter v. 8. -</p> -<p> -These few words of the Epistle, my brethren, contain a most -important lesson for us. We may indeed say that of all the -innumerable souls which have been lost, and which are going down -every day into hell, far the greater part have come to this -terrible end for neglect of this warning. -</p> -<span class="pagenum"><a id="Page_302">{302}</a></span> -<p> -There is a proverb, with which you are all familiar, that [the -road to] hell is paved with good intentions. What does this mean? -Does it mean that a good intention in itself is a thing which -leads to hell? Of course not. But it means that the kind of good -intentions which people are too apt to make are signs rather of -damnation than of salvation, as they should be. -</p> -<p> -What is this kind of good intention? It is one which stops just -there, and which the one who makes it does not take the means to -carry out. Sometimes we call them by a stronger name than -intentions. We call them purposes, even firm purposes of -amendment. They are the kind of purposes which a great many -people make when they repent, or think they repent, of their -habitual sins. -</p> -<p> -A man comes to confession with a fearful habit of sin—of profane -swearing, for instance. It has been on him for years. He has -learned it in his youth, perhaps, from wicked parents or -companions. He has almost become unconscious of it, and it seems -to him no very important thing; it may be that he would not even -mention it, did not the priest question him pretty closely. But -when the priest does warn him about it he makes up his mind in a -certain way that he ought to stop it, and makes a kind of purpose -to do so. It is to be feared, however, that this is one of the -purposes or intentions with which hell is paved. And why? Because -it stops just there. It has no effect at all. It is all gone -before he gets out of the confession-box. He will swear just as -much to-morrow as he did to-day. He does not, probably, even -remember his purpose, at any rate only till the time of his -Communion; or if, perchance, he does remember it, he does not -take the means to carry it out. -<span class="pagenum"><a id="Page_303">{303}</a></span> -And what is that means above all others? It is to watch against -his sin. This he does not do. He does not keep on his guard to -avoid those horrible oaths which have become a fixed habit with -him. He does not watch himself, and, of course, falls again as he -did before. -</p> -<p> -Now you see, perhaps, the importance of St. Peter's warning in -the Epistle. Most of you who will be lost will be lost on account -of habitual sins like this I have spoken of, not on account of -occasional and unusual ones. It may be a habit of impure thoughts -or words, of drunkenness, or something else; but it is a habit of -some kind that will cause your damnation. The habit is a disease -of your soul; you must get rid of it, if you wish to have any -well-grounded hope of salvation. And you cannot get rid of it -without watching as well as praying. "Watch," says our Lord, -"that you enter not into temptation." -</p> -<p> -Yes, a bad habit is a disease of your soul, a weak spot in it -which you must guard. It is there your enemy is going to enter. -What does St. Peter go on to say? "Be sober, and watch," he says, -"for your adversary, the devil, as a roaring lion, goeth about -seeking whom he may devour." Very well; the devil is not such a -fool as to neglect your weak points. So it is those which you -must watch and guard. -</p> -<p> -If, then, you would be saved, keep before your mind all the time -your habitual sins. Be on your guard against them continually, -just as a man going on slippery ice is all the time careful how -he places his feet. Repeat your resolutions frequently; make them -practical and definite. Say to yourself, "Next time I am provoked -I will keep down that profane word; next time such an object -comes before my eyes I will turn them away; next time such a -thought occurs I will instantly repel it." -<span class="pagenum"><a id="Page_304">{304}</a></span> -Be on the lookout for danger, as a sailor is for rocks or -icebergs in his course. Pray, of course, earnestly and -frequently, but watch as well as pray. If you do you will save -your soul; if you do not you will lose it. -</p> -<hr> - - <h3>Sermon XC.</h3> - -<p class="cite"> - <i>There shall be joy in heaven<br> - upon one sinner that doth penance,<br> - more than upon ninety-nine just<br> - who need not penance.</i><br> - —St. Luke xv. 7. -</p> -<p> -I do not think, my brethren, that there is any parable in the -Gospel which comes more home to your own experience than these -which you have just heard about the lost sheep and groat. I am -sure you have all of you lost something at some time or other; -and I am sure, too, that, even though it was not very valuable, -you began to think it was when it was lost, and hunted for it -high and low. It seemed to you that you cared more for it than -for any other article of your property, and that you did not mind -much what became of your other things as long as that was -missing. -</p> -<p> -That, of course, was not really the case. For, although you -seemed to give all your thoughts and energy in searching for the -lost article, you cared just as much all the time for what you -meanwhile left at home or unnoticed. And if, while you were -hunting up one thing, another should get lost, you would start -out after that with just as much anxiety as you did for the -other. -</p> -<span class="pagenum"><a id="Page_305">{305}</a></span> -<p> -So our Lord spends his time, not only now and then but always, -chiefly in hunting after what he has lost, and lets what he has -got shift a good deal for itself. Always, I say; for he has -always lost something. He keeps losing things all the time. The -sheep keep straying away from his fold continually. As soon as -one is brought back another has gone, and he has to set out in -pursuit of it. And meanwhile the sheep in the fold do not seem to -get as much care and attention as they think they deserve for -their obedience and general good behavior. -</p> -<p> -Now, this is an important thing for the sheep to understand, both -for those who have not strayed away and for those who have. Those -who are faithful must be contented with his absence, and those -who are not should thank him and reward him for his labor for -them. -</p> -<p> -Those who need no penance—that is, those who remain habitually -in the state of grace—are apt to say: "Why is it that religion -does not give me more happiness? Why is it that I have so little -devotion and that God seems so far away?" Well, the reason is -because he is away. He is off hunting for sinners. He is giving -them his chief attention and his choicest graces because they -need them. The just can get along with the sacraments, which are -always open to them, and with the other ordinary means of -salvation. -</p> -<p> -Or you say, perhaps: "Why is it that the best preachers and -confessors among the fathers are out on the mission, so that we -seldom or never see or hear them?" Well, that is for the same -reason. Our Lord sends them out on the hunt in which he is so -much interested. Surely you will not find fault with him. You -will not deprive him of his greatest joy—that of bringing -sinners back—for the sake of offering him a little more -devotion, which he does not care so much about. -<span class="pagenum"><a id="Page_306">{306}</a></span> -No, you will rather be faithful, and do your duty in the place -where he has put you, and be very thankful that you are not among -the lost, and perhaps one among them who will never be found. -</p> -<p> -And surely those who have strayed away and whom he is seeking, -when they come to think of it, will try to give him the -consolation which he takes so much trouble to secure. They will -not let him spend all his time on them and get nothing for it in -return. No, they will not hide from him any longer; they will -give themselves to him, never to stray again; and be the occasion -of a joy in heaven which shall not be merely for a moment, but -which shall last for evermore. -</p> -<hr> - -<span class="pagenum"><a id="Page_307">{307}</a></span> - - <h2><i>Fourth Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans viii.</i> 18-23. -</p> -<p class="cite"> - Brethren:<br> - I reckon that the sufferings of this present time are not - worthy to be compared with the glory to come, that shall be - revealed in us. For the expectation of the creature waiteth for - the revelation of the sons of God. For the creature was made - subject to vanity, not willingly, but by reason of him that - made it subject, in hope: because the creature also itself - shall be delivered from the servitude of corruption into the - liberty of the glory of the children of God. For we know that - every creature groaneth, and is in labor even till now. And not - only it, but ourselves also, who have the first-fruits of the - spirit, even we ourselves groan within ourselves, waiting for - the adoption of the sons of God, the redemption of our body, in - Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke v.</i> 1-11. -</p> -<p class="cite"> - At that time:<br> - When the multitudes pressed upon Jesus to hear the word of God, - he stood by the lake of Genesareth. And he saw two ships - standing by the lake: but the fishermen were gone out of them, - and were washing their nets. And going up into one of the ships - that was Simon's, he desired him to thrust out a little from - the land. And sitting down, he taught the multitudes out of the - ship. Now when he had ceased to speak, he said to Simon: Launch - out into the deep, and let down your nets for a draught. And - Simon answering, said to him: Master, we have labored all the - night, and have taken nothing: but at thy word I will let down - the net. And when they had done this, they enclosed a very - great multitude of fishes, and their net was breaking. And they - beckoned to their partners that were in the other ship, that - they should come and help them. -<span class="pagenum"><a id="Page_308">{308}</a></span> - And they came, and filled both the ships, so that they were - almost sinking; which when Simon Peter saw, he fell down at - Jesus' knees, saying: Depart from me, for I am a sinful man, - Lord. For he was wholly astonished, and all that were with him, - at the draught of the fishes which they had taken. And so were - also James and John, the sons of Zebedee, who were Simon's - partners. And Jesus saith to Simon: Fear not, from henceforth - thou shalt be taking men. And when they had brought their ships - to land, leaving all things, they followed him. -</p> -<hr> - - <h3>Sermon XCI.</h3> - -<p class="cite"> - <i>And sitting down,<br> - he taught the multitudes out of the ship.</i><br> - —St. Luke v. 3. -</p> -<p> -The ship, as the Gospel tells us, was St Peter's, and our Lord -continues to teach his divine doctrine from the same ship. This -ship of St. Peter is the Catholic Church. Its captain is the -Pope, the Vicar of Jesus Christ. He not only guides the ship in -its ordinary course, but knows also what special orders to give -when particular dangers threaten it. The plain duty of every -Catholic is, therefore to receive with obedience the teaching of -the Pope, and in times of danger to be on the alert and obey -quickly, without hesitation and with perfect confidence. There is -no fear for the ship herself, no matter what storms may arise. -The danger is for those who are in her, and each one's safety -depends upon his prompt obedience. There are some Catholics who -appear to think that because the ship is always safe they are -safe too, no matter how they behave. -<span class="pagenum"><a id="Page_309">{309}</a></span> -Alas! this is often a fatal mistake. Christ teaches by the mouth -of Peter, and their salvation depends upon their listening to -what is taught, and learning the lessons of faith and morality -which fall from his lips. But what do we see? We see many who -remain so ignorant of their religion that they ought to be -ashamed to call themselves Catholics. There is plenty of -instruction given, but they take no pains to hear it. Year in and -year out they never come to a sermon or instruction. They never -think of reading a good religious book or a Catholic newspaper. -They have time to go to some immoral play at the theatre, they -read the trashy, beastly stuff that is served up daily and weekly -to pander to depraved appetites such as theirs, but of their -sublime, true, and holy religion, which should be a light to -their minds and a comfort to their hearts, they know next to -nothing. They let their children grow up in the like ignorance, -who are swift to follow the bad example set before them. Now, the -chief duty of a Catholic is to learn what his religion teaches, -and it is a grievous sin to neglect the opportunities one has to -acquire that knowledge. The devil is busy scattering the seed of -false doctrine, and keeping his agents at work telling all sorts -of lies about God and Jesus Christ and the Catholic Church, and -it is not possible for one to keep his faith pure unless he takes -care to learn all he has the chance to learn of the truths of his -holy religion. -</p> -<p> -Then, again, see how anxious people are nowadays that their -children should have what is called "a good education." What is -the teaching of Christ from the ship of Peter on this subject? It -is that <i>without religion education cannot be good</i>. -<span class="pagenum"><a id="Page_310">{310}</a></span> -Our faiths, as well as our experience, tells us that an education -with religion left out is apt to prove rather a curse than a -blessing to a child. Pride, conceit, loose morals, love of money, -disobedience to parents and clergy—these are the things we see -plenty of in the lives and habits of children who have received a -"good education" with religion left out. -</p> -<p> -There is another thing which is often the subject of much wonder -to me. From time to time the bishops and priests find it -necessary to warn their people against certain prevailing vices, -or to denounce certain secret societies as anti-Christian, or to -make regulations which are required to secure the proper -administration of the sacraments—for instance, the publication -of the bans of marriage—and there are found Catholics who set -themselves in opposition to these counsels and laws of their -pastors with a pertinacious obstinacy such as one would not -expect to see except in a downright heretic. The conceit of these -people is truly marvellous. They talk and act as if the whole -Catholic Church belonged to them, and their priests were a -miserable set of hirelings who can be persuaded to connive at -anything they choose to pay them for. What is the reason of this? -I'll tell you. It is due to their ignorance. The better -instructed a Catholic is the more docile and humble he is. He -hears Christ teaching when he hears the instructions of his -pastor, and he rejoices to follow his counsels. "He that heareth -you heareth me," said our Lord. God send us Catholics who love -their religion well enough to make them desirous of being well -instructed in its doctrine! -</p> -<hr> - -<span class="pagenum"><a id="Page_311">{311}</a></span> - - <h3>Sermon XCII.</h3> - -<p class="cite"> - <i>I reckon that the sufferings of this present time<br> - are not worthy to be compared with the glory to come.</i><br> - —Romans viii. 18. -</p> -<p> -Brethren, if we wish to rejoice in the next world we must suffer -in this. There is no escape from suffering here if we reckon on -happiness hereafter. And there are good reasons for this. One is -because we must atone for sin. Do not our own sins, little or -great, continually cry out for penance? And if we give not -suffering willingly they threaten to crucify us in spite of -ourselves. And there are the sins of others, of heathens, and -heretics, and bad Catholics—all these demand atonement, and, as -it was not beneath the dignity of the Son of God to die for them, -so, if we are Christians more than in name, we shall be ready to -suffer with our blessed Lord for the sins of the world. Another -reason why we mast suffer is that we may not become attached to -the joys of this world, for we must leave them all some day or -other. And, besides, God demands a heart quite undivided; he -wants all our love, and not what is left after we have expended -our chief affections on created things. And yet another reason -for suffering is that we may merit more happiness in heaven. The -Christian has a kind Father in heaven, who notes every pang, and -sigh, and tear, and who will know how to reward. -</p> -<p> -So one would think that a wise man would seek sufferings rather -than avoid them; would thank God for the afflictions of his -providence, and would look upon the troubles of this life—the -loss of health, the loss of reputation, the loss of money—would -look upon all this as God's way of elevating our life here on -earth and of increasing our happiness hereafter; and that it -would be true wisdom to voluntarily deny ourselves the joys of -this world, reckoning rather upon those of the future life as the -apostles did. -<span class="pagenum"><a id="Page_312">{312}</a></span> -Yes, brethren, patient suffering is the very A B C of the -Christian religion. What are Christ's blessings? Blessed are the -poor; blessed are they that mourn; blessed are you when they -persecute and revile you. Truly his religion is a religion of the -cross. -</p> -<p> -But what kind of Christians must we think ourselves since we all -hate to suffer? We reckon fondly upon the joys of this life; -those of the life to come may take care of themselves. Although -we have a lifetime of horrid sins in our memory, and know that we -have not done any penance, still we not only refuse to suffer -willingly, but we speak and act as it God were a cruel tyrant -thus to send upon us sickness, and poverty, and disgrace. And as -to suffering in union with our Lord Jesus Christ for the sins of -the world, such a generous thought never enters our mind at all; -nor do we think of mortifying the rebellious passions, nor of the -merit of sacrifice, nor of anything except to enjoy this world, -to cling to this poor, fleeting world and its deceptive joys. -</p> -<p> -Brethren, let us strive to obtain a wiser and stronger spirit in -regard to suffering. I know that we may not hope to become heroes -all at once, but may in time if we begin without delay; and the -only way to begin is by prayer. You complain of the company of -wicked and unpleasant people; but instead of snapping at them and -quarrelling, offer your annoyance to God and pray him to assist -you. -<span class="pagenum"><a id="Page_313">{313}</a></span> -Are you in poverty? Instead of giving way to weariness and -despair, think of Jesus and Mary at the humble cottage at -Nazareth; think of the poor, wandering life of our Lord while he -preached the Gospel, and beg him to give you some of his own -patience. Are you afflicted with incurable illness? Remember that -God has sent you this for your own good and will know how to -recompense you. Instead of making your friends miserable by your -impatience, think of Christ upon the cross, and of your sins -which crucified him. -</p> -<p> -St. Teresa had for her motto these words: "<i>Either to suffer or -to die</i>." Oh! that we had only a little of the heroic spirit -of the saints. Then we could welcome every dispensation of divine -providence, whether of pleasure or of pain, and should be able to -say with St. Paul: "I have learned in whatsoever state I am to be -content therewith. I know both how to be brought low and how to -abound … both to be full and to be hungry, both to abound and -to suffer need; I can do all things in him who strengtheneth me" -(Phil. iv. 11-13). -</p> -<hr> - -<span class="pagenum"><a id="Page_314">{314}</a></span> - - <h2><i>Fifth Sunday after Pentecost</i>.</h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>St. Peter iii.</i> 8-15. -</p> -<p class="cite"> - Dearly beloved:<br> - Be ye all of one mind, having compassion one of another, loving - brotherhood, merciful, modest, humble: not rendering evil for - evil, nor railing for railing, but on the contrary, blessing: - for unto this are you called, that by inheritance you may - possess a blessing. "For he that will love life, and see good - days, let him refrain his tongue from evil, and his lips that - they speak no guile. Let him decline from evil, and do good: - let him seek peace, and pursue it: because the eyes of the Lord - are upon the just, and his ears unto their prayers: but the - countenance of the Lord against them that do evil things." And - who is he that can hurt you, if you be zealous of good? But if - also you suffer anything for justice' sake, blessed are ye. And - be not afraid of their terror and be not troubled; but sanctify - the Lord Christ in your heart. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matt. v</i>. 20-24. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: I say to you, that unless your - justice abound more than that of the Scribes and Pharisees, you - shall not enter into the kingdom of heaven. You have heard that - it was said to them of old: Thou shalt not kill. And whosoever - shall kill shall be guilty of the judgment. But I say to you, - that whosoever is angry with his brother, shall be guilty of - the judgment. And whosoever shall say to his brother, Raca, - shall be guilty of the council. And whosoever shall say, Thou - fool, shall be guilty of hell fire. Therefore if thou offerest - thy gift at the altar, and there shalt remember that thy - brother hath anything against thee, leave there thy gift before - the altar, and first go to be reconciled to thy brother, and - then come and offer thy gift. -</p> -<hr> -<span class="pagenum"><a id="Page_315">{315}</a></span> - - <h3>Sermon XCIII.</h3> - -<p class="cite"> - <i>Unless your justice abound<br> - more than that of the Scribes and Pharisees,<br> - you shall not enter into the kingdom of heaven</i>.<br> - —St. Matt. v. 20. -</p> -<p> -The Scribes and Pharisees were very particular about keeping the -<i>letter</i> of the law, and prided themselves mightily on this -kind of "justice." But Jesus Christ says that unless <i>our</i> -righteousness exceed theirs we shall not save our souls. Here, -then, he teaches us that we must keep the <i>spirit</i> of the -commandments as well as the letter. And to show what he means by -the <i>spirit</i> of the law, he quotes the commandment which -forbids murder. "Now, it is not enough," he says, "that you -refrain from committing murder; you must equally refrain from the -passion of anger—anger, that is, which destroys charity, and -breeds ill-will, hatred, and revenge; for those who give way to -these malicious feelings shall be arraigned at my judgment-seat -side by side with murderers." Among those who heard him was St. -John, his apostle; and St. John says: "He that hateth his brother -is a murderer." -</p> -<p> -Again, our Lord tells us that the spirit of the Fifth Commandment -includes lesser sins than anger—that to call our brother -contemptuous names, to provoke and irritate him by hard words -(except, of course, in the case of just rebuke), is a grave -violation of this law as he would have us Christians understand -it. -</p> -<span class="pagenum"><a id="Page_316">{316}</a></span> -<p> -The words which follow—addressed to those who were in the habit -of going into the temple to lay their gifts before God's -altar—apply with even greater force to <i>us</i>. <i>We</i> come -before God's altar when we come to hear Mass, and we come with -the profession, at least, of offering a gift—that worship which -is the tribute of our faith and love. There is one thing, then, -which our Lord requires before he will receive our offering: that -"our brother have" not "anything against us." In other words, we -must be in perfect charity with our neighbor. If we have anything -against <i>him</i>, we must forgive him there and then "from our -hearts." If <i>he</i> have anything against <i>us</i>, we must -either have already done our best towards reconciliation and -reparation, or at least be prepared and determined to do it at -the very first opportunity. -</p> -<p> -Now, it may be we are not in the state of grace when we come to -hear Mass, but, on the contrary, laden with mortal sins. Well, we -still have the right to hear Mass—nay, are bound to hear it; -and, further, we can still offer a gift, and a very acceptable -gift—an earnest prayer for contrition and amendment—a cry for -mercy and deliverance. Our Lord once said to St. Mathilda: -"However guilty a man may be, however inveterate the enmity of -his heart against me. I will patiently bear with him whenever he -is present at Mass, and will readily grant him the pardon of his -sins if he sincerely ask it." Clearly, then, dear brethren, there -is but one thing that can keep even a poor sinner from coming -before God's altar with an acceptable gift—viz., the want of -charity to his neighbor; that is, either the refusal to say from -his heart: "Forgive us our trespasses <i>as we forgive</i> those -who trespass against us"; or, equally, the refusal to seek -reconciliation or make reparation for wrongs of his own doing. -<span class="pagenum"><a id="Page_317">{317}</a></span> -Now, in either case there is a brother who "has something against -us," and that brother is Jesus Christ himself, who calls all men -his brethren without exception, and especially our -fellow-Catholics, having given to all his Sacred Heart and the -love of his Blessed Mother. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon XCIV.</h3> - - -<p class="cite"> - <i>He that will love life and see good days,<br> - let him refrain his tongue from evil.</i><br> - —1 St. Peter iii. 10. -</p> -<p> -The words of the blessed Apostle St. Peter teach us that the -good, peaceable man is the happiest, that God rewards a kind -heart even in this life. Yes, the kindly-spoken man is a happy -man. He has no quarrels on his hands. You cannot make him -quarrel. Though he be strong and active, yet he is incapable of -using his strength to injure his neighbor. Say a sharp, bitter -thing to him, and instead of feeling insulted, he will laugh it -off, and tell you to be good-natured, or will act as if <i>he</i> -had offended <i>you</i>. And the good, peaceable man is no -slanderer or tale-bearer. When he hears anything to his -neighbor's detriment he is sorry; he buries it in his kind heart, -and tries to forget it. If his friends quarrel among themselves, -he is the ready and successful peacemaker. If death, sickness, or -misfortune of any kind afflicts his neighbor, he is the kind and -skilful comforter. What do people think of such a man? Everybody -loves him. And is not that happiness? Why, if a dog loves you it -gives you joy, and the affection of many friends makes this world -a paradise. So the good, peaceable man has that element of a -lovely life and good days. -</p> -<span class="pagenum"><a id="Page_318">{318}</a></span> -<p> -I need not say that the good, peaceable man is happy in his -family. How children love a kind parent! How they enjoy home when -he is there, with his happy laugh and innocent jest! His wife is -proud of that husband, and blesses God for such a father for her -little ones. There is no bickering, jealousy, or ill-will in that -home, but charity and joy the whole year round. -</p> -<p> -And the good, peaceable man is happy in his own self-respect. -Without presumption he may say with the apostle: "I owe no man -anything." He owes no man any grudge. He has inflicted sorrow -upon no man. He has deprived no man of honor or of goods. He who -is not at war with his neighbor is at peace with himself. His -conscience is at peace, and a peaceful conscience is a soft -pillow. So that by his kind words and deeds he really loves his -life, as St. Peter says, and has provided himself with good days. -</p> -<p> -But besides all this, God watches over the good, peaceable man. -"He that loveth his neighbor hath fulfilled the law," says the -Scripture. Our Lord loves those who love his children, and he is -one who can make his friends happy. Did he not promise a reward -for even a cup of cold water? And are not kind words often of -more worth than bodily refreshment? God loves the good, peaceable -man, and the love of God is enough to make any one happy. -</p> -<span class="pagenum"><a id="Page_319">{319}</a></span> -<p> -So the next time you complain and say, "Oh! why am I so -miserable? what ails me or my family, or my neighbors, that I am -always in hot water, and can scarcely call one day in ten really -happy?" just ask yourself: "Am I a peaceable, good-natured man?" -Anger, hatred, and ill-will poison one's food as well as kill the -soul, disturb one's sleep as well as perplex the conscience. To -be happy you must be loved; and who will love one who hates? A -sour face, a bitter tongue, a bad heart, gain no friends. A harsh -voice, a cruel hand, a selfish heart, turn wife and child into -enemies. So the suspicious man is unhappy; he breeds treason and -jealousy among his friends. The touchy man is unhappy; you shun -his company, for you fear to offend him. The critical man is -unhappy; he is over-zealous about others and careless of himself. -And, brethren, I might continue the sad litany, and to every -unkind act, or thought, or word I could answer, it makes men -miserable. -</p> -<p> -Come, brethren, let us all try and be good-natured. Let us be so -for the love of our Lord, who made and loves us all, and died to -bind us all together in one happy household. -</p> -<hr> - -<span class="pagenum"><a id="Page_320">{320}</a></span> - - <h2><i>Sixth Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans vi.</i> 3-11. -</p> -<p class="cite"> - Brethren:<br> - We all, who are baptized in Christ Jesus, are baptized in his - death. For we are buried together with him by baptism unto - death: that as Christ is risen from the dead by the glory of - the Father, so we also may walk in newness of life. For if we - have been planted together in the likeness of his death, in - like manner we shall be of his resurrection. Knowing this, that - our old man is crucified with him, that the body of sin may be - destroyed, and that we may serve sin no longer. For he that is - dead is justified from sin. Now if we be dead with Christ, we - believe that we shall live also together with Christ: knowing - that Christ rising again from the dead, dieth now no more, - death shall no more have dominion over him. For in that he died - to sin, he died once: but in that he liveth, he liveth unto - God. So do you also reckon yourselves to be dead indeed to sin, - but alive to God in Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Mark viii.</i> 1-9. -</p> -<p class="cite"> - At that time:<br> - When there was a great multitude with Jesus, and had nothing to - eat, calling his disciples together, he saith to them: I have - compassion on the multitude, for behold they have now been with - me three days, and have nothing to eat. And if I send them away - fasting to their own houses, they will faint in the way, for - some of them came from afar off. And his disciples answered - him: From whence can any one satisfy them here with bread in - the wilderness? And he asked them: How many loaves have ye? And - they said: Seven. And he commanded the people to sit down on - the ground, and taking the seven loaves, giving thanks, he - broke, and gave to his disciples to set before them, and they - sat them before the people. -<span class="pagenum"><a id="Page_321">{321}</a></span> - And they had a few little fishes, and he blessed them and - commanded them to be set before them. And they did eat and were - filled, and they took up that which was left of the fragments, - seven baskets. And they that had eaten were about four - thousand: and he sent them away. -</p> -<hr> - - <h3>Sermon XCV.</h3> - -<p class="cite"> - <i>Taking the seven loaves, giving thanks,<br> - he broke and gave to his disciples to set before them.</i><br> - —St. Mark viii. 6. -</p> -<p> -On this and on other occasions our Lord Jesus Christ blessed the -food that was to be eaten. In imitation of his divine example we -are taught to give thanks and bless ourselves and our food at -meals. This pious practice is commonly called grace before and -after meat. The word "grace" is English for the Latin word -"<i>gratias</i>," which means thanks, taken from the thanksgiving -to be said after meals. There are two prayers to be said, -therefore: the first, a blessing to be invoked upon ourselves and -upon the food prepared; and the second, a thanksgiving to be said -after we have eaten it. The first is as follows: "Bless us, Lord, -and these thy gifts which we are about to receive from thy -bountiful hands, through Christ our Lord. Amen." -</p> -<p> -When we say the words, "Bless us, Lord," we should make the sign -of the cross on ourselves. When we say "These thy gifts," we -should make the sign of the cross over the table. The -thanksgiving is said thus: "We give thee thanks, Almighty God, -for all thy benefits, who livest and reignest for ever and ever. -Amen." And it is also proper to add: "May the souls of the -faithful departed, through the mercy of God, rest in peace." The -Catholic practice is also to say these prayers standing. -</p> -<span class="pagenum"><a id="Page_322">{322}</a></span> -<p> -In religious communities the blessing and grace are much longer, -consisting of versicles and sentences from Scripture appropriate -to the ecclesiastical season or festival; the Lord's Prayer is -said and the "Te Deum" is said. -</p> -<p> -This is a pious practice which ought to prevail in all Catholic -families. The children should be taught to do it from the time -they can bless themselves and lisp the words. Yes, everything we -eat and wear ought to be blessed first before we use it. The sign -of the cross and asking God's blessing is to acknowledge, as we -are in duty bound, the source of all that is given to us, and to -sanctify it to our own use, and also to make a good intention in -using it. To act otherwise—to hurry to table and eat and drink -without a thought of God or a word of religion, as I have seen so -many do—is to act like a heathen or a beast. -</p> -<p> -And this practice is not only for those who have a table set -before them supplied with every luxury in the way of food, but it -is especially good for those whose poverty compels them to sit -down to scanty and common meals. The rich certainly ought to -bless their bountifully-supplied tables, lest they prove to them -the dangerous occasion of intemperance and gluttony, but the poor -should remember the miracle of to-day's Gospel, when our Lord -blessed and gave thanks over seven loaves and a few little -fishes, and with that small store satisfied the hunger of four -thousand people. God is ever a kind, loving Father, and will not -forget the cry of those who put their trust in him. -<span class="pagenum"><a id="Page_323">{323}</a></span> -Such was the trust of the poor man who had nothing but a little -porridge to set before his family at dinner when he said: "God be -good to us, and make this trifle of porridge go far enough for a -poor man with a wife and seven children." -</p> -<p> -This makes me think of two classes of people who I wish could be -obliged to bless with the sign of the cross what they give and -receive as nourishment. I mean the liquor-seller and the -drunkard. The grocery-keeper, the butcher, the baker could do it, -and why not the liquor-seller? You know the result if they did; -the one would soon give up the business, and the other would soon -give up drinking. -</p> -<p> -But do not forget, as some do, to return thanks—to say the -<i>grace</i> after meals. Thank God for what you have received -from his bounty. Again I say, act like a reasonable being and a -Christian in this, and not like a heathen or a beast. You who are -parents should see to the carrying out of this instruction. If -you have not done so yet, begin to-day. Let the father say the -prayer and make the sign of the cross over the table, and if one -of the children come late don't give him a morsel to eat till he -has said his blessing. In all things remember you are Christians, -"giving thanks always for all things in the name of our Lord -Jesus Christ to God and the Father." -</p> -<hr> - - <h3>Sermon XCVI.</h3> - -<p class="cite"> - <i>Know you not<br> - that all we who are baptized in Christ Jesus<br> - are baptized in his death.</i><br> - —Romans vi. 3. -</p> -<span class="pagenum"><a id="Page_324">{324}</a></span> -<p> -These are strong words, brethren, too strong, I fear, to be -accepted in their full meaning by many of us; for we are quite -too apt to mitigate the strong doctrine of Christ. Those great -maxims of penance, of poverty, of obedience, of perfection, which -the saints understood in their plain reality, we are very anxious -to understand in a figurative sense, or to apply to somebody else -besides our guilty selves. But let us look fairly and frankly at -these strong words of St. Paul. How are we baptized in Christ's -death? By being guilty of the sins which delivered him up to his -enemies. Did he not die on account of mortal sins, and have we -not committed mortal sins—violated God's most sacred -commandments, and done it often—and wilfully, and knowingly, and -habitually done it? Then the innocent blood of the Lamb of God is -upon our hands, and nothing but penance can ever wash it off. And -what sort of a penance? So thorough, so heartfelt, so practical -that the apostle says it must condemn and put us to death with -Christ; a penance so thorough that our Lord himself tells us that -it must produce a new being in us: "Unless a man be born again he -cannot enter into the kingdom of heaven." So you see that St. -Paul, in the words of our text, has given us the very charter of -Christian penance; just as he explains it a little further on: -"Knowing this, that our old man is crucified with Christ, that -the body of sin may be destroyed." -</p> -<p> -Behold, therefore, brethren, the plain statement of the greatest -of all the practical duties of the Christian; to make reparation -to God for his sins in union with the sufferings and death of -Jesus Christ. They tell us that our only hope of restored -innocence is in participation in the crucifixion—its shame, its -agony, and its death. -</p> -<span class="pagenum"><a id="Page_325">{325}</a></span> -<p> -Oh! that we could fully realize the necessity of penance. Oh! -that the terrible form of Christ upon the cross could be ever in -our eyes as it is ever above our altars. Oh! that the awful cries -of Jesus' death agony could be ever sounding in our ears. Then we -should be Christians indeed. Then the profound hatred of sin, the -Christian duties of fasting and prayer, the holy offices of -helping the poor and instructing the ignorant, the devout -reception of God's grace in the sacraments; in a word, all the -yearly round of a good Catholic life would have its true meaning. -If we appreciated that Christ died for our sins, we should not -have to drag ourselves so reluctantly to confession, we should -not grumble at the fast of Lent, we should not strive to creep -out of the duty of paying our debt of penance to God by this or -that all too ready excuse, but we should take Christ for our -example and his cross for our standard, and long for stripes and -even death as the wages of sin. We should appreciate the wisdom -of what the old monk of the desert said to the novice when asked -for a motto: "Wherever you are, or whatever you are doing, say -often to yourself: I am a pilgrim." Yes, a pilgrim; a banished -son wearily waiting till his Father shall call him home; a -convicted traitor working out the years of his banishment. I -know, brethren, that this sounds like a melancholy doctrine. Yet -is it not true? And to know the truth is the first beginning of -peace in the heart. And listen to the joyful side. Hear it stated -by the apostle in this very epistle: "For if we have been planted -together in the likeness of his death, in like manner we shall be -of his resurrection." -<span class="pagenum"><a id="Page_326">{326}</a></span> -Yes; if we die to our old selves and to sin, we shall rise with -our Lord Jesus Christ to everlasting glory. He sprang forth from -the grave filled with joy, triumphing over sin; and so shall we -rise if we are buried with him in penance. And what is the -world's joy compared to the joy of paradise? What care we for a -few years of labor and waiting here, when we think of the -countless ages of the kingdom of heaven! You have heard, -brethren, that St. Peter of Alcantara led a very penitential -life; well, shortly after death he appeared to one of his friends -surrounded with heavenly light and his face beaming with joy, and -he exclaimed: "Oh! happy penance which has gained for me so great -a reward." Brethren, let us do penance while we can, and leave it -to a good God to provide us with happiness, and he will give us -joys which will never fade. -</p> -<hr> - - <h3>Sermon XCVII.</h3> - -<p class="cite"> - <i>That as Christ is risen from the dead<br> - by the glory of the Father,<br> - so we also may walk in newness of life.</i><br> - —Romans vi. 4. -</p> -<p> -The words of the Epistle to-day carry us back to Easter-tide, and -give us a renewal of the lessons of Easter. St. Paul tells us -that as Christ is risen from the dead and dieth no more, so we -also should die indeed to sin, and rise again to newness of life -through Jesus Christ our Lord. And as the Gospel relates how our -Lord miraculously fed the multitudes in the wilderness, the -church to-day seems to speak with especial force to those who -have let the Easter-time go by without fulfilling the precept of -yearly Communion, without seeking that heavenly food without -which our souls must surely die of starvation. -<span class="pagenum"><a id="Page_327">{327}</a></span> -To you and to all sinners the church appeals to-day, bidding them -at least now to rise from the death of sin and walk in newness of -life. -</p> -<p> -The circumstances attending our Lord's resurrection teach us how -we, too, should rise from the dead. An angel descended from -heaven, and a mighty earthquake shook the holy sepulchre. And so -the grace of God descends into our hearts, moving us to penance, -and as with an earthquake our hearts must tremble with the fear -of God and true sorrow for our sins. And then as the angel rolled -away the stone from the mouth of the tomb, so divine grace will -assist us in removing every obstacle in the way of our -repentance—the slowness and dulness of our minds and wills, our -spiritual sloth, the false shame that may keep us back from a -good confession. Arise, and, God's grace urging you, make one -mighty effort, and the stone will speedily be rolled away. -</p> -<p> -Around the grave of our Lord stood the watch of Roman soldiers, -guarding the seal that had been set upon the stone. Satan, -perhaps, has set his seal upon your heart, and the devils watch -around it for fear you should break loose from their bondage. But -if you are determined to rise from the death of sin they will be -as powerless to hinder you as the Roman soldiers were to prevent -the resurrection of Jesus. When he rose from the dead he left -behind him the grave-clothes and linen bandages with which his -body had been bound. And this teaches us that we should leave -behind us our evil habits and inclinations, and no longer remain -slaves to our passions. Lazarus could not walk freely after his -resurrection until he had been freed from his grave-clothes. -<span class="pagenum"><a id="Page_328">{328}</a></span> -<i>Your</i> grave-clothes are the habits of sin you have -contracted, the cravings, of your sensual appetites, the love of -sin that lingers in your hearts. Cast off these thongs that bind -your souls, that you may walk freely in newness of life. When the -women came to seek the body of Jesus the angel said to them: "Why -seek you the living among the dead? He is not here, but is -risen." If, risen from the death of sin, Satan should again seek -to gain possession of you; if your former bad companions should -try to bring you back to your old ways; if the voice of passion -should strongly lure you to leave the path of right, you can -answer: "Why seek you the living among the dead? My soul is not -here; but is risen—risen from the dead. It dieth no more; death -hath no more dominion over it." Crucify, then, my dear brethren, -the old man within you, that the body of sin may be destroyed, -and that you may serve sin no longer. "Let not sin reign in your -mortal bodies, so as to obey the lusts thereof," but "reckon -yourselves to be dead indeed unto sin, but alive to God, in -Christ Jesus our Lord." As our Lord had compassion upon those who -listened to his words, and fed them with the loaves and fishes, -so will he also have mercy upon you, if you hearken to his voice -now calling you to penance, and will feed you with his own most -precious Body and Blood. -</p> -<hr> - -<span class="pagenum"><a id="Page_329">{329}</a></span> - - <h2>Seventh Sunday after Pentecost.</h2> - -<p class="citet"> - Epistle.<br> - <i>Romans vi.</i> 19-23. -</p> -<p class="cite"> - Brethren:<br> - I speak a human thing, because of the infirmity of your flesh. - For as you have yielded your members to serve uncleanness and - iniquity, unto iniquity; so now yield your members to serve - justice, unto sanctification. For when you were the servants of - sin, you were free from justice. What fruit therefore had you - then in those things, of which you are now ashamed? For the end - of them is death. But now being made free from sin, and become - servants to God, you have your fruit unto sanctification, and - the end everlasting life. For the wages of sin is death: but - the grace of God, everlasting life in Christ Jesus our Lord. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew vii.</i> 15-21. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: Beware of false prophets, who come - to you in the clothing of sheep, but inwardly they are ravenous - wolves. By their fruits you shall know them. Do men gather - grapes of thorns, or figs of thistles? Even so every good tree - yieldeth good fruit, and the bad tree bad fruit. A good tree - cannot yield bad fruit, neither can a bad tree yield good - fruit. Every tree that yieldeth not good fruit, shall be cut - down, and shall be cast into the fire. Wherefore by their - fruits you shall know them. Not every man that saith to me, - Lord, Lord, shall enter into the kingdom of heaven: but he that - doeth the will of my Father who is in heaven, he shall enter - into the kingdom of heaven. -</p> -<hr> - -<span class="pagenum"><a id="Page_330">{330}</a></span> - - <h3>Sermon XCVIII.</h3> - -<p class="cite"> - <i>Beware of false prophets,<br> - who come to you in the clothing of sheep,<br> - but inwardly they are ravenous wolves.</i><br> - —St. Matthew vii. 15. -</p> -<p> -A prophet is a teacher, and a teacher who assumes to have more -than ordinary knowledge. He is one who claims to speak from -authority, and demands a hearing on the score of his being -inspired directly by the all-wise God, or as being commissioned -to speak in the name of God. When such true teachers speak to us -we are bound, of course, to listen to them, to receive their -words with humility and obey them implicitly. -</p> -<p> -It is the way of God with men. We are taught all we know. Now, if -all teachers were true teachers, all men would believe alike and -there would be no error in the world. But because there have been -and are many false teachers, there are many false religions and -innumerable lies of all kinds which thousands believe to be -truths. For one to be sure, therefore, that what he believes is -true, he must not be simply content with the fact that <i>he</i> -sincerely believes it, but he must know that his teacher is a -true teacher. -</p> -<p> -Those who are not Catholics wonder how it is that we feel so -certain of the truths of our faith. Their wonder would cease if -they were to become Catholics, as it does happen with all -converts; for then they would know, as we know, <i>how it feels -to be sure of one's teacher</i>. That is our inestimable -privilege and inexpressible joy—that we know our teacher is -true, and that a false teacher is instantly detected, no matter -how carefully and cunningly he has put on his sheep's clothing. -The disguise is never thick enough to hide the wolf's teeth and -claws. -</p> -<span class="pagenum"><a id="Page_331">{331}</a></span> -<p> -I do not say that a Catholic may not be deceived and be misled by -these wolves in sheep's clothings else our Lord would not have -told us to beware of such, and the history of all heresies proves -that many can be deceived by them. But that is their fault. They -go out of the fold where all is light and clear, and where a wolf -is found out in a moment, and they wander about in places and in -company where there is no light of divine faith. To tell the -truth, the false teacher finds his victims already misled and -enticed away by their own passions and pride. He finds they have -already begun to believe a lie, and he has only to encourage them -in it. What do I mean by wandering outside the fold? I mean -imitating the talk and following the example of those whose -principles are false; who say: "Religion is a matter of choice"; -"It does not matter what a man believes so long as he is good"; -"Education is the business of the state"; "Religion has nothing -to do with science"; and also immoral principles such as these: -"A man cannot help his nature"; "A young man is expected to sow -his wild oats"; "We are in the world and must go with it," and -such like. -</p> -<p> -When a Catholic talks that way he is fair game for the first -false teacher that comes along. -</p> -<p> -Then one wanders outside the fold and is caught by the wolves -when he ventures into forbidden secret societies. These wolves -have got the sheep's clothing of charity and brotherly love on. -It is a wonder that there can be found Catholics silly enough not -to feel the wolf's claw the first time they are taught the -secret-society grip. -<span class="pagenum"><a id="Page_332">{332}</a></span> -"Charity and brotherly love" forsooth! They had better say, "We -swear to love ourselves, and to look out for number one," for -this is what all the twaddle of these secret brotherhoods amounts -to. Avoid them. Their leaders are false teachers, their -principles are false, and their association is dangerous to both -faith and morals. -</p> -<p> -Beware of the false newspaper prophet. Everybody reads the -newspapers, and too many, alas! think they have the right to read -any newspaper that is printed. That is what the false newspaper -prophet says when he offers for sale his filthy, licentious, and -lying sheet. Beware of him! His talk is corrupting and -demoralizing. -</p> -<p> -Do you wish, dear brethren, to make sure of not being deceived by -these wolves in sheep's clothing? Then obey with humility and -docility the shepherd of the flock. When he cries, "Wolf! wolf!" -then be sure that there is a wolf. Defer to his judgment. -<i>His</i> preaching, you know, is true. Follow that, and not -even the devil himself can deceive you. -</p> -<hr> - - <h3>Sermon XCIX.</h3> - -<p class="cite"> - <i>Every tree is known by its fruit.</i><br> - —St. Luke vi. 44. -</p> -<p> -The great lesson taught us to-day by the offices of the church is -that the Christian life of faith must show itself in good works. -Faith is the foundation, but a building must not stop with the -foundation; more stones must be added continually until it rises -complete in all its parts, according to the plan of the -architect. -<span class="pagenum"><a id="Page_333">{333}</a></span> -So we must not be content with the foundation of faith, but, by -co-operating with the graces God is always giving us, must be -always striving after the model set before us by the Divine -Architect, our Lord Jesus Christ, always adding virtue to virtue, -until at last we shall appear before the God of gods in Sion to -receive the reward of our good deeds. Faith is the root, but the -root must grow into a tree, and put forth not only leaves and -blossoms, not only pious thoughts and fine words, but the fruit -of good deeds, the fruit of a life spent in conformity to the -maxims of our holy faith. -</p> -<p> -Our Lord tells us that a tree is known by its fruit. For there is -no good tree that bringeth forth evil fruit, nor an evil tree -that bringeth forth good fruit. So the earnestness of our faith -will be known by our lives. If we find that our lives correspond -to what our faith teaches us, we may be sure that our faith is -living and not dead. "By their fruits ye shall know them," Alas! -how many who call themselves Catholics make their lives an -argument against the faith in the hands of its enemies, who point -at us the finger of scorn, and loudly proclaim that, by our -Lord's own test, we fail. And then we have the careless and the -lukewarm, who, while they are not an open scandal, yet fall far -short of the test our Lord proposes. In them we see plenty of -leaves, and even blossoms, but the fruit is sadly wanting, or, at -best, is but worm-eaten and rotten through a lack of earnestness -and a pure intention. They, perhaps, will talk about their faith -as though they were the most zealous Catholics in the world; but -if we look into their practice we find it very different from -what their language would lead us to expect. How many, for -instance, are ready enough to defend in argument the doctrine of -the Real Presence who never think of making a visit to the -Blessed Sacrament, nay, who rarely approach the Holy Communion, -and perhaps have not made their Easter-duty! -</p> -<span class="pagenum"><a id="Page_334">{334}</a></span> -<p> -Well, I fear it will always be so. Fine words are cheap and good -resolutions are easily made, but it is another thing to keep -them. But listen to our Lord's warning: "Every tree that yieldeth -not good fruit shall be cut down, and cast into the fire." Our -eternal welfare depends upon our deeds. Our faith alone will not -save us. It is necessary, indeed; for just as the root is to the -tree the source of all its life, so faith is what gives to our -good works their merit before God. But unless it bears the fruit -of good works it is worthless and dead. -</p> -<p> -"Not every one that saith unto me, Lord, Lord, shall enter the -kingdom of heaven: but he that doth the will of my Father who is -in heaven, he shall enter into the kingdom of heaven." That is to -say, not every one who professes the true faith shall be saved, -but those only who shall bring their wills into conformity with -the will of God. It is not enough to acknowledge God as our Lord -and King, if his holy will is not fulfilled in us and by us. If -we would enter into life eternal we must keep the commandments of -God and his church. And we also do the will of God by suffering -it; that is, by enduring with patience all the trials and crosses -he may send us, for these are his holy will for us as much as his -positive precepts. There is often more merit in patiently -suffering than in great deeds that would astound the world. This -is the way to fulfil the prayer so often on our lips: "Thy will -be done on earth as it is in heaven." Strive, then, both in doing -and in suffering, to make real for yourselves this holy petition, -that God may not have to say of you, as he said of the Jews of -old: "This people honoreth me with their lips, but their heart is -far from me." -</p> -<hr> - -<span class="pagenum"><a id="Page_335">{335}</a></span> - - <h3>Sermon C.</h3> - -<p class="cite"> - <i>The wages of sin is death.</i><br> - —Romans vi. 23. -</p> -<p> -This is a truth plain enough to the thoughtful; but there are -some, alas! who think about it only when it is too late. The -wages have not yet become due, and the sinner, thinking only of -his present pleasures, goes on unmindful of that time when the -terrible wages will have to be paid in full. -</p> -<p> -Death, says St. Paul, is the wages. Tell a man that if he goes to -a certain place or performs a certain act the penalty will be -death, and he cannot be persuaded to go to that place or perform -that fatal act. On the other hand, he will do anything to save -himself from such a fate. But the death of which St. Paul speaks -is not to be compared with that of the body, for it is the soul. -The wages of sin is, then, a spiritual death. If we could see -before us in one vast pile a number of bodies corrupted by death, -what a revolting spectacle it would be! But if we could see the -dead souls of so many around us, who seem to be so full of life, -as God beholds them, we should be far more horrified. There are -some who, as they sit in their houses, walk in the streets, are -engaged at work, or even as they are on their knees in church, -have with them only wretched corpses of souls. Who will reap this -terrible wages of sin? We have all sinned, therefore we must all -reap some of its wages. -<span class="pagenum"><a id="Page_336">{336}</a></span> -By the sin of one man "death has passed unto all men, in whom all -have sinned." Death is the most dreadful temporal calamity with -which we are acquainted; yet it is the wages which the whole -human race have to pay for the sin of one. -</p> -<p> -But the penalty of that second death, which is eternal, is the -most terrible wages of sin; and yet our holy faith teaches us -that one mortal sin is enough to cause the instant death of the -soul. But the man who lives in mortal sin abides in death. Every -sin that he commits plunges his soul deeper into the abyss of -death, till at last he receives the full wages of his crimes in -the flames of hell. How shall we escape this terrible penalty? -Our blessed Lord, by his death, received the wages due to us on -account of sin. Through the infinite merits of his death our -souls may be brought to life, if we will truly repent and sin no -more. St. Paul says: "As in Adam all die, so also in Christ all -shall be made alive." But we cannot hope to escape the bitter -wages of sin, unless we cease to sin. If we live in sin, and, as -generally happens to such, die in sin, we shall not be helped by -the death of Christ, but shall receive more bitter wages for our -sins than if Christ had not died for us. We shall then, in -addition to our other crimes, be guilty of the death of our -Blessed Redeemer; for, as St. Paul says: "By our sins we crucify -Jesus Christ afresh." -</p> -<p> -There are, also, wages which have to be paid for sins forgiven. -Though the eternal guilt is remitted, the infinite justice of God -has yet to be satisfied. We shall all of us have to receive the -wages of our forgiven sins in penance and sufferings in this life -and in purgatory till the last farthing has been paid. -<span class="pagenum"><a id="Page_337">{337}</a></span> -This ought to make us fearful about our past sins, and to make us -dread nothing so much as to fall into sin again. The words of the -text, "For the wages of sin is death," should be continually in -our minds when we are tempted to sin, and, knowing the terrible -consequences which must follow every sin, we shall rather endure -any temporal evil than to incur the terrible misfortune of having -offended God. -</p> -<hr> - -<span class="pagenum"><a id="Page_338">{338}</a></span> - - <h2><i>Eighth Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Romans. viii.</i> 12-17. -</p> -<p class="cite"> - Brethren:<br> - We are debtors not to the flesh, to live according to the - flesh. For if you live according to the flesh, you shall die. - But if by the spirit you mortify the deeds of the flesh, you - shall live. For whosoever are led by the spirit of God, they - are the sons of God. For you have not received the spirit of - bondage again in fear: but you have received the spirit of - adoption of sons, whereby we cry, Abba (Father). For the Spirit - himself giveth testimony to our spirit, that we are the sons of - God. And if sons, heirs also: heirs indeed of God, and joint - heirs with Christ. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xvi</i>. 1-9. -</p> -<p class="cite"> - At that time:<br> - Jesus spoke to his disciples this parable: There was a certain - rich man who had a steward: and the same was accused unto him, - that he had wasted his goods. And he called him, and said to - him: What is this I hear of thee? Give an account of thy - stewardship: for now thou canst not be steward. And the steward - said within himself: What shall I do, because my lord taketh - away from me the stewardship? To dig I am not able, to beg I am - ashamed. I know what I will do, that when I shall be put out of - the stewardship, they may receive me into their houses. - Therefore calling together every one of his lord's debtors, he - said to the first: How much dost thou owe my lord? But he said: - A hundred barrels of oil. And he said to him: Take thy bill and - sit down quickly, and write fifty. Then he said to another: And - how much dost thou owe? Who said: A hundred quarters of wheat. - He said to him: Take thy bill and write eighty. -<span class="pagenum"><a id="Page_339">{339}</a></span> - And the lord commended the unjust steward, forasmuch as he had - done wisely: for the children of this world are wiser in their - generation than the children of light. And I say to you: Make - to yourselves friends of the mammon of iniquity, that when you - shall fail they may receive you into everlasting dwellings. -</p> -<hr> - - <h3>Sermon CI.</h3> - -<p class="cite"> - <i>Make to yourselves friends of the mammon of iniquity,<br> - that when you shall fail<br> - they may receive you into everlasting dwellings.</i><br> - —St. Luke xvi. 9. -</p> -<p> -What is this mammon of iniquity of which, or with which (for that -is the true sense of the words), we are to make friends for -ourselves? It is the money or other property that God has given -us to use in this world. We have only to read a few verses more -to see that this is what it means; for when our Lord said -immediately afterwards, "You cannot serve God and Mammon," the -evangelist tells us that "the Pharisees, who were covetous, -laughed at him." -</p> -<p> -It is called the mammon of iniquity or injustice, because it is -the cause of almost all the injustice in the world. -</p> -<p> -We have, then, to make friends for ourselves with the money or -other temporal means which God has entrusted to us. -</p> -<p> -This is what the steward of whom the Gospel tells us did. He was -entrusted by his master with the management of an estate. He was -to take care of it in his master's interest, not in his own, for -it did not belong to him; as we are here to use our property in -God's interest, for he is our Master, and what we have really -belongs to him and not to ourselves. -</p> -<span class="pagenum"><a id="Page_340">{340}</a></span> -<p> -The steward was not faithful to his master; he wasted his goods; -so he was discharged from his office and had to give an account -of his stewardship, as we also shall have to give an account of -ours to our Master when we are discharged from it—that is, when -we come to die. Then he began to think how he could make use of -the means that had been committed to him to provide for himself -in the new state of life upon which he had to enter. He had not -much time to make his arrangements, but he hit upon a very good -plan. In that we do not resemble him, for with all our lifetime -to make our arrangements in, and the certainty that we shall have -some time to be discharged from our stewardship, and give an -account of it before the judgment-seat of God, we too often make -none at all. As our Lord says: "The children of this world are -wiser in their generation than the children of light." -</p> -<p> -The steward, I say, hit on a good plan; and that was to obtain -the favor of his master's debtors by taking something off the -bills which they had to pay, that they might in return contribute -something to his support and save him from the necessity of -working or begging for the remainder of his life. In this way he -made friends for himself with the money which had been committed -to him, in order that these friends might receive him into their -dwellings when he was turned out of his own. -</p> -<p> -This is the part of his conduct which we have to imitate. We have -to imitate the steward by making friends with the means which our -Lord has given us—friends who will be of service to us in the -new life upon which we have so soon to enter, the life which -comes after death. -</p> -<span class="pagenum"><a id="Page_341">{341}</a></span> -<p> -But who are these friends to be? Generally people try to buy the -favor of the rich and the great. But these are not the friends -who are going to be of use to us in the next world. -</p> -<p> -No, the poor, not the rich, are the ones whose friendship will be -of use to us there. In this life they will not help those who -help them, because they cannot; but they will in the next. If you -help them the blessing which they give you is not only a blessing -when you receive it, but it is treasured up for you, long after -you have forgotten it, in God's eternal memory. -</p> -<p> -He is preparing in heaven beautiful and glorious mansions for -these friends of yours, who are also friends of his, to make up -for the miserable ones in which they have lived on earth. There -are others like them which he is preparing for us all. He has -gone to get them ready. "In my Father's house," said our Lord, -"there are many mansions. … I go to prepare a place for you." -</p> -<p> -These mansions are being prepared for you, but whether you enter -into their possession depends very much on how you treat the -poor, to whom they more properly belong. Be charitable, then, to -them, for they have the keys of the homes which you will shortly -have to seek. -</p> -<p> -And in your charity to the poor remember one who is always poor, -at least in this country of ours. I mean God's holy church. She -is a very great beggar, and a very tiresome one, I know—always -asking you for more; it seems as if she would never be satisfied, -and I do not believe she ever will. -<span class="pagenum"><a id="Page_342">{342}</a></span> -But then she is a good friend of yours, and what you give to her -is, like what you give to other poor people, more for your own -good than for hers. For it is chiefly by her help that you are to -reach those everlasting dwellings which our Lord promises to you. -If you did not do anything for her it certainly would be hard for -you to be saved; for it is through her that the means of -salvation come. The more liberal you are to her the more -liberally will those means be given to you; and if you think you -have enough of them, and are quite sure of heaven with what you -have got, certainly that is not the case with everybody; and you -know we ought to love our neighbor as ourselves. -</p> -<p> -These, then, God's poor and his church, are the best friends you -can make with the temporal means that he has given you, for they -are the ones who can provide for you in that eternity which is -coming so soon. Imitate the prudence of the steward, and you will -not only make friends as he did, but you will also please your -Master, which he did not, and obtain from Him who is your best -friend an eternal reward. -</p> -<hr> - - <h3>Sermon CII.</h3> - -<p class="cite"> - <i>Give an account of thy stewardship.</i><br> - —St. Luke xvi. 2. -</p> -<p> -There is nothing said against the ability of this steward. On the -contrary, he gives every evidence of being a shrewd business man. -His investments had probably been prudent, and his debtors -reliable men. The fault for which he is held blamable is -carelessness. He had not kept his accounts squared up. -<span class="pagenum"><a id="Page_343">{343}</a></span> -If the master had waited for the regular time of enquiring into -his accounts, or had given him a little notice of his intention -to do so, he would, in all probability, have found everything in -excellent order, and have praised his steward for his good -management. But he came upon him unawares, when he had many debts -outstanding and his books were in disorder. This, in a business -man, is inexcusable; and whenever we hear of a similar case we -always condemn the unfortunate man, and say, "It served him -right; he should have attended to his business." Little do we -think, indeed, how our own words may some day stand witness -against us. The application of the Gospel is too plain to need -any explanation, but there is one point I would impress upon you -particularly this morning: our carelessness. We are all stewards -of our own souls, and concerning the care we have taken of them, -the use to which we have put the many opportunities of merit, the -investment, as it were, we have made of the innumerable graces -offered us, we shall have to render a strict account, and at what -moment we know not. We know that we have many debts, and that it -would go hard with us if we had to meet them at once; we know -that we have not straightened up our accounts for a long time, -and that everything is in disorder. Yet we go on in the same -careless way day after day and month after month. Sometimes we -get messages and warnings from our Lord; a mission is preached, -we meet with temporal reverses, or we are thrown on a bed of -sickness and think our Lord is about to ask us for the account of -our stewardship, and we make a hurried compromise with our sins, -the best we can do under the circumstances. -<span class="pagenum"><a id="Page_344">{344}</a></span> -But no sooner do we find the account is not really required than -we fall back into the former careless way of conducting the -business of our soul. Indeed, it is strange that women who are -such good housewives, and men who give such careful attention to -the temporal things of this life, are so utterly negligent when -it comes to that which is the most important of all—the business -of their soul. One would think they had no faith. The foolish -excuses they make!—they are too much mixed up with the world to -be pious, they have to attend to their family, and the like. As -though they were not to save their soul in this world; as though -the attending to their soul and the care of their family were two -separate and distinct things! And then, when God, seeing that -prosperity is not good for them, sends them reverses, they -neglect their soul more than ever, and fail to see that if they -had looked after their soul they might have been even better off -in this world's affairs. Take a warning, then, my brethren, from -the lesson of to-day's Gospel; keep the accounts of your soul in -order, for you know not the time when the Master will say: "Give -an account of thy stewardship." And let not those who make their -Easter duty think the lesson does not apply to them, but let not -a single month pass by without rendering an account to God. -</p> -<hr> - - <h3>Sermon CIII.</h3> - -<p class="cite"> - <i>Make to yourselves friends of the mammon of iniquity,<br> - that when you shall fail<br> - they may receive you into everlasting dwellings.</i><br> - —St. Luke xvi. 9. -</p> -<span class="pagenum"><a id="Page_345">{345}</a></span> -<p> -Every Christian knows our Lord does not intend to encourage men -to love that which is entirely worldly. In fact, his caution -often repeated, his most important warning to men, is that they -do not love too much the riches of this world. He even tells us -it is impossible for a rich man to enter the kingdom of heaven -unless God himself keep that man from loving his money and -possessions more than he ought to do. This is what too often -makes riches a mammon of iniquity. The words can also be taken to -mean riches gained by fraud, robbery, or unjust dealing of any -kind. Men of the world will say this is all the words can mean. -God, however, has more to say about it. In his mind these words -include all that a man may gain from motives which are impure and -mean in the sight of God. Now, the duty of every man is to look -at everything as God looks at it. He must find out God's opinion -of what is right or wrong, and make that opinion the law of his -own life. The words "mammon of iniquity" mean, therefore, not -only riches and possessions gained unjustly, but also that honor, -esteem of men, that social position, or that high office gained -by sinful actions or from bad motives. What, then, is a man to do -who has offended God in this way? If he has gotten unjustly money -or property he must restore it, be it much or little. But, one -may say, "I will lose my reputation if I give it back. I shall be -found out." This is not true in most cases. A man can restore -privately. He can see that the one he has wronged gets back again -that which belongs to him. He is not obliged to tell him who took -it from him. If it cannot be done by himself without losing his -good name, let him tell his confessor about it. He will manage it -for him. The priest is ordained and instructed in order to help -him in this as well as in other difficulties. -<span class="pagenum"><a id="Page_346">{346}</a></span> -Moreover, what sort of a good name is that which that man knows -is a false one? If not dead to sincerity of spirit that man must -feel like a hypocrite. He must feel that he is not even the -shadow of an honest man so long as he is called by a name he does -not deserve. He must sometimes long to be again a truly honest -man. Let him restore, and then he will be again an honest man. He -will then have that peace which is more to him than wealth or -honor of this world. At least let him tell the priest about it. -He makes a great mistake who stays away from confession because -he has done wrong. The confessor can help him when he cannot help -himself. He can make it easy for him to do right when it seems -hard. Another will say: "I have taken a little from this one and -a little from that one. I do not know the people I have wronged." -Then give what is gained unjustly to the poor. The law of the -land, as well as God's law, will not permit a man to keep that -which he has gained dishonestly. The one who restores in this -manner adds good works to his act of restitution. He relieves -God's poor; he clothes the naked and feeds the hungry; he gains -the prayers of the poor, whom God has promised to hear always. -These prayers bring blessings on his head, true sorrow for sin -into his soul, and secure for him the grace of a happy death. -Riches of injustice thus used will make friends who will get for -him by their prayers an everlasting habitation in heaven. What -other things are included in the riches of injustice? All that is -valued by pride, ambition, self-love, vanity. All that man loves -in this world because it makes him appear to be above his -fellow-men. The proud, ambitious, selfish, and vain man has -robbed God of the glory and honor due to him alone. -<span class="pagenum"><a id="Page_347">{347}</a></span> -He has worked for himself alone, and forgotten God, except to use -God for his own private benefit. This man will often make bad -confessions and communions in order to appear to be good. But -what riches of injustice has he gained? He has gotten a pleasant -manner, a sweet smile, a habit of talking respectfully to every -one whose praise is pleasing to him, who can bring him custom or -give him a vote for office. These things, good in themselves, are -made bad by the motive in his heart. Let this man change his -motive and all will be right. He must use these same manners and -smiles for God's sake. He must show that respect to every one, -high or low, rich or poor. He must do this for the love of God -and love of all men, for God's sake. This man, also, will then -have gained the prayers of the poor by repairing in this way sins -of pride, ambition, and self-love. He will find he has gained -friends with the riches of injustice who will cause him to be -received into everlasting habitations. -</p> -<hr> - -<span class="pagenum"><a id="Page_348">{348}</a></span> - - <h2><i>Ninth Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - 1 <i>Corinthians x.</i> 6-13. -</p> -<p class="cite"> - Brethren:<br> - We should not covet evil things, as they also coveted. Neither - become ye idolaters, as some of them: as it is written: "The - people sat down to eat and drink, and rose up to play." Neither - let us commit fornication, as some of them committed - fornication, and there fell in one day three and twenty - thousand. Neither let us tempt Christ: as some of them tempted, - and perished by the serpents. Neither do you murmur: as some of - them murmured, and were destroyed by the destroyer. Now all - these things happened to them in figure; and they are written - for our correction, upon whom the ends of the world are come. - Wherefore let him that thinketh himself to stand, take heed - lest he fall. Let no temptation take hold on you, but such as - is human. And God is faithful, who will not suffer you to be - tempted above that which you are able; but will make also with - temptation issue, that you may be able to bear it. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xix.</i> 41-47. -</p> -<p class="cite"> - At that time:<br> - When Jesus drew near Jerusalem, seeing the city, he wept over - it, saying: If thou also hadst known, and that in this thy day, - the things that are for thy peace; but now they are hidden from - thy eyes. For the days shall come upon thee: and thy enemies - shall cast a trench about thee: and compass thee round, and - straiten thee on every side, and beat thee flat to the ground, - and thy children who are in thee; and they shall not leave in - thee a stone upon a stone: because thou hast not known the time - of thy visitation. -<span class="pagenum"><a id="Page_349">{349}</a></span> - And entering into the temple, he began to cast out them that - sold therein, and them that bought, saying to them: It is - written: "My house is the house of prayer"; but you have made - it a den of thieves. And he was teaching daily in the temple. -</p> -<hr> - - <h3>Sermon CIV.</h3> - -<p class="cite"> - <i>My house is the house of prayer.<br> - But you have made it a den of thieves.</i><br> - —St. Luke xix. 46. -</p> -<p> -What made our Lord so severe with these people of whom the Gospel -tells us, who were selling and buying in the temple? He was -usually gentle and mild, not violent, as on this occasion. He was -generally content with reproving what was wrong; here he resorted -to force—that force which no one could resist, and which he -could always have used if he had chosen; by which he could have -destroyed all his enemies in a moment, if he had seen fit to do -so. And he not only made these buyers and sellers leave the house -of God, but he drove them out in confusion, and also, as we read -elsewhere, overturned the tables and chairs which they had used. -</p> -<p> -Well, one reason for his severity probably was that those who -sold were making an unjust profit out of the necessities of those -who bought; for the things which they were selling were such as -had to be offered by the people for the sacrifices of the temple, -and could not well be obtained by them anywhere else. But I think -his principal motive was to impress on his followers, and on us -who were to come after them, a lesson which we are very apt to -forget. He wanted to teach it to us in such a way that we could -not forget it: and therefore he made use of this extraordinary -means. -</p> -<span class="pagenum"><a id="Page_350">{350}</a></span> -<p> -This lesson is contained in the words which he quotes from his -prophet Isaias: "My house is the house of prayer." These words -were true of the temple in which he then was, but they have a -more special reference to the temples in which he now dwells, in -which he dwells continually, which he did not in that temple, -magnificent as it was. -</p> -<p> -You know, or ought to know, what these temples are. They are our -churches, where he is all the time, in his Real Presence, in the -Blessed Sacrament. These are the temples of which that in -Jerusalem was only a figure or type. -</p> -<p> -The church is the place for prayer. That is the lesson for us, -and we were, as I have said, the ones whom he chiefly wanted to -instruct. For prayer—that is, for acts of religion of all -kinds—and for nothing else. It is the place to think of God and -to speak to him, and not to do anything else, innocent though it -be. -</p> -<p> -It is not a place to talk or laugh in. You know that well enough, -and would not, I suppose, laugh or talk; at any rate not much in -church, especially if Mass was being celebrated or if there were -a good many people there. But perhaps that would be because you -would be afraid of what these people would say or think of you; -for there are persons who, sometimes when nobody seems to be -looking, do not scruple to have quite a nice little conversation, -which might just as well be put off till some other time, if, -indeed, there was any need for it at all. -</p> -<span class="pagenum"><a id="Page_351">{351}</a></span> -<p> -The church is not a place to stare around in, or to see what is -going on, except at the altar. And yet there are persons who come -to it, especially if there is to be a wedding or some other event -of general interest, simply for this purpose and for nothing -else. Perhaps they will kneel down a little while for form's -sake; but they did not enter God's house to pray for themselves -or for anybody else, but only to gratify their worldly curiosity -by seeing how people look or behave, and to have something to -talk about, possibly to make fun about afterwards, if not, -indeed, at the time. -</p> -<p> -And that reminds me of another thing. The church is not the place -to see what kind of clothes people have on, or to show off one's -own good clothes. It is a place to be well dressed in, as far as -one's means will properly allow; but that is in order to give -honor to God, not to win it from one another. It is the place to -dress neatly, but not showily; not in such a way as to attract -the eyes of others, and draw their thoughts from those things on -which they should then be employed. -</p> -<p> -And this again suggests something else; that is, that our -thoughts, as well as our words and actions, belong specially to -our Lord when we are in his presence, before his altar. Let us -take particular care about this. If we take care of our thoughts -our words and actions will take care of themselves. -</p> -<p> -And let us remember that when we spend our time in church -unworthily we are stealing something from God. What is this that -we are stealing? It is the time and the honor that he has a right -to expect from us. It is because of these thefts that he can -truly say to us: "My house is the house of prayer; but you have -made it a den of thieves." This seems strong language; but do we -not deserve it if we take from our Lord the little that he claims -as his own? -<span class="pagenum"><a id="Page_352">{352}</a></span> -He may have called those who sold in the temple thieves, because -they were cheating their neighbors; but is it not as bad to cheat -him? Let us, then, be sorry for this cheating of ours, and try to -make restitution in the time that is to come. -</p> -<hr> - - <h3>Sermon CV.</h3> - -<p class="cite"> - <i>God is faithful, who will not suffer you<br> - to be tempted above that which you are able.</i><br> - —1 Corinthians x. 13. -</p> -<p> -Some people seem to think that their sins are principally God's -fault. A great many of you, my dear friends, who are listening to -me now have frequently, I have no doubt, said as much. Of course -you will say, and very rightly too, that such a charge against -the good God is a horrible blasphemy; but, for all that, you have -often been guilty of it. -</p> -<p> -You will, I think, want me to prove this before you will fully -believe it. Well, it is very easy to do so. Have you never, when -you accused yourself of some sin, said that you could not help -it? You got in a passion, for instance, perhaps quite frequently, -and spoke angry words, which of course you were sorry for -afterwards; but you say that at the time you could not help it. -</p> -<p> -What follows, then, if what you say is true? Why, in the first -place, it follows, of course, that it was not your fault that you -sinned; that in fact it was no sin for you at all, for if a -person really cannot help doing a thing he is not to blame for -it. But it was a sin; you acknowledge that; so if it was not your -sin it must have been somebody else's. -<span class="pagenum"><a id="Page_353">{353}</a></span> -And that somebody else must have been Almighty God. He was -answerable for the sin by not giving you the grace to avoid it. -That is what it amounts to when you say that you could not help -committing sin. -</p> -<p> -This horrible blasphemy, which then certainly is implied by the -words, "I could not help it"—this blasphemy, which makes God the -author of sin and responsible for it, is what St. Paul denies in -the words from the Epistle of to-day which I have read to you. He -says: "God is faithful"; he does give you enough grace. "He will -not suffer you to be tempted above that which you are able"; he -will not let you have a temptation so strong that, with the grace -which he gives you, you cannot resist it. -</p> -<p> -There are some things which one cannot help, but sin is not one -of them. If a hot coal falls on one's hand one cannot help -feeling pain from it; and in the same way one cannot help feeling -the fire of temptation with which God is sometimes pleased that -we should be tried. But sin, which is the giving way of the will -to temptation, one can always help. Sin, the giving way to -temptation, is like holding the hot coal in your hand after it -has fallen there. -</p> -<p> -You do not want to hold the coal in your hand; but you do want to -give way to temptation, because there is something pleasant in -that. It is more pleasant to give way than to resist it; if it -were not it would not be a temptation. It relieves your mind to -say that angry word when you are provoked. It is hard often to -resist temptation; that is the amount of it. But it is not -impossible. -</p> -<span class="pagenum"><a id="Page_354">{354}</a></span> -<p> -Never say, then, when you accuse yourself of anything with which -your conscience really reproaches you, that you could not help -it. Do not say it, unless you wish to blaspheme God and throw the -blame of your sin upon him. Remember that he is faithful, and -does not suffer you to be tempted above what you are able; and -say, rather, "It was hard to help it; I was very much tempted, -but I could have resisted, and I am very sorry that I did not." -</p> -<p> -I know that is what you mean very often when you say, "I could -not help it." Say, then, what you mean, for it will help you very -much the next time. It will put you in mind of what you must know -to be the truth—that is, that you could have kept from sin; and -when you are convinced of this you will, if you are in earnest, -use all the means you have to do so. Above all you will see that -one great reason why it was so hard to resist temptation was -that, though you had grace enough to do so, you did not have -enough to make it easy; and you will pray hard to get that -abundant help which God will give to all who continually ask it -from him. -</p> -<hr> - -<span class="pagenum"><a id="Page_355">{355}</a></span> - - <h2><i>Tenth Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - 1 <i>Corinthians xii.</i> 2-11. -</p> -<p class="cite"> - Brethren:<br> - You know that when you were heathens, you went to dumb idols, - according as you were led. Wherefore I give you to understand, - that no man, speaking by the Spirit of God, saith Anathema to - Jesus. And no man can say, The Lord Jesus, but by the Holy - Ghost. Now there are diversities of graces, but the same - Spirit: and there are diversities of ministries, but the same - Lord. And there are diversities of operations, but the same - God, who worketh all in all. But the manifestation of the - Spirit is given to every man unto profit. To one, indeed, by - the Spirit, is given the word of wisdom: to another, the word - of knowledge according to the same Spirit: to another, faith in - the same Spirit; to another, the grace of healing in one - Spirit: to another, the working of miracles: to another, - prophecy: to another, the discerning of spirits: to another, - divers kinds of tongues: to another, interpretation of - speeches: but all these things one and the same Spirit worketh, - dividing to every one according as he will. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xviii.</i> 9-14. -</p> -<p class="cite"> - At that time:<br> - To some who trusted in themselves as just, and despised others, - Jesus spoke this parable: Two men went up into the temple to - pray: the one a Pharisee, and the other a publican. The - Pharisee, standing, prayed thus with himself: O God! I give - thee thanks that I am not as the rest of men, extortioners, - unjust, adulterers, nor such as this publican. I fast twice in - the week: I give tithes of all that I possess. -<span class="pagenum"><a id="Page_356">{356}</a></span> - And the publican, standing afar off, would not so much as lift - up his eyes towards heaven; but struck his breast, saying: O - God! be merciful to me a sinner! I say to you, this man went - down to his house justified rather than the other; because - every one that exalteth himself shall be humbled: and he that - humbleth himself shall be exalted. -</p> -<hr> - - <h3>Sermon CVI.</h3> - -<p class="cite"> - <i>Two men went up into the temple to pray:<br> - the one a Pharisee, and the other a publican.</i><br> - —St. Luke xviii, 10. -</p> -<p> -There are not supposed to be any Pharisees nowadays, and the word -"publican" is getting rather old-fashioned; so perhaps, before -applying this parable to our own times, we had better understand -who the Pharisees and the publicans were. -</p> -<p> -The Pharisees, in our Lord's time, were a very religious class -among the Jews, very strict and correct in their belief, and with -very strict consciences, too—strict, at least, about some -things, particularly about such things as concerned their -reputation for piety. About other matters they were sometimes -rather too easy and charitable—easy and charitable, that is, to -themselves; for it is quite possible that they might have -criticised others for faults not very different from their own, -as when this Pharisee in the Gospel called the poor publican -standing in the corner an extortioner, or robber, as perhaps the -word is better rendered; forgetting, it may be, some little -transactions which, if rightly understood, might have fixed as -bad a name on himself. -</p> -<span class="pagenum"><a id="Page_357">{357}</a></span> -<p> -These publicans, on the other hand, were not in any way a -religious set of people; they did not pretend, like the -Pharisees, to be so, nor were they in point of fact. They were -called publicans because they collected the public taxes; they -were blamed by the people, and with good reason, for extorting -money unjustly from the poor. Their business was really, in those -times, a proximate occasion of sin; this was the reason why St. -Matthew, who was a publican before our Lord called him to be an -apostle, never went back to his business again, as St. Peter did -to his innocent occupation as a fisherman. The publican of this -parable also, no doubt, had either made up his mind to give up -his sinful life or was endeavoring to do so. -</p> -<p> -Both of these men, the Pharisee and the publican, were sinners. -In that they were alike; the difference between them was that the -publican acknowledged that he was a sinner and was trying to -amend his life, while the Pharisee thought that he was perfect, -or that, if he had any faults, they were such as no one could -avoid, and which his Maker would readily overlook, especially in -a person of his exalted piety. -</p> -<p> -Now, I said in the beginning that there were not supposed to be -any Pharisees nowadays: but I think that we shall find that there -are some people of this kind, even among us Christians; and -perhaps, if we go down very deep into our own consciences, we -shall even find that we are Pharisees ourselves. -</p> -<p> -Some of these Pharisees make excellent confessions. They show a -care in their examination of conscience equal to that of the -saints; they have the most accurate knowledge of every fault, and -are willing to go into every detail, if they are permitted to do -so. This delicacy of perception of sin is a quality which -certainly commands our admiration; but there is a circumstance -which prevents this admiration from being quite unlimited. -<span class="pagenum"><a id="Page_358">{358}</a></span> -This circumstance is that the faults which they are so keenly -alive to are not their own. They are those of other people with -whom they live, or of whom they hear through some person of the -same sort of sensitive conscience that they themselves have. -</p> -<p> -The world, in the eyes of these sensitive people, certainly has a -melancholy aspect. Everybody is doing wrong, and nobody is doing -right—nobody, that is, except themselves. They, thank God! are -not so bad. They are innocent sufferers, enduring a continual -martyrdom at the hands of these wicked people who live in the -same house or close by. Their only consolation here below is to -tell their friends how much they suffer, and how much others -suffer, from these sinners. Others, it is true, may deserve it, -but they themselves certainly never have. They wish that they -were dead and out of reach of their persecutors. The most curious -thing is that one of their great causes of annoyance is the way -that other people will carry stories; this is the story that they -spend their lives in carrying. -</p> -<p> -Perhaps you think this picture is overdrawn. I hope it is. And I -do not believe that many people are such thorough Pharisees as -these whom I have described. But there is too much, a great deal -too much, of the Pharisaic spirit about us all. -</p> -<p> -And not nearly enough of the spirit of the publican—of humility, -contrition, and purpose of amendment. How shall we acquire this -spirit By looking into our own conscience, unpleasant as it may -be, and letting those of our neighbors alone. -<span class="pagenum"><a id="Page_359">{359}</a></span> -If we sincerely examine our own hearts we shall not thank God -that we are not like others, but rather pray to him that we may, -before we die, have something like the perfection that many -others have already reached; and ask him, as the publican did, to -have mercy on us sinners—on us poor sinners, who are trying to -be so no more. -</p> -<p> -That is the way, and the only way, that we sinners can get into -the company of the saints; not by fancying ourselves there -already. If we wish, then, to reach that blessed company, let us -start on this way at once, for there is no time to lose. -</p> -<hr> - <h3>Sermon CVII.</h3> - -<p class="cite"> - <i>Every one that exalteth himself shall be humbled;<br> - and he that humbleth himself shall be exulted.</i><br> - —St. Luke xviii. 14. -</p> -<p> -One does not need to be a Christian, my dear brethren, to -understand, as it would seem, the truth of these words of our -Lord. Everybody knows that a man who is all the time praising -himself, or who even shows that he has a pretty good opinion of -himself, loses by it in the opinion of others. He does not even -get as much credit for ability or virtue as he really deserves, -besides being considered as stuck up and conceited, which -everybody feels to be a defect. In fact, a man who is evidently -very proud makes himself ridiculous. -</p> -<p> -And, on the other hand, one who is modest and unassuming -generally is supposed to be more clever than he really is. People -sometimes get a reputation for learning and depth of thought by -simply holding their tongue—so convinced is the world that a -really great man will not make a parade of his greatness. -</p> -<span class="pagenum"><a id="Page_360">{360}</a></span> -<p> -But this lesson of worldly prudence is not the real meaning of -our Saviour's words. He does not wish to show us how to get a -reputation for learning or for anything else. This would be -merely encouraging and helping our vanity and pride. What he -wishes to teach us is humility. He wants us to humble ourselves -really; not to pretend to do so, that we may be more esteemed by -the world. -</p> -<p> -Why, then, if that is the object, does he promise us that if we -humble ourselves we shall be exalted? That, it would seem, could -be no inducement to a man who had real humility. Such a man would -not want to be exalted, you will say. Ah! there is where you are -mistaken. Every humble man, every really good man, does want to -be exalted. The saints, who are the models of humility for us, -wanted it more than any one else in the world. -</p> -<p> -This may sound strange, but it is undoubtedly true. For what is -it to be exalted in the true sense of the word? -</p> -<p> -It is to get near to God, who is the Most High. And the more one -loves God the more does he wish to be near him; so all those who -love God wish to be thus exalted and the saints more than all, -because they love God more than any one else. -</p> -<p> -And this exaltation, which comes from being near to Almighty God, -is what he promises, in these words of the Gospel, to the humble -and refuses to the proud. This was what he gave to the publican -and refused to the Pharisee; for he gave the publican his grace -and his friendship, but the Pharisee failed to receive it on -account of his pride. "This man," says our Lord, "went down to -his house justified rather than the other"—that is, nearer to -God, and therefore more exalted. -</p> -<span class="pagenum"><a id="Page_361">{361}</a></span> -<p> -The humble, then, will be raised into the friendship of God, and -the proud will not. Nor can they come near him in any other way. -He is too high above us for us to come near him except on his own -terms. You cannot get near Almighty God by making the most of -your natural powers, any more than you can get near the stars by -going on the roof of your house. Some people in old times thought -to scale the heavens by building a high tower; but God confounded -their pride, and the tower of Babel is a byword for human folly -and presumption to this day. -</p> -<p> -Let us, then, my dear brethren, not follow their example. Let us -seek truly to be exalted, but in the way that he has appointed, -in the way that his saints have chosen, and especially the way of -Our Blessed Lady, the nearest to him and the humblest of all. -And, in fact, if we really wish for this true exaltation it must -needs be in this way; for if we really wish to be near God it -must be for the love of him; and if we love him we must often -think of him; and if we often think of him we must be humble; for -how can the creature be proud who often thinks of the Creator of -heaven and earth? -</p> -<hr> - <h3>Sermon CVIII.</h3> - - -<p class="cite"> - <i>Every one that exalteth himself shall be humbled;<br> - and he that humbleth himself shall be exalted.</i><br> - —St. Luke xviii. 14. -</p> -<p> -It is a blessed and a happy moment, a sort of turning-point in -life, my brethren, for any one of us when he wakes up to the -conviction that he is nothing extraordinary after all. That is, -if there is such a moment; for sometimes this conviction dawns on -one gradually. -</p> -<span class="pagenum"><a id="Page_362">{362}</a></span> -<p> -Almost every one begins life with the other idea. Not that he has -it himself at the start, but his friends have it for him. Almost -every baby is considered, as you know, to be the finest and most -beautiful one that ever was seen. Perhaps he does not quite come -up afterward to the expectations of his fond parents; but at -least he is remarkable in some way. He is a very clever boy, or a -very good boy, or, at any rate, he could be if he wanted to; he -has got it in him; he is much finer in some respects, perhaps in -a great many, than the common run. He is going to turn out a -great man; he is much more likely to be President of the United -States than any other boy of his age. -</p> -<p> -And by the time he has got to man's estate he has a good deal of -the same opinion himself. He does not like to have it even hinted -that he is at all below par in anything; or if it is plain, even -to himself, that he is, then it is a thing of no consequence, or -he could excel in it if he chose to. The sorest points are of -course those in which his choosing would make no difference. The -less said about these the better. -</p> -<p> -Well, you know all this is what we call pride. Almighty God has -mercifully arranged it so that it is generally knocked out of us -to some extent as we travel on through the world; but still a -good deal of it remains. -</p> -<p> -It is a thing that gives us a great deal of trouble of mind, and -which generally keeps us back a great deal from really excelling -in anything. It is a thing, therefore, which it is good to get -rid of as soon as we can; and of course, therefore, you all want -to know how to do this. I think the Gospel story of to-day throws -some light on this point. -</p> -<span class="pagenum"><a id="Page_363">{363}</a></span> -<p> -The way to do it is the way of the publican, and the way not to -do it is that of the Pharisee. And the way of the publican is -that of common sense, too. -</p> -<p> -What is it? It is lo look at and consider our defects, and not -our strong points. The publican might have talked like the -Pharisee, too. He might have said: "I am a much better fellow -than that old Pharisee. I am a good, hearty, generous soul. I -treat my friends to the best I have got; and if I do cheat -sometimes a little in business I make up for it in charity; and I -don't make a show of the good I do and put on a pretence of -religion like those canting hypocrites." -</p> -<p> -And so he might have gone on to the end of the chapter. But he -didn't. No; he just went off in a corner all by himself and said: -"O God! be merciful to me a sinner." He did not think about his -virtues, but about his sins; and when he asked the Lord to be -merciful to him he meant that he wanted to amend his life, and -was going to do it with the help of God, and imitate the -Pharisee, whom he really thought better than himself; for you see -he did not think of the sins of the Pharisee, but of his virtues. -</p> -<p> -I say that his way was of common sense. It is the way we all -follow when at work on anything except ourselves. We look at the -defects in our work, and not its excellences; and if we have very -good sense it seems to us pretty much all defects. -</p> -<p> -Humility, then, after all, is only common sense. And I think you -ought to see pretty well one reason at least why, as our Lord -says, he that exalteth himself shall be humbled, and he that -humbleth himself exalted. -<span class="pagenum"><a id="Page_364">{364}</a></span> -The one who exalts himself, who stops to look at his virtues, is -all the time running down, and losing even the little virtue that -he admires; while he that really humbles himself is constantly -getting better. So humility is necessary for progress. It is so -in the things of this world even, and much more so in our -spiritual affairs. -</p> -<hr> - -<span class="pagenum"><a id="Page_365">{365}</a></span> - - <h2><i>Eleventh Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - 1 <i>Corinthians xv.</i> 1-10. -</p> -<p class="cite"> - Brethren:<br> - I make known unto you the gospel which I preached to you, which - also you have received, and wherein you stand: by which also - you are saved, if you hold fast after what manner I preached to - you, unless you have believed in vain. For I delivered to you - first of all, which I also received: how that Christ died for - our sins, according to the Scriptures: and that he was buried, - and that he rose again the third day, according to the - Scriptures: and that he was seen by Cephas, and after that by - the eleven. Then was he seen by more than five hundred brethren - at once, of whom many remain until this present, and some are - fallen asleep. After that he was seen by James, then by all the - apostles. And last of all, he was seen also by me, as by one - born out of due time. For I am the least of the apostles, who - am not worthy to be called an apostle, because I persecuted the - church of God. But by the grace of God I am what I am: and his - grace in me hath not been void. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Mark vii.</i> 31-37. -</p> -<p class="cite"> - At that time:<br> - Jesus going out of the borders of Tyre, came by Sidon to the - sea of Galilee, through the midst of the territories of - Decapolis. And they bring to him one that was deaf and dumb; - and they besought him to lay his hand upon him. And taking him - aside from the multitude, he put his fingers into his ears, and - spitting, he touched his tongue: and looking up to heaven, he - groaned, and said to him: Ephpheta, which is, Be opened. And - immediately his ears were opened, and the string of his tongue - was loosed, and he spoke right. And he charged them that they - should tell no man. -<span class="pagenum"><a id="Page_366">{366}</a></span> - But the more he charged them so much the more a great deal did - they publish it. And so much the more did they wonder, saying: - He hath done all things well; he hath made both the deaf to - hear, and the dumb to speak. -</p> -<hr> - - <h3>Sermon CIX.</h3> - -<p class="cite"> - <i>He hath made both the deaf to hear,<br> - and the dumb to speak.</i><br> - —St. Mark vii. 37. -</p> -<p> -Our Saviour, in his ministry on earth, no doubt cured a great -many deaf and dumb people. The story of this particular cure has -been preserved for us on account of the peculiar and significant -way in which he performed it. The memory of it is renewed every -time that a child is baptized in the Catholic Church. -</p> -<p> -In the ceremonies of baptism the priest, who represents our Lord -in this as in all other sacraments, touches the nostrils and the -ears of the infant or adult with his thumb moistened with the -saliva of his mouth, saying this same word, "Ephpheta"—that is, -"Be opened." -</p> -<p> -Now, the child or grown person who is brought to baptism is not, -as a general thing, deaf or destitute of any of the senses, and -the priest does not, in performing this ceremony, work what we -should commonly call a miracle, as our Lord did in the cure of -this deaf and dumb man. But in baptism what we may call a -miracle, because it is so wonderful, though so common, is worked; -or rather not one miracle but many. One of them—the one -represented by this action of the priest, and also by that of our -Saviour in the Gospel—is the opening of the spiritual senses by -the words which come from the mouth of God. -</p> -<span class="pagenum"><a id="Page_367">{367}</a></span> -<p> -This opening of the spiritual senses is a much greater blessing -than the opening of the bodily ears. But, unfortunately, most of -us who are baptized do not preserve this great grace. As we grow -up, instead of seeing and hearing better and better all the time -with our spiritual eyes and ears, as we do with our bodily ones, -we are too apt to lose the use of them altogether. They get -covered over and choked up with the dust of this world; and, -after a while, though having eyes we do not see, and having ears -we do not hear. -</p> -<p> -So there are a great many deaf and dumb people besides those who -are commonly called so. These deaf and dumb people, however, -often talk a good deal, and hear, as it would seem, pretty much -everything that is to be heard. But there is only a very little -of all the immense amount of talk that comes from their mouths -that is of any use to themselves or to their neighbors, and that -which they happen to hear that might be of use to them seems to -go in at one ear and out at the other. -</p> -<p> -What is it that the spiritual ear ought to hear? It is the voice -of God. The Holy Ghost is all the time speaking to us, either by -his own inspirations in our hearts, by our guardian angels, by -the voice of the clergy who preach with his authority and in his -name, by good books, or by some other means. But we do not listen -to his voice; we do not let it reach the ears of our soul, though -it may those of our body; and so those ears of the soul, from -want of practice, get so deaf that they cannot hear it, though it -sound ever so plainly. -</p> -<span class="pagenum"><a id="Page_368">{368}</a></span> -<p> -And so, becoming deaf, we become dumb also. You know that is -always the way. When a person cannot hear at all he is apt to -forget how to speak. This is the case with people who become deaf -to God's voice. First they do not try to hear it, either because -they are careless, or because they do not want to; they stifle -his inspirations; they never think of such a thing as reading a -spiritual book, and if they listen to sermons it is only to -criticise the preacher, not to hear the word of God, which they -could find in any Catholic sermon, if they chose. And so, not -hearing his voice, their spirit loses its tongue; they forget to -pray to him, or, if they do pray, it is only with the lips and -not with the heart; they forget to say anything for him or about -him to their neighbor; and, worst perhaps of all, they forget to -go to confession. That is where their tongues are specially tied. -Sometimes they even imagine that if they should go to confession -they would have nothing to tell. -</p> -<p> -To be spiritually deaf and dumb is a great deal worse than to -have no bodily senses at all. A man may live without those senses -just as with them; but when he is spiritually deaf and dumb, it -means that his soul is dead. If, then, you are in this state, or -falling into it, rouse yourself while there is time, and beg of -our Lord to open your ears that you may hear his voice plainly, -for it will not speak to you much more; and to loose your tongue, -that it may give glory to his name before you die. -</p> -<hr> - -<span class="pagenum"><a id="Page_369">{369}</a></span> - - <h3>Sermon CX.</h3> - -<p class="cite"> - <i>He hath made both the deaf to hear,<br> - and the dumb to speak.</i><br> - —St. Mark vii. 37. -</p> -<p> -There are a good many people, my dear brethren, who are afflicted -with a deafness and dumbness a great deal worse than that of the -poor man whose cure is recorded in to-day's Gospel. You all know -several such people, I think; perhaps you are acquainted with -quite a number; it may be even that you are such yourselves. The -trouble with the poor man whom our Lord cured was only in his -body; the trouble with these people of whom I speak is in their -souls. He was deaf and dumb corporally; they are deaf and dumb -spiritually. Who are these unfortunate people? They are those who -are in the state of mortal sin; who are living day after day in -that state, and have been, perhaps, for years. Their souls are -deaf; for God is calling to them continually to repent, and they -refuse to hear him. Their souls are dumb; for they have had for a -long time a confession to make, and that confession is not yet -made. -</p> -<p> -As I said just now, you all know such people. They are easily -known. They are the people who let Easter after Easter go by -without approaching the sacraments. Their life may be evidently -bad; or perhaps, on the other hand, it may seem to be pretty -good. They go, it may be, quite regularly to Mass, and observe -some of the other laws of the church. But there is one which they -neglect, and that is the one which shows their true character. -That is the precept of the yearly confession. -<span class="pagenum"><a id="Page_370">{370}</a></span> -When it comes to that either they are honest enough to say: "I -cannot make up [my] mind to give up my sins, so it will be no use -for me to go to confession," or they are dishonest enough to make -some wretched excuse, such as: "I have too much reverence for the -sacraments to receive them without due preparation, and I have -not time to prepare," or, "I am sure I don't know what I would -have to say to the priest; I can't think what you people are -bothering him for all the time." -</p> -<p> -My dear brethren, people that make excuses of this kind are like -ostriches. These birds, it is said, when pursued, hide their -heads in the sand to avoid being seen, leaving their whole bodies -exposed. Excuses like these never deceived anybody yet, and never -will. Everybody knows that if a man refuses to go to his -confession when the church requires him to do so, the reason is -that he is living in a way that his conscience reproaches him -for, and that he does not choose to live in any other way. -Everybody knows that if a man's conscience is really clear he -will be very willing to go to the priest and tell him so; and -everybody knows that everybody has time to prepare. -</p> -<p> -No, the fact is that these Christians who live in the state of -sin and neglect of their duties are, if not already quite deaf -and dumb spiritually, at least rapidly becoming so. Every day the -voice of the Holy Ghost is sounding more and more faintly in -their ears; every day, instead of bringing them nearer to a good -confession, puts them farther away from it. Every day the cure of -their spiritual deafness and dumbness is getting more and more -difficult, and needing more of a miracle of God's grace to -accomplish it. They are like travellers who lie down to rest in -the Alpine snows and wake only in the next world. -</p> -<span class="pagenum"><a id="Page_371">{371}</a></span> -<p> -If any of you, my dear brethren in Christ, who are now here and -listen to my voice, which is another call from him to you, are in -this fearful state, or are falling into it, may he work that -miracle and bring you back to your senses! But whether he is to -work it or not depends very much upon yourself. Rouse yourself, -then, and ask him to do so while you are yet able. -</p> -<p> -For a time is coming, and that soon, but too late for you, when -he will make you hear and speak indeed, whether you will or no; -when the thunders of his eternal judgment shall sound in your -ears, and when you will have to confess your sins, not to one man -in secret, but before all men and all the angels and saints; and -not with the hope of forgiveness, but with the certainty of -condemnation. God grant that you may save your soul before that -dreadful day, and be able to say with thankfulness, not with -terror and despair: "He hath made both the deaf to hear and the -dumb to speak." -</p> -<hr> - - <h3>Sermon CXI.</h3> - -<p class="cite"> - <i>And taking him aside from the multitude.</i><br> - —St. Mark vii. 33. -</p> -<p> -I suppose there is no trouble more common to people in the -practice of their religion, whether they are particularly pious -or not, than distractions at prayer. One's thoughts, perhaps, are -pretty well under control while employed in the usual duties of -the day; but as soon as the time comes to get on one's knees -before God, away go the thoughts over everything under the sun -except the words which are in the prayer-book. -<span class="pagenum"><a id="Page_372">{372}</a></span> -It really is quite discouraging sometimes; it appears as if our -Lord did not want to speak to us or to have us speak to him. -</p> -<p> -But we know that this is not so. How, then, shall we account for -our not hearing his voice, and not being able to say anything -worth his hearing, when we set out to pray? How is it that we are -so deaf and dumb in his presence? -</p> -<p> -There are various reasons, no doubt, my brethren, but there is -one common to almost all people living in the world; and I think -it was this which our Saviour wished to suggest to us when he -took the deaf and dumb man aside from the multitude, as we read -in to-day's Gospel, before he would work his cure. -</p> -<p> -He could have cured the man where he was; but he took him aside -from the multitude, he got him away from the crowd in which he -was, to show us, as it seems to me, that we cannot be cured of -our spiritual deafness and dumbness, that we shall never be able -to hear God or to speak to him as we should, till we, too, come -out of the crowd. -</p> -<p> -This living all the time in a crowd is really the most common and -most fatal obstacle to prayer, at least with those who are really -trying to serve God. It is not always that there are so very many -people around us; we may make a crowd, a multitude for ourselves -out of a very few. The crowd is not so much one of people as of -ideas coming from the people and things which we meet with in our -daily life. We talk too much; we look around and notice things -too much; we read the papers too much—too much for our profit in -any way, but especially for acquiring the spirit of prayer. -</p> -<span class="pagenum"><a id="Page_373">{373}</a></span> -<p> -What wonder is it that it is so hard to pray, and that there are -so many distractions? One kneels down at the end of the day and -tries to say some evening prayers. There is not a single thought -in his or her head like those which are in the prayer-book. And -why not? Because there is no room for any. The poor head is -packed full of all sorts of other ones coming from the events of -the past day or week. All the people one has seen, all the -foolish things they have said, the gossip they have retailed, -even the clothes they have worn, or perhaps the stories or squibs -and the useless and trifling news one has seen in the paper, take -up the mind; there is a multitude of reflections and echoes from -the sights and sounds of the day, which hide the face of God and -drown his voice. It is in vain to say that one cannot help it. Of -course one cannot separate one's self from these things -altogether. Those who live a life of prayer in the most secluded -convent, even the hermits of the desert, have sources of -distraction around them and in their past lives. But what is the -need of having so many of them? Why not hear less talk and -gossip, see fewer people and things, read less useless trash, -cultivate silence a little more, and make a little solitude -within ourselves, even when we cannot have it outside? If we will -not do this, if we will distract ourselves needlessly out of the -time of prayer, what wonder if we are distracted in it? -</p> -<span class="pagenum"><a id="Page_374">{374}</a></span> -<p> -Come out of the multitude, then—the multitude of people that -surround you, and of unnecessary thoughts, words, and actions, -and see if your spiritual deafness and dumbness will not get -better. You will hear a good deal from God, and be able to say a -good deal to him that seems impossible now, if you will get a -little away from this crowd, and from the noise it makes. -</p> -<hr> - -<span class="pagenum"><a id="Page_375">{375}</a></span> - - <h2><i>Twelfth Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - 2 <i>Corinthians iii.</i> 4-9. -</p> -<p class="cite"> - Brethren:<br> - Such confidence we have, through Christ towards God. Not that - we are sufficient to think anything of ourselves as of - ourselves; but our sufficiency is from God. Who also hath made - us fit ministers of the new testament, not in the letter, but - in the Spirit. For the letter killeth; but the Spirit giveth - life. Now if the ministration of death, engraven with letters - upon stones, was glorious, so that the children of Israel could - not steadfastly behold the face of Moses, for the glory of his - countenance, which is done away: how shall not the ministration - of the Spirit be rather in glory? For if the ministration of - condemnation be glory, much more the ministration of justice - aboundeth in glory. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke x.</i> 23-37. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: Blessed are the eyes that see the - things which you see. For I say to you that many prophets and - kings have desired to see the things that you see, and have not - seen them: and to hear the things that you hear, and have not - heard them. And behold a certain lawyer stood up, tempting him, - and saying: Master, what must I do to possess eternal life? But - he said to him: What is written in the law? how readest thou? - He answering, said: "Thou shalt love the Lord thy God with thy - whole heart, and with thy whole soul, and with all thy - strength, and with all thy mind: and thy neighbor as thyself." - And he said to him: Thou hast answered right: this do, and thou - shalt live. But he, willing to justify himself, said to Jesus: - And who is my neighbor? -<span class="pagenum"><a id="Page_376">{376}</a></span> - And Jesus answering, said: A certain man went down from - Jerusalem to Jericho, and fell among robbers, who also stripped - him, and having wounded him, went away, leaving him half dead. - And it happened that a certain priest went down the same way, - and seeing him, he passed by. In like manner also a Levite, - when he was near the place and saw him, passed by. But a - certain Samaritan being on his journey came near him; and - seeing him was moved with compassion. And going up to him, - bound up his wounds, pouring in oil and wine: and setting him - upon his own beast, brought him to an inn, and took care of - him. And the next day he took out two pence, and gave to the - host, and said: Take care of him: and whatsoever thou shalt - spend over and above, I at my return will repay thee. Which of - these three in thy opinion was neighbor to him that fell among - the robbers? But he said: He that showed mercy to him. And - Jesus said to him: Go and do thou in like manner. -</p> -<hr> - - <h3>Sermon CXII.</h3> - -<p class="cite"> - <i>Which of these three in thy opinion<br> - was neighbor to him that fell among the robbers?<br> - But he said: He that showed mercy to him.<br> - And Jesus said to him:<br> - Go and do thou in like manner.</i><br> - —St. Luke x. 36, 37. -</p> -<p> -You would not think it a compliment if one should say that you -were a bad neighbor, for that would mean that you were -quarrelsome and tale-bearing, that you kept late and noisy hours, -that you beat the neighbors' children; perhaps that you would -steal something, if you got the chance. So none of us would like -to be called a bad neighbor. But let us see how good a neighbor -we are, using our Blessed Lord's words read to-day as a text. -</p> -<span class="pagenum"><a id="Page_377">{377}</a></span> -<p> -As we pass along the road of life here and there we see a -neighbor lying half dead. He is stricken down with sickness; his -body tormented with racking pains, burning with fever, and -perhaps deserted by all—not one left to give him a drink of cold -water. What kind of a neighbor are we to this poor brother of -ours? When we hear him moan and cry, and ask for a bite of -nourishing food, for a little money to buy some medicine, does -our heart soften towards him, do we kindly assist him, or do we -pass on as if we saw him not, hard of heart like the degraded -Jewish priest or the self-sufficient Levite? -</p> -<p> -And we come across many a poor creature who has fallen among the -worst kind of thieves—viz., those who have stripped him of his -good name. Alas! you are often forced to stand by and see and -hear your neighbor deprived of his reputation by scandal-mongers. -How do you act in that case? Does your heart burn with sympathy -for him? Do you raise your voice in his defence? Do you correct -your children when they engage in such talk? Do you turn out of -your house those notorious backbiters and tale-bearers of your -neighborhood when they begin their poisonous gossip? If you act -in this way you are a good neighbor, a good Samaritan to an -outraged and dying brother. But if you fail in this—if you hold -your peace when you could say a good word of praise or excuse; if -you permit those subject to you to talk ill of others; if you let -your house be made a gossip-shop—then, by your silence and your -consent, you are like the priest and Levite of this day's Gospel. -And if you join in backbiting, why you are worse yet; you are -yourself a robber of your neighbors dearest possession, his good -name. -</p> -<span class="pagenum"><a id="Page_378">{378}</a></span> -<p> -But O my brethren! what lot so sad as that of the poor wretch who -has fallen into the clutches of Satan and his devils, who has -been robbed of God's very grace, his soul killed by mortal sin? -The ways of life are full of such poor sufferers. Oh! what pity -have you for the poor sinner? What prayers do you offer to God -for the conversion of the sinner? What warnings and exhortations -do you give him, especially if he be dear to you by ties of -blood? What example do you set him? I fear that some of us -despise the poor sinner, and feel quite too holy to seek him out, -to invite him to hear a sermon, to ask him to come and get the -pledge, to try and get him into good company. -</p> -<p> -Brethren, may God give us grace to be good Samaritans; to have a -tender heart and a generous hand for Christ's poor and sick and -outcast; to have a charitable word for the saving of our -neighbor's good name; and, above all, to be always ready to bind -up the spiritual wounds of the sinner by our prayers and example, -and to pour healing oil upon them by our exhortations! -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXIII.</h3> - -<p> -There are two opposite faults to both of which almost everybody -is more or less inclined. The first of these is meddling with -other people's business; the second is shirking one's own. -</p> -<p> -It is rather the second of these than the first which is rebuked -in the Gospel of to-day, in the persons of the priest and the -Levite who went by without helping the poor wounded man. -</p> -<span class="pagenum"><a id="Page_379">{379}</a></span> -<p> -Now, in the first place, let me explain what I mean by shirking -one's own business or duties. It is not simply leaving them -undone and expecting that they will remain so; but it is putting -off what one ought to do one's self on to somebody else, and -expecting somebody else to do it for you. So it is, you see, just -the opposite of meddling, which is trying to do somebody else's -duty for him when he would prefer to do it himself. -</p> -<p> -Now, this shirking was just what the priest and Levite were -guilty of. I do not suppose that our Lord meant to describe them -as really hard-hearted men, willing to let the poor man die -rather than help him; but they said to themselves, "Oh! this is -not my business particularly; there are plenty of other people -passing along this road all the time, and I am a little hurried -now. I have got a deal to attend to, and there will be somebody -coming this way before long. Five minutes or so will not make -much difference; and perhaps there is not so much the matter with -the man after all. It may be his own fault. Very likely he has -been drinking. At any rate, he has got no special claim on me." -</p> -<p> -This is a very natural state of mind for a person to get into, -and how common it is, in such a case as this, we can see from the -common proverb that "everybody's business is nobody's business." -</p> -<p> -There are very many good works that really are everybody's -business, that everybody ought to do something towards at least, -but which are in great danger of not being done at all on account -of this habit of shirking which is so common. And the ones which -are most in this danger are those of the kind of which this -Gospel gives us an example; that is, works of charity toward our -neighbor. -<span class="pagenum"><a id="Page_380">{380}</a></span> -People say to themselves, just as the priest and Levite did: "Oh! -there are plenty of other people that can attend to this matter a -great deal better and easier than I can. I am sure it will be -done somehow or other. Such things always are attended to. I -don't feel specially called on to help in it." -</p> -<p> -Well, this might be all very good, if those people did really -help in some things generously, and the case before them was one -of no very urgent need. Of course we cannot contribute to -everything. But the difficulty is that too often we find them -shirking, not occasionally, but all the time. If a poor man comes -to the door, or a collection is taken for the poor in the church, -they say to themselves: "The St. Vincent de Paul Society can look -out for those things; I am sure they must have money enough. I -shall do my duty if I put a few pennies in the poor-box now and -then." If contributions are called for in times of famine or -pestilence, they say: "There is plenty coming in to supply all -that is wanted; I can see that by the papers. They can get along -very well without me." And so it goes all the way through. They -do not give anything to anybody or do anything for anybody—that -is, nothing to speak of—without getting a return for it. They -will go to picnics, fairs, or amusements for a charitable object; -but when it comes to doing anything simply for the love of their -neighbor, that is left for somebody else. -</p> -<p> -Let us all, then, my brethren, examine ourselves on this point, -and resolve to amend and to do our fair share of the work of -charity, which is everybody's business; and not, like the priest -and the Levite, pass it on to the next man who comes along. -</p> -<hr> - -<span class="pagenum"><a id="Page_381">{381}</a></span> - - <h3>Sermon CXIV.</h3> - -<p class="cite"> - <i>But he, willing to justify himself,<br> - said to Jesus: And who is my neighbor?</i><br> - —St. Luke x. 29. -</p> -<p> -The lawyer of whom the Gospel tells us to-day, my brethren, seems -to have wanted to be excused from loving everybody, and to find -out just how far the circle of his affections must be extended; -or, at least, to get our Lord's opinion on that point. The -question which he asked was something like that of St. Peter when -he enquired how often he must forgive his brother; though I -hardly think the lawyer was as much in earnest as the great -Prince of the Apostles to know the answer. -</p> -<p> -Well, our Saviour, as you see, did not answer the question -directly, but told a story which is, or should be, familiar to -all of you: the story of the good Samaritan. He made the -Samaritan give his judgment on the point, and then approved that -judgment. -</p> -<p> -"Which of these three," he asked of the lawyer after telling him -the story, "was neighbor to him that fell among the robbers?" -That is, "Which of the three seems to have considered the poor -fellow to be his neighbor?" "The Samaritan," replied the lawyer, -of course, "because he showed love for him." "Very well, then," -said our Lord, "adopt his opinion, for it is the right one. Go -and do thou in like manner." -</p> -<p> -And yet what reason had the Samaritan to consider this man to be -his neighbor? He must naturally have supposed him to be a Jew, -finding him so near to Jerusalem; and the Samaritans had no very -neighborly feeling toward the Jews. -<span class="pagenum"><a id="Page_382">{382}</a></span> -The Samaritans and Jews were, in fact, very much like cats and -dogs to each other. You may read in the chapter of the Gospel -just preceding this how the inhabitants of a certain place in -Samaria would not let our Lord into it, simply because he seemed -to be going to Jerusalem; and in another of the towns of the -Samaritans a woman thought it strange that our Lord, being a Jew, -should even presume to ask her for a drink of water. And though -this was a good Samaritan who was passing over that road between -Jerusalem and Jericho, still he must have had some of the -feelings of his people. -</p> -<p> -The reason why the good Samaritan considered the man his neighbor -is, then, plain enough. If he regarded a Jew as his neighbor it -was because he regarded every one as such. That was the judgment -of his which our Divine Lord approved. Let there be no limit to -your charity. Love every one; that is the meaning of his command, -just as he told St. Peter to forgive any number of times. -</p> -<p> -But how few there are who obey this law of his! Some only care -for their relations or acquaintances, and regard the rest of the -world with the most supreme indifference. Others, on the -contrary, live in a perpetual quarrel with almost every one whom -they know, though very willing to be friendly with strangers. -Others stop at the limit of their own nation or race; a man who -is so unfortunate as to speak a foreign language or have a skin -somewhat darkly colored is quite beyond the reach of their -benevolence. -</p> -<span class="pagenum"><a id="Page_383">{383}</a></span> -<p> -It is plain enough that this is all wrong. If we would be like -our Lord, and do as he commands, we must get over all these -feelings. Above all, we must sink for ever out of sight those -hateful standing quarrels which are more after the devil's own -heart than anything else which he finds in this world; we must -drop at once all that humbug about not wishing any harm to Mr. -and Mrs. So-and-so, but being never going to speak to them again. -It is not enough to wish no harm to any one; we must wish good to -every one, and try to do every one all the good that comes in our -way; make up our minds to feel kindly to every one, and to show -every one that we are willing and anxious to act as we feel. Of -course there must be degrees in affection; we are not required to -love every one as much as a father or mother, or a son or a -daughter; but that no one must be excluded from it; that we must -have a positive love for all; that it will not do even to pass by -with indifference a single one of our brethren, however seemingly -estranged from us—this is the lesson taught us by the parable of -the priest, the Levite, and the good Samaritan. -</p> -<hr> - -<span class="pagenum"><a id="Page_384">{384}</a></span> - - <h2><i>Thirteenth Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Galatians iii.</i> 16-22. -</p> -<p class="cite"> - Brethren:<br> - To Abraham were the promises made, and to his seed. He saith - not, "And to his seeds," as of many; but as of one, "And to thy - seed," who is Christ. Now this I say, that the testament which - was confirmed by God, the law which was made after four hundred - and thirty years, doth not disannul, to make the promise of no - effect. For if the inheritance be of the law, it is no more of - promise. But God gave it to Abraham by promise. Why then was - the law? It was set because of transgressions, until the seed - should come, to whom he made the promise, being ordained by - angels in the hand of a mediator. Now, a mediator is not of - one: but God is one. Was the law then against the promises of - God? God forbid. For if there had been a law given which could - give life, verily justice should have been by the law. But the - Scripture hath concluded all under sin, that the promise by the - faith of Jesus Christ might be given to them that believe. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xvii.</i> 11-19. -</p> -<p class="cite"> - At that time:<br> - As Jesus was going to Jerusalem, he passed through the midst of - Samaria in Galilee. And as he entered into a certain town, - there met him ten men that were lepers, who stood afar off: and - lifted up their voice, saying: Jesus, master, have mercy on us. - And when he saw them, he said: Go, show yourselves to the - priests. And it came to pass that, as they went, they were - cleansed. -<span class="pagenum"><a id="Page_385">{385}</a></span> - And one of them, when he saw that he was cleansed, went back, - with a loud voice glorifying God; and he fell on his face, - before his feet, giving thanks: and this was a Samaritan. And - Jesus answering, said; Were there not ten made clean? and where - are the nine? There is no one found to return and give glory to - God, but this stranger. And he said to him: Arise, go thy way, - for thy faith hath made thee whole. -</p> -<hr> - - <h3>Sermon CXV.</h3> - -<p class="cite"> - <i>And as he entered into a certain town,<br> - there met him ten men that were lepers,<br> - who stood afar off.</i><br> - —St. Luke xvii. 12. -</p> -<p> -The leprosy is a most foul and loathsome disease which attacks -the skin and sometimes spreads itself over almost the entire -surface of the body. This pestilential disorder, besides the -intense suffering it must cause, renders its victim an object of -disgust and aversion to those around him. It seems to have been -very prevalent in the East in former times, and during the middle -ages it was quite common in Europe, where it was brought by the -Crusaders returning from the wars carried on for the possession -of the Holy Land. A man infected with leprosy was looked upon by -the state as dead, and hence the disease was called civil death. -The leper was cut off from all intercourse with his fellows, and -compelled to live alone or in the company of other lepers. -Leprosy, therefore, subjected a man to the most galling sort of -exile, since it forced him to part from home and friends, and to -tear asunder every tie which binds the heart of man to this earth -and to his fellow-men. -</p> -<p> -The holy Fathers have always regarded leprosy as a strong figure -of sin. Sin spreads itself over the soul as leprosy does over the -body, tainting and corrupting it, rendering it disgusting in the -sight of its Maker, and forcing him to separate it from himself -and the company of his angels and saints. -<span class="pagenum"><a id="Page_386">{386}</a></span> -Sin, too, forces the soul into exile from God, its true home, and -severs all those endearing attachments which cluster round the -thought of home. In this sense all mortal sin is a spiritual -leprosy; but the one sin which deserves the name above all others -is the sin of impurity, because it defiles body and soul alike, -and is more infectious even than the ancient leprosy of the East. -Impurity not only reproduces its pestilential self, but has, -besides, the sickening power of engendering a horde of other -frightful maladies distinct from, and only less disgusting than, -itself. And yet, alas! impurity is now, as it was in the days of -Noe, the crying sin of the world; a sin that is foreign to no -class of society, to no order of civilization; a sin that each -individual has to take constant and wearisome precautions -against, if he would not be infected by its virus, which seems to -permeate the very air we breathe, and lurk unseen in the meat and -drink we take for the support of life. -</p> -<p> -St. Clement of Alexandria calls impurity the metropolis of vices, -by reason, doubtless, of the numberless other vices which are -born of it and make their home around it. This leprosy of the -soul, impurity, is worse than any leprosy of the body, inasmuch -as the death of the soul is an infinitely greater evil than that -of the body. -</p> -<p> -God has at times allowed some of his saints to experience -something of the foulness which the sin of impurity inflicts on -the soul of the one who commits it. So it was with St. Euthymius -and St. Catherine of Siena, who discovered impure persons by the -stench which emanated from their presence. -<span class="pagenum"><a id="Page_387">{387}</a></span> -It were well, perhaps, if all innocent persons possessed this -rare gift of some of God's saints, for they might then easily -avoid contracting from others the foul leprosy of impurity. No -one, indeed, can look for a grace so extraordinary, but every one -who has charge of others, especially of the young, should take -every means suggested by wisdom and experience to preserve them -from contact with persons already infected with this vile -pestilence. A brief conversation with one badly tainted with the -leprosy of impurity is oftentimes enough to implant its seeds in -young and innocent hearts; and once the seeds are planted, they -are hardly, if ever, entirely uprooted. -</p> -<p> -Leprosy not only attacked persons, but was found also in garments -and in houses. So it is with the contagion of impurity, which not -only watches its victim from the muddy eye of the libertine, but -hides itself also in the folds of the lascivious dress, by which -it is scattered abroad, and clings like some noxious vapor to the -walls of houses where wanton deeds are done and loose language -spoken. From all such persons, and things, and places keep the -young and the innocent afar off. Let us remember that those only -who love cleanness of heart shall have the King of heaven for -their friend; and as we know from Holy Scripture that we cannot -be chaste unless God gives us power to be so, let us ask him -fervently and frequently for this most royal of all royal gifts, -the gift of purity. Let us put aside all pride of heart, which, -more than anything else, would provoke Almighty God to leave us -to our own weakness and folly. Impurity is the lewd daughter of -pride, while humility is the chaste mother of purity. -</p> -<span class="pagenum"><a id="Page_388">{388}</a></span> -<p> -Finally, brethren, let us all listen to the exhortation of St. -Paul, and walk in the love of Christ, and let not fornication and -uncleanness be so much as named among us; nor obscenity, nor -foolish talking, nor scurrility, but rather giving of thanks -(Ephesians. v. 5-6). -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXVI.</h3> - -<p class="cite"> - <i>And it came to pass,<br> - as they went, they were cleansed.</i><br> - —St. Luke xvii. 14. -</p> -<p> -You will find people who go to the sacraments pretty regularly -sometimes giving rather a strange excuse when they have been away -longer than usual. They will say, "My mind was upset," or "I had -a falling out with my neighbor"; and they seem to think that, of -course it was out of the question to go to confession till their -minds got right side up again, or till they were thoroughly at -peace with themselves and all the world. -</p> -<p> -And you will find people who do not go to the sacraments -regularly, who, in fact, have not been for a long time, and who -make a similar excuse for staying away—that is, that they are -not in good dispositions to receive absolution. These people also -think that they should not go to confession till in some way or -another they have got in good dispositions. -</p> -<p> -It is natural enough, perhaps, that both these kinds of people -should think as they do. They want, of course, to make a really -good confession. They would not like to receive absolution -feeling just as they do now; so they put it off till some time -when their dispositions will be improved; but they make a great -mistake, and lose a great deal of time by doing so. -</p> -<span class="pagenum"><a id="Page_389">{389}</a></span> -<p> -The mistake which they make is in not understanding that the -preparation for confession which they could make with their -present dispositions is the best way for getting them into better -ones. -</p> -<p> -They might learn a salutary lesson from the Gospel of to-day. You -will have noticed, if you have listened to it carefully, that the -poor men whom our Lord cured were simply told by him to go and -show themselves to the priests, and that they set off, with the -defilement of the leprosy still upon them, to obey his commands. -They might very well have excused themselves by saying that they -were not fit to go before the priests; and it would have been -very true that they wore not. For, according to the law of the -Jews, it was only lepers who had already been cured who were to -show themselves to the priests; just as now it is only sinners -who are penitent who can ask for absolution. The priests of the -Old Law could not cure the leprosy, any more than those of the -New Law can absolve a sinner before he repents. -</p> -<p> -But, nevertheless, they went, though it seemed to be of no use -for them to go. And what happened to them on the road? Why, it -happened, as the Gospel tells us, that as they went they were -made clean. -</p> -<p> -Now, this, as I have said, has a lesson and a meaning for such as -now are laboring under any spiritual disease or disorder, be it -small or great, which is keeping them from the sacraments. The -remedy for them, as for these men of whose cure we read in this -Gospel, is to set out to show themselves to the priests; that is, -to prepare themselves for confession. If they do they also will -be cured on the way. -</p> -<span class="pagenum"><a id="Page_390">{390}</a></span> -<p> -I will venture to say that if those Catholics throughout the -world who now feel themselves in any way indisposed for -absolution would go to a church at the next opportunity, kneel -down by a confessional, say a few prayers in earnest, examine -their consciences, and then go in when their turn should -come—and these are surely things that any one can do—far the -greater part of them would be in good dispositions for absolution -before it was time for the priest to give it. Some time, perhaps -when they were on the way to the church, perhaps when they were -kneeling and trying to prepare themselves, perhaps not till they -were telling their sins or receiving the priest's advice, but -some time or other the affection to sin or the temptation which -now disturbs the peace of their souls would be taken away. -</p> -<p> -Why, then, not try such a simple remedy? If you really want to -recover the health of your soul set out to make your confession, -to show yourself to the priest, whether you feel it or not. If -you will believe me, depend on it, it shall also be true for you -that your faith shall make you whole. -</p> -<hr> - - <h3>Sermon CXVII.</h3> - -<p class="cite"> - <i>Were not ten made clean?<br> - and where are the nine?</i><br> - —St. Luke xvii. 17. -</p> -<p> -How often, my brethren, has our Lord been obliged to ask this -question and to make this reproach! Times there have been when -your souls were suffering from the leprosy of sin, times when the -sight of your defilement, the pangs of a guilty conscience, -roused you to a sense of your unhappy state, and you have raised -your voice and cried out, "Jesus, Master, have mercy on me." -<span class="pagenum"><a id="Page_391">{391}</a></span> -And he, who is goodness and compassion, has looked upon you, and -bid you show yourself to the priest, and you have been healed. -But have you followed the example of the one grateful leper—have -you gone back to thank him? Have you prostrated yourself before -him, mindful of the greatness of the favor, and in word and deed, -by fervent prayer, by humility, by a new life, shown your -gratitude? Or have you, like the nine, gone your way, thankful -indeed, but with a momentary, imperfect, unspoken gratitude, -because the greatness of the benefit was not dwelt upon? -</p> -<p> -This ingratitude, which is so common, this forgetfulness, cannot -be put before you too strongly or too often. At the coming of -Jesus, during a mission or a jubilee, many call out to him to -cleanse them; they go to confession and Communion, and for a time -are healed of their leprosy. But because they so quickly go their -way; because in the bustle of the world they neglect to come back -to thank Jesus, their Master and Healer; because they do not -separate themselves from and avoid infected persons and places, -their old companions, their old haunt of drinking, the occasions -of sin whatever they may be, therefore it is that the old malady -returns. And as Jesus looks out on the few who come to his feet, -to the Holy Communion, he is forced to exclaim in sorrow: "Were -not ten made clean? where are the nine?" Alas! that we should so -often wound that sensitive, loving Heart, that we should be so -remiss in giving a return of thanks, that we should check the -divine goodness and turn its very favors into a cause of our own -condemnation at the great day of reckoning! -</p> -<span class="pagenum"><a id="Page_392">{392}</a></span> -<p> -Ingratitude has always been considered, and deservedly, the worst -of vices; it touches us more keenly than any other wrong or -injury, it moves us with a sense of anger, sorrow, and aversion -peculiar to itself, because it is an abuse or a forgetfulness of -that which is highest and best in us—our love, and the effects -of our love, our kindness. Yet God's benefits are innumerable, -his love is infinite, his honor unspeakable, his power almighty. -Many who call themselves Christians can find no time to thank him -for the blessings of each day; many, whom he has healed from sin, -go their way in forgetfulness; even those who do try to make some -return, who do keep themselves in his grace and frequent the -church and the sacraments, are often niggardly and ungenerous in -their efforts. Does his grace move them to some sacrifice of -their pride, their convenience, or their means? The kind word, -the charitable act come, but oh! so slowly; the poor are -dismissed with a trifling alms, the church-collector is an -unwelcome visitor. Yet it is by these things we show our -gratitude. Let us remember, brethren, that as God is infinitely -bountiful himself, so he in turn loves a generous giver, and that -his benefits bear a proportion to our return of thanks in words -and in actions. -</p> -<hr> - -<span class="pagenum"><a id="Page_393">{393}</a></span> - - <h2><i>Fourteenth Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Galatians v.</i> 16-24. -</p> -<p class="cite"> - Brethren:<br> - I say then, walk in the spirit, and you shall not fulfil the - lusts of the flesh. For the flesh lusteth against the spirit: - and the spirit against the flesh; for these are contrary one to - another: so that you do not the things that you would. But if - you are led by the spirit, you are not under the law. Now the - works of the flesh are manifest, which are, fornication, - uncleanness, immodesty, luxury, idolatry, witchcraft, enmities, - contentions, emulations, wrath, quarrels, dissensions, sects, - envy, murders, drunkenness, revellings, and such like. Of the - which I foretell you, as I have foretold to you, that they who - do such things shall not obtain the kingdom of God. But the - fruit of the spirit is charity, joy, peace, patience, - benignity, goodness, longanimity, mildness, faith, modesty, - continency, chastity. Against such there is no law. And they - that are Christ's, have crucified their flesh with the vices - and concupiscences. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew vi.</i> 24-33. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: No man can serve two masters. For - either he will hate the one, and love the other: or he will - hold to the one, and despise the other. You cannot serve God - and Mammon. Therefore I say to you, be not solicitous for your - life, what you shall eat, nor for your body, what you shall put - on. Is not the life more than the food, and the body more than - the raiment? Behold the fowls of the air, for they sow not, - neither do they reap, nor gather into barns: and your heavenly - Father feedeth them. Are not you of much more value than they? -<span class="pagenum"><a id="Page_394">{394}</a></span> - And which of you by thinking can add to his stature one cubit? - And for raiment why are you solicitous? Consider the lilies of - the field how they grow: they labor not, neither do they spin. - And yet I say to you, that not even Solomon in all his glory - was arrayed as one of these. Now if God so clothe the grass of - the field, which to-day is, and to-morrow is cast into the - oven: how much more you, ye of little faith? Be not solicitous - therefore, saying: What shall we eat, or what shall we drink, - or wherewith shall we be clothed? For after all these things do - the heathen seek. For your Father knoweth that you have need of - all these things. Seek ye, therefore, first the kingdom of God - and his justice, and all these things shall be added unto you. -</p> -<hr> - - <h3>Sermon CXVIII.</h3> - -<p class="cite"> - <i>No man can serve two masters.</i><br> - —St. Matthew vi. 24. -</p> -<p> -Who is your master? Perhaps you think you are your own master. -You may say, "I am a free man in a free country." But think a -moment. Is your soul really free? Surely not; for you cannot -hinder your thoughts from running backward and forward. Sometimes -you think of the past in spite of yourself; you enjoy its sinful -pleasures over again in your memory, or you again suffer pain at -the bare recollection of past sorrows and trials. Nor can you -hinder your soul from rushing into the future. You dream of -success; you enjoy in anticipation the pleasures of gratified -ambition. Now, why does your soul thus cling to the dead past; -why does it strive to fly to the unborn future? Because your soul -is a servant. And who is its master? Pleasure. Yes, and pleasure -is so powerful a master that we obey and serve even its -remembrance, its shadow. Indeed, I might say that we are slaves -of pleasure rather than servants. -</p> -<span class="pagenum"><a id="Page_395">{395}</a></span> -<p> -But this master takes different shapes. Sometimes he calls -himself Fashion. Very many otherwise intelligent persons are -servants of Fashion. Did you ever spend an hour looking at the -drives in Central Park on a pleasant afternoon? There you can see -men and women whirled along in carriages fit for kings to ride -in, drawn by horses worth thousands of dollars—beasts whose -trappings are fastened with gold-plated buckles—and coachmen and -footmen dressed in showy livery. And why is all this parade? -Because those who ride out in that style are servants. The name -of their master and lord is Fashion; he demands all this -extravagance of them, and they obey him. Follow them home, and -you will see them again at his service, spending many thousand -dollars in adorning their houses with the costliest furniture and -decking their bodies, for Fashion's sake, with rich silks and -gold: everything offered up on the altar of Fashion, though the -poor of Christ are starving all around them. -</p> -<p> -And many of the poor are servants. Who is the master of the poor? -He is a devil, and his name is Drink. This devil of Drink must -have a good share of a poor man's wages of a Saturday night. And -as soon as a poor man loses work and loses courage this devil of -Drink comes and whispers in his ear: "Be my servant and I will -make you happy." And by this lie he entices the poor fellow into -one of his dens, and there he makes him drunk, and from the -bar-room he sends him home to be a scandal to his little -children, and may be to beat his wretched wife. -<span class="pagenum"><a id="Page_396">{396}</a></span> -Others this master sends from that liquor-store to steal, and so -to prison and hopeless ruin; others he sends to brothels; many a -one he afflicts with frightful diseases and sudden accidents, and -so brings them to hell. Sometimes, too, this demon of Drink -gathers his slaves together into a mob to murder and plunder, and -then to be shot down by soldiers. O brethren! is it not strange -that any one should be a servant of this devil. Drink? Yet he has -countless slaves, and not only among the poor but in every -station in life. -</p> -<p> -But the strangest thing of all is that the foolish servants of -sin and Satan fancy that they can at the same time be servants of -Almighty God. They call themselves by Christ's name—Christians. -They go to his church now and then: and although they have served -Mammon all their days, they yet hope to enjoy God and his -happiness for all eternity. Hence Jesus Christ in to-day's Gospel -cries out in warning: "<i>You cannot serve two masters</i>." -Hence in another place he says: "<i>Amen, amen I say unto you, -that whosoever committeth sin is the servant of sin</i>." So we -have got to choose. We must be either servants of God or servants -of Mammon; we cannot be both at once. -</p> -<p> -Therefore, brethren, instead of giving our time, and money, and -health, and heart, and soul to sinful pleasures, to lust and -intemperance, and fashion and avarice—all cruel tyrants—let us -have the good sense to enter the service of our blessed Lord -Jesus Christ, the Lord and Master who made us, and who redeemed -us, and who will judge us; whose yoke is sweet and whose burden -is light; whose servants are innocent and happy in this life, and -who shall enter with him into everlasting dwellings in the -kingdom of heaven. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_397">{397}</a></span> - - <h3>Sermon CXIX.</h3> - -<p class="cite"> - <i>The works of the flesh are manifest…<br> - Of the which I foretell you,<br> - as I have foretold to you,<br> - that they who do such things<br> - shall not obtain the kingdom of God.</i><br> - —Galatians v. 19, 21. -</p> -<p> -The works of the flesh—that is, the various ways in which the -desires of the flesh can be gratified—have always been the chief -obstacles presented by the world to our salvation. This was -specially the case in St. Paul's day, when a corrupt and sensual -civilization had been attained which placed the happiness of man -in bodily pleasure. And it is also specially the case now more -than at any other time since then; for a similar so-called -civilization is the boast of the present age, in which the -desires and appetites of the body are exalted above those of the -soul. -</p> -<p> -But the temptations of this modern age are more concealed than -those of the former one; and on that account they are more -dangerous to Christians than those of the time of St. Paul were. -Satan has, we may say, learned wisdom by experience. At the -present day, instead of shocking us by sins like these of the -pagans, which could only repel and disgust those who had even the -weakest love of God, he has learned to seduce the faithful by the -gradual introduction of amusements and pleasures having the name -of being innocent, making them worse and worse as the moral sense -of those who engage in them, or who witness them, becomes more -and more blunted. -</p> -<span class="pagenum"><a id="Page_398">{398}</a></span> -<p> -A prominent example of such amusements is to be found in the -dances which have become fashionable in the last few years. There -can be no question at all that, had they been suddenly presented -to our eyes not very long ago, every one, without hesitation, -would have pronounced them sinful, and no one would have engaged -in them who professed to have a delicate conscience; whereas now -it is equally certain that very many people who are careful, and -even scrupulous, profess to see no harm in these dangerous -recreations. -</p> -<p> -Let me not be understood to mean that dancing is in itself -condemned by the law of God. There is no other harm in it, if it -be done in a proper way, than the danger of excess and waste of -time to which any amusement is liable. Nor is there any more harm -in two people dancing together than in eight standing up in a -set; and the particular measure of the music is a matter of no -consequence. The harm is in the improper positions assumed in -what are called round dances, and which have been lately brought -into almost all others. These mutual positions of the parties, -these embraces—for that they simply are—are in themselves -evidently contrary to modesty and decency. It seems as if no one -would have to stop, even a moment, to see and acknowledge this. A -very plain proof of it, however, should it be needed, is that -every person pretending to be respectable would blush to be -detected in such positions on any other occasion, unless united -to the other party by very near relationship or marriage. -</p> -<p> -And let no one say that fashion justifies them. If it did it -could justify every other indecency or impropriety. Neither -fashion nor anything else can justify what is in itself wrong. -<span class="pagenum"><a id="Page_399">{399}</a></span> -Nor is it true that they are not noticed or cared for by those -who indulge in them; that they are indulged in only because the -dance happens to be so arranged. That may be true for some -persons; but there is, unfortunately, very little doubt that many -only dance on account of these positions, and would not care -about learning or practising this amusement were it not for the -opportunity offered by it for them. This is a good enough straw -to show which way the wind blows. -</p> -<p> -The plain state of the case is this: To many these dances are, as -one would expect, a remote, or even a proximate, occasion of sin, -at least in thought, and sometimes in word and action. To many -more they are a sensual excitement bordering on impurity. To -many, it is true, they are simply an amusement; but this is due -to the force of habit, aided by the grace of God, not to the -natural state of the case. But for all they are paving the -way—in fact, they have already done so—to things which are more -plainly wrong; in fact, they themselves are becoming worse and -worse all the time. -</p> -<p> -One of the works of the flesh of which St. Paul speaks in this -Epistle is immodesty. Take away the veil of concealment which the -gradual introduction of this sensuous practice has put over your -eyes, and see if it does not deserve that name. Do not defend -yourselves by saying that some confessors allow it. They only -allow it because they are afraid of keeping you altogether away -from the sacraments; and they do not wish to do that, if in any -way they can satisfy themselves that you have even the most -imperfect dispositions with which you can be allowed to receive -them. But it is better to be on the safe side. -<span class="pagenum"><a id="Page_400">{400}</a></span> -There is no confessor who would not far rather that you should -abandon this dangerous pastime, that you should cease to set this -bad example. There is not one who would not be much consoled -should you do so. I beg you, then, to give them that consolation. -Give up these dances for God's sake, and for the sake of the -salvation of your own soul and those of others. Give them up, and -you will receive an abundant reward of grace in this world, and -of glory in that which is to come. -</p> -<hr> - - <h3>Sermon CXX.</h3> - -<p class="cite"> - <i>No man can serve two masters.</i><br> - —St. Matthew vi. 24. -</p> -<p> -It is perhaps a little strange, my dear brethren, and not much of -a compliment on the part of Christians to the wisdom of Him whose -disciples they profess to be, that so great a part of them should -spend their lives in trying to do what he so solemnly declares to -be impossible. It is curious that so many, so very many, of them -should never have made up their minds which shall be their -master. Almighty God or the devil, but should be hopefully trying -to serve both. -</p> -<p> -Some there are—nay, many, if you take their absolute number—who -have truly gone over, once for all and in real dead earnest, to -God's side. They keep up a constant battle with temptation; if by -weakness and surprise they fall for a moment, they pick -themselves up again instantly by a sincere repentance and -confession, and begin the fight again. They live in the grace and -friendship of their Creator, and they are willing not only to be -his friends but to be known as such; they are not ashamed to be -pious, but would be very much ashamed to be anything else. -</p> -<span class="pagenum"><a id="Page_401">{401}</a></span> -<p> -On the other hand, there are not a few who were put on God's side -by baptism, but have gone over entirely to the camp of his enemy; -who have sold themselves body and soul to the devil. These -wretched traitors have denied their faith, and now perhaps even -blaspheme or ridicule it; they give free rein to their favorite -vices, whatever they may be; they have abandoned prayer, and have -openly and even boastingly taken the road which leads to hell. -You all know of such. In these days of apostasy many of you have -such among your acquaintance. They have got Satan's mark on their -foreheads, and they do not care to conceal it. -</p> -<p> -But there is a very common kind of Christian who does not answer -to either of these descriptions or belong to either of these -parties, but is trying to get the advantages of both—to serve -both masters, God and the devil, and get paid by both. He fulfils -part of the divine law; he goes to Mass, sometimes at least; -perhaps he does not eat meat on Friday; and now and then, it may -be once a year, or on the occasion of a mission or jubilee, he -puts in an appearance at a confessional and tells about the sins -he has committed. He goes to Holy Communion, and seems to come -over really and entirely to God's side. Well, perhaps he does -come over, for a little while at least, a few days or weeks; but -the chances are very great that he never really means to quit the -other side for ever; or, it may be, at all. In his mind impure -thoughts, words, and actions, drunkenness, and the pleasures of -the devil generally, are a kind of necessity of life; he has no -idea of really quitting them at once and for ever. His idea is to -make a sort of a compromise with God; to do his "duty," as he -calls it—that is, to keep in what he imagines to be the state of -grace for a few hours or days now and then, and afterward go on -as before. -<span class="pagenum"><a id="Page_402">{402}</a></span> -He wants to serve the devil during life, and yet be acknowledged -as God's servant at the end; in short, he tries to be the servant -of two masters. -</p> -<p> -Are there not many of you here, my friends, who have lived in -this way all your lives, and mean to all the rest of the time -that God spares you in this world? There are even many who have -this intention on whose tongues the traces of his Body and Blood -are yet fresh. How do I know? Because they are not resisting -temptation; because they have not left the occasions of sin; -because, instead of calling on God continually in prayer, they go -on wantonly blaspheming his holy name; because the immodest jest -is ready to come at any moment to their lips; because, instead of -showing dislike to impiety in others, they acquiesce in it and -applaud it; because, in short, they have not even begun the -battle by which alone they can be saved. -</p> -<p> -Brethren, this is not the way to live; this is not the way to -prepare to die. If you will not be God's servants during life, -the devil will claim you at the hour of your death, and get you, -too, in spite of the last sacraments which you may receive. "Ha!" -he will say to you, "you tried to serve two masters, did you? -What a fool you were! You were mine all along. You tried to give -God a share of your heart; know now, since you would not know it -before, that he will not take less than the whole." -</p> -<hr> - -<span class="pagenum"><a id="Page_403">{403}</a></span> - - <h2><i>Fifteenth Sunday after Pentecost.</i></h2> - - -<p class="citeT"> - Epistle.<br> - <i>Galatians v.</i> 25; <i>vi.</i> 10. -</p> -<p class="cite"> - Brethren:<br> - If we live in the Spirit, let us also walk in the Spirit. Let - us not become desirous of vainglory, provoking one another, - envying one another. And if a man can be overtaken in any - fault, you, who are spiritual, instruct such a one in the - spirit of mildness, considering thyself, lest thou also be - tempted. Bear ye one another's burdens, and so shall you fulfil - the law of Christ. For if any man think himself to be - something, whereas he is nothing, he deceiveth himself. But let - every one prove his own work, and so he shall have glory in - himself only, and not in another. For every one shall bear his - own burden. And let him who is instructed in the word - communicate to him that instructeth him, in all good things. Be - not deceived, God is not mocked. For what things a man shall - sow, those also shall he reap. For he that soweth in the flesh, - of the flesh also shall reap corruption. But he that soweth in - the Spirit, of the Spirit shall reap life everlasting. And in - doing good, let us not fail. For in due time we shall reap, not - failing. Therefore, whilst we have time, let us do good to all - men, but especially to those who are of the household of the - faith. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke vii.</i> 11-16. -</p> -<p class="cite"> - At that time:<br> - Jesus went into a city called Nain: and there - went with him his disciples, and a great multitude. And when he - came nigh to the gate of the city, behold a dead man was - carried out, the only son of his mother; and she was a widow: - and much people of the city was with her. And when the Lord saw - her, he had compassion on her, and said to her: Weep not. -<span class="pagenum"><a id="Page_404">{404}</a></span> - And he came near and touched the bier. (And they that carried - it stood still.) And he said: Young man, I say to thee, Arise. - And he that was dead sat up and began to speak. And he - delivered him to his mother. And there came a fear on them all: - and they glorified God, saying: That a great prophet is risen - up among us: and God hath visited his people. -</p> -<hr> - - <h3>Sermon CXXI.</h3> - -<p class="cite"> - <i>Behold a dead man was carried out.</i><br> - —St. Luke vii. 12. -</p> -<p> -The sight which our Lord saw, and which is recorded in to-day's -Gospel, we have often seen. We can scarcely walk a mile or two in -a great city without seeing a dead man carried out. The hearse, -the funeral procession, the pall, the coffin, the sabled -mourners, are all familiar and every-day objects. Again, we read -of death every day. We find in the newspapers, the hospital -reports, and so forth, death in a thousand shapes. We see that -death waits for us at every corner of the street, that it lurks -in the river, hovers in the atmosphere, hides in our very bodies, -is concealed even in our pleasures. Again and again we have heard -the beating of its heavy wings and seen the clutch of its clammy -fingers—sometimes in our own houses, sometimes in our -neighbors', sometimes on the sea, sometimes on land, sometimes in -the busy street, sometimes in the silent chamber. -</p> -<p> -Strange to say, however, although nothing is better known than -death, nothing is more forgotten. We hear people saying every -day, "How shall we live?" but seldom do they ever think of -adding, "and how shall we die?" -</p> -<span class="pagenum"><a id="Page_405">{405}</a></span> -<p> -My brethren, every one of you here this morning <i>must</i> die. -</p> -<p> -There will come an hour when your heart will cease to beat, when -you will close your eyes and fold your hands in death, and when, -like the dead man in the Gospel, you will "be carried out." -</p> -<p> -O brethren! how are you preparing for that supreme moment? -</p> -<p> -Are you ready <i>now</i>, at this moment, to die? If you are not -you ought to be. Let us, then, see how we should prepare -ourselves. -</p> -<p> -Above all things you should never forget death. When you see -other men die, when you read of death, when you see the priest in -black vestments, and hear the sweet tones of the choristers -chanting the solemn requiem, then you should say to yourselves, -"It may be my turn next." -</p> -<p> -Keep death always before your eyes; then when it comes you will -not shrink from its touch. Again, keep your conscience clear, and -make every confession and Communion as if it were to be your -last. How many have come to their duties on Saturday and Sunday, -and on Monday have departed for ever from this world! -</p> -<p> -The earth, dearly beloved, is a vast field, and Death with his -sharp scythe toils in it every day. Blade after blade, flower -after flower, tender plant and fragrant herb, fall beneath his -sweeping blows every hour, every second. You may now be as the -grass that is the most distant from the steel: there may be acres -upon acres between you and the severing blade, but the strong, -patient mower is nearing you slowly but surely. Listen! listen! -and you will catch the sharp hiss of his scythe and hear the -murmur of the falling grass. Oh! then be ready, with girded loins -and burning lamp. Be ready, for you know not when death shall -come. Be ready, with clear conscience and well-cared for soul, -for the last great hour. -</p> -<span class="pagenum"><a id="Page_406">{406}</a></span> -<p> -Lastly, pray to St. Joseph that you may obtain the grace of a -happy death. Go to his altar; kneel at his feet and say, "dear -spouse of our Lady and foster-father of Jesus Christ! obtain for -me to die, as thou didst, in the arms of Jesus and Mary, and to -remain with them and thee in the paradise of God." -</p> -<p> -Beloved, death is nearing, death is coming. Oh! then, I beseech -you, neglect not these words of warning and advice. "Here we have -not an abiding city, but seek one to come," even the heavenly -Jerusalem, the City of God, which shines above. The gate of that -city is a good and Christian death. God grant, then, that through -that blessed portal we all may pass, lest we be left cold and -shivering in the black night of the outer darkness! -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXXII.</h3> - -<p class="cite"> - <i>If we live in the spirit,<br> - let us also walk in the spirit.</i><br> - —Galatians v. 25. -</p> -<p> -There is a saying which, in Latin, runs as follows: "<i>Dum -vivimus, vivamus.</i>" Put into English, it is: "While we live -let us live"; or, to bring out the idea more clearly: "While we -live let us make the most of life." -</p> -<p> -It is a saying which has always been very popular with infidels. -We have this life, they say—it is our own; but we do not know -what is coming after it, or, indeed, if anything at all is; so, -while we have it, let us use it; there is not much of it, and it -will soon be gone, but it is ours now. A bird in the hand is -worth two in the bush; so, then, "<i>Dum vivimus, -vivamus</i>"—while we live let us make the most of life. -</p> -<span class="pagenum"><a id="Page_407">{407}</a></span> -<p> -Now, the Christian idea of life and the way to use it is somewhat -different from that of the infidel. A Christian does know what is -coming after this life; he knows that this short life is only a -preparation for the next, which is eternal; he knows that -pursuing the pleasure of this world, after the infidel fashion, -will endanger his salvation; and if he values his salvation—that -is to say, if he has common sense—he looks out for the life of -his soul rather than that of his body, so that he may always be -ready for death when it shall come. And he has a fear of -pleasure, rather than a desire of it, on account of its danger; -he crucifies the flesh, with its vices and concupiscences, as St. -Paul says in the conclusion of the Epistle of last Sunday, that -it may be subject to the soul, instead of subjecting the soul to -itself. -</p> -<p> -He makes up his mind, in short, to live in the spirit instead of -the flesh; and in that, as I have said, he shows his common -sense. But when he has got as far as that his common sense seems -too often to fail him. He ought then to come back to the maxim of -the infidel; for it is a very sensible one in itself, the only -trouble with it being that the infidel has the wrong idea of -life. It would be all right for the Christian. -</p> -<p> -The Christian ought to say—you and I, my dear brethren, ought to -say: "<i>Dum vivimus, vivamus</i>." Or, in the words of St. Paul -in the beginning of today's Epistle, which immediately follows -that of last Sunday, we ought to say: "If we live in the spirit, -let us also walk in the spirit." -<span class="pagenum"><a id="Page_408">{408}</a></span> -That is, if we are going to live in the spirit rather than in the -flesh, let us make the most of our spiritual life. Let us enjoy -it, advance in it, and get all out of it that we can. We have, -indeed, much more reason to say so than the man of the world; for -not only shall we have more of it in the next world for all that -we get out of it now, but there is much more to be got out of it -even here than out of the life of the body. -</p> -<p> -And yet many, perhaps most, good Christians content themselves -with simply keeping in the state of grace and avoiding sin. They -just keep themselves spiritually alive, and that is all. They are -like misers, who starve in the midst of their gold. There are -pleasures for them, even in this world, far above what it can -itself give, and they do little or nothing to obtain them. -</p> -<p> -Something has to be done to obtain them, of course. It is the -same, however, with bodily pleasure, and those who seek it know -that. Many a man has made a slave of himself all his life to get -a few years of ease and comfort at the end of it. Why should not -we do the same for the comfort of our souls? -</p> -<p> -Something has to be done, but not so much after all. A little -more earnestness in prayer; a little more fidelity in meditation -and spiritual reading; a little more care to uproot our evil -habits; a little more charity and spirit of sacrifice for our -brethren; and, last but not least, a little mortification beyond -what is forced on us, or what is necessary to avoid sin, and the -reward would soon come. Temptations would be lighter; the -struggle would be easier; God would come nearer to us; and that -dawn would rise in our hearts which is brighter than the lights -which earthly hands can kindle, and which is the sure fore-runner -of the eternal day. -</p> -<hr> - -<span class="pagenum"><a id="Page_409">{409}</a></span> - - <h3>Sermon CXXIII.</h3> - -<p class="cite"> - <i>Let us not become desirous of vainglory.</i><br> - —Galatians v. 26. -</p> -<p> -These words, my dear brethren, are from the Epistle of the Mass -of this Sunday. I feel quite sure that the advice which St. Paul -gives us in them is a very sensible one, and one which we all -need to take very much to heart. -</p> -<p> -What is this vainglory of which he speaks? It is the vain and -false glory which comes from the admiration of others. It is -what, in the more important matters of life, the world calls -glory, and does not call vain. It is what many great geniuses -have spent their lives to acquire, and have even been admired for -doing so. But it is what in smaller matters the world calls it -vanity to seek; and the world generally laughs, at least in its -sleeve, at those who do so. -</p> -<p> -The girl whose great desire it is to have her hat acknowledged to -be the prettiest one in church is called vain and made fun of, -perhaps, even by her rivals, who wish in their hearts that they -had a nicer one, if it was only to take the conceit out of her; -but the man whose ambition it is to have the brain that his hat -covers acknowledged to be the smartest one in the country is not -laughed at, but very much respected, if the brain be really a -fine one. And yet the desire is really all the same thing in both -of them. -</p> -<span class="pagenum"><a id="Page_410">{410}</a></span> -<p> -Now, my brethren, we are all more or less vain or desirous of -this vainglory; rather more, in fact, than less. It will not do -for us to laugh very hard at each other for it, for we are all in -the same boat. It is a passion which is almost universal. Some -people who are quite proud may fancy that they do not care a -straw for what others think of them; but I fancy that they do, -though perhaps the reason may be that the praise of others will -help them to admire themselves. -</p> -<p> -So you see that I was right in saying that St. Paul's advice was -one which we all need to take very much to heart—all of us, not -only girls with the new styles of hats, but young men at college -or in business, eminent merchants and professional men, including -those whom God has called to serve him at the altar. We have all -got to look out for this snare of vainglory. -</p> -<p> -And how? By despising it? Yes, in a certain way, but not in the -way of pride. By resolving to value nothing according to the -opinion that men have of it, but according to that which Almighty -God has of it. -</p> -<p> -He values nothing much but what is, like himself, eternal. He -does not care so very much more for your cleverness than for your -beauty. He could spoil either one of them in an instant, if he -chose. But what he does care for, and what he himself cannot -spoil, though of course he could not wish to, are the merits -which he has given you this life to acquire and to bring before -the throne of his judgment, to be transformed into your immortal -crown. Those are the only things which are worth your caring for, -because they are the only things which he cares for. And they are -what all can have, however low in worldly station they may be. -</p> -<span class="pagenum"><a id="Page_411">{411}</a></span> -<p> -Yes, my dear Christians, that is the glory for us to seek—the -glory of God; that which comes from him. Try to have him think -well of you. It is not vain to wish to be praised and admired, -only let him be the one whom you want to have praise and admire -you. He will do it, if you want him to and will give him a -chance. He, your Creator, desires to honor and glorify you for -ever. When you think of this can you care for other praise? -</p> -<hr> - -<span class="pagenum"><a id="Page_412">{412}</a></span> - - <h2><i>Sixteenth Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Ephesians iii.</i> 13-31. -</p> -<p class="cite"> - Brethren:<br> - I beseech you not to be disheartened at my tribulations for - you, which is your glory. For this cause I bow my knees to the - Father of our Lord Jesus Christ, of whom all paternity in - heaven and earth is named, that he would grant you, according - to the riches of his glory, to be strengthened with power by - his Spirit unto the inward man. That Christ may dwell by faith - in your hearts: that being rooted and founded in charity, you - may be able to comprehend, with all the saints, what is the - breadth, and length, and height, and depth. To know also the - charity of Christ, which surpasseth knowledge, that you may be - filled unto all the fulness of God. Now to him who is able to - do all things more abundantly than we ask or understand, - according to the power which worketh in us: to him be glory in - the church, and in Christ Jesus, throughout all generations, - world without end. Amen. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Luke xiv.</i> 1-11. -</p> -<p class="cite"> - At that time:<br> - When Jesus went into the house of a certain prince of the - Pharisees, on the Sabbath day, to eat bread, and they were - watching him. And behold, there was a certain man before him - that had the dropsy. And Jesus answering, spoke to the lawyers - and Pharisees, saying: Is it lawful to heal on the Sabbath day? - But they held their peace. But he, taking him, healed him, and - sent him away. And answering them, he said: Which of you whose - ass or his ox shall fall into a pit, and will not immediately - draw him out on the Sabbath day? And they could not answer him - to these things. -<span class="pagenum"><a id="Page_413">{413}</a></span> - And he spoke a parable also to them that were invited, marking - how they chose the first seats at the table, saying to them: - When thou art invited to a wedding, sit not down in the highest - place, lest perhaps one more honorable than thou be invited by - him: and he who invited thee and him, come and say to thee: - Give place to this man; and then thou begin with blushing to - take the lowest place. But when thou art invited, go, sit down - in the lowest place: that when he who invited thee cometh, he - may say to thee: Friend, go up higher. Then shalt thou have - glory before them that sit at table with thee. Because every - one that exalteth himself shall be humbled: and he that - humbleth himself shall be exalted. -</p> -<hr> - - <h3>Sermon CXXIV.</h3> - -<p class="cite"> - <i>They were watching him.</i><br> - —St. Luke xiv. 1. -</p> -<p> -How condescending and kind, brethren, was the spirit of our Lord -when he entered into the house of the Pharisee to eat bread; how -base and ungracious, on the other hand, the conduct of the latter -and his friends, who, as the Gospel says, "were watching him"! -</p> -<p> -They watched him that they might catch him breaking the laws of -the Sabbath. -</p> -<p> -They envied him because his reputation was great with the people. -</p> -<p> -They watched him because "he had a daily beauty in his life which -made theirs ugly," and tried to find something to carp at, -something to find fault with. -</p> -<p> -He was their guest; they were bound to treat him with respect and -kindness; yet they violated the rules of hospitality, deceitfully -making the banquet a cover for their plan to catch him. -</p> -<span class="pagenum"><a id="Page_414">{414}</a></span> -<p> -He was their Saviour and the benefactor of their people; one who, -as they well knew, had healed the sick, given speech to the dumb, -and made the blind to see. The knowledge of his goodness and -power only moved them to envy. He was greater than they, and so -they watched him that they might find something in his conduct -which would lessen his reputation and good name. -</p> -<p> -Are there not found some in our own day who imitate the conduct -of the Pharisee and his friends? -</p> -<p> -Jesus is often near you; you often meet him in your every-day -life, often have him in your house in the person of one of his -pious servants—I mean any one of your neighbors whose life is -better than your own. -</p> -<p> -There are many who watch such an one with the spirit of envy and -criticism, and they try to find out worldly motives for their -neighbor's piety. Such persons say, as Satan did of old, "Does -Job serve God for naught?" Often they exclaim, "I see my neighbor -frequently at Communion, but she only goes for show; I should -like to see some change in her life"; or "What does she run to -church so much for? It would be a great deal better for her if -she stayed at home and minded her family." -</p> -<p> -Again, many watch the prosperity of their neighbor with an -envious eye; they hate to see their neighbor in a better house -than their own, don't like him to have more money than -themselves, and so forth. All this is watching Jesus as the -Pharisee did. -</p> -<p> -There are many, too, whose consciences must accuse them of -watching Jesus in the persons of his priests, who envy the -priest's position, envy his authority over them, and such like. -<span class="pagenum"><a id="Page_415">{415}</a></span> -These people try to pick a hole in the priest's ways, to pass -their opinion on his manner, his judgments, his actions. They -watch him in his words, at table in their own houses, to see if -perchance they can find something to make a dish of scandal out -of. Yes, brethren, there are many such watchers as these, and -Pharisees are they all. -</p> -<p> -Envy, which prompts this horrible spirit of unchristian -criticism, is one of the worst offences against the great and -fundamental virtue of charity. -</p> -<p> -Envy has inspired the hearts of men with the most wicked crimes. -Envy delivered the innocent Lamb of God to a cruel death. Envy, -therefore, is a grievous sin. -</p> -<p> -Envy and the spirit of criticism spring from pride. Envy makes us -watch others, and such watching is from pride. -</p> -<p> -Watch yourselves rather than your neighbor and your superiors. -</p> -<p> -"Brethren," says St. Paul, "if a man be overtaken in any fault, -you, who are spiritual, instruct such an one, in the spirit of -meekness, considering thyself lest thou also be tempted." -</p> -<p> -Walk and pray lest ye enter into temptation. Watch Jesus and his -servants, if you will, but do so to be edified, do so to learn -something good. Watch Jesus, who is meek and humble of heart, -that you may learn the lesson which he tried to teach the proud -and envious Pharisees: "Every one that exalteth himself shall be -humbled, and he that humbleth himself shall be exalted." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_416">{416}</a></span> - - <h3>Sermon CXXV.</h3> - -<p class="cite"> - <i>Every one that exalteth himself shall be humbled.</i><br> - —St. Luke xiv. 11. -</p> -<p> -That was an unlucky guest who sat down in the first place and was -sent to take the lowest. No wonder he was covered with shame; -served him right. To be humbled in the very act of exalting -ourselves is indeed hard punishment, sharp and painful as a pang -in a tenderly sore spot. It is like being caught in a theft or a -lie. For, truly, pride is theft. We have no right to be proud, -because we own as our property nothing that we may be proud of. -All that we have that is good is God's; to pride ourselves on -that is to rob God of his due, and appropriate what does not -belong to us. And pride is a lie, a deceit; "for if thou hast -received," says St. Paul, "why dost thou glory as if thou hadst -not received?" A vain boast is simply lying. -</p> -<p> -To lie and to steal are very mean things to do. To be caught -lying and stealing makes us feel very mean in the eyes of others; -and that is what comes to us when our pride is evident and is -found out by our fellow-men, and then we are humbled as was the -poor guest spoken of in the Gospel. Truth is the badge of honor -among men. Humility is truth, because humility is to know our -place and keep it; in this is truthfulness and comfort also. We -feel at ease when we are where we ought to be. A bone dislocated -is a torture; anything out of place is an offence and a nuisance, -whether it be a misshapen limb or a stove-pipe that doesn't fit -and smokes. You remember in the fable the fate of the foolish -frog who wanted to be as big as the ox—he blew until he burst -and collapsed. -</p> -<span class="pagenum"><a id="Page_417">{417}</a></span> -<p> -Now, is there not a great deal of that kind of work among us—I -mean getting too big, reaching above us, exalting ourselves—in a -word, not knowing our place? Let me instance: The poor will pass -for rich: fine dress and flashy jewels in broad daylight on the -street; at home, dirt, wretchedness, almost starvation. The -ignorant will know more than they have learned, and so stretch -themselves all out of shape, and wed in the most repulsive manner -pretentious speech to gross ignorance. Not only is one man as -good as another, but a great deal better. The layman will teach -theology and canon law to the priest. The ward politician, who -buys votes at five cents a glass, and trades them off for street -contracts or other valuable consideration, can run the world, the -Holy See not excepted. Our American boy of twelve thinks the old -folks not a circumstance to him, and shows it in his behavior. -The school girl who can do a sum and thump an "easy exercise" on -the piano scorns domestic work, leaves the kitchen to "ma," and -cultivates the fine arts in the parlor. Our talk, our press even, -is fall of unreality, inflated bombast and buncombe. We have no -degrees of comparison but the superlative. God help us for a -vain, boastful set! What is it all but untruthfulness, want of -humility, strutting up to the head of the table in one way or -another? Our conversations are full of ourselves; we threaten -horrors or we promise wonders; and it all issues, like the -mountain in travail, in ridiculous failures. Let us know our -place, or humiliation will teach it us. -<span class="pagenum"><a id="Page_418">{418}</a></span> -Adam and Eve were well off, and might have been till this day had -they known their place and been satisfied; but they wanted to go -up, to become as God—and they came down to all the miseries of -fallen nature. Simon the Magician started, with the help of the -devil, to ascend into heaven like our Saviour; but God brought -him down before he got very far. "He that exalteth himself shall -be humbled." Moreover, pride finds its punishment in the very -ridiculousness of itself. The fool imagines himself to be other -than he is; the insane insists on taking to himself a character -which is not his. Well, brethren, the mock-king and queen of the -asylum are not more foolish and insane, because not more -untruthful, than the proud man. -</p> -<p> -The lesson, then, is this: Keep to the place God has given you, -don't put yourself forward in conversation, acknowledge your -nothingness before your Creator, be true and real to your -fellow-men; thus you will escape shameful humiliation and deserve -to be exalted in the esteem of others and in the kingdom of -heaven. -</p> -<hr> - -<span class="pagenum"><a id="Page_419">{419}</a></span> - - <h2><i>Seventeenth Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Ephesians iv.</i> 1-6. -</p> -<p class="cite"> - Brethren:<br> - As a prisoner in the Lord, I beseech you that you walk worthy - of the vocation in which you are called, with all humility and - mildness, with patience, supporting one another in charity, - careful to keep the unity of the Spirit in the bond of peace. - One body and one Spirit: as you are called in one hope of your - vocation. One Lord, one faith, one baptism, one God and Father - of all, who is above all, and through all, and in us all, who - is blessed for ever and ever. -</p> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xxii.</i> 35-46. -</p> -<p class="cite"> - At that time:<br> - the Pharisees came nigh to Jesus: and one of them, a doctor of - the law, asked him, tempting him: Master, which is the great - commandment in the law! Jesus said to him: Thou shalt love the - Lord thy God with thy whole heart, and with thy whole soul, and - with thy whole mind. This is the greatest and the first - commandment. And the second is like to this: Thou shalt love - thy neighbor as thyself. On these two commandments dependeth - the whole law and the prophets. And the Pharisees being - gathered together, Jesus asked them saying: What think you of - Christ? Whose son is he? They say to him: David's. He saith to - them: How then doth David in spirit call him Lord, saying: "The - Lord said to my Lord: Sit on my right hand, until I make thy - enemies thy footstool"? If David then call him Lord, how is he - his son? And no man was able to answer him a word: neither - durst any man from that day forth ask him any more questions. -</p> -<hr> -<span class="pagenum"><a id="Page_420">{420}</a></span> - - <h3>Sermon CXXVI.</h3> - -<p class="cite"> - <i>Thou shalt love thy neighbor as thyself.</i><br> - —St. Matthew xxii. 39. -</p> -<p> -Nothing can be plainer than the fact that we must love God, and -it is equally plain that we must love our neighbor. Our Lord -declares that on these two precepts depend the whole law and the -prophets. Yet we see people who make very little of them both. -The precept to love our neighbor is perhaps the least regarded. -Let us, therefore, reflect upon this commandment to-day. In the -first place, there is no doubt about the obligation. Jesus says -plainly, and with authority: "Thou shalt love thy neighbor"; and -again, in another place, he says: "A new <i>commandment</i> I -give unto you, that you love one another. By this shall all men -know that you are my disciples, if you have love for one -another." -</p> -<p> -So, then, if you want to keep the commandment of Jesus Christ, if -you want to be known as his disciples, you <i>must</i> love your -neighbors. The obligation is clear and plain. -</p> -<p> -But our Lord not only gives a <i>commandment</i>, but also -explains the <i>method</i> of fulfilling it. He not only says, -"Thou shalt love thy neighbor," but also adds "as thyself." He -does not say as much as thyself, because, of course, the orders -of nature and charity both require that we should love ourselves -better than our neighbor. We must save our own soul first. We -must not peril our own salvation in order to benefit our -neighbor. Our Lord says "as thyself"—that is, in the <i>same -manner</i>, not in the <i>same degree</i>. We must love our -neighbor for his own sake, just as we love ourselves for our own -sake. -<span class="pagenum"><a id="Page_421">{421}</a></span> -If we only love our neighbor on account of the use he can be to -us, the pleasure he can give us, or the positions he can obtain -for us, then that is really no love at all. That is nothing more -or less than loving ourselves. We must love him as Jesus Christ -has loved us—with a supernatural love, with a love which is -founded on a desire to save our neighbor's soul. -</p> -<p> -And now in every-day life how must we treat our neighbor in order -to fulfil the command of Jesus Christ, "Thou shalt love thy -neighbor as thyself"? First, do your neighbor no wrong, either by -thought, word, or deed. You don't like any one to think evil of -you. Very well, don't think evil of your neighbor. You don't like -any one to speak ill of yourself; you don't like to be insulted; -can't bear to be abused. Ah! then be careful that you don't visit -such things upon your neighbor. -</p> -<p> -You don't like to be defrauded or cheated; you don't like to have -your property or your reputation injured, or to be wronged in any -way. Why? Because you love yourself. Very well, then, "love thy -neighbor <i>as</i> thyself," and don't do to him what you are -unwilling should be done to you. -</p> -<p> -Again, not only refrain from doing your neighbor wrong, but wish -him well and do him good. Try to have his name on your lips when -you are at prayer. Say: "O God! prosper my neighbor, even as thou -hast prospered me." Endeavor to show your fellow-Christian that -you are interested in his well-being, and heartily glad when he -succeeds in life. Have that spirit in your heart which makes you -as glad to hear that your neighbor has gained five hundred -dollars as if you had made the sum yourself. -<span class="pagenum"><a id="Page_422">{422}</a></span> -Then, when you can do your friend a good turn, do it with a -hearty good-will; give him a helping hand; try to encourage him -in his business. Don't say, "Every man for himself and God for us -all, and the devil take the hindermost"; but say, "Do unto others -as you would they should do unto you." -</p> -<p> -And, lastly, you want God to forgive your sins? You want men to -condone your offences and look over your shortcomings and -defects? Then love your neighbor as yourself. If he has injured -you, pardon him; if he has done wrong, overlook it; if he has got -defects, bear with them. "All things," says one of the saints, -"are easy to him who loves." So, then, love God, love your -neighbor, and all things will be easy to <i>you</i>. This life -will pass away all the more pleasantly, and the life to come will -be all the more bright and its reward all the more precious, if -you will only remember and act upon this great commandment: "Thou -shalt <i>love</i> thy neighbor <i>as thyself</i>." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXXVII.</h3> - -<p class="cite"> - <i>With patience, supporting one another in charity.</i><br> - —<i>Ephesians iv.</i> 2. -</p> -<p> -We hear a great deal nowadays, my dear brethren, about -toleration. It is a thing which the nineteenth century takes a -special pride in. It seems to imagine that it is really a great -deal more charitable and patient than any previous one, and that, -in fact, the apostles themselves might learn a lesson of -Christian virtue from it, if they could come back to the earth. -</p> -<span class="pagenum"><a id="Page_423">{423}</a></span> -<p> -I wish that such were actually the case; but if we examine this -pretended toleration and charity we shall have to confess that it -is simply a sham, having nothing whatever in it to make it -deserve the name it takes. You would not say of any man that he -was of a tolerant and patient disposition because he was quite -willing that some stranger should be interfered with, provided he -himself was let alone. Well, that is precisely the tolerance of -the nineteenth century. The world is now tolerant about all -things in which the rights of Almighty God are concerned, because -it has made him a stranger to itself; but it resents interference -with itself, and insists on being let alone in its own enjoyments -as much as, or more than, ever. -</p> -<p> -The world, then, has not yet learned to be tolerant, patient, or -charitable in any true sense of those words, in spite of all its -boasting; and it is much to be feared that it never will. After -all, it is not much wonder that it has not; for this is a very -difficult lesson, and one which one must have the help of God to -learn. True tolerance or patience, bearing with others when they -interfere, not with somebody else, but with ourselves, is a fruit -of grace rather than of nature. It cannot be expected from those -who have rejected the grace of God as a needless encumbrance in -the journey of life. If they have the appearance of it, it is -only an outside finish of what is called politeness, put on -merely to save trouble and make things more comfortable on the -whole. -</p> -<p> -But it is not for Christians who are trying to live by the light -of grace, not of nature; who believe in God and are trying to -keep his commandments; who wish to imitate Christ, and are -receiving the sacraments which should enable them to do so, to -follow the example of such. -</p> -<span class="pagenum"><a id="Page_424">{424}</a></span> -<p> -We ought to try to be really tolerant with our brethren, whatever -their faults or defects may be or however much they may put us -out or interfere with our comfort consciously or unconsciously, -"with patience, supporting one another in charity," as St. Paul -says in the Epistle of to-day. And yet must we not confess that -too often we do not even make an attempt to practise this virtue? -Your neighbor offends you in some trifling way, perhaps without -really meaning to do so or knowing that he does; it may be even -by some peculiarity which is not really his fault at all. Do you -put up with it; do you say: "Oh! that is not much; I must take -people as I find them and as God made them, not as I would like -to have them; we all have plenty of defects, and perhaps I myself -am the worst of all"? Do you not rather say: "Oh! there is no -getting along with such a person; I will keep out of his way; I -cannot bear the sight of him; it will be better for us to avoid -speaking," and the like? -</p> -<p> -This intolerance, which is so common, is simply avoiding a cross -which we ought to carry, not only for the love of God, like all -others, but for the love of our neighbor also; and especially -when it comes from those who are our brethren not only by a -common humanity but by a common faith, who have with us, as St. -Paul goes on to remind us, "one Lord, one faith, one baptism, one -God and Father of all, who is above all, and through all, and in -us all." Try, then, to bear this cross cheerfully, and show, by -so doing, that you really are aiming to fulfil the great -commandments given in to-day's Gospel, by loving God, from whom -it comes, with your whole heart and soul and mind, and your -neighbor, by whom it comes, as yourself. -</p> -<hr> - -<span class="pagenum"><a id="Page_425">{425}</a></span> - - <h2><i>Eighteenth Sunday after Pentecost.</i></h2> - -<p class="cite"> - Epistle.<br> - 1 <i> Corinthians i.</i> 4-8. -</p> -<p class="cite"> - Brethren:<br> - I give thanks to my God always for you; for the grace of God - that is given you in Christ Jesus, that in all things you are - made rich in him, in every word, and in all knowledge: as the - testimony of Christ was confirmed in you: so that nothing is - wanting to you in any grace, waiting for the manifestation of - our Lord Jesus Christ, who also will confirm you unto the end - without crime, in the day of the coming of our Lord Jesus - Christ. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew ix.</i> 1-8. -</p> -<p class="cite"> - At that time:<br> - Jesus entering into a boat, passed over the water and came into - his own city. And behold they brought to him a man sick of the - palsy lying on a bed. And Jesus, seeing their faith, said to - the man sick of the palsy: Son, be of good heart, thy sins are - forgiven thee. And behold some of the Scribes said within - themselves: This man blasphemeth. And Jesus seeing their - thoughts, said: Why do you think evil in your hearts? Which is - easier, to say, Thy sins are forgiven thee; or to say, Rise up - and walk? But that you may know that the Son of man hath power - on earth to forgive sins (then saith he to the man sick of the - palsy), Rise up: take thy bed and go into thy house. And he - rose up, and went into his house. And the multitude seeing it, - feared, and glorified God who had given such power to men. -</p> -<hr> - -<span class="pagenum"><a id="Page_426">{426}</a></span> - - <h3>Sermon CXXVIII.</h3> - -<p class="cite"> - <i>Why do you think evil in your hearts?</i><br> - —St. Matthew ix. 4. -</p> -<p> -All those, dear brethren, who are trying to lead a holy life have -a great horror of <i>external</i> sins. They will not lie, steal, -murder, or be guilty of adultery or intemperance. Still, I am -afraid a great many of us are awfully careless about -<i>internal</i> sins. We forget that not only the sins which we -openly commit, but those also which we secretly assent to in our -own minds, are offences against God. -</p> -<p> -You can see this in to-day's Gospel. When our Lord said to the -sick man, "Thy sins are forgiven thee," the Scribes directly said -"<i>within themselves</i>, He blasphemeth"; and although they did -not shape this sentence in words, it was accounted to them for -sin, as we can see from the reply of Jesus Christ contained in -the text. -</p> -<p> -You see, then, brethren, if you want to keep your conscience -clear, you must not only avoid external but even internal sins. -Indeed, I think the sins which we commit internally are even more -deadly than the external ones. First, because they always precede -the open offence; as our Lord says in another place, "From the -heart come forth evil thoughts, murders, adulteries, -fornications, thefts, false testimonies, blasphemies." Now, you -will see at once that "evil thoughts" come first on the list, by -which I think our Lord wishes to intimate that they are the root -of all the others. -</p> -<p> -Again, evil thoughts, whether they are against charity, or -against chastity, or against faith—whether they are thoughts of -pride, of hatred, or envy, or avaricious thoughts—insomuch as -they are concealed from the sight of others, do not cause the -same shame to the guilty person as an overt act would. Thus, -being the more easily committed, they are the more frequent and -the more deadly. -</p> -<span class="pagenum"><a id="Page_427">{427}</a></span> -<p> -Lastly, dear friends, evil thoughts pollute the mind and heart, -and in proportion as they and their darkness enter, God and his -brightness leave. To indulge in evil thoughts is to defile the -stream at its fountain-head and poison all the river below. -</p> -<p> -Be on your guard, then, dear brethren, against this insidious -enemy. -</p> -<p> -Perhaps evil thoughts against faith may assail you. Cast them out -before they have time to enter fully into the mind. Many, better -perhaps and holier than you, have in times past become heretics, -apostates, enemies of God's church because they did not trample -at once upon these beginnings of evil. You may be assaulted by -imaginations against holy purity. Stifle them, I beseech you, at -once, or they will grow in strength and gain in frequency till -they have buried the grace of God, peace of mind, and strength of -intellect in one common and unhallowed grave. You have all -doubtless heard of the avalanche which happens in regions where -the mountains which rise from the great valley and tower above -the nestling valleys are covered with perpetual snow. Perhaps it -is a slight puff of air, or the light tread of the mountain goat, -or it maybe nothing but the brushing of a bird's wing that -detaches the ball of snow; but be that as it may, the particle, -once started, rushes down the mountain-side, gathering strength -as it hurries on, leaping from one precipice to another, till -finally, having swept everything before it, the enormous heap -falls upon the peaceful village and buries everything in "a chaos -of indistinguishable death." -<span class="pagenum"><a id="Page_428">{428}</a></span> -Yet in the beginning that avalanche was but a ball of snow. So it -is with evil thoughts against faith, chastity, charity, humility, -and all the other virtues. Once let them start and you can never -tell in what awful ruin they will end. -</p> -<p> -Nip evil thoughts, then, in the bud; and as chief remedies I -would say: -</p> -<p class="cite"> - 1. Fill your mind with good thoughts. A vessel cannot be full - of two liquids at the same time. Think of heaven; think of God, - of Jesus, of Mary and her pure spouse, St. Joseph. -<br><br> - 2. Remember the eye that sees the secrets of all hearts, and - Him who saw the thoughts of the Scribes in the Gospel of - to-day. -<br><br> - 3. Remember that you can commit a mortal sin by thought as well - as by deed. -<br><br> - Lastly, picture to yourself One ever standing by your side, - with wounded hands and pierced heart, "whose name is faithful - and true, whose eyes are as a flame of fire, and on his head - many diadems; who is clothed with a garment of blood," and who - cries to you night and day, "Why do ye think evil in your - hearts?" -</p> -<p class="cite2"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXXIX.</h3> - -<p class="cite"> - <i>And Jesus seeing their faith,<br> - said to the man sick of the palsy:<br> - Son, be of good heart,<br> - thy sins are forgiven thee.</i><br> - —St. Matthew ix. 2. -</p> -<p> -These words of our Lord must have been something of a surprise to -the paralytic and his friends; welcome they must have been, but -still unexpected, and to some extent disappointing. For the sick -man had not been brought to Christ to have his sins forgiven; and -that favor had not been asked, at least no request had been made -for it in words. -<span class="pagenum"><a id="Page_429">{429}</a></span> -The paralytic himself must have wished it, it is true, for God -never forgives our sins unless we desire forgiveness; but he did -not say so, and his mind, like those of his bearers, was probably -more occupied with his bodily than with his spiritual cure. -</p> -<p> -It will be worth our while to see why our Saviour chose to give -them this surprise; why he did not cure the sick man first and -forgive him afterwards. That might seem to be the more natural -way: to restore him first to bodily health, and then to move him -by gratitude to repentance and conversion. Still, when we come to -consider it I think we shall hit upon two very good reasons for -his course, and that without very much reflection. The first -reason, then, for our Lord doing as he did, was to show us that -the health of the soul is more important in his sight than that -of the body, and hence requires our first attention. The second -follows from the first: it was to remind us that, such being the -case, we cannot reasonably expect bodily health or any other -temporal blessing if we neglect to reconcile ourselves to God. -</p> -<p> -Now, these are two things that all of us, my dear brethren, must -certainly know very well, otherwise they would not occur to our -minds so readily. But in spite of this we too often fail to give -our knowledge a practical application. -</p> -<p> -How few there are, strange to say, who really act as if the -health of their souls were of more importance than that of their -bodies! Take, for instance, in proof of this, a fact which we -have often seen recorded lately in the daily papers. The yellow -fever, you will hear, has appeared in some Southern town, and -what has been the result? -<span class="pagenum"><a id="Page_430">{430}</a></span> -All the inhabitants, who could leave the place immediately did -so, perhaps taking the very next train, and, it may be, leaving -their property in the hands of strangers. Well, we may think this -a little cowardly and foolish, considering that, after all, there -would not have been, perhaps, more than one chance in ten even of -sickness, if they had stayed; but still we cannot blame them, for -we feel that we should very likely have done the same ourselves. -But how many would act in this way in the presence of a spiritual -danger, though it were much more certain and imminent than that -of the body in this terrible Southern plague? Ask yourselves the -question, you who remain contentedly in unnecessary occasions of -sin, with much more than one chance in ten, nay, with an absolute -certainty, that your soul will be not only sick but dead as long -as you remain there; ask yourselves if you value the health of -your soul more than that of the body; see if you practise what -you must believe if you are a Christian—that it is better to die -even to-day in a state of grace than live for a moment in that of -sin. -</p> -<p> -Well, whether you act on this belief or not. Almighty God does. -He shows you that, as I have said, in this Gospel of to-day. And -it follows that you cannot please him or be in his grace as long -as you do not do for your soul what you would do for your body; -that is, as long as you do not remove it from needless dangers. -That is the first practical lesson to be learned from our Lord's -action in the cure of the paralytic. -</p> -<span class="pagenum"><a id="Page_431">{431}</a></span> -<p> -And the second is that, if we hope to obtain from God temporal -favors out of the natural order of his providence, we must first -provide for our souls, which come first in his estimation. And -yet many people seem to expect him to reverse the order which he -has established. They promise conversion if they obtain the -temporal blessing which they want. They may succeed through his -abundant mercy; but the better and the surer course would be to -think of the soul first and the body afterward. "Seek first," and -he says, "the kingdom of God and his justice, and all things -shall be added unto you." -</p> -<p> -And remember that this must be the real disposition of your -souls, if you would be saved. The catechism tells you that the -only contrition which will obtain forgiveness, even in the -sacrament of Penance, must be what is called "sovereign"; that -is, "we should be more grieved for having offended God than for -all the other evils that could happen to us." Think well of this, -and you will be able to add a good deal to what I have had time -to say. -</p> -<hr> - -<span class="pagenum"><a id="Page_432">{432}</a></span> - - <h2><i>Nineteenth Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Ephesians iv.</i> 23-28. -</p> -<p class="cite"> - Brethren:<br> - Be ye renewed in the spirit of your mind: and put on the new - man, who, according to God, is created in justice, and holiness - of truth. Wherefore, putting away lying, speak ye the truth - every man with his neighbor: for we are members one of another. - Be angry, and sin not. Let not the sun go down upon your anger: - Give not place to the devil. Let him that stole, steal now no - more, but rather let him labor, working with his hands that - which is good, that he may have to give to him who is in need. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xxii.</i> 2-14. -</p> -<p class="cite"> - At that time:<br> - Jesus spoke to the chief priests and Pharisees in parables, - saying: The kingdom of heaven is like to a man being a king, - who made a marriage for his son. And he sent his servants to - call them that were invited to the marriage: and they would not - come. Again he sent other servants, saying: Tell them that were - invited: Behold, I have prepared my dinner; my beeves and - fatlings are killed, and all things are ready: come ye to the - wedding. But they neglected, and went their ways, one to his - farm, and another to his merchandise. And the rest laid hands - on his servants, and, having treated them contumeliously, put - them to death. But when the king heard of it he was angry, and, - sending his armies, he destroyed those murderers and burnt - their city. Then he saith to his servants: The wedding indeed - is ready: but they that were invited were not worthy. Go ye - therefore into the highways, and as many as you shall find, - invite to the wedding. And his servants going out into the - highways, gathered together all that they found, both bad and - good: and the wedding was filled with guests. -<span class="pagenum"><a id="Page_433">{433}</a></span> - And the king went in to see the guests, and he saw there a man - who had not on a wedding garment. And he saith to him: Friend, - how camest thou in hither not having a wedding garment? But he - was silent. Then the king said to the waiters: Having bound his - hands and feet, cast him into the exterior darkness: there - shall be weeping and gnashing of teeth. For many are called, - but few are chosen. -</p> -<hr> - - <h3>Sermon CXXX.</h3> - -<p class="cite"> - <i>Let him that stole,<br> - steal now no more.</i><br> - —Ephesians iv. 28. -</p> -<p> -These words, dear friends, are taken from the Epistle appointed -to be read to-day, and contain a most useful lesson. -</p> -<p> -Now, I know the words "steal, stealing, thief, etc.," have a very -ugly sound. -</p> -<p> -People have a horror of them. The worst insult you can give to -any one is to say, "You are a thief." Still, in spite of this -feeling, we know that sins against justice are very often -committed. -</p> -<p> -Public men steal from public moneys. Employees rob their -employers, children steal from their parents, servants from their -masters, trustees from those whose affairs they have under -control, and so on. From the time that Judas put his hand into -the bag and filched from the scanty funds of his Master and his -brethren, down to this present day, there have been Catholics who -have so far forgotten themselves and "the vocation to which they -are called" as to steal. Do you doubt this? Take up the first -daily paper that comes to hand, and you will have evidence in -black and white. -<span class="pagenum"><a id="Page_434">{434}</a></span> -Now, there are three ways in which we can commit the sin of -stealing: first, by taking that which does not belong to us; -secondly, by unjustly retaining what does not belong to us; and, -thirdly, by injuring what is not our own. First, then, we must -not take what is not our own. Now, this you all know so well that -I need only say a few words about it. Brethren, the man, woman, -or child who takes money, articles, clothing, or what not from -another, without their consent and knowledge, is a thief! -</p> -<p> -When such persons creep to the till, the box, the desk of their -neighbors, with stealthy tread and bated breath, to take what -does not belong to them, God sees them, God's angel sees them; -and, could they but hear it, they would be aware of a hundred -voices crying aloud, "Thou shalt not steal." You are a thief! You -are a thief! -</p> -<p> -If you steal you must restore. Having stolen, you will find it -very difficult to restore even when you have the money. If you do -not restore (being able) you will go to that "outer darkness -where there is weeping and gnashing of teeth." Oh! then, "he that -stole, let him now steal no more." -</p> -<p> -Again, we must not retain what is not our own, for this also is a -species of stealing. First under this head comes paying our just -debts. "Brethren, owe no man anything," says St. Paul. Now, my -friends, if you contract debts, and then when the time comes you -do not pay them, but use the money for other purposes, you are -unjustly retaining what is not your own, and thereby commit a sin -against justice. There are some people who "want" (as the saying -is) "to have their cake and eat it." -<span class="pagenum"><a id="Page_435">{435}</a></span> -They run in debt, they enjoy the things obtained on credit, and -then when the time comes to pay they want the money also. -Brethren, the motto of every Catholic ought to be, "Pay your -way." When we leave our debts long without liquidation we not -only destroy our credit, but we practically steal from our -neighbor. -</p> -<p> -Then we must be careful also to pay our debts to God by -supporting our pastors and our churches. It is a solemn command -of God that we should give to the support of church and priest. -It is our duty. It is a debt <i>owing</i> to God. If you do not -give of your means to this holy purpose you rob God—you steal -from the Almighty by retaining what belongs <i>by right</i> to -church and pastor. Ah! then, "he that stole, let him now steal no -more." -</p> -<p> -Lastly, we can sin against justice by injuring property or goods -which belong to our neighbor. Now, my friends, if we hire a house -or lands, or if we take some official charge of our -fellow-Christian's goods, we ought to be as careful of these -things as if they were our own. If we, through our carelessness, -our neglect, allow another's property to be damaged, lost, -lessened in any way in value, we steal from him just that much. -Be careful, then, of these sins against justice. Do not rob your -fellow-men. Do not retain what is their due; do not injure their -goods or property. Remember the great God who sees you. He is not -only perfect charity; he is also perfect justice, and with his -justice will he one day judge. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_436">{436}</a></span> - - <h3>Sermon CXXXI.</h3> - -<p class="cite"> - <i>And he sent his servants,<br> - to call them that were invited to the marriage:<br> - and they would not come.</i><br> - —St. Matthew xxii. 3. -</p> -<p> -We cannot for a moment hesitate, my dear brethren, as to who is -represented, in this parable of our Lord, by the king who made a -marriage for his son. It is God the Father; and it is his Divine -Son for whom he has made the marriage. And that marriage is the -union of our human nature with his divinity; it is what we call -the Incarnation. And those who were first invited to this -marriage, to partake of its benefits, are the Jews, who were -first called to the church, to whom alone our Lord himself -preached, and who were the first objects of the labors of his -apostles; but who would not answer the invitation, even -persecuting and putting to death those who gave it, and thus -causing it to be given to others—that is, to ourselves—the -city of Jerusalem being at the same time destroyed, together with -the national existence of the Jewish people, as a punishment for -their rejection of the Gospel invitation. -</p> -<p> -We Gentiles have accepted what they, his chosen people, refused. -We have come by faith and holy baptism to this marriage of the -King's Son, for we are within the fold of his Holy Catholic -Church. But having done so, we are now all invited to sit down at -the marriage feast. It does not satisfy his love for us that we -should simply be within the four walls of his house; he wishes -that we should also partake of the good things which he has -prepared in it for the refreshment of our soul—that is to say, -the special graces which come to us only by means of the church, -and which are not found outside: particularly the sacraments, -and, most of all, the great and wonderful Sacrament of the Altar, -in which he has given us his Precious Body and Blood for the food -of our souls. -</p> -<span class="pagenum"><a id="Page_437">{437}</a></span> -<p> -This, then, is pre-eminently the marriage feast of which he has -invited us to partake, now that we are within his house. It is -the Holy Communion. One would think we would be only too glad to -do so. You would not expect to find wedding guests insulting -their host by refusing to taste of the refreshment prepared for -them. -</p> -<p> -But how is it in fact? As he has had to send all over the world -by his messengers, the apostles and their successors, through its -highways and byways, to find people, not rich and great, as he -might expect, but poor, humble, and despised, to fill up his -house, so he has to send round among those guests whom he has -secured, to beg them to eat at his table. He has been obliged not -only to ask them but to entreat them, and even to command them, -under penalty of being turned out of his doors by -excommunication, if they refuse. And in spite of all this, there -are so many that do refuse that he does not carry out this -threat, lest even his house should be deserted. -</p> -<p> -Is not this a shame? Is it not too bad that we, his miserable and -unworthy guests, who have no right to be in his church at all, -should have to be compelled to receive the food which he has -prepared for us in it? More especially when we remember what that -food is; that it is himself, his own Body and Blood; for such is -his love that nothing else seemed to him good enough for us. -</p> -<span class="pagenum"><a id="Page_438">{438}</a></span> -<p> -Here it is, this royal banquet, waiting for us all. Every day we -are allowed to receive it. And yet how few there are who do so! -If any one should go to Holy Communion once a month he is -regarded rather as presumptuous than obedient. In spite of our -Lord's repeated request, his people do not seem to believe that -it is his will that not only a few but all of them should -frequently come to receive him in this sacrament of his love. -</p> -<p> -Of course, if you are to do his will in this matter, you must in -others too. This feast is not for those who continually and -obstinately break his laws. But how often you can approach it is -a question for those to whom it has been entrusted to decide. Let -the responsibility rest on your confessor, not on yourself. Do -not let it be said that you, who are invited, will not come. Let -not our Lord have to reproach you with ingratitude. Let not his -table be deserted through your fault. The communion-rail is the -place for all, not for a few. Come, then, often to it, if not for -your own sakes, at least for the sake of Him who so longs to see -you there and who has done so much for you. -</p> -<hr> - -<span class="pagenum"><a id="Page_439">{439}</a></span> - - <h2><i>Twentieth Sunday after Pentecost</i>.</h2> - -<p class="citet"> - Epistle.<br> - <i>Ephesians v.</i> 15-31. -</p> -<p class="cite"> - See, brethren, how you walk circumspectly: not as unwise, but - as wise: redeeming the time, for the days are evil. Wherefore - become not unwise, but understanding what is the will of God. - And be not drunk with wine, wherein is luxury, but be ye filled - with the Holy Spirit. Speaking to yourselves in psalms and - hymns, and spiritual canticles, singing and making melody in - your hearts to the Lord: giving thanks always for all things, - in the name of our Lord Jesus Christ, to God and the Father: - being subject one to another in the fear of Christ. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. John iv.</i> 46-53. -</p> -<p class="cite"> - At that time:<br> - There was a certain ruler whose son was sick at Capharnaum. He - having heard that Jesus was come from Judea into Galilee, went - to him, and prayed him to come down and heal his son, for he - was at the point of death. Then Jesus said to him: Unless you - see signs and wonders, you believe not. The ruler saith to him: - Sir, come down before that my son die. Jesus saith to him: Go - thy way, thy son liveth. The man believed the word which Jesus - said to him, and went his way. And as he was going down, his - servants met him: and they brought word, saying that his son - lived. He asked therefore of them the hour wherein he grew - better. And they said to him: Yesterday at the seventh hour the - fever left him. The father therefore knew that it was at the - same hour that Jesus said to him, Thy son liveth; and himself - believed, and his whole house. -</p> -<hr> - -<span class="pagenum"><a id="Page_440">{440}</a></span> - - <h3>Sermon CXXXII.</h3> - -<p class="cite"> - <i>Sir, come down before that my son die.</i><br> - —St. John iv. 49. -</p> -<p> -There are many useful lessons to be learnt from the ruler in -to-day's Gospel. We can admire his confidence in Jesus Christ, -his perseverance in prayer, his ready and speedy conversion to -the faith. There is, however, another lesson to be learnt from -him which is contained in the above words: "Lord, come down -before that my son die." Now, disease, sickness, fever, etc., is, -as you know, dear friends, the symbol of sin, while death is the -symbol of mortal sin and eternal perdition. Now, you will notice -that the ruler did not wait till his son was dead before coming -to Christ: he came when his child was at the point of death, or -when (according to the exact meaning of the Latin text) "he began -to die." The ruler, then, is a model for parents. He teaches you -what care you ought to take of your children's souls. Many of -your children, dear brethren, are sick. They are sinful, -disobedient, careless, and so forth. Now, do you correct them -<i>in the beginning?</i> Ah! I know a great many of you do not. -You let them go on till the fever of sin rises higher and higher -and burns fiercer and fiercer. You let them go on till they die -and are buried in habits of mortal sin, and not till then do you -call upon God and his church. -</p> -<p> -Brethren, of all things you should watch your children when they -are young. A husbandman does not try to force the well-grown wood -to grow as he wishes; he trains the young and tender shoots. How -often we see in the streets of our city a tribe of swaggering -boys and wanton, frivolous girls, who have upon their faces the -very mark of premature age and sinful precocity! -<span class="pagenum"><a id="Page_441">{441}</a></span> -We see young boys and girls at beer-gardens, at variety theatres, -in billiard-saloons; and, alas! if they are there, there is every -reason to fear that the grace of God does not adorn their souls. -</p> -<p> -These poor children are spiritually dead. Ah! but there must have -been a time when they "began to die." There must have been a -moment when they first took to these scandalous habits. Then why -did you not see that they went to confession, to Mass, to Holy -Communion? Why did you not insist upon their morning and evening -prayers being said? Why did you not keep them at home after dark? -Brethren, soon we shall come to this pass: that none will be -considered a child after five years of age. Our children of this -age and country are "at the point of death." They are growing up -with ideas of false independence, false liberality, and false -religious principles. You parents, then, must call upon Christ. -Jesus is represented on earth by his church and his priests. You -must go, then, to church and priest, if you want your children to -be saved before they die the death of sin. You must cut them off -from the beginning of evil as soon as you see the least sign of -the fever of sin upon them. Go yourself to Jesus Christ. Kneel -down and pray for them. Lift up your voices and cry: "Lord, come -down before that my child shall die." Send them to the -sacraments; send them to Sunday-school; send them to Vespers and -Benediction. Above all, interest yourself in your children. Go to -Jesus, as the ruler did. Pray for your children every time you go -to Mass and Communion, and every night and morning. -<span class="pagenum"><a id="Page_442">{442}</a></span> -Do not let them form evil companions and low associates. Insist -upon their obeying the parental authority, and above all, teach -them that boys and girls of fifteen or sixteen are not men and -women. Lastly, let us all, priests and people, lift up our hands -and cry to Jesus: "Lord, come down before that these children -die; come down with thy lessons of obedience; come down in Holy -Communion; come down with thy grace and with thy quickening -Spirit." Then, if we do these things—if we attend to our solemn -duties as parents and pastors—we may each expect to hear from -our dear Master's lips: "Go thy way, thy son liveth." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXXXIII.</h3> - -<p class="cite"> - <i>Giving thanks always for all things.</i><br> - —Ephesians v. 20. -</p> -<p> -If we stop a moment, my dear brethren, to consider the meaning of -these words, which we find in the Epistle of to-day, they will, I -think, seem to us rather surprising; and if we did not believe in -the inspiration of their author we should be inclined to say that -he rather exaggerated the truth, and that we cannot be expected -to take the lesson which he here teaches us quite literally. -"Surely," we might say, "St. Paul must have meant that we should -give thanks for all things which are really fit subjects for -thanksgiving; that we should not neglect our duty of gratitude to -God for his benefits. And when he tells us to give thanks for all -things it was a little slip of his pen; we muse understand not -all things, but all good things." -</p> -<span class="pagenum"><a id="Page_443">{443}</a></span> -<p> -We might talk in this way, I say, if we did not know that St. -Paul was inspired; but knowing that, we must drop the idea that -there can be any mistake or exaggeration. It must really be that -we ought to give thanks for all things that happen to us, without -exception. If our plans succeed we must give thanks; but we must -do the same if they fail. Whether our wishes are gratified or -not, we must give thanks. If we have riches, good health, plenty -of friends, or if, on the other hand, we are poor, sick, and -without a friend in the world, we must thank God, in adversity -the same as in prosperity. -</p> -<p> -"Well," you may say, "it must be so, since we have the word of -the Holy Ghost for it; but, for my part, I cannot see how it can -be. I should be very willing to thank God for all these bad -things, but I do not see what there is in them to thank him for. -I acknowledge that I deserve punishment for my sins, and I will -try to take it with as good a grace as I can; but as to giving -thanks for it, that is a little too much for me. It seems to me -that I should only be a hypocrite if I should pretend to do so." -</p> -<p> -Some of you, I am pretty sure, feel like talking in this way, at -least at times when trouble has come upon you. Let us see if we -cannot find the reason that your faith is so much tried. -</p> -<p> -It seems to me that it is because it seems to you that you are -required to believe that evil is really good; and of course that -is as hard to believe as that black is really white. You think -that our Lord means evil to you; that he is acting with you as -the authorities of the state might act. If any one breaks the -laws he is shut up in prison or has to pay a fine. Well, that may -do him good, but it is not meant for that. It is meant to do harm -to him, that others may profit by his example and that the good -order of society may be maintained. -<span class="pagenum"><a id="Page_444">{444}</a></span> -So a criminal cannot personally thank the judge, if he sentences -him to hard labor for five years. It would not be reasonable for -him to do so, and the judge does not want him to do it, for he -does not mean to give him a favor. -</p> -<p> -So you think, when our Lord punishes you in any way, that he -really means to do you harm, for some wise end in his providence, -to be sure, but still really harm as far as you yourself are -concerned. You regard it simply as the satisfaction of his -justice on you, or perhaps for some good purpose in which you are -not concerned; and so it is as hard for you personally to thank -him for it as to say that black is white. -</p> -<p> -But this is just where you are mistaken; for there is a great -difference between the punishments of God and those of man. If -our Lord sends you any misfortune or cross it is principally for -your own good. He always has that in view; he is not like a human -judge. He would not allow a hair of your head to be touched, were -it not really for your good; for he loves you more dearly than -your best friend in the world can possibly do. -</p> -<p> -This, then, my dear brethren, is the right exercise for our -faith: not to believe that evil is good, but to believe that God -is good and does not mean evil to us, and that when he gives what -seems to be evil it is really a blessing in disguise. Though it -is plain that it must be so, instead of being contrary to reason, -still it is an exercise of faith for all that; but an easy one, -if we will only try it. -<span class="pagenum"><a id="Page_445">{445}</a></span> -Try it, then, when you are tempted to murmur against God's -providence, and you will be able to give thanks for all things, -whether they seem to be bad or good; and you will see that after -all it is only good things which you are told to thank him for, -because all things which he sends you really are good. -</p> -<hr> - -<span class="pagenum"><a id="Page_446">{446}</a></span> - - <h2><i>Twenty-first Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Ephesians vi.</i> 10-17. -</p> -<p class="cite"> - Brethren:<br> - Be strengthened in the Lord, and in the might of his power. Put - you on the armor of God, that you may be able to stand against - the snares of the devil. For our wrestling is not against flesh - and blood: but against principalities and powers, against the - rulers of the world of this darkness, against the spirits of - wickedness in the high places. Wherefore take unto you the - armor of God, that you may be able to resist in the evil day, - and to stand in all things perfect. Stand, therefore, having - your loins girt about with truth, and having on the breastplate - of justice: and your feet shod with the preparation of the - gospel of peace: in all things taking the shield of faith, - wherewith you may be able to extinguish all the fiery darts of - the most wicked one. And take unto you the helmet of salvation; - and the sword of the Spirit (which is the word of God). -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xviii.</i> 23-35. -</p> -<p class="cite"> - At that time:<br> - Jesus spoke to his disciples this parable: The kingdom of - heaven is likened to a king, who would take an account of his - servants. And when he had begun to take the account, one was - brought to him that owed him ten thousand talents. And as he - had not wherewith to pay it, his lord commanded that he should - be sold, and his wife and children and all that he had, and - payment to be made. But that servant, falling down, besought - him, saying: Have patience with me, and I will pay thee all. - And the lord of that servant being moved with compassion, let - him go, and forgave him the debt. -<span class="pagenum"><a id="Page_447">{447}</a></span> - But when that servant was gone out, he found one of his - fellow-servants that owed him a hundred pence; and laying hold - of him, he throttled him, saying: Pay what thou owest. And his - fellow-servant, falling down, besought him saying: Have - patience with me, and I will pay thee all. And he would not: - but went and cast him into prison, till he should pay the debt. - Now his fellow-servants, seeing what was done, were very much - grieved, and they came and told their lord all that was done. - Then his lord called him, and said to him: Thou wicked servant! - I forgave thee all the debt, because thou besoughtest me: - shouldst not thou then have had compassion also on thy - fellow-servant, even as I had compassion on thee? And his lord - being angry, delivered him to the torturers until he should pay - all the debt. So also shall my heavenly Father do to you, if - you forgive not every one his brother from your hearts. -</p> -<hr> - - <h3>Sermon CXXXIV.</h3> - -<p class="cite"> - <i>Our wrestling is not against flesh and blood:<br> - but against principalities and powers.</i><br> - —Ephesians vi. 12. -</p> -<p> -It is a most important truth, my brethren, and a very practical -one for all of us, which is contained in these words of St. Paul; -and it is the subject of the whole Epistle of this Sunday, from -which this passage is taken. -</p> -<p> -This truth is that we have a host of enemies to contend with in -the battle which we must fight to win the kingdom of heaven, who -are much more powerful than flesh and blood—that is, than any -human foes; much more formidable than any others which attack us, -from within or from without. -</p> -<span class="pagenum"><a id="Page_448">{448}</a></span> -<p> -Who are these enemies? They are Satan and all his army of fallen -angels. That these are what the apostle means by "principalities -and powers" is plain from these very words, which are the names, -as you know, of two of the nine angelic choirs. It is plain also, -from what he says immediately before, that we should put on the -armor of God, in order to be able to stand against the deceits of -the devil. -</p> -<p> -Who can doubt that these lost spirits are terrible enemies to our -salvation? They desire nothing more earnestly than our eternal -ruin, and labor most persistently to bring it about. They have a -malicious hatred and envy for us, and spare no effort to induce -us to sin, as that is the greatest evil which can happen to us. -As there is joy before the angels of God upon one sinner who -repents, so there is exultation among these fallen angels over -every one who does not, and especially over every one who repents -of his repentance and turns to sin again. -</p> -<p> -And besides the will which they have to injure us, they have an -immense power to do so. They are superior to us in the order of -creation; they have much more intelligence, knowledge, and -strength than we. If they were permitted they could easily make -us all subject to them, and reign over us with a more cruel -tyranny than the world has ever seen. -</p> -<p> -"Well, father," you may say to me, "of course this must be true; -but then they are not permitted to trample on us in this way. God -holds them in check, so that they cannot do us the harm which -they wish, and would otherwise be able to accomplish." -</p> -<p> -I grant you this. They certainly are not allowed to do us all the -harm they might do and would like to do; but they are allowed to -do a great part of it—so much that, without the help of God on -our side, they would, even as it is, destroy us, soul and body. -</p> -<span class="pagenum"><a id="Page_449">{449}</a></span> -<p> -By our own strength we cannot possibly escape these terrible and -merciless enemies, but only by the power of God. Without that we -should be as helpless before them as a child among lions and -tigers. If we would escape them it can only be, then, by calling -upon God, and getting from him the strength and protection which -he alone can give. -</p> -<p> -This is what St. Paul tells us in this Epistle, "Put on the armor -of God," he says; and again, "Take unto you the armor of God." If -you do not you will fall. Our Lord has allowed the devils to have -the power which they still have to injure us, that we may learn -in our dire extremity to have recourse to him. -</p> -<p> -And yet so far are we from realizing our danger, and seeking the -only protection which can save us, that many Christians seem -almost to doubt, like infidels, the very existence of the devil -and his angels. There is nothing which Satan likes better than -this, or which puts us more completely in his power. He does not -care that we should know. Just now at least, who does us the -harm, so long as the harm is done; and he knows that if we do not -believe in him we shall not look out for him, and that if we do -not look out for him we shall certainly fall into his snares. -</p> -<p> -Rouse yourselves, then, my brethren, from this indifference to -your greatest peril. Believe, with a real and practical belief, -in the existence and the tremendous power of these enemies who -are hunting down your souls. Know that you cannot resist them of -your own strength, and act on that knowledge. Pray to God to -protect you, to keep them from you, and you from them. Ask Our -Blessed Lady, who is their terror, to drive them away, and your -guardian angel to keep them from your side. Avoid the occasions -of sin which they prepare for you. -<span class="pagenum"><a id="Page_450">{450}</a></span> -Flee from them if you can; if not, resist them, and they will -flee from you; but when you resist them, let it be in the name of -Him who has conquered them, or they will conquer you. -</p> -<hr> - -<span class="pagenum"><a id="Page_451">{451}</a></span> - - <h2><i>Twenty-second Sunday after Pentecost.</i></h2> - - -<p class="citet"> - Epistle.<br> - <i>Philippians i.</i> 6-11. -</p> -<p class="cite"> - Brethren:<br> - We are confident of this very thing, that he, who hath begun a - good work in you, will perfect it unto the day of Christ Jesus. - As it is meet for me to think this for you all: because I have - you in my heart; and that in my bonds, and in the defence, and - confirmation of the gospel, you all are partakers of my joy. - For God is my witness, how I long after you all in the bowels - of Jesus Christ. And this I pray, that your charity may more - and more abound in knowledge, and in all understanding: that - you may approve the better things, that you may be sincere and - without offence unto the day of Christ. Replenished with the - fruit of justice through Jesus Christ, unto the glory and - praise of God. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xxii.</i> 15-21. -</p> -<p class="cite"> - At that time:<br> - The Pharisees going away, consulted among themselves how to - ensnare Jesus in his speech. And they sent to him their - disciples with the Herodians, saying: Master, we know that thou - art a true speaker, and teachest the way of God in truth, - neither carest thou for any man; for thou dost not regard the - person of men. Tell us, therefore, what dost thou think. Is it - lawful to give tribute to Cæsar, or not? But Jesus, knowing - their wickedness, said: Why do you tempt me, ye hypocrites? - Show me the coin of the tribute. And they offered him a penny. - And Jesus saith to them: Whose image and inscription is this? - They say unto him: Cæsar's. Then he saith to them: Render, - therefore, to Cæsar the things that are Cæsar's, and to God - the things that are God's. -</p> -<hr> - -<span class="pagenum"><a id="Page_452">{452}</a></span> - - <h3>Sermon CXXXV.</h3> - -<p class="cite"> - <i>The Pharisees going away,<br> - consulted among themselves<br> - how to ensnare him in his speech.</i><br> - —St. Matthew xxii. 15. -</p> -<p> -It is needless to say, brethren, that they waited in vain. Our -dear Lord never uttered anything but words of wisdom, justice, -and piety. Is it so with us? We have enemies, strong and -powerful, who have consulted among themselves how to ensnare us -in our speech. Satan and his demons, evil companions, enemies of -the holy faith—all these are watching to see if they cannot -destroy us by means of our tongue. What, then, must we do to -control <i>it</i>, of which St. James says: "The tongue is a -fire, a world of iniquity; the tongue is placed among our members -which defileth the whole body, being set on fire by hell"? We -must watch it carefully, watch it jealously, watch it constantly. -</p> -<p> -Some of the older writers have said that nature herself has -taught us how careful we ought to be of our tongue. First, -because we have only one. We have two eyes, two ears, two hands, -two feet, but only one tongue. -</p> -<p> -Again, the tongue is placed in the centre of the head, to show -(as they say) that it ought to be under the absolute control of -our reason; again, because nature places it behind two barriers, -the lips and teeth, so as to keep it prisoner; and, lastly (says -an old writer in his quaint way), because it is chained in the -mouth. -</p> -<p> -But there are other more solid reasons than these for watching -our tongue. -</p> -<span class="pagenum"><a id="Page_453">{453}</a></span> -<p> -There is nothing so poisonous as a bitter word, an uncharitable -remark, an offensive observation. Words such as these have ruined -families, have caused murders, have damned souls. How often has a -bitter word rankled so deeply in our neighbor's mind and heart -that he curses us, refuses to speak to us, and thus is driven by -us into mortal sin! What then? The devil, who is on the watch, -has ensnared us in our speech; he has got one more sin recorded -against us. Had we watched our tongues he would not have caught -us; we should not have sinned; our neighbor would not have been -scandalized. How common it is for us to hear God's name taken in -vain and spoken lightly; how frequently, alas! do we hear the -sweet name of Jesus used for a curse; how often that holy name, -"which is above every name," is bandied about as though it were -as the name of the lowest of creatures! Blasphemer! reviler of -the Holy One! Satan has ensnared you in your speech. You have -cursed, blasphemed, <i>sinned!</i> Had you watched your tongue -you had not done so. -</p> -<p> -And what horrible mutterings are these that we hear coming up -from dark corners, from workshops, from factories, from -lodging-houses, from streets? What whisperings are these, hot and -burning with the fire of hell? They are words of impurity and bad -conversations. They are accents that slay living souls, that -pollute both the lips of the speaker and the ears of the -listener; and, alas! the tongue, the unguarded, unwatched tongue, -is the offender again. Ah! you are ensnared once more in your -speech. Watch your tongue, then, lest you die the death of mortal -sin. There is an every-day expression, brethren, which contains, -I think, the best advice that can be given you; and that is, -"Hold your tongue." Yes, <i>hold</i> it under control of reason; -chain it by prayer and the sacraments. -<span class="pagenum"><a id="Page_454">{454}</a></span> -If it wants to run into bitter words and unkind speeches, hold it -back. If it wants to blaspheme, hold it; hold it, or you are -lost! If it wants to utter words contrary to Christian modesty, -hold it for Christ's sake, or you are undone. Take care lest -Satan ensnare you in your speech; if he does he will condemn you -to a cruel death in hell. Speech is silver and silence is gold. -Few, if any, have been saved by much speaking; many have been -lost by it. Oh! then, watch your tongue lest it destroy you. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXXXVI.</h3> - -<p class="cite"> - <i>Render, therefore, to Cæsar<br> - the things that are Cæsar's,<br> - and to God the things that are God's.</i><br> - —St. Matthew xxii. 21. -</p> -<p> -What does our Lord mean by this, my brethren? He seems to say -that there are some things which do not belong to God, but to -some one else; that God has only a partial right in this world -which he has created. It would appear to belong partly to Cæsar; -and who can this Cæsar be, who shares the earth with its Creator? -</p> -<p> -Cæsar was the name of the Roman emperor, and our Lord means by -Cæsar the temporal authority of the state. Now, it must seem -absurd to any Catholic, and indeed to any one who believes in God -at all, to say that this authority has any right in the world -other than that which God has lent to it; so we cannot imagine -that our Lord meant anything like that. Nevertheless, there are -plenty of people, who do not profess to be atheists, who really -maintain not only that the state has rights against him, but even -that its right always prevails over his. They say that we must -render everything to Cæsar, whether God wants it or not; that the -law of the state must be obeyed, even against the law of God as -shown to us by conscience. -</p> -<span class="pagenum"><a id="Page_455">{455}</a></span> -<p> -These people are really atheists, whether they profess to be or -not. The only true God, in whom we believe, will not and cannot -resign his right to our obedience or give up his eternal laws. -Nay, more, he will and must reserve to himself the right of -making new laws if he pleases, and annulling laws of the state -which are contrary to them. Besides all this, he has also only -given to the state a limited sphere in which it can work, and in -which only its laws can have any force—that is, he will only -allow it to make laws providing for the temporal well-being of -its subjects. -</p> -<p> -This, then, is what belongs to Cæsar—that is, to the state. It -has the right to claim and enforce our obedience to laws intended -for the temporal welfare of its subjects, and to these only as -far as they are not contrary to the eternal law of God, or to -others which he may choose to make. And that is all. -</p> -<p> -When it does not exceed its rights we must give our obedience to -it; and we must presume that it does not exceed them unless it is -clear that it does. This is what we must render to Cæsar. -</p> -<p> -But how shall we tell that it does exceed its rights? First, by -the voice of conscience, when that voice is clear and certain; -secondly, by our knowledge of the laws which God himself has -made; lastly, by the voice of that other authority which he has -put in the world to provide for our spiritual welfare—that is, -the Catholic Church. When God speaks to us in either of these -ways we must obey him whether it interferes with Cæsar or not; -this is what we must render to him. -</p> -<span class="pagenum"><a id="Page_456">{456}</a></span> -<p> -If the state makes a law commanding us to blaspheme, deny our -faith, or commit impurity, we will not obey. Conscience annuls -such a law. If the state commands us to do servile work on Sunday -its law has no force. We know that God's law is against it. And, -lastly, if the state goes outside its sphere, and makes laws -regarding things not belonging to its jurisdiction, as the -sacraments, we are not bound by such laws. It has no power, for -instance, to declare marriage among Christians valid or invalid. -The church has told us this plainly. It is here specially where -the state goes out of its province, that it is subject to -correction by the church; though it may be in other matters also. -</p> -<p> -Our Lord, then, means that we should render to Cæsar the things -that belong to him, not because of any right that he has in -himself, but because God has lent it to him; but that we should -render to God the things that he has not lent to Cæsar, whether -Cæsar consents or not. Obedience must always be given to God. -Give it to him through the state in those things about which he -has given the state authority, and in other things without regard -to the state; thus shall you render to Cæsar the things which are -Cæsar's, and to God the things that are God's. -</p> -<hr> - -<span class="pagenum"><a id="Page_457">{457}</a></span> - - <h2><i>Twenty-third Sunday after Pentecost</i>.</h2> - - -<p class="citet"> - Epistle.<br> - <i>Philippians iii.</i> 17; <i>iv.</i> 3. -</p> -<p class="cite"> - Be followers of me, brethren, and observe them who walk so as - you have our model. For many walk, of whom I have told you - often (and now tell you weeping) that they are enemies of the - cross of Christ: whose end is destruction, whose God is their - belly, and whose glory is in their shame: who mind earthly - things. But our conversation is in heaven: from whence also we - wait for the Saviour, our Lord Jesus Christ, who will reform - the body of our lowness, made like to the body of his glory, - according to the operation whereby also he is able to subdue - all things unto himself. Therefore, my dearly beloved brethren, - and most desired, my joy and my crown: so stand fast in the - Lord, my most dearly beloved. I beg of Euodia, and I beseech - Syntyche to be of one mind in the Lord. And I entreat thee, my - sincere companion, help those women who have labored with me in - the Gospel, with Clement and the rest of my fellow-laborers, - whose names are in the book of life. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew ix.</i> 18-26. -</p> -<p class="cite"> - At that time:<br> - As Jesus was speaking these things unto them, behold a certain - ruler came, and adored him, saying: Lord, my daughter is just - now dead; but come, lay thy hand upon her, and she shall live. - And Jesus, rising up, followed him, with his disciples. And - behold a woman who was troubled with an issue of blood twelve - years, came behind him, and touched the hem of his garment. For - she said within herself: If I shall but touch his garment I - shall be healed. But Jesus, turning about and seeing her, said: - Take courage, daughter, thy faith hath made thee whole. -<span class="pagenum"><a id="Page_458">{458}</a></span> - And the woman was made whole from that hour. And when Jesus - came into the house of the ruler, and saw the minstrels and the - crowd making a rout, he said: Give place, for the girl is not - dead, but sleepeth. And they laughed at him. And when the crowd - was turned out he went in, and took her by the hand, and the - girl arose. And the fame hereof went abroad into all that - country. -</p> -<hr> - - <h3>Sermon CXXXVII.</h3> - -<p class="cite"> - <i>My daughter is just now dead;<br> - but come, lay thy hand upon her,<br> - and she shall live.</i><br> - —St. Matthew ix. 18. -</p> -<p> -Such was the entreaty made by the ruler to our Lord in to-day's -Gospel, and such are the words that the Lord says to us during -the month of November, in behalf of the poor souls in purgatory. -These souls have been saved by the Precious Blood, they have been -judged by Jesus Christ with a favorable judgment, they are his -spouses, his sons and daughters, his children. He cries to us, -"<i>My children</i> are even now dead; but come, lay your hands -upon them, and they shall live." What hand is that which our Lord -wants us to lay upon his dead children? Brethren, it is the hand -of prayer. Now, it seems to me that there are three classes of -persons who ought to be in an especial manner the friends of -God's dead children, three classes who ought always to be -extending a helping hand to the souls in purgatory. First, the -poor, because the holy souls are poor like yourselves. They have -no work—that is to say, the day for them is past in which they -could work and gain indulgences and merit, the money with which -the debt of temporal punishment is paid; for them the "night has -come when no man can work." -<span class="pagenum"><a id="Page_459">{459}</a></span> -They are willing to work, they are willing to pay for themselves, -but they cannot; they are out of work, they are poor, they cannot -help themselves. They are suffering, as the poor suffer in this -world from the heats of summer and the frosts of winter. They -have no food; they are hungry and thirsty; they are longing for -the sweets of heaven. They are in exile; they have no home; they -know there is abundance of food and raiment around them which -they cannot themselves buy. It seems to them that the winter will -never pass, that the spring will never come; in a word they are -<i>poor</i>. They are poor as many of you are poor. They are in -worse need than the most destitute among you. Oh! then, ye that -are poor, help the holy souls by your prayers. Secondly, the rich -ought to be the special friends of those who are in purgatory, -and among the rich we wish to include those who are what people -call "comfortably off." God has given you charge of the poor; you -can help them by your alms in this world, so you can in the next. -You can have Masses said for them; you can say lots of prayers -for them, because you have plenty of time on your hands. Again -remember, many of those who were your equals in this world, who -like yourselves had a good supply of this world's goods, have -gone to purgatory because those riches were a snare to them. -Riches, my dear friends, have sent many a soul to the place of -purification. Oh! then, those of you who are well off, have pity -upon the poor souls in purgatory. Offer up a good share of your -wealth to have Masses said for them. Do some act of charity, and -offer the merit of it for some soul who was ensnared by riches -and who is now paying the penalty in suffering; and spend some -considerable portion of your spare time in praying for the souls -of the faithful departed. -</p> -<span class="pagenum"><a id="Page_460">{460}</a></span> -<p> -And lastly, the sinners and those who have been converted from a -very sinful life ought to be the friends of God's dear children. -Why? Because although the souls in purgatory cannot pray for -themselves, they can pray for others, and these prayers are most -acceptable to God. Because, too, they are full of gratitude, and -they will not forget those who helped them when they shall come -before the throne of God. Because sinners, having saddened the -Sacred Heart of Jesus by their sins, cannot make a better -reparation to it than to hasten the time when he shall embrace -these souls that he loves so dearly and has wished for so long. -Because sinners have almost always been the means of the sins of -others. They have, by their bad example, sent others to -purgatory. Ah! then, if they have helped them in they should help -them out. -</p> -<p> -You, then, that are poor, you that are rich, you that have been -great sinners, listen to the voice of Jesus; listen to the plaint -of Mary during this month of November: "My children are now dead; -come lay thy prayers up for them, and they shall live." Hear Mass -for the poor souls; say your beads for them; supplicate Jesus and -Mary and Joseph in their behalf. Fly to St. Catherine of Genoa -and beg her to help them, and many and many a time during the -month say with great fervor: "May the souls of the faithful -departed, through the mercy of God, rest in peace!" -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - -<span class="pagenum"><a id="Page_461">{461}</a></span> - - <h3>Sermon CXXXVIII.</h3> - -<p class="cite"> - <i>When Jesus was come into the house of the ruler,<br> - and saw the minstrels and the crowd making a rout,<br> - he said, "Give place."</i><br> - —St. Matthew ix. 23. -</p> -<p> -One of the great difficulties against which God's church has to -contend to-day is the spirit of worldliness which has crept in to -a very serious extent among the faithful. There are many dear -brethren among us who (as St. Paul says to-day in the Epistle) -"mind earthly things"; Catholics who try as far as they can to -conform themselves to this world and the fashions thereof. We can -see this worldly spirit in the manner in which many Catholics -dress, the style with which they decorate their houses, the way -in which they speak and act. But there is another way by which -this tendency is indicated. I mean the manner in which we bury -our dead. -</p> -<p> -Now, certainly, there is nothing more beautiful to the eye of -faith than a dead Christian body. What is it that lies there -still, and motionless, and cold? A corpse? Yes; but something -more than that. Brethren, that poor dead thing is beautiful, it -is holy. Its head has been touched by the cleansing waters of -baptism and anointed with holy chrism, its tongue has touched the -Body and Blood of Christ. Its eyes, ears, and hands, all its -senses have been anointed with holy oil. That poor body has been -the temple of the Holy Ghost. -</p> -<p> -More than this: that cold clay is a germ, a seed from which one -day shall rise a fairer flower than earth hath ever seen; for, as -St. Paul says, "That which thou sowest is not quickened except it -die first. And that which thou sowest thou sowest not the body -that shall be, but bare grain, as of wheat or of some of the -rest." -<span class="pagenum"><a id="Page_462">{462}</a></span> -Yes, brethren, this dead thing is the "bare grain," but in the -eternal spring-time it shall bud forth into the full ear, for it -is the seed of a body glorified by the power of God. -</p> -<p> -Oh! then, seeing how holy the dead body of a Christian is, no -wonder that the church should surround the burial of it with a -certain holy pomp. -</p> -<p> -She burns lights by its side, she carries it in procession, she -sprinkles it with holy water, she censes it with incense. Not -only does she pray for the soul, she also respects the body. -</p> -<p> -So then, dear friends, to show respect for the dead, to surround -them with that pomp which the church wishes, is well and good; -but to make a dead body an object about which to display earthly -vanity and pride is to defile that which is holy and outrage that -which is decent. Yet this is often done. In place of the simple -shroud or the holy habit which used to be considered the proper -raiment of the departed, we now see them arrayed in garments -which vie in extravagance and fashion with those of the theatre -and the ball-room. Oh! brethren, when I think of our dear -Master's body, in Bethlehem's manger, wrapped up in swathing -bands, in the holy garden enveloped in linen cloths, and even to -this day reposing upon our altars on the fair white linen -corporal, it shocks me to think of those Christian dead who go -down to the tomb decked out in silks and lace, and satins and -trinkets, as though they were rather the votaries of earth than -the heirs of the kingdom of heaven. I seem to see the Master -standing by, and saying, "Give place." -</p> -<span class="pagenum"><a id="Page_463">{463}</a></span> -<p> -Again, what an abuse it is to see a body followed to the grave by -a train of carriages which would often be more than enough for -the funeral of a cardinal or a pope. What some one has called -"the eternal fitness of things" requires that something of public -display should be made over those whom God has set in authority. -But to make such display over any ordinary Christian is simply -absurd. Oh! my dear friends, far better spend your money to have -Masses said for the soul than for a hundred vehicles to follow -the body. Alas! I fear those hundred carriages and two hundred -horses soothe your pride far more than they comfort the poor soul -in purgatory who is panting and longing for the possession of -God. -</p> -<p> -Let me end with a slight paraphrase of the text, such as we may -imagine our Lord, were he now on earth, might use: "And when -Jesus was come into the house of death, and saw the silks and the -satins, and the worldly display, and the multitude making a -tumult, and the horses and the carriages, and the garlands and -the wreaths, and the feasting, he said: Give place, give place to -me and to my church; and may the souls of the faithful departed -rest in peace. Amen." -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXXXIX.</h3> - -<p class="cite"> - <i>Many walk, of whom I have told you often<br> - (and now tell you weeping)<br> - that they are enemies of the cross of Christ:<br> - whose end is destruction,<br> - whose God is their belly,<br> - and whose glory is in their shame:<br> - who mind earthly things.</i><br> - —Philippians iii. 18, 19. -</p> -<span class="pagenum"><a id="Page_464">{464}</a></span> -<p> -Here St. Paul gives us, dear brethren, a rule by which we may -know, by their manner of living, the difference between the bad -and the good anywhere in the world. This rule, however, shows us -also who is a bad Christian and who is a good one. For it is too -true that we can find many, calling themselves Catholics, who -hate the cross, who find their happiness in sensuality, who love -this world more than they love God, and who make a boast of their -sins and crimes. The end of these is indeed destruction and -eternal ruin. -</p> -<p> -Now, who are they? One need not go far to find them. They are -those who are boasting about how much they can eat and drink more -than another. They are those who try to drink others drunk, and -then brag about it. They even make a laughing-stock of the poor, -wretched man or woman who can't stand as much as they can. -Neither are they to be found only among the men who almost live -around and in grog-shops. Young men of great respectability and -old gray-headed parents, of high position in society, do these -things. They even look with contempt upon him who can't sin as -much and as boldly as they do. More than all, the poor man feels -ashamed and blushes because he is not superior to them in this -kind of wickedness. -</p> -<p> -In the same way do some boast of their impurities, and their -lying and swindling, in a business way, as they call it. These -indeed glory in that which is a shame to the heathen. How much -more, indeed, then, is this a shame to him who calls himself a -Christian. -</p> -<span class="pagenum"><a id="Page_465">{465}</a></span> -<p> -But these are not the only crimes in which they glory who are -enemies of the cross of Jesus Christ. There are those who cannot -bear to be outdone in malice or revenge. Often do we hear them -say, "I paid him off for it," or again, "She got as good as she -sent." This generally means that by malice, spite, revenge, the -one who did the first wrong was punished more severely than -justice required. It means that the devil and one's evil passions -were listened to, their promptings followed, and all made a boast -of afterwards. A beautiful Christian example! Two immortal souls -trying to see which can insult the crucified Redeemer the most! -How can such an one ever kiss the crucifix? How dare to press -those lips there represented, from which blessings were always -returned for cursing? -</p> -<p> -Again, those who glory in their shame are those who boast of -their careless lives, of never going to Mass, to confession, or -to their Easter-duty, and of never observing the light law of the -church by keeping the fasts of Lent and other days. -</p> -<p> -Others, again, boast of spending their money freely, not heeding -the cries of wife and children for food. They neglect those who -have been entrusted to them by God. They let the poor wife work -herself to death merely because they love the praise of a world -which calls their folly openheartedness. These are really the -meanest of men, but they believe the world when it calls them -good, generous, noble. -</p> -<p> -All of these are, indeed, truly enemies of the cross which all -Christians are bound to love. They are its enemies because the -cross saves mankind, whereas they try to ruin souls. By their -example and false teaching they make others like themselves. They -help souls to hell while our crucified Lord is trying to save -them. They take the part of the devil against their God. -</p> -<hr> -<span class="pagenum"><a id="Page_466">{466}</a></span> -<p> -<i>Easter being a movable Feast which can occur on any day from -the 22d of March to the 25th of April, the number of Sundays -between Epiphany and Septuagesima, and between Pentecost and -Advent, varies according to the situation of Easter. There are -always at least two Sundays, unless Epiphany falls on a Sunday, -and never more than six, between Epiphany and Septuagesima. -Likewise, there are never fewer than twenty-three Sundays after -Pentecost, or more than twenty-eight. The Gospel and Epistle for -the last Sunday after Pentecost are always the same. When there -are twenty-three Sundays, the Gospel and Epistle for the last -Sunday are substituted for those of the twenty-third. When there -are twenty-five Sundays, the Gospel and Epistle for the sixth -Sunday after Epiphany are taken; when there are twenty-six, those -also of the fifth after Epiphany; when there are twenty-seven, -those of the fourth, and when there are twenty-eight those of the -third, in order to fill up the interval which occurs. In any -year, in which there are more than twenty-four Sundays after -Pentecost, proper sermons for these Sundays are to be found among -those which are arranged for the Sundays following the Feast of -the Epiphany. If one sermon is wanting, it is taken from the -sixth Sunday after Epiphany; if two, three, or four are needed, -the last two or three or four sermons which precede Septuagesima -are to be taken, in their order.</i> -</p> -<hr> - -<span class="pagenum"><a id="Page_467">{467}</a></span> - - <h2><i>Twenty-fourth or Last Sunday after Pentecost.</i></h2> - -<p class="citet"> - Epistle.<br> - <i>Colossians i.</i> 9-14. -</p> -<p class="cite"> - Brethren:<br> - We cease not to pray for you, and to beg that you may be filled - with the knowledge of his will in all wisdom and spiritual - understanding: that you may walk worthy of God, in all things - pleasing: being fruitful in every good work, and increasing in - the knowledge of God: strengthened with all might according to - the power of his glory, in all patience and long-suffering with - joy, giving thanks to God the Father, who hath made us worthy - to be partakers of the lot of the saints in light: who hath - delivered us from the power of darkness, and hath translated us - into the kingdom of the Son of his love: in whom we have - redemption through his blood, the remission of sins. -</p> -<br> -<p class="citet"> - Gospel.<br> - <i>St. Matthew xxiv.</i> 15-35. -</p> -<p class="cite"> - At that time:<br> - Jesus said to his disciples: When you shall see "the - abomination of desolation," which was spoken of by Daniel the - prophet, standing in the holy place: he that readeth, let him - understand. Then let those that are in Judea flee to the - mountains. And he that is on the house-top, let him not come - down to take anything out of his house: and he that is in the - field, let him not go back to take his coat. And woe to them - that are with child, and that give suck in those days. But pray - that your flight be not in the winter or on the Sabbath. For - there shall be then great tribulation, such as hath not been - from the beginning of the world until now, neither shall be. - And unless those days had been shortened, no flesh should be - saved: but for the sake of the elect those days shall be - shortened. -<span class="pagenum"><a id="Page_468">{468}</a></span> - Then, if any man shall say to you: Lo, here is Christ, or - there, do not believe him. For there shall arise false christs - and false prophets, and shall show great signs and wonders, - insomuch as to deceive (if possible) even the elect. Behold I - have told it to you beforehand. If therefore they shall say to - you: Behold he is in the desert; go ye not out: Behold he is in - the closets; believe it not. For as lightning cometh out of the - east, and appeareth even unto the west, so shall also the - coming of the Son of Man be. Wheresoever the body shall be, - there shall the eagles also be gathered together. And - immediately after the tribulation of those days, the sun shall - be darkened, and the moon shall not give her light, and the - stars shall fall from heaven, and the powers of the heavens - shall be moved. And then shall appear the sign of the Son of - Man in heaven: and then shall all the tribes of the earth - mourn: and they shall see the Son of Man coming in the clouds - of heaven with great power and majesty. And he shall send his - angels with a trumpet, and a great voice: and they shall gather - together his elect from the four winds, from the farthest parts - of the heavens to the uttermost bounds of them. Now learn a - parable from the fig tree: when its branch is now tender, and - the leaves come forth, you know that summer is nigh. So also - you, when you shall see all these things, know that it is near, - even at the doors. Amen I say to you, this generation shall not - pass till all these things be done. Heaven and earth shall pass - away, but my words shall not pass away. -</p> -<hr> - - <h3>Sermon CXL.</h3> - -<p class="cite"> - <i>Behold I have told it to you beforehand.</i><br> - —St. Matthew xxiv. 25. -</p> -<span class="pagenum"><a id="Page_469">{469}</a></span> -<p> -Once in a venerable manor-house, at the head of the carved oak -stairway, stood an old clock. About half a minute before it -struck it made a curious, buzzing, whirring sound. Then all the -children of the house said, "Ah! the old clock is -<i>warning</i>"; and upstairs they ran to see the clock strike. -The clock told them beforehand what it was going to do. -</p> -<p> -Now, brethren, there is a clock that has gone on warning and -striking for many a century, and that clock is called "the -Church's Year." It was wound up last Advent, and since then it -has struck Christmas, it has struck Epiphany, it has struck St. -Paul's Day, it has struck Easter, Pentecost, Assumption, All -Saints and All Souls. To-day it has nearly run down; it is -<i>warning</i> for next Sunday, when it will strike Advent again. -</p> -<p> -The Church, next Sunday, will bring you face to face with -judgment. To-day she <i>warns</i> you that the great season of -Advent is coming once more; that the old year is passing, that -the new one is about to begin. So, then, brethren, before the -clock strikes for judgment, before time is dead, while life and -grace and opportunities still remain, take up your stand before -the old clock; look at the hours depicted on the dial, and ask -yourself how you spent last year, how you would be prepared if -judgment should come to you a week hence. -</p> -<p> -Listen! How merrily that chime rings. You heard it about a year -ago. It was the Church clock striking Christmas. Where were you -then? Some of you, we know, were where you should be—at holy -Mass, receiving Holy Communion at the altar-rail. You heard the -organ pealing and the choir singing <i>Adeste fideles</i>; you -saw the little Infant Jesus in the crib, and the bright -evergreens decking the church, and felt in your hearts that -indeed there was peace on earth. Happy you if it was thus. -<span class="pagenum"><a id="Page_470">{470}</a></span> -But alas! was it so? Were you not away from Mass last Christmas? -Were you not neglecting your religion? Were you not in mortal -sin? Were you not revelling, getting drunk, thinking rather of -feasting and enjoying yourselves than of devotion and -thanksgiving? -</p> -<p> -Then the hour of Epiphany struck! What gifts had you to bring to -the manger-bed? Had you the gold of Christian charity to present? -Had you the incense of faith and the myrrh of sweet and fragrant -hope? Ah! it is to be feared that some knelt not at the -manger-bed of Jesus, but on the brink of hell: forgetting God, -scandalizing their neighbor, damning their own souls. On the -"Feast of Light" (as the Epiphany is sometimes called) some were -kneeling at the shrine of the world and '"holding the candle to -the devil." Didn't you hear the pendulum of the old clock -ticking, ticking, and seeming to say, as it swung: "Behold! I -have told you beforehand! Behold! I have told you beforehand!" -Why, then, did you not do penance? -</p> -<p> -Then came Lent; and on the first Sunday of that holy time the -clock warned loud and clear for Easter. A voice almost seemed to -be heard shouting in your ears: "Easter-duty! Easter-duty! 'Time -and tide wait for no man!'" And so at last the clock struck. -Easter had passed. You had been "told beforehand." You did not -heed, and thus, oh! listen heaven, and listen hell, another -Easter-duty was missed, and another mortal sin committed. -</p> -<p> -To-day, dear friends, the Church clock warns you again. The -Church herself cries to you to cast "off the works of darkness -and put on the armor of light." Give ear, then, while there is -yet life and hope. Have you been negligent? "Better late than -never"; <i>now</i> is the time to mend. -<span class="pagenum"><a id="Page_471">{471}</a></span> -Have you been a drunkard? <i>Now</i> "be sober and watch." Have -you neglected your children? Begin to care for them as you -should. Have you neglected the sacraments? Come, prepare at once -to receive them worthily. Whatever your state may be, -remember—judgment is coming; death is at hand! Maybe God's clock -in heaven already points, for you, at the last hour; maybe this -is the last time that you will be <i>warned</i>, and then the -clock will <i>strike</i> and you will be in eternity. Time and -tide are rushing on. Every tick of the clock brings you nearer -heaven or nearer hell. Oh! then prepare yourself for the great -day, that so when time <i>is</i> dead and gone; when the great -clock strikes for the <i>last</i> time, you may be found ready, -and go in with Jesus to his marriage feast. -</p> -<p class="cite"> - Rev. Algernon A. Brown. -</p> -<hr> - - <h3>Sermon CXLI.</h3> - - -<p class="cite"> - <i>That you may walk worthy of God.</i><br> - —Colossians i. 10. -</p> -<p> -"Brethren," says St. Paul, in the Epistle of this Sunday, "we -cease not to pray for you, … that you may walk worthy of God." -These words may, no doubt, be understood to mean that we should -live in such a way as to be worthy to receive God in his Real -Presence at the time of Holy Communion, and by his grace at all -times; and, finally, to receive him, and to be received by him, -in his eternal kingdom of glory. But there is another sense, -perhaps a more natural one, and certainly a more special one, in -which we may understand them. -</p> -<span class="pagenum"><a id="Page_472">{472}</a></span> -<p> -This sense is, that we should live in a way worthy of, and -suitable to, the dignity and the favor which he has conferred -upon us, in making or considering us worthy, as the apostle goes -on to say, "to be partakers of the lot of the saints in -light"—that is in bringing us into, and making us members of, -his one, true, and Holy Catholic Church. In other words, that we -should behave in such a way as to be creditable to him and to his -holy church, to which we belong. -</p> -<p> -Now, this is a point the importance of which cannot be overrated, -and which we are too apt to forget. We lose sight of the fact -that the honor of God and of his church has been placed in our -hands, and confided to our charge; so that every sin which we -commit, besides its own proper malice, has the malice of an -indignity to the holy state to which we have been called. For -this reason, a sin committed by a Catholic is always greater than -the same sin committed by any one else; not only on account of -the greater grace and clearer light which he has received, but -also because God is more specially robbed of his honor by it. -</p> -<p> -You all see this plainly enough when it is a question of a sin -committed by one who has been called to the ecclesiastical or -religious state. If a priest or a religious is guilty of any -offence, though it be but a small one, you are scandalized by it, -not only because he ought to have been better able to avoid it, -but also because it dishonors God's choice of him to be a special -image in this world of his divine goodness. -</p> -<span class="pagenum"><a id="Page_473">{473}</a></span> -<p> -But you forget that you also, merely because you are Catholics, -dishonor God, and bring him and his holy religion into contempt -by the sins which you commit. It is plain enough, however, that -you do, though in a somewhat less degree than those whom he has -more specially chosen. -</p> -<p> -And other people do not forget it, though you may. "Look at those -Catholics," the world outside is continually saying; "they may -belong to the true church, but they do not do much honor to it. -See how they drink, lie, and swear. If that is all the good it -does one to be a Catholic, I would rather take my chance of -saving my soul somewhere else than be reckoned among such -people." -</p> -<p> -Now, it is all very true that such talk as this is unjust and -unfair, and that the very persons who say such things may really -be much worse, at least considering their temptations, than those -whom they find fault with. But still they have a right to find -fault that those whom God has brought into the true church are -not evidently as much better as they ought to be, than those whom -he has not; and you cannot altogether blame them for finding -fault with him rather than with yourselves, and saying that this -Catholic Church of his is rather a poor instrument to save the -world with. -</p> -<p> -Remember then, my brethren, that a bad Catholic is a disgrace to -his church, and a dishonor to Almighty God, who founded it. A -story is told of a man who, when drunk, would deny that he was a -Catholic; he had the right feeling on this point, though he -committed a greater sin to save a less one. Imitate him, not in -denying your faith, but in taking care not to disgrace it; for -God will surely require of you an account, not only of your sins, -but also of the dishonor which they have brought on the holy name -by which you are called. -</p> -<hr> - -<span class="pagenum"><a id="Page_474">{474}</a></span> - - <h3>Sermon CXLII.</h3> - -<p class="cite"> - <i>As lightning cometh out of the east,<br> - and appeareth even unto the west:<br> - so shall also the coming of the Son of Man be.</i><br> - —St. Matthew xxiv. 27. -</p> -<p> -These words of our Lord, my dear brethren, refer principally to -the general judgment, which will come suddenly upon all, at least -all of those who shall be alive at the time when it shall occur. -And he could not have used a more striking comparison to show how -sudden it will be; how it will take every one unawares, even of -those who will be expecting it. You know that when you watch the -flashes of lightning in a thunder-storm, though you are expecting -them all the time, yet each one takes you by surprise; you hardly -know that it has come till it has gone; you do not so much see it -as remember it. So it will be at the last and awful day; all at -once, without any warning, the heavens will open, and God will -come suddenly, not this time in mercy, but in justice; not to -save the world, but to judge it; there will be no time even for -an act of contrition, but as every one is then found, so will he -be for all eternity. -</p> -<p> -Probably you and I will not be in this world at the time of the -general judgment; it is most likely that we shall die before it -comes. We shall rise from our graves and be present at it, but we -shall have been already judged; so that it will not be by it that -we shall be saved or lost. But that judgment which we shall have -gone through will perhaps also have come on us suddenly; as -suddenly as the one on the last day. For it will come on us the -instant that our souls leave the body; the moment after we die we -shall appear before the throne of God to receive the sentence of -eternal salvation or condemnation. So it may surprise us at any -moment; for we may suddenly die. -</p> -<span class="pagenum"><a id="Page_475">{475}</a></span> -<p> -There is not one of us here who has any certainty that he may not -before to-day's sun sets, nay, even this very hour or minute, -even before he can draw another breath, be standing before that -terrible judgment seat, and receiving that sentence from which -there is no appeal. -</p> -<p> -How often do we hear of people suddenly struck down by death -without a moment's warning; people who were promising themselves, -as you no doubt are promising yourselves, many more days to live. -They did not do anything, so far as we can see, to deserve such a -sudden blow; they were living lives no worse and no better than -those of others around them. "Those eighteen," says our Lord, -"upon whom the tower fell in Siloe, and slew them; think you that -they also were debtors—that is to say, sinners—above all the -men that dwelt in Jerusalem?" No, God calls us suddenly in this -way to show that he is the owner of our lives, that he has made -no promise to give any one of us a single moment beyond those -which he has already given. -</p> -<p> -But sudden death is not, we may say, any special visitation of -God. It is natural, not wonderful. If you could see the way in -which your own bodies are made, you would wonder not so much that -people die suddenly, but rather that they should die in any other -way. It is not more surprising that one should die suddenly than -that a watch should suddenly stop. The body is in many ways a -more delicate thing than a watch; and in its most delicate parts -the slightest thing out of order may be fatal. So we continue to -live rather by the special care which our Lord takes to preserve -our lives, than by any hold which our souls have on our bodies. -</p> -<span class="pagenum"><a id="Page_476">{476}</a></span> -<p> -But you will say, "After all, father, very few really do die -suddenly, compared to those who have time to prepare." Well, it -is true that there are not many who pass instantly from full -health into the shadow of death; but if there were only one in a -million, is it not a terrible risk for one who is not prepared? -And, besides, in another way it is not true. For almost all die -sooner than they expect. All think, even when they have some -fatal illness, that they will have more time than is really to be -given them. Death, when it actually comes, is a surprise; for -every one, perhaps, the coming of the Son of Man is at the last -like the lightning; every one expects it, but not just then; -every one looks for a few moments more. -</p> -<p> -When you think of these things, my dear brethren, there is only -one reasonable resolution for you to make. It is to live in such -a way that you may be ready to die at any instant; to be like -those wise virgins of whom the Gospel of to-day's feast, the -feast of the glorious martyr St. Catherine, tells us, who had oil -in their lamps when the cry came at midnight: "Behold the -bridegroom cometh, go ye forth to meet him." To have the grace of -God, which is represented by that oil, always in the lamp of your -soul; to be always in the state of grace, never in that of sin; -for most assuredly that cry will come to each one of you, and -sooner than you think; and woe be to you if you are not prepared -when it shall sound in your ears! -</p> -<hr> - - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Five Minute Sermons, Volume I., by -Rev. Algernon A. 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