Chapter X: Part 10

You know, my dear brethren, the parable given by our Divine Lord in the Gospel of to-day. The principal point of it is in the words which you have just heard. The guests who were invited to the supper, instead of feeling honored by the invitation and accepting it gladly, began to make one excuse or another; one had his farm, one his oxen, and another had just married a wife. None of these reasons would have prevented them from coming to the supper had they really wished to; they were mere flimsy pretexts put forward to hide their indifference to their host and to all that he had to offer them.

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You know this parable, and I think you also know well its meaning. As our Saviour uttered it the coldness and ingratitude of those whom he had come to save rose up before him, giving him a foretaste of the agony which was afterward to overwhelm and crush him in the garden of Gethsemani. His heart, burning with love for men, longed and thirsted for love in return; it was all he asked; could he but have had that all the pains of his sorrowful life and terrible death would have been as nothing. But no; he foresaw that, after all, those to whom he stretched out his arms on the cross in loving invitation would, for the most part, turn a deaf ear to his appeal; would give him at the best but a reluctant and half-hearted service; would keep as much as possible for themselves, and give as little as possible to him.

And, in particular, he foresaw that the crowning gift which he had in store for his rebellious and ungrateful children--his own Body and Blood, which he was to leave them in the Blessed Sacrament of the Altar, and in which he was to remain with them even after his work was done and the time come for him to return to his Father--would be rejected by the greater part even of Christians with the same indifference with which his other sacrifices were to be met. He saw himself in our churches, unwelcomed and almost unknown by the most of those whom he loved to call his friends. He saw that, though for a time in the first fervors of faith, when the sword of persecution drove those to his side who were not overcome by it, he would, as he desired, indeed be the daily bread of his people, yet there would come a day when that faith would be dimmed, and the love which sprang from it would grow cold. He knew that an age would come when--shame to say it--his church would have to force her children by strict laws and threats of excommunication to receive him in the sacrament of his love even once a year. {293} And he knew that, in spite of all this urging, many still would excuse themselves from the divine banquet, offered so freely to, nay, almost forced upon, them; that millions every year would miss their Easter duty; would either turn from the bread of life to the food of swine by deliberate choice, or at least would, on some frivolous pretext, put off the time of their reconciliation till the last day appointed for it had gone by.

Alas! my dear brethren, children of this God and Father who has done so much for us, I fear that some even of you who hear my words have once more thus grieved his heart and despised his love. In all this long time of Lent and Easter which, has just gone by you have missed the duty to which the most sacred and solemn of all the laws of the church has called you. But still our Lord has not yet treated you as you have treated him. He has not yet said to you, as the host said in the parable: "None of you that were invited shall taste of my supper." No; once more, in this great festival of Corpus Christi, he makes yet another appeal to you, to put aside your excuses, and to come to him with all your heart and soul. Do not, I beseech you, continue to insult and despise him who thus humbles himself before you, and still tries to remind you of his goodness and mercy. Come to him without delay, and make amends for your past neglect; all will be forgiven and forgotten. But remember, if tempted to reject him once more, and to postpone your return, that even his infinite mercy will at last have to yield to his justice; that his loving Spirit cannot strive with you for ever.

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_Third Sunday after Pentecost._

Epistle.
1 _St. Peter v._ 6-11.

Dearly beloved:
Be you humbled under the mighty hand of God, that he may exalt
you in the time of visitation. Casting all your solicitude upon
him, for he hath care of you. Be sober and watch; because your
adversary the devil, as a roaring lion, goeth about seeking
whom he may devour. Whom resist ye, strong in faith: knowing
that the same affliction befalleth your brethren who are in the
world. But the God of all grace, who hath called us unto his
eternal glory in Christ Jesus, when you have suffered a little,
will himself perfect, and confirm, and establish you. To him be
glory and dominion for ever and ever. Amen.

Gospel.
_St. Luke xv._ 1-10.

At that time:
The publicans and sinners drew near unto Jesus to hear him. And
the Pharisees and the Scribes murmured, saying: This man
receiveth sinners, and eateth with them. And he spoke to them
this parable, saying: What man among you that hath a hundred
sheep: and if he shall lose one of them, doth he not leave the
ninety-nine in the desert, and go after that which was lost
until he find it? And when he hath found it, doth he not lay it
upon his shoulders rejoicing: and coming home call together his
friends and neighbors, saying to them: Rejoice with me, because
I have found my sheep that was lost. I say to you, that even so
there shall be joy in heaven upon one sinner that doth penance,
more than upon ninety-nine just who need not penance. Or what
woman having ten groats, if she lose one groat, doth not light
a candle and sweep the house and seek diligently until she find
it? And when she hath found it, call together her friends and
neighbors, saying: Rejoice with me, because I have found the
groat which I had lost. So I say to you, there shall be joy
before the angels of God upon one sinner doing penance.

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Sermon LXXXVIII.

Sinful Amusements.

_Be sober and watch, because your adversary the devil
as a roaring lion goeth about,
seeking whom he may devour._
--Epistle of the Day.

I need not tell you, dear brethren, that there is nothing more contrary to the spirit of our holy religion than melancholy. The church would not have her children long-faced and mopish, eschewing all pleasure as a thing sinful; nor would she have them unhappy by depriving them of what is good and forbidding what is innocent, but like a wise mother she permits, nay, sanctions, harmless amusements, knowing that this, far from being an impediment to us in our efforts after holiness, is rather a help.

But, unfortunately, all pleasures are not innocent. There are some which are sinful--very sinful--and which, instead of aiding us by begetting a holy gladness, fill us with remorse and rob the soul of the grace of God, which is the principle of all our joy. Such pleasures as these the church forbids; such as these she would have us avoid, and she warns us that they come not from God, but from our adversary the devil, who is seeking our ruin. It is with regret that we say it, still we say it with truth, that of late years a very dangerous sort of amusement has taken more or less hold upon numbers of our young people, and, now that we are at the beginning of summer, it may not be amiss to say a word or two about a certain sort of "picnics."

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It is hard to conceive how a young man or woman, who wishes to be deemed respectable, or even to preserve self-respect, can attend any of those _moonlight_ gatherings known as picnics, festivals, etc. Call them by what name you please, as a whole they are bad. The places where these meetings are held, the persons whom you cannot avoid coming in contact with, make them dangerous at least, and very frequently a real occasion of sin. How can a young girl know the character of him with whom she is dancing? She has been introduced, to be sure, but what of that? Does she feel quite certain that she may not be subjected to insult or worse? Is she satisfied that her mother would be pleased to see her with her present companions? Is she not engaged in a dance which borders on immodesty? Take care, my good girl, you have taken your first downward step to-night; retrace your way, and never be found at such a "festival" as this again, if you value your good name. Nor can young men attend these "moonlight rural gatherings" without endangering their fair fame and interests. A pure woman will not marry a man who consorts with bad characters. She will not trust herself to the tender mercies of one who reaches home in the early morning in a half or wholly drunken state. She cannot look forward to a happy life with one of this character, and she will not encourage his attentions. Employers are not over-anxious to have in their service those who come to their occupations with evident marks of debauchery. {297} They believe that young men of this sort are not efficient, and they believe so rightly; they think that these are not altogether trustworthy; that they are constantly exposing themselves to danger and theft. It does not pay, young men, to go to "moonlight picnics." It is not to your interest, either temporal or spiritual. Do not be carried away with the idea that you can be dissipated with impunity. "Be sober and watch" yourselves, remembering that a good name is rather to be chosen than great riches, and certainly to be preferred to the gross pleasures of moonlight orgies.

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Sermon LXXXIX.

Divine Providence.

_Casting all your solicitude upon him,
for he hath care of you._
--1 St. Peter v. 7.

The doctrine of God's providence is one of those great truths which, though accepted by every Christian, are often not apprehended practically in everyday life. By the providence of God we mean that loving care which he takes of all his creatures, and especially of man, ruling, guiding, and protecting them, "ordering all things sweetly," as holy Scripture has it, that each one of his creatures may attain to the end for which it was given existence.

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God's work does not stop with creation. It would be absurd to suppose that he made all things and then left them to take care of themselves. On the contrary, we know that his sustaining power is necessary in order to keep us in existence at all, and that if he were to withdraw his sustaining hand from us we should at once fall back into the nothingness from whence we came. But God's providence over us means something far more than simply keeping us alive. It enters into every circumstance of our life. Whatever befalls us, day by day, is with his permission, is in accordance with his holy will. Whether he blesses us or smites us, it is all the same: everything comes from his loving providence, and is intended for our good.

Our Lord's teaching concerning the providence of God is very clear and plain. He tells us that God cares for the lilies of the field and for the birds of the air, so that not one of them is forgotten before God; and, he adds, "Are not you of much more value than they?" For "even the very hairs of your head are all numbered." "O ye of little faith!" he still says to us, "why are you so slow and dull of heart to understand? Why will you not see the hand of God directing the whole course of your life?" Men go on in their carelessness, unmindful of God, taking the good things that come to them as a matter of course, or as the result of their own labor, forgetting that every good and perfect gift is from above. But God does not forget them. In spite of their indifference, he still watches over them, providing them with all things needful for their souls and bodies, and with his grace ever seeking to lead them to him. How many, too, spend their time in foolishly worrying over their petty trials! It is all owing to a lack of faith; they refuse to recognize God's hand in their daily life. Yet again and again our Lord and his Apostles repeat the exhortation, "Be not solicitous"--that is, do not worry--"casting all your solicitude upon him, for he careth for you."

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But it is especially in the great trials of life that the doctrine of God's providence is necessary for us, and full of consolation, and perhaps it is at just such times that it is the most often forgotten. When some heavy trouble comes, how often does the sufferer fail to acknowledge that it is sent by Almighty God--that is, an ordering of his providence, and therefore to be submitted to with patience and humility. "Dearly beloved," says St. Peter in the Epistle of to-day, "be you humbled under the mighty hand of God." To be humble is to acknowledge our true position in God's sight, to confess that we are his creatures altogether in his power, and that he has the right to do with us as he pleases. Our faith assures us that he will not use this right to our disadvantage. Away, then, with all silly murmurings and complaints that God is unjust. Good sense alone will teach that that cannot be. If you understood the full extent of the malice of even venial sin you would see that you receive but a small part of what you really deserve. Follow, then, the counsel of Solomon, and "reject not the correction of the Lord, and faint not when thou art chastised by him; for whom the Lord loveth he chastiseth."

But if the burden seem too hard for you to bear alone, Jesus is ready to help you. "Come to me," he says, "all you that labor and are heavy laden, and I will refresh you." Go to him in the Blessed Sacrament, pour out your grief to the Sacred Heart, and you shall find rest for your soul. "Cast thy care upon the Lord," said David in the Psalms, "and he shall sustain thee." {300} Then, having humbled yourself under the mighty hand of God, he will exalt you in the time of his visitation and fill you with his peace. And "the God of all grace, who hath called us unto his eternal glory in Christ Jesus, _when you have suffered a little_, will himself perfect, and confirm, and establish you. To him be glory and dominion for ever and ever. Amen."

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Sermon XC.

How To Bear Burdens.

_Cast thy care upon the Lord
and he shall sustain thee._
--Gradual of the Mass.

Which of us, dear brethren, is without his burden or his care? Whatever our station in life, however high or lowly we may be, to each comes his portion of sorrow, to each come difficulties and temptations. If we escape one trial we are sure to find another, and probably a worse one, awaiting us. It is our lot here upon earth to suffer, and we ought to expect nothing else, for if we hope for perfect happiness in this world we are doomed to bitterest disappointment. The way in which to carry ourselves with regard to our difficulties is not to seek to avoid them, or when they come upon us to run away from them, but to accept them as the portion of our heritage and to make them a source of merit and sanctification. If we would but cast our care upon the Lord, if we would but willingly submit to what his all-wise providence designs for us, these apparent miseries would become for us real blessings and bring upon us the choicest of God's gifts--an increase of his holy grace in our souls. God will help us sustain our burden if we receive it with resignation; if we love it he will make it even sweet to bear.

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But, you may say, this doctrine is very pretty in theory. How about the practice of it? It is not so easy to be indifferent to the things of this life, to the wants of the body, so as to be quite as willing to be poor as to be rich, to have a good, substantial meal or a morsel of cold victuals. People cannot be expected to prefer misery to happiness.

We are not asking you to prefer misery to happiness, nor even to be indifferent as to what shall happen you. Although this would be far more perfect and would soon make him who had such disposition very holy, still we do not ask so much. What we would wish you to do is what we think all are bound to do--namely, to have confidence in the providence of God; to recognize his hand guiding the course of events in our behalf. We know that he is good and merciful and ready to help us in our need; we know that even when he punishes it is not so much in anger as in love that he does so; yet we complain and are discontented, and some even go so far as to blaspheme the God who, at the very moment when we are treating him with such indignity, is lovingly working all things together unto good, who is doing for them more than they would ever hope for. Oh! what pride is theirs, who set up their judgment against God's and insist upon the Almighty doing things according to their fancy. They see no reason why they should suffer this or that. Why should they be treated so harshly? Other people have comfort; why should not they? {302} Oh! what folly, what blindness is there in the hearts of men and women who speak thus! What ingratitude is theirs! Perhaps the God they are abusing has forgiven them hundreds of mortal sins; perhaps he is withholding what they are demanding because he sees if he granted them the things they ask their salvation would be endangered; yet all that he is doing in loving kindness is being misunderstood, because men are unwilling to bow down to the holy and adorable will of God.

Dear brethren, let it not be said of us that we are ingrates or that we are so foolish as to think ourselves wiser than God; but let us turn to him with all our hearts and recognize in all he sends us his unspeakable mercy; let us ever see in him the All-wise God, our Father, and never permit ourselves to be deceived by the rebellion of our lower nature. Let us, in a word, "cast all our care upon the Lord."

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_Fourth Sunday after Pentecost._

Epistle.
_Romans. viii._ 18-23.

Brethren:
I reckon that the sufferings of this present time are not
worthy to be compared with the glory to come, that shall be
revealed in us. For the expectation of the creature waiteth for
the revelation of the sons of God. For the creature was made
subject to vanity, not willingly, but by reason of him that
made it subject, in hope: because the creature also itself
shall be delivered from the servitude of corruption into the
liberty of the glory of the children of God. For we know that
every creature groaneth, and is in labor even till now. And not
only it, but ourselves also, who have the first-fruits of the
spirit, even we ourselves groan within ourselves, waiting for
the adoption of the sons of God, the redemption of our body, in
Christ Jesus our Lord.

Gospel.
_St. Luke v._ 1-11.

At that time:
When the multitudes pressed upon Jesus to hear the word of God,
he stood by the lake of Genesareth. And he saw two ships
standing by the lake: but the fishermen were gone out of them,
and were washing their nets. And going up into one of the ships
that was Simon's, he desired him to thrust out a little from
the land. And sitting down, he taught the multitudes out of the
ship. Now when he had ceased to speak, he said to Simon: Launch
out into the deep, and let down your nets for a draught. And
Simon answering, said to him: Master, we have labored all the
night and have taken nothing: but at thy word I will let down
the net. And when they had done this, they enclosed a very
great multitude of fishes, and their net was breaking.
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And they beckoned to their partners that were in the other
ship, that they should come and help them. And they came, and
filled both the ships, so that they were almost sinking; which
when Simon Peter saw, he fell down at Jesus knees, saying:
Depart from me, for I am a sinful man, O Lord. For he was
wholly astonished, and all that were with him, at the draught
of the fishes which they had taken. And so were also James and
John, the sons of Zebedee, who were Simon's partners. And Jesus
saith to Simon: Fear not, from henceforth thou shalt be taking
men. And when they had brought their ships to land, leaving all
things, they followed him.

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Sermon XCI.

How To Suffer.

_Brethren: I reckon that the sufferings of this present time
are not worthy to be compared with the glory to come,
that shall be revealed in us. _
--Epistle of the Day.

I think, my brethren, that there are few good and faithful Christians who do not have, as they journey through life, a fair share of crosses, trials, and sufferings. Sometimes these crosses are not noticed much by other people, but they are heavy enough for those who have to bear them. The priest hears more of the troubles of the world, as well as of its sins, than any one else; misery is a very old story to him; and he has his own trials, too, in plenty, though many think that in his state of life he has mostly avoided them. Yes, trouble and suffering seem to be, and indeed they really are, the rule of life for Christians, happiness rather the exception; unless we are willing to get what some call happiness by disregarding the law of God.

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Now this is a very unpleasant fact; but it is a fact, and we have to accept it. But how shall we best do so? That is a point which it will be well to consider.

Shall we simply take our trouble because we cannot help it, and fret as little as we can, because fretting only makes it worse? Or shall we take comfort by thinking that others are in the same plight as ourselves; by believing, though perhaps we cannot see it, that our luck, though hard, is not harder than that of most of those around us?

These would be two pretty good ways of getting along for one who had no better. But it would be a shame for us to fall back on them. One who has faith should be able to find a better way than either of these.

"Yes," you may say, "I know what you mean; a Christian ought to be resigned to God's holy will. We are taught and we believe that all things come to us by the providence of God; that he is all-wise and infinitely good; so, when he sends us anything hard to bear, we must say, 'Thy will be done,' and know by faith that it is for the best."

Now I do not want to say anything against this way of bearing trouble; it is a good way, and it is a Christian way; none more so. And perhaps some times it is the only one that will seem possible. But after all it is not exactly what I mean, or it is not at any rate all that I mean; and it is not what the great Apostle St. Paul, whose glorious and triumphant death, after a life of suffering, we commemorate with that of St. Peter to-day, meant in those immortal words which I just read.

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"I reckon," says he, "that the sufferings of this present time are not worthy to be compared with the glory to come, that shall be revealed in us."

That is his consolation. "We have," he says to us, "a little to suffer here, but what is it after all? A drop, bitter it is true, but still only a drop, against an eternal torrent of joy with which God is going to overwhelm our souls. Truly it is not worthy to be compared in its passing bitterness to the ocean of delight of which it is the earnest for the future. It is, in fact, the little price which we have to pay for that future; and it is not worth speaking of when we think what it will bring."

Indeed, my brethren, it must be a matter of astonishment to the angels, it ought to be so to us, that we think so little of the heaven which God has prepared for us. We profess to believe in it; we do believe in it; but we seem to forget all about it. We can have it if we will; moreover, these very crosses and trials, if we have them, are a sign that our Lord means almost to force it on us. Let us, then, think more of heaven; meditate on it, look forward to it. The thought of heaven was the joy and strength of the martyrs; why should it not be the constant support of ordinary Christians, too?

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Sermon XCII.

Good Works Done In Mortal Sin.

_Master, we have labored all the night,
and have taken nothing._
--Gospel of the Day.

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The Gospel of to-day tells us, my dear brethren, how St. Peter and his companions, after wearying themselves with dragging their heavy nets the whole night, had caught nothing for all their pains; and how, as soon as our Lord appeared, and they were able to work with his guidance and help, they took more fish than their boats would hold.

There is a most important spiritual lesson contained in this simple story. This miraculous draught of fish is, as it were, a parable, acted out instead of told by our Divine Saviour. And its meaning is this: that those who work in the night of the soul which is caused by mortal sin have indeed much trouble, sorrow, and labor, but it is all for nothing. All that they do and suffer while remaining in this state counts for nothing in their favor in the eternal account of God. Whereas, on the other hand, the slightest action of one who is in the state of grace, and who, therefore, works in union with Christ, has attached to it a great and imperishable glory in the kingdom of heaven.

St. Paul also teaches us this quite explicitly. "If I should distribute," says he, "all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity" (that is, the love of God, which makes the state of grace), "it profiteth me nothing." Whereas, on the other hand, he says, for himself and others who are united to God by grace, that "what is at present momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory."

This is, I say, my brethren, a most important truth. Do you fairly understand it? Do you take in its full meaning and application? Let us look at and study it as much as possible in these few minutes; then let us take it home with us, meditate on it, and make it thoroughly our own.

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All of us have our labors, trials, and pains; some arc heavily burdened with them. To work and to suffer is the lot of all, from which there is no escape. We cannot avoid our destiny; we must make the best of it.

Yes, that is just it; we must make the best of it; if we have any prudence, any true love or care for our happiness, we will make the best of it, and not the worst. Why suffer this poverty, this sickness, this worry and distress of mind? Why do all this hard work? Why go through all these long and weary days, and get nothing in reward for all our labor and suffering but the mere means with which to keep up this painful and toilsome life, and to sweeten it, perhaps, with some fleeting sensual pleasures? Why not have something to show for all our trouble at the end of our time here on earth? Why not make it, as we may, into a crown to take with us into that life which has no end?

This is what those do who remain in the grace of God, who commit no mortal sin, or who, if they ever fall into it, repent and free themselves from it with out delay. All their pains and all their labors are recorded in heaven, and treasured up to be woven into a crown of merit for such as persevere to the end. God is with them, as with St. Peter on the lake of Genesareth; they work for him, and in the light of his presence, and their slightest actions obtain a rich reward.

But those who foolishly think that to remain thus is a task beyond their strength, who pass their lives in mortal sin, and only seldom and for a short time rise from it, have the same trouble; and at the end, if indeed they come to God then and enter heaven, being saved as by fire, they find no treasure of good works gone before them. "Master," they have to say, "we have worked all night and have taken nothing. We have worked in the night of sin all our life."

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Let us not, then, follow their example. Let us not run their fearful risk of not obtaining salvation at all; and let us also determine that when we are saved we will have a life well filled with the fruits of grace to lay at our Saviour's feet, for which we may merit to hear him say: "Well done, good and faithful servant; enter thou into the joy of thy Lord."

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Sermon XCIII.

Fishing For Men.

_Master, we have labored all the night,
and have taken nothing._

St. Peter was without doubt a good fisherman, and a patient one, as all good fishermen are. He was content to fish all night with such poor luck as to catch nothing at all.

But after he had taken our Lord on board his ship it seemed as if all the fish in the lake were anxious to be caught. Such a wonderful haul was made that St. Peter and all the other fishermen were dumfounded with astonishment. How mightily they were all pleased may well be imagined.

Now, I think there is in our day something going on very like St. Peter's fishing all night and catching no fish. The Catholic Church is the ship of Peter, and he who exercises the authority of master in that ship, together with his mates and other officers, are holding the place which St. Peter was exalted to when our Lord made him the master fisherman of men. That is, the Holy Father, the pope, the bishops and priests are fishing for men, and our Lord promised that they should catch them, too.

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In a certain degree, also, everyone on board Peter's ship--all Catholics--have to do with this great work--the spreading out the nets and drawing souls into the true church.

For some time there have been some efforts made to catch a certain kind of fish known as _Protestants_, and there is another sort, also becoming common in these waters of ours, called _Infidels_. And it seems to me that there has been a good deal of fishing all night long, and not half the haul made that was hoped for. We feel like repeating St. Peter's complaint --"Lord, we have labored all the night and taken nothing."

The fishermen know their business, and they have worked hard. No trouble on that score. When may we hope that the promise of our Lord will be fulfilled and labor shall be crowned with success? I'll tell you. It will be after Christ has taught his divine doctrine from the ship, and when he can say to us, "Now let down your nets."

If there is anything both true and astonishing it is the prevailing ignorance of their own or of any other religion among Protestants and infidels. You would think that, among so many learned and well-to-do people who have every advantage of education and general information at hand, they would not only know what they believed, but also the reasons why. {311} They make a great boast of knowing, some of them, all the _good_ that there is in the Bible, and others all of what they call absurdities and contradictions in the holy volume. You need not be afraid of all this supposed knowledge. In fact, some read the Bible very little, and great numbers of them don't hear half of what the majority of us Catholics hear in church. Catechize them, and it will soon appear that they are densely ignorant of all religion. How can we hope that such people will admire all the beauties of our faith, and appreciate all the powerful and logical arguments in favor of this or that truth, who are so lacking in information about the very rudiments of religion?

I meet such people frequently, who are, nevertheless, regular hearers and worshippers of the best preachers of our day, or who pick up here and there some sayings of the pretentious philosopher of the hour.

Christ must teach this multitude from the ship of Peter, and he will do so when he can say of us, "Whoso heareth you, heareth me"--that is, when you and I so live up to our faith that when they hear us they hear a Christ speak, and when what we speak is for their instruction and suited to their great ignorance of divine things. We must be simple and plain in our instructions when directed to them.

Moreover, we must thrust this instruction of the first things every Christian (be he child or man) ought to know upon them in all charity; and be quick about it, for without it they will be in imminent peril of losing their souls. They are good enough according to what they know. They, like the best of us, love truth, and are really hungering for what is unquestionably for their greater happiness. {312} Oh! if we Catholics would only live like Christ and speak like Christ, then it would be high time to let down the net. Protestants and infidels would rush in crowds to be taken. Priests would not know where to find room for the converts.

Enter into the work of spreading Christian doctrine, then. Buy Catholic books of instruction. Buy a good many and give away a good many. It may set them thinking. And the reading of good, plain instructions, like the simple words of our Lord, will set them to praying as well. When a Protestant or an infidel once begins to pray to know the truth, it will be sure to lead him into the net that is let down from St. Peter's ship, only too happy to be numbered among those taken by the divinely-appointed fishers of men.

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_Fifth Sunday after Pentecost._

Epistle.
1 _St. Peter iii_. 8-15.

Dearly beloved:
Be ye all of one mind, having compassion one of another, loving
brotherhood, merciful, modest, humble: not rendering evil for
evil, nor railing for railing, but on the contrary, blessing:
for unto this are you called, that by inheritance you may
possess a blessing. "For he that will love life, and see good
days, let him refrain his tongue from evil, and his lips that
they speak no guile. Let him decline from evil, and do good:
let him seek peace, and pursue it: because the eyes of the Lord
are upon the just, and his ears unto their prayers: but the
countenance of the Lord against them that do evil things." And
who is he that can hurt you, if you be zealous of good? But if
also you suffer any thing for justice sake, blessed are ye. And
be not afraid of their terror and be not troubled; but sanctify
the Lord Christ in your heart.

Gospel.
_St. Matthew v._ 20-24.

At that time Jesus said to his disciples:
I say to you, that unless your justice abound more than that of
the Scribes and Pharisees, you shall not enter into the kingdom
of heaven. You have heard that it was said to them of old: Thou
shalt not kill. And whosoever shall kill shall be guilty of the
judgment. But I say to you, that whosoever is angry with his
brother, shall be guilty of the judgment. And whosoever shall
say to his brother, Raca, shall be guilty of the council. And
whosoever shall say, Thou fool, shall be guilty of hell fire.
Therefore if thou offerest thy gift at the altar, and there
shalt remember that thy brother hath anything against thee,
leave there thy gift before the altar, and first go to be
reconciled to thy brother, and then come and offer thy gift.

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Sermon XCIV.

Forgiveness Of Injuries.

_If therefore thou offer thy gift at the altar,
and there thou remember that thy brother hath anything against thee,
leave there thy offering before the altar,
and go first to be reconciled to thy brother;
and then coming, thou shalt offer thy gift._
--Gospel of the Day.

There are few things in common life, my dear brethren, more surprising than the fact that some people seem to consider themselves good Christians, and well worthy to receive the sacraments, who have a grudge against some of their neighbors and never speak to them; perhaps never answer, even if spoken to by them. These people seem to think, I say, that they are worthy to receive the sacraments; and this not only at Easter, but, it may be, quite frequently. Some of them, I fear, consider themselves to be pious and devout; they say, it may be, long prayers every night and perhaps also in the morning--though, if they really thought of the words on their lips, I do not know how they could get through one Our Father. "As we forgive those who trespass against us" ought to stick in their throats. They will not speak to those persons who, as they think, have trespassed against them; they wish, then, that God should have nothing to say to themselves. "Forgive us," they say to him, "_as we forgive;_ we will not speak to others, so do not thou speak to us; turn thy back on us, pass us by; that is what we do to our neighbors. {315} Cut us off from thy friendship, send us to hell"; that is what every Our Father means in the mouth of these detestable hypocrites when they say, "Forgive as we forgive."

How these people get through their confession and receive absolution is as surprising as that they should make the attempt to do so. They are caught, no doubt, once in a while, but it is to be feared that a large proportion of them slip through the priest's fingers, either by saying nothing about the sinful disposition in which they are or by telling a lie to the Holy Ghost and to their own hearts, if they would but examine them, by putting all the fault on the other party. When the other party appears, then we come nearer to the truth. "I spoke to So-and-so," they say, "but got no answer."

Now, let it be distinctly understood that to refuse to answer any one who speaks to us with a good intention; to take no notice of a word or a salute, given with a view to renewing friendship, or even out of ordinary politeness, is, in almost every case, a mortal sin. Of course I do not mean that is so when the omission comes from inattention or carelessness; no, I mean when it is intended as a cut to the other party. About the only instance in which it can be allowed is that of a superior, who has a right to take the matter in his own hands, and can put off reconciliation for a time without danger. A father, for instance, may keep his child at a distance for a while in this way as a punishment for an evident offence; but I am speaking of equals, one of whom can have no right to punish the other.

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But you may say: "This person has injured me grievously. He or she ought to beg my pardon." Perhaps this is so; though often, if you could see your own heart and that of the other as God sees them, you ought to beg pardon as much as he or she. It is rare that an unprovoked injury is done by any one consciously and without what seems a pretty good excuse to himself. But even granting that the injury is really grievous and unprovoked, do you expect your neighbor to go down on his knees to you, or to humble himself by a formal apology, not knowing how it will be taken? Would you find it easy to do such a thing yourself, however guilty?

No, by turning him off in this way you put the balance of injury against yourself, however great may have been the other's offence. No one should dare to go to Communion after such a slight unatoned for. And yet even brothers and sisters have done such things, and, I fear, received Christ's Body and Blood with this sin on their souls.

Let us have, then, no more of this. If one is not willing to be in charity with his or her neighbor, let him or her not come to confession, or at least, if coming, take care to state the matter as it really is. "Go first and be reconciled with thy brother; and then, coming, thou shalt offer thy gift."

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Sermon XCV.

Feast Of SS. Peter And Paul.

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To-day, my brethren, holy church celebrates the Feast of SS. Peter and Paul, one the prince of the Apostles, the other the great teacher of the Gentiles. Their glorious martyrdom took place the same day in the imperial city of Rome. A glorious victory indeed was their death, one being crucified, head downwards, the other beheaded, sealing thus with their blood that invincible faith in our Lord and in his religion which has made them fit to be cornerstones of his spiritual temple. Besides their faith, they were most distinguished for confidence in God. The two virtues, faith and hope, of course, blended together in their souls, borrowed from each other, and in the fire of heavenly love were melted into one. Yet confidence in God, or the virtue of hope, was the very impulse that set them forth to preach, gave them their gift of miracles, and led them out at last with the deepest joy to offer up the sacrifice of their lives.

And it was by such heroic trust in God that our holy church was founded. The beginnings of the true religion may be summed up by saying that God sent out men who were willing to stake their lives upon his fidelity to his promises. The soil on which our Saviour planted the true vine was watered by the blood of martyrs. The Breviary speaks of the blood of our two great Apostles as the purple robe of immortal Rome. And their virtue of implicit, instinctive confidence in God's love for us and for his church is the spiritual garment every Christian puts on when he is made a member of Christ.

Looking across all those centuries, my brethren, and contemplating the martyrdom of SS. Peter and Paul, our hearts should be strengthened. What are the trials of the church now compared to those at the very beginning? {318} We lament, indeed, that St. Peter's successor is a captive in his own house, and also that in many regions of the world the true faith of the Apostles has to struggle for its very life. Yet the struggles of the church are now those of a giant, are against a world in great part doubtful of its own cause; struggles which make us only the more evidently pleasing to God, as they are gradually forcing us to strip ourselves of every human help and practise the Apostolic virtue of trust in God alone. "Some upon horses and some upon chariots, but we call upon the name of the Lord." Oh! when we come to realize that the welfare of the church is not in numbers, or in fine buildings, or in the wealth and power of Catholics, but only and entirely in the practice of the virtues of our religion, we shall not have long to wait for the triumph of the truth. When the vast world-power that we call the Catholic religion was (seemingly) but the frantic experiment of a handful of men, just then it won its noblest victories. Heathenism could not be voted down nor fought down; nor did God send earthquakes and floods to cleanse the earth of its foulness. The men who founded our faith won the victory because they were penetrated with the conviction that the Maker and Governor of mankind was their Lord, and that Jesus Christ, his Son, would never swerve from his plighted word.

Such, then, brethren, is the virtue I bid you learn from the example of SS. Peter and Paul: confidence in God. Learn that and it will teach you all. How the value of prayer is shown forth by this virtue; how the practice of patience is commended; how the purely spiritual side of religion is brought forward by trust in God! {319} And to you of this church it is especially proposed to cultivate this Apostolic virtue. For is not your church named for St. Paul? And is he not associated every way, historically and in the devotions of our religion, with the prince of the Apostles, St. Peter? They are our first fruits; they are most closely joined to Christ, the root of the spiritual tree of life. St. Paul says: "For if the first fruit be holy, so is the mass also; and if the root be holy, so are the branches."

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_Sixth Sunday after Pentecost._

Epistle.
_Romans vi._ 3-11.

Brethren:
We all, who are baptized in Christ Jesus, are baptized in his
death. For we are buried together with him by baptism unto
death: that as Christ is risen from the dead by the glory of
the Father, so we also may walk in newness of life. For if we
have been planted together in the likeness of his death, in
like manner we shall be of his resurrection. Knowing this, that
our old man is crucified with him, that the body of sin may be
destroyed, and that we may serve sin no longer. For he that is
dead is justified from sin. Now if we be dead with Christ, we
believe that we shall live also together with Christ: knowing
that Christ rising again from the dead, dieth now no more,
death shall no more have dominion over him. For in that he died
to sin, he died once: but in that he liveth, he liveth unto
God. So do you also reckon yourselves to be dead indeed to sin,
but alive to God in Christ Jesus our Lord.

Gospel.
_St. Mark viii._ 1-9.

At that time:
When there was a great multitude with Jesus, and had nothing to
eat, calling his disciples together, he saith to them: I have
compassion on the multitude, for behold they have now been with
me three days, and have nothing to eat. And if I send them away
fasting to their own houses, they will faint in the way, for
some of them came from afar off. And his disciples answered
him: From whence can any one satisfy them here with bread in
the wilderness? And he asked them: How many loaves have ye? And
they said: Seven. And he commanded the people to sit down on
the ground, and taking the seven loaves, giving thanks, he
broke, and gave to his disciples to set before them, and they
set them before the people.
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And they had a few little fishes, and he blessed them and
commanded them to be set before them. And they did eat and were
filled, and they took up that which was left of the fragments,
seven baskets. And they that had eaten were about four
thousand: and he sent them away.

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Sermon XCVI.

The Divine Bounty.

_And they did eat and were filled,
and they took up that which was left of the fragments,
seven baskets._
--St. Mark viii. 8.

The Gospel to-day tells us of the miracle of the multiplication of the loaves and fishes, whereby our Lord fed the multitude in the wilderness. Not only did seven loaves and a few little fishes satisfy the hunger of four thousand, but seven baskets were filled with the fragments that were left. This is the way in which God always works in the dealings of his providence with mankind. He is not content with giving us enough: he gives us more than enough--"full measure, pressed down, and running over." He hath opened his hand and filled all things living with plenteousness. Look at the earth which he has prepared as a dwelling for the children of men, and see how bountifully he has provided for all their necessities. "Oh! that men would praise the Lord for his goodness and for his wonderful works to the children of men," and cry out with David: "How great are thy works, O Lord! Thou hast made all things in wisdom; the earth is filled with, thy riches."

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But if God has thus lavishly provided for the bodily wants of man, he has been even more bountiful in providing for the needs of his soul. "He hath satisfied the empty soul and filled the hungry soul with good things." Just as air, water, and food, the things necessary for the sustenance of our bodies, are found in the world in great abundance, so also does God's grace abound, which is necessary for the life of our souls. Just as we must breathe the air in order to live, so we have but to open our mouths in prayer, the breath of the soul, and God's grace, which is as plentiful as the air of heaven, is poured into our hearts, filling us with new life. And as we must breathe the breath of prayer, so also we must drink the water of salvation which, mingled with blood, flowed from the wounded side of Jesus. That living water which He promised to give is his Precious Blood, shed for all upon the cross, yet continually flowing in copious streams through the sacraments to cleanse and refresh the souls of men. We have but to approach and drink and our thirsty souls shall be satisfied. "He that shall drink of the water that I shall give him," said Jesus, "shall not thirst for ever. But the water that I shall give him shall become in him a fountain of water springing up into everlasting life." Draw near, then, with joy and draw this water from the Saviour's fountains, the sacraments which he has ordained in his church. Wash therein, and you shall be clean; drink thereof, and your soul shall be refreshed.

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