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 BV 4253 .A75 1895 
 Ashley, John M. 
 Cogitationes concionales 
 
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 COGITATIONES 
 CONCIONALES 
 
 BEING 
 
 ZTwo 1bun^re^ anb Siytcen 
 
 SHORT SERMON REFLECTIONS ON THE DOMINICAL 
 GOSPELS OF THE CHURCH'S YEAR 
 
 FOUNDED UPON SELECTED READINGS FROM THE 
 
 SUM MA THEOLOGICA 
 
 . / OF 
 
 S. THOMAS AQUINAS 
 
 JOHN M. ASHLEY B.C.L. 
 
 VICAR OF FEWSTON AND FORMERLY INCUMBENT OF S. PETER'S VERE STREET 
 
 Aiit/ior of " T/i€ Promptitary for Preachers'' 
 etc. etc. 
 
 JOHN HODGES 
 
 BEDFORD STREET STRAND LONDON 
 
 MUCCCXCV 
 
DRYDEN PRESS : 
 J. DAW AND SONS, 137, LONG ACRE, LONDON. 
 
PRE FAC E. 
 
 The Sermon Thoughts contained in the following pages 
 have been put together with a four-fold object : 
 
 I. To supply the material upon which may be 
 formed four sermons for each Sunday upon the Holy 
 Gospels of the Church's year. It is believed that an 
 extempore preacher of slight practice, and ordinary 
 ability, could easily commit to memory one entire sermon- 
 subject in about a quarter-of-an-hour ; and that going 
 into the pulpit thus prepared — unhampered by notes, 
 which are a real stumbling-block to anything like effec- 
 tive preaching — he would probably find that on the 
 expiration of his sermon he had not nearly exhausted 
 all the subject' matter with which he was previously fur- 
 nished. During its delivery, many new thoughts would 
 have suggested themselves to his mind, and the sermon 
 would thus acquire an originality which would stamp it 
 with the individual characteristics of his own mind. The 
 more these outlines are worked out, the easier will they 
 become for him to use ; and the more suggestive, and 
 capable of expansion, will they prove themselves to be. 
 
 II. To form the groundwork and foundation of 
 instruction to be given at Bible Classes, whether holden 
 in Guilds or in Sunday Schools. The Concordance will 
 enable the several "Preludes" to be verified by an appeal 
 to Holy Scripture. Of course, when applied to such a 
 use, every proposition and head contained in the notes 
 must be thrown into the form of an interroaration. 
 
 '&' 
 
 III. To become a manual of private devotion, as 
 furnishing many subjects for spiritual meditation which 
 
i-REFACE. 
 
 exercise must become a daily habit, if the life of God the 
 Holy Ghost is to be nurtured and fostered in the soul. 
 
 IV. To direct the minds of the younger clergy 
 especially, to the earnest and diligent study of the 
 ^'Summa'^ itself, which is in itself a complete theological 
 library. This stupendous work may at the first glance 
 appear to be somewhat hard and repelling ; but the love 
 of it will orrow with constant use ; and its vast know- 
 ledge, depth, spirituality, power and sweetness will 
 become very dear to the student, and its almost infinite 
 treasures unfold themselves to him one by one. 
 
 May all that has been collected in the following 
 pages tend, not only to further and to extend the teach- 
 ing of, and to awaken a fresh interest in this the greatest 
 work of the "Mighty Dominican;" the" Angelical Doctor," 
 of the greatest spiritual thinker of the Middle Ages, but 
 in some degree contribute also to the rebuilding of the 
 Church of Jesus — in this our land of England — in Her 
 old faith, to Her regaining some portion, at least, of Her 
 lost inheritance ; to the leading of some of Her sons and 
 daughters back again to " the old paths ;" and by so 
 doing humbly, though unworthy, minister by the salva- 
 tion of souls to " The Greater Glory of God." 
 
INDEX 
 
 TO THE REFERENCES TO THE "SUMMA" 
 
 ichich will be found in the folloiviug Serinons. 
 
 I'' signifies the First Part, 
 12'' signifies the First Part of the Second Part. 
 22'' signifies the Second Part of the Second Part. 
 
 3'^ signifies the Third Part. 
 The First Figures after the Parts denote the Questions, 
 The Second Figures after the Parts denote the Articles. 
 o stands for the whole Article. 
 c stands for the body of the Article. 
 
 The P"igures following as i, 2, 3, &c., represent the Arguments 
 against the Proposition in the Article. 
 
 The Figures written r", 2'", 3'", &c., signify the Answers to the 
 several Arguments. 
 
 EXAMPLES. 
 
 Sermon i. Sununa, 3", 36, i c. — explains that the passage is 
 taken from the Third Part ; the Thirty-sixth Question; the 
 First Argument ; the body of the Article. 
 
 Sermon 137. 22'', 158, 3, 2'"— which show that the sermon is 
 taken from the Second Part of the Second Part ; from the 
 Hundred and Fifty-eighth Question; from the Third Article; 
 from the Answer to the Second Argument. 
 
 Note. — The Summa Theologica contains 512 Questions ; 2,536 
 Articles, 
 Allowing only Four Propositions for and against, in each 
 Article (while some contain as many as Nine), the total 
 number of Arguments will amount to 20,443. 
 
BIOGRAPHICAL NOTICE OF S. THOMAS AQUINAS. 
 
 A.D. 
 
 1226. Born at the Castle of Aquin, a small village in the Kingdom 
 of Naples, in the 9th and last year of the Pontificate of 
 Innocent III, and loth year of the reign of Henry III, of 
 noble Sicilian parents. 
 
 1 231- Educated in the Monastery on Monte Casino, of which his 
 36- uncle was Abbot. 
 
 1243. Studied philosophy and letters at Naples, where he joined the 
 order of S. Dominic. 
 
 1245. Went to Paris with the General of his order ; thence to Cologne 
 
 as a pupil to Albert the Great. Being very studious and 
 thoughtful he was so taciturn that his fellow pupils called him 
 " Dumb Ox." Albert, on hearing this, said that '•' The learned 
 bellowings of this 'Dumb Ox' would resound one day through- 
 out the universe." 
 
 1246. Accompanied Albert the Great .to Paris, where he had been 
 
 appointed "Master of the Sentences." 
 
 1248. Returned to Cologne to teach philosophy, Holy Scripture^ 
 " The Sentences." 
 
 1257. Doctor of Philosophy. Joined Albert the Great and S. Bona- 
 ventura at Agnani. Clement IV offered him the Archbishop- 
 ric of Naples, which he refused. 
 
 1272. At Naples with the Chaplain General of his order. 
 
 1274. In company with Gregory Xth was present at the Council of 
 Lyons, and in the same year he died, aged- 48, on the 7th of 
 March, of a fever caught in going to Rome, at Terracina, a 
 town on the south side of the Pontine Marshes, being carried 
 into the Monastery of Forsanova to breathe his last. 
 
 1313. Canonized by John XXII. 
 
 1570. Great Roman edition of his works in eighteen folio volumes. 
 
INDEX TO SERMONS 
 
 Advcjit Sunday. 
 
 1. The Unknown Advent. 
 
 2. Why the Advent Comes. 
 
 3. The Advent of the World's Youth. 
 
 4. The Leading to Glory. 
 
 Second Sunday in Advent. 
 
 5. The Last Judgment. 
 
 6. Recording Angels. 
 
 7. The Forms of Antichrist. 
 
 8. Our Redemption. 
 
 Third Sunday in Advent. 
 
 9. The Felt Presence. 
 
 10. The Law of Christ. 
 
 11. Baptismal Teaching. 
 
 12. On Dress. 
 
 Fourth Sunday in Advent. 
 
 13. Alone. 
 
 14. Curiosity. 
 
 15. Self-knowledge the Parent of Humility. 
 
 16. The Bridle of Humility. 
 
( viii ) 
 
 Sunday after Christmas-day. 
 
 17. The Purity of the Incarnation, 
 
 18. The Old made New. 
 
 19. The Work of the Incarnation, 
 
 20. The World's Sin. 
 
 First Sunday after the Epiphany. 
 
 21. Ceremonies. 
 
 22. The Lord's Day no Sabbath, 
 
 23. Obedience to Parents. 
 
 24. Experimental Knowledge. 
 
 Second Sunday after the Epiphany. 
 
 25. The Hour of Jesus. 
 
 26. The Phases of Faith. 
 
 27. Doing our Best. 
 
 28. The Instrumental Soul. 
 
 Third Sunday after the Epiphany. 
 
 29. Leprosy a Type of Sin. 
 
 30. The Adoration of Jesus, 
 
 31. The Higher Law. 
 
 32. The Worthy Communicant. 
 
 Fourtli Sunday after the Epiphany. 
 
 33. Why the Righteous Suffer, 
 
 34. The Agony of Repentance, 
 
 35. The Demon of Sin, 
 
 36. Restraining Power, 
 
 Fifth Sunday after the Epiphany. 
 
 37. The Office of Preacher, 
 
 38. Open Sinners are to be Shunned, 
 
 39. The Servants of God, 
 
 40. The Harvest of the Final Judgment. 
 
( ix ) 
 
 Sixth Sunday after the EpipJiany. 
 
 41. The Trials of the Elect. 
 
 42. The Critical Moment. 
 
 43. The Foundation of Belief. 
 
 44. Man and Nature. 
 
 Septuagcsima Sunday. 
 
 45. The Justice of God. 
 
 46. The Power of Workint^. 
 
 47. God's Wages. 
 
 48. God Glorified in Man's Work. 
 
 Scxagcsima Su nday. 
 
 49. Preaching is Feeding. 
 
 50. Preaching is Defence. 
 
 51. Preaching the Instrument of Souls. 
 
 52. Preaching an Offering of Souls. 
 
 Quiiujuagesiina Sunday. 
 
 53. The Universal Saviour. 
 
 54. The Abundant Love of Jesus Christ. 
 
 55. The Greater Love of Jesus Christ. 
 
 56. The Perfect Love of Jesus Christ. 
 
 First Sunday in Lent. 
 
 57. Jesus Tempted our Help. 
 
 58. Jesus Tempted our Caution. 
 59- Jesus Tempted our Example. 
 60. Jesus Tempted our Confidence. 
 
 Second Sunday in Lent. 
 
 6r. Perseverance. 
 
 62. The Power of Mercy. 
 
 63. Prayer for Temporal Blessings. 
 
 64. The Greater Faith. 
 
( ^ ) 
 
 Third Sunday in Lent. 
 
 65. Jesus a Thought-reader. 
 
 66. Concord. 
 
 6^. The Strong Man of Sin. 
 
 68. My House. 
 
 Fourth Sunday in Lent. 
 
 69. God's Proving. 
 
 70. The Christian Passover. 
 
 71. Benevolence. 
 
 72. Use of Means. 
 
 Fifth Sunday in Lent. 
 
 73. The Good Conscience. 
 
 74. Vain Glory. 
 
 75. The River of Sin. 
 
 ^6. The Faithful Preacher. 
 
 Sunday next before Easter. 
 
 yj. The Tribunal of the Cross. 
 
 jd). The Lord's Last Lesson. 
 
 79. The Power of the Cross. 
 
 80. From Death to Life. 
 
 Easter Day, 
 
 81. The Love of the Risen Lord. 
 
 82. The Law of Mediation. 
 
 83. The Power of the Resurrection. 
 
 84. The Need of the Resurrection. 
 
 First Simday after Easter. 
 
 85. The Blessing of Peace, 
 
 86. The Penalties of Sin. 
 
 87. Reality. 
 
 88. The Record of Patience. 
 
( xi ) 
 
 Second Siniday after Easter. 
 
 89. The Good Shepherd the Door of His Church. 
 
 90. Jesus the Shepherd of the Blessed. 
 
 91. Jesus the Shepherd of those Without. 
 
 92. Jesus the Shepherd of those Loving. 
 
 Third Sunday after Easter. 
 
 93. Preachers and Hearers, 
 
 94. Inward Joy. 
 
 95. The Sorrow of the World. 
 
 96. The Vision of Jesus. 
 
 FonrtJi Sunday after Easter. 
 
 97. Loss and Gain. 
 
 98. Needful Truth. 
 
 99. The Invisible Mission. 
 
 100. The Visible Mission. 
 
 Fifth Sunday after Easter. 
 
 10 1. The Power of Prayer. 
 
 102. Unanswered Prayer. 
 
 103. The Union of Love. 
 
 104. Intercessory Prayer. 
 
 Sunday after the Ascension. 
 
 105. The Obscured Soul. 
 
 106. Not Knowing, 
 
 107. The Doors of Knowledge. 
 
 108. The Eternity of Memory. 
 
 IVhitsimday. 
 
 109. Obedience the Foundation of Love, 
 no. The Holy Ghost the Giver of Gifts. 
 
 111. The Holy Ghost-Wind. 
 
 112. The Holy Ghost-Love. 
 
( -X" ) 
 
 Trinity Sunday. 
 
 113. The Baptism of Infants. 
 
 114. The Miracles of Jesus. 
 
 115. The Procession of the Sacred Three. 
 
 1 16. Assimilation with God. 
 
 Fivst Sunday after Trinity. 
 
 117. Mental Vision. 
 
 118. The Guardian Angel. 
 
 1 19. The Ministry of Angels. 
 
 120. Death a Foretaste. 
 
 Second Sunday after Trinity. 
 
 121. The Catholic Church. 
 
 122. The Anger of God. 
 
 123. The Passion of Jesus, the Supper of the Lord. 
 
 124. Blessedness. 
 
 Third Sunday after Trinity. 
 
 125. Use and Abuse. 
 
 126. The Love of Jesus for Sinners. 
 
 127. Lost Innocence. 
 
 128. Joy over the Penitent. 
 
 FonrtJi Sunday after Trinity. 
 
 129. Liberality. 
 
 130. Money. 
 
 131. Lost Power. 
 
 132. The Grounds of Mercy. 
 
 Fifth Sunday after Trinity. 
 
 133. Reverence. 
 
 134. The Seat of Faith. 
 
 135. Industry. 
 
 136. Affected Ignorance. 
 
( xiii ) 
 
 
 Sixf/i Sunday after Trinity. 
 
 137- 
 
 Unholy Anger. 
 
 138- 
 
 To Do Good. 
 
 139- 
 
 Declining from Fa-iI. 
 
 140. 
 
 The New Law. 
 
 
 Seventh Sunday after Trittify 
 
 141. 
 
 Obedience. 
 
 142. 
 
 Abstinence. 
 
 143. 
 
 F'ortitude. 
 
 144. The Needs of the Body. 
 
 Eighth Sunday after Trinity. 
 
 145. Ordination. 
 
 146. Association with Nonconformists. 
 
 147. False Prophets, Ravening Wolves. 
 
 148. False Prophets and Hoi}- Scripture. 
 
 NijitJi Sunday after Trinity. 
 
 149. Worldl}- Prudence. 
 
 1 50. Possessions. 
 
 151. Holding one's own. 
 
 152. Why one begs and another abounds. 
 
 'Tenth Sunday after Trinity. 
 
 153. The Teaching of Jesus. 
 
 154. The Power of Ceremony. 
 
 155. The Desolation of the Lost. 
 
 156. The House of Prayer. 
 
 Eleventh Sunday after Trinity. 
 
 157. Presuming upon God. 
 
 158. Presumptuous Speech. 
 
 159. Self-Presumption. 
 
 160. The Higher Rule. 
 
( xiv ) 
 
 Tivelfth Sunday after Trinity. 
 
 i6i. The Church a Witness to the Truth. 
 
 162. Sacraments, the Mediation of the Body. 
 
 163. Modesty. 
 
 164. The Recompense of Gratitude. 
 
 Thirteenth Sunday after Trinity. 
 
 165. Love is Expansive. 
 
 166. The Passions of the Sinless Man. 
 
 167. The Sin of the First Man. 
 
 168. The Wounds of Sin. 
 
 Fourteenth Sunday after Trinity. 
 
 i6g. Jesus, a Name Old and New. 
 
 170. Bodily Adoration. 
 
 171. Priestly Absolution. 
 
 172. Baptism into Death. 
 
 Fifteenth Sunday after Trinity. 
 
 173. Hatred of God. 
 
 174. Our Master an ultimate End. 
 
 175. Solicitude. 
 
 176. The Need of Prayer. 
 
 Sixteenth Sunday after Trinity. 
 
 177. God's Punishment. 
 
 178. Sympathy. 
 
 179. The Soul after Death. 
 
 180. Perfection. 
 
 Seventeenth Sunday after Trinity. 
 
 181. The Outward Christian Life. 
 
 182. Four Fruits of Pride. 
 
 183. Ambition. 
 
 184. The Way of Humility. 
 
( XV ) 
 
 Eighteenth Swiday after Trinity. 
 
 185. Controversy. 
 
 186. Love the First and Great Commandment. 
 
 187. The Love of God. 
 
 188. Dissimilation. 
 
 Nineteenth Sunday after Trinity. 
 
 189. The Lessons of the Body. 
 
 190. What we can do for God. 
 
 191. What Jesus Knows. 
 
 192. Contrition. 
 
 Tzuentieth Sunday after Trinity. 
 
 193. The Glorification of Life. 
 
 194. The Act of Conscience. 
 
 195. The Freedom of the Will. 
 
 196. Ingratitude. 
 
 Twenty-first Sunday after Trinity. 
 
 197. Actual Sin. 
 
 198. God's Ordering. 
 
 199. Miracles. 
 
 200. Faith in the Incarnation. 
 
 Twenty-second Sunday after Trinity. 
 
 201. The Liability of Eternal Death. 
 
 202. The Compassion of God. 
 
 203. The Burden of Sin. 
 
 204. The Sinner Suffers Alone. 
 
 Twenty-third Sunday after Trinity. 
 
 205. Truth in Life. 
 
 206. Hypocrisy. 
 
 207. Religion. 
 
 208. Obedience to Rulers. 
 
( >^vi ) 
 
 Twenty-foni-th Sunday after Trinity 
 
 209. Knowledge the Parent of Desire. 
 
 210. Four-fold Salvation. 
 
 211. Death the Fruit of Rebellion. 
 
 212. The Light of Faith. 
 
 Tzvcnty-fiftli Siuiday after Trinity. 
 
 213. Increase. 
 
 214. Prayer a Consecration. 
 
 215. The Holy Eucharist, Spiritual Food. 
 
 216. The Holy Eucharist, Jesus Wholly. 
 
( 1 ) 
 
 SERMON I. 
 
 THE UNKNOWN ADVENT. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt. XXI. 5 : " Behold, thy King cometh unto thee." 
 (2). S. John I. 26 : " There standeth one among you whom 
 ye know not," 
 
 Summa, 3", 36, i c. : Had His first Advent been known (i) 
 . " That human redemption, which was wrought out upon 
 the cross, would have been hindered ; for ' had they 
 known it ' &c. (i. Cor. ii. 8). (2) The merit of the faith 
 by which He had come to justify men, would have been 
 diminished ; ' the righteousness of faith by Jesus ' (Rom. 
 iii. 22). (3) The truth of His human nature would have 
 come into doubt." 
 
 Prelude i. The Prophet Zechariah's words (ix. 9) applied by 
 
 S. Matt. ; were ill understood by the people. Their cry 
 
 of Hosannah was but an impulse. 
 2. To the world at large his advent was practically 
 
 unknown. 
 — — 3. Yet this was the world's greatest event ; it was 
 
 heaven come down to earth. 
 
 4. It changed the condition of the world for evermore. 
 
 5. Greatest discoveries, &c., often unknown at the time. 
 
 6. Reasons why the Advent should be unknown, given 
 
 above. 
 
 7, The coming of the King to the soul, is after a like 
 
 manner ; hidden as to the 
 
 I. Time, when it comes ; in youth, maturity, or old age. 
 H. How, the manner of its coming. In sacrament, prayer, 
 sorrow, &c. 
 
 III. Where, in church, at home, abroad, in daily life. 
 
 IV. "What, it was like, when it came, as an inspiration or a 
 conviction. 
 
 Epil. — May its effects slowly perceived, bring forth much 
 fruit unto righteousness 
 
( 2 ) 
 SERMON 2. 
 
 WHY THE ADVENT COMES. 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XXI. 5 : " Behold, thy King cometh unto thee." 
 
 (2). I. Tim. I. 15 : " Christ Jesus came into the world to save 
 sinners." 
 
 Summa, 3", 36, i, 3'". " His First Advent was for the salva- 
 tion of all men, which is by faith ; which is concerned 
 indeed with things not seen (Heb. xi. i). ' God sent not 
 His Son into the world to condemn the world ' (S. John 
 iii. 23). 'Therefore at His First Advent He remits 
 sins ; for if He had not so done all would have perished 
 and come short of the glory of God ' (Rom. iii. 23)." 
 
 Prelude i. Pardon, and hope, sound the key-note of Advent 
 tide. 
 
 2. The order is inverted, the King comes to us instead 
 
 of our going to Him. 
 
 3. We never could have gone to Him, had He not first 
 
 come to us. 
 
 4. His outward advent in the flesh, is a pledge and a 
 
 prophecy of His inward coming to us in the Spirit. 
 
 5. Jesus comes to us with a pardon which is full, free, 
 
 and perfect ; in the act of 
 
 I. Repentance, penitence draws Jesus to the soul by 
 
 sympathy. 
 n. Prayer, a drawing nigh to Him, in which He reveals 
 
 Himself to us. 
 HI. Worship and adoration, in which we spiritually fall down 
 
 before Him. 
 IV. Sacrament, "He was known to them in breaking of 
 
 bread " (S. Luke xxiv. 35). 
 Epil. — May this Advent be a time of refreshing from the 
 
 presence of the Lord ; a feast as well as a fast to the 
 
 souls ; our preparation with pure hearts to welcome our 
 
 King when He comes to us on Christmas Day. 
 
( 3 ) 
 SERMON 3. 
 
 THE ADVENT OF THE WORLD'S YOUTH. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt. XXI. 5 : "Behold, thy King cometh unto thee." 
 
 (2). Habakkuk in. 2 : " O Lord, revive Thy work in the 
 midst of the years." 
 
 Summa, 3", i, 6, i'". Augustine says (Retract lib. i. c. 26) 
 That the time of the First Advent, or the Incarnation, 
 can be compared to the youth of the human race, on 
 account of its vigour and its fervour of faith ; which faith 
 works by love (Gal. v. 6) and to the old age of the 
 world, in which "He appeared to put away sin by the 
 sacrifice of Himself" (Heb. ix. 26). Though the body 
 cannot at the same time be both old and young, yet these 
 two states can co-exist in the mind, the former, by its 
 alacrity ; the latter, by its gravity. 
 
 Prelude i. The Advent came in the world's youth, a state too 
 young for it to recognize its full value. 
 
 2. But not in an age too old to profit by its grace. 
 
 3. In the world's youth was His First Advent made in 
 
 the season of 
 
 I. Strength and energy, when powers are as yet fresh and 
 vigorous. 
 
 II. Tenderness, when the soul is open to receive first and 
 lasting impressions. 
 
 III. Opportunity, before the days come in which things 
 spiritual have lost the savour of their action on the heart. 
 
 IV. Longing, for a better, brighter, holier, and happier future. 
 Epil— Dedicate your spring-tide to the Lord, to reap in time 
 
 the Spirit's fruits. 
 
( 4 ) 
 SERMON 4. 
 
 THE LEADING TO GLORY. 
 
 {Holy Gospel^ Ser. 4). 
 
 (i). S. Matt. XXI. 9 : "The multitudes that went before and 
 that followed after cried." 
 
 (2). Heb. II. 10 : " Bringing many sons unto Glory." 
 
 Stmzma, 3", 45, 3 c. : "Men are led by Christ to the glory of 
 eternal beatitude ; not only those who were after Him, but 
 those also who went before Him. Whence, He hastening 
 to His passion, the multitudes who were following, as 
 well as those who were preceding him, shouted ' Hosanna ' 
 to Him as if seeking salvation from Him." 
 
 Prelude i. Under both dispensations all are led to glory by 
 Him. 
 
 ■ 2. There is a divine power in the presence of Jesus 
 
 whether in the flesh or in the spirit. He drew men to 
 Him when on earth, and afterwards for as He said " And 
 I if I be lifted up," &c. 
 
 3. The end of the means of grace is to draw souls to 
 
 Jesus and to unite them to Himself in His body, which 
 is the Church. 
 
 4. We, the children of the Church, follow after, to enter 
 
 into the Glory of his finished work. We must follow 
 Him through 
 
 L Trial, "after ye have suffered awhile make you perfect," 
 
 &c. 
 n. Faith, realizing the mysteries of grace by their outward 
 
 signs and symbols. 
 HI. Patience, " Let patience have her perfect work," &c. 
 IV. Sin and Sorrow, "after much tribulation enter into," &c. 
 Epil. — Follow then O Christian soul in the footsteps of thy 
 
 Holy Lord, and He will lead thee into the green pastures 
 
 beside the water of Life. 
 
( 5 ) 
 
 ^^r0n& ^unian in ^&t»^nt* 
 
 SERMON 5. 
 
 THE LAST JUDGMENT. 
 
 {Holy Gospel, Ser. i). 
 
 (i), S. Luke XXL 27: "They shall see the Son of man 
 coming in a cloud with power," &c. 
 
 (2). Heb. IX. 27 : " It is appointed unto men once to die, but 
 after this the judgment." 
 
 Summa, 3'', 59, 5 c. : "The judgment upon anything mutable 
 cannot be given till its consummation; so upon any action 
 as to itself and its effects ; for many actions seem to be 
 useful which prove to be harmful by their effects. So it 
 is with regard to man, no judgment can be perfectly 
 given until his life is ended ; since he may, before this 
 event happen, be changed from good to bad, or conversely 
 so." 
 
 Prelude i. Man is ever changing or liable to change during 
 life. 
 
 2. Man can only be perfectly judged in his fixed and 
 
 eternal state. 
 
 3. Time and life often lead to repentance and amend- 
 ment. 
 
 4. In mercy and love the judgment is delayed till the 
 
 end of time. 
 
 5. At the last day, when man will be perfectly judged, 
 
 this judgment will be, 
 
 I. One and only one, expressing the sum of life's thoughts, 
 words and deeds. 
 
 II. Final, its decree working through all eternity. 
 
 III. Perfect, founded upon a perfect knowledge of the whole 
 life. 
 
 IV. Just, because the Judge is holy, just, and true, and knows 
 all things. 
 
 Epil. — Prepare for this last Judgment by a life of holiness. 
 Judge yourselves now that ye be not judged of the Lord. 
 Never forget that an account of your life must be rendered. 
 
( 6 ) 
 
 S^t0n& Sttniaj in ^&b^nt* 
 
 SERMON 6. 
 RECORDING ANGELS. 
 
 [Holy Gospel, Ser. 2). 
 
 (i). S. Luke XXI. 27: "They shall see the Son of man 
 coming with great glory," &c. 
 
 (2). S. Matt. XIII. 49 : " The angels shall come forth and 
 sever the wicked from among the just. 
 
 Stimma, V\ 113, 7, 4'". : " The angels are led into the judg- 
 ment for the sins of men ; not as being themselves guilty, 
 but as witnesses for convicting men of their sloth." 
 
 Prelude i. The Lord elsewhere (S. Luke ix. 26) tells us that 
 this glory is His own, is His Father's and that of the 
 Holy Angels. 
 
 2. The Holy Angels will witness for, or against man at 
 
 the judgment, 
 
 — — 3. *' Now, they are our helpers, then, they will be our 
 excusers, or accusers." 
 
 4. S. Greg. Nyss. Orat. ii : " The angels are the spec- 
 tators of our lives." Theophyl. " The observers of our 
 actions." 
 
 5. Theophyl. in Matt, xviii : " Angels are the commis- 
 sioners of men." 
 
 Conceive of one who cannot forget, never leaving us, 
 
 recording our daily, 
 L Thoughts, which we foolishly imagine to be known only 
 
 to ourselves, our daily longings, imaginings, our most 
 
 secret hopes and fears. 
 n. Words, often spoken in the temper, haste, unkindness, 
 
 and untruth, words which our reflective and better nature 
 
 would never suffer us to utter. 
 in. Deeds, committed in thoughtlessness, petulance, and 
 
 indolence. 
 IV. Events, the combined action of all three, as operating 
 
 for only one day ; extend the thought of their combined 
 
 operation during life. 
 Epil. — All these, are beyond our recall ; O Lord," set a 
 
 watch, &c. 
 
( 7 ) 
 SERMON 7. 
 
 THE FORMS OF ANTICHRIST. 
 {Hofy Gospel, Ser. 3). 
 
 (i). S. Luke XXI. 25, 26: "Upon the earth distress of 
 
 nations," &c. 
 (2). II. Thess. 11. 3 : " That man of sin; the son of perdition." 
 
 Summa, 3", 8, 8, c. : " As in Christ dwelt all the fulness of 
 divinity, so in Antichrist dwelt all the fulness of evil ; 
 not that the humanity of it was assumed by the devil in 
 unity of person, as the humanity of Christ was assumed 
 by the Son of God, but because the devil by suggesting, 
 insinuated into Antichrist his evil, more eminently than 
 into others. All the wicked who preceded him were 
 figures of Antichrist." 
 
 Prelude i. S. Paul teaches that Antichrist (11 Thess. ii. 1-13) 
 shall precede the second coming of the Lord ; and will 
 have full power for a time. 
 
 2. Antichrist is a parody, a mockery of Christ. 
 
 3. Antichrist will be !he cause of the earth's distress 
 
 and perplexity. 
 
 ■ 4. Antichrist, the mystery of iniquity doth already work 
 
 (11 Thess. ii. 7), but his power is for the present checked 
 or hindered. Some of the forms of antichrist are, 
 
 I. Heresy, choosing some portions of the faith and rejecting 
 others. Heresies are the touchstones of the church. 
 They manifest the truth. 
 
 II. Schism, the dividing of, and separation from the one 
 Catholic Church. 
 
 III. Spiritual Pride, by which sin the angels fell. 
 
 IV. Wilful Ignorance, which engenders willing sin. 
 Epil, — Seek safety and protection in the Ark of the Church. 
 
( 8 ) 
 
 S^rnni Snn&ag in '^hbmt I 
 
 SERMON 8. 
 
 OUR REDEMPTION. ' 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke XXI. 28 : " Your redemption draweth nigh." 
 
 (2). Ephes. IV. 30 : " Sealed unto the day of redemption." 
 
 Summa, 3'', 48, 5, c. : " Redemption, implies an act of redemp- 
 tion, together with the price paid for it. The price of 
 our redemption is the blood of Christ, which He Himself 
 paid when He gave up His own life for the redemption 
 of all." 
 
 Prelude i. Theophyl. in loco : " Out of the terror of signs in 
 the sun, &c., distress, perplexity, failing hearts and the 
 glory of the Second Advent ' your redemption ' is the 
 consummation of your freedom, both of mind and body." 
 
 2. Euseb. Emissenus : " As the First Advent of the 
 
 Lord was for the reformation of our souls ; so the Second 
 Advent will be for the reformation of our bodies." 
 
 3. In life's hour of darkness, temptation and sin, the 
 
 application of Christ's redemption — pardon through the 
 Precious Blood, delivers the soul on its, 
 
 I. Awakening, from the lethargy of sin, the soul needs 
 some reviving power. In its very weakness it is insuf- 
 ficient for itself. 
 
 I I. Contrition, in sorrow and agony for an irrevocable past, 
 not to be condoned but by a mighty redemption. 
 
 III. Fears, deep and intense of a coming death and judgment. 
 
 IV. Despair, of obtaining mercy at the last great day. 
 
 Epil. — The power of redeeming love pours oil on the 
 troubled waters of the soul. 
 
( 9 ) 
 
 %\}ixh ^uniag in ^JbM. 
 
 SERMON 9. 
 
 THE FELT PRESENCE. 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt. XI. 3 : " Art thou He that should come ? " 
 
 (2). I. Cor. XIV. 25 : "He will worship God and report that 
 God is in you." 
 
 Su7nma, 22^ 2, 7, 2*^. : "John the Baptist did not question 
 the Advent of Christ in the flesh as if he was ignorant of 
 it. He expressedly confessed it saying : ' I saw and 
 bare record that this is the Son of God ' (S. John i. 34). 
 He fortold also His immolation as an event about to 
 happen. ' Behold the Lamb of God ' (S. John i. 29)." 
 
 Prelude i. For the sake of His disciples John sent and asked 
 the question : " Art thou He ? " 
 
 2. John ever bore a noble testimony to the divinity of 
 
 the Lord. 
 
 3. John knew the Lord, not by knowledge only, or by 
 
 faith only, but by a kind of feeling or intuition, which also 
 taught him the immeasurable distance which separated 
 him from the Lord. 
 
 4. This feeling in spiritual things is a kind of inspiration, 
 
 5. It is magnetic drawing the soul by a tie which is 
 
 beyond analysis. 
 
 6. All the saints have acknowledged this felt presence, 
 
 which brings spiritual persons and things before the soul, 
 and makes them to it, 
 
 L Near, as forming a part of our higher spiritual nature. 
 
 n. Clear, dispelling all the clouds of error, doubt and 
 unreality. 
 
 HI. Real, not as abstract truths, but as factors in a new life. 
 
 IV. Dear, forming an integral part of our better and higher 
 selves. 
 
 Epil. — The Holy Eucharist nourishes this felt, this sacra- 
 mental presence. 
 
( 10 ) 
 SERMON lo. 
 
 THE LAW OF CHRIST. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XI. 9 : "A prophet } yea, I say unto you, and 
 more than a prophet." 
 
 (2). Gal. VI. 2 : " Fulfil the law of Christ." 
 
 Summa, 3'', 2!^, i, 2'". : " For he [John] was the end of the 
 Law and the beginning of the Gospel ; and therefore it 
 the more pertained to him to lead men both by word and 
 deed to the law of Christ rather than to the observance 
 of the old law." 
 
 Prehide i. " The law of Christ ; " its code is in the Gospels ; 
 its illustration in Himself. 
 
 2. It is our guide to glory : He said " I am the way." 
 
 3. It is our help upon earth, both by precept and promise. 
 
 4. It is our great teacher. "He taught as one having 
 
 authority." This law of Christ is a law which is, 
 
 I. Spiritual, reaching to the depths of our inner life and 
 nature, placing the inward man of the heart, before 
 the outward man of the body. 
 
 n. Living, it embodies the life of Jesus as it is embodied in 
 His Church, bringing forth living fruits for life everlasting. 
 
 HI. Quickening, making others partakers of its life, so that 
 the life of Christ may be manifested in our mortal bodies. 
 
 IV. Satisfying, ministering fully to the soul's needs. 
 
 V. Loving, " Love one another, all are members of one 
 body : Bear ye one another's burdens and so fufil the law 
 of Christ" (Gal. vi. 2). 
 
 Epil. — Follow this * Law of Christ ' obediently, humbly, 
 faithfully. 
 
( 11 ) 
 
 ®I}irir Stiniaj in ^bbmt. 
 
 SERMON II. 
 
 BAPTISMAL TEACHING. 
 
 {^Holy Gospel, Ser. 3). 
 
 (i). S. Matt. XI. 10: "I send my messenger which shall 
 prepare thy way." 
 
 (2). I. S. Pet, III. 21 : " Baptism doth also now save us." 
 
 Sumvia, 3'', ^'^, 3, c. : " The baptism of John did not confer 
 grace, but only in a threefold manner prepared men for 
 the reception of grace. By teaching it led men to the 
 faith of Christ ; it accustomed them to the rite of bap- 
 tism ; it prepared them by repentance to receive the 
 baptism of Christ." 
 
 Prelude i. The keynote of S. John's teaching was penitence 
 and baptism. Acts ii. ^^^ : " Repent and be baptized." 
 S. Matt. iii. 11: "I baptize with water unto repentance." 
 
 2. The initial sacrament of baptism disposed the soul to 
 
 the reception of all sacramental grace. 
 
 3. The sacraments and grace work together for salvation. 
 
 4. From the lesser we rise to the higher sacramental 
 
 teachinof. 
 
 — — 5. S. John by holy baptism opened the door of the 
 kingdom of heaven. S. John by his baptizings, 
 
 I, Taught, the need of baptism and the benefits thereof. 
 
 II. Accustomed, men to its use. So we become used to the 
 Holy Communion. 
 
 III, Prepared, men by penitence for its reception. 
 
 IV. Induced, or led men to it by his practice, which is before 
 precept. 
 
 £pil. — Penitence ; reception of spiritual truth ; right faith and 
 morals all concentrate themselves around the sacraments 
 of the church. 
 
( 12 ) 
 
 ®Ijirir Strntraj in ^ibM* 
 
 SERMON 12. 
 
 ON DRESS. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. XI. 8 : "A man clothed in soft raiment." 
 
 (2). I. S. Pet. III. 3 : " Whose adorning let it not be the 
 putting on of apparel." 
 
 Summa, 22', 169, 2, c, 3'", 4'". : "The adornments of women 
 for pleasing their husbands may be used without sin 
 (i. Cor. vii. 33), but they should be such as belong to the 
 condition of the person using them ; their comeliness 
 agreeing with their state ; but when they are used for 
 vanity, they are not devoid of sin." 
 
 Prelude i. A neatly dressed man or woman, is a pleasant, 
 comely sight. 
 
 ■ 2. It denotes a due care for the opinion of others, and 
 
 a certain amount of self-respect. Finery is one thing, 
 neatness in dress is another. 
 
 3. Slovenly dress points usually to a slovenly mind. 
 
 4. The " simplex munditiis elegantly neat " of the Poet 
 
 contains the true theory of dress. Our dress should 
 therefore be, 
 
 I. Suitable, to the wearer's means and condition of life, so 
 that dress like speech and manners may indicate the 
 rank of the wearer. 
 
 II. Adapted, to the wearer's use, figure, requirements as to 
 seasons, occupation or pursuit at a particular time. The 
 Church has her sacred vestments. 
 
 III. Comely, since God made our bodies comely in propor- 
 tion and form. 
 
 IV. Modest, so as not, as the heathen dressed, to lead to 
 temptation and sin. 
 
 Epil. — In dress as in other things we can study God's glory, 
 the pleasure of others, and our own comfort. 
 
( 1^ ) 
 
 JFimrtI) Suntran in ^bfaM. 
 
 SERMON 13. 
 
 ALONE. 
 
 {Holy Gospel, Ser. i), 
 
 (i). S. John I. 2'^: "I am the voice of one crying in the 
 wilderness." 
 
 (2). S. John VI. 15 : " He departed into a mountain Himself 
 alone." 
 
 Stimma, 22% 188, 8, c, 5'". : " Solitude agrees with one musing 
 who has already come to perfection. John the Baptist 
 partook of it as of a divine gift and he who was filled 
 with the Holy Ghost from his boyhood was nourished by 
 it (S. Luke i. 80). Solitude is of two kinds, that of the 
 one whose evil soul renders him unable to bear human 
 society ; that of the other, who wholly cleaves to divine 
 things, and this kind of solitude is above man. The 
 Philosopher says (Arist. Polit.) that he who does not 
 associate with others is either a beast or a God, i.e. a 
 divine man." 
 
 Prelude i. S. John Baptist was a solitary, in boyhood, man- 
 hood and in death. 
 
 2. His was solitude of body, the higher solitude that of 
 
 mind. " My God ! My God why hast Thou forsaken 
 Me ?" S. Paul : " I have no man like minded." 
 
 3. Scipio Africanus said : " Nor less alone than when 
 
 alone" (Cio. De Off. iii. i). 
 
 -— — 4. John was austere, active, humble, truthful and pro- 
 phetic. Alone in his, 
 
 L Life, in the desert, coming only at intervals to the 
 haunts of men. 
 
 n. Standing, at the end of the law, and at the beginning of 
 the Gospel. 
 
 HL Mission, as a forerunner to the mightier One coming 
 after himself 
 
 IV. Death, in prison, which he suffered for righteousness 
 sake. 
 
 Epil. — Many are alone, yet is God's spirit ever with them. 
 
( 14 ) 
 
 JF0trrtIj Suniaj in ^bbM, 
 
 SERMON 14. 
 
 CURIOSITY. 
 {Holy Gospel, Ser. 2). 
 
 (i), S. John I. 19 : " The Jews sent priests and Levites from 
 Jerusalem to ask Him." 
 
 {2). Coloss. II. 18 : " Intruding into those things which he 
 hath not seen." 
 
 Summa, 22', 168, 2, 3"'. : " To look at or to enquire into the 
 deeds of others with a good mind, in order that a man 
 may either be incited to the better by the good deeds of 
 a neighbour ; or, for his own profit, that he may be cor- 
 rected if he has acted ill, such curiosity is praiseworthy 
 according to the rule of charity as expressed in Heb. x. 24. 
 " Let us consider (observe) one another to provoke," &c. 
 
 Prelude i. There is a good as well as an evil curiosity. 
 
 2. This curiosity of the Jews concerning John was to 
 
 be praised. 
 
 - 3. Bad and idle curiosity about the affairs of others, is 
 common enough. 
 
 4. Curiosity about sacred matters is much needed, we 
 
 have too little of it. 
 
 5. Curiosity with a good desire, about good things, is a 
 
 blessing from God. 
 
 6. The sluggish, unthinking, boorish mind is curious 
 
 about nothing. The exercise of a good curiosity implies 
 a man which is, 
 
 I. Thoughtful, neither sleepy nor foolish, not self-satisfied. 
 
 II. WiSHFULL, to gain more light, knowledge and grace. 
 
 III. Active, in allowing no opportunity of improvement to 
 escape it. 
 
 IV. Humble, as feeling what a great unknown lies before it. 
 Epil. — Never be ashamed to ask and to learn. "Seek after 
 
 knowledge and your soul shall live," 
 
( 15 ) 
 
 SERMON 15. 
 
 SELF-KNOWLEDGE THE PARENT OF HUMILITY. 
 
 {Holy Gospel^ Ser. 3). 
 
 (i). S. John I. 27 : " Whose shoe's latchet I am not worthy 
 to unloose." 
 
 (2). Phihpp. III. 12 : "Not as though I had already attained." 
 Stimma, 22^ 161, 2, c. : "The knowledge of one's own defi- 
 ciency belongs to humility, as a certain directive rule of 
 the affections. But humility itself consists essentially 
 in the affection itself, which is foundedupon our own 
 self-knowledge." 
 
 Prelude i. S. John Baptist knew great and wonderful things 
 about himself — about his miraculous birth, powers, 
 mission, &c. Therefore he was made humble by this 
 very knowledge. 
 
 2. The ignorant and unthinking are unhumble, self- 
 opinionated, and exactly so in proportion to their 
 ignorance. 
 
 3. True knowledge humbles us by showing to us, at 
 
 least partially, our own ignorance. 
 
 4. In proportion as our knowledge is clear and extended, 
 
 so is our humility. 
 
 I. Sincere, existing in true feeling, not in mere profession. 
 
 II. Deep, lying stored away in the heart's secret recesses. 
 
 III. Wise, for he is truly wise, who truly knows himself. 
 
 IV. Blessed, since he who humbleth himself shall be exalted. 
 
 Epil. — Pray for S. John's self-knowledge, so to partake of 
 his humility. 
 
( 16 ) 
 SERMON i6. 
 
 THE BRIDLE OF HUMILITY. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John I. 27 : "Whose shoes latchet I am not worthy 
 
 to unloose." 
 (2). I. S. Peter v. 5 : " Be clothed with humility." 
 
 Summa, 22", 161, i, c. and 2 c.: "A virtue is necessary, in 
 regard to the desire of something high and arduous, which 
 may moderate and bridle the mind lest it may tend 
 immoderately to high things ; and this restraining power 
 belongs to the virtue of humility. It pertains particularly 
 to humility, that anyone may restrain himself lest he be 
 carried away to those things which are above him." 
 
 Prelude i. Humility is the great check to undisciplined life 
 and thought. 
 
 2, Pride bids us estimate ourselves and our doings too 
 
 highly. 
 
 3. It often makes us undertake things too hard for us. 
 
 4. To compare ourselves, with others less favoured, 
 
 which is unwise. Humality steps in and bridles our, 
 
 I. Thoughts, when they are too lofty, arrogant and vain ; 
 curbing many too lofty imaginations, and bringing them 
 into subjection. 
 
 II. Wishes, limiting their range ; restoring us to contentment. 
 
 III. ExPECTiONS, founded upon exaggerated notions of merit. 
 
 IV. Attempts, founded upon insufficient powers and means. 
 Epil, — This bridle is needed that the soul may become even 
 
 as a weaned child (Ps. cxxxi. 2) feeling its helplessness. 
 Thus taking the example " Learn of Me for I am 
 meek," &c. 
 
( 17 ) 
 
 ^un&aj atttv Christmas Ban. 
 
 SERMON 17. 
 
 THE PURITY OF THE INCARNATION. 
 
 (Ho/y Gospel^ Ser. i). 
 
 (i). S. Matt. I. 18: "She was found with Child of the 
 Holy Ghost." 
 
 (2), I. S. Tim. V. 22 : " Keep thyself pure." 
 
 Sum7na, 3", 28, 3, c. : " Lest we should derogate either 
 from the perfection of Christ, or from the sanctity of 
 His mother ; or we should bring in injury to the Holy 
 Ghost ; or impute the highest presumption to Joseph 
 himself ; it is to be confessed that the mother of God 
 conceived and brought forth as virgin, so that after 
 the birth, she remained ever a virgin." 
 
 Prelude i. Holiness and purity are two attributes of Jesus. 
 
 2. The stainless birth produced the sinless offspring. 
 
 3. Since the fall, the order of nature is sinful, the 
 
 order of grace alone is sinless. 
 
 4. Purity maintained in the union of the human with 
 
 the divine nature. Consider the holiness, or purity of 
 the Incarnation in relation to, 
 
 I. Jesus Christ Himself, our sinless Saviour ; as to His 
 divinity " the only begotten of the Father ; " so for 
 perfection the only begotten of His mother as to 
 humanity. 
 II. Holy Ghost, that the sacrarium in which He formed 
 the flesh of it, should not be violated. 
 
 III. Mary, lest her former miraculous purity be invaded. 
 
 IV. Joseph, the highest presumption if he placed himself 
 on a level with divinity. 
 
 Epil. — Purity of body is one of the many lessons of the 
 Incarnation. 
 
( 18 ) 
 
 ^unftaj aft^r Christmas Ba^, 
 
 SERMON i8. 
 
 THE OLD MADE NEW. 
 [Holy Gospel, Ser. 2). 
 
 (i), S. Matt. I. 21 : " Thou shalt call His name Jesus." 
 (2). Isaiah lxii. 2 : " Thou shalt be called by a new name." 
 Summa, 3^ '^'], 2, 2'" and 3'". : " The name of Jesus was 
 not a new name, but it had been imposed upon very 
 many persons in the Old Testament ; and rightly so, 
 since they wrought out some particular and temporal 
 salvation ; but this name is proper to Christ on account 
 of His spiritual and universal salvation, and as applied 
 to Him it is said to be a new name." 
 Prelude i. Jesus said "Behold I make all things new" 
 (Rev. xxi. 5). As it was with His name, so was it also 
 with all other things, 
 
 2. It is a greater miracle to make the old new, than 
 
 to create. 
 
 3. Jesus became incarnate to renew our race. 
 
 ■ 4. He comes by His spirit into our souls to renew 
 
 them, to make them young again by purity, and by a 
 
 new faith which is full of joy. He gives to us a new, 
 
 I. Salvation, universal, free and perfect, such as was 
 
 never known before. 
 II. Nature, the new birth of the spirit, "a name better 
 than that of sons," &c. 
 
 III, Hope, of better things to come : to be in us the hope 
 of glory. 
 
 IV. Life, beginning in baptism. " Because I live ye shall 
 live also." 
 
 EpiL — May you be renewed in the spirit of your minds : 
 and so become new in Him. 
 
( 19 ) 
 
 ^untraij dttt Climtmas Ban. 
 
 SERMON 19. 
 
 THE WORK OF THE INCARNATION. 
 
 {Ho/y Gospel, Ser. 3). 
 
 (i). S. Matt. I. 21 : " She shall bring forth a son." 
 
 (2). I. Tim. II. 5 : " The man Christ Jesus." 
 
 Summa, 3^ i, 2, c. : " God was able out of the infinity of 
 His divine power to restore the human race, by another 
 work than that of the Incarnation ; but as man, more 
 easily, and better. He wrought out His salvation ; so it 
 was the more necessary that His Word should become 
 flesh. No other way, says Augustine, would have 
 been so suitable for the healing of our misery." 
 
 Prelude i. The fall began with man, so the restoration 
 was by a man. 
 
 2. Our humanity corrupted by a sinful man, was 
 
 made holy by a sinless man. 
 
 3. The fall and restoration were both effected by a 
 
 person. 
 
 4. At the Incarnation, Jesus became our personal 
 
 Saviour. The work of the Incarnation of the Word 
 promotes our, 
 
 Ic Faith, there is trust or confidence in God Himself 
 speaking (S. August.) that man might walk more 
 trustingly to the truth, the Son of God, Himself the 
 Truth, having become man, founded our faith. 
 n. Hope, for the Incarnation, showing God's love to us, 
 awakened hope. 
 
 HI. Charity (S. August.) '* If it "Was irksome to love, at 
 least to love mutually may not vex us." 
 
 IV. Participation, in the divine nature, which is the 
 blessedness and end of life. 
 
 Epil. — Let not this work be v/rought in vain (Heb. ii. 3). 
 
( 20 ) 
 
 ^uttiaj afto Cbnstmas Bag* 
 
 SERMON 20. 
 
 THE WORLD'S SIN. 
 
 {Holy Gospel, Ser. 4). 
 
 (1). S. Matt. I, 21 : " He shall save His people from their 
 sins." 
 
 (2). Rom. V. 17: " For if by man's offence death reigned 
 by one," &c. 
 
 Siniima, 3", i, 4, c. 2'". : " Since Christ came into this world 
 to blot out all sins, He came chiefly rather to take 
 away original than actual sin ; • for that sin by which 
 the whole human race is polluted is more evil than 
 that which is the particular sin of a single person. 
 ' Original sin ' says Bede ' is called the sin of the world 
 as being common to the whole world.' The penalties 
 which we sensibly suffer, in this life, as hunger, thirst, 
 death, &c., flow from original sin. Therefore Christ, 
 that He might make full satisfaction for original sin 
 willed to suffer sensible pain, that He might consume 
 in Himself death, and other things of this kind." 
 
 Prelude 1. Baptism is a death unto original sin as well as 
 a new life unto holiness. 
 We note of original sin that it is, ' 
 
 I. Longstanding, it dates from Adam ; it is destroyed 
 by Christ. 
 H. Universal, since "all have sinned," &c. No escape 
 from it by nature. 
 HL The Source, and cause of actual sin : " If the root 
 
 be holy so the branches," and the opposite. 
 IV. Immense, in "its body of sin," and the multitude of 
 
 sinners it has produced. 
 Epil. — 'It was to deliver us from original sin that, as at 
 this time Jesus was born in Bethlehem. Rejoice in 
 this deliverance. 
 
( 21 ) 
 SERMON 21. 
 
 CEREMONIES. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke II. 42 : "The Custom of the Feast." 
 
 (2), I. Cor. XIV. 40 : " Let all things be done decently, and 
 in order." 
 
 Swumay 12% 103, 4, c. : "All ceremonies are protestations 
 of the faith, in which consists the interior worship of 
 God ; by these man is able to bear witness to his 
 interior faith by his deeds as well as by words" 
 (id, 12^ 99, 3, c'".) " Man was ordained by God not 
 only for interior acts of the mind, such as to believe, 
 hope and love ; but also for certain exterior works by 
 which he confesses his divine servitude. These actions 
 are said to pertain to the worship of God, and they are 
 called ceremonies." 
 
 Prelude i. Ceremonies, the outward acts and customs of 
 worship, are not sacraments, but aids to their due 
 administration. 
 
 2. There are ceremonies under the new, as under the 
 
 old law. 
 
 3. The church has always had her ceremonies ; some 
 
 from her foundation ; others for centuries. 
 
 4. With ceremonies, worship is august and reverential ; 
 
 without them, the reverse. 
 
 Ceremonies duly observed cause worship to be, 
 L Reverential, to God, as implying order, care and 
 
 thought. 
 IL United, all observing the same forms of worship. 
 in. Hearty, as expressing a full desire to honour God's 
 
 worship. 
 IV. Powerful, to influence the thoughtless and unbelieving. 
 Epil. — As a safeguard against carelessness and irreverence, 
 observe ceremonies. 
 
( 22 ) 
 
 SERMON 22. 
 
 THE LORD'S DAY NO SABBATH. 
 
 {Ho/y Gospel, Ser. 2). 
 
 (i). S. Luke II. 42 : " The Custom of the Feast." 
 
 (2). S. Matt. XII. I : "Jesus went on the Sabbath day 
 through the corn " (S. Luke vi. i). 
 
 Swnina, 22'', 122, 4, 4'". : " The observance of the ' Lord's 
 Day ' in the new law, succeeded the observance of the 
 sabbath not by force of a precept of the law, but from 
 the constitution of the church, and the habit of christian 
 people, nor is its observance figurative, like that of the 
 sabbath under the old law ; therefore the prohibition 
 against working is not so strict as to the Lord's Day 
 as it was in respect to the sabbath, but certain works 
 are allowed on the Lord's Day which were prohibited 
 on the sabbath." 
 
 Prelude i. The Lord taught that: "The sabbath was 
 made for man," &c. (S. Mark ii. 27), therefore He 
 healed on the sabbath. 
 
 2. S. Paul taught : " Let no man judge you in respect 
 
 of the sabbath" (Coloss. ii. 16), S. Chrysost. on this 
 verse : " Why make yourselves accountable for these 
 petty matters ? " 
 
 3. Sabbatarians and Judaizers, the pests of the early 
 
 church. See Ignatian Epistles. 
 
 The Christian Sunday is the day of, 
 L The Lord, to be spent as He spent it, in worship and 
 
 in doing good, and taking recreation. 
 H. Holiness, to be kept free from sin, rioting and 
 
 sensuality. 
 HL Festival, not of fast " we will rejoice and be glad in it." 
 IV. Rest, but idleness is not rest, but the worst kind of 
 
 fatigue. 
 Epil. — So may our Sundays be holy and happy, foretastes 
 
 of an eternal festival. 
 
( 23 ) 
 
 JFirst Sutttrag aft^r tljt QBpipIjang. 
 
 SERMON 23. 
 
 OBEDIENCE TO PARENTS. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Luke II. 51 : " He was subject unto them." 
 
 (2). Eph. VI. I : "Children obey your parents in the Lord" 
 (Coloss. iii. 20). 
 
 Siimma, 22'', 104, 4, 2'". : " Bodies are subject to their 
 masters, but the mind indeed to its own law. In those 
 things which belong to the interior motion of the will, 
 man is not bound to obey man but God only. But in 
 those things which pertain to the disposition of acts, 
 and of human affairs, the subject ought to obey his 
 superior, by reason of his superiority ; the son to obey 
 the father in those things which pertain to the discipline 
 of life, to domestic care, and so of other things." 
 
 Prchide i. Outward and inward obedience are due to God. 
 
 2. Outward obedience in all things lawful is due to 
 
 parents. 
 
 3. True and real obedience must rest upon affection 
 
 and respect. When mutual love exists children yield 
 to parents an obedience which is, 
 
 I. Full, no grudging element in it; as perfect as possible. 
 
 II. Ready, not of compulsion, by that of a ready mind. 
 
 III. Unselfish, for the parents' sake and good not for their 
 own. 
 
 IV. Grateful, as some small return for all the parents 
 have done for them. 
 
 Epil. — Such was the obedience which the Lord rendered 
 to His earthly parents. Let the young take Him as 
 their holy example. 
 
( 24 ) 
 
 JFirst ^untrag aft^r tht ^ptpljang* 
 
 SERMON 24. 
 
 EXPERIMENTAL KNOWLEDGE. 
 
 {No/y Gospel, Ser. 4). 
 
 (i). S. Luke II. 52 : "Jesus increased in wisdom." 
 
 (2). Coloss. II. 3 : "In whom are hid all the treasures of 
 wisdom and knowledee." 
 
 Summa, 3", 12, 3, 2 and 3'". : " As to experimental know- 
 ledge, Christ increased in it ; for He did not know all 
 things from the beginning, but He received knowledge 
 from sensible or outward things. The Lord did 
 nothing but what was suitable to His age; therefore 
 He listened to the discourses of teaching for the time 
 m which He was able to have touched such a erade of 
 knowledge by the way of experience." 
 
 Prelude i. As Son of God Jesus knew all things (Coloss. 
 ii. 3), on which S. Chrysost. " He alone knows all 
 things :" Hid "from the angels, not from you only." 
 
 2. Two kinds of knowledge ; inherent and experi- 
 mental. 
 
 3 As Son of man, Jesus had to learn by experience 
 
 the sharp lessons of His earthly life of toil, disappoint- 
 ment, sorrow and sufferine. 
 
 • 4. Experience is the best teacher ; it really teaches ; 
 
 its knowledge is, 
 L Adaptive, as suffering, sorrowing, &c., He consoles 
 
 sufferers, mourners, &c. 
 H. DisciPLiNAL, " not My will but Thine ; " it bends man's 
 stubborn will. 
 HL Progressive, each succeeding day develops a higher 
 
 and deeper experience. 
 IV. Temporal, in the eternal state we shall gain knowledge 
 not by experience, but by intuition, when we shall 
 know as we are known. 
 Epil. — Day by day may we grow in wisdom and knowledge, 
 going on to perfection. 
 
( 25 ) 
 
 S^cani <§untrag aft^r tljt CBpxpbang. 
 
 SERMON 25. 
 
 THE HOUR OF JESUS. 
 
 {Hb/)' Gospel, Ser. i). 
 
 (i). S. John II. 4 : " Mine hour is not yet come." 
 
 (2). Eccles. III. I : " To everything- there is a season, and 
 a time to every purpose." 
 
 Stmzma, 3", 43, 2, c. : " The miracles of Christ were 
 wrought for the confirmation of His teaching, so He 
 did not work any until He began to teach, nor did He 
 begin to teach till He was of full age. His miracles 
 were also wrought to show forth the divine power in 
 Him, that from His deity, men might believe in the 
 truth of His humanity. Therefore Chrysostome says, 
 that He did not work miracles in His early life, for 
 had He done so, men might have considered His 
 incarnation to be unreal." 
 
 Prelude i. A time, season and place for everything. 
 
 2. S. Chrysostome defines the hour of Jesus as the 
 
 season of man's need. 
 
 3. Deeds cannot be performed, before, or after, but 
 
 in their hour. 
 
 4. God gives to each, an hour, or season, or an 
 
 opportunity. 
 
 5. This "hour" must be right, seized and well used 
 
 since it is, 
 
 I. Fitting, the best and most opportune time that can be 
 
 used. 
 H. Appointed, not by ourselves, but by God's providence 
 who ordereth for us. 
 ni. Blessed, if seized upon, made the most of, and accepted 
 
 when received. 
 IV. Only One, so that if passed by may never again return. 
 Epil. — May we use our " hour " to God's gjory and our 
 own salvation. 
 
( 26 ) 
 
 S^t0ntr ^unirag alttx tin ^pipljanj* 
 
 SERMON 26. 
 
 THE PHASES OF FAITH. 
 
 {Holy Gospel, Ser. 2). ' 
 
 (i). S. John II. II : " His disciples believed on Him." 
 (2). S. Mark ix. 24 : " Lord I believe ; help Thou mine 
 
 unbelief." 
 Swmna, 3", 43, 3, 3'". : " Not because then at first they had 
 
 believed, but because at that time they believed more 
 
 lovingly and more perfectly. Or, as Augustine says : 
 
 ' He calls them disciples who were about to become 
 
 His disciples.' " 
 Prebtde i. A kind of doubtful following first; a confirmed 
 
 and believing following after this. His first miracle had 
 
 been wrought. 
 
 2. Faith like a mighty river, often dates its origin 
 
 from a small beginning. — The soul can hardly tell 
 when and how its germ was planted. 
 
 3. To the very last the faith of the disciples was not 
 
 fully confirmed. 
 
 4. The light of faith resembles the light of day in its 
 
 phases. We note the, 
 
 I. Dawn, a gleam of fresh light breaking in upon a dark 
 
 and ignorant soul. But a ray or two here and there 
 
 within, containing a hope and a promise. 
 n. Twilight, a half vision and belief, a seeing of "men 
 
 as trees walking," the gaining, but still imperfectly, a 
 
 new spiritual sense and power. 
 ni. Daylight, now clear, then cloudy, but with light 
 
 enough for men to walk in, and work out their own 
 
 salvation in it. 
 IV. Full and Perfect Day, not on earth, but in heaven ; 
 
 through grace, in glory. 
 Epil. — Our prayer : " Lord increase our faith ; " walking 
 
 by faith, not by sight. 
 
( 27 ) 
 
 SERMON 27. 
 
 DOING OUR BEST. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. John II. 10 : " Thou hast kept the good wine until 
 now." 
 
 (2). S. Mark xiv. 8 : " She hath done what she could." 
 
 Swnvia, 3", 44, 3, 2*". : " It is to be considered concerning 
 the miracles of Christ, that commonly He used, as in 
 the case of the 'good wine,' to make His works most 
 perfect as Chrysostome says : ' Such are the miracles 
 of Christ,' that chiefly in those which were wrought on 
 account of nature, they might become more beautiful 
 and more useful." 
 
 Prelude i. Perfection of nature produces perfection of 
 worK. 
 
 2. The perfect Jesus could do no imperfect work. 
 
 " He hath done all things well." 
 
 3. "We cannot be perfect as He is," but we can all 
 
 try to do our best. 
 
 4. Our best in thought, word, deed and life. 
 
 5. A great satisfaction in the best that it lies in our 
 
 power to do. To do our best implies, 
 
 I. Earnestness, in purpose " ye did run well, who did 
 hinder you ? " 
 
 II. Thought and Care, that no carelessness shall injure 
 or hinder our work. 
 
 III. Endeavour, leaving no means unemployed, no power 
 unused. 
 
 IV. Perseverance, that at least a portion of our imperfec- 
 tion may be atoned for, this makes up for ability and 
 advantages. 
 
 Epil. — The saints did their best to become holy. All the 
 great deeds and works in the world are the results of 
 their author's best work. 
 
( 28 ) 
 SERMON 28. 
 
 THE INSTRUMENTAL SOUL. 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John II. 9 : "The water that was made wine." 
 
 (2). Rom. VI. 13 : " Yield your members as instruments of 
 righteousness." 
 
 Sumina, 3'', 13, 2, c. ; " The soul of Christ can be considered 
 either as to its proper nature and virtue, natural or 
 graced ; or, as the instrument of the World of God 
 united personally to himself. In this sense, the soul 
 of Christ had great instrumental power for performing 
 all miraculous changes, which are ordained to the end 
 of the Incarnation, which is, to restore all things 
 whether in heaven, or on earth. Whatsoever changes 
 can be wrought, are wrought by the soul of Christ, 
 according as it is the instrument of the Word." 
 
 Prelude i. Miracles imply a change in the order of grace, 
 or nature. 
 
 2. To change a soul with its passions, desires, &c., is 
 
 a greater work than to change any body ; as water into 
 wine ; a sightless to a seeing eye. 
 
 3. Jesus does change a poor weak soul, which repre- 
 sents water ; into a soul strong in repentance, grace 
 and heavenly joy, which represents wine. 
 
 4. Such a change is for eternity and not for time 
 
 only. Jesus changes the soul from, 
 
 I. Sin, to holiness, making it new ; the heart of stone is 
 turned to flesh. 
 II. Sorrow, to happiness ; " your sorrow shall be changed 
 into joy." 
 
 III. Despondency, into "hope, as an anchor of the soul, 
 sure and stedfast." 
 
 IV. Death, into life : " Because I live, ye shall live also." 
 Epil. — May this mighty, instrum.ental soul of Christ, exert 
 
 its power on us all. 
 
( 29 ) 
 
 SERMON 29. 
 
 LEPROSY A TYPE OF HERESY. 
 {Holy Gospel, Ser. i). 
 
 (1). S. Matt. VIII. 2: "Behold there came a leper and 
 worshipped Him." 
 
 (2). Gal. V. 19-20 : " The works of the flesh are manifest, 
 which are these seditions, heresies," &c. 
 
 Sicmma, 12", 102, 5, 4'".: "Worship is twofold; spiritual, 
 consisting of devotion of the mind to God ; and bodily, 
 consisting of oblations, &c. Sin hinders the former, 
 and under the old law bodily impurity [such as leprosy] 
 the other. Figuratively the uncleanness of leprosy 
 signifies the uncleanness of heretical doctrine ; both 
 because heretical doctrine is contagious like leprosy, 
 and because there is no heretical doctrine which does 
 not mingle things true, with things false ; as, on the 
 surface of the body of the leper, there appears a certain 
 distinction of spots which marks a difference from the 
 other flesh which is sound (Lev. xiii. 38)." 
 
 Prelude \. God has given to us, in the Catholic Church, 
 one pure body of orthodox truth, the quod semper ; 
 quod ubique ; quod omnibus is believed. 
 
 2. Heresy defiles this body of truth by omissions, 
 
 additions and distortions. 
 
 3. Heresies often attract from their novelty ; and the 
 
 spiritual pride they breed. 
 
 4. They may endure even for centuries ; at last they 
 
 die out. Heresy is, 
 L Contagious, like leprosy it spreads and multiplies very 
 
 quickly. 
 H. Deceitful, introducing what is false into the truth, to 
 deceive. 
 HL Impure, defiling the pure body of Catholic truth. 
 IV. Marked, by its effects as with the spots of Satan and of sin. 
 Epil. — Be ye clean ; separate, come out from it ; no concord 
 between Christ and Belial. 
 
( 30 ) 
 SERMON 30. 
 
 THE ADORATION OF JESUS. 
 • • {Holy Gospel^ Ser. 2). 
 
 (i). S. Mark viii. 2: "Behold there came a leper and 
 worshipped Him," 
 
 (2). I. Cor. XIV. 25 : ''Falling down on his face he will 
 worship God." 
 
 Sufuma, 3", 25, I, c: "There is one adoration of Christ, 
 and of the two natures in Him, and many causes of 
 the one adoration. So great in Christ is the one person 
 of the divine and human natures, that there is one adora- 
 tion and one honour on the part of Him who is adored, 
 but on the part of the cause for which he is honoured, 
 there can be said to be many adorations." 
 
 Prelude i. Adoration is one of the children of feelino-. 
 
 2. Adoration is heart worship in its highest form. 
 
 3. As feeling varies, so arises many adorations of Jesus. 
 
 4. The one divine Person is many sided, so the 
 
 adoration to Him takes, though essentially one in itself, 
 many forms. We adore the Lord for His infinite, 
 
 I. Love, so great and intense towards us ; creative and 
 
 redeeming love. 
 H. Wisdom, in whom are all treasures of wisdom, so made 
 unto ourselves. 
 HL Power, manifest over creation, the spirit world, and 
 
 men's souls. 
 IV. Goodness, by which He outpours His blessed gifts 
 upon ourselves. 
 
 Epil. — Adore Him in sacrament, worship, prayer and in 
 holiness alike of life and conversation. 
 
( 31 ) 
 
 SERMON 31. 
 
 THE HIGHER LAW. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt. VIII. 3: "Jesus put forth His hand and 
 touched him." 
 
 (2). Rom. VIII. 2 : " The law of the spirit of hfe, hath made 
 me free from the law of sin and death." 
 
 Stinwia, \2% 107, 2, 3"'. : " In the old law it was prohibited 
 to touch a man who was a leper (Levi. v. 2 — xiii. 14), 
 since by this a man was incurring a certain uncleanness 
 or irregularity, just as in the case of one touching a 
 dead body. But because He was the cleanser of 
 leprosy He was not able to contract any such unclean- 
 ness. For the new law as compared with the old ; 
 was, as the perfect compared with the imperfect." 
 
 Prehide i. The Lord came to give us a higher law for life 
 than was known before. 
 
 2. Not lawlessness, but a more spiritual law. 
 
 3. To touch sin, as sin even in thought defiles the 
 
 soul, but to touch sin to root it out, purifies and exalts. 
 
 4. The higher law is more sensive and therefore more 
 
 exalting than the lower. 
 
 The higher law of Jesus is a law of, 
 I. Grace, i. e. of favour, pardon and benediction. 
 II. Goodness, taking up and expanding all that is better, 
 
 and so choking the evil. 
 III. Compassion, founded upon His taking all humanity to 
 
 Himself for ever. 
 IV. Help, where need was, there His law of help came 
 
 into play. 
 Epil. — Let us strive to walk after this higher law of life, 
 
 seeking to gain deeper humility, and more perfect 
 
 purity in body, soul and spirit. 
 
( 32 ) 
 
 ®l}trlr ^uittraj afttv tlj^ ^ptpljanj* 
 
 SERMON 32. 
 
 THE WORTHY COMMUNICANT. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. VIII. 8 : " Lord I am not worthy that thou 
 shouldest come under my roof." 
 
 (2). I. Cor. XI. 28 : " Let a man examine himself, and so let 
 him eat," &c. 
 
 Summa, 3", 80, 10, 3'". : " The reverence of this sacrament 
 (Holy Eucharist) has fear, that fear of reverence to 
 God which is called filial, joined to love. From love 
 arises the desire of partaking ; from fear the humility 
 of reverencing. Both pertain to the reverence due to 
 this sacrament : neither did that Zacchaeus (S. Luke 
 xix. 6) nor this centurion differ between themselves 
 when the one of them joyfully received the Lord, 
 whilst the other said ' Lord I am not worthy,' &c. ; 
 both honouring the Saviour, though not in the same 
 way. Yet love and hope, to which the scriptures ever 
 incite us, are to be preferred to fear. Hence wheii 
 Peter said * Depart from me,' &c. (S. Luke v. 8), Jesus 
 answered him ' Fear not.' " 
 
 Prelude i. Man's mingled nature admits of mingled 
 feelings. 
 
 2. In this life, no perfect concord of affections in the 
 
 soul. The worthy communicant approaches the sacra- 
 ment of the altar in, 
 I. Fear, which is reverential ; trembling at his own 
 unworthiness. 
 II. Hope, of there meeting with and receiving Jesus. 
 
 III. Joy, at the invitation ; and the means of realizing so 
 
 great a blessing. 
 IV. Love, to Him who hath prepared such spiritual grace. 
 
 Epil. — ^A diligent preparation makes a worthy communicant. 
 
( 33 ) 
 SERMON 33. 
 
 WHY THE RIGHTEOUS SUFFER. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt. VIII. 25 : " Lord, save us : we perish." 
 
 (2). II. Cor. IV. 17: "Our light affliction, which is but for 
 a moment," &c. 
 
 Sumina, i", 21, 4, 3"'.: "Many righteous are afflicted 
 in this world ; but in this also appears justice and 
 mercy, inasmuch as by afflictions of this kind, some 
 corruptions in them are purged, and they are the more 
 drawn up to God, and away from their affection for 
 earthly things : as Gregory says ; ' The ills which 
 press us in this world, compel us to go to God.' " 
 
 Prelude i. Affliction may come either as a judgment for 
 sin, or as a mark of God's favour to prepare the soul 
 for higher gifts. 
 
 2. "We perish" the cry of the disciples, not of the 
 
 unholy or the profane. 
 
 3. It is the cry of suffering, bodily or mental, of every 
 
 holy soul, in every age, for the holy, voyaging in the 
 ship of the Church over the stormy seas of life, meet 
 with more seeming tempests than do the wicked. 
 
 4. The Lord often seems to sleep whilst His loved 
 
 ones are in sore trouble. Affliction, 
 
 I. Purifies, the soul from some secret sins, or sickness of 
 
 mind. 
 II. Weans, the affections from the world and earthly things. 
 III. Draws, the soul upwards to God and His Kingdom. 
 IV. Places, the soul in rest and peace, fixing it upon the 
 
 bosom of God. 
 Epil. — May we kiss the chastening rod, and prepare by 
 discipline for the kingdom. 
 
( 34 ) 
 
 fontth Sttniaj afto tl}^ ^pipljanj/ 
 
 SERMON 34. 
 
 THE AGONY OF REPENTANCE. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. VIII. 31 : "If thou cast us out suffer us to go 
 away," &c. 
 
 (2). S. Mark ix. 20 : " The Spirit tare him and he fell on 
 the ground." 
 
 Summa, 3'', 44, i, 4'". : "He permitted him whom he had 
 liberated from the demons to be more heavily afflicted 
 for the time ; from which, nevertheless He immediately 
 liberated him, showing by this, as Bede says, that often, 
 when after sins, we endeavour to turn to God, we are 
 driven into new and greater ones by the snares of our 
 ancient enemy, who does this either to stir up a hatred of 
 virtue ; or that he may vindicate the injury of his 
 expulsion. Often the healed man becomes as one 
 dead so that ; as Jerome observes ; ' Ye are dead and 
 your life is hid with Christ in God' (Coloss. iii. 3)." 
 
 Prelude i. Theophylact. "He guarded those possessed 
 with devils, lest they should kill themselves." 
 
 2. Repentance is the casting out of the demon of sin. 
 
 3. It represents the death throes of our old nature. 
 
 • 4. It brings an army of old sins and evil habits 
 
 against us. 
 
 5. It stirs up spirits still lurking within which hate 
 
 the new life. The agony of repentance is, 
 
 I. Strong, so many powers of evil are opposed to weak 
 human nature. 
 II. Sharp, as being an inward crucifixion of much held 
 dear. 
 
 III. Deadly, involving the death either of the old or new 
 nature. 
 
 IV. Decisive, either for heaven or for hell, for an eternal 
 state. 
 
 Epil. — The victory of repentance brings pardon, peace, 
 hope and joy. 
 
( 36 ) 
 
 JFnttrtb Suntrag aft^r tht ^pipljang, 
 
 SERMON 35. 
 
 THE DEMON OF SIN. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt, VIII. 31 : " Suffer us to go away into the herd 
 of swine." 
 
 (2). St. Jam. I. 14: "Every man is tempted when he is 
 drawn away of his own lust." 
 
 Sumina, 3'', 44, i, 4'". : "Christ permitted, as Chrysostom 
 says, the demons to enter into the herd of swine, not 
 as if He was persuaded by them but to teach us the 
 greatness of the harm of the demons who He in wait 
 for men. 
 
 Prehcde i. Every sinful thought and desire is a demon or 
 evil spirit. 
 
 2. These demons hide in the soul and work secretly 
 
 till the crisis comes. 
 
 3. Their purpose is not to kill, but to corrupt men, 
 
 making them rebels to God and bringing them to 
 eternal damnation. 
 
 4. They are the soul's parasites, eating out every 
 
 good and holy desire. 
 
 5. They did not destroy these demons after, they 
 
 made them solitary and fierce. 
 
 6. The craft, cruel, cowardly, covetous demon of sin, 
 
 I. Excites, and stirs up into action all the evil in the soul. 
 
 II. Destroys, what it can of all that is good in thought 
 
 and will. 
 III. Corrupts, such good as it cannot kill. 
 IV. Betrays, at last the too credulous soul to its master 
 
 the devil, to be led captive by him at his will. 
 Bpil. — Cast out this demon, resist him, give place to him 
 
 no not for an hour. 
 
( 36 ) 
 
 Jfntrrtb Snnitaj aft^r tht ^pipljanj* 
 
 SERMON 36. 
 
 • RESTRAINING POWER. 
 
 (Ifo/y Gospel, Ser. 4). 
 
 (i). S. Matt. VIII. 23: "When they came out they went 
 into the herd of swine." 
 
 (2). II. Thess. II. 7 : " He who now letteth, will let, until 
 he be taken out of the way." 
 
 Suimna, 3^ 44, i, 4'". : " He permitted the demons to go 
 into the herd of swine, according to Chrysostom, to 
 teach us that more grievous things would be performed 
 by these men than in the swine ; unless men were 
 helped by divine providence." 
 
 Prelude i. Theophylact writes : " Showing what bitterness 
 the}^ bear towards men and that if they had power and 
 were not restrained they would afflict us more than 
 they did the swine." 
 
 2. The state of life, were God's providence, and the 
 
 grace of Jesus Christ wholly withdrawn. 
 
 3. Man cannot be left to himself; if God forsakes, 
 
 the devil seizes. 
 
 4. Some day Antichrist will bring in a terrible reign 
 
 of sin when "He witholding " shall be removed 
 (11. Thess. II. 3-13). Jesus now restrains the power of 
 sin by, 
 I. His Holy Angels, who have charge concerning us. 
 II. The Memories, suggested by His spirit of a holier 
 and happier past. 
 
 III. The Dread, wholesome, and awakening, of a future 
 judgment. 
 
 IV. The Infusion, of better, brighter and holier thoughts 
 into the soul. 
 
 Epil. — In mercy may He restrain our unholy wills and 
 desires. 
 
( 37 ) 
 
 SERMON 37. 
 
 THE OFFICE OF PREACHER. 
 
 (Jlo/y Gospel, Ser. i). 
 
 (i). S. Matt. XIII. 24 : " The Kingdom of heaven is likened 
 unto a man which sowed good seed." 
 
 (2). Isai. Lii. 7 : " How beautiful are the feet of him that 
 bringeth good tidings." 
 
 Summa, 3'', 41, 3, i"\ : " No one ought to assume the office 
 of preacher unless he has been first purged, and is 
 perfect in virtue ; since it is said Acts i. i : * That 
 Jesus began both to do and teach.' Therefore Christ 
 immediately after His baptism assumed austerity of 
 life, that He might teach, that it behoved others to 
 pass on to the office of preaching after the flesh had 
 been subdued, according to that which the Apostle 
 said, I. Cor. ix. 27 : 'I keep under my body,' &c." 
 
 Prelude i. Preachers, says S. Bruno, are the feet of Christ 
 to whom the people are deservedly said to be subject. 
 
 2. Humbert enumerates the necessary qualifications 
 
 of the preacher to consist in holiness of life, knowledge, 
 power of speech, aptness at illustration and a good 
 report. ' We are unto God a sweet savour of Christ.' 
 fii. Cor. 11. 15). 
 
 3. Preachers are sowers of the good seed of the word 
 
 of life. 
 
 — — 4. Preachers were formerly a distinct order in the 
 Church. 
 
 5. Life and preaching should agree. The austerity 
 
 of life in the preacher demands, 
 
 I. Discipline, of self and strict watchfulness in converse 
 with others. 
 H. Piety, unaffacted and deep, both in the outward and 
 inward life. 
 HI. Seriousness, and solemnity of word and manner. 
 IV. Earnest Sadness, rather than carelessness and joy ot 
 
 heart. 
 Epil. — Honour the preacher for his Master's sake and the 
 holiness of his calling. 
 
( 38 ) 
 SERMON 38. 
 
 OPEN SINNERS ARE TO BE SHUNNED. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XIII. 29 : " Nay ; lest while ye gather up the 
 tares ye root up also the wheat." 
 
 (2). I. Cor, V. 13 : " Put away from among yourselves that 
 wicked person." 
 
 Summa, i2\ 64, 2, i'". : "The Lord commanded the ab- 
 staining from the rooting up of the tares in order to 
 spare the wheat that is the good (id. 22', 108, i, c.) 
 If the intention of him punishing tends to some good 
 which is to be gained by the punishing of him sinning, 
 as to his correction or to his restraint, or to the 
 quietude of others, to the preservation of righteousness, 
 and to the honour of God, then it will be lawful." 
 
 Prelude 1. Re^nignis in Rom. c. 6: "As one sinner can 
 corrupt a whole congregation by his evil example, if 
 they who can punish him, do not do so, they ought to 
 be punished as the sinner himself." 
 
 2. " To deliver such an one to Satan " (i. Cor. v. 5). 
 
 3. The good in no case are to be injured ; hence 
 
 tares and wheat grow together. 
 
 4. Where separation can be made, it ought to be 
 
 carried out. 
 
 5. Notorious sinners are to be shunned, 
 
 6. Excommunication formed a part of the discipline 
 
 of the early church. Sinners ought to be shunned 
 since they corrupt the good by their, 
 
 I. Influence, even when unconsciously exerted. 
 II. Example, which like an infection, soon affects others. 
 
 III. Persecution, of the good, jeering, ridicule and malice. 
 
 IV. Temptations, and solicitations, to sin, by their trials 
 to corrupt others. 
 
 Epil. — Avoid the hardened sinner ; touch not the unclean 
 thing. 
 
( 39 ) 
 
 JFifflj ^iiniaj ahtx tht ^pipbattg, 
 
 SERMON 39. 
 
 THE SERVANTS OF GOD. 
 {Ho/y Gospel, Ser. 3). 
 
 (i). S. Matt. xiii. 27 : " The servants of the householder 
 came and said unto him." 
 
 (2). Rom. VI. 22: "Made free from sin, and become ser- 
 vants to God." 
 
 Summa, 22^, 104, 4, 2"\ and 5, 2'". : " God can command 
 nothing which is contrary to virtue, because in this fact 
 chiefly consists the virtue and the rectitude of the human 
 will ; that it is conformed to the will of God and follows 
 its commands. Man is placed in subjection to God 
 simply in relation to all things both inward and out- 
 ward and so he is bound to obey Him in all things." 
 
 Prelude i . Sedulius, in Rom. " To serve in the spirit is 
 more than to adore in the spirit ; the former binds the 
 affections, the latter can be rendered without them." 
 
 2. Conformation to God's will is the highest form of 
 
 obedience. 
 
 3. Its lower form is a meagre following of His 
 
 commands. 
 
 4. God's servants must seek first to learn and then 
 
 to follow God's will. 
 
 5. God's servants must be willing to serve Him ; 
 
 God has given free will to men. 
 
 Man's service to God must be, 
 I. Conformable, to His nature and attributes; He 
 
 cannot deny Himself 
 n. Vital, or living ; of the spirit not of the dead letter. 
 III. Increasing, growing in constancy and energy with 
 
 man's love and knowledge. 
 IV. Willing, as a joy of heart, not rendered with any hope 
 
 of gain. 
 Epil. — May our service to God daily increase in strength, 
 consistency and devotion ; developing in life and action 
 all that is true, just and holy. 
 
( 40 ) V 
 
 JfiftI) Stin&aj aft^r tlr^ CKpipbang* 
 
 SERMON 40. 
 
 THE HARVEST OF THE FINAL JUDGMENT. 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. xiii. 30 : " Until the harvest." 
 
 (2). S. John XII. 48 : " The word that I have spoken shall 
 judge him at the last day. 
 
 Szmzma, 3", 59, 5, i"'.: "After death in respect to the 
 things of the soul, man obtains an unchangeable state ; 
 and therefore in relation to the reward of the soul, 
 the judgment need not be delayed ; but because there 
 are other things pertaining to man which will be 
 wrought out in the course of time, all these things will 
 be brought into judgment, and they will have to be 
 estimated at the final judgment at the last day." 
 
 Prelude i. Radulph, Flav. in Levit. lib. 16. c. 3: "The 
 general harvest will be at the consummation of the 
 world, when, after the reparation of human bodies in 
 the land of the living, there will a congregation of all 
 the blessed." 
 
 2. The work and probation of the soul ends with life. 
 
 3. Death brings the soul to a changeless state, as to 
 
 happiness or misery. 
 
 4. Vast multitudes are dead, vaster multitudes are 
 
 living ; still vaster multitudes have yet to live and die. 
 
 5. A mystical number to be completed before the 
 
 final end. " Other things," the tares and wheat, 
 wrought out in time as it goes on, are ever, 
 
 I. Increasing, in number and magnitude and significance. 
 II. Growing, in strength and maturity; till fully grown. 
 
 III. Ripening, into God's eternal purposes. 
 
 IV. Changing, as time goes, on according as the influences 
 are good or evil. 
 
 £pil. — Pray, repent, struggle and wait. 
 
( 41 ) 
 SERMON 41. 
 
 THE TRIALS OF THE ELECT. 
 
 (Ho/y Gospel^ Ser. i). 
 
 (i). S. Matt. XXIV. 24 : " If it were possible they shall 
 deceive the very elect." 
 
 (2). II. Thess. II. 2 : "Be not soon shaken in mind or be 
 troubled." 
 
 Summa, i'', 23, 4, c. : "The predestination of some to 
 eternal life, presupposes that God wills their salvation, 
 to which belongs election and love. All the predes- 
 tinated are elect and beloved" {id. 24, 2, 3"'.) " It is 
 not said that anyone is elected to the life of grace, 
 except so far as the life of grace is ordained to glory." 
 
 Prelude i . Sedulms, in Ephes. c. i : " Predestination is the 
 preparation of grace." 
 
 2. All the children of the church are God's predes- 
 tinated or elect. 
 
 3. As creatures of free will it is for the predestinated 
 
 to make their calling and election sure. 
 
 4. The elect are often deceived, and fall like S. Peter ; 
 
 but they arise (Prov. xxiv. 16). 
 
 5. The elect will be tried at the last day ; no excep- 
 tion will be made. 
 
 6. God's baptized children, elected into the body of 
 
 His church, are ever being tried in this life, by trials 
 which are often, 
 
 I. Severe, both as to body and mind in order to be 
 
 thoroughly tested. 
 n. Unexpected, interrupting the calm and even flow of 
 the Christian life. 
 II L Undeserved, as far as their desires and actions are 
 
 concerned. 
 IV. Seemingly, without purpose, but really sent in order 
 
 that the greater victory, may win a brighter crown. 
 Epil. — " Blessed is he that overcometh." 
 
( 42 ) 
 
 ^uth ^tinirag aittx tht ^pipljang* 
 
 SERMON 42. 
 
 THE CRITICAL MOMENT. 
 (Ifo/y Gospel, Ser. 2). 
 
 (i). S. Matt. XXIV. 27 : "As the lightning cometh out of the 
 
 East," &c. 
 (2). I. Cor. XV. 52 : " In a moment, in the twinkling of an 
 
 eye. 
 Summa, i'^, 42, 2, 4'". : " In time there is something which 
 
 is indivisible, that is to say, instant." 
 
 Prelude i. S. Chrysost : "Truly He will not need a 
 herald or a nuncio ; but in a moment of time He will 
 appear to all ; so therefore His advent will be seen to 
 shine everywhere and immediately." 
 
 2. A moment will change the face of the world for 
 
 ever. 
 
 3. A moment only between life and death, often 
 
 between riches and poverty ; between health and sick- 
 ness. 
 
 4. The destiny of time and eternity hangs upon a 
 
 moment. 
 
 5. The moment in itself is almost nothing, in effect it 
 
 causes infinite and great results. A moment, 
 
 I. Changes, our condition, life and being. 
 
 II. Separates, the old life from the new. • 
 
 HI. Settles, the changed state ; it affixes a seal which 
 cannot be broken. 
 
 IV. Opens up a new and different life for time and for 
 eternity the death of another ; the passing of an 
 examination ; the seemingly chance meeting with a 
 friend, and a thousand other circumstances. 
 
 EpiL— Prepare for the critical moment, use every moment 
 well. 
 
( 43 ) 
 SERMON 43. 
 
 THE FOUNDATION OF BELIEF. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt. XXIV. 26 : " Believe it not." 
 
 (2). Heb. X. 39 : " We are of them that believe to the 
 saving of the soul." 
 
 Stim7?ta, 22^", 2, I, c : "To believe, is to think with assent; 
 and it implies the consideration of the intellect, with 
 some inquisition and consent of the will. It is an 
 interior act of faith." 
 
 Prelude i. Titus Bostrensis, in Luke c. 14.: " To believe is 
 free to everyone, but this gift is not obtained from 
 God without prayers, which bringeth other endow- 
 ments, of which to believe is the chief." 
 
 '- 2. To believe is easy to say, but it is hard to do. 
 
 3. To believe is an outcome of faith, which faith is a 
 
 gift of God through grace. 
 
 — 4. To believe is higher than to know ; faith trans- 
 cends knowledge. 
 
 5. We believe by faith, but not of sight, either of eye 
 
 or mind. 
 
 6. To believe in the unseen is an act of grace and 
 
 discipline. To believe rightly, the understanding and 
 the will must be united, 
 I. Freely, not of necessity, nor by compulsion, but by 
 the free action of the will. 
 II. Strongly, so as not to be severed by any doubt or 
 seeming inconsistency. 
 
 III. Thankfully, as finding in the union a secure rest and 
 peace in the soul. 
 
 IV. Humbly, feeling how high are the mysteries of grace, 
 as compared with any human understanding. 
 
 Epil. — Use this gift of believing by accepting God's 
 appointed channels of grace through which it comes 
 to us : Holy Scripture, the foundation, flows from the 
 church which has delivered to us the canon of scripture. 
 
( 44 ) 
 
 SERMON 44. 
 
 MAN AND NATURE. 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. XXIV. 29 : "After the tribulation shall the sun 
 be darkened." 
 
 (2). Psalm cxxxix. 14: "Marvellous are Thy works." 
 
 Sumina, 3", 20, i, 2'".: "Although it cannot be properly 
 said that nature is either a mistress or a servant, yet it 
 can be said that a certain substance (hypostasis) or 
 person is either a mistress or a servant according to 
 this or that nature." 
 
 Prelude i. S. Ep/irem Rhyt. 48: " Nature was an instruc- 
 tress to us in everything, and every man according to 
 his ability learns in proportion to his pains." 5". Anast. 
 Sinai ; " Nature is that which exist only in truth." 
 
 2. Here, as at the Crucifixion and elsewhere in Holy 
 
 Scripture, nature is said to serve the Lord, or to help 
 Him to fulfil His purposes. 
 
 3. The books of nature and of God go hand in hand ; 
 
 same author; like difficulties in both books. 
 
 4. A certain soul in nature. " The Spirit within 
 
 nourishes heaven and earths and the watery plains. 
 Mind infused through the members agitates the whole 
 mass" (Verg. lib. vi. 725). 
 
 5. Wonderful relationship between mind and matter. 
 
 6. Lord becoming incarnate, consecrated the outward 
 
 nature which He loved. Nature, 
 
 L Feeds, not the body only by food, but the mind also 
 by its scenery and effects. 
 n. Developes, and draw^s out fear, wonder, admiration, &c. 
 in. Teaches, many lessons, of obedience to law, patient 
 
 waiting (S. James v. 7). 
 IV. Administers to many of our higher needs of Life. 
 Epil. — Learn to love and reverence nature, God's handi- 
 work, a parable of grace. 
 
( 45 ) 
 SERMON 45. 
 
 THE JUSTICE OF GOD. 
 
 {Holy Gospel^ Ser. i). 
 
 (i). S. Matt. XX. 2 : "He had agreed with the labourers 
 for a penny a day." 
 
 (2). Rev. XV. 3 : " Just and true are Thy ways thou King 
 of saints." 
 
 Suinma, i". 21, i, 3'". : " The justice of God has regard to 
 what is seemly for Himself. He recompences Him- 
 self by what is due to Himself. There is also a debt 
 which is due to every created thing so that it may 
 obtain that which was ordained for itself; as to man, 
 hands, &c. God works justice when He gives to each 
 one that which is due to its nature or condition, which 
 was ordained to be given by Himself by the order of 
 divine wisdom. Though so, God allows a debt to 
 some one. He is no debtor. Justice is sometimes the 
 condescension of God's goodness ; at others it is His 
 retribution for our deserts." 
 
 Prelude i. vS. Ephrcvi. Ryth. j on Faith : "He [God] gat 
 Him a name as being just. The eye looked upon His 
 justice, His goodness seized upon it. Betwixt His good- 
 ness and His justice, the mind is amazed and astonished." 
 
 2. All we are and have belongs to God ; we can 
 
 make Him no return. 
 
 3. Man can only stand in His judgment through 
 
 Jesus Christ. God's justice is, 
 I. Consistent, with God's own attributes. 
 H. Retributive, as in the cases of Adam; the flood; 
 cities of the plain ; overthrow of angels. 
 
 HI. Strict, as in cause and effect in the natural and moral 
 
 worlds. 
 I\'. Personal, adaptive to each one's estate; either of 
 condescension or retribution. 
 
 Epil. — Place ourselves in God's hands who tempers mercy 
 with justice. 
 
( 46 ) 
 SERMON 46. 
 
 THE POWER OF WORKING. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XX. 4 : " Go ye also into the vineyard." 
 
 (2). I. Thess. IV. 1 1 : " Study to work with your own hands." 
 
 Summa, 12'', 114, i, c : " Man can have no merit with God 
 except on the presupposition of divine ordination ; so 
 that man obtains it from God, by his operation, as if 
 wages ; to which end God has assigned to him the 
 power of working (virtutem operandi)." 
 
 Prelude i. A'elredus. Ser. 12. in Isai. ^.13: "In every 
 good work three points are to be observed ; the virtue 
 of discretion ; purity of intention ; a foundation of 
 humihty." Theophyl. in loco : " Each one is hired to 
 work in the vineyard of his soul." 
 
 2. The vineyard of the Lord has many divisions ; 
 
 many works are to be done for God, for the soul ; and 
 for life in this world. 
 
 3. True and holy work produces fruit for this and the 
 
 next world. 
 
 4. God ever provides the means to fulfil His com- 
 mands. 
 
 5. The power of working is a great gift of God ; it 
 
 implies. 
 
 L Being, endowed with certain faculties and powers. 
 
 II. Grace, without which any really good work is vain. 
 
 III. Opportunity, occasion comes when the means are ripe. 
 
 IV. Will, wanting which all other means are useless. 
 
 Epil. — The due exercise of our power of working brings not 
 only profit but pleasure with it. In heaven there will 
 be the fulness of work and energy combined with 
 perfect rest. 
 
( 47 ) 
 
 SERMON 47. 
 
 GOD'S WAGES. 
 iyHoly Gospel, Ser. 3). 
 
 (i). S. Matt. XX. 4 : " Whatsoever is right I will give you." 
 
 (2). S. Matt. XVI. 27 : " He shall reward every man accord- 
 ing to his works." 
 
 Summa, 12^ 1 14, i, c. : " Man is not able to merit anything 
 from God according to the absolute reason of justice, 
 but according to a certain presupposition of the divine 
 ordination ; according as truly it is, as if man obtained 
 wages for his work. That which recompenses anyone, 
 as repayment for work or labour is called wages, as if 
 there was a certain price for it, the payment for which 
 is an act of justice." 
 
 Prelude i. 5*. Clem. Epist. ii. 9: "The Lord Christ who 
 saved us, being first indeed in spirit ' was made flesh ' 
 and so He called us : so also we in this flesh shall 
 receive wages." 
 
 2. No holy thought, word or deed will ever be lost. 
 
 3. Our wages will not depend so much on results, 
 
 as upon our means, endeavours and desires. 
 
 • 4. God pays us wages in this world, as well as in the 
 
 next. 
 
 5. He rewards not from our but from His point of 
 
 view. His wages are, 
 
 I. Just, as having been worked for: after all "we are 
 
 unprofitable servants." 
 n. Liberal, beyond all our deserts or even expectations. 
 HL Suitable, He giving not what men may want, but 
 
 that which is best for them. 
 IV. Sure, though they may be given soon, they may be 
 
 long delayed. 
 Epil. — Seek to serve God wholly, earnestly, actively ; He 
 is the very best Master possible ; as the devil is the 
 very worst. 
 
( 48 ) 
 
 SERMON 48. 
 
 GOD GLORIFIED IN MAN'S WORK. 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. XX. 6 : " Why stand ye here all the day idle ? " 
 
 (2). I. Pet. IV. 11: " That God in all things may be glori- 
 fied by Jesus Christ." 
 
 Summa, 12% 114, i 2"'. : " God does not seek utility from 
 our good works, but glory ; that is, the manifestation 
 of His goodness. We deserve something from God, 
 not as if anything can accrue from them to Him, but 
 inasmuch as we work for His glory. 
 
 Prelude i. Theod. on i. Cor. x. j/ : " Rightly He compre- 
 hended all things, sitting, walking, talking, showing 
 mercy and teaching ; regarding the one end of all 
 things, the Glory of God." 
 
 2. God invites all in their several capacities to work 
 
 for His glory. 
 
 3. God is often glorified by a small work ; as by the 
 
 cup of cold water. 
 
 • 4. This thought should consecrate our common daily 
 
 life. 
 
 5. All honest work tends to God's glory according to 
 
 the given means. We work in God's vineyard when 
 we glorify Him in lives which are, 
 
 I. Godly, as being lives which profess godliness. 
 
 II. Consistent, profession and practice ; faith and morals, 
 go hand in hand. 
 
 III. Industrious, as knowing how short is man's day of life. 
 
 IV\ Pure, as being defiled by no wilful, or allowed sin. 
 
 Epil. — So may divine grace enable us to live ; that out of 
 sins, sorrows, &c., God may indeed be glorified. 
 
( 49 ) 
 
 SERMON 49. 
 
 PREACHING IS FEEDING. 
 
 (Ifo/y Gospel, Ser. i). 
 
 (i). S. Luke VIII. 5 : " A sower went out to sow his seed." 
 
 (2). I. Pet. V. 2 : " Feed the flock of God." 
 
 Suinma, 22^ 188, 4, i, and 3"'. : " To preach is to feed or to 
 teach others. It is not permitted that anyone in- 
 differently should be allowed to preach." 
 
 Prelude i. ArnulpJms Lexov. "Three things are required 
 in the preacher; holiness of conversation, fulness of 
 knowledge, and a fertile vein of eloquence." 
 
 2. Preaching an important function in the church. 
 
 3. Stmima, id. 5 : " Besides bishops and parochial 
 
 presbyters no person is permitted to preach." 
 
 ~— 4. Preaching as supplemental to sacrament, a great 
 power for good. 
 
 5. The Church, both by education tested by exami- 
 nation, as well as by her grace of orders, prepares her 
 clergy to feed or teach her members. 
 
 6. The ' order of preachers ' formed a distinct body 
 
 in the mediaeval church. The preacher is bound to 
 provide for his hearers food which is, 
 
 I. Winning, or attractive. " He that winneth souls is wise." 
 
 II. Wholesome, good and sound, nourishing the soul. 
 
 III. Sufficient, lest souls be sent away from church hungry. 
 
 IV. Suitable, such as the mind can digest and by which 
 the soul is nurtured. 
 
 Epil. — In every sermon something to be learned. If it be 
 needful to preachers, ' Take heed how ye preach ; ' it is 
 no less needful to hearers ' Take heed how ye hear.' 
 
 E 
 
( 50 ) 
 SERMON 50. 
 
 PREACHING A DEFENCE. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke VIII. 5 : " A sower went out to sow his seed." 
 
 (2). II Tim. III. 17 : " That the man of God may be perfect, 
 thoroughly furnished." 
 
 Summa, 22% 188, /\, c: " It is a greater thing, as Gregory 
 says, to defend the faithful by spiritual arms, than to 
 defend a faithful people with bodily arms." 
 
 Prelude i. S. Laur. Justin. De Inst. Prcel.c. 8:'' Yr^2S^Yi\^ 
 is for the faithful people, that they may learn what to 
 believe ; what to do ; whither they ought to tend, lest 
 they fail, being wearied in the journey of this life, and 
 wander through the bye paths of vices and fall into 
 hostile hands which rob, slay and destroy." 
 
 2. Many, cruel, and varied are the enemies of souls. 
 
 3. The faithful preacher arms his people against these 
 
 enemies. 
 
 4. Warnings, admonitions and instructions tend to 
 
 this end. 
 
 5. The preacher is not ignorant of Satan's devices, 
 
 these he exposes. The true and faithful preacher 
 defends his people against, 
 
 I. Ignorance, of the faith; of the origin and constitution 
 
 of the church. 
 II. Error, of doctrine, which is the offspring of ignorance. 
 III. Indifference, or spiritual lukewarmness, arousing and 
 
 exciting 
 IV. Temptation, which is varied and coming in many forms. 
 V, Superstition, or false religions, which are modern and 
 
 unscriptural. 
 Epil. — May you, listening to the voice of the preacher, be 
 
 armed with the whole armour of God ; and so be 
 
 enabled to fight for and win a victory for the faith. 
 
( 51 ) 
 
 SERMON 51. 
 
 PREACHING THE INSTRUMENT OF SOULS. 
 
 (Holy Gospel^ Ser. 3). 
 
 (i). S. Luke VIII, 5 : " A sower went out to sow his seed." 
 
 (2). Philipp. II. 5 : " Let this mind be in you which was 
 also," &c. 
 
 Summa, 22^ 188, 4, V". : " He who works upon the virtue 
 [or heart] of another, does this after the manner of an 
 instrument. The minister or preacher is a certain 
 instrument of souls " (Instrumentum animarum). 
 
 Prelude i . 6". Laur. Jtistin. De Discipl. c. g : " Before all 
 things they (preachers) should study, the natures, 
 habits so as diligently to know the desires of each one 
 committed to them ; that they may be able to apply 
 antidotes to each one. For all bodies are not healed 
 by one kind of medicine, neither are all souls purged, 
 &c. by a like treatment," 
 
 2. The sinful, unawaked soul is ugly and ungainly. 
 
 3. The preacher takes in hand such souls ; fitting 
 
 them for the master's use. 
 
 4, As the soldier his arms, as the mechanic his tools, 
 
 so the preacher must keep his tools bright and sharp ; 
 his knowledge, his keenness of thought, his devoutness 
 of soul, &c. By this instrument of souls the preacher, 
 
 L Forms, moulds souls : " Let this mind be in you which 
 
 also," &c. (Philipp. ii. 5). 
 II. Purifies, souls: "Purifying their hearts by faith" 
 (Acts xxi. 26). 
 
 III. Disciplines, souls ; subduing unholy wills and desires. 
 
 IV. Directs, souls, to walk in the right way : " This is the 
 way," (Isai. xxx, 21), 
 
 Epil. — So may your souls and life be conformed to Jesus 
 Christ, 
 
( 52 ) 
 SERMON 52. 
 
 PREACHING AN" OFFERING OF SOULS. 
 
 (Jlo/y Gospel, Ser. 4). 
 
 (i). S. Luke VIII. 5 : "A sower went out to sow his seed." 
 
 (2). Prov. XI. 30 : " He that winneth souls is wise." 
 
 Summa, 22^ 182, 2, 3'". : "There is no sacrifice which is 
 more acceptable to God than a zeal for souls. The 
 merit of an active life is not to be preferred to the 
 merit of a contemplative life ; but it is more meritorious 
 if anyone offers to God his own soul and the souls of 
 others, rather than any other exterior gifts how great 
 soever they be." 
 
 Prelude i. 6'. Laur. Justin. De Obed. c. 75.- "Of how 
 great efficacy with God is the sacrifice of a man, 
 knowing his own sin ; confessing his wickedness and 
 supplicating with a sincere soul, pardon from the Lord." 
 
 2. A man can offer no greater offering to God than 
 
 his own soul. 
 
 3. He cannot do a greater work than to offer the 
 
 souls of others. 
 
 4. The faithful preacher is ever offering to God this 
 
 sacrifice of souls, which is a sacrifice which is, 
 
 L Living, and therefore capable of action, growth and 
 expansion. 
 
 II. Infinite, in its capacities alike for good and evil. 
 
 III. Eternal, both in nature and duration. 
 
 IV. Redeemed, at so great a cost (i. Pet. i. 18), 
 
 Epil. — May this sacrifice be offered alike by preacher and 
 hearer. 
 
{ 53 ) 
 
 SERMON 53. 
 
 THE UNIVERSAL SAVIOUR. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke XVIII. 31 : "All the things that are written 
 concerning the son of man," &c. 
 
 (2). I. Tim. II. 3-4 : " God our Saviour ; who will have all 
 men to be saved." 
 
 Sumina, 3^ 44, 3, c : " The things which are ordained to 
 an end ought to be proportionate to that end. But 
 Christ for this end, came into and taught in the world, 
 that He might save men (S. John iii. 17) ; therefore it 
 was fitting that He by miraculously healing men, might 
 show especially that He was the universal and spiritual 
 Saviour of men." 
 
 Prelude i. De S. Polyc. Mart, c. ly : "Neither at any 
 time are we able to forsake Christ who suffered for the 
 salvation of the whole world of those being saved." 
 
 2. '* Saviour " is a history in a word, of infinite import 
 
 and comfort. 
 
 3. His name Jesus, Saviour ; saving from ruin, misery 
 
 and hell. 
 
 4. " Spiritual ; " of the soul which is the greater ; of 
 
 the body which is the lesser. Jesus is a " universal 
 Saviour" as His salvation is limited neither by, 
 
 L Times or Seasons, He saved before the law, under 
 
 it, after it. 
 H. Place, He is everywhere present in power and spirit. 
 HL Number, the saved will be a multitude that no man 
 
 can number. 
 IV. Race, or condition. He reduces all nations to one in 
 
 Himself. 
 Epil. — How shall we escape eternal death if we neglect so 
 great salvation ? 
 
( 64 ) 
 
 SERMON 54. 
 
 THE ABUNDANT LOVE OF JESUS CHRIST. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke VIII. 2)3 '■ " They shall put Him to death." 
 
 (2). S. John XV. 13 : " Greater love hath no man than this," 
 &c. 
 
 Summa, 3", 47, 4, i"\ : "Christ for the purpose of showing 
 the abundance of His love; by which He suffered; 
 when placed upon the cross, prayed for the pardon of 
 His persecutors ; that so the fruit of this petition might 
 come to both Jews and Gentiles, for he willed to suffer 
 for them both." 
 
 Prehide i. S. Chrysost. T. ix. 515. a.: " If one would not 
 readily die for a virtuous man, think of the love of 
 your Master ; since He, not for the virtuous, but for 
 sinners and enemies, is shown as crucified." 
 
 2. Love like other human affections has different 
 
 degrees of strength. 
 
 3. The love of Jesus far exceeds the highest love of 
 
 any mortal. 
 
 -— 4. Fulness and perfection of nature, implies fulness 
 and perfection in love. This love of Jesus without 
 stint or measure flowed from the strength of His, 
 I. Power, which is almighty in action, feeling, and in 
 
 wisdom. 
 II. Compassion, so well knew He our lost and helpless state. 
 
 III. Adaptation, of mind to our unsatisfied yearnings. 
 
 IV. Will, to carry out any scheme of redemption however 
 stupendous. 
 
 Epil. — May you all be partakers of His abundant love, 
 receiving from Him "grace for grace." 
 
( 55 ) 
 SERMON 55. 
 
 THE GREATER LOVE OF JESUS CHRIST. 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Luke XVIII. 34: " They understood none of these 
 things." 
 
 (2). S. Luke XXIII. 34 : " Father forgive them ; for they 
 know not what they do." 
 
 Stimma, 3", 49, 4, 2 and 2"'. : " The passion of Christ was 
 fulfilled by the men who slew Him ; who by this act 
 heavily offended God. But the love of Christ suffering, 
 was greater than the iniquity of those slaying ; so His 
 passion availed more for the reconciling of God to the 
 whole human race, than to the provoking Him to anger." 
 
 Prehide i. Ltidolp. Vita Chris ti, PL ii. c. Ixiii. fol. 4g2: 
 " With what sweetness of mind ; with what devotion 
 of spirit ; in what fulness of love, He exclaimed ' Father 
 forgive them ! ' " 
 
 2. This "greater love" is wholly a divine gift. 
 
 3. It is seen the love of parents for unworthy children 
 
 whose misdeeds, deepen it by the pity and compassion 
 with which it is accompanied. 
 
 4. The greater love and pardon of Jesus is evoked 
 
 by man's greater sin. A love, 
 
 L The Strongest, being founded upon an infinite pity. 
 
 II. Most Unselfish, seeking for no possible return. 
 
 III. Purifying, the soul from every particle of dross. 
 
 IV. Divine, being a faint reflection of the love of the Lord. 
 Epil. — Seek to love not for self but for others. 
 
( 56 ) 
 
 mtwptagestnta Sttn&ag. 
 
 SERMON 56. 
 
 THE PERFECT LOVE OF JESUS CHRIST. 
 {Holy Gospel, Ser. 4). 
 
 (i)., S. Luke XVIII. 32 : "He shall be delivered unto the 
 Gentiles." 
 
 (2). I. S. John IV. 18 : " Perfect love casteth out fear." 
 
 Stimma, i", 27, 5, 3'". : "God understands all things by one 
 single act ; and He similarly wills all things : whence 
 in Him there is not able to be any procession or going 
 out of love ; but there is in H im alone one perfect love, 
 and in this, is manifested His perfect fecundity." 
 
 Prelude i. S. I gnat, ad Ephes. c. 14: " Perfectly may you 
 have faith and love in Jesus Christ ; which are the 
 beeinnine and the end of life. Faith, indeed the 
 beginning ; but love the end. 
 
 2. " Perfect love," unknown on earth, yet how often 
 
 sighed for. 
 
 3. Imperfect love even, is one of the great motive 
 
 powers of the world. 
 
 4. In heaven, perfect love has infinite power and sway. 
 
 5. Perfect love can only exist in a perfect nature. 
 
 Perfect love casts out all, 
 I. Fear, for it unites the loving and the loved one in one 
 
 being. 
 1 1. Doubt, such a full recognition and understanding, the 
 one of the other. 
 
 III. Longing, it is sufficient in itself to fill the heart's 
 deepest longings. 
 
 IV. Self, which is lost and absorbed in the object of its love. 
 Epil. — Strive after that love of God which hereafter can 
 
 be perfected. 
 
( 57 ) 
 
 JFirst ^unftaj in %mt 
 
 SERMON 57. 
 
 JESUS TEMPTED— OUR HELP. 
 
 (Nb/y Gospel^ Ser. i). 
 
 (i). S. Matt. IV. I : "Then was Jesus led up of the Spirit 
 to be tempted." 
 
 (2). Heb. II. 8 : " Being tempted He is able to succour 
 them that are tempted." 
 
 Summa, 3'', 41, i, c : " Christ willed to be tempted indeed, 
 that He might bear help to us against our temptations." 
 
 Prelude i. S. Greg. Mag. Horn. 16. In Evan. : " It was not 
 unworthy of our Redeemer that He willed to be tempted, 
 who had come to be slain. It was therefore just, that so 
 He might overcome our temptations by his own ; since 
 He came to overcome death by His death." 
 
 2. All need help, all are at times very helpless and 
 
 weak. 
 
 3. The devil is very strong, crafty and cruel. 
 
 4. Some can, yet will not help us ; others will, but 
 
 cannot help. 
 
 5. Jesus is both willing and able to help in temptation. 
 
 6. The temptations, trials and dangers of the soul are 
 
 far more subtle and dangerous than those of the body. 
 The help of Jesus is, 
 
 I. Strong, He is mighty to save and deliver : Holiness 
 
 is stronger than sin. 
 II. Ready, for those, who, seeking His help, also strive to 
 help themselves. 
 
 III. Sympathetic, as fully entering into their struggles and 
 difficulties. 
 
 IV. Rewarding, as marking His approval of personal effort. 
 Epil. — As no one, with His help, need be overcome by sin 
 
 and Satan, let all seek it on worthy grounds. If men 
 fall it is their own fault. 
 
( 58 ) 
 
 jFirst ^tiniaj in %mt 
 
 SERMON 58. 
 
 JESUS TEMPTED— OUR CAUTION. 
 
 (Holy Gospel, Ser. 2). 
 
 (i). S. Matt. IV. I : "Then was Jesus led up ... to be 
 tempted of the devil." 
 
 (2). I. Cor. X. 12 : " Let him thatthinketh hestandeth take 
 heed lest he fall," 
 
 Summa, 3^ 41, i, 2'". : " Christ willed to be tempted for 
 our caution (cautela), that no one however great a 
 saint might deem himself to be secure and exempt 
 from temptation." 
 
 Prelude i. S. Hil. Op. p, ^yj, A : " The Lord indicating 
 by His temptation that the trials (or temptations) of 
 the devil are chiefly to attack the holy amongst us ; for 
 a victory over the saints is greater to him and more to 
 be desired." Again {Op. p, gio), A : "The care to 
 the devil and his ministers is to take away all the glory 
 from a faithful man, and not to suffer him to be of the 
 portion of God." 
 
 2. We are often in the greatest danger, when feeling 
 
 more secure. 
 
 3. Satan tries to lull the soul into a false security, 
 
 that it may fall. 
 
 4. Satan never slumbers, no one is secure from his 
 
 attack. 
 
 ^—' 5. The temptations of the devil are infinite as to the, 
 L Variety, of sins, agreeing with every variation and 
 
 condition of life. 
 IL Range, of sins, from the smallest venial to the greatest 
 
 mortal sin. 
 in. Adaptation, of sins to the particular and peculiar 
 
 weakness of each soul. 
 IV. Degrees, of sin which is needful to cause a soul to fall 
 
 from grace. 
 £pt/. — " Be sober, be vigilant for your adversary the devil," 
 
 &c. : let not the devil overreach you by craft and malice. 
 
( 59 ) 
 
 JFtrst Sttnbag in %mt 
 
 SERMON 59. 
 
 JESUS TEMPTED— OUR EXAMPLE. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. 'Matt, IV. I : " Then was Jesus led up of the Spirit," 
 &c. 
 
 (2). I. Pet. II. 21 : " Christ also leaving us an example," &c. 
 
 Stimma, 3'', 41, i, 3"'. : "Christ willed to be tempted, that 
 He might instruct us how we may overcome the 
 temptations of the devil." 
 
 Prelude i. 6". August, de Trm. lib. iv. c. /j : " Christ offered 
 Himself to the devil to be tempted, that He might be 
 our mediator in overcoming temptations not only as a 
 helper, but also as an example." Theophy. in loco : 
 " For our sakes Christ did and showed all things." 
 
 2. Infinite value of having an example or pattern of 
 
 holiness, trial, action, life and work, the Christian has 
 His footsteps to follow. 
 
 3. Example is better by far than precept ; it is easier 
 
 to follow. 
 
 4. Example sets before us an ideal ; a something to 
 
 imitate. 
 
 5. This ideal or example is a stimulus to holiness, or 
 
 to exertion. How can the temptations of sin be 
 resisted ? We learn from Him by, 
 
 I. Preparation, the Lord prepared Himself by fasting 
 
 and prayer. 
 H. Waiting, He did not attack the devil ; He waited for 
 
 the attack. 
 HI. Arming, His armour was Holy Scripture, so ours "the 
 
 armour of God." 
 IV. Enduring, the devil exhausted his resources, then 
 
 came the angels. 
 Epil. — Place the life of Jesus, our great example, ever 
 
 before the eye of the mind. 
 
( 60 ) 
 
 jFtrst Sttttirag in %mt 
 
 SERMON 60. 
 
 JESUS TEMPTED— OUR CONFIDENCE. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. IV. I : "Then was Jesus led up," &c. 
 
 (2). Heb. IV. 15 : " In all points tempted like as we are." 
 
 Sumina, 3", 41, i, 4"'. : " Jesus was tempted that he might 
 increase our confidence (fiducia) by His compassion." 
 
 Prelude i. Gtiarric Abb.: "By confidence the remedies 
 for spiritual healing are obtained ; sins are driven back ; 
 fears are despised ; the world is overcome ; all things 
 are possible to him that believeth." 
 
 2. The consciousness of compassion, gives much 
 
 confidence. 
 
 3. If the compassion be united with strength, the 
 
 confidence is increased. 
 
 4. The ever living and ever compassionating Lord 
 
 has passed through all that we are enduring now : 
 Shall we fail 'i 
 
 5. The ground of confidence must be in a pure heart 
 
 and a true faith. Our confidence in temptation is 
 founded upon the assurance of our Lord's, 
 
 I. Sympathy, He feels our every throe ; all our agony. 
 
 II. Watchfulness, over us whilst the conflict is going 
 on. 
 
 III. Presence, with us by His Spirit "I will never leave 
 thee." 
 
 IV. Support, His strength is made perfect in our weakness. 
 
 Epil. — So can we endure to fight manfully the good fight 
 of holiness against sin ; for Jesus against Satan. 
 
( 61 ) 
 
 S^rnnir Stm&aj in 
 
 SERMON 6i. 
 
 PERSEVERANCE. 
 
 {Holy Gospel^ Ser. i). 
 
 (i). S. Matt. XV. 27: "Truth Lord: yet the dogs eat of 
 the crumbs," &c. 
 
 (2). S. Matt. X. 22 : " He that endureth to the end shall 
 be saved." 
 
 Sttmma, 1 2", 109, 10, c : " Perseverance signifies the habit of 
 mind by which a man stands firmly lest he should be 
 removed from that which is according to virtue, by 
 griefs rushing in upon him ; which habit holds itself 
 equally in respect to sorrows and joys." 
 
 Prelude i. Pet. de Blois, Ep. 2 2 :" All the other graces run, 
 perseverance alone is crowned," Ep. 36 : " Humility 
 does not profit unless it finally perseveres ; nor does 
 the glory of good conversation profit in the beginning 
 unless it has a glorious end." 
 
 2. The woman of Canaan persevered and so gained 
 
 her request from the Lord. 
 
 3. Perseverance is opposed to instability which is a 
 
 sign of weakness. 
 
 4. It is the secret of success in this life ; and the due 
 
 preparation for the life to come. 
 
 5. Persevering signifies the adhering firmly to any- 
 thing. We must persevere in, 
 
 \. The Faith, once delivered to the saints ; hold on to 
 
 it ; forsake it not, 
 H. Morals, in spite of all temptation ; persuasion ; solici- 
 tation, &c. 
 
 HL Purpose, Turning aside neither to the right nor to the 
 left. 
 
 IV. Action, doing what is right, as being right regardless 
 of consequence. 
 
 Epil. — Pray for grace to fail not. "He that hath begun a 
 good work," &c. 
 
( 62 ) 
 
 S^c0n& Stiniraj in %mt 
 
 SERMON 62. 
 
 THE POWER OF MERCY. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XV. 22 : " Have mercy on me O Lord." 
 
 (2). S. Matt. V. 7 : " Blessed are the merciful for they shall 
 obtain mercy." 
 
 Summa, i'', 21, 3, c: "Anyone is said to be merciful, as 
 if having a heart affected to sadness by the misery 
 of another, as if it were its own : and from this, it 
 follows as an effect of mercy that it seeks to expel the 
 misery of another as if it were its own." 
 
 Prelude i. kS. Aug. De Civ. Dei, ix. 5 : "Mercy is the 
 compassion of our heart for the misery of another ; by 
 which therefore, if we are able, we are compelled to 
 render help" (S. Greg. Nyssa, Orat. 5) " Mercy is the 
 father of benevolence ; the pledge of charity ; the bond 
 of loving affection." 
 
 2. Whole earthly life of Jesus was one long act of 
 
 mercy. 
 
 3. Holy souls so feel their infirmities that they cannot 
 
 but have mercy on others. 
 
 4. Mercy as an affection draws out and expands the 
 
 soul. 
 
 5. Mercy is a great power ; and as such it is, 
 
 I. Loving, in intention ; it longs to remove all grief and 
 
 suffering. 
 n. Unlimited, in application ; the deeper the sorrow, the 
 deeper the mercy. 
 
 HL Fruitful, in good and blessed results ; as to souls and 
 bodies, 
 
 IV. Divine, in origin and example. God tempers judg- 
 ment with mercy. " I will sing of mercy " first and 
 afterwards of judgment. 
 
 Epil.— The power of mercy, well exercised, obtains mercy, 
 likens to the Lord. 
 
( 63 ) 
 
 <§^t0n& Sun&ap in %mt 
 
 SERMON 63. 
 
 PRAYER FOR TEMPORAL BLESSINGS. 
 
 {Ifo/y Gospel^ Ser. 3). 
 
 ( I ). S. Matt. XV. 22 : " My daughter is grievously vexed," &c. 
 
 (2). Philipp. IV. 19 : " My God shall supply all your need." 
 
 Snmma, 22% 83, 6, c. : " It is lawful to pray for temporal 
 things, and Augustine said to Probus (Epist. 121, c. 6), 
 * that not unbecomingly he desires a sufficiency for life 
 whosoever may wish it ; and not more than a suffi- 
 ciency.' Such things are not desired on account of 
 themselves, but for the safety of the body, or according 
 to habit of the person asking. When such things are 
 not possessed it is meet that they should be prayed for." 
 
 Prelude i. M.Aurelitcs: "When necessity, the mother of 
 crimes, is taken away; the desire of sinning is removed ;" 
 or lessened. 
 
 2. The body and life have pressing claims whilst on 
 
 earth. 
 
 3. Claims appointed by God's providence, to be 
 
 brought before God. 
 
 4. Temporal things are needful for us, health and 
 
 sufficiency, &c. 
 
 -^— 5. Not the highest objects for prayer but they cannot 
 
 be neglected. Prayer for temporal blessings teaches, 
 L Dependance, upon God ; an acknowledgment that all 
 
 come from Him. 
 IL Submission, to God's will whether granted or withheld. 
 in. Right Use, of all God's creatures, if viewed as His 
 
 gifts. 
 IV. Thankfulness, to liim for every temporal blessing 
 
 bestowed by Him, 
 Epil. — Ask and ye shall receive ; In receiving your joy shall 
 
 be full. 
 
( 64 ) 
 
 %nmh Sun&aj in 
 
 SERMON 64. 
 
 THE GREATER FAITH. 
 
 (Ho/y Gospel, Ser. 4). 
 
 (i). S. Matt. XV. 28 : " O woman, great is thy faith." 
 (2). S. Luke XVII. 5 : " Lord increase our faith." 
 Stimma, 12% 5, 4, c : " Wheresoever is found the small and 
 great, there is also found the greater and the less ; so 
 in faith likewise there is found the small and the great ; 
 since the Lord said to Peter ' O thou of little faith ; * 
 and to the woman ' great is thy faith.' " 
 Prelude i. Theophy . in loco : "When her faith was mani- 
 fested He praised it, * great,' &c." The greater faith is 
 shown by word and deed. 
 
 2. The smaller faith may become greater ; " as the 
 
 bird breaks through the ^^^ to the nest, and perfected, 
 flies in the air " (S. Ephrem.) 
 
 3. Faith is the great need of the world. 
 
 4. A little faith is better than none ; as a little sight 
 
 than blindness. 
 
 5. " Greater faith " implies the larger, understanding 
 
 of divine things. This greater faith gained the Lord's, 
 
 L Attention, so many in the world with weak and failing 
 
 faith, 
 IL Heart, it appealed to the fulness of His love and 
 
 compassion, 
 HI. Praise, He seldom praised; here too, not the woman 
 
 but her faith, 
 IV. Blessing, as if great, it could remove mountains, of 
 
 which all things are possible. 
 Epil. — Treasure up and mature thy faith ; that if small at 
 
 first it may pass into the greater faith to help in time 
 
 of need. 
 
( 65 ) 
 
 ®l)ir& ^trnban in Hmt 
 
 SERMON 65. 
 
 JESUS A THOUGHT-READER. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke XI. 1 7 : " He knowing their thoughts said," &c. 
 
 (2), Psalms XLiv. 21:" He knovveth the secrets of the heart." 
 
 Swnma, 3", 10, 2, c : " He, because He is the Son of Man 
 is constituted the Judge of all men, and therefore, the 
 mind of Christ in the Word, knows all existing things 
 in all time and what is thought of by man ; for "He 
 knew all men, and needed not," &c., for he knew what 
 was in man (S. John ii. 24-25)." 
 
 Prehcde i. »S. Cyril Alex. {Hojji. 80 in Ltcc.) : ''He proved 
 Himself to be God for He knew their thoughts ; it is 
 an act which belongs wholly to God to be able to know 
 that which is in the mind." 
 
 2. This thought-reading is not granted to any angel 
 
 (Haymo). 
 
 3. The knowledge that the very secrets of the heart 
 
 are read by God must strike a certain awe into all ; 
 terror in sinners ; watchfulness in the holy. 
 
 4. As He reads our hearts, so He remembers ; He 
 
 registers the thought for ever. 
 
 5. As He registers, so will He judge. Jesus reads 
 
 our thoughts, 
 I. Instantly, before we know them ourselves ; when 
 
 half formed. 
 H. Truly, man's introspection often errs ; God's inspec- 
 tion never. 
 
 HI. Wholly, not leaving any thought undiscovered ''all 
 things," &c. (Heb. iv. 13) 
 
 IV. Lovingly, with a gentle spirit ; to correct in love not 
 in anger. 
 
 Epil. — (Prov. iv. 23) : " Keep thy heart with all diligence," 
 &c., by prayer, confession of sin, continual watchfulness. 
 
 F 
 
( 66 ) 
 
 SERMON 66. 
 
 CONCORD. , 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke X!. 17: "A house divided against a house 
 falleth." 
 
 (2). S. James iii. 16 : " Where strife is, there is confusion 
 and every evil work." 
 
 Sumvia, 22', ■2^'], 2, 2,'"- '■ " By concord small things increase, 
 and by discord the greatest things waste away ; for 
 virtue by how much the more it is united, by so much 
 the more is it stronger, whilst b)- separation it is 
 diminished. Discord, by which each one inordinately 
 follows his own concerns, receding from that which is 
 another's, is the daughter of vain-glory and pride." 
 
 Prehide i. .S. Ign. ad Eph. c. 4: "In your concord and 
 harmonious love Jesus Christ is sung." yohn of Salts, 
 Ep. 81 \ '' All things stand fast by mutual help ; heavy 
 things are tempered by light things ; universally the 
 spirit of unanimity within, nurtures so great concord of 
 differing things, and so great difference of things 
 agreeing." 
 
 2. Concord is a note of the church as strife is of heresy- 
 
 3. Concord is, 
 
 I. Strong, the threefold cord not quickly broken. 
 II. Prosperous, it gathers and increases, whilst discord 
 disintegrates. 
 
 III. Pleasant, " Behold how good and pleasant it is for 
 brethren," &c. (Ps. cxxxiii. i). 
 
 IV. Prophetical, of the heavenly state and life in which 
 the mind of one is the mind of all. 
 
 Epil. — Preserve concord in the body, health ; in the church, 
 the faith ; in the world, prosperity, and kindly feeling 
 towards all. 
 
( 67 ) 
 
 Whivi ^nitiag in %mt 
 
 SERMON 67. 
 
 THE STRONG MAN OF SIN 
 
 {Holy Gospel, Ser. 3) 
 
 (i). S. Luke XI. 22 : " When a strong man armed," &c. 
 
 (2). I S. John III. 8 : " The Son of God was manifested 
 that He might destroy," &c. 
 
 Summa, 3", 49, 2, 3'". : " God permits the devil to deceive 
 men in certain persons, times and places ; for a hidden 
 reason of His judgments. Yet ever by the passion of 
 Christ is a remedy prepared for men, by which they 
 can defend themselves against the wickedness of evil 
 spirits. But if any neglect to use this remedy, such 
 neglect destroys nothing of the efficacy of the passion 
 of Christ." 
 
 Prehtde i. kS. Cyril. Alex, in loco.: "After the word of 
 the most high God, the Giver of all strength and the 
 Lord of virtues was made man, He invaded him, and 
 took away all his arms." 
 
 2. The passion of Christ effects our liberation from 
 
 the power and machinations of the devil ; it strips him 
 of his armour ; it despoils him of his goods or souls. 
 Jesus stripped Satan of, 
 L Rebellion, and disobedience by His obedience unto 
 death (Philipp. ii. 8). 
 n. Craftiness, by His simplicity, "who did no sin," &c. 
 (I Pet. ii. 22). 
 
 HL Hate, by His infinite love "more than conquerors 
 
 through Him," &c. (Rom. viii. 37). 
 IV. Death, by His resurrection from the dead, " Who by 
 His death," &c. (Heb. ii. 14). 
 
 Epil. — We as partakers of the death and passion of Jesus, 
 can despoil the strong man of sin and lead captivity 
 captive. 
 
( 68 ) 
 
 ®;ibtr& ^tinbaij in Jtmt 
 
 SERMON 68. 
 
 MY HOUSE. 
 
 {Holy Gospel^ Ser. 4). 
 
 (i). S. Luke XI. 24 : "I will return unto my house." 
 (2). Eph. IV. 27 : " Neither give place to the devil." 
 Sttinma, \^, 1 14, 5, c : " The demon when overcome, ceases 
 from the temptation of the same man ; not for ever, 
 but for a time. The devil, says Chrysostom, does 
 not tempt man as long as he is willing to do so, but 
 only for so long a time as God permits ; and if He 
 suffers him to tempt man for a little while. He then 
 drives him away on account of the weakness of our 
 nature." 
 Prelude i. Ve7i. Bede in loco : " Iti s to be feared, lest the 
 sin which we thought was extinct within us, may again 
 subdue us through our negligence." 
 
 2. God drives the devil away, but he tries to leave 
 
 his representative sins behind him, in the soul, which 
 he then still calls his house. 
 
 ■ 3 Every form of sin must be thoroughly cast out of 
 
 the soul. 
 
 4. One sin left behind therein, is ready to open the 
 
 door for Satan. Such sins, evil spirits, left behind in 
 the soul are, 
 
 I. True, to their absent master ; ready to deliver up to 
 him the soul, 
 n. Watchful, to act when the master of the house is off 
 his guard. 
 HI. Cunning, keeping in the background till the oppor- 
 tunity comes. 
 IV. Discontented, with their present state of subjection. 
 Epil. — " Make me a clean heart O God," &c. (Ps. li. 10). 
 
( 69 ) 
 
 JF0urtl) .^uniraj in %mt. 
 
 SERMON 69. 
 
 GOD'S PROVING. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. John VI. 6 : " This He said to prove him." 
 
 (2). S. James i. 12 : "Blessed is the man that endureth 
 temptation." 
 
 Si(m7na, 22'', 97, 2, c : " To tempt is to make an experiment, 
 which no one does concerning a thing of which he is 
 certain ; so that all temptation proceeds either from 
 ignorance or doubt. Some try or tempt for their own 
 sakes ; others to make something manifest to others. 
 It is for this latter purpose that God is said to tempt 
 us ; not because He does not know, but that He may 
 show something to others," and to ourselves. 
 
 Prelude I. Sniaragdus, Abbas : " By so much the more it 
 behoves to rejoice in temptations, by how much it 
 appears more certain, that God often lays a greater 
 weight of temptations upon those whom He loves, 
 that by the exercise of temptations they may be 
 proved perfect in the faith." 
 
 2. God tempts or pro\es man that he may know 
 
 himself. 
 
 ■ 3. Proving, trial and temptation, purify the soul, and 
 
 awaken its energy. 
 
 4. God's proving is in mercy and love, not in anger 
 
 for punishment. He proves us that we may test, 
 I. Ourselves, so learning all our weakness and our 
 strength. 
 H. Our Faith, how far it is capable of supporting us 
 under trial. 
 
 HI. Our Endurance, so as to win a crown or more or less 
 
 glory. 
 IV. His Power and V/ill, to help us, leading to greater 
 trust in Him. 
 
 Epil. — Not merely bear, but learn to glory in temptations. 
 
( 70 ) 
 
 JFonrtb ^nttbaii in %mt. 
 
 SERMON 70. 
 
 THE CHRISTIAN PASSOVER. 
 
 (Ifo/y Gospel, Ser. 2). 
 
 (i). S. John VI. 4 : " The Passover a feast of the Jews was 
 nigh." 
 
 (2). I Cor. V. 7 : " Christ our Passover is sacrificed for us." 
 
 Simmia, I2^ 102, 5, 2'".: "The figurative meaning is 
 manifest, for by the immolation of the Paschal Lamb 
 is signified the immolation of Christ. The blood of 
 the Lamb sprinkled upon the lintels and side posts of 
 the houses (Ex. xii. 23), liberating from the destroyer, 
 is the faith of the passion of Christ, by which we are 
 liberated from sin ; in the mouths and hearts of the 
 faithful (i Pet. i. 18-19). The flesh eaten is the eating 
 of the body of Christ in the sacrament : ' Roast with 
 fire ' is the love of Christ ; the unleavened bread the 
 conversation of the faithful partaking of the body of 
 Christ (i Cor. v. 7).- Let us keep the feast not with 
 old leaven ; yet with the loins girded with the girdle of 
 chastity. It was commanded that the Paschal Lamb 
 should be eaten in 'one house,' that^is, in the church of 
 catholics not in the conventicles of heretics." 
 
 Prelude i . 6^. Cyril. Jerus. Lee. xii. i \ " Let us who are 
 . accounted worthy to partake of the flesh of the 
 Spiritual Lamb, partake of the head. His Godhead ; of 
 the feet, His Manhood." S. Ephr. Ryth. v : " That 
 Paschal Lamb who handed down and made present 
 the Passover of the Son." 
 
 2. Refreshment Sunday, or Easter Day Communion, 
 
 being the Christian Passover, brings before the Chris- 
 tian soul, the 
 I. Sacrifice on Calvary, its love and pardon. 
 II. Feast upon that Sacrifice, our Eucharist. 
 
 III. Chastity, needful for communicants. 
 
 IV. Unity of the Church, one house of the Passover. 
 Epil. — All these things uniting in our passover, make our 
 
 communion a eucharist indeed. 
 
( 71 ) 
 
 |^0urtlj ^unlraj in llmt 
 
 SERMON 71. 
 
 BENEVOLENCE. 
 
 {Nbfy Gospel^ Ser. 3). 
 
 (i), S. John VI. 5: "Jesus saw a great company come unto 
 Him." 
 
 (2). Titus III. 4 : " After the love of God our Saviour to- 
 wards man appeared," i.e. benevolence or philanthropy. 
 
 Summa, 22*", 27, 2, c : " Benevolence is an act of the will by 
 which we wish good to another. Sometimes it arises 
 suddenly which love does not. It is not like love 
 existent in the sensitive or the intellectual appetite ; 
 neither does it imply any union by affection of the loving 
 for the loved one, since the loving deems the loved one 
 • to be in a certain way one with himself, or else belonging 
 to him ; it is act of the will wishing good to others." 
 
 Pre hide i. S. Greg. Naz. Oral. xvi. T. i,p. 240. b: "Be- 
 nevolence, or philanthropy, is a beautiful thing, and 
 Jesus Himself is a witness, who not only created man 
 for Qfood works, but for our sakes became man." 
 
 2. The Lord had compassion and benevolence, ior 
 
 the " great company." 
 
 ' 3. It is fruitful in general good, as in founding hos- 
 pitals, schools, &c. 
 
 4. Though not love, it is the outcome of the highest 
 
 form of love. 
 
 5. Benevolence softens life and breeds sympathy in 
 
 the heart. Benevolence, or philanthropy, is, 
 
 1. Comprehensive, embracing large schemes for the 
 
 general good. 
 II. Unselfish, looking for no return, ministering to no 
 
 passion. 
 III. Impersonal, in the sense of being large and kind 
 
 hearted to all men. 
 IV. Active, strong inaction. Lord's benevolence led Him 
 
 to feed the multitude. 
 Epil. — So feel kindly towards all men and benevolently 
 
 seek to do them good. 
 
( 72 ) 
 
 JFourtlj ^untrap in %mt. 
 
 SERMON 72. 
 
 THE USE OF MEANS. 
 i^Holy Gospel, Ser. 4). 
 
 (i). S. John VI. II : "Jesus took the loaves.'' 
 
 (2). I Cor. VII. 30 : " Hiey that buy, as though they pos- 
 sessed not." 
 
 Stiinina, 3", 44, 4, 4'". : " The multipHcation of the loaves 
 was not made after the manner of creation, but by the 
 addition of extraneous matter turned into loaves. As 
 Augustine says ' He multiplied the crops from a few- 
 grains ; ' thence in His hands He multiplied the five 
 loaves." 
 
 Prelude i. Remigius Bp. in i. Cor. viz. 30: "Many buy 
 temporal goods and prepare them for their own use 
 and for that of others, which things are necessary in 
 this world, but ' as though the)' possessed not ;' so cleav- 
 ing to earthly as not to lose things eternal, providing 
 beforehand for the sake of those whom they leave." 
 
 2. "All things were made by Him;" He had the 
 
 power of creating. 
 
 3. Yet He used the loaves, the means which were at 
 
 hand. 
 
 4. He taught us to make the most of our means, of 
 
 those at hand. 
 
 5. We are bound to use all the means that God gives 
 
 us for eternity and for time. These means we must use, 
 
 I. Prayerfully, asking a blessing upon our w^ork ; of 
 
 what kind it may be. 
 
 n. Diligently, husbanding resources, and turning small 
 
 means to their best account. 
 
 ni. Hopefully, believing in God's blessing, and help to 
 
 prosper the work of our hands. 
 IV. Patiently, leaving the issue in God's hands; "The 
 
 husbandman waiteth," &c. 
 Epil. — Mark those w^ho make much of a very little, for 
 imitation, and those who w^aste means and great oppor- 
 tunities, so as to avoid their loss. 
 
JFiftli :^un&a|) in lent. 
 
 SERMON 73. 
 
 THK (iOOD CONSClJCNCi:. 
 
 {Holy Gospel^ Ser. t). 
 
 (i). S. Jcjhn VIII. 46 : " Which of you coiwiiiccLh Mc or.siii." 
 
 (2). Acts xxrv. 16 : "A conscience void of ofixtnce towards 
 God and men," 
 
 Sumina, 22', 132, i, c: " '1 hat anyone may know and 
 ap[jrovc of his Q()od ([uality is not sin (1. Cor. ii. 12), 
 likewise it is not sin if anyone desires his ^ood works 
 to be approved by others (S. Matl. v. 16). He does 
 not name; as anything' tliat is fault\' the desire of i^lory 
 as touching' self." 
 
 Preltcde 1. Smargdus Abb. : " The ' good conscience ' is far 
 from doubt ; it has no accusation of sins ; nor does the 
 blame of sin bite it ; nor a load of crimes accuse it ; it 
 hates none ; detracts from none ; harms none ; envies 
 none ; is sweet, meek, peaceful and IxMiij^n to all." 
 
 2. The Lord could throw down this challenge without 
 
 contradiction. 
 
 3. All sin, but the "good conscience" repents of and 
 
 is sorry for sin. 
 
 4. The " good conscience," judging others by itself, 
 
 makes allowance for all. The "good conscience" 
 implies. 
 
 I. SELF-Ki'isPEcr, which resjjects others, and is itselt 
 respected. 
 Ii. Satisi- ACTION, feeling that inward grace which pre- 
 serves from sin. 
 
 III. Endeavour, to be more worthy of its high Christian 
 calling. 
 
 IV. Gratitude, to God for His gift of grace which keeps 
 the soul unspotted. 
 
 Epil. — How different is all this from the evil conscience of 
 the wicked, that troubled sea, whose waters throw u[> 
 mire and dirt. 
 
( 74 ) 
 
 Jxftlj ^rntbag in %mU 
 
 SERMON 74. 
 
 VAIN-GLORY. 
 
 {Ho/y Gospel, Ser. 2). 
 
 (i). S. John VIII. 50 : "I seek not mine own glory." 
 
 (2). Philipp. II. 3 : " Let nothing be done through vain- 
 glory." 
 
 Stimma, 22', 132, i, c: "The desire of empty or vain-glory 
 denotes defect, for to seek anything vain is a defect or 
 fault (Ps. iv. 2). Glory can be called 'vain' from the 
 thing out of which anyone seeks glory, being unworthy, 
 fragile or failing ; or, from the person from which glory 
 is sought, as from a man whose judgment is uncertain ; 
 or lastly, from him who desires glory, but not for its 
 due end, i.e. the honour of God and the salvation of 
 his neighbour." 
 
 Prelude i. S. Niltts. de Inani. Glor. Oral. 7.* "Vain-glory 
 is like the ivy which as it embraces the tree and grows 
 aloft dries up its root. So vain-glory is born with 
 virtues from which it does not depart till it has killed 
 their strength." 
 
 2. Vain-glory is a feeble and foolish form of pride. 
 
 ■ 3. It is the product of an ungraced and undisciplined 
 
 and weak mind. He is vain-glorious who seeks glory 
 for a bad, 
 I. Object, as glorying in sin or shame ; like the open 
 sinner. 
 
 II. Subject, from the unworthy. 
 III. Means, seeking by unworthy acts to deceive others. 
 
 IV. End, which is selfish, proud, boastful and utterly useless. 
 Epil. — The source of all true glory is lowliness of heart ; 
 and " before honour is humility." 
 
( 75 ) 
 
 JFiffb ^unbag tit l^ttt^ 
 
 SERMON 75. 
 
 THE RIVER OF SIN. 
 {Holy Gospel, Ser. 3). 
 
 (i). S. John VIII. 48: "Say we not well that thou art a 
 Samaritan." 
 
 {2). Gal. II. 13 : " Barnabas was carried away with their 
 dissimulation." 
 
 Summa, 22% 72, 4, c: "One sin arises from others, yet 
 each sin owns a particular sin to which it chiefly owes 
 its origin, from the sin which usually precedes it on 
 account of its alliance with its end. So contumely or 
 bitter reproach has affinity with the end of anger which 
 is vengeance, for no vengeance is more ready to an 
 angry man than to hurl reproaches at another, so con- 
 tumely chiefly arises from anger." 
 
 2. S. Odo. of Cluny. Moral, in Job. lib. 4 : "Sin is 
 
 perpetrated in the heart by suggestion, delight, consent, 
 and by boldness in defence." 
 
 3. In the Lord's case, in this Gospel, the order is 
 
 anger, contumely and the casting of stones, 
 
 4. The chain of sin is formed by the links of many 
 
 sins hanging the one from the other. 
 
 5. Sin begins in thought and ends in action. 
 
 — — 6. Sin can be compared to a river, ever flowing, ever 
 
 increasing. The river of sin has, 
 I. A Head, or spring arising from the recesses of the 
 
 heart ; dropping at first. 
 II. Width, increasing in width as it flows, adding sin to sin. 
 III. Depth, as sins deepen in number and intensity. 
 IV. Length, reaching onwards and carrying the entire 
 
 man, body and soul. 
 Epil. — Stay the fountain of sin at its source ; dam it up ; 
 
 cut it off; let not the dark flood flow on till it reaches 
 
 the ocean of eternal death. 
 
( 76 ) 
 
 JFiftb ^unbag in %tnt. 
 
 SERMON 76. 
 
 THE FAITHFUL PREACHER. 
 
 i^Holy Gospel, Ser. 4). 
 
 (i). S. John VIII. 46 : " If I say the truth, why do ye not 
 believe Me ? " 
 
 (2), II. Tim. IV. 2 : *' Preach the word ; be instant in season, 
 out of season," 
 
 Suinma, 3", 42, 2, c : " The salvation of the multitude is to 
 be preferred to the peace of single men, how great 
 soever they may be : Therefore when by their per- 
 versity they hinder the salvation of the multitude the 
 offending of them is not to be feared by the preacher. 
 The Scribes, Pharisees, &c. of the Jews were hindering 
 the salvation of the people, for they were opposing the 
 teaching of Christ by which alone they could be saved. 
 This was their offence, but they could not check Him, 
 for He publicly taught the truth which they hated, and 
 reproved their vices. Hence the Lord's reply to His 
 disciples (S. Matt. xv. 12-15)." 
 
 Prelude i. 6". Jei'OJnc T. ix. 3189 : "It is meet willingly to 
 hear ; it is grievous to preach to the unwilling. Cen- 
 sure those sinning ; bear witness lest they sin ; blame 
 those resisting thee." 
 
 ■ 2. People dislike home truths, like the Scribes, &c. of old. 
 
 3. The bitterest medicines are often the most healing. 
 
 4. Men like to hear what is pleasing not what is 
 
 profitable. The faithful preacher is bound to proclaim 
 saving truth, 
 
 L Honestly, not reasoning it away, or watering it down 
 
 to nothing. 
 1 1 . Wholly, repressing nothing : to preach the " truth, the 
 
 whole truth, and nothing but the truth." 
 HI. Fearlessly, as God's faithful servant and exponent of 
 
 His mind. 
 W . Earnestly, feeling that the eternal life or death of 
 
 souls may hang upon his words. 
 Epil. — Preach or prophecy not smooth but true doctrine. 
 
( 77 ) 
 
 ^hth .^tinftau in %mt 
 
 SERMON 77. 
 
 THE TRIBUNAL OF THE CROSS. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt. XXVII. 38 : " Then were two thieves crucified 
 with Him." 
 
 (2). II. Cor. II. 15-16: "A sweet savour of Christ . . . 
 savour of death unto death." 
 
 Summa, 3", 46, 11, 2'", : "Augustine says (Trad. ji. In 
 loan!) : ' The cross itself, if you study it, was a tribunal, 
 for in the midst of it, the judge being appointed, the 
 one who believed was liberated, the other who derided 
 was condemned.' He now signified what would be 
 done with the living and the dead ; some to be placed 
 at the right hand and others indeed at His left." 
 
 Prelude i. S. Chrysost. in Ltu. : "The Saviour in the 
 midst of thieves was weighing faith and infidelity in 
 the scales of justice. 
 
 2, As the Cross was once a tribunal on Calvary, so 
 
 is its preaching now. A savour either of life or death ; 
 it judges between the faithful and the unbelieving. 
 
 3. The weakness of the Cross showed the power of 
 
 the crucified one. 
 
 4. From the Cross, the tribunal of judgment, came the 
 
 opening of heaven to the penitent. The Cross and the 
 preaching of the Cross, now in our midst is a tribunal, 
 
 I. Judging, us even now in our daily life. 
 H. Separating, as with the thieves, the righteous from 
 the wicked. 
 HI. Sealing, the condemnation of the impenitent. 
 IV. Securing, in Paradise the glory and lasting happiness 
 
 of the righteous. 
 EpiL— May we stand through life beneath the shadow of 
 the Cross and so live tp Jesus as rightly to be fit to 
 pray to Him. " Lord remember me," &c. 
 
( 78 ) 
 
 ^trib ^tin&ag in l^nt, 
 
 SERMON 78. 
 
 THE LORD'S LAST LESSON. 
 
 {Holy Gospel, Ser. 2). 
 
 (1). S. Matt, xxvii. 50: "Jesus cried again with a loud voice."" 
 
 (2). Heb. XI. 34: "Who . . out of weakness were made 
 strong." 
 
 Summa, 3", 47, 1, 2'". : " Augustine said that they who were 
 suspended on the cross, were crucified by a Hngering' 
 death ; but this did not happen in the case of Christ ; 
 for when He had * cried with a loud voice ' &c. ' So 
 Pilate marvelled if He were already dead' (S. Mark 
 XV. 44), and the Centurion also acknowledged His 
 divinity. (Id. v. 39) By His will He preserved His 
 natural body, in its vigour till the last, and when He 
 willed it, it ceased to be, being taken away by a sudden 
 applied energy." 
 
 Prehuie i . Theophy. in loco : " With a loud voice, that we 
 may know that to be true which He said ' I have 
 power,' &c., for He had power to lay down His life." 
 
 2. As His last lesson, Jesus taught the true discipline 
 
 of self. 
 
 3. He taught the power of the mind or will over the 
 
 body. 
 
 4. The mind can either subdue or bring on bodily 
 
 suffering. 
 
 5 , In case of great mental excitement, no sense of bodily 
 
 pain remains. The power of the mind over the body is, 
 
 I. Strong, in its action ; it overcomes weakness and fear. 
 II. Complete, in itself; it does not leave its work half done. 
 III. Wise, in purpose ; given to enable us to endure. 
 IV. Loving, in rule, so as not to tax the body beyond its 
 
 powers. 
 £pz/. — Learn we to place the flesh in subjection to the spirit. 
 
( 79 ) 
 
 ^ittlj ^nnhap in Imt. 
 
 SERMON 79. 
 
 THE POWER OE THE CROSS. 
 
 {N'o/j Gospel., Ser. 3). 
 
 (i). S. Matt. XXVII. 51 : "The earth did quake and the 
 rocks rent." 
 
 (2). Ezek. XXXVI. 26 : "I will take away the stony heart 
 and give you a heart of flesh." 
 
 Summa, 3", 44, 4, 3'". : " Showing that the stony hearts of 
 men were to be softened by His passion ; and the 
 whole world to be by it changed for the better." 
 
 Prelude i. Gloss. Or din. : '" The rocks' the hearts of the 
 gentiles ; of the earthly ones ; were changed by the 
 Passion of Christ; the Judaic hardnesses were softened." 
 S. Hilary Poict. : " The rocks were rent, the Word of 
 God penetrating all things mighty and strong ; the 
 power of eternal virtue had broken them." 
 
 — 2. The hard and sinful heart must be broken if it is 
 
 to be saved. 
 
 3. The heart must be led to the Cross at any cost. 
 
 4. No price is too great to be paid for the breaking 
 
 up of our sinful souls. 
 
 5. The harder the rock, or heart, the greater the 
 
 force needed to rend it. 
 
 6. The broken rock tells of power ; the broken heart 
 
 of power and love combined. The powers or forces 
 of the Cross are, 
 
 I. Suffering, contrition, remorse, humiliation, and fear. 
 II. Patience, wait and the breaking will come, first the 
 death, then the rending. 
 
 III. Tenderness, even as the drops of water hollow out 
 the hard rock 
 
 IV. Love, a divine love stronger than all the powers of 
 nature. 
 
 Epil. — So may these "powers of the cross" break up and 
 soften the soil of the heart, that it before barren may 
 bring forth much fruit into life eternal. 
 
( 80 ) 
 
 .^btb ^tintraj in %mt. 
 
 SERMON 80. 
 
 FROM DEATH TO LIFE. 
 
 (No/y Gospel, Ser. 4). 
 
 (i). S. Matt. XXVI I. 6 : " The graves were opened." 
 
 (2). Rom. VI. II : "Dead indeed unto sin, but alive unto 
 God through Jesus Christ." 
 
 Sunima, 3", 44, 4, 3'". : " To show that by His death, life is 
 given to the dead." 
 
 Prelude i. S. yerome in loco\ "As Lazarus when dead 
 rose again, so many bodies of the saints had arisen 
 that they might show the Lord rising again, yet when 
 the graves were opened they did not rise before the 
 Lord that He might be the hrst-begotten of the resur- 
 rection from the dead." " These rose again immortal 
 and they ascended with the Lord ascending." 
 
 2. Life out of death is after the order of nature, 
 
 which is a parable of grace. 
 
 3. So is it in the spiritual world, we die with Christ 
 
 through Him to rise. 
 
 4. Out of our dead and dying selves a better and 
 
 immortal life can spring. 
 
 5. The Lord did not create a new race of immortal 
 
 beings, but He brought life to those existing, as dead 
 in trespasses and sins. 
 
 6. The passage is made by means of the sacraments of 
 
 the new^ law. The life out of death which Jesus gives is, 
 
 L Pure, a newness of life, in Him, purified by a death 
 unto sin. 
 H. Happy, because a spring and source of eternal happi- 
 ness is opened by it. 
 
 HI. Eternal, begun in time to be continued and perfected 
 in eternity. 
 
 IV. Befitting, those preparing for a higher and more 
 oflorious state of beinor. 
 
 Epil. — So pass ye onwards and upwards as time goes by, 
 casting away the works of darkness so as to become 
 light in the Lord. 
 
( 81 ) 
 
 SERMON 8i. 
 
 THE LOVE OF THE RISEN LORD. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. John XX. I : " The first day of the week cometh 
 Mary Magdalen," &c. 
 
 (2). S. John XX. 15 : "Woman why weepest thou ?" 
 
 Stwwia, 3", 55, I and 3'". : " The glory of the Resurrection 
 is as Augustine says the reward of the humility of the 
 passion ; and therefore He first appeared to the women ; 
 that woman who first brought the tidings of death to 
 the man, might also first announce the life of Christ 
 rising in glory ; whence, as Cyril says, woman who 
 formerly was the minister of death, first perceived and 
 told of the mystery of the Resurrection to be venerated. 
 Also in relation to the state of glory, the female sex 
 should suffer no loss ; if they burned with a greater 
 love, they should receive a greater glory from the 
 divine vision." 
 
 Prelude i. Dionysiiis Carth.onv. 16 : " How affectionately 
 and sweetly Jesus said to her * Mary,' and immediately 
 the Master being known, the name being heard, all 
 her bowels were changed, and her heart also melted 
 when her Loved one spoke." 
 
 2. The love of Jesus shone through the Resurrection, 
 
 itself an act of love. 
 
 3. Suffering often engenders a deeper love. 
 
 4. Glory ensures the perfection of love. The Resur- 
 rection love of Jesus was, 
 
 I. Thoughtful, for Mary Magdalene ; and for us, our 
 
 justification. 
 H. Sympathetic, why weepest thou? He felt as before 
 for our humanity. 
 HL Humble, as to its first object (S. Luke viii. 2) out of 
 
 whom He cast seven devils. 
 IV. Intense, as of an intense nature, now glorified. 
 Epil. — Draw we nigh more closely to our Risen Lord in 
 full assurance of faith. 
 
 G 
 
( 82 ) 
 
 (Basitx lap, 
 
 SERMON 82. 
 
 THE LAW OF MEDITATION. 
 
 {Holy Gospel, Ser. 2). 
 
 (1). S.John XX. 2: "She runnethand Cometh to Simon Peter." 
 
 (2). II. Cor. V. 18 : " God hath given unto us the ministry 
 of reconciHation." 
 
 Stivuna, ^", 55, I, i"'. and 2"'. : "The passion of Christ had 
 a natural suffering which by a common law is known to 
 all, and therefore it was immediately manifested to all 
 people ; but the Resurrection was by ' the glory of the 
 father' (Rom. vi. 4), therefore it was not known to all, 
 but only to some persons, by the testimony of whom it 
 was carried to all men (Acts x. 40). As the Resurrec- 
 tion of Christ was for the salvation of all, so it came to 
 the knowledge of all ; not indeed that directly it was 
 manifested to all ; but to certain persons by whose 
 testimony it was carried to all." 
 
 Prelude i. Pet. de Blois. Ser. 61 : " See ye brethren your 
 vocation, the eminence and dignity of your order to 
 whom the dispensation of the body and blood of the 
 Lord has been committed." 
 
 2. Peter and John were the first priests or mediators 
 
 between the risen Jesus and His Church. 
 
 3. Moses the mediator under the law — Gabriel a 
 
 mediator or annunciator. 
 
 4. In the Christian Church the Priesthood carried on 
 
 the work of mediation, to whom is committed the 
 powers of 
 
 I. Preaching the ministry of reconciliation (Male, ii, 7), 
 God's " Messenger." 
 II. Intercession, as conducting the offices of prayer. 
 
 III. Absolution, general and public, private, and particular 
 of confession. 
 
 IV. Consecration, which by the epiclesis or invocation 
 becomes no longer common bread, etc. 
 
 Epil. — Use this mediation, that all the graces of the Holy 
 Ghost may become yours. 
 
( 83 ) 
 
 (Ba^Ux Ban. 
 
 SERMON 83. 
 
 THE POWER OF THE RESURRECTION. 
 
 {Ho/y Gospel, Ser. 3). 
 
 (i). S. John XX. 8 : " He saw and believed." 
 
 (2). 1 1 Cor. XIII. 4 : " He was crucified through weakness, 
 yet He liveth by the power of God." 
 
 Sumina, 3", 51, 3, 3'". : " Christ rose from the sepulchre by 
 a divine power, which was restrained by no limits ; and 
 that He did this, was a sufficient argument that men 
 were to be raised again by the divine power, not only 
 from sepulchres, but from every kind of ashes," 
 
 Prelude i. S. Ign. ad Smyr. c. 2: "He also truly raised 
 up Himself." S. Fug. de I near, et Gratia, c. 19. 
 " Christ the son of God, dead in the flesh, rose again ; 
 because dead in the flesh. He did not lose the immor- 
 tality of His divinity." 
 
 2. The Resurrection is a great miracle of the power 
 
 of God. 
 
 3. A mighty contrast to the weakness and death of 
 
 man caused by sin. 
 
 4. The exercise of this power by Jesus on Himself is 
 
 an earnest of a like exercise of it in and upon ourselves. 
 
 5. In the body even, we can now rise, since He rose, 
 
 never again to come to nothing. 
 
 6. Our Easter Festival is a prophecy of our resurrec- 
 tion in the body. This " Resurrection Power " is to 
 us one of 
 
 I. Certainty, " Christ is risen, we are risen." As He 
 
 truly arose, so with ourselves. 
 II. Joy and Comfort: The victory and sting of our 
 enemy death is destroyed. 
 
 III. Gratitude infinite and deep : for us He died, for us 
 He rose again. 
 
 IV. Eternal Being, full, perfect and eternal, both in body 
 and soul. 
 
 Epil. — By faith says S. Chrysostom, this Resurrection 
 power can be felt. 
 
( 84 ) 
 
 (Basttx Bag, 
 
 SERMON 84. 
 
 THE NEED OF THE RESURRECTION. 
 
 {Hofy Gospel, Ser. 4). 
 
 (i). S. John XX. I : " Mary Magdalene seeth the stone 
 taken away." 
 
 (2). S. Luke xxiv. 46 : " It behoveth Christ to suffer, and 
 to rise from the dead." 
 
 Stcmma, 3", 53 i, c. : "It was needful that Christ should 
 rise from the dead, not only for the commendation of 
 the divine justice, for the instruction of our faith, and 
 for the erection of our hope, but truly also for the 
 information or conception of the life of the faithful, and 
 for the consummation (or completion) of our salvation." 
 
 Prelude i. 6^. Ignat. ad Trail, eg: " Who was also truly 
 raised from the dead by His Father, who after the 
 same manner. His Father will so also raise us, believing 
 in Jesus Christ, without Whom we have no true life." 
 
 2. In the order of grace or of nature, God never acts 
 
 without need or purpose. 
 
 3. This purpose of God is wise, loving, just and con- 
 sistent with Himself 
 
 4. The Resurrection, a most needful link in the plan of 
 
 redemption. 
 
 Following the guidance of S. Thomas, we note that 
 Jesus rose for the 
 I. Commendation of the Divine Justice. Those 
 humbled for God will be exalted (S. Luke i. 5 2). 
 n. Instruction of our Faith, which was confirmed by it. 
 " We are weak," etc. (2 Cor. xiii. 4). 
 in. Lifting up of our Hope. We hope to rise ; our Head 
 
 rose (i Cor. xv. 12). 
 IV. Formation of the Life of the Faithful. " We 
 
 should walk," etc. (Rom. vi. 4, 5). 
 V. Consummation of our Salvation ; rising gloriously 
 He promised blessings (Rom. vi. 25). 
 £jfil. — Rise we with Him in spirit, in spirit now, hereafter 
 in spirit and body too, we shall in and with Him rise to 
 the life immortal. 
 
( 85 ) 
 
 SERMON 85. 
 
 THE BLESSING OF PEACE. 
 
 i^Holy Gospel, Ser. i). 
 
 (i). S. John XX. 19 : " Praise be unto you." 
 (2). Gal. V, 22 : " The fruit of the spirit is peace." 
 Stcmma, 22% 29, i, c : '* Peace includes concord, but concord 
 does not include peace. Concord signifies the meeting 
 of the wills in different hearts, in one consent ; but the 
 heart of each one varies according as the sensitive or 
 rational appetite prevails ; but peace besides the union 
 of concord implies the union of the appetites of each one 
 desiring. The union of the appetitive motions is the 
 ground of peace. Man has no peaceful heart as long 
 as he has not what he wishes for." 
 Prelude i. S. I gnat, ad Ephes. c. 13: "Nothing is better 
 than peace." S. Cyril Alex. Acts, Ephes. " If any- 
 one is a partaker of that peace which is given by God, 
 he is in want of nothing which is good." 
 
 2. Peace is the union of the desires of the many in 
 
 one. 
 
 3. Peace is inward and can only exist in the heart. 
 
 4. It can be experienced only in part in this life. 
 
 The state of peace implies 
 
 I. Rest of soul ; no disturbing element being left. 
 
 "Thou wilt," etc. (Isai xxvi. 3). 
 II. Satisfaction or completion ; nothing remaining to be 
 wished for. 
 
 III. Relief from all strife, of flesh and spirit, or with those 
 without. 
 
 IV. Confidence. It casts out all dread and fear. 
 
 Epil. — " Seek peace and ensue it" ; seek Jesus who is our 
 true peace. 
 
( 86 ) 
 
 3First ^nn&aiJ afttx (Basttx. 
 
 SERMON 86. 
 
 THE PENALTIES OF SIN. 
 {Holy Gospel, Ser. z). 
 
 (i). S. John XX. 20: " He showed unto them His hands 
 and His side." 
 
 (2). Heb. Ji. 2 : " Disobedience received a just recompense 
 of reward." 
 
 Summa, 3", 14, i c. : "The Son of God having assumed 
 flesh, came into the world that He might make satis- 
 faction for the sin of the human race. But one makes 
 satisfaction for the sin of another, when he receives in 
 himself the punishment which is due for the sin of 
 another. Bodily defects, such as death, hunger, etc., 
 were introduced into the world by Adam (Rom. v. 12), 
 so it was fitting to the end of the Incarnation that He 
 for our sakes should receive these penalties (or 
 sufferings) for our sakes (Is. liii. 4j. 
 
 Prelude i. S. Chrysost. Horn, vi, ad Pop. Antioch : " Sin is 
 an ulcer, its penalty is an iron surgery." 6". Clem. Alex. 
 Strom. 7, p. 762 : " God chastises for man's profit, 
 both in common and in private, those who are subject 
 to the penalty." 
 
 2. Every sin is subject to a penal retribution. " It 
 
 will find you out." 
 
 3. The Lord carried the signs of His vicarious sin- 
 bearing that He might show to all how severe are the 
 penalties of sin. 
 
 • 4. The marks on the Lord are our warnings. The 
 
 penalties of sin are, 
 I. Voluntary, we are not under sin but under grace : so 
 we need not sin. 
 II. Heavy in proportion to means and opportunities. Few 
 and many stripes. 
 
 III. Long endured, like the marks of fire on a restored 
 building. 
 
 IV. Solitary or single, each sinner bears his own particular 
 penalty. 
 
 Epil. — Avoid the penalties ; avoid the sins. " Purge me 
 with hys.sop," etc. 
 
( «7 ) 
 
 Jirst ^Jttt&ag afttx (S)asUt. 
 
 SERMON 87. 
 REALITY. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. John XX. 20: " He .showed unto them His hands," etc. 
 
 (2). Gal. VI. 3 : " If a man think hiniself to be something 
 when he is nothing," etc. 
 
 Summa, 3", 14, i, c : " The Lord showed these marks on 
 account of the faith in the I ncarnation which was to be 
 confirmed, for His human nature, unless He had sub- 
 jected it to these defects, would not have been known 
 to men ; He would have been thought not to be a real 
 man, or to have had real flesh, but phantom flesh, as 
 the Manichceans stated Him to have." Whence (Philipp. 
 ii. 7, 8), " He made Himself," etc. S. Thomas was 
 recalled to the faith by the sight of His wounds 
 (S. John XX. 28). 
 
 Prehide 1. S. Ignat. ad. Trail, c. 9. : "Jesus Christ . . . 
 Who was of the race of David ; Who was of Mary ; 
 Who was truly born, ate and drank ; truly suffered 
 persecution under Pontius Pilate ; truly was crucified 
 and died, heavenly and earthly, and infernal powers 
 beholding, Who truly rose," etc. 
 
 2. The Lord was intensely real ; inferior natures are 
 
 unreal. 
 
 3. Reality is a test of power, purity, and sincerity and 
 
 truth. 
 
 — — 4. Reality brings with it a sense of conviction and 
 homage. Jesus was real in His 
 I. Person, hence He is the " pattern man " in all that is 
 good and glorious. 
 II. Purpose formed in the glory of His Father, and 
 worked out to a full end. 
 
 III. Word, inasmuch as He is the truth and His words 
 are truth and life. 
 
 IV. Action, which completed the full harmony of His 
 earthly life. 
 
 Epil. — In all things strive after " Reality," rest not in 
 shams, shadows and empty outward appearances. 
 
( 88 ) 
 
 Jfirst Snttirag aft^r (BasUx. 
 
 SERMON 88. 
 THE RECORD OF PATIENCE. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John XX. 20 : " He showed unto them His hands." 
 (2). Rev. I. 9. : " The patience of Jesus Christ." 
 Snntma, 3", 14, i, c: "Jesus showed these marks for an 
 example of the patience which He showed for us by 
 so boldly bearing sufferings and defects (Heb. xii. 3). 
 Prclicde i. 6^. Igiiat. ad. Rom. 10: "Farewell to the end, 
 in the patience of Jesus Christ." S. Cyidl. Alex. ad. 
 Eph., p, 266 : " Patience is the patron and conciliatrix 
 to us of all good ; the food of the hope of the coming 
 ages." .S. Ckryst., Ep. xvi. ad, Olymp. : " It is the 
 queen of good things, it. is the coronet of crowns." 
 Id. Horn. xiv. ad. Rom. : "It is the name of sweats 
 and of much endurance." PlazU. Capt. II. 1,1:" It 
 behoves to suffer with a calm mind ; if you do this, 
 the labour will be lightened." Hor. Od., i, 24, 19 : " It 
 is hard, but whatever it is unlawful to correct, is made 
 lighter by patience. 
 
 2. The Lord with infinite and perfect patience carried 
 
 His spiritual cross all through His lifetime, and in 
 many forms. 
 
 3. Some forms of patience are very trying from the 
 
 vexations beine small. 
 
 4. The Lord might ask, " Have I suffered ? Was my 
 
 patience exhausted ? Behold my hands and my side." 
 Jesus afforded us an example of a patience which was 
 
 L Long Continued. It was exercised from the circum- 
 cision to the Ascension. 
 n. Wise, for He suffered because He willed it. 
 HI. Measureless, when it is noted Who it was that so 
 endured ; taking into account His first estate ; His 
 perfection of being 
 IV. Loving, which love lightened it, it was the expression 
 
 of His infinite longing to save mankind. 
 Epil. — In patience possess ye your souls, in submission and 
 contentment. 
 
( 89 ) 
 SERMON 89. 
 
 THE GOOD SHEPHERD THE DOOR OF HIS CHURCH. 
 
 (Jlo/y Gospel, Ser. i). 
 
 (i). S. John X. 2, 7 : " I am the Good Shepherd, the door of 
 
 the sheep." 
 (2). Rev. IV. I : " A door was opened in heaven." 
 
 Summa, 3^ 8, 6, 3'". : " He gave to His members the office 
 of a shepherd ; but no one calls himself a ' door.' He 
 reserved this office to Himself as His own ; for by a 
 door is signified the chief authority, since by it all 
 enter into the house, and it is Christ Himself alone 
 by whom we have access into that grace by which we 
 stand." 
 
 Prelude i. Amb. Aug. in Apoc. lib. : *' This door which was 
 opened is Christ according to the flesh, Who was born, 
 Who suffered and Who was raised the third day, 
 ' opened ' to the presence of the believing, but closed 
 to the unbelieving." 
 
 2. Only one door, Jesus, into the one house of the 
 
 Church. 
 
 3. Entrance into this door is by Holy Baptism. 
 
 4. Not as " a," but as " the " Good Shepherd, Jesus 
 
 is the door of His Church. 
 
 ■ 5. By the door we enter, by Himself, by the Sacra- 
 ments of His love and pardon. This door of the fold, 
 of the Church, is 
 I. Common for all to enter in ; no restriction of race or time, 
 n. Free, enter in "without money, without price;" 
 " Him that cometh unto Me," etc. 
 HI. Wide enough to let " the forces of the gentiles " enter in 
 
 by it. 
 IV. Ever Open, its gates are never shut either by night 
 
 or by day (Isaiah Ix. 11). 
 Epil. — See that it be not opened for you in vain ; think of 
 those who are without (Rev. xxii. 1 5) and tremble. 
 
( 90 ) 
 SERMON 90. 
 
 JESUS THE SHEPHERD OF THE BLESSED. 
 
 {Holy Gospel, Ser. 2). 
 
 (1). S. John X. 16. : "There shall be one fold [flock] and 
 one Shepherd." 
 
 (2). I. S. Pet. II. 25: "Ye are now returned unto the 
 shepherd and bishop of your souls." 
 
 Summa, 3'', 8, 3, c. : " There is this difference between the 
 natural body of man and the mystical body of the 
 Church, that the members of the former are altogether, 
 whilst those of the body mystical are not, and they 
 are considered not only by what they are in act, but 
 also according to what they are in power. First and 
 principally, Christ is the head of those who are in act 
 joined to Himself in glory." 
 
 Prelude i. S. Chrysost.on i Colos., 18 : " He Who is above 
 and above all, connected Himself with those below. 
 For everywhere He is first ; above, first ; in the church 
 first, for He is the Head ; in the Resurrection, first." 
 
 2. Jesus is the Good Shepherd or Head of the Church 
 
 Militant, and triumphant, and of the holy angels (Heb: 
 xii. 22-25). Ammon Presb. : " He is about to join 
 together both." 
 
 3. Sheep are the blessed, the children of the Church, 
 
 of whom (Rev. vii. 17) of the blessed or sheep, Jesus 
 is the Shepherd or Head, giving to them 
 
 L Life, S. John xiv. 19 : Life, the world's one great want, 
 
 supplied by Him who is " the life." 
 n. Power, S. John i. 12 ; 2 Cor. xii. 9 : With whom is all 
 
 power, both in heaven and earth. 
 in. Grace, S. John 1. 16, Gk. Cat. : " Not communicated. 
 
 He being the fountain itself, and the root itself of all 
 
 good things." 
 IV. Glory, S. John xvii. 22, 6*. Chrysost: "By my 
 
 miracles and by my teachings." 
 Epil. — May He be your Shepherd ; you seeing Him with 
 
 the eye of faith ; hearing Him in the Holy Gospels; 
 
 obeying His commands ; rejoicing ever in His guidance. 
 
( yl ) 
 
 ^^rnnit Suttbag afttt ffiast^r. 
 
 SERMON 91. 
 
 JESUS THE SHEPHERD OF THOSE WITHOUT. 
 
 {No/j Gospel, Ser. 3). 
 
 (i), S. John X. 16 : There shall be one fold [flock] and one 
 shepherd. 
 
 (2). Rom. V. 8 : While we were yet sinners Christ died for us. 
 
 Sunima, 3", 8, 3, c : Jesus is the Head or Good Shepherd, 
 "of those who are united to Him only in power (or 
 possibility, potentia) ; but which not yet reduced into 
 act, is nevertheless meet to be reduced into act, 
 according to the divine predestination." 
 
 Prelude i. S. Chrysost. ad Ephes. in. 8, 10 : " It seems 
 indeed, firstly, that He died ; secondly, for the ungodly ; 
 thirdly, that He reconciled, that He saved, that He 
 justified, that He made them immortal ; that He 
 wrought them out to become sons and heirs." 
 
 2. Jesus rejects none in whom there remains a power 
 
 or possibility of salvation ; who are within the range 
 and pale of His divine grace. 
 
 3. Infinite is the number of those who have not yet 
 
 turned their inherent and native power of union with 
 Him, into action. 
 
 4. Dreadful state, to want the power or possibility of 
 
 reformation, of progress, or of using the gifts of grace. 
 
 5. Power or possibility is useless unless it be acted 
 
 upon. This power is 
 
 I. Present, an agency of life and grace for the time 
 
 that now is. 
 II. Secret, not as yet developed into manifest holiness; 
 
 into a rule of life. 
 HI. Inactive, as the leaven before it begins to leaven the 
 
 whole lump. 
 IV. To be quickened into a new, better and holier life. ^ 
 EpiL — Each one bears this power and possibility ; use it, 
 
 excite it, whilst there is yet time and opportunity. 
 
 Horrible to perish with the seed of grace lying dormant 
 
 within the soul. 
 
( 92 ) 
 SERMON 92. 
 
 JESUS THE SHEPHERD OF THOSE LOVING. 
 
 (I£o/y Gospe/, Ser. 4). 
 
 (i). S. John X. 16: "There shall be one fold [flock] and 
 one Shepherd." 
 
 (2). Ephes. III. 17-19 : " Rooted and grounded in love to 
 know the love of Christ." 
 
 Sttmma, 3", 8, 3, c. : " Jesus is the Head or Good Shepherd, 
 of those who are joined to Him in act, by charity." 
 
 Prelude i. S. yerome: " The habitation of Christ in the 
 heart, which in the beginning is framed by faith, has its 
 roots and foundation in love, that since we are the hus- 
 bandry of God (i. Cor. iii. 9) all things grow up and are 
 built in love." B. Theod. Stud. Ser. Catec. 12 : "Love, O 
 unspeakable gift, out of what, to what has it led } from 
 death to life, from darkness to light, from servitude to 
 freedom, from enmities to true friendship, until it 
 renders us conformed to the image of His Son." 
 
 2. Love joins us to the Sinless One, and also covers 
 
 a multitude of sins. 
 
 3. Love forms the strongest heavenly as well as 
 
 earthly ties. 
 
 4. When the soul goes out to Jesus in love, He joins 
 
 that soul to Himself The loving soul joined to Jesus 
 as its shepherd, is by Him. 
 
 L Guided by the preachers and doctors of the Church 
 
 into all truth. 
 n. Tended by the priests of God's Church, it grows 
 
 " unto the measure," etc. 
 HI. Fed by the Blessed Sacrament of His blessed Body 
 
 and Blood. 
 IV. Guarded by the deposit of doctrine once delivered 
 
 to the saints. 
 Epil. — So let the Church as His Body minister to your 
 
 souls, bringing the Lord to it, and joining Himself as 
 
 the bishop and shepherd of souls, so to them that 
 
 girded by His grace, they may hereafter be received 
 
 into glory. 
 
( 93 ) 
 
 ®ljtri ^tiniap aft^r (Basttv. 
 
 SERMON 93. 
 
 PREACHERS AND HEARERS. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. John XVI. 18 : "We cannot tell what He saith." 
 (2). S. James i. 19 : " Let everyone be swift to hear." 
 Suutuia, T,'', /^2, 2)^ 2'": "Whatsoever things of His own 
 wisdom the Lord deemed worthy to deliver to others, 
 He propounded not secretly, but openly, although they 
 might not be understood by all. Hence Augustine 
 says, that the Lord's statement (S. John xviii. 20), ' I 
 spake openly to the world,' was as if He had said, 
 ' Many have heard Me,' : and on the contrary it was 
 not * openly,' for the many did not understand." 
 Prelude i. 6^. Greg. Mag. in Ezek. : " When from the 
 mind of the faithful the words of holy preaching flow 
 down, as if from the mind of those believing, rivers of 
 living water flow down." Eric. Hojn. in Joan. vii.\ "The 
 holy preachers are the feet of Christ, the prophet 
 saying, ' How beautiful,' " etc. (Isa. 52, 7). Euseb. Emiss. 
 Exp. in Matt : "Whatsoever may be the preacher, if 
 he delivers not his own words, but those of God, the 
 people ought to obey and believe him." 
 
 2. Whether the Lord spake "openly," or in " parables," 
 
 the result was often the same. 
 
 3. Many preachers preach in vain. Why so ? The 
 
 language is plain, the matter is good and sound, the 
 delivery of the sermon is good ; all is useless, unless the 
 preacher and hearer be united in 
 
 L Knowledge, so as to understand somewhat of the 
 
 messao^e delivered. 
 n. Aim or desire, the one to teach and move, the other 
 
 to be taught and guided. 
 HL Earnestness of thought and feeling for the matter in 
 
 hand. 
 IV. Sympathy, both preacher and hearer being vitally 
 
 interested. 
 Epii. — May divine grace and blessing be sought for alike 
 
 by preacher and hearer, that the spoken word may not 
 
 return void, but do God's work. 
 
( 94 ) 
 SERMON 94. 
 
 INWARD JOY. 
 
 (Jlo/y Gospel, Ser. 2). 
 
 (i), S. John XIV. 22 : "Your heart shall rejoice." 
 
 (2). Rom. XII. 12 : " Rejoicing in hope." 
 
 Sttmma, 22% 28, i, 3'" : " Spiritual joy, which is of God, is 
 when we rejoice in the divine good according as it is 
 participated in by us ; and it proceeds from hope, by 
 which we expect the fruition of the divine good." 
 
 Prelude i. S. Ignat. ad Magnes. c. 7: "One hope in 
 charity, and in joy undefiled." 
 
 ■ 2. No spiritual blessing can exist alone; it is one of 
 
 a large family. 
 
 ■ 3. All are needy, so all are more or less selfish and 
 
 personal. 
 
 4. To desire spiritual blessedness is a holy selfishness. 
 
 5. This desire is founded upon the hope of present 
 
 help and of future glory. 
 
 6. When hearts can rejoice in the expectation or hope 
 
 of the divine good, there is opened in the soul a spring 
 of joy, it may be hidden, but it is ever flowing, ever 
 refreshing and fertilizing the heart. This "inward joy" is 
 
 I. High, exalting, lifting up the heart and life above fear 
 and sorrow. 
 II. Pure, as being founded upon what is altogether pure 
 and holy. 
 
 III. Secure, founded upon a hope, full of immortality, 
 independent of the world. 
 
 IV. Helpful, as the spring in the desert, enabling the 
 soul both to do and suffer. 
 
 Epil. — S. August, in loco i:.,xz.p. 1 78, h. : " May our joy be 
 not such as the world has, of which it is said, ' but the 
 world shall rejoice,' but as the Apostle says, ' Rejoicing 
 in hope,' being of good cheer as having overcome the 
 world of sin and sorrow." 
 
( ^o ) 
 
 Whivh ^ttn&aj after faster* 
 
 SERMON 95. 
 
 THE SORROW OF THE WORLD. 
 
 (Jlo/y Gospel, Ser. 3). 
 
 (i). S. John XVI. 20 : "Ye shall be sorrowful." 
 
 (2). II. Cor. vii. 10 : " The sorrow of the world worketh 
 death." 
 
 Summa, 12% 35, i, 3'" : " Sadness pertains to humility, as a 
 man considering his own defects does not exalt himself. 
 But there is another kind of sadness {acedia), which 
 belongs rather to ingratitude than to humility, for the 
 good things which a man receives from God he 
 despises, and out of such a contempt, sadness {acedia) 
 arises." 
 
 Prelude i. .S. Nilus Oral. 6 : Sadness {acedia) is a weak- 
 ness of the mind, which neither has natural strength, 
 nor does it strenuously fight against temptations. 
 What food is to a strong and healthy body, trial is to 
 a strong and noble mind. Winds nourish the plants, 
 and trial strengthens the fortitude of the mind. Clouds 
 without water are dissipated by the wind, and the mind 
 void of patience is dissipated by the spirit of sadness." 
 
 2. The sorrow or sadness the Lord spoke of, was the 
 
 Godly sorrow which ends in joy. 
 
 3. The larger proportion of sorrow is that of the 
 
 world {acedia), "which worketh death." 
 
 4. This inferior worldly sorrow eats out of life, its 
 
 L Confidence in God's providence, which is ever good 
 
 for those who fear Him. 
 IL Thankfulness for His infinite mercies, which are 
 
 renewed day by day. 
 HL Energy of life and action — a sign of weakness, moral 
 
 and spiritual. 
 IV. Hope, either of the present or the future, causing a 
 
 listless despair. 
 Epil. — The remedy against this worldly sorrow is to be 
 
 " Strono- in the Lord," etc. 
 
( 96 ) 
 
 ®Ijiri ^un&ag afto (Basttx. 
 
 SERMON 96. 
 
 THE VISION OF JESUS. 
 
 (Nb/y Gospel, Ser. 4). 
 
 (i). S. John XVI. 17 : "A little while and ye shall see Me." 
 (2). I. Cor. IX. I : " Have I not seen Jesus Christ our Lord ? " 
 Summa, i'', 67, i, c. : "Vision at first signified the action 
 of sensual sight, but on account of the dignity and 
 certainty of this sense, its name was extended according 
 to the use of those speaking, to all the knowledge 
 gained by the other senses ; as when men say, ' See 
 how it tastes ; ' ' see how cold it is.' Lastly, sight is 
 applied to intellectual knowledge, (S. Matt. v. 8) to the 
 sight of God." 
 Prelude i. 5. Latir. Justin., de Huniil. c. 22, p. 584 : " That 
 which is prohibited to be discovered by the sense of 
 the seeing flesh, and by the perceptibility of material 
 light, no one doubts, is possible to be seen by the reason- 
 ing spirit of the intellectual light which is more excellent, 
 more delightful, and more useful, since the spiritual 
 act and spiritual light, exceeds that which is bodily and 
 visible." 
 
 2. The outward sight of the Lord sustained the 
 
 disciples ; but it was not to last long, but to be replaced 
 by a spiritual vision of the Lord, which will abide in 
 the church till the end of time. 
 — — 3. The factors of this vision are not eyes, but love, 
 holiness, faith and imitation. This spiritual sight of Jesus 
 I. SuproRTS under all the sorrows, trials and sufferings of 
 
 life ; it is full of encouragement. 
 II. Cheers, as the beacon light to mariners on a dark and 
 tempestuous sea. 
 
 III. Instructs, the example before the mind ever shows 
 new beauties and glories. 
 
 IV. Conforms the mind to His mind, by looking and seeing 
 it becomes light. 
 
 Epil. — May you ever see Jesus ; at the altar; in the offices 
 of the Church ; in your daily life ; see Him ever 
 blessing you with His blessing of peace. 
 
97 
 
 JfnurtI) ^unibag aft^r (Basttv. 
 
 SERMON 97. 
 
 LOSS AND GAIN. 
 
 {Holy Gospel^ Ser. i). 
 
 (i). John xvi^ 17 : " It is expedient for you that I go away.'' 
 
 (2). Eph. IV. 8 : " He ascended up on high and gave gifts 
 unto men." 
 
 Stimma, 3", 57, 6, c. : " ' I go away,' that is, ' I depart from 
 you by the Ascension,' by which He prepared a way 
 for us (S. John xiv. 2, Micah ii. 13). That where the 
 head is the members might be, ' There ye may be 
 also.' So also He led the souls from hell (Ps. Ixviii. 13). 
 As high priest under the law, Christ ' entered into 
 heaven itself,' now to appear in the presence of God 
 for us (Heb. ix. 24) to intercede for us. Lastly, that 
 in the seat of the heavens, as constituted God and 
 Lord, He might send down gifts unto men (Eph. iv. 8)," 
 He sent also the Holy Ghost. 
 
 Prelude i. ^. Chrysost. in loco. : "He seemed to propound 
 two contraries, ' for if we shall see Thee,' they say ' now 
 do you go away ' ; ' but if you go away, how shall we see 
 Thee } ' Moreover, showing that sadness begets joy, 
 and since sadness is short, joy truly is infinite " (Alchm). 
 " All the faithful pressed down by present tears are 
 striving after eternal joys." (Pr. ii.) Loss and gain 
 a part of providence (Pr. iii.) The disciples grieved, 
 the Lord departing, but He went to help them the 
 more. For an eternal and spiritual gain, an earthly 
 loss is one which is 
 I. Needful, this world and heaven; this life and the 
 next are opposed spiritually. 
 H. Fleeting, the loss can at most be but for a few years ; 
 the gain is for eternity. 
 HI. Disproportionate, the loss so small ; the gain beyond 
 
 conception. 
 IV. Blessed in the discipline of the life here, and in the 
 
 work being carried on elsewhere. 
 ^///.— Like S. Paul, learn to " count all things but loss," 
 etc. (Philipp. iii. 7, 8). 
 
 II 
 
98 
 
 3FanrtIj ^unitan aft^r (Basttx, 
 
 SERMON 98. 
 
 NEEDFUL TRUTH. 
 
 (/fo/)' Gospel, Ser. 2). 
 
 (i) S. John XVI. 13 : " The Spirit of Truth will guide you 
 into all truth." 
 
 (2) Acts i. 7 : " It is not for you to know the times or 
 the seasons," etc. 
 
 Stimma, 12% 106, 4, 2"' : " Christ being glorified in the Resur- 
 rection and the Ascension, immediately the Holy 
 Ghost was given, Who taught the holy apostles all the 
 truth concerning these things which belong of necessity 
 to salvation, which are to be believed in and performed ; 
 but He did not instruct them as to all future events 
 (Acts i. 7), for this knowledge did not pertain to them." 
 
 Prelude i. Ettthym. Zig. : "All the truth of the divine 
 dogmas which it is expedient for you to know." (S. 
 August, in loco') "He will now teach the faithful as great 
 spiritual things as each is able to receive, and He will 
 kindle in their hearts a greater desire for them." The 
 range of truth is beyond our range of reason. 
 
 2. The early Church used and acknowledged "the 
 
 discipline of the secret ; " by the Lord and His apostles 
 religious knowledge was taught with reservations. 
 
 3. Many things in Holy Scripture and the faith we 
 
 cannot understand. 
 
 4. In faith we accept the articles of the creed and 
 
 many precepts of the Gospel. Truth needful for 
 salvation is what all can 
 
 I. Believe, as being above, but not contrary to reason. 
 II. Understaxd in relation to themselves, but not as to 
 the economy of heaven. 
 III. Use, for the guidance of life as to faith and morals. 
 IV. Assimilate, take into the soul to nourish it, form part 
 
 of it, and purify it. 
 Epil. — Bear in mind the apostolic injunction (Coloss. ii. 18), 
 not vainly " puffed up." 
 
99 
 SERMON 99. 
 
 THE INVISIBLE MISSION. 
 
 {//o/}' Gospel, Ser. 2). 
 
 (i). S. John XVI. 7 : " I will send Him unto you." 
 (2). II. Tim. i. 14 : " The Holy Ghost which dwelleth in us."" 
 Sumnia, i", 43, 6, \"' : " To all the participators of grace 
 there is an invisible mission. In him to whom the 
 mission is sent ; there are two things to be considered : 
 the inhabitation or indwellinof of ofrace, and a certain 
 innovation or renewal by grace. This invisible mission 
 was made to the fathers of the Old Testament and to 
 the prophets. But when it was said (S. John vii. 39) 
 'the Holy Ghost was not yet given,' etc., we under- 
 stand it of that giving with a visible sign which was 
 revealed on the day of Pentecost." 
 Prelude i Didyni. in yoan. xiv. : " He, the Holy Ghost 
 will teach all things spiritual and intellectual of the 
 truth and the sacraments of wisdom, not as others 
 teach arts by study and industry, but the * Spirit of 
 truth ' invisibly insinuates into the mind the knowledge 
 of divine things. 
 
 2. The faithful besides their guardian angel, carry an 
 
 invisible presence of the Holy Ghost. 
 
 3. Awful if that presence should become visible to 
 
 bodily eyes. This invisible mission carries with it the 
 
 I. Indwelling of grace, to correct, enlighten, and to 
 comfort. 
 II. Renewal by grace, which repairs day by day the waste 
 caused by sin. 
 
 III. Reverence for grace, by which our bodies become 
 temples of the Holy Ghost. 
 
 IV. Responsibility, to make a right use of this heavenly, 
 invisible mission. 
 
 Epil. — May this mission, work in each one lovingly, help- 
 fully, savingly. 
 
100 
 
 JFnurtlj ^unirag aft^r ^asto. 
 
 SERMON loo. 
 
 THE VISIBLE MISSION. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John XVI, 7 : "I will send Him unto you." 
 
 (2). I. Cor. XII. 7 : " The manifestation of the Spirit is given 
 to every man." 
 
 Summa, i'\ 43, 7, 6'": "A visible mission was made to 
 Christ at His baptism by the foecund dove, showing 
 the gift of baptismal regeneration ; at the Transfigura- 
 tion, the light cloud showing the exuberance of His 
 teaching ; to the Apostles as wind showing the power of 
 the ministry in the dispensation of the sacraments ; in 
 tongues of fire denoting the office of preaching. The 
 visible mission is also seen in the outward effects of 
 grace (i. Cor. xii. 7), and ' in the gifts of the Holy 
 Ghost' (Heb. ii. 4), as the Son manifested the Father, 
 so the Holy Ghost manifested the Son." 
 
 Prelude i. Ven. Bede in Joan. xiv. ; This pertained to the 
 greater gift of the Holy Spirit, that He should be made 
 known by those in whom He dwells," i.e., by the fruits. 
 
 2. The life should be a manifestation of the visible 
 
 mission of the Spirit. 
 
 3. There is a visible power of the Holy Ghost in the 
 
 Church to change the world. 
 
 4. This mission is rather to be thought of as in 
 
 power. This visible mission of God the Holy Ghost 
 in the Church is shown in her, 
 
 I. Teaching and doctrine, the fruits of the spirit of 
 wisdom, truth, etc. 
 II. Sacraments, the Spirit dwells in the fount, and on the 
 altar to consecrate. 
 
 III. Powers of absolution and consecration. 
 
 IV. Preaching, bringing so many sons and daughters by 
 grace to glory. 
 
 Epil. — Love, honour and obey the Church, as carrying on 
 the visible mission of the Holy Ghost in the world. 
 
101 
 
 Jfiftl) ^untrag aittv dasUv. 
 
 SERMON loi. 
 
 THE POWER OF PRAYER. 
 
 {Ho/}' Gospel^ Ser. i). 
 
 (i). S. John XVI. 24 : " Ask and ye shall receive." 
 (2). S. Jam. I. 5 : "Ask in faith nothing wavering." 
 Stwiina, 22**, 83, 15, c, and 2'": "Prayer not only inwardly 
 brings spiritual consolation, but it also supplies the power 
 of deserving and obtaining. If truly that which is asked 
 for is useful for the beatitude of a man as pertaining to 
 his salvation, he gains this not by praying alone, but 
 also by doing other good works, and therefore un- 
 doubtedly he will gain what he begs for, but he gains 
 it only when he ought to receive it." 
 Prelude i. S. Nilus Ep. ^c)'-^: "Nothing is more forcible than 
 prayer, for it is omnipotent and cannot be overcome." 
 
 2. Human nature is weak, ailing, ever needy. 
 
 3. There is a treasury, out of which all man's needs 
 
 can be suj^plied. 
 
 4. There is a power by which all good things can be 
 
 gained, and all evil things can be turned into blessings. 
 
 5. A power provided by God in mercy and love. 
 
 Prayer is this power, which is 
 
 I. Priceless, beyond all the value of earthly bliss ; a gift 
 
 not to be bought. 
 II. Common to the penitent and the holy, to whom the 
 ears of God are ever open. 
 
 III. Strong, nay, omnipotent, as seen by examples in Holy 
 Scripture. 
 
 IV. Blessed in its effects ; a mighty power for good, not 
 for evil. 
 
 Epil. — The prayerless life is weak and wretched ; use this 
 power as the one great stay of life. 
 
102 
 
 SERMON 102. 
 
 UNANSWERED PRAYER. 
 (Ifo/y Gospel, Ser. 2). 
 
 (i). S, John XVI. 24: "Ask and ye shall receive." 
 
 (2). II. Cor. XII. 8 : " For this thing I besought the Lord 
 thrice." 
 
 Sumnia, 22^, ^^i^ 15, 2'": " He faithfully supplicating God 
 for the necessities of this life is mercifully heard, and 
 mercifully not heard. What is profitable for the sick 
 man, the Physician knows rather than he who is ill. 
 For this cause, Paul even was not heard when asking 
 for his thorn in the flesh to be taken away." 
 
 Prehide i. Eitseb, Einmiss. in loco. "Sometimes the holy 
 by not receiving that which they ask for are more heard 
 [and answered] than if they had received it. He 
 who asks what is not good for him, thinking it to 
 be good ; receiving what he asks for, is not heard ; but 
 not receiving it, is truly heard." 
 
 2. Men often ask in prayer, through ignorance, 
 
 things harmful for them. 
 
 3. Few know what is really good for them. 
 
 ■ 4. Unanswered prayer tries the faith, but gains the 
 
 blessing. 
 
 5. Never think that God does not hear, because He 
 
 answers not. Unanswered prayer is a sign of God's, 
 
 I. Love, Who withholds His answer out of compassion. 
 
 H. Knowledge, Who knows perfectly what is best for us. 
 
 HI. Care and Thought, for us men alike in granting and 
 
 withholding. 
 IV. Wisdom, Who ordereth all things with an infinite 
 
 wisdom. 
 Epil. — Pray and trust, and wait ; an answer will come in 
 
 due time — a different one perhaps from that which 
 
 was asked for. 
 
108 
 
 JFiftlj .^uniaB afto (Basttt* 
 
 SERMON 103. 
 THE UNION OF LOVE. 
 
 {Holy Gospel^ Ser. 3). 
 
 (i). S. John XVI. 27: "The Father Himself loveth you." 
 
 (2). I. S. John IV. 16 : '• He that dwelleth in love dwelleth 
 in God, and God in him." 
 
 Stcmmay i'\ 20, i, 3'". : " Properly to love anyone is to desire 
 some good for him ; so when anyone loves himself, he 
 desires good for himself ; so love is said to be a uni- 
 tive power ; it is also called a concretive power because 
 it adds somf^thing to itself deeming itself to be related 
 to it as to itself. So divine love is a concretive power, 
 inasmuch as it wills good things for others." 
 
 Prelude i. 6". Chrysost. iu loan. iii. 16, "Indicates the 
 great intention of love. Great and infinite is the distance, 
 for He Who is immortal, without beginning, and un- 
 limited in greatness, loved those who were of earth 
 and ashes, those filled with sins. So great was His 
 love, that He sent not servant, nor angel, nor arch- 
 angel, but He gave His own Son," i. e. to join man to 
 Himself, and to the Son, and to the Holy Ghost. 
 
 2. The power of love joining, condensing, hardening 
 
 into one, is one of union. 
 
 3. By love God joins Himself to us, and He cements 
 
 and increases this union. 
 
 4. We, loving God, become united to Him as to the 
 
 source of all blessing. 
 
 5. Hate disintegrates ; love unites. This " Union 
 
 of Love " implies a union of, 
 
 I. Will, the unruly will of man is lost in the will of God. 
 II. Imitation, or likeness, which re-fashions the mind to 
 God's likeness. 
 
 III. Knowledge, now in part ; hereafter we shall know as 
 we are known. 
 
 IV. Power, so that we can do all things through Christ. 
 " My strength is made perfect." 
 
 Epil. — This union of love should join us to God, and to all 
 that is loving, good and holy. 
 
104 
 
 Jfiftlj ^uniiiu aittv (Basttx. 
 
 SERMON 104. 
 
 INTERCESSORY PRAYER. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John XVI. 26 : "I say not unto you that I will pray 
 the Father for you," 
 
 (2). Rom. VIII. 34 : " Christ at the right hand of God, 
 maketh intercession for us." 
 
 Summa, 22'', 83, 10, \"'. : " To pray is an act of the reason, 
 and it is properly a prerogative of the rational creature ; 
 but to the divine Persons and to brute animals, it is 
 , not suitable to pray ; which is the action of one desirous 
 of receiving grace. The Son is said to pray accord- 
 ing to His assumed human nature, but not according 
 to His divine nature. The Holy Ghost is said to inter- 
 cede, Rom. VIII. 27, because He makes us interceders," 
 " demanding that mind and will which are grateful, 
 holy, and acceptable to God. (S. Chrys.) 
 
 Prelude i. S. Chrysost. T. ix. p. 597. E. " The Lord be- 
 ing of equal honour with the Father, raising and 
 quickening the dead, the very life and fount of all good 
 things, what need had He of intercession to help us, 
 save that the warmth and ripeness of His love to us 
 might be shown ? " 
 
 2. To pray acknowledges inferiority ; to intercede 
 
 equality. 
 
 ■ 3. We pra}' to God for ourselves and others ; we 
 
 intercede between man and man. 
 
 ■ 4. The Church, " which is His body " carries on His 
 
 work of intercession on earth, which is one with the 
 intercession of the Son of God before the Father, and 
 which is, 
 I. Unceasing, for the Church, like her glorified Redeemer, 
 can never die. 
 n. Availing, pleading by His person and His all atoning 
 work. 
 
 HI. Particular, according to the needs and circumstances 
 
 of each soul and life. 
 IV. Universal, partaken of by every baptised soul. 
 
 Epil. — ^Ever pray to Him that His intercession may avail 
 for our salvation. 
 
105 
 
 SERMON 105. 
 
 THE OBSCURED SOUL. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. John XVI. 2 : "Will think that he doeth God service.'' 
 (2). Rom. I. 21 : " Their foolish heart was darkened." 
 Simima, 22% 5, i, 2"'. : " In the first condition of man there 
 was no obscurity or darkness, either of sin, or of punish- 
 ment ; yet there was present in the intellect of man a 
 certain natural obscurity, by which every creature was 
 darkness as compared with the immensity of the divine 
 light. 
 Prehiiie i, S.Jcr. T. ix. 292. c. Eph. iv. 18. "The under- 
 standing darkened by blindness of heart ; obscured 
 by ignorance, and by the solicitude for worldly things, 
 and by mist and darkness." Such, (S. Chrysost. T. ix. 
 450. D.) compares to travellers on a moonless night who 
 perish by seeking the bodiless in bodies, and the form- 
 less in forms. 
 
 2. How greatly was this darkness or obscurity of soul 
 
 increased by the fall. 
 
 3. This obscurity of soul is the cause of error and evil 
 
 deeds. 
 
 4. The obscured mind of the Jews thought by kill- 
 ing Jesus to please God. 
 
 5. The light of Christ and of Grace is opposed to 
 
 this obscurity of mind. 
 
 6. Holy Baptism removing the obscurity and darkness 
 
 of original sin, was called by the early Church " the 
 sacrament of illumination." The obscured soul has a 
 sight which is, 
 I. Dim, unable to see anything clearly; neither doctrine 
 
 nor consequences of action. 
 1 1 . Distorted, so that theforms of truth, etc. become altered. 
 
 III. Deceptive, as hiding realities and substituting shadows 
 for them. 
 
 IV. Diminished, or limited as to range and perceptive power. 
 Epil. — Seek to be " light in the Lord," with a clear and 
 
 bright soul and understanding. 
 
106 
 SERMON io6. 
 
 NOT KNOWING. 
 
 {Ho/y Gospel, Ser. 2). 
 
 (i). S. John XVI. 3 : " They have not known the Father 
 nor Me." 
 
 (2), I. Cor. II. 2 : "I determined not to know anything 
 among you save Jesus Christ." 
 
 Summa, i2\ 76, 2, c. : " It is not to be imputed to a man as 
 negHgence if he knows not the things which he cannot 
 learn, since the ignorance of such an one is invincible, 
 for it is not able to be overcome by study ; wherefore 
 such ignorance, since it is involuntary, is not sin." 
 
 Prelude i. ^. Chrysost. Horn. 76, in Matt. : " It is better 
 to be detained in honest ignorance, [or not knowing] 
 than to be enslaved by false opinion ; for he who 
 knows not, is easily led by reason ; he truly who 
 believes he knows when he does not know, is not able 
 easily to receive the truth. It is a work of greater 
 labour, as before true things can be inculcated, 
 false things must be cast out of his mind. " The 
 ground which is barren yields more easily to the plough 
 than that which is full of brambles." 
 
 2. It is much harder to unlearn than to learn. Know- 
 ledge of the false, implies ignorance of the true. 
 
 3. A great distinction between wilful ignorance and 
 
 simple " not knowing." 
 
 4. The Jew was not " not knowing," but wilfully 
 
 ignorant of the true Messiah. The effect of this " not 
 knowing " is to render the mind, 
 I. Simple, as a virgin soil which is uncultivated ; as 
 simple, candid. 
 II. Weak, incapable of any mental effort requiring deep 
 thought. 
 
 III. Narrow, whose mental horizon is confined to the 
 smallest limit. 
 
 IV. Doubtful, as the child who fears the dark ; as wanting 
 a guide in life. 
 
 Epil. — Get knowledge which purifies, exalts, yet humbles 
 the soul. 
 
107 
 ^SERMON 107. 
 
 THE DOORS OF KNOWLEDGE. 
 
 (Ho/y Gospel, Ser. 3). 
 
 (i). S. John XVI. 3 : "They have not known the Father 
 nor Me." 
 
 (2). Coloss. III. 10: " Put on the new man which is renewed 
 in knowledge." 
 
 Summa, 12% 'j^, i'". : " Ignorance is the privation of know- 
 ledge (i", 1 01, 2'"). For ignorance shuts out that 
 knowledge by which anyone can learn that what he 
 does is evil : such an one therefore sins through 
 ignorance. In this way knowledge is shut out by 
 passion, and from him who sins by a particular act of 
 wickedness." 
 
 Prelude i. S. Cyril Alex, in loan. 14: "Although 'we see 
 through a glass darkly' and ' know in part ' (i. Cor. xiii. 
 12), yet adhering to the dogmas of the true Church, 
 and following sincerely the sense of scripture we gain 
 that perfect knowledge which no one is able to obtain 
 unless by the light of the Holy Ghost." 
 
 2. As there is a baptism of enlightenment, so " the 
 
 unenlightened one, is the man baptized in ignorance." 
 (S. Clem. Alex. Ad. ad. Gent. p. 3). 
 
 3. Ignorance closes the door by which knowledge 
 
 can enter into the soul. 
 
 4. Sensuality and sin also close their doors likewise 
 
 against knowledge. 
 
 -5. God opens for us many doors by which knowledge 
 
 can enter the heart. The doors of spiritual knowledge are, 
 I. Holiness, " If any man will do," ed. S. John vii. 17. 
 II. Faith, and knowledge go hand in hand, leading, and 
 opening the door to the treasury of knowledge. 
 
 III. Love, is the best teacher of all, for its pupils are 
 humble, obedient, quick to learn. 
 
 IV. Grace, which is itself the illuminator, pours its flood of 
 knowledge into the soul. 
 
 Epil.— As we grow in likeness to Him "m whom are hid 
 all the treasures," etc. (Coloss. 11. 3), so shall we also 
 increase in the knowledge of God. 
 
108 
 
 SERMON io8. 
 THE ETERNITY OF MEMORY. 
 
 {JI(?fy Gospel, Ser. 4). 
 
 (i). S, John xvi. 4 : "Ye may remember that I told you." 
 
 (2). I. Cor. XV. 2 : " Ye are saved if ye keep in memory 
 what I preached unto you." 
 
 Summa, i", 77, 8, 3 and 4'". : " The powers of the mind are 
 not corrupted with the corrupt body, but they remain 
 in the separated soul. Memory is a power of the 
 mind. That memory remains in the separated soul, is 
 proved by Abraham's appeal to the rich man in Hades 
 (S. Luke XVI. 23). Remembrance is to be understood 
 in the same sense in which Augustine (De Trin. lib. x. 
 cii.) places it in the mind." 
 
 Prelude i. S. Greg. Nas. Oral. 26 : " Memory is the 
 preservation of a thing received ; and the recovery of 
 that which had slipped by, is reminiscence." Plato 
 Phil. 39, a. " Memory coinciding with our sensations 
 works in our souls." 
 
 2. Pains of the body end with death. 
 
 3. Pains of mind last for ever in eternal memory. 
 
 ■ 4. Saved from fire and shipwreck, etc., a temporary 
 
 rest of mind and body. 
 
 5. Without a hell, no rest though memory, remains 
 
 for the wicked. 
 
 6. We make a lasting heaven or hell for ourselves by 
 
 the memory of past life. This eternal memory implies, 
 
 \. A Gift, which is priceless as to its infinite capacities 
 
 of joy and thankfulness. 
 II. Responsibility, we cannot banish the past if we 
 
 would. 
 
 III. Eternal Remorse, it is the worm that dieth not 
 within the soul. 
 
 IV. Eternal Joy and Gladness, springing from the 
 memory of past mercies. 
 
 Epil. — Use memory as an instrument of grace to preserve 
 you from sin. 
 
109 
 
 SERMON 109. 
 
 OBEDIENCE THE FOUNDATION OF LOVE. 
 
 {Holy Gospel^ Ser. i). 
 
 (i). S. John XIV. 21 : " He that hath my commandments," 
 etc. 
 
 (2). I. Tim. I. 5 : " Now the end of the commandment is 
 charity," etc. 
 
 Suimna, 22'', 44, i, c. : " The end of the spiritual life is 
 that man may be united to God, which is by charity ; 
 and to this, as to an end, are all things ordained, which 
 pertain to the spiritual life. An impure heart is drawn 
 away from the love of God, inclining by passion to 
 earthly things. An evil conscience makes a man trem- 
 ble at the divine justice from the fear of punishment. 
 A feigned faith draws away the affection to a feigned 
 God. Therefore love is the great commandment 
 (S. Matt. XXII. 26)." 
 
 Prelude i. 6". Chrysost. in loan. xiv. : " This is love to 
 obey and believe in him who is loved." Ven. Bede : 
 " Love is to be shown by act lest it be the unfruitful 
 appellation of a name." Euth Zinga : " The sign of 
 love of Me " is the keeping of My commandments." 
 
 2. Obedience to God's commands is of a ' pure heart, 
 
 good conscience,' etc. 
 
 ■ 3. Out of these three forms of obedience, love springs 
 
 up in the soul. 
 
 4. The unholy cannot love God, practically they hate 
 
 Him. Obedience leads to a love which beofets, 
 
 L Sympathy, with God as to being, purpose or aim of life. 
 n. Imitation of, or likeness to God — moral, mental and 
 
 spiritual, after man's degree. 
 HI. Submission, to His most holy will in all things. 
 IV. Union, with God, as being one with Him in thought, 
 
 action and desire. 
 Epil. — Seek to know and to do God's will, then God's 
 
 love will come to you and you will grow to love God 
 
 more and more until the day of Jesus. 
 
110 
 
 SERMON no. 
 THE HOLY GHOST THE GIVER OF GIFTS. 
 
 {Holy Gospel^ Ser. 2). 
 
 (i). S. John. XIV. 26 : " The Holy Ghost Whom the 
 Father," etc. 
 
 (2). I. Cor. XII. 4 : " There are diversities of gifts, but the 
 same Spirit." 
 
 Szcmma, i", 38, 2, c. : "A gift is a proper and personal 
 name for the Holy Ghost, for a gift properly signifies 
 an unreturnable giving ; one not given with any 
 thought of retribution, it implies a gratuitous donation, 
 but the ground of this is love, for what we give to 
 another, is of the love by which we will some good to him; 
 whence it is manifest, that love is the cause of the first 
 gift, by which all gratuitous gifts are given. Hence 
 Augustine says: 'by the Gift, which is the Holy Ghost,' 
 many particular gifts are divided to the members of 
 Christ." 
 
 Prebide i. Theod. in i. Cor. xii. 4. : " Many and diverse 
 are the gifts given but one is the fount of all." S. 
 Fulgent, Contra. Fab. Frag. 29. : " When we see a 
 spiritual gift, it is called by the name of Spirit." 
 
 2. The gifts of the Holy Ghost are the fruits of the 
 
 Spirit. 
 
 3. The highest gifts of the Holy Ghost are regenera- 
 tion, consecration and absolution. The other ' gifts of 
 the Spirit ' are partly spiritual and partly moral. All 
 the gifts of the Holy Ghost are, 
 
 I. Good, tending to some power of good, for this or the 
 
 next world. 
 II. True, for the Spirit is the Spirit of Truth, to lead into 
 all truth. 
 
 ni. Beautiful, in the effects of these gifts in glorifying 
 our common life. 
 
 IV. Helpful, as enabling men to endure and to overcome 
 sin, sorrow, etc. 
 
 Epil. — Use these gifts prayerfully, practically, and thank- 
 fully. 
 
Ill 
 
 SERMON iTi. 
 THE HOLY GHOST— WIND. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. John XIV. 26 : " The Holy Ghost Whom the Father 
 will send." 
 
 (2). Acts II. 2 : " A rushing mighty wind." Epist. Whit- 
 sunday. 
 
 Sumina, \'\ 36, i, c. : "This name ' Holy Spirit' is taken 
 from the use of scripture, and it has a proper signifi- 
 cance, since the word or name * Spirit ' seems to signify 
 in relation to bodily things, a certain impulse or motion ; 
 for breath and wind we call spirit." 
 
 Prelude i . vS. Chrysost. Hovi. 20, Op. Imperf. : " The 
 earth cannot fructify with showers unless the wind 
 blows over it ; so it is not possible that doctrine alone 
 can correct man unless the Holy Ghost co-operates in 
 the heart. S. Cyril Jeru. Cat. Lee. xvii. 15. : "The 
 mighty wind signifying the presence of Him Who was 
 to grant unto men to seize the Kingdom of God with 
 violence, that their ears might hear the sound." 
 
 2. A type of the Holy Ghost coming and going we 
 
 know not how (S. John in. 8). 
 
 3. A breath or Inspiration of the Almighty. 
 
 4. We cannot see but we can feel wind ; we cannot 
 
 see but we can feel the action of the Holy Ghost 
 breathing upon our souls. This wind of the Holy 
 Ghost, 
 
 I. Clears, (Prov. xxv. 23), driving the clouds of sin and 
 
 doubt out of the soul. 
 II. Cools, (Dan. in. 25), the air of the soul heated by 
 
 sorrow, toil and care. 
 HL Dries up, (Ex. xiv. 21), all undue confidence and 
 
 pride. 
 IV. Carries, our prayers to God, making intercession for 
 
 us (Rom. viii. 26). 
 £/>z7. — So may this divine Wind cool, purify and invigorate 
 
 the soul. 
 
112 
 
 SERMON 112. 
 THE HOLY GHOST— LOVE. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John XIV. 26 : " The Holy Ghost Whom the Father 
 will send," etc. 
 
 (2). Rom. V. 5 : "The love of God is shed abroad in our 
 hearts by the Holy Ghost." 
 
 Summa, i", t^j, i, c. and 2'". : " Love, personally understood, 
 is the particular name of the Holy Ghost. There are two 
 processions in divine things, one by the intellect, the 
 other by the will, which last is the procession of love. 
 Love in us, is something remaining in him loving. 
 When it is said that the Holy Spirit is the Love of the 
 Father for the Son, or for anything else, the passage 
 of one thing passing to another is not signified, but 
 only the habit (habitudo) of love towards the thing 
 loved." 
 
 Prelude i. S. Chrysost. in Rom. T. ix. } 514, ^5". : " Giving 
 the Holy Ghost He showed the warmth of His love. 
 He honoured us not a little nor in a small degree, but 
 He poured upon us a continuous fountain of good 
 things." 
 
 2. The Spirit of love is an abiding presence and 
 
 power in the Christian soul. 
 
 • 3. From a presence it passes into a part of the soul ; 
 
 "filled with the Holy Ghost." This Spirit of Love 
 in the soul, 
 L Purifies, the fire of His love burning up sin and all 
 
 unworthiness. 
 H. Conforms it to the imaofe of the Son. 
 
 HL Confirms, and strengthens it in all goodness. 
 
 IV. Comforts, as the loving Comforter, by sympathy and 
 hope. 
 
 Epil. — Keep, O keep this blessed loving guest. Quench 
 not the Spirit. 
 
( ll'> ) 
 
 ®rinitn ^uitiag. 
 
 SERMON 113. 
 THE BAPTISM OF INFANTS. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S, John III. 5 : " Except a man be born again of water," 
 &c. 
 
 (2). I. Cor. 1. 16: "I baptized also the household of Stephanas." 
 
 Swuvia, 3", 68, 9. c. : " Children are to be baptized as being 
 (born) in original sin, and that having been nurtured in 
 the Christian religion, they may the more firmly 
 persevere in it (Rom. v. 18). Being also born in 
 condemnation through Adam, that they also being 
 mortal, may be re-born to obtain salvation by Christ." 
 In the same part, question, and article, S. Thomas uses 
 the arguments cited below. 
 
 Prelude i. 5*. Ireit. lib. 1 1, ^. 39 : " Christ came to save all 
 by Himself; all, that is, who are by Him regenerated 
 to God ; infants and little ones (infantes et parvulos) 
 and boys, and youths, and old men. Therefore He 
 went through every age being made an infant for infants," 
 
 2. Infant baptism is proved by S. Justin Martyr, 
 
 Tertullian, Origen, and S. Cyprian. 
 
 3. Baptism is the appointed means of entering into 
 
 the Kingdom of God. 
 
 Holy Baptism like the other sacraments demands certain 
 conditions, 
 I. Authority, [a). The command of the Lord, S. Matt. 
 XXVIII. 19, not restricted to men and women only. 
 {b). The example of the apostles, {c). The practice 
 of the early Church. 
 II. Intention, " As the child is nourished by the mother 
 before the birth and the existence of reason, so are the 
 unreasoning nourished in the womb of the Church. 
 Mother Church furnishes the maternal mouth to her 
 children." S. Auo^ust. 
 
 III. Faith, which expressed by the sponsors, operates 
 through the whole church by the Spirit. 
 
 IV. Answer of a good conscience, towards God i. Pet. 
 III. 21, supplied for infants by their sponsors. 
 
 Epil. — Let not the parents delay the baptism of their 
 children, life beincr uncertain. 
 
( 114 ) 
 
 Srinitg ^un&ag. 
 
 SERMON 114. 
 
 THE MIRACLES OF JESUS. 
 {Holy Gospel^ Ser. 2). 
 
 (i). S. John III. 2 : " No man can do these miracles," etc. 
 
 (2). I. Cor. XII. 10 : " To another the working of miracles," 
 
 Summa, 3", 43, 4, c. : " Since the miracles of Christ exceed 
 human powers and were wrought by the peculiar power 
 of Christ, they abundantly prove His divinity." 
 
 Prelude i. Theodot. Ancyr. : " That is called a miracle 
 which cannot be explained by human reasonings." S. 
 Chrysost. speaks of a miracle as a " manifestation of 
 divine honour or glory ; a gift of divine grace ; it 
 surpasses our nature.'' 
 
 2. The Lord did not work miracles to astonish and 
 
 convert the unbelieving, but to confirm the faithful. 
 
 3. Our common life and the world in which we live 
 
 form one continuous miracle of the power and love of 
 God. 
 
 4. Ven. Bede : The will and operation of the Father, 
 
 the Son, and the Holy Ghost is one. Of our Lord's 
 miracles we note the, 
 
 L Kind (id. 42, 4). They exceed all power of created 
 virtue, they could only be performed by divine power ; 
 as that on the blind man (S. John ix. 32). 
 II. Manner of working them. " By His own power, and 
 not by praying, as others." S. Luke ix. 19 : " There 
 went virtue out of Him." S. Matt. viii. 16 : " He cast 
 out the spirit." 
 
 III. Purpose ; not to astonish but to do good. " Mark how 
 great is the multitude of men the Evangelists recount as 
 cured" (S. Chrysost,) 
 
 IV. Teaching confirmed by them ; deduced from them 
 (S. Mark I. 27). 
 
 J^pzl. — Divine grace enables us, through Him, to work 
 miracles on our souls ; repentance, amendment of life, 
 the hope of Heaven, are all miraculous,. 
 
( 115 ) 
 
 ®rinitu ^ttn&ag, 
 
 SERMON 115. 
 THE PROCESSION OF THE SACRED THREE. 
 
 {Holy Gospel, Ser. 3). 
 
 (j). S. John III. 13 : "He that came down from Heaven, 
 the Son of Man." 
 
 (2). Eph. IV. 9 : " That He ascended, what is it but that 
 He also descended first.'' 
 
 Snmma i", 27, i, c. : " Every procession is for some action; 
 if it tends to exterior matter it is a procession to the 
 without ; so for the action which remains in the doer 
 himself, the procession is applied to the within. This 
 chiefly is manifest in the intellect, the action of which, 
 i.e. to understand, remains in him understanding. But 
 whosoever understands, out of this itself which he 
 understands proceeds some thing within himself which is 
 a conception of the thing understood, and arising from 
 intellectual power and proceeding from the conception 
 of it ; which conception the voice signifies and it is 
 called the word of the heart ; signified by the word of 
 the voice." 
 
 Id. 30, 2, c. : " Paternity, filiation, and procession are called 
 personal properties, as if constituting persons. Paternity 
 is the person of the Father, filiation of the Son, and 
 procession the person of the Holy Ghost proceeding — 
 
 2. In the soul of man, the image of God, by spiritual 
 
 meditation, is formed the procession of an interior word, 
 which the tongue can express. 
 
 3. Man's processions want personality and life ; the 
 
 divine processions are living Persons. The Procession 
 of the Sacred Three teaches the Christian soul to 
 
 I. Meditate deeply and prayerfully upon spiritual things. 
 II. Conceive by the procession of thought, conceptions of 
 things heavenly. 
 
 III. Embody these processions in a clear, tangible form. 
 
 IV. Express them in language, for the guiding of self and 
 of others. 
 
 Epil. — Realize the power of thought illumined by the grace 
 of the Holy Spirit. 
 
( 116 ) 
 
 Crinitg ^nttftaj, 
 
 SERMON ii6. 
 
 ASSIMILATION WITH GOD. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John HI. 15: " He that came down from heaven, 
 the Son of man." 
 
 (2). II. S. Pet. I. 4 : " Partakers of the divine nature." 
 
 Sumjna, i'\ 43, 5, 2'". : '' The mind by grace is conformed 
 to God ; whence to this end that some divine Person 
 might be sent to some one by grace ; it is needful that 
 there should be an assimilation of him, to the divine 
 Person Who is sent, by some gift of grace. The Son 
 is sent, not for any general perfection of the intellect, 
 but for such instruction of the intellect as may break 
 forth in the affection of love ; as it is said (S. John vi. 
 45), ' Every man therefore,' etc. (Ps. xxxix. 3), 
 ' While I was musing the fire [of love] burned,' and 
 because the Holy Ghost is love, by the gift of charity 
 the soul becomes assimilated to the Holy Spirit." 
 
 Prelude i. Theod. in Epist. Gal. 11. 20 : "I put away my 
 former life, I have passed over to another life, in this 
 I live, I put on the life of it. 
 
 2. Assimilation means likeness, and more than like- 
 ness : a joining, a partaking of the nature, life and 
 habits of another. This spiritual assimilation, for 
 which the Son and Holy Ghost came into this world, 
 implies a, 
 I. Likeness, as Jesus was made like unto His brethren, 
 
 so should we become like Him. 
 II. Union, " He that is joined to the Lord," assimilated, 
 '■' is one spirit," mind and aim. 
 
 III. Loss, of much of the old sinful self and its past desires. 
 
 IV. Gain, of a new and better nature, supplanting the old 
 and consecrating its whole. 
 
 Epil. — The Lord came first, and He sent the Holy Ghost 
 afterwards, not only to give a pattern for life, but in- 
 fuse a new and better life into man by the assimilation 
 which is carried on by the power of God the Holy 
 Ghost. 
 
( 117 ) 
 
 Jfirst ^unftan aft^r ®rmxtg» 
 
 SERMON 117. 
 
 MENTAL VISION. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke XVI. 23 : " He seeth Abraham afar off." 
 
 (2). Ps. XXXIV. 7 : " The angel of the Lord encampeth 
 round about them that fear Him." 
 
 Summa, V, 89, 2, c, : " So the separated souls see both 
 demons and angels, they do not regard phantoms, but 
 the things which they can understand ; whence they 
 understand themselves by themselves. The state of 
 the substance of the separated soul is below the state 
 of angelic substance, but it is equal to the state of 
 other separated substances. It has perfect knowledge 
 of other separated souls, but imperfect and deficient 
 knowledge of the angels " 
 
 Prebide i. Batholo. SybHl. c. 3, ^. 4 : " The souls of the 
 lost, to the day of judgment, will see the souls of the 
 blessed and the glory of them." 
 
 2. Abraham, Lazarus and Dives were all separated 
 
 souls ; as yet no resurrection. 
 
 3. Hard to imagine the condition of the soul, without 
 
 a body, without eyes, etc. 
 
 4. The weight of the body hinders the soul from a 
 
 perfect intelligence. 
 
 5. So there is a sight of the eye of the mind, as well 
 
 as of the body. In the separated state, the soul by 
 itself will have of itself and others a sight which will 
 be, 
 
 L Searching, nothing concealed from it by any imperfec- 
 tion. 
 n. Unchanging, until the resurrection. 
 HI. Agonizing, to the lost, the beholding the glory of the 
 
 righteous. 
 IV. Rejoicing, to the righteous a foretaste of the Beatific 
 
 vision. 
 Epil. — So live as to gain after death a vision of eternal 
 glory. 
 
( 118 ) 
 SERMON ii8. 
 
 THE GUARDIAN ANGEL. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke XVI. 22 : "The beggar died and was carried 
 by the angels." 
 
 (2). Ps. xci. 2 : " He shall give His angels charge over 
 thee." 
 
 Swmna i", 1 13, 4, c. : " In this state of life man is placed as 
 if in a certain way to tend to his country ; in which way 
 many dangers, both outward and inward, hang over 
 him. Ps. cxLii, 3 : "In the way," etc. So to men 
 walking in an unsafe way are given guards. To man, 
 as long as he is a traveller, is granted a guardian angel. 
 When he shall have come to the end of his way he 
 will not have a guardian angel, but in that kingdom an 
 ana-el rulino- with him." " This oruardian ano^el is Q^iven 
 at baptism" (Summa i", 113, 5 c). 
 
 Prelude i. S. Chrysost. Horn. v. in Ltike: " Each one of 
 the angels rejoices, willing to bear so great a burden. 
 The angels are laden with many such burdens that 
 they may carry men into the kingdom of heaven." 
 
 2. Full of comfort is the thought that man is not left 
 
 solitary and unaided either in life or at death — that he 
 is ever an object of care to God's ministering spirits. 
 
 3. One special angel is appointed to watch over us 
 
 from the cradle to the grave. He our angel guards us 
 
 I. Strongly, he bears us up under sorrow, and in temp- 
 tation and attack. 
 II. Tenderly, lest we dash our feet against the stones of 
 stumbling in our path of life. 
 
 III. Watchfully, not being ignorant of Satan's devices, 
 vigilance, and strength. 
 
 IV. Unceasingly, never leaving us unguarded ; often 
 grieved ; never turning away. 
 
 Epil. — 'Receive the angel ministry with faith, thankfulness, 
 and courage. 
 
( 11^^ ) 
 
 SERMON 119. 
 THE MINISTRY OF ANGELS. 
 
 {Holy Gospel^ Ser. 3). 
 
 (i). S. Luke XVI. 22 : *' The beggar died and was carried 
 by the angels." 
 
 (2). Heb. I. 14: " Are they not all ministering spirits ?" 
 
 Stinima i", 112, i, c. : " The angel is sent from God, and 
 the action which the angel who is sent exercises, pro- 
 ceeds from God, by Whose consent and authority the 
 angels act ; and their action is referred to God as to its 
 ultimate end. This is the ground of their ministry and 
 the minister is as an intelligent instrument, which is 
 moved by another and is ordered according to the will 
 of another ; whence the actions of the angels are called 
 ministries, and so they are said to be sent for ministry." 
 
 Prelude i. Pet. de Blois. Ser. 40 : " The angels minister to 
 our salvation, for our sakes, who in our souls have a 
 like nature to theirs ; for God's sake, whose bowels of 
 mercy they see poured out around us ; for their own 
 sakes, as if by living stones the vision of the coelestial 
 walls of their city may be restored." 
 
 2. Lazarus enjoyed the protection of this angel 
 
 ministry though he knew it not. 
 
 3. As at the temptation, the ministration succeeds the 
 
 suffering and the trial. The ministry of angels is 
 
 I. ArPOiNTED by God Himself, Whose servants they are ; 
 
 part of the economy of grace. 
 II. Providential, so that man may neither faint nor fall 
 under sorrow and temptation. 
 
 III. Loving, one long ministry of love founded upon man's 
 need. 
 
 IV. Blessed in effect, as guiding the soul by grace and 
 carrying it into glory. 
 
 Epil. — Realize the position, that with this ministry of angels 
 the Christian soul is master of the situation ; that 
 strength and wisdom are ever present with it, ready to 
 help in time of need. 
 
( 120 ) 
 
 JFirst ^unDau dttv ®rimtg* 
 
 SERMON 1 20. 
 
 DEATH A FORETASTE. 
 
 (Bo/f Gospel, Ser. 4). 
 
 (i). S. Luke XVI. 22. 23 : "The rich man also died, and in 
 hell," etc. 
 
 (2). II. Cor. V. 8 : " Absent from the body, and to be present 
 with the Lord." 
 
 Stimina 3", 59, 5, \"' : " To the Penitent thief the Lord said, 
 * To-day, etc. in Paradise' (S. Luke xxiii. 43); the 
 Apostle also (11 Cor. v. 6, 7, 8) ; for to be present with 
 the Lord is to ' walk by sight,' is to see God by essence, 
 in which sight is eternal life. S. John xvii. 3 : whence 
 it is manifest that [holy] souls separated from the body 
 are in eternal life obtaining after death an unchanging 
 state. In respect therefore to the reward of the soul 
 there is no need for the judgment to be further differed. 
 But because certain other things pertain to man, which 
 are done in the whole course of time, and which are 
 not alien to the divine judgment, it behoves that at the 
 end of times all such things should again be brought 
 into judgment, which things will not alter either man's 
 merits or his demerits." 
 
 Prelude i. Nic. de Lyra: "He (the rich man) was the 
 parishioner of the devil, and he was paying back the 
 principal temporal goods which he had badly consumed.'^ 
 
 2 . The separate soul passed at once to torment ; the 
 
 life is framing the sentence. Death is a foretaste of 
 man's eternal 
 L State or condition, of his lasting dwelling-place — 
 
 heaven or hell. 
 II. Life, for the life and dwelling go together ; a holy life, 
 and a holy home. 
 
 III. Reward, either from God, of happiness; from Satan, 
 of torment. . ■ ; 
 
 IV. Glory, or of shame and " everlasting contempt." Note. 
 the degradation of hell. 
 
 Epil. — Let the holy life here, be but one long preparation 
 for a glorious future. 
 
( 121 ) 
 
 ^aontt ^un&ag aiUv QTrinttiJ. 
 
 SERMON 121. 
 
 THE CATHOLIC CHURCH. 
 
 {ffo/j Gospel, Ser. i). 
 
 (i). S. Luke XIV. 21 : " Go out quickly into the streets and 
 lanes," etc. 
 
 (2). Isaiah lx. 11:" Thy gates shall be open continually 
 that men may bring unto thee," etc. 
 
 Siimma, 3", 42, i, 3 and 3'". : " Christ instructed certain of 
 the Gentiles — as the woman of Samaria (S. John iv.), 
 and the woman of Canaan (S. Matt, xv.) — for it was not 
 right wholly to drive away the Gentiles, lest the hope 
 of salvation should be shut out from them ; and on 
 this account some of the Gentiles were admitted on 
 account of the excellency of their faith and devotion." 
 
 Prelude i. 5. Aug. in loco. : " The nations came from the 
 broad roads and from the streets, and the heretics from 
 the hedges or enclosures. For they who construct 
 hedges seek divisions, they are drawn out from the 
 hedges, they are rooted out from the thorns, but they 
 are unwilling to be forced. ' Let us enter ' they say 
 ' of our own will.' " 
 
 2. The Church, as being catholick, receives all within 
 
 her pale. 
 
 3 . Multitudes have never been invited to enter the fold, 
 
 and many refuse to enter when invited. The poor and 
 the outcast obtained the supper rejected by the others. 
 
 4. Those who come within the Church will find that 
 
 they are gainers of those spiritual blessings which are, 
 
 L Eternal, which is the nature of all spiritual things. 
 II, Their very own, graces, promises, powers which 
 become elements in the spiritual life. 
 
 III, Real, in their action on both the heart and life; in the 
 help and hope they give. 
 
 IV. Precious, as true riches, passing current in heaven as 
 on earth. 
 
 Epll. — Come then within the Church's fold, as to the sup- 
 per of our King and High Priest ; come hungering 
 and thirsting after righteousness, that ye may be more 
 than filled — satisfied for ever. 
 
( 122 ) 
 SERMON 122. 
 
 THE ANGER OF GOD. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke XIV. 21 : " The master of the house being 
 angry." 
 
 (2). Ps. Lxxvi. 7 : " Who may stand when once Thou art 
 angry r 
 
 Stmtma, i'\ 3, 2, 2'". : "Anger, joy, and such Hke passions 
 are joined to the soul, and are attributed to God in 
 scripture according to the simiHtude of their effects ; 
 for as it is the habit of the angry to punish, so God's 
 punishment is metaphorically called anger." 
 
 Prelude i. Ven. Bede in loco : " The passion of anger never 
 happens in the divine substance, but such operation 
 which in us arises from anger, is called the anger and 
 indignation of God." 
 
 2. God is subject to no passions ; He is " without 
 
 passions." 
 
 3. In God, anger is an act of the will to punish, but 
 
 not of passion. 
 
 4. Here in this gospel, the sin of ingratitude aroused 
 
 the expression of punishment. 
 
 5. Palladas, Epg. 136 : 
 
 " God, a philosopher I deem ; 
 Not waxing wroth at once with evil men, 
 Who utter blasphemies against His name ; 
 Increasing not their punishments just then ; 
 Reserving retribution for the same." 
 God's anger against the unrepentant sinner is often, 
 I. Hidden ; He allows the sinner to go on his own way 
 
 for a time. 
 II. Abiding, while the sinner draws sin as with a cart rope. 
 
 III. Increasing, as the weight of lead cast upon the mouth 
 of the ephah (Zech. v. 6-8). 
 
 IV. Ready, to break forth when the measure of iniquity is 
 fully ripe. 
 
 Epil. — "Kiss the Son lest He be angry," etc., and 
 remember, that in judgment as often as in mercy, God 
 delays His chastisement and withholds His hand. 
 
{ J23 ) 
 
 SERMON 123. 
 THE PASSION OF JESUS, THE SUPPER OF THE LORD. 
 
 {Holy Gospel., Ser. 3). 
 
 (i). S. Luke XIV. 16 : "A certain man made a great supper." 
 
 (2), I. Cor. XI. 26 : " As often as ye eat this bread and 
 drink this cup ye do shew the Lord's death." 
 
 Suinma, 3", 49, 5, c. and 4'". : " We are freed by the Passion 
 of Christ from the sin which is common to our human 
 nature, and from the special sins of each one. They 
 are freed, who communicate in His Passion by faith, 
 love, and the Sacraments of the Church ; and therefore 
 by His Passion is the door of the kingdom of heaven 
 opened to us, He having entered by his own blood 
 into the holy place (Heb. ix. i, 2). Christ by His 
 Passion gained for us an entrance into the kingdom of 
 heaven, and He removed the impediment." 
 
 Prelude i. Titus Bost. : " Supper " in which time Christ 
 endured death for our sakes, and set forth his flesh for 
 our food. S. August. Ser. 'i^'x^-' De Verb. Dom. " The 
 supper is now prepared ; Christ having been sacrificed, 
 it is now commended after the Resurrection of Christ, 
 that the faithful might know the Supper of the Lord." 
 
 2. S. Cyp. Ep. Lxii. 11:" That Priest truly acts in 
 
 Christ's stead who imitates that which Christ did ; and 
 he then offers a true and full sacrifice in the church to 
 God the Father." 
 
 3. 6*. Q'r. Jerus. Led. xxiii. 8 : " The Spiritual sacri- 
 fice is perfected, the bloodless service upon that sacrifice 
 of propitiation." Partaking of this supper, the sinner is, 
 
 L Pardoned, the Precious Blood was " shed for the 
 
 remission of sins."- — -S. Matt. xxvi. 28. 
 n. Satisfied, neither hungering nor thirsting any more. 
 
 S. John vi. 35. 
 in. Strengthened, for His flesh and blood is *' truly meat 
 
 and drink." — S. John vi. 55. 
 IV. Glorified, for he hath dwelling in him the principle 
 
 of eternal life. — S. John vi.54. 
 Epil. — The disposition in which the faithful communicate 
 
 in the Passion of Christ is one embracing thankfulness, 
 
 faith, humility, and adoring love. 
 
( 124 ) 
 SERMON 124. 
 
 BLESSEDNESS. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke XIV. 16 : "A certain man made a great supper." 
 
 (2). Rev. XIX. 9. : " Blessed are they that do His com- 
 mandments." 
 
 Swnma, \t, 2, 3, c, and 2'". : " Beatitude, the perfect good, 
 is the ultimate perfection of man, but inasmuch as it is 
 perfect insomuch it exists in action ; for power without 
 action, is imperfect ; so it behoves blessedness to 
 consist in the ultimate action of man." 
 
 Prelude i. Honor. Presb. : " Perfection is the sufficiency of 
 all good without any need," of all goodness in action 
 which is blessedness. 
 
 2. " Supper," of eternal beatitude Cai. " This feast 
 
 is called not a dinner in S. Mathew, but a supper ; 
 after the dinner, is a supper with no after meal ; many 
 are cast out after the dinner, but more from the supper." 
 — Gloss. Ordin. 
 
 3. Blessedness is a state of action ; not a mere passive 
 
 existence. 
 
 4. Action which is holy, makes life happy ; idleness 
 
 makes life miserable. 
 
 5. Action develops man ; inaction stunts his growth, 
 
 6. Action tends to perfection, which is blessedness. 
 
 Real, or good action, which is blessedness, is, 
 
 \. Holy, tending to God's glory and to man's salvation. 
 n. Continual, no mere spasmodic effort, but a continuous 
 course of life. 
 in. Intense, taxing to the uttermost the powers of both 
 
 body and mind. 
 IV. Efficient, leading upwards and onwards to all that is 
 
 great and good. 
 Epil. — Try somewhat to realize the heavenly life of energy, 
 power, and action. 
 
( 125 ) 
 
 ®lnrii ^uniaj aittx Crinitg. 
 
 SERMON 125. 
 
 USE AND ABUSE. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke XV. 2 : " This man receiveth sinners and eateth 
 with them." 
 
 (2). I. Tim. IV. 4 : " Every creature of God is good, and 
 nothing to be refused." 
 
 Summa, 3", 40, 2, c. and i"\ : " Since it was meet that Christ 
 should converse with men, it plainly behoved Him to 
 order His conversation like other men as to his food 
 and drink, abstinence from which in itself does not 
 pertain to salvation ; " For the kingdom of God is not 
 meat and drink (Rom. xiv. 17). 
 
 Prelude i. kS". T. Aq. 0111. Tim. vi. 2-6 : " He calls these 
 Minichseans ' devils,' who prohibit the use of flesh and 
 wine The Apostle rebukes this error as twofold, as 
 against the intention of God creating food (Gen. ix. 3), 
 and against the condition of the creature. Were not 
 the plants made for the animals, and the animals for 
 man : 
 
 2. Use of wine and strong drink (Deut. xiv. 26), Lord 
 
 at Cana (S. John iii., S. Paul i., Tim. v. 23). 
 
 3. All God's " creatures " of food or drink can be used 
 
 well and rightly. 
 
 4. All can be abused by lust or excess in their use. 
 
 5. Gluttonyand drunkenness alike forbidden; suspend 
 
 drink, then suspend food. 
 
 6. " The Son of Man came eating and drinking," etc., 
 
 "but wisdom," etc. (S. Matt. xi. 19). Showing how 
 both can be used to God's glory. Use God's creatures 
 
 L Moderately, with the appetites kept in due subjection. 
 IL Thankfully, as acknowledging that " every good gift 
 is from above." 
 \\\. Needfully, as enabling life, health, and strength to be 
 
 preserved for action. 
 IV. As AN EXAMPLE to Others of a holy and right use in 
 
 which there is no abuse. 
 Epil. — I. Cor. vii. 31. So may we use this world and the 
 things of it, as not abusing it. 
 
( 126 ) 
 
 ®ljtr& ^ttntrag aittx f rinitg, 
 
 SERMON 126. 
 
 THE LOVE OF JESUS FOR SINNERS. 
 
 (Ifo/j Gospel, Ser. 2). 
 
 (i). S. Luke XV. 2 : "This man receiveth sinners." 
 
 (2). Eph. III. 19 : " The love of Christ which passeth 
 knowledge." 
 
 Swmna, 22', 25, 6, c. : "In sinners two things are to be 
 considered, their nature which they have from God 
 capable of blessedness, and their sin, which is opposed 
 to God, and is an hindrance to salvation. We ought 
 then, as being fellow sinners, to love them, because they 
 are men capable of blessedness. This is to love sinners 
 out of charity for God's sake." 
 
 Prehide i. S. T. Aquinas ad Ephes. c. iii.^ led. v. : "To 
 know the love of Christ is to know all the mysteries of 
 His incarnation, and of our redemption which proceeded 
 out of the immense love of God, which love exceeds 
 every created intellect, and the knowledge of all since 
 it is incomprehensible by thought." S. Peter Chrysos.: 
 " Christ does not receive sins,when He receives sinners." 
 
 2. The Lord hated the sin, but He loved the sinner; 
 
 so also should we. 
 
 3. As m.en the Lord loved them, subjecting Himself 
 
 to like temptations. 
 
 4- He loved sinners as being " capable of blessedness," 
 
 of higher and better things. The love of Jesus for 
 sinners was at once 
 
 L Gentle and tender towards those who, like the 
 
 Magdalen, sought Him in repentance. 
 H. Sorrowful over the lost and fallen. "O Jerusalem" 
 
 (S. Matt, xxiii, 37). 
 ni. Forgiving: "Neither do I condemn thee," etc. (S. 
 
 John viii. 2). 
 IV. Hopeful as to their restoration and conversion. Hence 
 
 His commission to His Apostles. 
 Epil. — Learn to love and pity, and try to rescue sinners for 
 
 Jesus' sake. 
 
( 127 ) 
 
 ®l}ir& .Outran din Crittitg. 
 
 SERM^ON 127. 
 
 LOST INNOCENCE. 
 
 (No/v Gospel, Ser. 3). 
 
 (i). S. Luke XV. 16 : "I have found my sheep which was lost." 
 
 (2). I Tim. V. 22 : " Keep thyself pure." 
 
 Sttmma, 3", 89, 3, c. : "It seems, that by penitence, man 
 cannot be restored to his pristine dignity. Amos (v. 
 2) says : ' The virgin of Israel is fallen ' ; the Gloss, 
 adds : ' it is not denied that she can arise, but she 
 cannot arise a virgin of Israel.' Man, by penitence, 
 can return to the principal dignity which he lost by sin- 
 ning, so that he can become a son of God, but he is 
 not able to regain his lost innocence." 
 
 Prehtde i. 5". Greg. Mag. Horn, in loco : '' It is to be noted 
 that He does not say ' Rejoice with the lost sheep,' but 
 'with me' ; for our life is His joy, and we fulfil the 
 solemnity of His delight." 
 
 2. S.yohii Clivi. Seal. Parad. Grad. 24: "Innocence 
 
 is the serene tranquility of mind which is far removed 
 from every perverse thought." 
 
 3. H7tmbt. De Spec. Relig. lib. i,c. 7 : " If innocence 
 
 is lost, all good things are lost — the foundation of 
 righteousness and God the giver of it." 
 
 4. S. T. Aq. in I Tim. v. Firstly he exhorts him to 
 
 purit)-, and from this he represses his immoderate 
 abstinence." 
 
 5. Innocence is the great gift of Jesus at Baptism, and 
 
 on the cross. Innocence once lost remains as a, 
 
 I. Loss, much is restored by grace, but not the past con- 
 sciousness of purity. 
 II. Mark of the former fire, though the house of the 
 soul may be rebuilt. 
 
 III. Shame, still lurking in the soul as a stingr of conscience; 
 as a humbling memory. 
 
 IV. Warning against temptation ; as a still small voice not 
 to be stilled. 
 
 Epil. — Cherish innocence as God's greatest gift ; seek for 
 pardon for every sin. 
 
( 128 ) 
 
 ®l}ir& ^un&aB after ®rimtg- 
 
 SERMON 128. 
 JOY OVER THE PENITENT. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke XV. 7 : "Joy shall be in heaven over one sin 
 ner that repenteth." 
 
 (2). II. S. Pet. III. 9 : " The Lord is not willing that any 
 should perish." 
 
 Stmzma, 3", 89, 3, c. : " Man can by repentance return to 
 the principal dignity which he had lost by sinning ; 
 therefore, there is greater joy over Him in heaven, as 
 a general in battle would rather love that soldier who, 
 having turned back, returned and strongly pressed the 
 enemy ; than one who never having turned back, had 
 equally never performed any brave action." 
 
 Prelude i. Pet. de Blois. Ep. 50 : " God more readily ac- 
 cepts the repentance of a humble and contrite sinner, 
 than the innocence of the lukewarm and careless 
 righteous." Haymo Bp. in loco : " The angels of God 
 have greater joy over those sinners who bitterly afflict 
 themselves with fastinofs and vigils, than over those 
 remaining just who, since they have not committed 
 the heavier sins, trouble themselves but little about 
 them." 
 
 2. The joy is " over " but not in the penitent ; sorrow 
 
 and thankfulness are within him. 
 
 3. An abiding sense of humiliation remains ever after 
 
 pardoned sin. This joy over the penitent must be, 
 
 L Comparative ; founded upon a comparison of his two 
 
 states. 
 IL Compassionate ; not of exultation, but of pitying 
 gladness. 
 in. Unexpected, and therefore the more welcome. 
 IV. Mingled with many a fear, lest a relapse take place. 
 EpiL — Repentance is glorious ; much more glorious never 
 to have fallen. 
 
( 129 ) 
 
 Jfonrtlj ^un&au after ®rimtg- 
 
 SERMON 129. 
 
 LIBERALITY. 
 
 (yHoly Gospel, Ser. i). 
 
 (i). S. Luke VI. 38 :" Give and it shall be given unto you." 
 
 (2). Isai. XXXII. 8 : " The liberal deviseth liberal things 
 and by liberal things," etc. 
 
 Summa, 22^ 1 17. 3, 2'". : " As it pertains to the fortitude of 
 the soldier not only to use the sword against the enemy, 
 but also to sharpen it and to preserve it in its sheath ; 
 so does it pertain to liberality, not only to use money, 
 but also to prepare and preserve it for use. The 
 special act of liberality is the good use of money." 
 id. art. 4, 3'". : " Liberality is the foundation of giving, 
 and it does not pertain to the liberal to be prompt in 
 receiving and to be much less so in asking." 
 
 Prelude i, John Sarisber. de Nugis Cttrtal c. 15 : "Liber- 
 ality is the most grateful of all graces since it is profit- 
 able to many ; and when the means of giving is 
 wanting, it pours out compassion ; that is, It bestows 
 its proper effect." 
 
 2. Si quis ill hoc mundo vtdt multis gratus haberi, 
 
 Det ; — Capiat queer at, plurima, pauca, nihil. 
 
 3. Liberality demands receiving, gaining, preserving, 
 
 as well as giving. Liberality includes, 
 
 I. Justice ; the being just before being generous ; the 
 
 giving only of one's own. 
 11. Generosity ; it admits of no stint, it delights In giv- 
 ing above measure. 
 
 in. Unselfishness ; not giving out of superfluity, but by 
 a personal sacrifice. 
 
 IV. Kindness, which prompts the giving to relieve the 
 wants of others. 
 
 Epil. — If we close our hearts and hands, our riches, etc. 
 will perish with us ; but by liberality we lay up in 
 store for ourselves a good foundation against the time 
 to come. 
 
 K 
 
( 130 ) 
 SERMON 130. 
 
 MONEY. 
 
 (Ifo/y Gospel, Ser. 2). 
 
 (i). S. Luke VI. 38 : " Give and it shall be given unto 
 you. 
 
 (2). Acts XX. 35 : " It is more blessed to give than to re- 
 ceive." 
 
 Suimna, 22% 117, 5, 3'". : " The giving of liberality arises 
 because he who gives, is in a certain way affected as it 
 regards money, since he neither longs for it nor loves 
 it ; whence he gives, not only to friends, but to un- 
 known persons, when it is right so to do." 
 
 Prelude i. Fr. David de August : " Three kinds of love of 
 money, (i) Anxious desire of possession. (2) Tena- 
 city of preserving it, which, without grief of mind, will 
 not allow it to be expended either for pious or neces- 
 sary uses. (3) The gaining an increase to it by any 
 means, lawful or unlawful." 
 
 i 2. Proverb. " To the wise, money is a kind of God," 
 
 i. e. to help, etc. 
 
 3. Avarice, the over love of money, turns the blessing 
 
 of it into a curse. 
 
 4. Money is a servant ; when loved and hoarded, it 
 
 becomes a master. 
 
 5. Money is a gift of God and in itself is a blessing. 
 
 ■ 6. Money, like all else in this world, can be turned 
 
 into a curse. Money is a, 
 I. Need in this present life : a common need to support 
 
 our common life. 
 II. Power, which its possessor can use for or against the 
 glory of God. 
 
 III. Good, by means of which pain is alleviated ; education 
 etc. is procured. 
 
 IV. Means, if well used, of laying up a good foundation 
 for the time to came. 
 
 Epil. — If riches increase, set not your heart upon them. If 
 little wealth, be content with that little. Strive by grace 
 to use much or little well. 
 
( 131 ) 
 SERMON 131. 
 
 LOST POWER. 
 
 (No/y Gospel, Ser. 3). 
 
 (i). S. Luke VI. 41: "Why beholdest thou the mote?" etc. 
 
 (2). Rom. II, 21 : " Thou which teachest another, teachest 
 thou not thyself ? " 
 
 Summa, 22"", 33, 5, c. : "The sinner," from preceding sin, is 
 rendered unworthy to correct another, and especially if 
 he has committed a greater sin himself, he is not worthy 
 to correct another, who has committed a lesser sin. 
 S. Jerome says : " He speaks of those who, being under 
 the condemnation of mortal sin, are not allowed to re- 
 prove the lesser sins of their brethren." 
 
 Prehide i. S. T. Aq. ad Rom. c, it. &c., i, 4, vv. 21-24 • 
 " Theft is a defect towards one's neighbour ; adultery, 
 a defect towards the person ; sacrilege, a defect towards 
 God. 6". Cyril Alex, in Luke, Ser. 33: "If thou art sick 
 with maladies more severe than those of others, why, 
 neglecting thy own, dost thou find fault with them ? 
 By what boldness doest thou do this ? First deliver 
 thyself from thy rebellious passions, and then thou 
 mayest correct him who is guilty of but trifling faults." 
 
 2. Fable of the two wallets ; one in front, other's sins; 
 
 one behind, our own, Bab. F. 66. 
 
 3. No sinner is wholly vile ; he has the knowledge to 
 
 rightly reprove. 
 
 4, Retaining the needful judgment and knowledge he 
 
 has forfeited the power to reprove 
 
 5. Sinner bears a twofold burden — his own and 
 
 another's uncorrected sin. For his words of reproof 
 are wanting in, 
 
 L Force or moral power, without which words are vain. 
 IL Value, as coming from a corrupted source; untrust- 
 worthy. 
 in. Authority, very feeble. " Do as I say, not as I do," 
 
 example before precept. 
 IV. Acceptance ; the reproved will naturally turn round 
 
 and recriminate. 
 Epil. — Avoid, by personal holiness, this loss of power to 
 correct others. 
 
( 132 ) 
 
 Jfnurt!) ^tiit&aj aft^r i^rinitg, 
 
 SERMON 132. 
 
 THE GROUNDS OF MERCY. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke VI. 36 : ** Be ye therefore merciful." 
 (2). Jam. II. 13 : "Mercy rejoiceth against judgment." 
 Stim77ia, 2 2'", 30, 2 c. : " Inasmuch as anyone is saddened by 
 the miseries of another, by so much does he apprehend 
 this misery as his own ; either by union of the affec- 
 tion, as by love ; or by the real union of relationship ; 
 or as being old and wise, for such consider that they 
 may fall into a like evil ; so that the weak and timid 
 are more merciful than they are who feel themselves to 
 be happy and strong, and who deem that they them- 
 selves will not suffer any ills." 
 Prelude i. S. Greg. Nyssa, Orat. v. : " Mercy is the volun- 
 tary sadness which arises from the grief of others ; is 
 a stretching of the affectionate disposition, mingled 
 with the affection in grief; it is the mother of benevo- 
 lence ; the pledge of love ; the bond of all friendly 
 affection." 
 
 2. Mercy is utterly opposed to every form of selfish- 
 ness. 
 
 3. Mercy implies forgiveness and pity, in respect to 
 
 wrong doing. The grounds of mercy are, 
 
 I. Affection or sympathy ; God shows mercy as feeling 
 
 for us. 
 II. Ties, whether of kindred or of association, by which 
 a union is established. 
 
 III. Experience of past suffering, and of the welcome need 
 received from others. 
 
 IV. Foretaste of the infinite mercy which, sooner or later, 
 we shall require at God's hands. 
 
 Epzl. — Be merciful ; enlarge your sphere of love and sym- 
 pathy, so that you may receive mercy alike at the 
 hands of God and man. 
 
( 133 ) 
 
 Jfiftlj ^unDaj after Strinitj. 
 
 SERMON 133. 
 
 REVERENCE. 
 {Holy Gospel, Ser. i), 
 
 (i). S. Luke V. 8 : " Depart from me, for I am a sinful man, 
 O Lord." 
 
 (2). Heb. XII. 28 : " Serve God with reverence." 
 
 Summa, 3", 80, 10, 3'". : Reverence has fear combined with 
 love, since the fear of reverence to God is called filial 
 fear. Zacchseus and the centurion both honoured 
 the Saviour though not in the same way : the one 
 "joyfully received " Him ; the other said, " Lord, I am 
 not worthy," etc., yet the love and hope to which the 
 scriptures ever move us are to be preferred to fear ; 
 hence, when Peter said " Depart from me," Jesus 
 answered " Fear not." 
 
 Prelude i. S. Pet. Ca;lest. Optcsc. i,pt. 5, ^. 2 : " Reverence 
 is the virtue by which we express the worship of honour 
 to the highest and sublimest things." S. Pe. Doroth. 
 Abb. de. div. Tim. c.4.: " No one worships God without 
 reverence nor clings to His least precept. Presumption 
 leads mutual reverence, and the fear of God from us." 
 Sedtilius Hyber. in Heb. c. 5 : " There is in reverence 
 a fear mingled with love." 
 
 2. On earth reverence contains fear as being imperfect. 
 
 3. In heaven, where perfect love casteth out fear, is 
 
 perfect reverence. 
 
 4. It was S. Peter's fearful reverence that made him 
 
 bid the Lord depart. The reverence due to Jesus, to 
 
 His church and worship should be 
 I. Outward, or bodily, as a sign of devotion, attention, 
 
 and respect. 
 II. Inward and spiritual, the soul prostrating itself with 
 
 the body. 
 III. Sincere, offered upon the abiding conviction of the 
 
 majesty, etc., of God. 
 IV. Humble and profound, as standing in the presence of 
 
 a higher power. 
 Epil. — Render reverence to whom it may be due, hearty 
 
 and humble. 
 
( 134 ) 
 
 JFiftb ^unirap after ©rinttj^ 
 
 SERMON 134. 
 
 THE SEAT OF FAITH, 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke V. 5 : "At Thy word I will let down the net." 
 
 (2). Rom. X. 10: "With the heart man believeth unto 
 righteousness." 
 
 Sziinma, 22'', 6, i, c. and 3"': "The things of faith exceed 
 the human reason, hence they do not come under the 
 knowledge of man except God may reveal them. To 
 believe, consists or stands in the will of the believing, 
 which must be prepared by God through grace, that it 
 may be lifted up to those things which are above nature." 
 
 Prelude i. Estius on Rom. x. 10 : " ' With the heart,' that 
 is, by the mind and the will ; although faith is an act of 
 the intellect ; but on account of its want of evil and the 
 difficulty of the act of believing, a concurrence and 
 command of a pious will is necessary ; which will can 
 control the intellect so that it may believe things difficult 
 and obscure." 
 
 2. Faith is an act of the will which, by God's grace, 
 
 surpasses the reason. 
 
 3. Faith teaches us to believe things taken upon 
 
 trust ; things never seen and supernatural. 
 
 ■ 4. Two great claimants for faith — Holy Scripture and 
 
 the Church, as to her divine powers. God prepares 
 the will, the seat of faith, for the exercise of faith, by 
 grace, which 
 I. Purifies it from the darkness of sin and unbelief, 
 bringing into the light of grace and love. 
 II. Empties it of the pride of reason (11. Cor. x. 5), mould- 
 ing it into humble submission. 
 
 III. Directs it to heavenly things, that it may attain to, 
 and find, its rest in them. 
 
 IV. Restrains it from journeying further from its heavenly 
 home (Isai. xxvi. 3) 
 
 Epil. — See that the will, the charioteer of thy soul, directs 
 and guides aright thy heart, that it may truly believe 
 and pass onwards and upwards along the narrow way 
 of eternal life. 
 
( 135 ) 
 
 JFiftlj ^tttt&aj aiUx Strinitj. 
 
 SERMON 135. 
 
 INDUSTRY. 
 
 (I/o/y Gospel, Ser. 3). 
 
 (i). S. Luke V. 2: "The fishermen were washing their 
 nets." 
 
 (2). I. Thess. IV. 1 1 : " Study to work with your own hands." 
 
 Summa, 22^ 47, 14, V" . : " There is a twofold industry; 
 the one which is sufficient for the things necessary for 
 salvation, which is given to all having grace (i John ii. 
 20) ; the other is a more abounding industry, by which 
 anyone can provide for himself and others ; including 
 not only those things which are necessary to salvation, 
 but also those which pertain to human life. Industry 
 of this kind does not exist in all having grace." 
 
 Prelude i. Gtiarric. Abb., Ser. in Eph. Dom. : " Industry 
 distils that myrrh which prevents the fermentation of 
 heart and body, which kills the worm of idleness, 
 which enters the soul by allurement ; bites with laugh- 
 ter ; which changes by pleasing, and which kills by 
 voluntary consent." 6*. Nihis ad Mag. c. 2^ : 
 "Although many whirlwinds, tempests, and violent 
 gales threaten the soul with shipwreck, it remains firm, 
 clinging to industry as to an anchor." 
 
 2. The fishermen, afterwards apostles, had " toiled all 
 
 night," yet now were washing their nets. 
 
 3. Industry is the key to all progress, both in this life 
 
 and the next. It makes life, 
 
 I. Pleasant, from inward satisfaction and the rapid 
 
 passage of time. 
 II. Progressive, as enlarging its sphere of action and its 
 capacities for good. 
 
 III. Profitable, to the worker himself, as well as for those 
 for whom he works. 
 
 IV. Prosperous, in its ends and issues, for this and the 
 eternal life. 
 
 Epi/. — Be industrious ; industry and prayer will carry the 
 day against talent and idleness ; against many advan- 
 tages when combined with sloth. 
 
( 136 ) 
 
 JFtftlj ^tinian afto ^rinitj, 
 
 SERMON 136. 
 
 AFFECTED IGNORANCE. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke V. I : " The people pressed upon him to 
 hear," etc. 
 
 (2). Rom. I. 21 : " Their fooHsh heart was darkened.'' 
 
 Siunma, 3'', 47 5, c. and 3'". : " The ignorance of the Jews 
 did not excuse them from their crime ; since to a cer- 
 tain extent they affected ignorance, for when they saw 
 the evident signs of His divinity, out of envy and 
 hatred to Christ, they perverted them and refused to 
 believe in His words in which He confessed Himself 
 to be the Son of God. Hence He said of them 
 (S. John XV. 22-24). Affected ignorance is no excuse 
 for sin, but it rather aggravates the guilt, for it shows 
 that a man is strongly attached to sin when he is ready 
 to incur ignorance rather than to avoid it." 
 
 Prelude i. S. P. Marcus Ereinit de leg. Spirit., S. 4, n. 97 : 
 " Ignorance is the leader of all evil, and the second 
 after it is incredulity. S. Odo Clun. : " The horrid 
 depth of ignorance is to be dreaded which engenders 
 the love of many evils." 
 
 2. The people *' pressed," etc. ; the Jews affected 
 
 ignorance to continue in unbelief 
 
 3. Real ignorance is not sinful. Affected ignorance 
 
 merits punishment, since it, 
 I. Excuses sin (S. John ix. 41) ; a cloak of sin. It will 
 
 add to the punishment of it. 
 II. Defiles the conscience, as choosing darkness rather 
 than light. 
 
 III. Shuts out mercy, as being a sign of impenitence and 
 pride. 
 
 IV. Merits a punishment the most severe ; as leaving the 
 light and cleaving to darkness 
 
 Epil. — Learn everything possible that is good, rest not in 
 twilight, seek for the perfect day ; the darkness of 
 ignorance will pass, and the true day of knowledge at 
 length shine to rejoice and sanctify thy life. 
 
( 137 ) 
 SERMON 137. 
 
 UNHOLY ANGER. 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt. V. 22 : " Everyone that is angry with his 
 brother," etc. 
 
 (2). Eph. IV. 3. : "Let all anger be put away from you." 
 
 Summa, 22'', 158, 3, 2". : " The Lord said this ' Everyone', 
 etc., as if He had added, ' he that would kill his 
 brother, shall be in danger of the judgment,' speaking 
 of the emotion of anger by which anyone desires to slay 
 his brother, or that some harm may befal him. If to 
 this desire, the consent of the reason may arise ; then, 
 without doubt, this anger, by which anyone desires an 
 unjust revenge, will be a deadly sin." 
 
 Prelude i. Greek poet uncert.: "Anger is a harvest of 
 dangers." " Undisciplined anger is the mother of many 
 ills." Alvian. Massill. de Gitber. deilib, 3 .• " Anger is 
 the mother of hatred, and therefore the Saviour willed 
 to exclude it, lest of anger, hatred should be born." 
 
 2. The Lord here speaks of unholy anger; unjust 
 
 anger ; " without a cause." 
 
 3. There is a righteous and praiseworthy anger which 
 
 is the enemy of sin. 
 
 4. Anger is a mental affection, and the intention is to 
 
 be punished, if it fails in action. 
 
 5. We often say in a fit of unholy anger that which 
 
 we do not mean. Unholy anger can be subdued by 
 
 I. Watchfulness, lest under a sudden provocation we 
 give way to anger. 
 IL Self Discipline, which enables us to control and 
 regulate the feelings. 
 
 II L Delay, by which the first impulse to anger is gradually 
 cooled down. 
 
 IV. Prayer, inward, yet fervent, that the temper may be 
 restrained. 
 
 £pil — The kindest and sweetest dispositions, the most for- 
 giving are subject to the emotion of anger. Seek to 
 gain that meek and quiet spirit, which is of great price, 
 for anger is a sure token of the want of sound minded- 
 ness, the condition of the purified soul. 
 
( 138 ) 
 SERMON 138. 
 
 TO DO GOOD. 
 
 (^Holy Gospel, Ser. 2). 
 
 (i). S. Matt. V. 20 : " Except your righteousness," etc. 
 
 (2). Heb. XIII. 16 : " To do good forget not." 
 
 Summa, 22'', 79, 1,3'".: " * To do good ' is the complete act 
 of righteousness, and is truly the principal part of it ; 
 ' To depart from evil ' is an imperfect act, and secondary- 
 part of righteousness, whilst ' To do good ' is the 
 material part, without which the formal part cannot be 
 complete." 
 
 Prehide i . S. Clem, ad i. Cor. c. 2 : The reward of humility 
 was "an unsatiable desire for doing good and an un- 
 changing desire toward every form of doing good." 
 Id. c. 3 : " Shall we be slothful in doing good ? " Evag. 
 ad Anat. : " Man approaches by nothing nearer to the 
 likeness of God than by doing good to others." Ar- 
 nolphus Bp. : " Hatreds are calmed by doing good and 
 by a wonderful revolution are changed into the contrary 
 affections, so that you love whom you hated." 
 
 2. To do good the positive side of the Christian life 
 
 consists of helping, speaking well of, etc, 
 
 3. From a good and holy heart flow good thoughts, 
 
 words, and deeds. 
 
 4. The pure fountain gives pure water. 
 
 5. To do good is Christlike (" He went about doing 
 
 good "), is holiness in action. We must do good, 
 
 I. Up to our power and means : not be " weary in well 
 doing." 
 H. At any cost, putting self wholly aside; denying self 
 to help others. 
 
 HI. Because it is good in itself so to do, as a token of our 
 faith and love. 
 
 IV. Disinterestedly, not looking for any reward, but 
 because it is right so to do. 
 
 Epil. — The Scribes and Pharisees did no good, therefore 
 their righteousness was of no avail for their own con- 
 sciences, for God and for others ; the foundation on 
 which it was built was rotten and unsound. 
 
( 139 ) 
 SERMON 139. 
 
 DECLINING FROM EVIL. 
 
 (I/b/y Gospel, Ser. 3), 
 
 (i). S. Matt. V. 20: " Except your righteousness," etc. 
 
 (2). II. Tim. II. 19 : " Let every one that nameth the name 
 of Christ depart from iniquity." 
 
 Summa, 22'', 79, i, 2"'. "To depart from evil and to do good 
 belongs to righteousness as being parts of it. But to 
 decline from evil does not imply a mere negation only ; 
 which is, not to do evil ; which in itself does not merit 
 a palm, but only avoids punishment ; but it rather im- 
 plies a motion of the will of him repudiating evil. 
 This action is in itself meritorious especially when 
 anyone is hard pressed to do evil and resists," the 
 pressure or temptation to do it. 
 
 Prelude i ^. Chrysost. Horn. v. in 11. Tim. "How can 
 anyone be of God Who is just, if he does iniquity ; if 
 by his words he opposes Him ; if he insults Him by 
 his misdeeds." " If they were held by constraint [to 
 sinj and not by love they would soon depart " from it. 
 
 2. S. August, in Ps. xxxiv. 14. "So decline from 
 
 evil that you may do good." 
 
 3. No easy task to fulfil, this part of righteousness. 
 
 4. Passive resistance at times becomes real action. 
 
 5. A really meritorious act to decline from evil since 
 
 it involves a 
 
 I. Principal which is well grounded upon the faith and 
 united with the moral sense. 
 II. Motion of the will to move onwards and outwards 
 into a purer and holier life. 
 
 III. Struggle and resistance to evil; against inclination, 
 habit and temptation. 
 
 IV. Victory : a victory over self, hardly won after many a 
 previous defeat. 
 
 Epil. — Depart from, decline from iniquity; touch not the un- 
 clean thing any longer. Time past sufficed for that ; 
 walk heavenwards in newness of life, putting the old 
 life and sins out of remembrance. 
 
( 140 ) 
 SERMON 140. 
 
 THENEWLAW. 
 
 {Ho/y Gospel, Ser. 4). 
 
 (i) S. Matt. V. 20 : " Except your righteousness shall ex- 
 ceed," etc. 
 
 (2) Gal. III. 24 : " The law was our schoolmaster (paeda- 
 gogue) to bring us unto Christ." 
 
 Sumina, 12% gi, 5, c. " The state of the old law represents 
 that of a child (Gal. in. 24) ; of the new law, that of 
 the perfect man ; the former promised sensible and 
 earthly good (Ex. in. 3, 17) ; the latter intelligible and 
 heavenly good, i.e., the kingdom of heaven. To the 
 former, it pertained to direct human actions according 
 to the order of justice ; to the latter, the ordering of 
 the interior actions of the mind ; the former enforced 
 obedience through fear of punishment ; the latter by 
 love shed abroad in our hearts by the grace of Christ 
 (Rom. V. 5). Brief, said Augustine, is the difference 
 between the law and the gospel ; fear and love." 
 
 Prelude 1. Tsych. in Levit. lib. 7 : " The letter of the law is 
 like a leaf, by which the fruit of the tree is hidden ; but 
 under the letter of the law is concealed the spirit. Let 
 us strip off the leaves of the letter [the old law] that we 
 may find the fruit of the spirit," the new law. 
 
 2. Scribes and Pharisees represented the letter of the 
 
 old law. 
 
 3. The Lord substituted the new law, of the spirit 
 
 which giveth life, for the old letter that killeth. The 
 new law is, 
 
 L Spiritual, acting, regulating man's spiritual nature, &c., 
 
 is of spiritual things, 
 IL Loving, in expression, in purpose, in reward, 
 in. Searching, reaching to the thoughts and intentions of 
 
 the heart. 
 IV. Binding, by the sweetest and gentlest yet strongest of 
 
 bonds. 
 Epil. — By this law may we live, as preparing ourselves by 
 
 submission and obedience to attain to the perfect will 
 
 of God, in the perfect state of renewed life. 
 
( 141 ) 
 SERMON 141. 
 
 OBEDIENCE. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Mark VIII. 6: "He commanded the people to sit 
 down on the ground." 
 
 (2). II. Cor. X. 5 : " Bringing every thought into captivity 
 to the obedience of Christ." 
 
 Stimma, 3'', 47, 2, 2'". : " Obedience ahhough it impHes ne- 
 cessity in respect to that which is commanded, imphes 
 hkewise a ready will for the fulfilment of the command. 
 Such was the obedience of Christ. His passion and 
 death in themselves were repugnant to His will, yet 
 He willed to fulfil the will of God (Ps. xl. 8, S. Matt. 
 XXVI. 42.)" 
 
 Prelude i. Will, of Attvergne T. 11. p. 89. "It is of 
 obedience not to judge what is commanded, but 
 humbly to fulfil it. The voice of the devil was * yea, 
 hath God said.'" (Gen. iii. i.) S. John Climac. Scala 
 Parad. grad. 4. " Obedience is the perfect abdication of 
 the individual soul manifested by the offices of the body; 
 it is the security of the soul in death ; the burial of the 
 will ; the wakening of humility." 
 
 Fr. Humb. de Rom. Spec. Relig. 5, ^. 14. The seven 
 grades of obedience are to obey, 
 I. Willingly, removing obstacles, from the will, as the 
 branch is cut off to insert the graft. 
 1 1 . Simply, asking no questions ; which lead to murmurs and 
 excuses. 
 
 HI. Cheerfully, they who obey with a murmur, wish to feed 
 God with false things. 
 
 IV. Quickly, the will wishing to leave its own imperfec- 
 tions like Zacchseus (Luke xix). 
 V. Manfully, neither opposition nor harshness causing 
 the regal path to be left. 
 
 VI. Humbly, as obeying the direction of a superior power. 
 
 VII. Constantly, by perseverance which is the singular 
 daughter of the great king. 
 
 Epil. — So be ye obedient to Him, whose commands are not 
 grievous ; that so in soul, life and death, you may be 
 found in Him who was " obedient unto death." 
 
( 142 ) 
 SERMON 142. 
 
 ABSTINENCE. 
 
 {Holy Gospel^ Ser. 2). 
 
 (i). S. Mark viii. 2 : " They have now been with me three 
 days and have nothing to eat." 
 
 (2). I. Cor. VIII. 8 : " Neither if we eat, are we the better, 
 neither if we eat not are we the worse." 
 
 Summa, 22^ 146, i, i and \"'.: "The Apostle says Rom. xiv. 
 1 7) that ' the Kingdom of God is not meat and drink ' ; 
 which the Gloss explains ' neither in eating, nor in ab- 
 staining, is there righteousness.' The Apostle says 
 again, 'meat commendeth us not to God' (i. Cor. 
 VIII. 8) ; but both of these acts if done reasonably from 
 faith, and from the love of God, pertain to the King- 
 dom of God. Such an abstinence as is governed by 
 reason, obtains the name and the dignity of virtue." 
 
 Prelude i. 5. Pet. Chry. Ser. 41 : "Abstinence is chief 
 medicine of man ; it shuts out the diseases of vices ; it 
 cuts off the passions of the flesh ; it expels the causes 
 of crimes ; yet without the ointment of mercy ; without 
 the stream of piety; without the cost of almsgiving; it 
 does not restore perfect safety to minds." 
 
 2. "As pertaining to the Kingdom of God; "as a 
 
 means and help, abstinence is valuable. 
 
 3. It is not so much for faith, as for morals. 
 
 4. The Church, from the beginning, had Her seasons of 
 
 abstinence, which mark the 
 I. Break, in the continuity of our daily life. 
 II. Dedication of holy days and seasons to special com- 
 memorations. 
 
 III. Following of the order and practice of the Church in 
 every age.' 
 
 IV. Imitation and a following of the example of the Lord, 
 who fasted oft. 
 
 Epil. — Poor is the spiritual life of such as keep neither fast 
 nor festival, who make their days one unvaried round, 
 one sad monotony of sin or toil. 
 
( 143 ) 
 
 ^^totl) Sunirag aft^r ©rinitg. 
 
 SERMON 143. 
 
 FORTITUDE. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Mark viii. 3 : " They have now been with me three 
 days," etc. 
 
 (2). Eph. VI. 10 : "Be strong in the Lord and in the power 
 of His might. 
 
 Stcmma, i2\ 123, 2 c. : " Fortitude implies a certain firm- 
 ness of mind, and as such, is a general virtue ; but when 
 it is applied to cases in which it is very difficult to have 
 this firmness, as in the case of certain grave dangers, 
 it becomes a special virtue. Cicero says : Rhet. i. 116, 
 that fortitude is the undertaking of dangers well con- 
 sidered and the endurance of labours." 
 
 Prelude i. 5. Jtilian^ Archb. : " The four parts of fortitude 
 are high-mindedness, (magnificentia) — i.e., the adminis- 
 tration of great things with a comprehensive mind ; 
 confidence which brings hope to the soul in trying 
 circumstances ; patience, and the voluntary and daily 
 endurance of arduous and difficult things ; and per- 
 severance." 
 
 2. The fortitude of the multitude sustained them 
 
 fasting for three days. 
 
 3. Note the fortitude displayed by the martyrs of the 
 
 Church and confessors of the faith. 
 
 4. An axiom of fortitude ' when I am weak, then am 
 
 I strong.' Fortitude leads on to victory through 
 
 I. Endurance and suffering well sustained, nay borne 
 
 with cheerfulness. 
 II. Opposition firmly resisted at any cost, in spite of great 
 
 disadvantages. 
 III. Dangers from which cowardice would involuntarily 
 
 shrink. 
 IV. Threats apalling to the weak-hearted, but harmless 
 
 to the brave. 
 Epil. — The Lord charges all His servants to be "strong 
 
 and very courageous." 
 
( 144 ) 
 SERMON 144. 
 
 THE NEEDS OF THE BODY. 
 
 {Holy Gospel^ Ser. 4). 
 
 (i) S. Mark viii. 3 : "They have nothing to eat." 
 
 (2) Philip IV. 19 : " My God shall supply all your need . . 
 by Christ Jesus." 
 
 Su7nma,i'\(^i, 3, c. 3'"; " It is rightlysaid that the human body 
 was formed by God, its artificer, according to the best ar- 
 rangement, and one which agrees with the rational soul 
 and its operations. Since it behoves man to take food with 
 his mouth, so has he an oblong mouth and hard and flat 
 lips, and a hard tongue lest it be hurt by external things." 
 
 Pre hide i. 6^. Aug. De Civ. Dei.xiii. 23 .• Of the first man, 
 " His body had need of food and drink, lest he should 
 be afflicted with thirst, and the other ailments outside 
 paradise were not denied to him." The sinless man 
 had his bodily needs. 
 
 ' 2. The body a wonderful creation of adaptation and 
 
 design. 
 
 3. God fashioned the body adapted to its earthly life 
 
 and condition. 
 
 4. He formed it and its surroundings after a pattern 
 
 in the Divine mind, 
 
 5. He ordained that certain needs should be inherent 
 
 in the body. 
 
 6. Artificial needs are not natural, but acquired. The 
 
 genune needs of the body are. 
 I. Implanted by God at man's creation ; hence a paradise 
 for him. 
 II. Imperative and involuntary ; death intervenes without 
 sleep and rest 
 
 III. Provided for by God's good providence ; hence fruitful 
 seasons, rain, etc. 
 
 IV. Pleasurable to the body to be fulfilled, as eating, etc., 
 and rest after toil. 
 
 Epil. — The Lord condescended to supply many of man's 
 bodily needs. He did not ignore nor despise the body. 
 These needs are to be supplied sparingly and thank- 
 fully, etc., but they are to be supplied, for the body is 
 a temple of the Holy Ghost. 
 
( 145 ) 
 
 SERMON 145. 
 ORDINATION. 
 
 (Hofy Gospel, Ser. i). 
 
 (i). S. Matt. VII. 15 : " Beware of false prophets." 
 (2). I. Tim. V. 22 : " Lay hands suddenly on no man." 
 Summa, 22'', 172, 4, 3"''. : "Because prophecy is ordained 
 for the utility of others it is manifest that such are false 
 prophets because they are not sent by God." 
 Prelude i. S. Jero7n. lib. xvi, in Ezek. : " The laying on of 
 hands is the ordination of the clergy which is completed 
 not only the imprecation, but by the imposition of the 
 hand." S. Clem. i. ad Cor. c. 40 : "We ought to do 
 all things in order, whatsoever the Master hath 
 commanded. To the chief priest is given his own 
 offices, and the proper place is assigned to the priests." 
 S. Ig. ad Mag. c. 13 : "Study to be confirmed in the 
 doctrine of our Lord and of the Apostles, together with 
 your Bishop and the well- wrought spiritual crown of 
 your Presbytery, and your Deacons according to God." 
 
 2. Prophets are preachers, and preachers are the 
 
 ordained ministry of the church. 
 
 ■ 3. Apostolical succession is the one and only true test 
 
 of a church. It is no church when wanting orders. 
 
 4. No one is allowed to preach, nor to dispense the 
 
 sacraments of the church without orders. The three 
 orders in the church from the beginning, of Bishop, 
 Priest and Deacon, involve 
 
 L Commission as given by the Lord to His Apostles. 
 II. Succession, the channel of the grace of orders trans- 
 mitting by the Apostles to the clergy. 
 
 III. Selection, carefully made and guarded by many 
 safe-guards ; examination, etc. 
 
 IV. Ordination, transmission of the grace of Holy Orders 
 by Bishop to Priest. 
 
 Epil. — " Beware of" [turn your attention to] and mark with 
 a steady scrutiny, such persons as are not canonically 
 ordained, who are false teachers, who are wanting in 
 the powers and graces of Holy Orders ; to note how 
 feeble and poor is their teaching, and how the life 
 contradicts the assumed ministerial functions. 
 
 L 
 
( 146 ) 
 SERMON 146. 
 
 ASSOCIATION WITH NON-CONFORMISTS. 
 
 l^Holy Gospel, Ser. 2). 
 
 (i). S. Matt. VII. 15 : " Beware of false prophets." 
 
 (2). Titus III. 10 : " An heretic after the second admonition 
 reject." 
 
 Stimma, 12% 2, 9, c: "The church does not forbid 
 communion or association of the faithful with un- 
 believers, who, have in no form received the faith of 
 Christ, such as the heathen or the Jews ; but the 
 Church does forbid communion with such as err from 
 the faith received ; either by corrupting it as the 
 heretics ; or by departing wholly from it, as the 
 Apostates." — 
 
 Prelude i. E therms Bp. : " The frog is a most chattering 
 emptiness, unclean, it gives the sound of a voice with 
 cackling and importunate clamours, it wallows in pools 
 and dirty water. So heretics, not in the clearest living 
 water which flows from the fountains of salvation, i.e. 
 the doctrine of the Apostles ; but amongst a people 
 itself ignorant, and slippery with unworthy clamours, 
 emit their voices from the mud, like the frog." 
 
 2. As to unbelievers and Jews: as to marriage 
 
 (i. Cor. vii. 12, 18) : as to judgment (i. Cor. v. 12, 13). 
 
 3. The heretic, the man who chooses his own religion, 
 
 is to be rejected (Tit. iii. 10). 
 
 4. Mark your disapproval of Nonconformists by 
 
 withholding from them your 
 
 I. Sympathy, they have rejected your faith openly 
 
 (11. Cor. vi. 15). 
 II. Friendship, lest you become defiled by their pitch 
 
 (Isai. Iii. 1 1). 
 in. Help, lest by their increased means and power you 
 
 extend their influence. 
 IV. Notice of them as a body ; as far as possible ignore 
 
 their very existence. 
 Epil. — Pray for them as in second collect for Good Friday ; 
 
 sorrow over them ; try if possible to win them back 
 
 into the fold of Christ — but " be ye separate." 
 
( 147 ) 
 
 SERMON 147. 
 FALSE PROPHETS ARE RAVENING WOLVES. 
 
 (Holy Gospel, Ser. 3). 
 
 (i). S. Matt. VII. 15 : " Beware of false prophets, inwardly 
 they are ravening wolves." 
 
 (2). Acts XX. 29 : " Grievous wolves shall enter into you, 
 not sparing the flock." 
 
 Surnnia, 22^ 172, 4, 3'". : " Not all evil or false prophets are 
 ravening wolves, but only those who intend to harm 
 others. For as Chrysostom Horn. 27 in Matt, says : 
 That even if Catholic teachers are themselves sinners 
 and are said to be the servants of the flesh, yet they are 
 not to be called ravening wolves, because they have not 
 the intention to destroy Christians." 
 
 Prelude i. Origen in Matt. : " These wolves are the heretics 
 who heavily oppress and pursue the Church, or frequent 
 to molest her. By means of the Christian name they 
 strive to seduce many, bringing in their stumbling- 
 blocks with many sweet words, who * by good words 
 and fair speeches deceive the hearts of the simple.' 
 (Rom. xvi. 15)." S. Eucherius Form. Spirit, c. 5 : 
 " The wolf is the heretic." 
 
 2. Unw^orthy prophets and teachers ; teaching the 
 
 faith ; are not " ravening wolves." 
 
 ' 3. Every form of heresy is soul destroying; more 
 
 than an offence, as " ravening wolves " these heretical 
 false prophets, devour the Church, despoiling her 
 L Authority, both moral and spiritual, they destroy the 
 
 true to set up the false. 
 IL Teaching, by denying the faith at the beginning 
 delivered to the saints. 
 
 in. Ceremonies, for these substituting every form of 
 
 irreverence and vulgarity. 
 IV. Property, as ravening wolves, if they can but lay hold 
 of it. 
 
 £pz/. — £^/i. V. 6 : " Let no man " — no heretic — " deceive 
 you with vain words," hold fast to all that has been be- 
 lieved "everywhere, always and by all men"; walk in the 
 old paths, scorning the profane novelties of heresiarchs. 
 
( 148 ) 
 SERMON 148. 
 
 FALSE PROPHETS AND HOLY SCRIPTURE. 
 
 (Ifo/y Gospel, Ser. 4). 
 
 (i). S. Matt. VII. 15 : " Beware of false prophets." 
 
 (2). II. Cor. II. 17 : "We are not as many, which corrupt 
 the word of God." 
 
 Snmma, 22", 11, 2, 2, 2"'. : " The materials of the faith are 
 the things which are believed ; but heresy is not only 
 concerning things, but also concerning the words, and 
 exposition of Holy Scripture. S. Jerome says ; ad Gal. 
 c. 5 ; whosoever understands Scripture otherwise than 
 the sense of the Holy Spirit demands, though he may 
 not have left the church ; yet can he be called a heretic, 
 since he so twists the exposition of Holy Scripture 
 that it becomes the contrary to that which the Holy 
 Spirit hath revealed. Ezekiel writes of such, c. xiii. 6, 7." 
 
 Prelude i. Vincent, of Lirin. c. 25 : " Man may behold 
 them (the heretics) raging in every part of the sacred 
 volume, in Moses, in the Kings, Psalms, Gospels, in 
 the Apostles and the Prophets, where the fraudulent 
 bringing in of wicked error is intended that there the 
 authority of the word of God should be pretended." 
 
 2. The heretic attacks the Church first, and Holy 
 
 Scripture afterwards. 
 
 3. The heretic handles the word of God deceitfully, 
 
 " huckstering " it. 
 
 4. The Church determined the Canon of Scripture, of 
 
 which the heretic attacks the 
 
 I. Books, Luther denied S. James' Epistle, Colenso the 
 
 Pentateuch. 
 
 1 1 . Facts, as the grace and value of the holy sacraments ; 
 
 orders of the ministry, etc. 
 
 n L Words altered, united, interpolated as by the unitarians. 
 
 IV. Expositions and interpretations current in the church 
 
 for nearly two thousand years. 
 Epil. — The consent of interpretation by the Fathers, both 
 Apostolic and of the Fourth Century, establishes what 
 the Holy Spirit signified by the words of the inspired 
 Canon of Scripture ; the same consent which also 
 formed and confirmed the Canon itself of Holy Scripture. 
 
( 1-^9 ) 
 
 Jlintl) ^unltag alttx ®rimtg, 
 
 SERMON 149. 
 
 WORLDLY PRUDENCE. 
 
 (Ho/y Gospel, Ser. i). 
 
 (i). S. Luke XVI. 8 : " The children of this world are in 
 their generation wiser," etc. 
 
 (2). I. Cor. I. 19 : "I will bring to nothing the understanding 
 of the prudent." 
 
 Summa, 22', 47, 13, c. and \'". : " There is a false prudence 
 which belongs to the wicked only ; also an imperfect 
 prudence which is common alike to the good and bad ; 
 and a perfect prudence which belongs to the righteous. 
 This word of the Lord is to be understood of the first 
 kind of prudence [the false prudence of the wicked], 
 whence it is not merely said 'are wiser' {i.e. more 
 prudent), but ' in their generation ' is added. This is 
 the prudence of the flesh of which S. Paul speaks, 
 Rom. viii. 6." 
 
 Prelude i. 6*. T. Aq. in i. Cor. I. 19 : " Because they who 
 deem themselves to be prudent in worldly things, regard 
 prudence, as only the means whereby they may cling 
 to the things of this world." 
 
 2. Euseb. Gallic in nat. Apost. in S. Matt. ix. 16: 
 
 Evil spirits and wicked men are called serpents. See 
 that you do not deceive yourselves by your cunning, 
 ' for the children ' etc. Be ye prudent, but so prudent 
 as not to lose your simplicity. 
 
 3. This worldly prudence, so cultivated and admired is 
 
 L Short-sighted, looking only to present gain, and not 
 
 to the future and eternal reward. 
 n. Evil-purposed, aiming at overreaching others and 
 
 securing self. 
 IIL Feeble, it gains its end for a time; it grasps the 
 
 shadow, it loses the substance. 
 IV. Dangerous, as being often detected by men, and 
 
 punished by God. 
 Epil. — Worldly prudence destroys principle, independence, 
 ' all nobility of thought and action ; it eats out the very 
 
 life of Christian nobleness and simplicity ; it is 
 
 essentially of the world worldly ; its guiding principles 
 
 being expediency and profit. 
 
( 150 ) 
 
 SERMON 150. 
 
 POSSESSIONS. 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke XVI. I : " There was a certain rich man.'' 
 
 (2). ic Tim. V. 8 : " If any provide not for his own, he hath 
 denied the faith." 
 
 Sunima, 22"", 66, i, c. : " There is to man a certain natural 
 possession of external things by means of which he can 
 use them through his reason and will to his profit and 
 advantage. God, who holds the dominion over all 
 things, ordained by His providence certain things for 
 the bodily support of man, who thereby holds a natural 
 dominion over certain things for his own use." 
 
 Prelude 1, Lticr. iii, 984: "Vitaque mancipio nulli datur, 
 omnibus usu ; " add, et alia. Pet. de Blois. Ep. 161 : 
 " David on the royal throne said that he was poor and 
 needy (Ps. Ixxxvi. i). I believe riches to be commend- 
 able if sought in an honest way ; if spent without 
 luxury, as moderate necessity may demand. Abraham 
 held riches for his proper use, and many of the Holy 
 Fathers largely endowed with possessions laid up for 
 themselves treasure in heaven." 
 
 2. All have the desire of possession, more or less 
 
 implanted in them by God. 
 
 3. This desire stimulates a man to the acquisition of 
 
 possessions. 
 
 ' 4. Possessions give their possessor a great means of, 
 
 and influence for good, when the use made of them is 
 I. Good, they not being prostituted to the service of sin, 
 
 luxury or oppression. 
 II. Natural, used for the due and proper support of 
 those dependent upon the then possessor of them. 
 
 III. Productive of many blessings, spreading relief of 
 suffering, education, &c. 
 
 IV. Holy, a portion of them being consecrated to God, to 
 His Church, to Missions. 
 
 Epil. — Use all your means well and God will commit to 
 your keeping the true riches. 
 
( 151 ) 
 SERMON 151. 
 
 HOLDING ONE'S OWN. 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Luke XVI. 5 : " How much owest thou unto my 
 Lord." 
 
 (2), I. Thess. V. 21 : " Hold fast that which is good." 
 
 Siimma, 22% 66, 2, c: "That each man should possess his 
 own is necessary for human life for three reasons. 
 Firstly, because each one is more anxious to procure 
 something that belongs to himself alone, rather than 
 what is common to all or many. Secondly, because 
 human affairs are handled more orderly, if to each one 
 belongs the special care of something to be procured. 
 There would be confusion, if anyone indiscriminately 
 could procure whatsoever he wished. Thirdly, be- 
 cause by this, a more peaceful state of man is preserved, 
 whilst each one is contented with his own." 
 
 Prelude i. Communion of grods subverts all riorhts human 
 and divine ; is a type of hell. 
 
 2. The desire of possession, implanted by God, leads 
 
 to honest industry. 
 
 3. What is stated of material possessions applies 
 
 equally to mental and spiritual gifts ; to the Christian 
 graces, to learning, and to accomplishments. 
 
 4. For this world and the next, all ought to hold 
 
 their own, 
 
 I. Firmly, so as not to be defrauded of it by the devil 
 
 and wicked men. 
 IL Carefully, so as not to fritter it away; to lose it 
 
 without any return. 
 II L As A POSSESSION, earned at the cost of repentance, toil 
 
 and self-denial. 
 IV. In trust, for use and profit, for both worlds, for self 
 
 and others. 
 Epil. — God will never dispute our lawful gains for body or 
 
 soul. That the debts were owing to the rich man, the 
 
 unjust steward did not attempt to deny. 
 
( 152 ) 
 
 SERMON 152 
 WHY ONE BEGS AND ANOTHER ABOUNDS. 
 
 {Holy Gospel^ Ser. 4). 
 
 (i). S. Luke XVI. I : " There was a certain rich man which 
 had a steward." 
 
 (2). S. Matt. XIII. 12: "Whosoever hath, to him shall be 
 given," &c. 
 
 Swnma, 22'', 66, 2, 2 and 2"'. : S. Basil said, the man who, if 
 going before to the games, would prohibit those coming 
 after him, appropriating to himself that which was 
 ordained for the common use, is like the rich who 
 having preoccupied common things, consider them to 
 be their own. But if he going before to the games, 
 prepares the way for others, he does not do wrongly 
 unless he prohibits others. So the rich man does not 
 act unlawfully if preoccupying the possession of a thing 
 which was common at the beginning, he communicates 
 it to others, but he sins indiscretely if he prohibits others 
 from the use of it." 
 
 Prelude i. Theophy. in Matt. xiii. 12 : " To him showing 
 diligence knowledge is given, but from him not having 
 diligence that which he seems to have shall be taken 
 away." 
 
 2. What is true of knowledge is true of riches, station, 
 
 &c. 
 
 3. The idle and thoughtless beg ; the diligent and 
 
 thoughtful abound. The man who preoccupies and 
 therefore abounds is, 
 I. Watchful, as to ways and means; so as to seize the 
 occasion. 
 II. Energetic, striving with all his powers after that 
 which he seeks. 
 
 III. Industrious, industry is energy rightly directed to a 
 special object. 
 
 I V. Thrifty, wasting power neither of grace, nor of body 
 nor of soul. 
 
 Epil. — If spiritual grace and means and material wealth 
 were equalized to-day, to-morrow would be found, one 
 that begs and another that abounds. 
 
( l-3^> ) 
 SERMON 153. 
 
 THE TEACHING OF JESUS. 
 
 {Holy Gospel^ Ser. i). 
 
 (i). S. Luke XIX. 47 : '^ He taught daily in the Temple." 
 
 (2). I. Tim. IV. 6 : " Nourished up in words of faith and 
 doctrine." 
 
 Smmna, 3", 42, 3, c : " The teaching of Jesus was not 
 secret, neither on account of envy of Him teaching, nor 
 from the fewness of those to whom it was propounded. 
 Secret teaching springs from the intention of the 
 teacher ; the fewness of those to whom it is propound- 
 ed ; the manner of teachinor. It is not secret teachino-. 
 when parables were used to express spiritual mysteries 
 to such as were neither fit, nor worthy to otherwise 
 receive them ; especially as the open and naked mean- 
 ing of the parables was explained by the Lord to His 
 disciples." 
 
 Prelude i. Theophy. in Matt. mi. 29 : " The simple people 
 were astonished and they wondered not at the elo- 
 quence of His words, but at His boldness or freedom 
 of speech." 
 
 2. Spiritual teaching cannot be made too plain and 
 
 simple. 
 
 3. This was the great charm of the Lord's teaching, 
 
 it was simple, loving and practical. 
 
 — 4. Hence large multitudes followed Him in spite of 
 
 toil and hunger, to, ' 
 I. Hear, with attention, delight and a sincere desire to 
 profit by the hearing. 
 n. Understand, as much as they possibly could; to gain 
 all that was possible. 
 
 HI. Apply, words spoken generally to their own particular 
 case. 
 
 IV. Practice, or to test the truth of the Lord's teaching in 
 their daily lives. 
 
 Epil. — May we all profit by the teaching of the Lord 
 delivered by Holy Scripture and the Church to all 
 nations to the end of time : teaching, as fresh now as it 
 was at the first. 
 
( 154 ) 
 
 SERMON 154. 
 
 THE POWER OF CEREMONY. 
 
 {Holy Gospel^ Ser. 2). 
 
 (]). S. Luke XIX. 45: "He went into the temple, and 
 began to cast out them that sold therein." 
 
 (2). I. Cor. XIV. 40 : " Let all things be done decently," 
 i.e. with grace. 
 
 Summa, 3", 44, 3, i'". "• "It behoved Christ, in order that He 
 might show Himself to be the Man-God and Saviour, 
 to work miracles in respect of man. And, says 
 S. Jerome, amongst the mighty miracles which the 
 Lord wrought, this seems to me the most wonderful, 
 that one man, and He of that time of no account, should 
 be able by the stripes of one scourge to cast out of the 
 Temple so great a multitude of men ; surely a certain 
 glittering light was shining from His eyes, and the 
 majesty of divinity was beaming in His countenance." 
 
 Prelude i. S. August. Ep. 86 : " The custom of the people 
 of God and the decrees of our forefathers are to be kept." 
 
 2. Jesus was almost unknown. He never spoke. He 
 
 was alone and weak. 
 
 3. Men saw Him and were awe-stricken ; they resisted 
 
 not, so He cleared the Temple. 
 
 4. So is there a power in the outward worship, in the 
 
 ceremonies of the Church, which is His spiritual body. 
 This appeal to the eye has a force which is, 
 
 L Impressive, striking the beholder at a glance: the size 
 of Church ; the phase of worship. 
 II. Quick, to arrest the attention ; a presence is felt and 
 recognized. 
 
 III. Powerful, to act on the feelings, and to excite emo- 
 tions of holiness. 
 
 IV. Lasting, as a scene of " the beauty of holiness stamped 
 on the soul for ever." 
 
 Epil. — So may the ceremonial spectacle of an august 
 worship, drive the wordly thoughts, the buying and the 
 selling, out of the temple of the soul. 
 
( 155 ) 
 SERMON 155. 
 
 THE DESOLATION OF THE LOST. 
 
 {Ho/y Gospel, Ser. 3). 
 
 (i). S. Luke XIX. 41 : " He beheld the city and wept over 
 it." 
 
 (2). Rom. II. 2 : "I have great heaviness and continual 
 sorrow of heart." 
 
 Summa, 22'', 30, i, i'". : " From the consideration of sin 
 that it is vokmtary, it has no ground for commiseration, 
 but rather ground for punishment ; but since guilt can 
 in some way become a punishment, inasmuch as it has 
 a something joined to it which is contrary to the will 
 of him sinning, it is able to have from this circumstance 
 a certain ground of compassion." 
 
 Prelude i. 6". Cyril. Alex, in loco : "We could not have 
 known that He pitied them [the Jews], had He not 
 made manifest that sorrow which we could not see. 
 For the tear which drops from the eye is a symbol of 
 grief." 
 
 2. Jesus wept as Son of Man not yet glorified ; there 
 
 are no tears in heaven. 
 
 3. Jerusalem was doomed, therefore He shed tears : 
 
 it was not long to be wept over. 
 
 4. The m.arvellous power of sympathy to relieve 
 
 sorrow and suffering. 
 
 5. Lazarus in Abraham's bosom did not sympathise 
 
 with Dives in torments. The desolation of the Lost 
 will be, 
 
 I. Complete, a loving eye never seen ; a loving voice 
 never heard 
 H. Retributive, once the soul turned away from love and 
 goodness, now they are turned away from it. 
 
 HI. Agonizing, in its torturing memories of former affec- 
 tions and yearnings. 
 
 IV. Eternal, never more will the tear be shed over the 
 lost soul. 
 
 Epil. — Join yourself now to every form of loving affection 
 and goodness: so that when sorrow comes the house of 
 the soul cannot be left destitute. 
 
( 156 ) 
 
 SERMON 156. 
 THE HOUSE OF PRAYER. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke XIX. 46 : " My house is the house of prayer." 
 
 (2). I. Tim. III. 15: "The house of God which is the 
 Church of God," 
 
 Suvima, 22% 84, 3, 2'". : " It would seem that adoration 
 does not require a determinate place. It is said ' The 
 hour Cometh,' &c. (S. John iv. 21). In these words 
 the Lord fortells the cessation of adoration after the 
 manner of the rights of the Jews at Jerusalem, and of 
 the Samaritans at Gerizim. A chosen place is deter- 
 mined upon for adoration, not because God can be 
 shut up in any place (i. Kings viii. 27), but for the 
 sake of those worshipping." 
 
 Prelude i. A^igel. del Pas.: "My house" where God 
 dwells under an oath, and assists by a certain covenant 
 in virtue of consecration and dedication, and aids with 
 particular benevolence those praying there, and com- 
 municates His blessings, and supplies those who are 
 needy ; more readily hearing prayer there. 
 
 2. S. Jerome Isai. Ivi. 7 : " ' My house of prayer ' is the 
 
 Church which is divided throughout the whole world." 
 
 3. " My house " is God's house, built for Him and 
 
 dedicated to His use. 
 
 4. God's house is the house of prayer and sacrament, 
 
 not of preaching. Churches, as special places of worship 
 and adoration are valued on account of 
 I. Consecration, by which the worshippers gain a special 
 devotion and presence. 
 11. Contents, the sacred mysteries and symbols which are 
 celebrated in them. 
 
 III. Concourse, by worshippers demanding a special 
 building for their use. 
 
 IV. Association, of the place which naturally excites pious 
 feelings. 
 
 Epil. — Like David, let us love, the habitation of the Lord 
 and the place in which His honour dwelleth ; use it 
 daily ; support it with all our means. 
 
( 157 ) 
 SERMON 157. 
 
 PRESUMING UPON GOD. 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke XVIII. 4 : " God I thank Thee," etc. 
 
 (2). II. S. Pet. II. 10 : " Presumptuous are they." 
 
 Smmna, 22^, 21, i, i'". : "The presumption by which anyone 
 inordinately leans upon God, is a heavier sin than the 
 presumption by which anyone leans upon his own 
 strength. For as far as anyone leans upon the divine 
 power for the purpose of carrying out something which 
 does not befit God, so to do is to lessen the divine 
 power. But it is manifest that he sins more grievously 
 who diminishes the divine power, than he who over 
 extols his own strength." 
 
 Prelude i. Haymo m loco: "The Pharisee prayed truly 
 not as the humble, with a bowed head, but with a neck 
 erect and proud." 6*. Cyril. Alex, in loco.: "Moderate 
 thyself, O Pharisee. Await the decree of the Judge ; 
 presumption is both accursed and hated by God." 
 
 2. So do they who "continue in sin that grace may 
 
 abound" (Rom. vi, i), 
 
 3. So did the Jews of Old (Rom. 11. 4-5), presuming 
 
 upon God's goodness, forbearance, etc. 
 
 4. So did the men before the flood, till God would 
 
 strive with them no longer (Gen. vi, 3). 
 
 ■ 5. To presume upon man shows a bad heart; how 
 
 much more to presume upon God ? This presumption 
 presumes upon God's, 
 I. Love, in creating and giving life, giving no love to Him 
 
 in return. 
 n. Providence, guiding and providing ; by living in care- 
 lessness and extravagance. 
 
 in. Pardon, continuing in sin without any earnest re- 
 pentance. 
 
 IV. Grace, trusting vainly to gain glory hereafter without 
 present holiness. 
 
 £pil. — Let us walk humbly before our God, feeling our- 
 selves wholly unworthy of the least of all the many 
 mercies with which He so bountifully enricheth us. 
 
( 158 ) 
 
 SERMON 158. 
 
 PRESUMPTUOUS SPEECH. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Luke XVIII. II : " God, I thank Thee that I am not 
 as other men are." 
 
 (2). S.Judev. 16: "Their mouth speaking great sweUing words." 
 
 Summa, 22^ 130, i. 3 and 3'" : " The Apostle said (11. Cor. 
 III. 5) not that we are sufficient, etc. If presumption 
 strives to do what it is not sufficient to accompHsh, it 
 is a sin, it would seem then that man is not able rightly 
 to think any good thing, which is not fitting. Therefore 
 presumption is not a sin. But what we can do by 
 others, to a certain extent we can do by ourselves, and 
 we who are able to think and to do good, by the divine 
 help, this good does not wholly exceed our natural 
 power. It is not presumption if anyone applies himself 
 to do a virtuous work, provided he does not do so 
 without a trust in the divine help." 
 
 Prelude i. Pet. de Blois : " Presumption is the ascribing of 
 the gifts which came from God, not to God, but to 
 oneself ; the philosophers of the heathen saying (Ps. xii. 
 4), ' Our lips are our own, who is Lord over us.' 
 
 2. 6*. A^igust. de Verb. Dom. : "He would say at 
 
 least ' as many men.' Who are the 'other men,' unless 
 all save himself? ' I am just, the others are sinners.' " 
 
 3. The Pharisee spoke as if for and by himself. It 
 
 was ' I, ' ' I ' not even ' God and I.' 
 
 4. He was right in doing what he did, fasting, etc. 
 
 It was true what he said. 
 
 — — 5. His presumptuous speech was wrong — utterly 
 wrong. Such presumptuous speech is a sign of 
 I. Self-Conceit, of a false assumption and pride which 
 
 was founded upon undue confidence. 
 II. Ignorance of his own shortcomings and of the humility 
 of soul which God requires. 
 
 III. Foolishness, as if God did not know the thoughts and 
 intents of the heart. 
 
 IV. Want of Divine Grace to enable to subdue his 
 natural pride of heart. 
 
 Epil. — Your prayer " Keep thy servant also from presump- 
 tuous sins." Ps. XIX. I ^. 
 
( 150 ) 
 SERMON 159. 
 
 SELF PRESUMPTION. 
 
 (Ifo/y Gospel, Ser. 3). 
 
 (i). S. Luke XVIII. II : "God I thank Thee," etc. 
 
 (2). Gal. VI. 3 : " If a man think himself to be something 
 when he is nothing," etc. 
 
 Summa, 22'', 21, 4, o : " Presumption which leans upon its 
 own power is born of vain glory, it arises from pride of 
 life ; it attempts, as if possible to itself, something that 
 is beyond its own power. Such a presumption as this 
 manifestly proceeds from vain glory, leading him to 
 attempt that which he is unable to do, reaching after 
 something, as possible, which is impossible, and wholly 
 excludinp- fear." 
 
 Prelude i. Titus Bost. : " There are four kinds of self 
 presumption ; when we think that we can gain what is 
 good by ourselves ; or if we believe that it cometh down 
 from above we think that we have received it for our 
 merits ; or when we boast that we have that which we 
 do not possess ; lastly when others being despised 
 individually we seem to desire to have what they have." 
 
 2. It is a poor and wretched thing for weak, sinful 
 
 man to presume upon himself. 
 
 3. Note S. Paul, 2 Cor. in. 5 : " Not that we are 
 
 sufficient of ourselves," &c. 
 
 4. To trust in and presume upon self is to lean upon a 
 
 broken reed. Also! How often do we presume upon our, 
 
 L Powers, whether of mind or body. 
 IL Health and Strength, trying them beyond their 
 
 legitimate powers of endurance. 
 ni. Riches, as if they rendered us more worthy of honour, 
 
 respect and love. 
 IV. Station and Position, life to do that which would put 
 
 humbler persons to shame. 
 Epil. — We want sufficiency, we crave for it, but the lesson 
 
 to be learned is that " our sufficiency is of God." May 
 
 the Lord make us to abound more and more. 
 
( 160 ) 
 
 ^kb^ntlj ^untrap after S^rinitj* 
 
 SERMON i6o. 
 
 THE HIGHER RULE. 
 
 {Holy Gospel^ Ser. 4). 
 
 (i). S. Luke XVIII. 12 : "I Fast Twice in the week." 
 
 (2). I. Cor. VIII. 8 : " Meat commendeth us not to God," etc. 
 
 Sttmma, 3", 40, 2, 2"' : " As other men by abstinence acquire 
 the virtue of continency, so also Christ used to restrain 
 the flesh in Himself and His disciples by the virtue of 
 His divinity. Whence as S. Matthew says (ix. 14), 
 The disciples of John and the Pharisees used to fast, 
 but not the disciples of Christ. Bede explains this on 
 the ground that John did not drink wine and strong 
 drink, since from abstinence his reward or merit was 
 increased, to whom no [divine] power was inherent in his 
 nature. But the Lord to whom it naturally appertained 
 to remit sins, why should he withdraw from those [the 
 publicans and sinners, S. Matt. ix. 10] whom He was 
 enabled to make more pure than the abstainers 
 themselves ? " 
 
 Prehuie i. S. T. Aq. on Heb. xviii. 9 : " The kingdom of 
 God is not meat and drink." Rom. xiv. 17. There is 
 no stabiliment of heart in the moderate or superfluous 
 taking of food but rather in the grace of God. Ps. 
 cxii. 8." 
 
 2. It is proper to observe the fasts of the Church 
 
 sanctioned by the example of the holy in all ages. 
 
 3. No one is exempt from the rule of God and His 
 
 Church, but there is a higher fasting than that of the 
 bodily abstinence of the letter ; the spiritual fasting of 
 the soul which gives to the life a greater, 
 
 I. Purity, weaning it from all impure thoughts and 
 conceptions. 
 n. Strength to resist successfully all the assaults of the 
 devil. 
 HI. Obedience to the law of the love of Jesus ; discipling 
 
 it to His will. 
 IV. Reward for its victories in many a hard contest with 
 
 the flesh. 
 Epil. — To scorn the rule of the Pharisee, and to neglect the 
 rule of Jesus leaves the soul utterly undone. 
 
( 161 ) 
 
 SERMON i6i. 
 THE CHURCH A WITNESS TO THE TRUTH. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Mark vii, 31 : " Departing from the coasts of Tyre 
 and Sidon." 
 
 (2). I. Tim. III. 15: " The Church the pillar and ground of 
 the Truth." 
 
 Stcrmna, 3", 40, i, c. : " He came into the world to make 
 manifest the truth as He said (S. John xviii. 37): 'For 
 this cause came I into the world,' etc. Therefore it 
 did not behove Him to hide Himself by leading a 
 solitary life, but to go forth into public, publicly 
 preaching. He said to those desirous of detaining 
 Him, ' I must preach the Kingdom of God to other 
 cities also' (S. Luke iv. 42, 43)." 
 
 Prelude i. 6". Chrysost. Horn. 36 in i. Cor.\ "The Church 
 is the place of angels, of archangels, is the Kingdom of 
 God." ^. Atigust. De Civ. Dei, xx. ^. 9 : " For 
 neither are the souls of the pious dead separated from 
 the Church which is now the KinQfdom of Christ." 
 
 '— 2. The Kingdom of God is the Church ; to preach 
 
 this Kingdom is to preach the Church. 
 
 3. The office of the Church is to witness to the truth. 
 
 4. The Church bears this witness, universally through 
 
 all times and places. 
 
 5. She bears it steadily, boldly, successfully, by means 
 
 of her, 
 I. Doctrine, boldly proclaimed, the faith once delivered 
 
 to the saints. 
 n. Discipline, of fast, festival, worship, and communion. 
 
 HI. Ritual, which is the outward form and signification of 
 her faith. 
 
 IV. Power, which has changed the face of the whole world. 
 
 Epil. — Follow the example of Jesus, carry about the teach- 
 ing of the Church by purity of life ; by confession of 
 her faith, by steadfastly walking in the " old paths." 
 
 M 
 
( 162 ) 
 SERMON 162. 
 
 SACRAMENTS, THE MEDIATION OF THE BODY. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Mark vii. 2,2) '• *"'He put His finger into his ears and 
 he spit and touched his tongue." 
 
 (2). Heb. VI. 2 : " The doctrine of baptisms and of laying 
 on of hands." 
 
 Sttmma, 3'', 44, 3, 2'". : " Christ came to save the world not 
 only by divine power, but also by the mystery of the 
 Incarnation itself; therefore frequently in the healing 
 of the infirm, He not only used His divine power for 
 curing, by the way of command, but also by applying 
 something pertaining to his humanity (S. Luke iv. 40). 
 He laid His hands on every one of them, showing 
 thereby His own flesh to be efficacious as a remedy 
 (S. Mark vii. 38 — viii. 23 ; S. John ix. 6)." 
 
 Prelude i. 6*. August. Tract 54 in Joan says: "The Lord 
 used spittal for 'the Word was made flesh,' and He 
 formed man out of the clay of earth. He washed his 
 eyes in the pool ; he was baptized into Christ and then 
 he saw. The depth of so great a sacrament can be 
 explained and treated of one way and another. You 
 have heard the great mystery." 
 
 2. The Lord's material body wrought miracles by the 
 
 mediation of the body. 
 
 3. His material flesh, being sanctified, had spiritual 
 
 and miraculous power. 
 
 4. The Church " His body" partakes of this power 
 
 through sacramental grace. The sacraments must be, 
 
 \. Studied, explained, thought over, prayed over. 
 H. Believed in, unbelief hindered the Lord's miraculous 
 
 power (S. Matt. xiii. 58). 
 HI. Used, diligently, that we may draw water out of these 
 
 wells of salvation. 
 IV. Honoured, not for their blessings alone, but from the 
 
 source whence they are derived. 
 Epil. — From the holy Body of Jesus incarnate flow all the 
 
 sacramental channels of orace. Succession and sacra- 
 
 ment, are the true notes of the Church. 
 
( 163 ) 
 
 ®telftlj ^xtn&ap aff^r ®rimtg. 
 
 SERMON 163. 
 
 MODESTY. 
 
 {Holy Gospel, Ser. 3), 
 
 (i). S. Mark vii. 36 : " He charged them that they should 
 tell no man," etc. 
 
 (2). I. S. Pet. III. 4 : "A meek and quiet spirit which is in 
 the sight of God of great price." 
 
 Summa, 22% 104, 4, i"'. : "Not as if intending to bind them 
 by the power of the divine precept ; but He gave to 
 His servants following Him, an example, that they 
 indeed should desire to hide their graces, but that 
 others might profit by their example, they unwillingly 
 disclosed the miracle." 
 
 Prelude i. Etcseb. Emiss. in loco. : " These words have 
 respect to us, they strike at our boasting, who, if we 
 have at anytime done anything worthy of praise should 
 not extol and proclaim it to the favour of the common 
 people, but rather humbly hide it." 
 
 2. Remig. Bp. : " Modesty is meekness and softness 
 
 of mind." " By which (E Htmtb?) the shyness of 
 honesty acquires a pure and firm authority." 
 
 3. Moses a singular example of Modesty ; kept 
 
 Jethro's flocks ; doubted his own ability to speak. 
 
 4. It is an unconscious sign of great spiritual and 
 
 misntal power. 
 
 5. Over modesty unmixed with manliness is apt to lead 
 
 to undue inaction and diffidence {Plato Stat. 310, d.) 
 
 6. We ought to hide our gifts and graces ; but by no 
 
 means to omit to use them. Modesty should be seen in, 
 
 I. Speech, avoiding all boasting and mention of self. 
 n. Manner, " in honour preferring one another ; " being 
 gentle and subdued. 
 HI. Dress, quiet and unassuming; avoiding any extrava- 
 gant and vain ornamentation. 
 IV. Action, doing things great and noble without any 
 
 attempt at effect or for show. 
 Epil. — Let the modest never forget that the Father who 
 seeth in secret one day will reward openly. 
 
( 164 ) 
 
 ®todftb ^xtniag aft^r ^rinitj, 
 
 SERMON 164. 
 THE RECOMPENSE OF GRATITUDE. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Mark vii. ^il '• " He hath done all things well." 
 
 (2). Eph. V. 20 : " Giving thanks always for all things unto 
 God." 
 
 Summa, 22^^, 106, 6, i'". : " In the recompense of a benefit, 
 the disposition [affechis) is rather to be considered than 
 the effect {effectus). In effect, a son can give no equal 
 recompense to his parents ; but if we consider the will 
 of him giving, and recompensing, the son can recompense 
 something to his father : for Seneca says, De Benefic. 
 3 : If he can return nothing, the will shall suffice for 
 the gratitude of him recompensing." 
 
 Prelude i . This act of praise "He hath done," etc. expressed 
 the gratitude of the people recompensing the Lord in 
 words. 
 
 2. S. T. A'Kemp. 11. c. 10: " Grace ever attendeth 
 
 him that is truly thankful." 
 
 3. The recompense of gratitude is (S. August. Epist. 
 
 ad Rom.) " to give thanks unto God is to feel that all 
 things are given by Him ; to believe in Him by word 
 and deed." 
 
 4. God and our parents will guide us not by what we 
 
 can, but by what we desire to repay. 
 
 5. Heavenly or earthly parent can never be repaid. 
 
 To God and our parents is due a gratitude which will be 
 
 I. Deep, no mere surface feeling, but a sincere desire of 
 
 the heart. 
 II. Accepted by God and man as being the all of that 
 we have to give. 
 
 III. Sweet for us to give ; the fulness of our outpoured 
 love : sweet to its recipient. 
 
 IV. Sufficient, to satisfy to the full the demands alike of 
 God and man. 
 
 EpiL — As S. August, says : " We are able to give thanks to 
 God; we are not able to repay Him" ; let us do all 
 that we can, and then trust ourselves to His infinite 
 mercy. 
 
( 165 ) 
 SERMON 165. 
 
 LOVE IS EXPANSIVE. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke, X. 27 : "Thou shalt love the Lord thy God 
 with all thy heart." 
 
 (2). Rom. V. 5 : " The love of God is shed abroad in our 
 hearts." 
 
 Simima, 12% 27, 7, c. : "A friend is loved for his own sake, 
 an enemy for the sake of God ; for the love of God 
 stretches the mind of man to remoter objects, even to 
 the love of enemies, as the virtue of fire by so much is 
 shown to be stronger, as by how much it diffuses its 
 heat to remoter places." 
 
 Prehide i. Theophyl.\ "With all the parts and powers of 
 the soul to cleave to Him." S. Basil, in loco : " If any- 
 one asks how we can obtain divine love, I may say that 
 it is not to be taught ; for we have never been taught by 
 anyone to rejoice in the presence of light, or to cling to 
 life, to love parents, etc., but a certain seminal reason is 
 placed within us, having intrinsic causes that man should 
 cling to God." 
 
 2. A very hard thing to love God, but the exercise of 
 
 love expands the affections. 
 
 3. The love of the unseen God ; the great Lover ; 
 
 embraces all love's lower forms. 
 
 4. Like fire, the stronger love becomes, the greater is 
 
 its diffusing power. The striving and effort needful to 
 love God, expands the heart's 
 
 I. Conceptions, lifting it beyond the ties of earth to those 
 
 who are the Lord's, and dwellers in heaven. 
 n. Desires, " Like as the hart desireththe water-brooks, 
 so longeth my soul," etc. 
 III. Sympathies, stretching them over and above the things 
 
 of time and sense ; yearning for the divine. 
 ^ IV. Affections, once stretched, fix themselves on Him in 
 
 Whom is the fulness of love. 
 Epil. — The spent soul, like the fledgling in the nest, sinks 
 at the feet of Jesus — places all its love there ; He is my 
 own, my very, my true and only love for eternity as 
 also for time. 
 
( 166 ) 
 
 SERMON i66. 
 
 THE PASSIONS OF THE SINLESS MAN. 
 
 (Ifo/y Gospel, Ser. 2). 
 
 (i). S. Luke X. 30: **A certain man went down from 
 Jerusalem to Jericho." 
 
 (2). S. James v. 17: " Elias was a man subject to like 
 passions as we are." 
 
 Summa, \2\ 95, 2, c. : " In the first man there were passions 
 of the mind, of present good, such as joy, love, etc. ; so 
 those which bring future good as desire, and hope which 
 does not grieve. All those passions which imply the 
 presence of evil existed not in Adam." 
 
 Prelude i. S. Atigtist. De Civ. Dei, xiv. 10 : "There were 
 not in him, Adam, any passions of the mind save those 
 which followed from the evidence of reason. U ndisturbed 
 love was in Adam and Eve, and certain other passions 
 of the mind." 
 
 2. A passionless nature implies a low condition of 
 
 organization and development. 
 
 3. Souls the most sensitive, are most strongly in- 
 fluenced by their passions. 
 
 4. In a holy soul, the passions and emotions all tend 
 
 to goodness and happiness. 
 
 5. Sinful nature is the receptacle of evil passions. 
 
 6. Our nature being a mingled one, we are subject to 
 
 joy and grief; to love and hate, etc. Our passions, or 
 emotions, which imply capacities must be when good 
 
 I. Restrained from running into any undue excess ; into 
 
 evil from what is good. 
 II. Cherished and nurtured lest the heart become dry 
 and hard. 
 
 III. Awakened, new hopes, desires, a new love for the true, 
 good, and beautiful. 
 
 IV. Sanctified by the Holy Ghost, centred and concen- 
 trated around the Lord. 
 
 Epil. — Through Jesus the second Adam, try to regain the 
 condition of the first, the sinless man ; cherish every 
 holy emotion and rejoice in the fact that where sin 
 abounds, there in the soul doth grace much more abound. 
 
( 167 ) 
 SERMON 167. 
 
 THE SIN OF THE FIRST MAN. 
 (Ifo/y Gospel, Ser. 3). 
 
 (i). S. Luke X. 30: "A certain man went down from 
 Jerusalem to Jericho." 
 
 (2). I. Tim. II. 14: "Adam was not deceived, but the 
 woman being deceived," etc. 
 
 Summa, 22'', 163, i, c. : "In the state of pure innocency there 
 was no rebelhon of the flesh against the spirit ; hence 
 the first disorder of the human appetite did not arise 
 from the desire of sensible good, through the lust of the 
 flesh, but from the longing for some spiritual good which 
 was above Adam's measure and for which he sought ; 
 and this pertained to pride." 
 
 Prelude i. 6". Augtist. De Civ. Dei, xiv. ^. 13 : "He, Adam, 
 could not have come to an evil work unless an evil will 
 had preceded it. What could be the beginning of an 
 evil will except pride ? Pride is the beginning of all 
 sin. What is pride but the appetite for a perverse 
 excellency or highness ? This perverse excellency is, 
 He being forsaken to Whom the mind ought to cling as 
 to head, then the mind becomes a head or chief to itself" 
 
 2. It was not a sensual temptation, to desire to become 
 
 wise. 
 
 3. The desire springing from pride, and ending in 
 
 disobedience became the sin. 
 
 4. Perversion of the good is the worst perversion of 
 
 all — Adam fell by an aspiration in itself. 
 
 I. High, desiring a deeper knowledge, and a higher range 
 
 of thought. 
 II. Pure, longing to know more clearly the distinction 
 
 between o-ood and evil. 
 HI. Useful, as being under certain circumstances a sure 
 
 guide of life. 
 IV. Godlike, "Ye shall be as God's" (Gen. iii. 5): 
 
 a tempting promise to be fulfilled (l S. John iii. 2). 
 Epil. — Evil must never be wrought in the hope that good 
 
 may come of it. 
 
( 168 ) 
 
 SERMON i68. 
 
 THE WOUNDS OF SIN. 
 (Ifo/j> Gospel^ Ser. 4). 
 
 (i). S. Luke X. 34 ; "And bound up his wounds." 
 
 (2). Isaiah i. 5 : " The whole head is sick and the whole 
 heart is faint." 
 
 Sum?na, 12% 85, 3, o : " The sin of the first parent inflicted 
 four wounds upon human nature, namely, ignorance 
 upon the understanding ; evil on the will ; weakness in 
 the irascible part, and lust in the desiring part of it. 
 By evil is to be understood a proneness to sin. The 
 effect of one sin may become the cause of another ; so 
 that the soul already disordered by a former sin is the 
 more easily inclined to sin again." 
 
 Prelude i. S. Atigust. De Civ. Dei, xiv. ^.11: " Adam was 
 unwilling to grieve Eve whom he thought would waste 
 away without his comfort, if she were alienated from 
 his heart, and that the disunion would kill her." 
 
 2. It is sad to mutilate a beautiful building or work 
 
 of art. 
 
 3. Sadder still to destroy the soul, beautiful as being 
 
 God's image and masterpiece. 
 
 4. Sin converted Adam's true affection into a curse. 
 
 5. Sin is the great destroyer. In Adam, by his sin the 
 
 I. Understanding became darkened ; and the promises 
 
 of a serpent a deadly parody of good. 
 II. Will, once so obedient, true and good, led into 
 rebellion and disobedience. 
 
 III. Irascible or courageous power of the soul reduced to 
 craven weakness. 
 
 IV. Appetite depraved and sensual ; desiring bodily rather 
 than spiritual delights. 
 
 Epil. — Wounds of sin are deep, deadly, and many : fly for 
 healing to the Great Physician of all souls. 
 
( 169 ) 
 SERMOiN 169. 
 
 JESUS, A NAME OLD AND NEW. 
 {Holy Gospel, Ser. i). 
 
 (ij. S. Luke XVII. 13 : "Jesus, Master, have mercy on us." 
 
 (2). Philipp. II. 10: "At the name of Jesus every knee 
 should bow." 
 
 Stnnma, 3", 37, 2, i and 2'". : "The prophet Isaiah, (vii. 4,) gave 
 him another name, Immanuel, Wonderful, Counsellor, 
 Prince of peace [Id. ix. 6) 'a new name ' {Id. lxii. 2), but 
 the name of Jesus is used many times in the Old Testa- 
 ment as implying some jDarticular and temporal salvation. 
 But both by spiritual reason and universal salvation it 
 became a ' new name ' rightly bestowed upon Him by 
 the angel that he might become the Saviour of all." 
 
 Prelude i. 6*. Eph. Ryth. vi. De Fide : "Jesus, Thou glorious 
 name. Thou hidden bridge that carrieth over from 
 death to life ; at Thee have I arrived and stand still." 
 I. Clem. Alex. Psedag. iii. 12. " O Jesus who is healing 
 body and soul, the whole (or particular) man ! " etc. 
 Strom. VI. § 145. "The blessed name Jesus." "Saviour 
 indeed, since Son and Word of God." S. Iren. iii. 11. 
 
 2. The name of Jesus is both old and new, uniting the 
 
 Old and New Testament in one stream of tradition. 
 
 3. The new name sanctifies the old and carries on 
 
 the blessed work. 
 
 4. It is more glorious in the Lord by contrast with 
 
 its former possessors. 
 
 5. It epitomizes the whole course of redemption from 
 
 the fall to final glory. Jesus, Saviour saves from 
 
 I. Ourselves, in this our lost, fallen, corrupt and helpless 
 state. 
 
 II. Sin, with all its vast powers, its place in our nature; 
 its manifold forms. 
 
 III. Death, in the soul, dead in sins, and from a lasting 
 death in the body. 
 
 IV. Hell, from eternal loss, pain, separation of God ; from 
 the undying worm and fire. 
 
 Epzl. — "Jesus, Master," etc. This your prayer ; this your 
 life ; for eternity as well as time He will be your Jesus, 
 your Saviour. 
 
( 170 ) 
 
 SERMON 170. 
 BODILY ADORATION. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S.Luke XVII. 16: "He fell down on his face at His feet." 
 
 (2). I. Tim. ii. 8 : " I will therefore that men pray every- 
 where lifting up holy hands." 
 
 Simima, 21% 84, 2,0 and 2'". : " Because we are composed of 
 a two -fold nature, the Divine Majesty is to be adored by 
 us, not only with spiritual but also with bodily adoration; 
 with spiritual adoration, which consists in the devotion of 
 the interior mind ; with bodily adoration which consists 
 in the humiliation of the exterior body. It seems from 
 S. John, IV. 24, that true and spiritual worship is not an 
 act of the body, but it is so, inasmuch as it proceeds from 
 spiritual devotion and is ordained to this end. So also 
 is it with prayer (i. Cor. xiv. 15), primordially it is in 
 the mind, and then it is expressed in words." 
 
 Prelude i. S. T. Aq. on i. Tim. 11. 8 : " August, that which 
 we do outwardly in praying, we do that our interior 
 affection may be excited ; for genuflections and things 
 of this kind are not in themselves acceptable to God, 
 but because by these, as if by a sign of humility, the 
 interior man is humbled, as the elevation of the hand 
 signifies the lifting up of the heart." 
 
 2. Adoration is a custom in every age, country and 
 
 religion. 
 
 3. Adoration consists of standing, kneehng, crossing, 
 
 and prostration on receiving the Holy Communion. 
 The Adoration of the body is spiritual in its 
 I. Origin, which arises from the devotion, pure and simple 
 
 of a loving heart. 
 n. Effect, which is to raise the soul to a higher pitch of 
 devotion and fervour. 
 
 HI. Act, which implies either supplication or thanksgiving, 
 or confession of sin. 
 
 IV. Teaching, genuflection indicating our infirmity ; pros- 
 tration, our nothingness. 
 
 Epil. — Preserving the outward forms of adoration, its inward 
 power will react upon the soul ; to man's salvation and 
 to God's greater glory. 
 
( 171 ) 
 SERMON 171. 
 
 PRIESTLY ABSOLUTION. 
 
 {Holy Gospel, Ser. 3). 
 
 (1). S.Luke XVII. 14: "Go show yourselves unto the priests." 
 
 {2). Rom. VIII. 10 : " The body is dead because of sin ; but 
 the spirit is life because of righteousness." 
 
 Summa 12", 102, 5, 7"'. : " By the rites of the law the leper 
 was not cleansed from his spots ; but when cleansed 
 he was shown to the priest (Levit. xiv. 3), who 
 commanded him to be purified. Now the leper was 
 cleansed, but God commanded him to be purified, 
 inasmuch as by the sentence of the priest he was restored 
 to his association with men and to divine worship." 
 
 Pj^elude I. vS. Cyp. Ep. Jzibiaji: " S. John xx. 21-23: 
 Whence we learn, that they only who are set over the 
 Church may lawfully give remission of sins ; but, without 
 nothing can be bound or loosed, where there is no 
 one who can either bind or loose. Nor do we propound 
 this without the authority of Divine Scripture." 
 
 2. The priest, and he alone was authorized to pro- 
 nounce the word of healing. 
 
 3. Leprosy, a type of sin ; so pardon and absolution 
 
 are spoken by the priest only. 
 
 4. This, not by virtue of an inherent power, but of a 
 
 power deligated to him by God. 
 
 .5. The priest pronounces in God's name a sentence 
 
 ratified by God. 
 
 6. Note the weight of only one sin on the soul. 
 
 Priestly absolution is, 
 
 L Needful, that men's hearts and consciences may be 
 mercifully lightened. 
 H. True, as being a personal application of the precious 
 
 Blood of Jesus, i. John i. 7. 
 in. Perfect, in its action, remitted is the sin, entirely and 
 
 for ever. 
 IV. Ordained of God, by the Commission given by the 
 
 Risen Lord Himself. 
 Epil. — Avail yourselves of this sacrament of repentance. 
 
( 172 ) 
 
 SERMON 172. 
 BAPTISM INTO DEATH. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Luke xvii. 14 : " Go show yourselves'unto the priests." 
 
 (2). Rom. VI. 4 : " We are buried with Him by baptism 
 into death." 
 
 Szwima, 12% 102, 5, 7: "By the two birds of Leviticus 
 (iv. 4), are signified the divinity and the humanity of 
 Christ. The one of these signifying His humanity is 
 slain over running water ; hence the waters of baptism 
 are consecrated by the passion of Christ. Man washes 
 by the baptism of water and tears his garments and 
 hair (Lev. xiv. 8), z. e. his thoughts and deeds." It is 
 the priest, who looking at the leprosy, orflers the birds 
 to be taken. 
 
 Prelude i. S.T. Aq. in Rom. vi. 4 : " Burial is only for the 
 dead (S. Matt. viii. 22). Men are buried by baptism, 
 theyare conformed to the burial of Christ Himself; for as 
 he who is buried is placed beneath the earth, so he who 
 is baptized, is immersed under the water." S, Chrysost. 
 in Rom. vi.\ "We die as He did. Baptism is a cross. 
 He died in flesh and was entombed, we die to sin." 
 
 2. Holy Baptism is a death unto the world and sin, 
 
 and a new life to holiness and to God. 
 
 3. The slain bird signifies the death ; the living bird 
 
 purified with blood the new baptismal life. 
 
 4. Life is one long baptism ; one long dying to sin 
 
 and carrying of the cross ; one continued new life 
 through the spirit rising from the death of sin to the 
 life of righteous. This baptism into death is one of 
 
 L Sorrow, or contrition for sins of the will, of the flesh, 
 
 of infirmity, or carelessness. 
 II. Confession, 5'. T. Aq. in Rom. x. 10 : The three-fold 
 confession of sin ; of God's goodness, and of divine truth. 
 
 III. Pardon, or absolution by which the past is blotted out 
 and all things become new. 
 
 IV. Amendment, or satisfaction which is the only repara- 
 tion possible for the past. 
 
 Epil. — Partake of this spiritual death and of that new life 
 which from it flows. 
 
( 173 ) 
 SERMON 173. 
 
 HATRED OF GOD. 
 
 {Ifoly Gospel^ Ser. i). 
 
 (i.) S. Matt. vi. 24 : " He will hate the one and love the 
 other." 
 
 (2.) Rom. I. 30 : " Haters of God." 
 
 Summa, 22', 34, 1,0: " It is impossible that anyone seeing 
 God in His essence can hate Him ; but there are cer- 
 tain effects of God which oppose an inordinate will ; 
 such as the infliction of punishment, and the restraint 
 of sinners by the divine law. On these grounds there- 
 fore can God be hated by some as being the restrainer 
 of sinners and the inflictor of punishments." 
 
 Prelude i . 6'. Johan. Clem. Parad. Grad. in. 10: " Hatred 
 is a hidden affection of the mind by which it is angered 
 by anything that offends it ; a turning away of the 
 mind from what displeases it." S. Brzcno in Ps. cxL 20 : 
 "The haters of God are justly horrible, and to be con- 
 demned by a proper and religious execration." 
 
 2. It is an awful fact, deadly in its results, that man 
 
 can hate the good God. 
 
 3. God is love, is perfection, all-wise, all-powerful, 
 
 omniscient, omnipresent. 
 
 4. God is our maker, redeemer, preserver, sanctifier, 
 
 father and judge. 
 
 5. When a man serves the devil, God's enemy, then 
 
 he turns round and hates God. 
 6. Horrible nature of sin ; it sets man against God ; it 
 
 turns blessings into curses. The hatred of God implies a, 
 I. Rebellion, the most wicked and ungrateful possible 
 
 against god's infinite love and goodness. 
 II. Prostitution, complete of grace, of life, of being and 
 
 of all God's gifts. 
 III. Degradation, by wilful sin growing therein, more 
 
 devilish instead of Christ-like. 
 IV. Preparation, for hell, into which, in torments are 
 
 gathered God's haters. 
 Epil. — Learn to love, and obey God, May the thoughts 
 
 of hate be but a vision of Satan. 
 
( 174 ) 
 SERMON 174. 
 
 OUR MASTER AN ULTIMATE END. 
 {Holy Gospel, Ser. 2). 
 
 (i.) S. Matt. VI. 24 : " No man can serve two masters." 
 (2.) Eph. VI. 9 : "Your master also is in heaven." 
 Sttmma, 12", i, 5, c. : "When anyone desires anything as 
 an ultimate end, he desires it as being a perfect good, 
 and the completion of himself ; so that there cannot be, 
 at the same time, many ultimate ends of one man. 
 *We say,' says Augustine {De Civ. Dei, xix. i), 'that 
 the end of man is not that which is consumed and is 
 not ; but that which is to be perfected.' Each one 
 desires a something for himself, as an ultimate end and 
 as being to him a perfect and complete good." — This 
 ultimate end becomes a master. " Philipp. in. 19 : 
 * Whose God is their belly.' For the delights of the 
 belly constitute their ultimate end." S. Matt. vi. 24 : 
 "No man," etc. Therefore it is impossible that there 
 are many ultimate ends in one man, which are not 
 ordained in respect to each other. 
 Prelude i. 6'. Greg. Naz. T. ii. p. 200, c. : "That to which 
 all other things tend, I call an end." • 
 
 2. No one is free from such a master as an ultimate end. 
 
 3. This may be a person, a desire, an expectation, an 
 
 ultimate good. 
 
 — — 4. This ultimate end, this master ever directs and 
 regulates thought, word and deed. It is ever, 
 I. Remembered, is before the eye of the mind at all times. 
 II. Obeyed, being the master who rules thought and action 
 with an iron rule. 
 
 III. United, to its pupil, becoming a part of his being and 
 life. 
 
 IV. In the Future, looking onwards and upwards to a 
 perfect development. 
 
 Epil. — Choose the best possible master, the best ultimate 
 end; for time and for eternity — even Jesus in whom all 
 are complete. 
 
( 175 ) 
 SERMON 175. 
 
 SOLICITUDE. 
 
 (Holy Gospel^ Ser. 3). 
 
 (i). S. Matt. VI. 34 : "Take no thought for the morrow." 
 
 (2). I. Tim. V. 8 : "If any man provide not for his own, 
 he is worse than an infidel." 
 
 Summa, 22", 108, 3, 5'" and 5. : " The Lord did not prohibit 
 necessary, but undue soHcitude. It is naturally im- 
 printed upon man to be solicitous about the things 
 which are necessary for life, in which respect the 
 animals resemble man — ' Go to the ant,' etc. (Prov. vi. 
 6-9). Every precept which is opposed to the incli- 
 nation of nature is opposed to natural law. There is 
 a four-fold undue solicitude concerning temporal things 
 which is to be avoided. 
 
 Prelude i. Reinigins Bp. : " Solicitude is superfluous care." 
 Pet. of Antioc/i, Horn. 119 : "It is plainly a sign of 
 want of faith and faint-heartedness." Paschas. Rath. 6 : 
 "It chokes the word and renders the Christian unfruitful." 
 
 2. Utter carelessness and recklessness is worse than 
 
 undue solicitude. 
 
 3. Both the one and the other are contrary to the law 
 
 of God, and imply distrust in Him. 
 
 4. The immeasurable importance of spiritual as com- 
 pared with temporal concerns. 
 
 5. Temporal things have an earnest claim upon us, 
 
 but it is a secondary one. The four reasons which 
 S. Thomas gives why undue solicitude is to be avoided 
 are lest men should, 
 
 I. Rest, in temporal things as the end of life ; serving 
 God for gain only (S. Matt. vi. 19). 
 II. Despair, of divine help in time of need. "Your 
 heavenly Father," etc. (S. Matt. vi. 32). 
 
 III. Presume, as being able to gain these things without 
 God's help. "Which of you," etc. {id. 27). 
 
 IV. Labour, only for the present, the morrow of this life, 
 not of eternity. 
 
 Epil. — Undue solicitude divides the heart, leaving it no 
 rest, preventing all progress in the outward as well as 
 in the spiritual life. 
 
( 176 ) 
 SERMON 176. 
 
 THE NEED OF PRAYER. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. VI. 32 : "Your heavenly Father knoweth that 
 ye have need of all these things." 
 
 (2). Philipp. IV. 6 : "By prayer and supplication let your 
 requests be made known unto God." 
 
 Summa, 22'', 83, 2, c. and i"\ : "To pray is not idle but 
 necessary ; not indeed that the divine disposition can 
 be changed, but that we may obtain that, which God 
 through the prayers of the Saints is disposed to grant. 
 It is not needful for us to lengthen out our prayers to 
 God, for us to manifest to Him our needs and desires, 
 but that we ourselves may be led to consider, how in our 
 prayers, recourse is had to the divine help." 
 
 Prelude i S. Ephrem. T. ii. p. 330: "When prayer goeth 
 up in love, then the gates of heaven are opened, and 
 there is none that preventeth it from entering. Let each 
 man be in love with prayer. Let him that prayeth, 
 never faint ; it raised Jonah ; it rescued Daniel ; it pre- 
 served Ananias and his company. Prayer bringeth forth 
 and giveth its gifts to him that loveth dealings with it." 
 6". Greg. Naz. T. ii. p. 200: " Prayer looks at higher 
 things than supplication for the relief of need." 
 
 ■ 2. If ' your heavenly Father knoweth,' why pray? 
 
 for your own sakes but not for his. 
 
 3. It is not needful to God to tell Him our wants, 
 
 which He already knows. (S. Matt. vi. 8). 
 
 4. Prayer is needful to dispose God's heart. Prayer is 
 
 needful for us in order to, 
 I. Lead, us to God, as bringing us into His holy sight 
 and presence ; it is a communion with God. 
 II. Teach, us our entire dependence upon God ; to refer 
 all our blessings to Him. 
 
 III. Show, us our own needs more clearly and especially 
 
 our spiritual wants (Rev. iii. 17-18). 
 IV. Raise up, in us a spirit of love, thankfulness and of 
 obedience to God. 
 
 Epil. — The prayerless life is hard, unloving, cold, worldly, 
 and unfit for heaven. 
 
( 177 ) 
 
 SERMON 177. 
 GOD'S PUNISHMENT. 
 
 {No/j Gospel, Ser. i). 
 
 (i). S. Luke VII. 12 : " There was a dead man carried out." 
 
 (2). Rom. V. 12 : " By one man sin entered into the world, 
 and death by sin." 
 
 Sttmma, 22', 164, i, c: "Death and bodily defects are the 
 consequent punishments of the sin of our first parents. 
 5*". : " Death is a certain evil of human nature and so 
 it is not of God, but is a certain defect incident to the 
 sin of man. 8 : If death had been the punishment of 
 sin it would have immediately followed after the sin 
 (Gen. ii. 17), but our first parents lived long after their 
 sin (Gen. iv). 8'". : Yet Augustine says (Gen. et Lit.) 
 Although they lived many years afterwards, yet they 
 began to die on that day in which they received the law 
 of death by which they grew into old age." 
 
 Prehide i. 5". Gi^eg. Naz. T. w.p. 298, d: "Death is the 
 separation of the bond of body and soul." 6*. Cyril, 
 yertisa. Cat. Led. xiii. 2 : "One man's sin, even Adam's, 
 had power to bring death to the world. The first man 
 formed out of the earth, brought in universal death." 
 Sedul. Hyber : " Sin is the sting or arrow of death." 
 
 2. Wrongly thought because punishment is delayed 
 
 that it will never come. 
 
 — 3. Adam and Eve felt, in secret awe and dread, the 
 slow working out of God's sentence. 
 
 — — 4. Fear ever follows sin. The general order of God's 
 punishment is, 
 I. Slow, sometimes it is quick ; as a rule darkness, jDer- 
 plexity and sorrow go before it. 
 I L Sure, sooner or later the black cloud of God's anger 
 will discharge itself. 
 
 III. Increasing, as sin increases, and the heart grows 
 harder, and the hope of repentance grows dim. 
 
 IV. Fatal, for at last the unrepentant soul that sinned will 
 surely die 
 
 Epil. — Thank God, a door of repentance and pardon is 
 opened by Jesus through whom death, the punishment 
 of sin, can be turned into life. 
 
 N 
 
( 178 ) 
 
 SERMON 178. 
 
 SYMPATHY. 
 
 (Holy Gospel, Ser. 2). 
 
 (i). S.Luke VII. 12: "Muchpeopleofthecity were with her." 
 
 (2). Rom. XII. 15 : " Rejoice with them that do rejoice, and 
 weep with them that weep." 
 
 Siunma, 1 2"", 38, 3, o and 2'". : " By the compassion of friends, 
 grief and sadness are naturally lightened. The grief 
 itself of a friend by itself would make the sufferer the 
 more sorry, but the consideration of its cause, which is 
 love, brings a delight with it which is greater " than 
 the superadded grief of the friend. 
 
 Prelude i. 6^. Chrysost. T. ix. 680, e. : " Nothing so unites 
 love as when we share with one another joy and sorrow. 
 Partake of tears, that you may lighten the despondency ; 
 partake of joy, that you may plant cheerfulness ; that 
 you may fix love." S. Thomas in Rom. xii. : " The 
 compassion itself of a friend condoling brings a two-fold 
 consolation to the afflicted, as being: a strono- argument 
 of friendship, and because the friend seems to offer 
 himself at the same time to bear the burden of adversity, 
 which causes the sorrow, and which being divided 
 appears to become lighter." 
 
 2. Rejoicing with those who joy we increase their joy. 
 
 3. Grieving with those who are sorrowful we lighten 
 
 their burden. 
 
 4. Either joy or grief joins heart to heart and becomes 
 
 a source of love. The law of sympathy 
 
 I. Joins heart to heart and hand to hand ; bearing each 
 other's burdens. 
 11. Expands and developes the best and least selfish of 
 our feelings. 
 
 III. Generates a new love and a holier bond of union. 
 
 IV. Blesses, increasing joy and lessening grief; its action 
 is all for good. 
 
 Epzl. — A great lesson, none of us liveth to himself ; we are 
 all members of the one great family of God. 
 
( 179 ) 
 
 SERMON 179. 
 THE SOUL AFTER DEATH. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Luke viL 12 : " There was a dead man carried out.'* 
 (2). II. Cor. V. 8 : " Willing rather to be absent from the 
 
 body, and to be present with the Lord." 
 Summa, V\ 89, 2, c. : " The separated soul sees other 
 separated souls and has perfect knowledge of them. 
 Dives saw Lazarus and Abraham. It understands, by- 
 turning to those things which are intelligible to itself ; 
 it understands itself by itself." Id. i'". : " In a certain 
 way it is more free to understand inasmuch as it was 
 [before death] hindered by the weight and occupation 
 of the body from purity of understanding." Id. 89, 7, 
 c. : " It understands by an influx of forms from the 
 divine light which equally enlightens things near and 
 distant. Distance of place in no way hinders the 
 knowledge of separated souls." Id. 89, 8, \"\ : " The 
 souls of the dead have a care for the things of the 
 living ; they know them, not by themselves but by the 
 souls who go hence to them, or by the angels." Id. 
 89, 4, c. : " Separated souls know only those things to 
 which they are limited by preceding knowledge, or by 
 some affection ; or by natural habit ; or by divine 
 ordination." Id. 89, 5, c. : *' The habit of knowledge 
 here acquired, being in the intellect, remains in the 
 separated soul, nor can it be lost by itself, or by any 
 contingency." These thoughts teach us, 
 I. The Continuation, of this life to the soul after death ; 
 as to habit, etc. 
 II. The Nearness, and connection of our dead with us 
 now ; as knowing us still. 
 
 III. The Value, of this life, as to holiness, knowledge, e-'tc, 
 as a preparation for the life to come. 
 
 IV, The Contrast, between the body which has yet to 
 die, and the infinite and immortal soul. 
 
 EpiL — Learn the glory, dignity, and how great ought to be 
 the holiness of this life, it being but the beginning of 
 the life to come. 
 
( 180 ) 
 SERMON i8o. 
 
 PERFECTION. 
 {Holy Gospel, Ser. 4). 
 
 ( I ). S. Luke VII. 15:" He that was dead sat up and began to speak." 
 
 (2). 2. Cor. XIII. 9 : " This also we wish, even your perfection." 
 
 Sum7na, T)'' , 53, 3, 1 and 2, c: "Some were raised by Elijah and 
 
 Elisha. Heb. xi. 35. ' Women received their dead,' 
 
 etc. The Lord raised three persons. At the Crucifixion 
 
 bodies of saints arose. S. Matt, xxvii. 52, 53. Christ 
 
 risen 'became the first fruits,' etc. i. Cor. xv. 20. 
 
 That resurrection by which anyone is snatched from 
 
 death [to die again] is an imperfect one, but He became 
 
 the first fruits by rising to the perfect immortality of life. 
 
 He dieth no more. Rom. vi. 9." 
 
 Prelude i. The Widow's son was an imperfect resurrection 
 
 since he had again to die. 
 
 2. Sum. i", 103, I, c: Since it is of the best to pro- 
 duce the best ; it would not agree with the highest 
 goodness of God that He should not lead the things 
 He produced to perfection. But the ultimate perfection 
 of each thing consists in the attainment of its end ; 
 whence it pertains to the divine goodness, that as He 
 produced so He should lead them to their end." 
 
 3. Id. I'', 73, I, c : " Perfection is according to an end ; 
 
 the end of the harpist is to play the harp ; or it is some- 
 thing arrived at by an operation, as the end of the 
 builder is the house which he builds by his building." 
 
 4. Id. Id. : " Perfection implies consummation ; of 
 
 nature, on the seventh day ; Gen. 11. 3, of Grace, at the 
 Incarnation ; S. John i. 17, of glory, at the end of the 
 world. Perfection implies a state not subject to 
 
 I. Change, which is either for the better or the worse, 
 
 which is a manifest sign of imperfection. 
 H. Progress, the fact of being able to progress, implies an 
 
 imperfection not yet overcome. 
 HI. Failing in any way ; for any failing implies weakness, 
 
 etc., which is alien to the perfect state. 
 IV. Being surpassed, accordine to its own kind and order. 
 
 Jesus was perfect man and perfect God. 
 Epil. — Look onwards and upwards towards the perfect 
 
 life in a perfect condition of being. 
 
( 181 ) 
 
 SERMON i8i. 
 THE OUTWARD CHRISTIAN LIFE. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Luke XIV. I : He went into the house of one of the 
 chief Pharisees to eat bread." 
 
 (2). PhiHpp. I. 27 : " Let your conversation be as it be- 
 cometh the Gospel of Christ." 
 
 Sttmina, 3^ 40, 2, c. and V" : " It was most suitable that 
 Christ should commonly carry Himself as others since 
 in His conversation He gave us in all things an example 
 of perfection, in what pertains to salvation. But 
 abstinence from food and drink do not do this ; ' for the 
 Kingdom of God is not meat,' etc. Rom. xiv. 17. 
 In all such things, it is not the use but the sensuality 
 in the using of them which is sin. He walked in a 
 contrary way to John, going to the table of Publicans 
 eating and drinking." 
 
 Prelude i. Tertitll. Apol. c. 42 : " We [Christians] put not 
 away from us any enjoyment of His works ; certainly we 
 refrain from using them immoderately or wrongfully." 
 
 2. 5". Cyp. Ep. XIII. 2 : " Meekness, humility, and the 
 
 even tenor of a good life are suitable to all Christians. 
 kS. T. Aq. on Eph. iv. i. "If anyone was called to a 
 noble kingdom it would be unworthy of him to do 
 rustic works ; but you are called," etc. {Id. c. 11. 19, 20.) 
 
 3. What is said of eating and drinking, applies equally 
 
 to manners, dress and expenditure. The outward 
 Christian life is to be 
 
 L Simple, natural and suitable to each one's position and 
 
 station in life. 
 H. Modest, i Tim. 11. 9 : In speech and manner, as well 
 
 as in apparel. 
 HI. Unaffected, any studied peculiarity like Quaker's 
 
 dress, etc., is proud as well as silly. 
 IV. Unostentatious, i S. Pet. iii. 3,4 : All real, and with 
 
 nothinof for effect or vain show. 
 Epil. — So live your Christian life, that men may take know- 
 ledge that you have been and are still with Jesus (Acts 
 IV. 13), following in the steps of His most holy life. 
 
( 182 ) 
 SERMON 182. 
 
 FOUR FRUITS OF PRIDE. 
 
 {Holy Gospel, Ser. 2). 
 
 (i.) S. Luke XIV. 3 : " Sit not down in the highest room." ■ 
 (2.j S. James iv. 6 : " God resisteth the proud." 
 Sztmmat 12% 162, 4. c. and 4'": "Pride implies an undue 
 desire for excellence, which is not according to right 
 reason. Anselm says that the lifting up of pride shows 
 itself in the will, in speech and in act. The four forms 
 of pride are to regard blessings, as if from ourselves, 
 or if given from above, to be due to our merits ; or the 
 boasting of having what we do not possess ; or others 
 being despised, they desire to seem to have in a 
 particular way that which they have." Id. 22^ 162, v. c: 
 "■ Pride is opposed to humility which looks at the sub- 
 jection of man to God, whilst pride looking at the 
 defect of this subjection makes him a rebel." 
 Prelude i. S. Greg. Nazian. T. ii. 199^.: "The proud is 
 he who desires to be seen by all." 
 
 2, Pride like all sin is many sided, hidden, open, 
 
 clothed in humility. 
 
 3. It corrupts all that it touches, strength and beauty, 
 
 wealth, honour and learning. 
 
 4. It is the origin of all sin ; and it ever carries the 
 
 devil's mark with it. 
 
 5. It is the snare of the devil {S. T. Aq. in i Tim. Hi. 6). 
 
 Pride renders a man, 
 
 I. Blind, What can be greater blindness than to attribute 
 God's gifts to self. 
 II. Arrogant, as despising others above whom he wishes 
 to appear. 
 
 III. Conceited, acknowledging God's gifts and yet attri- 
 buting them to his own merits. 
 
 IV. Boastful, as assuming to have that in which he has 
 no portion. 
 
 EpiL — The lowest, the very lowest place let it be thy portion 
 here in humble clinging to the cross — hereafter will 
 thine exultation come. " Before honour is humility." 
 
( 183 ) 
 SERMON 183. 
 
 AMBITION. 
 
 {Holy Gospel, Ser. 3). 
 
 (i.) S. Luke XIV. 8 : " Sit not down in the highest room." 
 
 (2.) Rom. XII. 16 : " Mind not high things." 
 
 Stmnna, 22'', 131,1,0.: " Ambition is the sin through which 
 anyone inordinately desires honour; and this inordinate 
 desire for honour is seen, when anyone desires a testi- 
 monial for excellence which he has not, which is to 
 desire honour above his proportion ; also when he 
 desires it for himself, but not to render it to God ; 
 lastly, when this appetite rests in the honour itself and 
 is not referred to the benefit of others." Id, 3'".: "This 
 inordinate desire is the occasion of many ills being 
 done, as when a man does not care by what means so 
 ever he can gain honour. Whence Salust said that 
 the good and the base equally desire for themselves 
 glory, honour and rule." Id. 131, 2, 3'".: " It seems to 
 pertain to exterior equipage as shown in 'the great 
 pomp' of Agrippa" (Actsxxv. 23). Id. 131,1, i and i'". : 
 " Honour is the reward of virtue ; sought for beyond 
 reason, it becomes a sin." 
 
 Prelude i. ^S. hid. Pelus. Ep. in. 34: "The love of ambition 
 is something terrible and audacious," 
 
 2. vS. Greg. Naz. T. ii. 189, D. : "Ambition is the 
 
 moderate desire of honour." 
 
 3. 5. Pet. de Blois Ep. 14 : " Ambition is the ape of 
 
 charity, the latter suffers for things eternal ; the former 
 for windfalls ; charity is kind to the poor, ambition to 
 the rich ; charity never faileth, ambition never raises 
 up ; it is the iniquity upon the talent of lead " (Zech. v. 7). 
 Ambition is the parent of, 
 I. WoRLDLiNESS, this world and its theatre is the scene 
 of its operations. 
 II. Pride, as such the cause of the fall of the angels. 
 
 III. Deceit, the really great are really humble ; such have 
 no desire to appear great. 
 
 IV. Discontent, desiring things higher, greater, etc., breeds 
 discontent of the present. 
 
 Epil. — Note the Lord's condemnation of ambition (S. Matt. 
 XX. 25.26, xxiii. 2). 
 
( 184 ) 
 
 SERMON 184. 
 THE WAY OF HUMILITY. 
 
 {^Holy Gospel, Ser. 4). 
 
 (i.) S. Luke XIV. II : "He that humbleth himself shall be 
 exalted," 
 
 (2.) I. Pet. V. 6 : " Humble yourselves under the mighty- 
 hand of God that He may exalt you." 
 
 Stcmma, 22^ 161, 5, 4'".: "Christ chiefly commended humility 
 to us because the impediment to human salvation is 
 greatly removed by it. It is needful for salvation that 
 man may tend to things spiritual and heavenly, from 
 which he is hindered whilst he studies to be magnified 
 as to earthly things. So the Lord, that He might 
 remove this hinderance to salvation, pointed out by the 
 example of humility, that exterior loftiness is to be con- 
 demned. So humility is, as if a certain disposition for the 
 free approach of man to spiritual and divine blessings." 
 
 Prelude i. S, Atcgust. Ser. 2, de A seen.: "Behold a great 
 miracle! God is high. Lift up yourself, He flies from 
 you. Humble yourself, He descends to you." 
 
 2. 5. Atigust. Ser. 218: "The heights of heaven are 
 
 mounted by the steps of humility." 
 
 3. vS. Aiigust. in Joan : "The country is high, the way 
 
 is humble. How can he who seeks the country, refuse 
 the way?" Humility removes the hinderances to sal- 
 vation by causing the soul to be, 
 I. Weaned from earthly things by its lonely walking in 
 this time and life. 
 II. Directed to things spiritual, as the end of faith, hope * 
 and waiting. » 
 
 in. Softened to receive the impressions of grace and the 
 teachings of the Spirit. 
 
 IV. Dependent upon God, as feeling its own weakness 
 and imperfection. 
 
 Epil. — S. Bern, de 12 Gi^ad. Hmnil.\ " Humiliation Is the 
 W4y to humility. If you desire the grace of humility 
 you must not refuse the way." 
 
( 185 ) 
 
 ^igljtontlj ^uttftag alttx Btrinitg- 
 
 SERMON 185. 
 
 CONTROVERSY. 
 
 {Ho/y Gospel, Ser. i). 
 
 (i). S. Matt. XXII. 3: " He had put the Pharisees to silence." 
 
 (2). Acts IX. 22 : " Saul confounded the Jews which dwelt 
 at Damascus." 
 
 Summa, 22% 10, 7, i"\ and 3"' : " The Apostle (11. Tim. 11. 
 14), did not wholly prohibit disputation, but an undue 
 use of it, which was rather for the contention of words, 
 than for the strengthening of the faith. Those things 
 which are of faith ought not to be disputed about, as if 
 there was any doubt about them ; but for the confirma- 
 tion of the truth and for the confutation of errors. It 
 is needful sometimes to dispute with unbelievers for 
 the confirmation of the faith : sometimes indeed in 
 defence of the faith (i. S. Pet. iii. 14) ; for the purpose 
 also of convincing those who are in error (Tit. i. 9). 
 To dispute with unbelievers, as if doubting of the faith 
 before simple and illiterate believers, is a sin." 
 
 Prelude i. S. Isid. Pet. iv. Ep. 162 : It is the wisdom of 
 the uncultivated, only to hold a controversy concerning 
 things indifferent ; to repress fierce and heated con- 
 troversies; " i^Id. IV. 92.) which are " not to be held with 
 shadows, nor concerning vain things." 
 
 2. The truth cannot be too thoroughly thrashed out 
 
 by prayerful temperate controversy which 
 
 I. Clears up misconceptions, false and distorted views. 
 
 II. Dissolves doubts, meeting every possible objection. 
 
 III. Opens out the truth, plainly, minutely and forcibly. 
 
 IV. Confirms the faith, by manifesting its foundations. 
 
 Epil. — " Be ready always to give an answer," etc. (i. S. 
 Pet. III. 15.) 
 
( 186 ) 
 
 SERMON i86. 
 LOVE THE FIRST AND GREAT COMMANDMENT. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XXII. 38 : " This is the first and great Com- 
 mandment." 
 
 (2). I. Tim. I. 5 : " The end of the commandment is charity 
 out of a pure heart." 
 
 Stimma, 22"", 44, i, c : " The end of the spiritual Hfe is that 
 man may be united to God. This union is effected by 
 love. I. Tim. i. 5. All the graces concerning the acts 
 for which precepts are given ; either for the purification 
 of the heart from the whirlwinds of passions ; or for 
 the obtaining ' a good conscience and faith unfeigned.' 
 ' All these three are required for loving God. The 
 impure heart is drawn away from the love of God by 
 passions which incline it to earthly things. The evil 
 conscience makes a horror of divine justice by the 
 fear of punishment. Feigned faith separates the 
 affections from the truth of love : so love is the first 
 and great commandment.' " 
 
 Prelude i. S. EpJi, Syr. : "Love is the treasurer of thy 
 heavenly treasure.'' So keeping this first command- 
 ment the treasures of grace are opened to the soul. 
 
 2. Auct. Iniperf. \ " Fear is the beginning of worship, 
 
 etc., its perfection is love." i. S. John iv. 18. 
 
 3. Love acts upon man's whole life and being for 
 
 time and eternity ; it 
 
 L Purifies the heart from all that is mean, low and selfish ; 
 
 it burns it out. 
 IL Quiets the conscience as bringing the will into sub- 
 jection to the loved One's will. 
 in. Confirms the faith ; for it centres reason and affection 
 
 on the love of God. 
 IV. Unites the soul to God : Who is not only loving, but 
 
 God in sympathy. 
 Epil. — S. Greg. Mag. on Ezek. : " The love of God is 
 never idle ; if present in the heart it works great things, 
 if it refuses to work it is not love." 
 
( 167 ) 
 
 ^igljtontlj ^uniag after ®rinitg^ 
 
 SERMON 187. 
 THE LOVE OF GOD. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt. XXII, 37: "Thou shalt love the Lord thy 
 God with all thy heart." 
 
 (2). Rom. V, 5 : " The love of God is shed abroad in our 
 hearts." 
 
 Sumina, 22^", 44, 2, c. : " The love of God is the end to 
 which the love of the neighbour is ordained. There- 
 fore the precept concerning the love of God ought not 
 alone to be given ; but that also of the love of the neigh- 
 bour is added on account of such as are apt ; of those 
 who could not understand one of the precepts to be 
 contained in the other." Id. 184, 3, c. : " By itself and 
 essentially the perfection of the Christian life consists 
 of love." Id. 184, 2, c, : "Although no one in this 
 life is able to arrive at the absolute perfection of divine 
 love, yet man is able to attain to so great a perfection 
 of love, that he repudiates and detests all those things 
 which are contrary to love." 
 
 Prelude i. ^S. Tho. Aq. in Rom. v. 5 : "The love of God 
 signifies His love to us (Jer. xxxii. 3) ; also our love 
 to Him (Rom. viii. 38-39). The Holy Spirit leads us 
 to the participation of that love by which we become 
 the lovers of God." 
 
 2. " Thou shalt." No impossible command. Man 
 
 can love God if he wills so to do. 
 
 3. The love of God includes all other loves. The 
 
 love of God 
 
 I. Glorifies the whole spiritual nature, for it kindles the 
 
 light and fire of God. 
 n. Rules, the one directing, powerful moving passion of 
 
 the soul. 
 in. Quickens, awakening a new energizing strong life 
 
 within the soul. 
 IV. Satisfies the soul's every longing ; leaves no void or 
 
 want within. 
 Epil. — S. Attgust. Medit. : " O fire of love, which ever 
 
 burns and never is to be quenched ! O love ! inflame 
 
 and may I burn and love, but only Thee ! " 
 
( 188 ) 
 SERMON i88. 
 
 DISSIMULATION. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. XXII. 35 : " Tempting Him." 
 (2). Rom. XII. 9 : " Let love be without dissimulation." 
 Szimma, 12% iii, i, c. : "All dissimulation is sin; since it 
 is a lie which is expressed in signs of outward actions ; 
 a lie, by which one thing is indicated in deed, or out- 
 ward sign, whilst another or contrary feeing lies hidden 
 in the secret recesses of the mind. Outward signs con- 
 sist not only in words, but in deeds which are opposed 
 to the truth. That which is opposed to the truth, 
 whether spoken in words or signified by signs, is pro- 
 perly dissimulation, and as such is a lie and a sin." 
 Prelude i. S. Zeno Veron.: " The double tongue and mind 
 is born of envy, it incites hatred in the depth of the 
 heart ; it professes apparent sweetness from the surface 
 of the lips, as rocks covered by waves lead the ignorant 
 and incautious to unforeseen shipwreck.'' 
 
 - 2. The lawyer asked a good and proper question, 
 tempting the Lord with a smiling face. 
 
 3. Every form of dissimulation or insincerity is hate- 
 ful to God. 
 
 4. Cassiodorus : "Dissimulation is a virulent pest." 
 
 We can dissimulate or lie by 
 
 I. Silence, appearing to assent to that which we know 
 
 and feel to be false. 
 11. Word, using words to conceal thought ; saying what 
 we do not mean. 
 
 III. Look, the expression of surprise at something we knew 
 before. 
 
 IV. Gesture or motion of the body, implying satisfaction 
 or contempt. 
 
 Epil. — Primasms. " The fraud is great when gold is adul- 
 terated with baser metals ; how much greater the evi'I, 
 if the heavenly good in the heart be corrupted by dis- 
 simulation." 
 
( 189 ) 
 
 SERMON 189. 
 
 THE LESSONS OF BODY. 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt, IX. I : " He entered into a ship.'' 
 
 (2). I. Cor. VI, 13 : " The body is for the Lord ; and the 
 Lord for the body." 
 
 Stimma, 3^ 5, 2, c. : As Christ assumed a true body, so, it 
 is to be believed that the body which He assumed was 
 an earthly and not a heavenly one, which is impassible 
 and uncorruptible. If the Son of God had assumed a 
 heavenly body, He would not really have fasted, nor 
 thirsted, nor have sustained His passion and death, and 
 had He showed Himself to men as having an earthly 
 and fleshly body, it would have been a false demon- 
 stration had his body been a heavenly one." 
 
 Prelude i. 5. Ephr. Rytli. xiv. : " Meet it is for the highest 
 angels to worship Thy humanity." 
 
 2. S. Isidor Peter, lib. iv. Ep. 384 : "A chariot ought 
 
 to be driven with skill, the driver rides badly when 
 carried away by the horses ; the body therefore is to 
 be guided by the mind. 
 
 3. The Incarnation hallowed our human body for 
 
 evermore. 
 
 4. The Incarnation showed us how our bodies ought 
 
 to be used. It was in His human body that the Lord 
 taught us the lessons of, 
 
 I. Endurance, by His suffering, privation and death, 
 II. Contentment, He never murmured at His hard 
 earthly lot, 
 
 III. Purity, by the chastity of His holy life. 
 
 IV. Discipline, His whole life was one long course of 
 discipline of the flesh, 
 
 Epil. — S. Pet. Chrysos. in Rom. xii. i : "Is not the soul 
 from heaven, the body from earth." This is governed, 
 but that rules ; the body lives, the soul gives it life ; 
 the soul remains, the body dies. 
 
( 190 ) 
 
 SERMON 190. 
 WHAT WE CAN DO FOR GOD. 
 
 (Jlo/y Gospel, Ser. 2). 
 
 (i.) S. Matt. IX. 2 : "They brought to Him a man sick of 
 the palsy." 
 
 (2.) II. Cor. VIII. 12: " It is accepted according to that a 
 man hath." 
 
 Summa, 22% 31, i, V".\ " S. Dionysius says, that love 
 changes all things ordained to a mutual condition ; that 
 it converts things inferior, into things superior so that 
 by the superior things the inferior things may be per- 
 fected, and that moreover it changes things superior 
 into a provision for the inferior. In like manner it is 
 not of us to do good to God, but we can honour Him 
 by subjecting ourselves to Him." 
 
 Prelude i. Tkeodor. on 11. Cor. viii, 12 : " The God of all, 
 is wont to measure what is offered to Him according 
 to our power. He looks not at the work but at the 
 intention." 
 
 2. The Lord healed the palsied man not for his worth, 
 
 but for his need. 
 
 3. God is ever doing good to us ; can we make Him 
 
 no return ? 
 
 4. Yes! in a sense. Since He changes our unworthy 
 
 offerings into such as He can receive. 
 
 5. God can consecrate ourselves and all that we have 
 
 to His blessed and accepted use. God by His grace 
 enables us, all unworthy to, 
 I. Honour Him inour worship; sacraments and ceremonial. 
 II. Obey Him in thought, word and deed, in our daily life, 
 in body, soul and spirit. 
 
 III. Please Him by poor, feeble and imperfect attempts to 
 fulfil His will 
 
 IV. Love Him for Himself alone with a love which is strong, 
 unselfish and pure. 
 
 Epil. — Intention and power can consecrate and make ac- 
 ceptable to God our humble efforts. To a God, so 
 willing to accept can we strive to offer too much ? 
 
( 101 ) 
 
 SERMON 191. 
 
 WHAT JESUS KNOWS. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt. IX. 4 : "Jesus knowing their thoughts," etc. 
 
 (2). S. John II. 25 : " He knew what was in man." 
 
 Stmima, 3'', 10, 2, c. : " Certain things truly are not only in 
 the divine power, but are also in the power of the 
 creature ; and the mind of Christ in the Word knows 
 all things of this kind ; for He comprehends in the 
 Word the essence of every creature, and consequently 
 also the power and virtue of all things which are in the 
 power of the creature. The mind of Christ knows all 
 the things which God knows in Himself by the know- 
 ledge of vision." 
 
 Prelude i. 6". August, in Joan. 11. 25 : " The Artificer 
 knew more what was in His work than did the work 
 itself what was in itself." 
 
 2. ^. Chrysost. Horn. 23 in Matt. : " The knowledge 
 
 of human hearts belongs alone to God who formed 
 them. There was no need of Jesus for witnesses of 
 what He had formed." 
 
 3. Theophyl. in yoan. : " The Searcher of hearts. He 
 
 knew the thougfhts in each heart." 
 
 4. Knowing our thoughts He knows us altogether ; 
 
 hence our confidence in Him. 
 
 5. His knowledge of us is intuitive as well as experi- 
 mental. He knows our, 
 I. Struggles after a higher, better and holier life, and 
 our defeats too. 
 n. Hopes, some to be realized, others to end in darkness. 
 
 HI. Fears, flowing from the want of a deeper love and a 
 firmer faith. 
 
 IV. Victories over sin, such as they may be are blessed 
 by Him. 
 
 Epil. — We knowing that He knows us, can throw ourselves 
 unreservedly upon His infinite mercy and love. 
 
( 192 ) 
 SERMON 192. 
 
 CONTRITION. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. IX. 2 : " Thy sins be forgiven thee." 
 
 (2). I. Pet. V. 6: "Humble yourselves under the mighty 
 hand of God." 
 
 Summa, 12% 113, 5, 3'". : " Man ought to detest each single 
 sin which he commits, of which he has the recollection, 
 and from such a preceding consideration there follows in 
 the soul a certain notion of detesting all sins that have 
 been committed, amongst which also are included the 
 sins that have been given over to oblivion, for a man 
 in this state is so disposed that he becomes contrite if 
 they become present to his memory." Id. 3", 84, 9, c. : 
 " It is impossible that the act of contrition be continuous, 
 as being interrupted by sleep and other needs of the 
 body, but as a habit ; it ought to be perpetual. Waiting 
 and tears pertain to the outward acts of contrition or 
 penitence." 
 
 Prelude i . Pet. Ccslest. Opusc. 8, <:. 7 : " Four things are 
 demanded for true contrition : bitterness of heart ; de- 
 testation of sin ; hope of pardon ; resolution of amend- 
 ment." 
 
 2. " Spiritual confession, that of the soul to God 
 
 implies contrition, griefs, fears," etc. 
 
 3. Contrition, the sign of repentence, signifies a 
 
 breaking up, pounding, etc. 
 
 . 4. Sin hardens the heart, contrition breaks up and 
 
 softens its hard, 
 I. Impenitence sitting itself against, the truth, the pro- 
 vidence, and the laws of God. 
 II. Unbelief, refusing to accept alike revelation and faith. 
 
 III. Coldness by which all holy love and its tenderer 
 emotions are congealed. 
 
 IV. Unfruitfulness, causing it to produce fruit "meet," 
 etc. (S. Matt. iii. 8.) 
 
 EpiL — "A broken and contrite heart, O God, thou wilt not 
 despise." 
 
( 193 ) 
 
 SERMON 193. 
 THE GLORIFICATION OF LIFE. 
 
 {-ffo/y Gospel, Set-, i). 
 
 (i) S. Matt. XXII. 2 : " A certain king made a marriage for his son." 
 
 (2) I. Cor. XV. 22 : " As in Adam all die, even so in Christ 
 shall all be made alive." 
 
 Summa, 3", 8, 2, c. and 3 and 3"'. : "Christ drew His body 
 from other men as is plain from the genealogies of 
 Matt. I. and Luke iii. ; but though He did this, all 
 men draw the immortal life of the body from Himself,ac- 
 cording to i. Cor. xv. 22. The whole humanity of Christ 
 flowed into all men, and as much as to the soul, so 
 much so to the body ; to that indeed principally, but to 
 this secondarily. He received from the soul life and the 
 other proprieties agreeable to the human body according 
 to his species. Whence the whole humanity of Christ, 
 that is according to soul, and body, flowed into men." 
 
 Prelude i. S. Eph. Ryth. 24 : "He clad on a body which 
 was from Adam, and from David, that, in that body 
 which the wicked one had made guilty. He might be 
 brought low." 
 
 2. Stones or bricks arranged by the skilful architect 
 
 show mind, power and beauty. As the painter does 
 with his brush, and the musician by his instrument. 
 
 3. The spirit of man flows into stone, brush or instru- 
 ment. 
 
 4. Jesus, by this marriage ; for He is the king's son, 
 
 flows into us. 
 
 5. Partakers of His divine nature, power and grace, 
 
 we can make our lives, 
 I. Noble, free from anything mean and sordid ; a life of 
 aspiration. 
 II. Heavenly, so that here on earth our better life may 
 begin. 
 
 HI. Pure, as far as is possible in this imperfect estate; free 
 from mortal sin. 
 
 IV. Strong, by the power of His might to bear and for- 
 bear. " I can do all things," etc. 
 
 Epil. — Not I live but Christ liveth in me. He glorifies 
 alike my life and nature. 
 
 o 
 
( 194 ) 
 
 ®ltr^nti^tlj ^un&ag after ®rimtg, 
 
 SERMON 194. 
 
 THE ACT OF CONSCIENCE. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XXII. 12 : " He was speechless." 
 (2). Rom. II. 15 : " Their conscience also bearing witness." 
 Stimma, i", 79, 13, c. and i : "Conscience, if properly taken, 
 is not a power, but an act, by which we apply our 
 knowledge to those things which we do, which appli- 
 cation, a binding or excusing follows. But the appli- 
 cation of knowledge to something is by some act. 
 That conscience is such an act of application, appears 
 from those actions which are attributed to it, since it 
 said to bind, instigates to excuse, to gnaw, or to reprove. 
 All these result from the application of some of our 
 cognisance or knowledgfe to the thino^s which we do. 
 It is applied in three ways, as we recollect something 
 which we have done or not done to which it witnesses ; 
 or it indicates that something should be done or not ; 
 or lastly it indicates whether that which is done is bad 
 or good." 
 Prelude i. Pet. de Blots. Ser. 56 : " Conscience is an inscrut- 
 able abyss." Pel. of Chmy: ''Conscience and God are 
 two witnesses which cannot be deceived." 
 
 2. " What is freedom ? Periander replied, ' a good 
 
 conscience.' " The Act of Conscience is, 
 I. Quick as the thought, word or deed to which it is 
 applied. 
 II. Involuntary, by it the soul often betrays itself. The 
 voice must be heard. 
 
 III. True, the testimony that it bears, can be stifled, but 
 not gainsaid. 
 
 IV. Searching, it strips off all pretence, and applies itself 
 to motive. 
 
 Epil. — Let conscience have fair play ; tamper not with its 
 judgments, quench not its pleadings. 
 
( 195 ) 
 
 ®tonti£tlj .^unitan after ®rtnttn. 
 
 SERMON 195. 
 
 THE FREEDOM OF THE WILL. 
 
 {Holy Gospel, Ser. 3). 
 
 (i) S, Matt. XX. 3 : " They would not come." 
 
 (2) I. Cor. IX. 17: "If I do this thing willingly I have a 
 
 reward." 
 Summa, 12% 6, 4, i and V" .: "It seems that violence can be 
 placed upon the will, since everything can be forced by 
 that which is stronger than itself. Since God is 
 stronger than the human will He is able to move it. 
 Prov. XXI. I : 'He turneth it,' the king's heart, 'whither- 
 soever he will.' But if this is done by violence, it is 
 no longer an act of the will ; nor is the will itself 
 moved thereby, but something which is contrary to the 
 will. As a stone can be thrown by violence so man 
 can be dragged by violence but his will strives against 
 the violence of the action." 
 
 Prehtde i. S. Atig. De Civ. Dei, v. : "If anything is 
 voluntary it is not of necessity, but everything forced 
 is of necessity ; therefore that which is of the will can- 
 not be forced ; therefore the will cannot be forced to 
 action." 
 
 ' 2. ►S. Chrysost. Horn. v. in T/iess. ii. cites S. Matt. 
 
 xxviii. 20: "This takes place when we are willing. 
 He will not be altogether with us, if we place ourselves 
 at a distance." 
 
 3. Really no such thing as absolute " free will." Will 
 
 implies a, 
 I. Power to act upon thought, word and deed ; upon 
 every circumstance of life, 
 II. Judgment, approving that which it accepts and dis- 
 approving and rejecting what displeases it. 
 
 III. Punishment, accepted by the sinning will. 
 
 IV. Reward, as of a will subjecting itself to God. 
 
 Epil. — Use the freedom of the will to resist sin ; and to 
 gain grace, power and goodness. 
 
( 196 ) 
 
 SERMON 196. 
 INGRATITUDE. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. XXII. 6: "The remnant took his servants and 
 entreated them spitefully." 
 
 (2). II. Tim. III. 2 : " Men shall be unthankful." Vulg. 
 ing7'ati. 
 
 Stcmma, 22% 107, i, 2'". : " No one on account of any inability 
 to repay is excused for ingratitude, since the will itself 
 is sufficent to repay the debt. Forgetfulness of a 
 favour through negligence implies ingratitude. Anyone 
 is ungrateful who not only omits to fulfil the debt of 
 gratitude, but also does what is contrary to it." 
 
 Prelude i. Pet. de Blots. Ep. 66: "Nothing so provokes 
 the indignation of the Most Highest as ingratitude ; it 
 is the provocation of evils ; it is the emptying of 
 benefits, and the extermination of merits." Nicol. 
 Notar. : " It is a wind raging and burning ; it dries up 
 the fount of mercy ; it wipes off the dew of piety ; 
 stopping up the streams of grace." 
 
 2. Worst form of ingratitude, to injure the benefactor's 
 
 is a deadly sin. 
 
 ' 3. This form of ingratitude the king's servant com- 
 
 mitted. 
 
 4. S. Paul places the ungrateful (11. Tim. in. 2) or 
 
 unthankful, with the unholy. 
 
 5. Ingratitude is present in that expression of the 
 
 will which owns no, 
 
 I. Remembrance of the favour bestowed. It is received, 
 
 used and forgotten. 
 II. Desire to make some return for it, however little or 
 unworthy. 
 
 III. Thankfulness for the favour itself; as being an act of 
 undeserved grace. 
 
 IV. Love to the person who grants the favour for his 
 expression of kind feeling. 
 
 Epil.—S. Leo. Mag. Ser. in Oct. SS. Pet. and Paul : " Let 
 the expression of the Saviour (S. Luke, xvii. 1 7) touch 
 your hearts, I beseech you. Consider that though the 
 nine had obtained health of body, yet they were not 
 wanting in impiety of soul." 
 
( 197 ) 
 
 ©Imtttg-firsit ^untrag dUv ®rimti|, 
 
 SERMON 197. 
 
 ACTUAL SIN. 
 {Ifo/y Gospel, Ser. i). 
 
 (i). S. John IV. 46: "There was a certain nobleman whose 
 
 son was sick." 
 (2). I. S. John V. 17 : "All unrighteousness is sin." 
 
 Sttmma, 12% 85, 5, 3 and 3'". : "Actual sin involves more 
 of blame from the reason, than original sin, but it does 
 not change the nature of the body, as to any defect. 
 In it two things are to be considered, the substance of 
 the act, and the reason of the fault ; by the former 
 bodily defect can be produced, as when excess of food 
 renders people weak and they die ; but by the reason 
 of the fault, it deprives man of the grace which is 
 given to him to amend the acts of the mind, but it 
 does not prohibit bodily defects as did original righteous- 
 ness." Id. 3", 8, 5, I'".: "Original sin in Adam, which 
 is the sin of nature, w^as derived from his actual sin, 
 which is personal, since it corrupts the nature in that 
 person." 
 
 Prelude i. S. Cyr. Jer. on actual sin, Led. ii. i. iv. 20: 
 " It is the sorest ailment of the soul ; a shoot of evil 
 taking its increase from thyself; one order only of souls; 
 good and bad act alike from choice ; the essence of the 
 soul beinof alike in all. 
 
 2. The natural defects of original sin are common 
 
 alike to the righteous and the holy. Actual sin is, 
 I. Voluntary, we have the means to refrain from sin. 
 II. Deprivative, depriving the soul of the means of grace. 
 
 III. Corruptive, like an evil disease corrupting the body. 
 IV. Personal, it belongs to the sinner and cannot be 
 charged to another's account. 
 
 Epil. — Let not sin have dominion over you — tread it under 
 foot. 
 
( i98 ) 
 SERMON^ 198. 
 
 GOD'S ORDERING. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. John IV. 47 : " He was at the point of death." 
 
 (2). S. Jam. IV. 15 : " If the Lord will we shall do this or that." 
 
 Sttmma, \2\ 85, 5, v". : "Equality of cause produces by 
 
 itself equality of effect; so increased or diminished cause 
 
 by itself produces increased or diminished effect, but not 
 
 when it is applied to different objects ; so when original 
 
 righteousness was taken away, the nature of the human 
 
 body was left to itself. It is from the diversity of 
 
 natural constitution (complexions) that the bodies of 
 
 some are subject to more; and those of others to fewer 
 
 defects, though equally being under original sin." 
 
 Pi^ehide i. S. Chrysost. Horn. xiv. ad Philipp. : " God 
 
 orders all things for our profit although we know it not, 
 
 and this is a proof that it greatly profiteth, that we 
 
 know it not." 
 
 ■ 2. Theodor. in Ezek. '^Z : " Nothing is without the 
 
 divine will which orders for good or permit calamities 
 on account of sins which were formerly committed. 
 
 3. The nobleman's son was at the point of death whilst 
 
 others were in the fulness of life. 
 
 4. This ' diversity of natural constitution ' is wonder- 
 fully ordered, no two lives being alike. 
 
 5. From this diversity of constitution arises the 
 
 diversity of God's ordering, which is, 
 
 I. Wise, knowing in His infinite wisdom what is best for 
 each sinorle life. 
 n. Minute, God orders the smallest as well as the greatest 
 things 
 ni. Unceasing, never for a single mom.ent are we void of 
 
 God's ordering. 
 IV. Loving, yes ! if we love Him. All things will work 
 
 together for our good. 
 Epil. — Accept with loving hearts whatsoever things are 
 given to us by God — Sorrows as well as joys; sickness 
 as well as health ; life as well as death. 
 
( 199 ) 
 SERMON 199. 
 
 MIRACLES. 
 
 (Ho/y Gospel, Ser. 3). 
 
 (i). S. John IV. 48 : " Except ye see signs and wonders, ye 
 will not believe." 
 
 (2). I. Cor. I. 22 : " The Jews require a sign." 
 
 Swnma, 22'", 178, i, c. and 3'" : "Supernatural effects are 
 called miracles. A miracle exceeds the faculty of nature ; 
 it is a supernatural manifestation, and as such is called 
 a ' sign,' and on account of its excellence a portent or 
 * wonder ' as if showing something." Id. 5 : " The 
 workinof of miracles followed faith, either of the worker 
 (i. Cor. XIII. 2) or of those on account of whom the 
 miracle was wrought (S. Matt. xiii. 58)." Id. 3", 43, 
 3, 3 and 3'". : " The disciples were chiefly attached to the 
 Lord by His miracles (S. Luke iv. 36), but they followed 
 Him when they had not seen him work any miracle. 
 ' His disciples believed on Him' (S. John 11. 1 1), not as if 
 for the first time, but because henceforth they believed 
 more diligently and perfectly." Id. 3'', 43, 4, o. : " The 
 miracles of Christ proved sufficiently that He was God." 
 
 Prelude i. When the reign of grace was fully developed, 
 miracles o-enerallv ceased. 
 
 2. The higher spiritual miracles are ever contmued, 
 
 i.e. the new birth at the font ; the real Presence in the 
 Sacrament of the altar, etc. 
 
 3. Our very selves are standing miracles of God's 
 
 grace and mercy. These spiritual miracles are, 
 
 L Real in their nature, as real as if they could be tested 
 
 by the sense. 
 H. Divine in origin, miraculous effects of a miraculous 
 
 love and power, 
 HL Active in operation, as in the conversion of a sinner. 
 IV. Blessed in effect, all tending to God's glory and to 
 
 man's salvation. 
 Epil. — Recognize God's miracles in creation, providence 
 
 and grace, for " Blessed are they that have not seen 
 
 and yet have believed." 
 
( 200 ) 
 
 ®tontg-first Suntrap aft^r ®rimtg» 
 
 SERMON 200. 
 
 FAITH IN THE INCARNATION. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John IV. 53 : "■ Himself believed and his whole house." 
 
 (2). Acts XVI. 31: "Believe on the Lord Jesus Christ and 
 thou shalt be saved." 
 
 Summa, 22", 2, 7, c. : " The mystery of the Incarnation and 
 passion of Christ is the way for man to come to blessed- 
 ness (Acts IV. 12). Therefore is the mystery of the 
 Incarnation of Christ in some way to be believed in for 
 all time ; and by all men ; and in different ways accord- 
 ing to the diversity of times and persons. Before the 
 state of sin, man had an explicit faith in the Incarnation 
 of Christ ; that it was ordained for the consummation 
 of glory ; but not for liberation from sin by the Passion 
 and the Resurrection. Man's prescience of this faith 
 is expressed in Gen. 11. 24 ; as explained by the Apostle, 
 Eph. V. 32." 
 
 Prelude i. S. Ephrem. RytJmi. 80: "Faith is a second 
 soul ; as the body standeth by the soul, so the life of 
 the soul hangeth on faith ; and if it deny it, it becometh 
 a corpse." 
 
 2. To believe in or on Jesus Christ implies a belief in 
 
 HisSonship — in His Incarnation, Passion, Resurrection; 
 in His work and Church as part of Himself. 
 
 3. Faith in the Incarnation implies faith in the sacra- 
 ments, in redemption, etc., which faith must be, 
 I. Living, bringing forth the fruits of holiness; using 
 diligently all the means of grace appointed. 
 II. Firm, not to be moved or shaken by every wind of 
 false doctrine. 
 
 III. Full and complete, embracing every portion of the 
 work of Jesus. 
 
 I V. Open, held before all the world, in evil as well as in 
 good report. 
 
 Epil. — "Lord increase our faith" (S. Luke xvn. 5); that 
 its end may bring everlasting life. 
 
( 201 ) 
 SERMON 20I. 
 
 THE LIABILITY OF ETERNAL DEATH. 
 
 {Holy Gospel, Ser. i). 
 
 (i.) S. Matt. XVIII. 24: "One was brought unto him which 
 owed him ten thousand talents." 
 
 (2). Rom. hi. 8 : " Whose damnation is just." 
 
 Stimvm, 12% ^S, I, c. : "Sin is a certain infirmity of the 
 mind which is called mortal after the similitude of a 
 disease which is mortal when it produces an irreparable 
 defect [death J. Mortal sin engenders the liability of 
 eternal condemnation." 
 
 Prelude i. Remig. : "Those called 'tormentors' in the 
 Gospel are the demons who are ever prepared to receive 
 the souls of the lost, and who torture them in the 
 punishment of eternal damnation." 
 
 2. " It remains," says S. Chrysost. " that he who 
 
 cannot be made better by benefits, should be tortured 
 by punishment." 
 
 3. Christ. Druth, : " We are debtors to Him for ten 
 
 thousand talents, i.e. the heavier sins which each one 
 feels and acknowledges that he has committed." 
 
 4. The servant could never pay the ten thousand 
 
 talents, but was liable for them. 
 
 5. These talents represent mortal sin, which renders 
 
 the soul liable to eternal death. 
 
 6. All unrepented sin is more or less a sword of 
 
 Damocles, hanging over the sinner's head. This 
 liability of eternal condemnation or death is, 
 I. Uncertain in its issue as to the time when its punish- 
 ment will be exacted. 
 II. Continuous, never leaves the soul; is ever resting 
 upon the unpenitent sinner. 
 
 III. Heavy to bear, carrying with it a certain sense of fear 
 and dread. 
 
 IV. Dangerous, for by it the soul is liable at any time to 
 be plunged into hell. 
 
 £/>il. — Seek for pardon and remission, by means of repen- 
 tance, through the Precious Blood which cleanseth us 
 from all sin. 
 
( 202 ) 
 
 ®fai>ntg-s^r0n5 ^ittttrag aittx ®rinttg. 
 
 SERMON 202. 
 THE COMPASSION OF GOD. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XVIII. 27: "The Lord of that servant was 
 moved with compassion." 
 
 (2). S. James v. 1 1 ; " The Lord is very pitiful and of 
 tender mercy." 
 
 Stcmma, r\ 21, 4, o : " It is of justice to repay the debt ; it 
 is of compassion to hghten the misery. Justice and 
 compassion are found in every work of God. God 
 cannot do anything which does not agree with His 
 wisdom and His goodness; but the work of divine 
 justice ever presupposes the work of compassion. 
 That which suffices to preserve the order of justice is 
 less than that which the divine goodness confers, which 
 excels all the proportion of the creature." In a sense, 
 God swallows up justice in compassion and mercy. 
 
 Prelude i. S. Greg. Nyssen. T. i.p. 802: "Compassion 
 is the voluntary sadness which arises from the ills of 
 others." Id. p. 804 : " Compassion is the father of 
 benevolence, the pledge of love, the bond of all friendly 
 affection." In God, compassion becomes pity. 
 
 2. God makes no compromise with sin ; the unrepen- 
 tant sinner finds only justice. 
 
 3. The object of God's compassion must have some 
 
 claim to it ; by sorrow or repentance. To obtain God's 
 infinite compassion and mercy we must throw our- 
 selves upon it, 
 
 I. Repentantly, resolving by divine grace to amend the 
 past life. 
 II. Humbly, as being wholly unworthy, yet hoping for 
 mercy in spite of all. 
 
 III. Sorrowfully, with true contrition for the unholy and 
 unworthy past. 
 
 IV. Wholly, as having, and being, nothing in ourselves; 
 as casting self upon God. 
 
 Epil. — All that man can do is to repent, and through the 
 sacrament of penitence, seek for mercy, the outcome of 
 God's compassion. ' Have patience with me ' Lord. 
 
( 20:3 ) 
 SERMON 203. 
 
 THE BURDEN OF SIN. 
 {Holy Gospel, Ser. 3). 
 
 (i). S, Matt. XVIII. 34: "His Lord delivered him to the 
 tormentors. 
 
 (2). Heb. VI. 6: *' They crucify to themselves the Son of 
 God afresh." 
 
 Sumina, 3'', %'^, 2, 2'". : " Sins which have been forgiven by 
 penitence, by subsequent sin are said to return on 
 account of their ingratitude, since the assured guilt of 
 them is virtually contained in the subsequent fault. 
 Rabanus ; De Pcenit diff. c. 4 ; says that not only will 
 the sin which a man commits after baptism will be 
 reckoned up against him for punishment, but also the 
 original sin which was remitted to him in baptism." 
 
 Prelude i. Hayino Bp. in loco: "' Until,' it, the sin, will 
 ever return ; the sinner will receive punishment for all 
 former sins, both original and actual." Alctnn : " Of 
 what avail a man to have healed over his wound if he 
 taints the scar and opens the wound anew ? " 
 
 2. To carry any w^eight, even a light one, for a long 
 
 distance is a burden. 
 
 3. The burdens of the mind, sin; sorrow, etc., are 
 
 harder to bear than weight is to the body. 
 
 4. The sinner because he adds sin to sin, adds weight to 
 
 weight till he is pressed down to hell. The burden of sin, 
 
 I. Oppresses, its weight being felt, the elasticity of the 
 soul is destroyed. 
 II. Hardens, continual pressure hardens the soul to all 
 impressions for good. 
 
 III. Numbs it, so that it cannot rise and shake off the 
 lethargy of sin. 
 
 IV, Saddens, as a constant pain eating out all joy and hope 
 in life. 
 
 Epzl. —Cd^st thy burden of sin upon the Lord and He will 
 remove it and sustain thee. Ps. Ixxxix. 8 : " O 
 remember not against us former iniquities." 
 
( 204 ) 
 SERMON 204. 
 
 THE SINNER SUFFERS ALONE. 
 
 {I/ofy Gospel^ Ser. 4). 
 
 (i). S. Matt. XVIII. 31:" His fellow servants were very sorry." 
 (2). I. Cor. XIII. 6 : " Rejoiceth not in iniquity." 
 Simnna, i", 1 13, 7, c : " The angels do not grieve over the 
 sins, nor over the punishments of men. They are 
 perfectly blessed, since with them there is neither death 
 nor grief (Rev. xxi. 4). Nothing happens in the world 
 which is contrary to the will of the angels and other 
 blessed spirits, since their will wholly cleaves wholly to 
 the order of divine justice which governs the world. 
 Even in the sin of men, there remains one cause of joy 
 to the angels, the fulfilment of the order of divine 
 providence." 
 Prelude i. Theophy. in loco : " These * fellow servants ' are 
 the angels, the haters of evil, the lovers of the good ; 
 who do not say these things as to an ignorant Lord, 
 but that you may learn how angry they are with the 
 unmerciful and inhuman." 
 
 2. The angels are sorry both for sinners and for sin ; 
 
 yet their own real happiness is not affected thereby ; 
 for angels and blessed spirits cannot grieve. 
 
 < 3. We pity a fallen friend, go on our way, and 
 
 straightway forget him. 
 
 4. Sin separates man from God, the angels, and the 
 
 blessed spirits. The sinner bears his own, 
 
 L Conscience, as God's deputy ever accusing and 
 humbling him. 
 IL Consequences, of sin ever leading to remorse, disgrace 
 and ruin. 
 
 IIL Punishments, in their deeper and acuter forms, un- 
 shared in by others. 
 
 IV. Loss, great and certain for this world ; infinite and 
 eternal for the life to come. 
 
 £/>ll. — Give no ground for others to sorrow over sin 
 wrought by you. 
 
( 205 ) 
 SERMON^205. 
 
 TRUTH IN LIFE. 
 
 {Ho/jf Gospel, Ser. i). 
 
 (i). S. Matt. XXII. i6: " Master we know that Thou art 
 
 true, and teachest," etc. 
 (2). II. Cor. IV. 2 : " By manifestation of the truth com- 
 
 mendinof ourselves." 
 
 
 
 Smnma, 22'', 109, 2, c. and 3'". : "Truth is a certain special 
 virtue by which man orders its outward things, words, 
 or deeds or signs in their due order, and man is per- 
 fected to do this by the virtue of truth. Truth in life, 
 is truth according as something is true ; it is not truth, 
 because anyone may say that it is true. Truth in life 
 is that by which anyone lives rightly, of which Isaiah 
 speaks (xxxviii. 3) ' Remember O Lord,' etc., calling it 
 that true life which reaches its rule and measure, that 
 is to say, the divine law, by conformity to which it 
 gains its rectitude." 
 
 Prelude i. B. Britiio : "Many speak the truth with their 
 lips, but not in the heart. Christ had no guile, because 
 what He spake by the mouth He fulfilled in work or life." 
 
 2. Truth in life is truth in action, in thought, word 
 
 and deed. 
 
 3. The Herodians expressed unwittingly the truth 
 
 and harmony of the Lord's life. 
 
 4. Truth in life, the concord of thought, word and 
 
 deed makes the harmony of life. 
 
 5. The truth in life, as seen in the Lord for our imi- 
 tation, was, 
 
 I. Single, lived with a single eye to God's glory and 
 man's salvation. 
 II. Simple, devoid of outward or false show; sublime 
 because simple. 
 
 III. Sincere, in purpose, expression and action ; real in all 
 things. 
 
 IV. Sanctified, by the very holiness of its truth ; as well 
 as of its end. 
 
 Epil. — Strive in life to be true to God, to His Church, to 
 others, to your own souls. 
 
( 206 ) 
 
 ®te^ttfg-tljtri ^unirag aff^r ®rimtg, 
 
 SERMON 206. 
 HYPOCRISY. 
 
 {Holy Gospel, Ser. 2). 
 
 (i). S. Matt. XXII. 18 : " Why tempt ye me, ye hypocrites?" 
 
 (2). I. S. Pet. II. I : " Laying aside all hypocrisies desire 
 the sincere milk of the word." 
 
 Siimnia, 22^", 11 1, 2 and i'" : "Hypocrisy since it a feigning by 
 which anyone feigns that he has a character which he 
 has not, by itself opposes the truth directly, for all 
 simulation is a kind of lie. Yet after all, the truth 
 reveals him such as he is in life and conversation. The 
 hypocrite feigns to have some virtue to end, not of 
 really wishing to possess it but only to appear to have 
 it, so that he does not oppose the virtue itself but only 
 the truth, inasmuch as he desires to deceive men con- 
 cerning that virtue. Gain or glory is the remote end 
 of the hypocrite as also of the lie." 
 
 Pre hide i. Theophyl. in Matt. : " Hypocrites are those who 
 indeed are one thing, and who appear, in truth, to be 
 another." S. Cyril. Alex, de A dor at. l. vii. : " Hypocrites 
 have a fleeting, easy and feigned benevolence ; they 
 cover the form of the wolf in the skin of the sheep." 
 
 2. Hypocrites acknowledge the value of truth in itself. 
 
 3. Under the power of sin, the hypocrite wishes to 
 
 appear holy. 
 
 4. All shams are hateful alike to God, and to all true 
 
 men. The hypocrite is, 
 
 L Craven, cowardly, he is ashamed to appear in his true 
 
 colours. 
 n. Vain, S. Greg. Mag. Mor. 31 : " Hypocrisy is born 
 
 of vain-glory." 
 HI. Feeble, wanting in all inward strength, grace and 
 
 principle. 
 IV. Worthless, to himself, his "hope shall perish ;" and 
 
 a living lie to others. 
 Epil. — Let sincerity and truth be the guiding principle of 
 
 life, in thought, word and deed. The Lord denounced 
 
 the hypocrites. " Woe unto you hypocrites." 
 
( 207 ) 
 SERMON 207. 
 
 RELIGION. 
 
 (ffb/j Gospel, Ser. 3). 
 
 (i). S. Matt. XXII. 21 : •' Render unto God the things that 
 are God's." 
 
 (2). I. Tim. I. 17 : "To the only wise God be honour and 
 glory." 
 
 Summa, 22'', 81, 7, c : "We show reverence and honour to 
 God, not on account of Himself, for of Himself, He is 
 full of glory, to which no created being can add any- 
 thing ; but on account of ourselves, since by this means 
 our mind becomes subjected to Him ; and in this sub- 
 jugation our own perfection consists. Not only by 
 inward acts is the power of religion itself perfected, but 
 also by outward acts, not indeed principally, but as if in 
 a secondary way and as of that which is ordained for 
 what is inward. The end of religion, is to show honour 
 and reverence to God. The human mind needs that 
 it should be joined to God by the leading of outward 
 things, as * the invisible things of God are understood 
 by the things that are made ' (Rom. i. 20)." 
 
 Prelude i. .S. Cyril. Jertc. Led. xvi. 4: "The faith is 
 indivisible ; religious worship is undistracted." 
 
 2. * Render,' give back ; since being, and the power 
 
 to worship come from God. 
 
 3. Religion, binding back or fast to God, and doing 
 
 this is blessed ; binding us to God in, 
 
 I. Thought, so that God, His being and worship, is in 
 
 all our thoughts. 
 n. Service, He becomes the Lord our God, and Him only 
 
 will we serve. 
 HI. Honour, so that we are constrained to honour Him in 
 
 word or deed. 
 IV. Love, as being the sweetest and dearest as well as the 
 
 highest object of veneration. 
 Epil. — May love, faith, worship, go hand in hand ; our true 
 
 religion being manifested, in life and in reverend and 
 
 ceremonial worship. 
 
( 208 ) 
 SERMON 208. 
 
 OBEDIENCE TO RULERS. 
 
 {Hofy Gospel, Ser. 4). 
 
 (i). S. Matt. XXII. 21: "Render unto Caesar the things 
 which are Caesar's." 
 
 (2). Heb. XIII. 17:" Obey them that have the rule over you." 
 
 Szimma, 22'', 104, 6, c. : "The faith of Christ is the beginning 
 and cause of justice [or righteousness] (Rom. iii. 22); 
 therefore the order of justice is not taken away by Him, 
 but rather comhrmed ; and it demands that inferiors 
 should be subject to superiors; otherwise the condition 
 of human affairs could not be maintained." Id. 1"'. : 
 " This servitude or subjection pertains to the body, not 
 to the soul, which is free, by the grace of Christ ; in 
 this state of life we are freed from the defects of the 
 mind, but not those of the body (Rom. vii. 23-24). 
 They, therefore, who are the sons of God by grace, are 
 freed from the spiritual servitude of sin, but not from 
 the servitude of the body, by which we are held bound 
 to our masters in temporal things (i. Tim. vi. i)." 
 
 P^'ehide i. ^. yohn Clim. Scala. Parad. 4 : " Obedience is 
 the perfect abdication of the soul, shown by the offices of 
 the body." This is not required in respect of our 
 rulers. 
 
 2. Odedience to rulers implies outward submission 
 
 only ; implying, 
 I. Dependence on them, as being necessary for safety 
 and protection. 
 II. Submission to them, by subjection of the will to their 
 commands. 
 
 III. Service for them, either by means or by person ; for 
 mutual profit. 
 
 IV. Honour as to the office if not to the holder of it; to 
 whom "honour is due." 
 
 Epil, — Fear God and honour the king. i. Pet. 11. 13-14: 
 " Submit yourselves," etc. 
 
( 209 ) 
 
 BTfaMg-fnurtli ^unbap after ©rinitj, 
 
 SERMON 209. 
 
 KNOWLEDGE THE PARENT OF DESIRE. 
 
 {Holy Gospel, Ser. i). 
 
 (i). S. Matt. IX. 18: "Come and lay Thy hand upon her." 
 
 (2). PhiHpp. I. 9 : "I pray, that your love may abound yet 
 more and more in knowledge." 
 
 Sttmma, i", 2, i, i'". : " To know that there is a God is 
 naturally implanted in man, for God is the blessing of 
 man, who naturally desires blessedness and that which 
 is naturally desired by man, is naturally known by him." 
 
 Prelude i. Rjipert de Trin. 3: "The woman saw, that is 
 she considered, she regarded it diligently, she curiously 
 scanned it, and constituted herself to be the judge of 
 those things which she had heard." 
 
 2. Theknowledgeof Eve led her to an unholy longing. 
 
 3. But the knowledge of what is true, good and 
 
 beautiful leads to the desire of them. 
 
 4. Had not Eve known of the apple she would not 
 
 have desired it. 
 
 5. There are thousands of things which we neither 
 
 know of nor desire. 
 
 6. Jairus knew of the power of the Lord, therefore 
 
 he desired his presence. 
 
 7. The more we know of God, the more we must 
 
 desire the riches of His grace. 
 
 8. Knowledge and desire go hand in hand ; the one 
 
 the parent of the other. 
 
 9. It is because our knowledge is so limited that our 
 
 desires are so, 
 
 I. Narrow and small in their range and extent. 
 IL Feeble and paltry, with nothing great and exalted in 
 them. 
 
 III. Sensual, as bound up for the most part in the body. 
 
 IV. Earthly, centred in and revolving round this life and 
 world. 
 
 Epil. — Seek to gain such a knowledge of things, the highest 
 and the best as make you long to take hold of them 
 for your own. 
 
 p 
 
( 210 ) 
 
 SERMON 210. 
 
 THE FOURFOLD SALVATION. 
 
 {Holy Gospel, Ser. 2). 
 
 (i.) S. Matt. IX. 25 : " He took her by the hand and the maid arose." 
 
 (2.) I. Thess. V. 9 : " God hath appointed us to obtain salvation by 
 our Lord Jesus Christ." 
 
 Summa, 3^ 46, 3, c. and 2"': "That Christ might show 
 Himself to be the God, Man and Saviour, it behoved 
 Him to work miracles on man, and therefore it was 
 fitting that He specially should miraculously by healing 
 man show Himself to be the universal and spiritual 
 Saviotir of men. As Christ came to heal the world 
 not only by His divine power, but by the mystery 
 of the Incarnation itself, He often in the healing of the 
 infirm not only used His divine power in curing by 
 means of a command, but also by applying something; 
 as hand, spital, etc. ; belonging to His humanity." 
 Id. 61,3: " After sin none could be sanctified save by 
 Christ." Id. 68, i, c. : "It is manifest that none can 
 obtain salvation, save by Christ (Rom. v. 19)." 
 
 Prelude i. ^. Cyril, yerusal. iv. 9 : "If the Incarnation 
 was a phantom our salvation was a phantom." xiii. '^']'. 
 " Abhor those who say that Christ was crucified ac- 
 cording to appearance only, for if so, and if salvation is 
 thus from the cross, then is salvation in appearance only." 
 
 2. S. y . Clint, i. ad Cor. c. j : "May we behold with 
 
 intent eyes the Blood of Christ and consider how precious 
 it is, which was poured out for our salvation and brought 
 us pardon. The salvation of Jesus is, 
 I. Universal, for all humanity was summed up and repre- 
 sented in His human body, 
 n. Spiritual, it saves men's souls from the power, guilt 
 and punishment of sin. 
 
 III. Bodily, Jesus saved men's bodies when on earth ; and 
 he will save and restore them at the resurrection. 
 
 IV. Single and alone, it stands as the one work in time, 
 for all the past and the infinite future. 
 
 £pil. — 6*. T. Aq. in Thess. v. 9 : "He shows how God works 
 in us ; by preordination ; by the grace of Christ ; to ob- 
 tain salvation by the Lord Jesus Christ." By the diligent 
 use of the means of grace, make this salvation your own. 
 
( 211 ) 
 SERMON 211. 
 
 DEATH THE FRUIT OF REBELLION. 
 
 {Holy Gospel, Ser. 3). 
 
 (i). S. Matt. IX. 18 : " My daughter is even now dead." 
 
 (2). Rom. V. 12 : "By one man sin entered into the world 
 and death by sin." 
 
 Sunnna, 22% 164, i, c. : "So long as the mind of man was 
 subject to God, the powers of the soul were subject to 
 the reason ; the body then too was subject to the soul. 
 Life and safety to the body followed this subjection. 
 As the rebellion of the carnal appetite against the spirit, 
 is that punishment for the sin committed by our first 
 parents, so is it also the cause of the punishment of 
 death." Id. 5"'.: "Death has a certain ground of good 
 since it is a just punishment, and so it is from God, 
 Who is the author of death only, inasmuch as it is 
 penal." Id. 12'', 85. 5, o. : "Death and every bodily 
 defect and the rebellion of the flesh against the spirit, 
 are punishments for the sins of our first parents following 
 upon the taking away of original righteousness." 
 
 Prelude i. The sin which brought in death, was degradation 
 as well as disobedience. 
 
 2. There are three distinct rebellions in sin ; of the 
 
 mind against God ; of the soul against the mind ; and 
 of the body against the soul. The punishment of death is, 
 I. Just, this three-fold rebellion could only be subdued 
 by death. 
 II. Wise, for God willed that out of death a better and 
 eternal life should spring. 
 
 III. Merciful, an eternity of bodily agony, a punishment 
 
 of devils only, not of God. 
 IV. Final, as the last, the extremest punishment of all. 
 Non being is a limit. 
 
 Epil. — Still, a life arises from death. S. Cyril. Jeru. xiii. '^i.\ 
 " God had appointed the sinner to die. Christ took 
 our sins (i. Pet. 11. 24) ; The transgression of sinners 
 was not so great as the righteousness of Him Who died 
 for them." 
 
( 212 ) 
 SERMON 212. 
 
 THE LIGHT OF FAITH. 
 {Holy Gospel, Ser. 4). 
 
 (i). S. Matt. IX. 22 : " Thy faith hath made thee whole." 
 (2). II. Cor. V. 7 : " We walk by faith, not by sight." 
 Stimma, 22\ i, 5, V". : " Infidels are ignorant of the things 
 which are of faith, since they neither see nor know these 
 things in themselves, so that they are not able to 
 perceive that they are worthy of belief, the faithful 
 have knowledge of these things not by demonstration 
 but inasmuch as they see by the light of faith that they 
 are to be believed." 
 Prelude i . Theod. in loco. ; " Now we do not look {blepomen) 
 on the things themselves that are expected but we see 
 them {kordinen) by means of faith alone." 
 
 2. Faith is the faculty of seeing by the mind, that 
 
 which is not beheld by the bodily eye." 
 
 3. 6". Chromas. Aguil. Cone, i : " Faith is compared to 
 
 a light, which if it be in us pure and bright the whole 
 body will be full of light." 
 
 4. Drogo. Abb. Sei'. i. : "A cheerful eye-ball clearly 
 
 sees ; faith is the eye-ball of your eye." 
 
 5. A time when S. Paul had not this light (11. Tim. 1. 13), 
 
 " ignorantly in unbelief." 
 
 6. Holiness is the oil by which the light of faith is 
 
 maintained. The light of faith is 
 
 I. Clear and even, save when over-clouded by some sin 
 or doubt. 
 II. Far-reaching, lighting the path to heaven; leaving 
 reason far behind it. 
 
 III. Guiding, so that the faithful walk by faith and not by 
 sight. 
 
 IV. Bright, strong enough to light up the valley of the 
 shadow of death. 
 
 Epil. — Walk we then by the inward spiritual light of faith, 
 by the faculty of mental vision, and not by the sight of 
 the bodily eye and the senses of earth. 
 
( 213 ) 
 
 sermon" 213. 
 INCREASE. 
 
 (I/o/y Gospel, Ser. i). 
 
 (i). S. John VI. 13: "They filled twelve baskets with the 
 fragments." 
 
 (2). Coloss. I. 10: " Increasing in the knowledge of God." 
 
 Siunma, i", 92, 3, i and i'" : " The greater cannot be formed 
 from the less except by addition, and in no way can the 
 multiplicationof material be understood withoutaddition. 
 In this way, S. Augustine says, Christ from five loaves 
 satisfied five thousand men, as from a few grains pro- 
 ducing a multitude of crops. It is said that by five 
 loaves He fed the crowds because addition was made 
 to the pre-existing material of the loaves." 
 
 Prelude i. 6". T. Aq. on Coloss. i. 10: "The increase of 
 knowledge follows to fructification; increasing, for any- 
 one who desires to fulfil that which is commanded is 
 disposed to knowledge (Ps. cxix. 100). 
 
 2. Increase is a sign of growth ; and growth is a sign 
 
 of life. 
 
 3. That which the Lord did with the loaves and fishes 
 
 He can do with our hearts. 
 
 4. He takes the germs of holiness within us, and 
 
 multiplies our graces. 
 
 5. The germs or material is there ; He gives to it a 
 
 new and quickened life. 
 
 6. Progress is a law of God's kingdom; and progress 
 
 involves increase. He increases, or multiplies in us, our, 
 
 I. Thoughts, earnest and sincere for the present and the 
 future ; leading us to ponder on our ways. 
 II. Desires and yearnings after a purer and higher life; 
 making us dissatisfied with the present. 
 III. Graces, be they few or many of the Holy Spirit; 
 
 " perfecting holiness in the fear of God." 
 IV. Knowledge of divine things ; feeding the soul with 
 
 the food of immortality. 
 Epil. — Your prayer : Lord increase our faith, our aspiration, 
 our endeavours. 
 
( 214 ) 
 
 ^tomtu-fiftlj tuning aft^r ®rinttg, 
 
 SERMON 214. 
 
 PRAYER A CONSECRATION. 
 {Holy Gospel, Ser. 2). 
 
 (i). S. John VI. II : "When he had given thanks." 
 
 (2). I. Tim. IV. 5 : " Sanctified by prayer." 
 
 Sttmina, 3'', 43, 2, 2"' : "We must beheve that Christ since 
 He was from the Father was equal to Him. That He 
 might exhibit both these truths He wrought miracles; 
 now with power, and then with praying. Christ looked 
 to heaven in the lesser miracles, but in the greater 
 miracles He worked alone. At the raising of Lazarus, 
 He raised His eyes on high not on account of any need 
 of petition but for an example, because of the people 
 which stand by (S. John xi. 42). 
 
 Prelude i . 6". Cyril. Jerii. xxiii. 7 : " We call upon the 
 merciful God to send forth His Holy Spirit upon the 
 gifts ; that He may make the bread the Body of Christ," 
 etc., "for whatsoever the Holy Ghost has touched is 
 sanctified and chanofed." 
 
 2. The Lord consecrated His miracles by outward or 
 
 inward prayer. 
 
 3. The Church by prayer consecrates the baptismal 
 
 water; the Holy Eucharist; her clergy ; her buildings 
 and sacred vessels and vestments, etc. 
 
 4. Prayer is a consecration as well as an intercession. 
 
 It consecrates, 
 
 I. Ourselves, body, soul, and spirit to God's service ; 
 that all may tend to His glory. 
 
 II. Each Day as the fresh beginning of life ; a time of new 
 struggles, hopes, etc. 
 
 III. Our Work that it may be blessed, being begun, con- 
 tinued and ended in God. 
 
 IV. Our Lives, that their events may prosper for eternity 
 and time. 
 
 Epil. — Be ye sanctified, consecrated by frequent, daily, 
 earnest prayer. 
 
( 215 ) 
 
 SERMON 215. 
 THE HOLY EUCHARIST SPIRITUAL FOOD. 
 
 {Ho/y Gospel, Ser. 3). 
 
 (i). S. John VI. II : " He distributed." 
 
 (2). Rev. II. 17: " To him that overcometh will I give to 
 eat of the hidden manna." 
 
 Stimma, 3'', 'J2,, i, c. : "The sacraments were ordained to 
 carry on the spiritual life in man, which is conformable 
 to the bodily life, since material things bear a similitude 
 to spiritual things. The bodily life demands nourish- 
 ment for its preservation in life ; so it is necessary for 
 the spiritual life that there should be the sacrament of 
 the Eucharist which is spiritual nourishment." 
 
 Prehcde i. 6". Gi'eg. Mag. .• " Figuratively the manna is the 
 bread of life which came down from heaven for our 
 sakes." 
 
 2. kS". Ephrem. RytJi. Hi. : " The bread that He break 
 
 exceeded the world's needs, the more it was divided, 
 the more it multiplied exceedingly. The wheat that 
 was sown, on the third day came up and filled the 
 ofarner of life." 
 
 3, S. Cyril, yeru. xxii. 5 : "In the New Testament 
 
 there is the bread of heaven, and the cup of salvation 
 sanctifying soul and body." 
 
 4. Terrible contrast between life and death ; yet the 
 
 fleeting, sorrowful life of the body is of high value. 
 
 5. Far higher is the value of the spiritual life. Eu- 
 
 charistic, spiritual food gives to the soul, 
 
 I. Strength to resist sin ; to fight against doubt ; to 
 endure to the end. 
 n. Joy from the fulness of its power of satisfying, beyond 
 the honey tasted by Jonathan. 
 IIL Growth to produce those fruits unto righteousness the 
 
 end of which is eternal life. 
 IV. Life, lifting it on high, joining it to the heavenly life 
 
 of saints and angels. 
 Epil. — Use well ; use often, the food-supplying and life- 
 giving sacraments of the altar. 
 
( 216 ) 
 
 ®;toMg-fiftli ^unirag atUx ®rimtg. 
 
 SERMON 216. 
 
 THE HOLY EUCHARIST, JESUS WHOLLY. 
 
 {Holy Gospel, Ser. 4). 
 
 (i). S. John VI. 12 : "They were filled." 
 
 (2). I. Cor. X. 16 : " The bread which we break, is it not the com- 
 munion of the body of Christ .-' " 
 
 Stcmma, 3'', 73, i, 3'": " There is this difference between the 
 Eucharist and the other sacraments having a sensible 
 material ; namely that the Eucharist contains something 
 absolutely sacred ; that is to say, the Body itself of 
 Christ, and therefore it is perfected by the consecration 
 itself of the material ; whilst the other sacraments are 
 perfected by the application of the material to the man 
 about to be sanctified. From this also another difference 
 follows : for in the sacrament of the Eucharist that which 
 is the 'res,' and 'the sacrament,' is in the material itself." 
 
 Prelude i. S. Aug. Confess, xii. 10, 2 : " Thou art my God, 
 as if I heard thy voice from on high ; ' I am the meat 
 of those that are grown up ; grow thou up, and thou 
 shalt feed upon me.' " 
 
 2. vS'. Igsiat. ad Philadelp. 4: "Give diligence to use 
 
 one Eucharist for one is the flesh of our Lord Jesus 
 Christ and one cup in the union of His blood." 
 
 3. The Resurrection body was real yet spiritualized : 
 
 He was stijl the Son the Man. 
 
 4. Jesus is fully and wholly in the sacrament of His 
 
 sweet and tender love. 
 
 5. No mutilated or half Jesus is here ; but all of Him. 
 
 He is present in His, 
 
 L Glorified Humanity ; whilst on earth He could be in 
 
 two places at once (S. John III. 13). 
 H. Godhead, He is everywhere present, specially in the 
 
 sacrament of His Love. 
 HL Church, the Body of Him which filleth all in all. 
 
 (S. Matt. XVIII. 20). How could Hebe absent in the highest 
 
 act of worship .-' 
 I V. Power and Love to pardon and preserve and then to 
 
 join Himself to the souls of the faithful. 
 Epil. — He filleth the soul with the bread of heaven ; He cures 
 
 its dying life by the food of life and the medicine of immortality. 
 
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 The Great Commentary on the Gospels of Cornelius 
 
 a Lapide. Translated and Edited by the Rev. T. W. 
 
 MOSSMAN, D.D. (B.A., Oxon), assisted by various Scholars. 
 
 SS. M.\TTHEW AND MaRK'S ( JOSPELS. 3 Vols. 
 
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Henry VIII. and the English Monasteries. An 
 
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 Piconio (Bernardine a). Exposition on St. Paul's Epistles. 
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VI. 
 
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\1I. 
 
 Collcj^o, Oxford, one of the Translators of the Liljrary of 
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 The Complete Works of St. Bernard, Abbot of 
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 Edward VI. and the Book of Common Prayer. Its 
 
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 With Four Facsimile Pages of the MS. By FRANCIS 
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Change in Faith or Development. A Critical Exposi- 
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 Conscience, H.— The Popular Tales of Henry Con- 
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 The Happiness of being Rich. 
 
 The Iron 'I\mb. 
 
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 Drexelius, J. — The Heliotropium ; or, Conformity of 
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 Edward VI. and the Book of Common Praj"er. Its 
 
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 HEROES OF THE CROSS. 
 
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 St. Gregory the Great. By the Right Re\-. Abbot S.now, 
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Hugh of Avalon, Bishop of Lincoln. By Rev. George 
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 St. Stephen Harding. Founder of the Cistercian Order. 
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