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WORKS

OF THE

RIGHT REV. BISHOP HAY

WORKS

OF THE

RIGHT REV. BISHOP HAY

OF EDINBURGH

IN FIVE VOLUMES

VOL. V.

THE PIOUS CHRISTIAN
A NEW EDITION

EDITED UNDER THE SUPERVISION OF

THE RIGHT REV. BISHOP STRAIN

PRINTED BY

WILLIAM BLACKWOOD AND SONS

EDINBURGH

1871

CONTENTS.

PAGE

INTRODUCTION, . . . . . I

CHAP. I. THE EXERCISE OF FAITH AND MEDITATION, 3

SCRIPTURE TEXTS ON THE TRUTHS OF

ETERNITY, 2O

it II. THE MORNING EXERCISE, . . . 57

MORNING PRAYERS, .... 62

it III. EXERCISE FOR ASSISTING AT MASS, . . 69

• SECT. I. PRAYERS AT MASS, ACCORDING
TO THE FOUR GREAT ENDS OF
SACRIFICE, ... 74

it 2. INSTRUCTIONS AT MASS, CORRE
SPONDING TO DIFFERENT PARTS

OF THE PASSION, . . 86

PRAYERS AT MASS ON THE SAME, 9!

ii IV. HYMNS AND PRAYERS ON VARIOUS OCCASIONS, loS

SECT. I. INVOCATION OF THE HOLY GHOST, loS
EJACULATIONS FOR INVOCATION

OF THE HOLY GHOST, . 112

HYMNS AND PRAYERS OF THE
CHURCH FOR INVOCATION OF
THE HOLY GHOST, . . 113

ti 2. OF THANKSGIVING, . . 117

EJACULATIONS AND PRAYERS OF

THANKSGIVING, . . 122

ii 3. ACTS OF THE MOST NECESSARY

VIRTUES EXPLAINED, . . 124

EJACULATORY ACTS OF VARIOUS

VIRTUES, . . '. 133

P. C.

vi CONTENTS.

FORMAL AND COMPLETE ACTS
OF THE MOST NECESSARY VIR
TUES, . • . . .139

SECT. 4. OF THE ANGELICAL SALUTATION, 143

ii 5. OF THE ROSARY, . . . 149

THE SALVE REGINA, . . l62

ii 6. A UNIVERSAL PRAYER, . 163
n 7. A DEVOUT PRAYER IN HONOUR

OF THE FIVE WOUNDS OF JESUS, 165

CHAP. V. OF THE CHURCH LITANIES, . . . iyo

THE LITANY OF THE SAINTS, . . 178
THE LITANY OF OUR BLESSED LADY OF

LORETTO, . . . .189

THE LITANY OF OUR BLESSED SAVIOUR

JESUS, ..... IQI
it VI. THE EVENING EXERCISE, . . . 196
SECT. I. EVENING PRAYERS, . . 199
,. 2. OF THE EXAMINATION OF CON
SCIENCE, . . . 2O2
EXERCISE ^OF PRAYERS FOR THE

EXAMINATION OF CONSCIENCE, 212

ti VII. OF THE EXERCISE OF PENANCE, . '. 2l6

ACTS OF PENANCE, .... 228

THE SEVEN PENITENTIAL PSALMS, . . 233
THE VERSICLES AND RESPONSES IN TIME OF

ADVENT AND LENT, . . .24!

THE PENITENTIAL PRAYER OF ST AUSTIN, 242
u VIII. EXERCISES FOR TIMES OF INDULGENCES AND

JUBILEES, .... 244
PRAYER FOR THE CHURCH, INCLUDING ALL

THE INTENTIONS FOR THESE TIMES, . 246
PRAYER FOR THE STATE OF RELIGION IN

OUR OWN COUNTRY, . . . 251
u IX. OF VISITING THE SICK, . . . 254
A PRAYER FOR A SICK PERSON, . ' . 255
THE LITANY FOR THE SICK, . . 257
PRAYERS FOR WOMEN TRAVAILING IN CHILD
BED, ..... 260
A PRAYER TO BE SAID DAILY BY WOMEN

WITH CHILD, .... 262

CONTENTS. vil

CHAP. X. EXERCISES FOR PEOPLE IN SICKNESS, . 264

A PRAYER TO BE DAILY USED IN TIME OF

SICKNESS, .... 269

SHORT ACTS OF VIRTUES TO BE INCULCATED

IN TIME OF SICKNESS, . . 270

., XI. OF ASSISTING DYING PERSONS, . 276

A PRAYER BEFORE RECEIVING THE VIATI
CUM, .... 278
ACTS OF THANKSGIVING, ETC., AFTER RE
CEIVING THE VIATICUM, . . 280
A PRAYER BEFORE RECEIVING EXTREME

UNCTION, .... 283

A PRAYER AFTER RECEIVING EXTREME

UNCTION, .... 285

SHORT PRAYERS AND ACTS OF VIRTUES TO

BE SUGGESTED TO DYING PERSONS, . 286

A PRAYER OF ST JEROME IN TIME OF THE

AGONY, . . . . . 292

PRAYERS TO BE SAID FOR THOSE IN EX
TREMITY, .... 294
THE RECOMMENDATION OF A DEPARTING

SOUL, ..... 296

ADVICE UPON RECOVERY, . . . 303

ii XII. EXERCISE OF PRAYERS FOR THE SOULS DE
PARTED, ..... 304
ii XIII. OF THE SACRAMENT OF CONFESSION, . 3! I
PRAYERS BEFORE THE SACRAMENT OF CON
FESSION, ..... 327
AN EXAMINATION OF CONSCIENCE ON THE

TEN COMMANDMENTS, ETC., . . 33!

PRAYERS AFTER CONFESSION, . . 342

ii XIV. OF THE HOLY COMMUNION, . . 346

PRAYERS BEFORE COMMUNION, . . 356

PRAYERS AFTER COMMUNION, , . 362

ii XV. EXERCISES FOR SUNDAYS AND HOLIDAYS, . 372

ABRIDGMENT OF CHRISTIAN DOCTRINE, . . I

Vlll

I. — HOLIDAYS OF OBLIGATION, BOTH AS TO HEARING

MASS AND ABSTAINING FROM SERVILE WORKS.

All Sundays throughout the Year.

The Circumcision, ..... Jan. i.

The Epiphany, . . . . . , n 6.

St Patrick (in Ireland only), . . . Mar. 17.

St Peter and St Paul, ... . June 29.

The Assumption, Aug. 15.

All Saints, Nov. i.

St Andrew (in Scotland only), . . . „ 30.

Christmas Day, . . . . . . Dec. 25.

II. — MOVEABLE HOLIDAYS OF OBLIGATION.

The Ascension of our Lord.
Corpus Christi Day.

III. — FASTING DAYS OF OBLIGATION ARE —

1. All the week-days of Lent.

2. All the Wednesdays and Fridays in Advent.

3. The Ember Days.

4. The Vigils of Whitsunday; of St Peter and St
Paul ; of the Assumption ; of All Saints ; of St Andrew
(in Scotland only) ; and of Christmas Day.

IV. — THE EMBER DAYS ARE —

The Wednesdays, Fridays, and Saturdays —

1. After the first Sunday of Lent ;

2. After Pentecost Sunday ;

3. After the i/jih day of September;

4. After the i3th day of December.

But if the 1 4th day of September, or the i3th of
December, fall upon a Wednesday, then the Ember
Days are kept the week following. If a fast-day fall on
a Sunday, the fast is kept on the Saturday before.

V. — THE DAYS OF ABSTINENCE ARE —

1. All the Sundays in Lent, unless a dispensation be
granted.

2. The Fridays throughout the year; but if Christmas
fall on a Friday, it is not a day of abstinence.

3. On fasting days, on which a dispensation to use
flesh-meat is granted, flesh-meat and fish are not allowed
to be used at the same meal.

VI. — DAYS OF DEVOTION.

Purification of Blessed Virgin Mary, . . Feb. 2.

St Matthias, Apostle, H 24.

St Gregory (in England only), . . . Mar. 12.

St Joseph, spouse of Blessed Virgin Mary, . u 19.

Annunciation of Blessed Virgin Mary, . it 25.

St George (in England only), . *. . April 23.

St Philip and St James, Apostles, . . May i.

Finding of the Holy Cross, . . . \\ 3.

St Augustine, Ap. of Engl. (in England only), \\ 26.

St Margaret, Queen, Patroness of Scotland

(for Scotland only), . . . . June 10.

Nativity of St John Baptist, . „ 24.

St James, Apostle, July 25.

St Anne, . . . . . . ,, 26.

St Laurence, Martyr, Atig. 10.

St Bartholomew, Apostle, . • . . « 24.

Nativity of Blessed Virgin Mary, . . . Sept. 8.

St Matthew, Apostle and Evangelist, . . M . 21.

St Michael, Archangel, i 29.

St Simon and St Jude, Apostles, . . . Oct. 28.
St Andrew, Ap. (in England and Ireland only), Nov. 30.

Immaculate Conception of B. V. M., . . Dec. 8.

St Thomas, Apostle, . . . . . u 21.

St Stephen, Martyr, n 26.

St John, Apostle and Evangelist, . . „ 2y.

Holy Innocents, ... . . „ 28.

St Thomas of Canterbury (in England only), „ 29.

St Sylvester, Pope (in England and Ireland only), „ 31.

Monday and Tuesday after Easter Sunday.
Monday and Tuesday after Pentecost Sunday.

TABLE OF MOVEABLE FEASTS.

*rt g

•8

1872

G F

14 Feb.

31 Mar.

9 Maj

19 Maj

30 Maj

iDe.

1873
1874

E
D

26 Feb.
1 8 Feb.

13 Apr.
5 Apr.

22 Maj
14 Maj

i Jun.
24 Maj

12 Jun.
4 Jun.

25
26

30 No.
29 No.

1875

10 Feb.

28 Mar.

6 Maj

16 Maj

27 Maj

28 No.

1876

i Mar.

1 6 Apr.

25 Maj

4 Jun.

15 Jun.

3De.

1877

14 Feb.

i Apr.

10 Maj

20 Maj

31 Maj

2De.

1878
1879

6 Mar.
26 Feb.

21 Apr.
13 Apr.

30 Maj
22 Maj

9 Tun.
i Jun.

20 Jun.
12 Jun.

i De.

30 No.

1880

D C

ii Feb.

28 Mar.

6 Maj

1 6 Maj

27 Maj

28 No.

1881

2 Mar.

17 Apr.

26 Maj

5 Jun.

16 Jun.

27 No.

1882

22 Feb.

9 Apr.

1 8 Maj

28 Maj

8 Jun.

3De.

1883

7 Feb.

25 Mar.

3 MaJ

13 Maj

24 Maj

2De.

1884

27 Feb.

13 Apr.

22 Maj

i Jun.

12 Jun.

30 No.

1885

1 8 Feb.

5 Apr.

14 Maj

24 Maj

4 Jun.

29 No.

1886

ii Mar.

25 Apr.

3 Jun.

13 Jun.

24 Jun.

28 No.

1887

23 Feb.

10 Apr.

19 Maj

29 Maj

9 Jun.

27 No.

1888

15 Feb.

i Apr.

10 Maj

20 Maj

31 Maj

2De.

1889

6 Mar.

21 Apr.

30 Maj

9 Jun.

20 Jun.

i De.

1890

19 Feb.

6 Apr.

15 Maj

25 Maj

5 Tun.

30 No.

1891

ii Feb.

29 Mar.

7 Maj

17 Maj

28 Maj

29 No.

1892

1893
1894

CB
A
G

2 Mar.
15 Feb.
7 Feb.

17 Apr.
2 Apr.
25 Mar.

26 Maj
ii Maj
3 MaJ

21 Maj
13 Maj

16 Jun.
i Jun.
24 Maj

27
28

27 No.
2 De.'

1895

27 Feb.

14 Apr.

23 Maj

2 Jun.

13 Jun-

i De.

1896

E D

19 Feb.

5 Apr.

14 Maj

24 Maj

4 Jun.

29 No.

1897

4 Mar.

18 Apr.

27 Maj

6 Jun.

17 Jun.

28 No.

1898

23 Feb.

10 Apr.

19 Maj

29 Maj

9 un.

27 No.

1899

15 Feb.

2 Apr.

ii Maj

21 Maj

i un.

3 De.

1900
1901

G
F

28 Feb.
20 Feb.

15 Apr.
7 Apr.

24 Maj
i6Maj

3 Jun.

26 Maj

14 Jun.
6 Jun.

2 De.
i De.

Xll

THE LORD'S PRAYER.

OUR Father Who art in heaven, hallowed be Thy
name. Thy kingdom come. Thy will be done on
earth, as it is in heaven. Give us this day our daily bread.
And forgive us our trespasses, as we forgive them who
trespass against us. And lead us not into temptation,
but deliver us from evil. Amen.

THE ANGELICAL SALUTATION.

HAIL, Mary, full of grace, the Lord is with thee.
Blessed art thou amongst women, and blessed
is the fruit of thy womb, Jesus. Holy Mary, mother
of God, pray for us sinners now, and in the hour of
our death. Amen.

THE APOSTLES' CREED.

I BELIEVE in God the Father Almighty, Creator of
heaven and earth, and in Jesus Christ, His only Son,
our Lord, Who was conceived by the Holy Ghost, born
of the Virgin Mary, suffered under Pontius Pilate, was
crucified, dead and buried ; He descended into hell ;
the third day He rose again from the dead ; He ascended
into heaven, sits at the right hand of God the Father
Almighty, thence He shall come to judge the living and
the dead. I believe in the Holy Ghost, the holy Catholic
Church, the communion of saints, the forgiveness of sins,
the resurrection of the body, and life everlasting. Amen.

THE NICENE CREED.

BELIEVE in one God the Father Almighty, Maker of
heaven and earth, of all things visible and invisible ;
and in one Lord Jesus Christ, the only-begotten Son of
God, and born of the Father before all ages. God of God,

Xlll

light of light, true God of true God, begotten not made,
consubstantial to the Father, by whom all things were
made, Who for us men, and for our salvation, came
down from heaven, and was incarnate by the Holy
Ghost of the Virgin Mary, and was made man ; Who
was crucified also for us under Pontius Pilate, suffered,
and was buried ; on the third day rose again, according
to the Scriptures, ascended into heaven, sits at the right
hand of the Father, and is to come again with glory
to judge the living and the dead, of whose kingdom
there shall be no end. And in the Holy Ghost, the
Lord and life-giver, Who proceeds from the Father and
the Son, Who, together with the Father and the Son, is
adored and glorified, Who spoke by the prophets. And
[I believe] one holy Catholic and Apostolic Church.
I confess one baptism for the remission of sins, and I
expect the resurrection of the dead, and the life of the
world to come. Amen.

THE CONFITEOR.

I CONFESS to Almighty God, to the blessed Mary
ever-virgin, to blessed Michael the archangel, to
blessed John the Baptist, to the holy apostles Peter and
Paul, and to all the saints, that I have grievously sinned
in thought, word, and deed, through my fault, through my
fault, through my very great fault. Therefore, I beseech
the blessed Mary ever-virgin, blessed Michael the arch
angel, blessed John the Baptist, the holy apostles Peter
and Paul, and all the saints, to pray to the Lord our
God for me.

May the Almighty God have mercy on me, and forgive
me my sins, and bring me to everlasting life. Amen.

May the almighty and merciful God grant me pardon,
absolution, and remission of all my sins. Amen.

XIV

THE TEN COMMANDMENTS.

I AM the Lord thy God, Who brought thee out of the
land of Egypt, out of the house of bondage.

I. Thou shalt have no strange gods before Me. Thou
shalt not make to thyself a graven thing, nor the like
ness of anything that is in heaven above, or in the
earth beneath, nor of those things that are in the waters
under the earth. Thou shalt not adore them nor serve
them : I am the Lord thy God, mighty and jealous,
visiting the sins of the fathers upon the children, to the
third and fourth generation of them that hate Me ; and
showing mercy to thousands of them that love Me, and
keep My commandments.

II. Thou shalt not take the name of the Lord thy
God in vain ; for the Lord will not hold him guiltless
that shall take the name of the Lord his God in vain.

III. Remember that thou keep holy the Sabbath-day.
Six days shalt thou labour and do all thy work : but the
seventh day is the Sabbath of the Lord thy God ; on it
thou shalt do no manner of work; thou, nor thy son,
nor thy daughter, nor thy man-servant, nor thy maid
servant, nor thy beast, nor the stranger that is within
thy gates. For in six days the Lord made heaven and
earth, and the sea, and all things that are in them, and
rested on the seventh day; therefore the Lord blessed
the seventh day, and sanctified it.

IV. Honour thy father and thy mother, that thou
mayest be long-lived upon the land which the Lord thy
God will give thee.

V. Thou shalt not kill.

VI. Thou shalt not commit adultery.

VII. Thou shalt not steal.

VIII. Thou shalt not bear false witness against thy
neighbour.

IX. Thou shalt not covet thy neighbour's wife.

X. Thou shalt not covet thy neighbour's goods, nor
his man-servant, nor his maid-servant, nor his ox, nor
his ass, nor anything that is his.

THE Six PRINCIPAL COMMANDS OF THE CHURCH.

I. To hear Mass on Sundays and holidays, and to
rest from servile works.

II. To fast in Lent, on Ember Days, and Vigils com
manded, and to abstain from flesh -meats on Fridays
and Saturdays. In these countries a dispensation is
granted to eat flesh-meat on Saturdays.

III. To confess our sins at least once a-year.

IV. To receive the Holy Eucharist at Easter.

V. To pay tithes to our pastors.

VI. Not to solemnise marriage at forbidden times,
nor within certain degrees of kindred.

THE

PIOUS CHRISTIAN

INSTRUCTED IN

THE NATURE AND PRACTICE OF THE
PRINCIPAL EXERCISES OF PIETY.

INTRODUCTION.

" PIET-Y," saith the apostle, " is profitable for all things,
having the promise of the life that now is, and of that
which is to come," i Tim. iv. 8. But what is piety?
The words Piety and Devotion are often used indiscrim
inately, but they are not synonymous. Devotion is an
affectionate readiness of the will to do in all things what
we know or believe to be agreeable to God, with a view to
please Him. It is a general virtue, therefore, residing in
the heart and will.

Piety consists in the actual service we render to God
as our heavenly Father. A son is pious towards his
parents when he renders them all obedience and service
from an affectionate desire to please them. We are truly
pious towards God when we keep His commandments,
and exercise ourselves in those things which are agree
able to Him. Piety, therefore, may be justly termed devo
tion reduced to practice.

In keeping the Divine commandments we meet with
p. c. A

2 INTRODUCTION.

many difficulties from our corrupt nature, the world and
its temptations, and the snares of our spiritual enemies.
By overcoming these difficulties we please and serve
God; and He has laid down in His Holy Scriptures,
and in the writings of His saints, many holy exercises
which, if duly practised, will effectually enable us to do
so. These are in themselves a pleasing homage to God,
and are justly termed exercises of piety, 01 pious exercises.
The Church, which has nothing more at heart than the
sanctification of her children, earnestly recommends
them to their daily practice, well knowing the fruit to
be reaped from them; and those who practise them
properly are pious Christians.

In the Sincere Christian we have instructed in the
faith of Christ those who sincerely desire to know His
truth ; and in the Devout Christian, those who are truly
resolved to obey the law of God. In the present work
we purpose to instruct the Pious Christian in the nature
of those exercises of piety, and in the manner of prac
tising them, that they may prove of real benefit to him,
effectually enable him to keep the commandments of God,
to sanctify his soul, and secure his eternal salvation.

These exercises of piety are contained in our manuals
or prayer-b'ooks. Here their nature and the manner of
practising them are first explained, and then the exer
cises themselves are adjoined. This work is intended,
therefore, for a manual, as well as an explanation, and
may serve also as a useful spiritual book.

To render it complete, we have given the holidays and
fasts as they are to be observed by Catholics in the three
kingdoms.

THE

PIOUS CHRISTIAN

INSTRUCTED IN

THE NATURE AND PRACTICE OF THE
PRINCIPAL EXERCISES OF PIETY.

CHAPTER I.
THE EXERCISE OF FAITH AND MEDITATION.

Q. \ T 7HY do you begin with the exercise of faith ?
VV A. Because faith is the groundwork and
foundation of all Christian virtue, and so necessary, that
" without faith it is impossible to please God," Heb. xi. 6.

Q. In what does the perfection of faith consist ?

A. In two things, (i.) In having a firm belief and
lively sense of all those Divine truths which Jesus Christ
has revealed, and His Church teaches. (2.) In regulating
our life and conversation by these Divine truths ; for by
faith we are betrothed to God, according to what He
says by His prophet, " I will betroth thee to Me in faith,"
Hos. ii. 20 j and therefore " the just man liveth by faith,"
Rom. i. 1 7 : that is, being intimately united to God by
faith, his whole life is regulated by its sacred truths.

4 CHAPTER I.

Q. Into how many classes are the truths of faith
divided ?

A. Into three classes, (i.) The truths concerning
God and eternity, which we are obliged to believe.
(2.) The duties which we are commanded to practise.
(3.) The Gospel maxims, which serve as rules for our
conduct.

Q. How may we arrive at the perfection of faith ?

A. (i.) By acquiring a thorough knowledge of all the
truths of faith, by frequent and attentive perusal of spirit
ual books of instruction. (2.) By fixing these Divine
truths deeply in our hearts, by frequent and serious
meditation. (3.) By carefully endeavouring to reduce
them to practice, according to the light we receive and
the good purposes we make in meditation.

Q. Does Almighty God command us to meditate on
His Divine truths ?

A. Yes, He does in the strongest terms : " These
words which I command thee this day shall be in thy
heart, and thou shalt tell them to thy children, and thou
shalt meditate upon them sitting in thy house, and walk
ing on thy journey, sleeping and rising/' Deut. vi. 6.
The same command is again repeated, thus : " Lay up
these my words in your hearts and minds, and hang them
for a sign on your hands, and place them between your
eyes. Teach your children, that they meditate on them,
when thou sittest in thy house, and when thou walkest
on thy way, and when thou liest down, and when thou
risest up," Deut. xi. 18. Where we see that parents are
commanded to teach their children this sacred exercise.

Q. Why does God so strictly command us to meditate
on His divine truths ?

A. On account of the many spiritual benefits we ob
tain by meditation, and because the neglect of it is one

EXERCISE OF FAITH AND MEDITATION. 5

of the chief sources of sin, and of the ruin of souls.
" With desolation is all the land made desolate, because
there is none that considereth in the heart," Jer. xii. n.
And the prophet Isaias, describing worldlings who give
themselves up to feasting and merriment, and neglect
this pious exercise of meditation, shows the fatal con
sequences of such neglect in filling hell with souls :
" The harp, and the lyre, and the timbrel, and the pipe,
and wine, are in your feasts ; and the works of the Lord
you regard not, nor do you consider the works of His
hands. Therefore is my people led away captive,
because they had not knowledge " (that practical know
ledge of the truths of God which is obtained by con
sidering them), "and their nobles have perished with
famine, and their multitude were dried up with thirst.
Therefore hath hell enlarged her soul, and opened her
mouth without any bounds, and their strong ones, and
their people, and their high and glorious ones, shall go
down into it," Isa. v. 1 2. Thus we see, that while men
pamper their bodies with feasting, their souls perish,
being deprived of their proper food through neglect of
consideration.

Q. What are the fruits we reap from meditation ?

A. The truths of eternity are the food which nourishes
and strengthens the spiritual life of the soul. They are
the most effectual arms to defend her against her ene
mies ; but that they may be so in our regard, we must
make them our own by meditation. A person who
knows these truths, but never meditates upon them, is
like one who, having abundance of bodily food, never
uses it, and therefore must die of hunger ; or who, hav
ing a powerful remedy to cure his bodily diseases, never
applies it ; or like a soldier going to battle who refuses
to take his arms, and therefore must flee or fall in the

6 CHAPTER I.

field. All the inestimable benefits which the truths of
eternity bring to the soul are the precious fruits of fre
quent and serious meditation. It arrests evil habits,
strengthens the soul against the assaults of her enemies,
inflames her with the love of God, weans her from the
love of creatures, and fixes her affections on the things
that are above.

Q. How comes meditation to be such a powerful means
of procuring all these advantages to the soul ?

A. For several reasons : (i.) As we are constantly
employed in worldly affairs, the thoughts of creatures
make a deep impression on our mind, and occupy our
whole attention. We lose more and more the feeling
of spiritual truths. If we sometimes think of them, it
is with coldness and indifference. They are soon for
gotten, and we are again immersed in the affairs of
the world. But if we daily employ a short time in
meditating seriously on the truths of eternity, they will
sink into our minds, and banish or weaken the vain
images of creatures. (2.) When the mind is filled with
worldly thoughts, we set our hearts and affections on the
things of time, and we are hurried on by our passions to
every crime in pursuit of them. But when, by serious
meditation on the truths of eternity, we become con
vinced of the value of the goods of a future life, and of
the vanity of all worldly objects, we see the fatal con
sequences of seeking after them, our love for them is
weakened, and our hearts are turned upon " the things
that are above, where Christ is sitting at the right hand
of God," Col. iii. i. (3.) All the natural inclinations
of the heart of man tend to the enjoyment of creatures,
and lead him to seek happiness in them. By these
natural inclinations the devil acquires power over us,
leads us to sin, and effects our ruin. The happiness

EXERCISE OF FAITH AND MEDITATION. 7

which faith proposes to us is infinite and eternal, being
the enjoyment of God Himself; and the truths of eter
nity contain the most powerful motives to engage us in
the pursuit of that happiness, and point out the most
efficacious means of acquiring it. But so violent is the
bent of our heart towards present enjoyments, and so
much is this strengthened by the example of the world
and the temptations of the devil, that unless we reso
lutely oppose it we must be hurried on to our eternal
ruin. Meditation on the sacred truths of faith is the
most powerful means to fortify the soul against this
danger. By meditation the soul is enlightened to see
the excellence of the happiness which faith proposes ;
the heart is inflamed and the will encouraged to perse
vere in practising those duties which faith points out
as the means of acquiring it.

Q. Does the Scripture take notice of these advantages
which we reap from meditation ?

A. Most fully, and assures us that it is a powerful
means to purify our soul, and to enable us to keep the
law of God. " I thought upon the days of old, and I
had in my mind the eternal years, and I meditated in the
night with my own heart." And what was the conse
quence of this ? " And I was exercised, and I swept
my spirit " — that is, " cleansed " and " purified" my soul
from all the filth of sin, Ps. Ixxvi. 6. " Let not the book
of this law depart from thy mouth ; but thou shalt medi
tate on it day and night, that thou mayest observe and
do all things that are written in it, then shalt thou direct
thy way, and understand it," Joshua, i. 8. " Give me
understanding, and I will search Thy law, and I will
keep it with my whole heart," Ps. cxviii. 34. " Unless
Thy law had been my meditation, I had then, perhaps,
perished in my abjection ; Thy justifications I will never

8 CHAPTER I.

forget, for by them Thou hast given me life," Ps. cxviii. 92.
" O how have I loved Thy law, O Lord ! it is my
meditation all the day. Through Thy commandment
Thou hast made me wiser than my enemies, for it is ever
with me. I have understood more than all my teachers,
because Thy testimonies are my meditation,'' Ps. cxviii.
97 ; with many other places in the same psalm. So
also the same holy prophet says, " My heart grew hot
within me : and in my meditation a fire shall flame out,"
Ps. xxxviii. 4. " Give attendance to reading, to exhorta
tion, and to doctrine. Meditate upon these things, be
wholly in these things, that thy profiting may be mani
fest to all," i Tim. iv. 13, 15. Besides, as meditation on
the truths of God is the means commanded by God Him
self for perfecting our faith in these truths, a particular
blessing is annexed by Him to the practice of it ; thus,
" Blessed is the man whose will is the law of the Lord,
and on His law he shall meditate day and night ; and he
shall be like a tree which is planted near the running
waters, which shall bring forth its fruit in due season,
and his leaf shall not fall off, and all whatsoever he shall
do shall prosper," Ps. i. i. " In all thy works remember
thy last end, and thou shalt never sin," Ecclus. vii. 40.

Q. In what does the practice of meditation consist ?

A. Many books are to be found, full of the most
ample rules and instructions, for the practice of medita
tion. Here we shall briefly propose what seems the
most plain and easy method suited to all capacities.

1. We are to begin by humbling ourselves in the
presence of God, and begging light and help from Him
to enable us to perform that duty well.

2. We are to call to mind the truth on which we
propose to meditate, which ought to be prepared before
hand, or taken from some book lying before us. To

EXERCISE OF FAITH AND MEDITATION. Q

consider it attentively, and endeavour to conceive a firm
belief in it, reflecting that it is a truth revealed by
God, Who is truth itself, and Whose words shall never
pass away ; for by this means it will sink more deeply
into our hearts, and produce the greater effect.

3. Now, here it is to be observed, that all Divine
truths contain in themselves one or more of these
points, (i.) The strongest reasons to convince us of the
evil and fatal consequences of sin in general, and to
inspire us with a horror of it. (2.) The most powerful
motives to induce us to a life of virtue and piety, to
inflame our hearts with the love of God, and to attach
us to His service. (3.) The most convincing proofs of
the great evil and sad effects of some particular sin,
and the folly of living in the practice and guilt of it.
(4.) The beauty and excellence of some particular
virtue, and the great advantage of adorning our souls
with it. (5.) The remedies against vice in general, or
some vice in particular, and the most effectual means
to conquer it. (6.) The means to be used for obtaining
virtue. When, therefore, by serious consideration of
the truth proposed, we have fully penetrated it, we are
to reflect what a powerful motive it is to turn every
reasonable man from sin, and fix him in the service
of God ; what excellent lessons it affords for rooting
out sin from the soul and acquiring virtue.

4. We are to take a view of our own conduct, the
dispositions of our heart, the general course of our
thoughts, words, and actions, and to compare them
with the truths of religion. This comparison, if made
impartially, cannot fail to excite in our hearts one or
other of the following affections: (i.) A horror at the
state of our souls, seeing how far we are from what we
ought to be, and the danger we run of being lost for

IO CHAPTER I.

ever if we do not speedily amend. (2.) Confusion and
terror at the thought of where we must have been had
God treated us as our sins deserved, saying, with humble
and penitent David, "Unless the Lord had been my
helper, my soul had almost dwelt in hell," Ps. xciii. 17.
(3.) Admiration of the singular goodness of God to
wards us above thousands of others who are at present in
that place of woe, though yet, perhaps, much less guilty
than we. (4.) Contrition and sorrow for our base in
gratitude in going on so long to insult God by our sins,
even while He was heaping His mercies on us. (5.)
Adoration, thanksgiving, and praise to God, for having
spared us so long, given us time and grace for repent
ance, notwithstanding our repeated sins. (6.) Gratitude
and love to God for such amazing goodness, and for His
earnest desire of our eternal happiness. (7.) A firm
confidence in the infinite goodness of God, a?id a sincere
resolution to return to Him with all our hearts, to co
operate with His gracious desire of saving our souls, to
correct whatever is amiss in our conduct, and to pass
the remainder of our days in His service.

These, and similar affections, are the fruits of serious
meditation on the truths of eternity ; and therefore we
are to exercise ourselves chiefly in them, particularly in
the firm resolution of amending our lives. But that this
resolution may produce that happy effect, it must have
the following properties : —

i. It must be prompt, admitting no delay. We must
call to mind — (i.) That perhaps we have not another
day to live. (2.) That the longer we delay, the more
difficult will be our amendment. (3.) That after the
grace which God has given us in this meditation, delay
in co-operating with it may, perhaps, provoke Him to
withdraw it. (4.) That every day we delay to amend

EXERCISE OF FAITH AND MEDITATION. II

our faults we increase our debt to the Divine justice,
and "treasure up to ourselves wrath against the day
of wrath/' Rom. ii. 5. These, and similar truths, will
convince us of the necessity of a speedy and diligent
amendment.

2. It must descend to particulars. It is not enough
to resolve in general to amend our lives and to serve
God; we must descend to those particular sins and
passions to which we are most subject, and make a firm
resolution to correct them ; we must resolve to avoid
those dangerous occasions which have hitherto betrayed
us ; to keep a guard upon our hearts to observe the first
motions of temptation, and immediately to reject them;
and particularly to use the daily examination of con
science on that subject, that we may gain a perfect
victory over our sins, and acquire the contrary virtues.

3. It must be founded in a great diffidence of ourselves,
and a strong confidence in God. We often make good
resolutions, and we as often break them. The reason is,
that the secret pride of our hearts, and our ardour in
making them, persuade us imperceptibly that we are
able of ourselves to keep them. This secret presump
tion banishes the help of God from the soul, so that
when the ardour conceived in meditation is gone, and
the temptation afterwards presents itself, w'e find our own
weakness, and yield as before. To prevent this, when
we make our resolutions at the end of our meditation,
we must offer them to God, acknowledging that without
His gracious assistance we are incapable of keeping
them. We must throw ourselves, therefore, into the arms
of His infinite mercy, placing our whole confidence in
Him, and earnestly begging, through the merits of Jesus
Christ, grace effectually to keep these resolutions, to
root out of our souls all our passions, vices, and sins,

12 CHAPTER I.

and that He will adorn them with all Christian virtues,
for the glory of His holy name and our eternal salva
tion.

Q. Do not the great truths of religion contain many
other useful instructions besides the motives and advices
above mentioned ?

A. No doubt they do ; but they ought chiefly to be
considered in that view by those who practise medita
tion, because meditation is that degree of mental prayer
which is best adapted to those who are in an imperfect
state, who have not yet conquered their vices and pas
sions, and whose principal aim, in all their spiritual
exercises, ought to be the amendment of their lives, at
least with regard to their grosser failings. This is the
only sure groundwork on which they can build the edi
fice of a spiritual life ; and if they aim at higher things
before this be done, they will find themselves in a
delusion.

Q. But what if a person cannot meditate according to
the method here prescribed?

A. This method seems so easy and plain that a person
of the most ordinary capacity can practise it, unless
through his own fault he voluntarily persists in things
which are insuperable impediments to the exercise of
meditation.

Q. What are these impediments ?

A. The principal impediments to meditation are these
following: (i.) When a person is enslaved to this
world, and spends his precious time in idle company, in
reading plays, romances, and novels, in gaming and
public entertainments, he must not be surprised that he
cannot meditate. Such employments fill the mind with
idle and vain ideas, and are an effectual bar to medita
tion on the truths of eternity. (2.) When a person is

EXERCISE OF FAITH AND MEDITATION. 13

so engrossed by his temporal affairs as to be anxious
and solicitous, giving himself no rest nor peace, but
living in a state of continual mental agitation, he is in
capable of meditation. (3.) When a person is a slave to
any sin, or has his heart bound to any sinful object which
he is unwilling to forsake, he can never expect to make
progress in meditation. Such dispositions are directly
opposed to it. Besides, we must remember, that to
meditate with profit to our souls we require grace, which
God never refuses to those who are properly disposed ;
but those who live in a state of enmity with God, and
are determined to continue in that unhappy state, can
never expect that He will bestow that gift upon them.

Q. What, then, must one do who finds these impedi
ments in his soul ?

A. He must endeavour effectually to remove them :
(i.) By flying all vain and dangerous amusements, en
deavouring to banish the very ideas of them from his
mind, and contenting himself with such innocent and
moderate recreation as reason and religion approve.
(2.) By laying aside all solicitude and anxiety about his
worldly affairs ; fulfilling the duties of his state with
proper care and diligence, because such is the will of
God, but calmly reposing on the Divine Providence for
success in them, according to the command of our
Saviour : " Be not solicitous about the body, what you
shall eat, or what you shall drink, or wherewith you shall
be clothed, ... for your heavenly Father knows that
you have need of these things ; . . . but seek first the
kingdom of God and His justice, and all these things
shall be added unto you," Mat. vi. 25. (3.) By avoid
ing all sins, especially those to which he is most ad
dicted, by restraining his passions, and breaking off
sinful or dangerous attachment to creatures, and using

14 CHAPTER I.

the necessary means of self-denial and mortification.
(4.) By frequently reading books of piety and devotion,
which will both contribute to expel from his mind the
importunate images of sinful and dangerous objects, and
substitute holy and pious ideas in their place.

Q. What other dispositions are necessary for practis
ing meditation with profit to the soul ?

A. Chiefly these two : (i.) That we have a great
esteem for this holy exercise, and a full persuasion of
the great advantages to be drawn from it. (2.) That we
have a strong and courageous resolution steadily to per
severe in the daily practice of it, in spite of all the diffi
culty and opposition we may meet with.

Q What are the difficulties to be met in the prac
tice of meditation ?

A. When a person who has been living in a state of
sin or tepidity turns to God by a true conversion, and,
sincerely resolving on a thorough amendment of life,
applies himself in earnest to the exercise of meditation,
our merciful Lord, out of His infinite goodness, fre
quently bestows upon him consolations and sensible
affections of sweetness and devotion. This He does as
a reward for his renouncing the pleasure he formerly
took in sin, and to encourage him to persevere in his
good resolution, by giving him a foretaste of what he
may expect if he continue faithful to Him. But when
he is more advanced in the amendment of his life, and
his resolution of serving God is more confirmed by the
lights he receives in meditation, these consolations of
sensible devotion are often taken from him, and he falls
into aridity of spirit, and loses all pleasure and satisfac
tion in prayer. Sometimes he is incapable of fixing his
thoughts for a moment on any good subject, and cannot
conceive one tender affection in his heart towards it.

EXERCISE OF FAITH AND MEDITATION. 15

He feels desolate, and, as it were, forsaken by God,
which he thinks he really is, and his meditation be
comes a pain and torment to him. At the same time
he is often assaulted by various temptations. He is
weaned and dispirited, and fancies it better to leave
meditation off entirely than to continue it in so painful
a manner.

Q. That must be a dreadful difficulty indeed; but
whence does this proceed?

A. It proceeds partly from God, and partly from the
devil.

Q. How does it proceed from God ?

A. When a soul has enjoyed for some time the consol
ation of devotion, she is exposed to three great dangers.
For rinding herself in such holy dispositions, and loaded
with such favours from God, she thinks herself far ad
vanced in perfection, is ready to censure and despise
others, is rash in judging, and severe in condemning
them, and falls into that spiritual pride, for which the
Pharisee in the Gospel was condemned by Jesus Christ.
This is a subtle and dangerous temptation, and few in
this state are not more or less overcome by it. When,
therefore, Almighty God sees a soul thus abusing His
favours, and turning them to her own destruction, He
withdraws them, and leaves her, in desolation and afflic
tion, to humble her pride, and teach her that the consol
ations she enjoyed were not her own, but His gifts. He
withdraws consolations to convince the soul of her
poverty and misery, and to teach her not to censure or
despise others, but to distrust herself.

Besides, when the soul enjoys these sensible consola
tions in prayer, self-love, which always grasps at its own
satisfaction, adheres to them, as they are more delightful
than all external enjoyments, and are not only free from

16 CHAPTER I.

those reproofs of conscience which attend unlawful plea
sures, but are apparently sanctioned by reason and re
ligion. The soul therefore falls into another delusion —
that of placing her happiness in the enjoyment of these
consolations, and using violence with herself to procure
them. This sometimes injures health, disturbs peace of
mind, and is an impediment to advancement in the love
of God and thorough resignation to His holy will, in
which all true sanctity consists. Here again Almighty
God sees it necessary to deprive the soul of those fav
ours which her self-love abuses, and to reduce her to a
state of aridity and desolation, to teach her not to
place her happiness in these consolations, not to let
her heart and affections be bound to them, but to con
sider them only as helps to her weakness, which stands in
need of such encouragements. God thus introduces the
soul into that truly saving knowledge, that all solid
virtue, perfection, and sanctity, consist in " denying our
selves, and taking up our cross and following Jesus," by
a perfect resignation to His holy will.

The third delusion is, that the soul, being in some
degree enslaved to these sensible consolations, seeks
nothing else in prayer than the pleasure she finds in
them, and performs this duty more for the sake of this
pleasure than with the view of pleasing God and doing
His will. Thus, while she vainly flatters herself that she
is advancing in the way of virtue and perfection, she
becomes in fact a hypocrite in the service of God, and
the slave of self-love. Almighty God, of His great
mercy, withdraws these sensible consolations for a time,
in order to try her fidelity and sincerity in His service,
and to show her whether she serves God for His own
sake, or for the consolation which she finds in His ser
vice. God treats a soul in this state as He treated Job

EXERCISE OF FAITH AND MEDITATION. I/

when Satan accused him of being faithful in the Divine
service only for his own temporal happiness. To try Job's
fidelity, God put him and all he had into the hands of
Satan, who overwhelmed him with a deluge of afflictions
and sufferings. But Job gave the most perfect proof of
the sincerity of his virtue, by preserving his innocence
even in his words, adhering to God with an entire
resignation to His blessed will.

Q. How does this state of aridity proceed from the
devil ?

A. When a person, who has lived in a state of tepidity
or sin, resolves to turn in earnest to the service of God,
the devil seeks to oppose his good resolution. St Augus
tine laboured for no less than twelve years in a con
tinual conflict with himself before he entirely overcame
this opposition, and even then he succeeded only by
the miraculous interposition of Divine grace. But when
a soul resolutely overcomes all difficulties, and applies
herself in earnest to mental prayer, the devil, who, know
ing its powerful efficacy, abhors it above all other exer
cises of piety, turns all his arts against it. Finding that
he cannot hinder the person from practising it, nor from
receiving consolation in it, he endeavours to pervert
these very favours, to the soul's destruction, by the above-
mentioned delusion. Afterwards, when, to prevent this
evil, God withdraws His consolations from the soul, the
devil assaults her with various temptations, endeavour
ing to excite a love of her former sins, to persuade her
that she is forsaken by God, that it is to no purpose to
persevere in His service, that prayer in her present state
cannot be acceptable to Him, and therefore that it were
better to abandon it entirely.

Q. What then must a person do in this state of desol
ation and aridity?

P. C. B

1 8 CHAPTER I.

A. His principal care must be to defeat the designs of
Satan, whose aim in all the temptations of this trial is to
lead him to dislike and to abandon the exercise of medi
tation. He must therefore persevere with courage and
resolution, notwithstanding every difficulty. Instead of
abandoning meditation, he ought rather to prolong
the time of it, in order more effectually to overcome
the temptation. Then, to turn it to advantage, he
ought carefully to examine his heart, and if he has
yielded to any of the delusions above mentioned, to
repent and thank God for thus discovering to him his
danger.

During the time of meditation, when he cannot apply
to the subject, or draw from it any good affection, let
him employ himself in acts of the following virtues : — (i.)
Profound humility, acknowledging that he is totally un
worthy of the consolations which God had bestowed
upon him, both on account of his former sins, and also
of the bad use he made of them, and that therefore he
is now justly deprived of them. (2.) Confidence in God,
saying with holy Job, " though He should kill me, yet
will I trust in Him ; " and firmly hoping that God will, in
His own good time, visit him again in mercy. Then let
him renew his resolution of never abandoning His holy
service, nor the exercise of prayer, whatever it may cost
him, declaring that he seeks not his own pleasure or
satisfaction in serving God, but only His honour and
glory. (3.) Resignation to the will of God, submitting to
this desolation of spirit as long as He pleases, persuaded
that his heavenly Father sends it for his real good. He
must offer himself, therefore, as a holocaust to His blessed
will, to suffer the present trial, or any other that God
shall be pleased to send — thanking and praising His
fatherly goodness in judging him worthy to suffer in this

EXERCISE OF FAITH AND MEDITATION. 1 9

manner for His glory. (4.) Earnest supplication, implor
ing God not to leave him to himself in his tribulation,
nor to allow him to be overcome by the enemy, but to
preserve him steadfast to the end in His holy service.
And if a person carefully employs himself in this manner
during the time of meditation, though his heart seems to
contradict his words, his prayer will be more acceptable
to God, and of more real profit to his soul, than if he had
overflowed with tears of sensible devotion ; for in this
state all good comes to the soul through humble perse
verance, confidence, and resignation. Aridity is the true
school of humility, the crucible in which the soul is puri
fied like gold in the furnace, and the infallible touch
stone by which our fidelity to God is tested. The
more faithful we are under this trial, the shorter will it
be, and the sooner will God visit us again with His holy
consolations.

Q. Are the reasons above mentioned the only causes
why God visits His servants with this trial of aridity ?

A. No ; it is sent also in punishment of faults com
mitted : as deliberate venial sins ; exposing one's self pre
sumptuously to dangerous occasions of mortal sins; giving
one's self up to dissipation and dangerous amusements, all
such things being impediments to meditation.

Q. Where shall we find the proper subjects for daily
meditation ?

A. Many excellent books have been composed for
this purpose. Among these ' The Meditations ' of St
Francis of Sales, ' Think Well on't,' and ' The Medita
tions for the whole Year,' composed by the late vener
able Dr Challoner, occupy a distinguished place. It is
also an excellent method to have a number of the prin
cipal texts of the Holy Scripture, upon the most import
ant truths of eternity, collected, and properly arranged.

20 CHAPTER I.

They will serve as a treasury for meditation. These
sacred truths are there contained in few words ; and as
it is God Himself Who speaks in them, they have a par
ticular efficacy in moving the heart. When one medi
tates upon these sacred oracles, he ought often to reflect
that it is God Himself Who declares them, and to en
deavour to imprint the very expressions in his memory,
that he may more frequently and easily recall them to
his mind. We shall here add a small collection of texts
as a help to those who have no better.

SCRIPTURE TEXTS, ON SOME OF THE GREAT TRUTHS
OF ETERNITY, TO SERVE AS DAILY SUBJECTS OF
MEDITATION.

i. On our Salvation, and the Joys of Heaven.

" Every one that calleth upon My name, I have created
him for my glory," Isa. xliii. 7.

" You have your fruit unto sanctification, and the end
everlasting life," Rom. vi. 22.

" We all, beholding the glory of the Lord with open
face, are transformed into the same image," 2 Cor.
iii. 1 8.

" We know that, when He shall appear, we shall be
like to Him ; because we shall see Him as He is,"
i John, iii. 2.

" The eye hath not seen, nor ear heard, neither hath
it entered into the heart of man, what things God hath
prepared for them that love Him," i Cor. ii. 9.

" O how great is the multitude of Thy sweetness, O
Lord, which Thou hast hidden for them that fear Thee !
which Thou hast wrought for them that hope in Thee ! "
Ps. xxx. 20.

EXERCISE OF FAITH AND MEDITATION. 21

" They shall be inebriated with the plenty of Thy
house ; and Thou shalt make them drink of the torrent
of Thy pleasure, for with Thee is the fountain of life,"
Ps. xxxv. 9.

" Thou hast made known to me the ways of life,
Thou shalt fill me with joy with Thy countenance : at
Thy right hand are delights, even to the end/' Ps. xv. n.

" I am thy reward exceeding great," says God Himself,
Gen. xv. i. " I am thy salvation," Ps. xxxiv. 3.

" Be not ignorant, my beloved, that one day with the
Lord is as a thousand years, and a thousand years as
one day," 2 Pet. iii. 8. " A thousand years, in the sight
of God, are but as yesterday, which is past and gone,"
Ps. Ixxxix. 4. And, therefore, " Better is one day in His
courts above thousands," Ps. Ixxxiii. IT.

" They shall see His face, and His name shall be on
their foreheads, and night shall be no more : and they
shall not need the light of the lamp, nor the light of the
sun, for the Lord God shall enlighten them, and they
shall reign for ever and ever •" Rev. xxii. 4.

" They shall no more hunger nor thirst, neither shall
the sun fall on them, nor any heat ; for the Lamb,
which is in the midst of the throne, shall rule them, and
shall lead them to the living fountains of waters," Rev.
vii. 1 6.

" They shall be His people, and God Himself, with
them, shall be their God; and God shall wipe away all
tears from their eyes ; and death shall be no more, nor
mourning, nor crying, nor sorrow shall be any more ; for
the former things are passed away," Rev. xxi. 3. But
" The redeemed of the Lord shall return, and shall come
into Sion with praise \ and everlasting joy shall be upon
their heads ; they shall obtain joy and gladness, and sor
row and mourning shall fly away," Isa. xxxv. 10.

22 CHAPTER I.

" Martha, Martha, thou art careful and art troubled
about many things, but ONE THING is NECESSARY ; Mary
hath chosen the best part," Luke, x. 41.

" What shall it profit a man, if he gain the whole world
and lose his own soul ? or what shall a man give in ex
change for his soul ?" Mark, viii. 36.

" Vanity of vanities, and all is vanity. What hath a
man more, of all his labour that he taketh under the sun ?
. . . The eye is not filled with seeing, neither is the ear
filled with hearing. ... I have seen all things that are
done under the sun, and behold all is vanity and vexa
tion of spirit," Eccles. i. i.

" I said in my heart, I will go and abound with de
lights, and enjoy good things ; . . . and when I turned
myself to all the works which my hands had wrought,
and to the labours wherein I had laboured in vain, I saw
in ALL THINGS vanity and vexation of mind, and that
nothing was lasting under the sun," Eccles. ii. i.

" What profit shall a man have of all his labour and
vexation of spirit, with which he hath been tormented,
under the sun ? All his days are full of sorrows and mis
eries, even in the night he doth not rest in mind ; and is
not this vanity?" Eccles. ii. 22. And shall we throw away
our souls, and lose them for ever, for such vanities ?

But though they were real goods, how long will they
last ? Though we should enjoy them for thousands of
years, death must come at last ; and therefore, " If a
man live many years, and hath rejoiced in them all, he
must remember the darksome time, and the many days "
(the days of eternity) " which, when they shall come, the
things past shall be accused of vanity," Eccles. xi. 9.
And if, during these days of eternity, he be condemned
to hell-fire, what will all his past years of joy profit him?
Remember the rich glutton !

EXERCISE OF FAITH AND MEDITATION. 23

On the other hand, " The kingdom of heaven " (that is
the salvation of our souls) "is like unto a treasure hid in a
field, which when a man hath found, he hideth, and for
joy thereof goeth and selleth all that he hath, and buyeth
that field. Again, the kingdom of heaven is like to a
merchant seeking good pearls, who, when he hath found
one pearl of great price, went his way, and sold all that
he had, and bought it," Mat. xiii. 44. Hence,

" What things were gain to me, those I have counted
loss for Christ. Furthermore, I count all things to be
but loss for the excellent knowledge of Jesus Christ, my
Lord, for whom I have suffered the loss of all things, and
count them but as dung, that I may gain Christ," Phil. iii. 7.

" I chastise my body, and bring it into subjection, lest,
perhaps, when I have preached to others, I myself should
become a castaway," i Cor. ix. 37.

" Wherefore, brethren, labour, that by good works
you may make your calling and election sure; for so do
ing, an entrance shall be ministered to you abundantly
into the everlasting kingdom of our Lord and Saviour
Jesus Christ," 2 Pet. i. 10.

" With fear and trembling work out your salvation,"
Phil. ii. 12. "For if the just man shall scarcely be
saved, where shall the ungodly and the sinner appear?"
T Pet. iv. 1 8.

" Be not deceived ; God is not mocked : for what
things a man shall sow, those also shall he reap. For
he that soweth in his flesh, of the flesh also shall reap
corruption. But he that soweth in the spirit, of the
spirit shall reap life everlasting. And in doing good let
us not fail ; for in due time we shall reap, not failing,"
Gal. vi. 7.

" If thou wilt enter into life, keep the commandments,"
John, xiv. 15. But " whosoever shall keep the whole

24 CHAPTER I.

law, but offend in one point, is become guilty of all,"
James, ii. 10.

2. Of Sin and Hell.

" Be astonished, O ye heavens ! at this, ... for my
people have done two evils ; they have forsaken Me, the
fountain of living water, and have digged to themselves
cisterns, broken cisterns that can hold no water," Jer.
ii. 12.

" They have sinned against Him, and are none of His
children in their filth ; they are a wicked and perverse
generation. Is this the return thou makest to the Lord,
O foolish and senseless people? Is not He thy Father,
that hath possessed thee and made thee and created
thee?" Deut. xxxii. 5.

" Thou art not a God that wiliest iniquity ; neither
shall the wicked dwell near Thee, nor shall the unjust
abide before Thy eyes ; Thou hatest all the workers of
iniquity," Ps. v. 5. " To God the wicked and his
wickedness are hateful alike," Wis. xiv. 9.

" They are corrupted and become abominable in ini
quities/' Ps. Hi. 2. " They are become abominable, as
those things were which they loved," Hos. ix. TO. " Woe
to them," saith Almighty God, "when I shall depart
from them/' Hos. ix. 12.

"If the just man turn himself away from his justice,
and do iniquity, . . . shall he live? All his justices
which he hath done shall not be remembered. In the
prevarication by which he hath prevaricated, and in his
sin which he hath committed, in them he shall die/'
Ezech. xviii. 24.

"He that shall sin against Me shall hurt his own
soul; all that hate me love death," Prov. viii. 36.

EXERCISE OF FAITH AND MEDITATION. 25

" When concupiscence hath conceived, it bringeth
forth sin ; but sin, when it is completed, begetteth death,"
James, i. 15.

" Flee from sins as from the face of a serpent ; for if
thou comest near them, they will take hold of thee ;
the teeth thereof are the teeth of a lion, killing the souls
of men," Ecclus. xxi. 2.

" Know ye not that the unjust shall not possess the
kingdom of God ? Be not deceived; neither fornicators,
nor idolaters, nor adulterers, nor the effeminate, nor Hers
with mankind, nor thieves, nor covetous, nor drunkards,
nor railers, nor extortioners, shall possess the kingdom
of God/' i Cor. vi. 9.

" Now the works of the flesh are manifest, which
are fornication, uncleanness, immodesty, luxury, idola
try, witchcraft, enmities, contentions, emulations, wrath,
quarrels, dissensions, sects, envy, murders, drunkenness,
revellings, and suchlike : of the which I foretell you, as
I have foretold to you, that they who do such things
shall not obtain the kingdom of God," Gal. v. 1 9. But
on the contrary,

" Their land shall be soaked with blood, and their
ground with the fat of fat ones. . . . The streams there
of shall be turned into pitch, and the ground thereof into
brimstone, and the land thereof shall become burning
pitch ; night and day it shall not be quenched ; the smoke
thereof shall go up for ever and ever," Isa. xxxiv. 7.

" At the end of the world, the Son of man shall send
His angels, and they shall gather out of His kingdom all
scandals, and them that work iniquity, and shall cast
them into the furnace of fire, there shall be weeping and
gnashing of teeth," Mat. xiii. 41.

" They shall be cast into the hell of unquenchable
fire, where their worm dieth not, and their fire is not ex-

26 CHAPTER I.

tinguished, ... for every one shall be salted with fire,"
Mark, ix. 44.

" But the fearful, and unbelieving, and the abominable,
and murderers, and whoremongers, and sorcerers, and
idolaters, and all liars, they shall have their portion in
the pool burning with fire and brimstone, which is the
second death," Rev. xxi. 8.

" The Lord shall laugh them to scorn, and they shall
fall without honour, and be a reproach among the dead
for ever ; for he shall burst them, puffed up and speech
less, and shall shake them from the foundations, and
they shall be utterly laid waste; they shall be in sor
row, and their memory shall perish," Wis. iv. 18. — See
Sincere Christian, Chap. XXVIII., Appendix II., on Hell.

3. On Death and Judgment.

" In all thy works remember thy last end, and thou
shalt never sin," Eccles. vii. 40.

" Remember the latter end, forget it not ; for there is
no returning. . . . Remember my judgment" (says the
dead to the living), " for thine also shall be so " (that is,
what thou art, I was ; what I am, thou shalt be); " yes
terday for me, and to-day for thee," Ecclus. xxxviii. 21.

" It is appointed for men once to die, and after this
the judgment," Heb. ix. 27.

" Man's days are as grass, as the flower of the field so
shall he flourish, for the spirit shall pass in him, and he
shall not be, and he shall know his place no more,"
Ps. cii. 15.

" Man born of a woman, living for a short time, is
filled with many miseries ; who cometh forth like a flower
and is destroyed, and fleeth as a shadow, and never con-
tinueth in the same state"," Job, xiv. i.

EXERCISE OF FAITH AND MEDITATION. 2/

" The eyes that hath seen him shall see him no more,
neither shall his place any more behold him," Job,
xx. 9.

"Man shall go into the house of his eternity, . . .
and the dust return into its earth from whence it was,
and the spirit return to God who gave it. ... And all
things that are done, God will bring into judgment,"
Eccles. xii. 5, 7, 14.

" In the sweat of thy face shalt thou eat bread, till
thou return to the earth, out of which thou wast taken ;
for dust thou art, and into dust thou shalt return," Gen.
iii. 19.

"There shall be no remembrance of the wise no more
than of the fool for ever, and the times to come shall
cover all things together with oblivion ; the learned
dieth in like manner as the unlearned," Eccles. ii. 16.

" There is no man that liveth always, or that hopeth
for this. . . . The living know that they shall die " (and
when dead who will mind them ?) " the memory of them
is forgotten • their love also, and their hatred and their
envy, are ail perished, neither have they any part in this
world and in the work that is done under the sun,"
Eccles. ix. 4.

" Precious in the sight of the Lord is the death of His
saints," Ps. cxv. 15. But "the death of the wicked is
very evil," Ps. xxxiii. 22. For " He will render to them
their iniquity, and in their malice He will destroy them,"
Ps. xciii. 23.

" Blessed are those servants, whom the lord, when
he cometh, shall find watching. . . . And if he shall
come in the second watch, or if he shall come in the
third watch, and find so doing, blessed are those ser
vants. ... Be you then also ready ; for at what hour
ye think not the Son of man will come," Luke, xii. 37.

28 CHAPTER I.

" If the evil servant shall say in his heart, My lord
is long a-coming, and shall begin to strike his fellow-
servants, and shall eat and drink with drunkards, the
lord of that servant shall come in a day that he looketh
not for him, and at an hour that he knoweth not, and
shall separate him, and appoint his portion with the
hypocrites ; there shall be weeping and gnashing of
teeth," Mat. xxiv. 48.

The rich man said to himself, "Soul, thou hast much
goods laid up for many years ; take thy rest, eat, drink,
and make good cheer. But God said to him, Thou fool,
this night do they require thy soul of thee, and whose
shall those things be which thou hast provided ? " Luke,
xii. 19.

"O death, how bitter is the remembrance of thee
to a man that hath peace in his possessions ; to a man
that is at rest, and whose ways are prosperous in all
things ! . . . O death, thy sentence is welcome to the
man that is in need, and to him whose strength faileth ! "
Ecclus. xli. i.

"Take heed to yourselves, lest perhaps your hearts
be overcharged with surfeiting and drunkenness and the
cares of this life, and that day come upon you suddenly ;
for as a snare shall it come upon all that sit upon the
face of the whole earth," Luke, xxi. 34.

" Let your loins be girt, and lamps burning in your
hands, and you yourselves like to men who wait for their
lord, when he shall return from the wedding, that when
he cometh and knocketh they may open to him immedi
ately," Luke, xii. 35.

" Blessed are the dead who die in the Lord from
henceforth now, saith the Spirit, that they may rest from
their labours, for their works follow them," Rev. xiv. 13.

" Watch ye therefore, praying at all times, that ye may

EXERCISE OF FAITH AND MEDITATION. 29

be accounted worthy to escape all these things that are
to come, and to stand before the Son of man," Luke,
xxi. 36. For,

"We shall all stand before the judgment -seat of
Christ. . . . And then every one of us shall render
account to God for himself," Rom. xiv. 10, 12. "That
every one may receive the proper things of the body,
according as he hath done, whether it be good or evil,"
2 Cor. v. 10.

"Behold, the Lord cometh with thousands of His
saints, to execute judgment upon all, and to reprove all
the ungodly for all the works of their ungodliness, where
by they have done ungodly, and of all the hard things
which ungodly sinners have spoken against God," Jude,
v. 14, 15.

" I say unto you, that every idle word that men shall
speak, they shall render an account for it in the day of
judgment. For by thy words thou shalt be justified,
and by thy words thou shalt be condemned," Mat. xii.

36.

" There is not anything secret that shall not be made
manifest, nor hidden that shall not be made known and
come abroad," Luke, viii. 17; for " the Lord will come,
who both will bring to light the hidden things of dark
ness, and will make manifest the counsels of the heart,"
i Cor. iv. 5. And then " Thy nakedness shall be dis
covered, and thy shame shall be seen : I will take ven
geance, and no man shall resist me," Isa. xlvii. 3.

" For behold the day shall come kindled as a furnace,
and all the proud, and all that do wickedly, shall be
stubble, and the day that cometh shall set them on fire,
saith the Lord of Hosts ; it shall not leave them root nor
branch," Mai. iv. i.

" The hour cometh wherein all that are in the graves

30 CHAPTER I.

shall hear the voice of the Son of God, and they that
have done good shall come forth unto the resurrection
of life, but they that have done evil unto the resurrection
of judgment," John, v. 28. "And the sea gave up the
dead that were in it, and death and hell gave up their
dead that were in them," Rev. xx. 13.

" The Lord Jesus shall be revealed from heaven with
the angels of His power in a flame of fire, yielding ven
geance to them who know not God, and who obey not
the Gospel of our Lord Jesus Christ, who shall suffer
eternal punishment in destruction from the face of the
Lord and from the glory of His power," 2 Thess. i. 7.
"Whose fan is in His hand, and He will thoroughly
cleanse His flour, and gather His wheat into the barn,
but the chaff He will burn with unquenchable fire," Mat.
iii. 12.

" I am the Lord, saith He, that search the heart and
prove the reins, who give to every one •according to his
way, and according to the fruit of his device," Jer. xvii.
10. " For God is great in counsel and incomprehensible
in thought, whose eyes are open upon all the ways of
the children of Adam, to render unto every one accord
ing to his ways," Jer. xxxii. 19.

" And it shall come to pass at that time, that I will
search Jerusalem with lamps," Soph. i. 12; "and when
I shall take a time, I will judge justices," Ps. Ixxiv. 3.

" The time is that judgment should begin at the house
of God. And if first at us, what shall be the end of
them that believe not the Gospel of God ? And if the
just man shall scarcely be saved" (that is, not without
much labour and difficulty], "where shall the ungodly and
sinner appear?" i Pet. iv. 17.

EXERCISE OF FAITH AND MEDITATION. 3!

4. On Charity, or the Love of God and of our Neighbour.

" And Jesus said, Thou shalt love the Lord thy God
with thy whole heart, and with thy whole soul, and with
thy whole mind ; this is the greatest and first command
ment. And the second is like to this, Thou shalt love
thy neighbour as thyself" Mat. xxii. 37.

" If I speak with the tongues of men and angels, . . .
if I should have all faith, so that I could remove moun
tains, and have not charity, / am nothing. And if I
should distribute all my goods to feed the poor, and if I
should deliver my body to be burned, and have not
charity, it profiteth me nothing," i Cor. xiii.

"He that loveth father or mother more than Me, is
not worthy of Me : And he that loveth son or daughter
more than Me, is not worthy of Me," Mat. x. 37.

" If any man love not our Lord Jesus Christ, let him
be anathema" — that is, accursed, i Cor. xvi. 22.

" And now, Israel, what doth the Lord thy God re
quire of thee, but that thou fear the Lord thy God and
walk in His ways, and serve and love the Lord thy God
with all thy heart and with all thy soul, and keep the com
mandments of the Lord V Deut. x. 12.

" If you love Me, keep My commandments. . . . He
that hath My commandments and keepeth them, he it is
that loveth Me," John, xiv. 15, 21.

" This is charity of God, that we keep His command
ments j and His commandments are not heavy," i John,

v. 3-

" If you keep My commandments, you shall abide in
My love, as I also have kept My Father's command
ments, and do abide in His love," John, xv. 10.

" In this is charity, not as though we had loved God,

32 CHAPTER I.

but because He first loved us, and sent His Son to be a
propitiation for our sins. My dearest, if God hath so
loved us, we ought also to love one another. ... If any
man say, / love God, and hateth his brother, he is a
liar : For he that loveth not his brother whom he seeth,
how can he love God whom he seeth not ? " i John, iv.
10, 20.

"Have we not all one Father? hath not one God
created us ? why then doth every one of us despise his
brother?" Mai. ii. 10. "Every one that loveth him
that begot, loveth him also who is born of Him," i John,
v. i.

" This command we have from God, that he who
loveth God, love also his brother," i John, iv. 21.
" This is my commandment, that you love one another
as I loved you," John, xv. 12. " With a brotherly love,
from a sincere heart, love one another earnestly," i Pet.
i. 22. "To love one's neighbour as one's self is a
greater thing than all holocausts and sacrifices," Mark,

xii- 33-

" I therefore, a prisoner in the Lord, beseech you that
you walk worthy of the vocation in which you are called,
with all humility and mildness, with patience supporting
one another in charity, careful to keep the unity of the
spirit in the bond of peace," Eph. iv. i.

" Finally, be ye all of one mind, having compassion
one of another, being lovers of the brotherhood, mer
ciful, modest, humble, not rendering evil for evil, nor
railing for railing, but contrariwise blessing ; for unto this
are you called, that you may inherit a blessing," i Pet.
iii. 8.

" Whosoever hateth his brother is a murderer : and
you know that no murderer hath eternal life abiding in
himself," i John, iii. 15.

EXERCISE OF FAITH AND MEDITATION. 33

5. Of the World, Worldly Wisdom, and Sensuality.

" No man can serve two masters ; for either he will
hate the one and love the other, or he will hold to the
one and despise the other. You cannot serve God and
mammon," Mat. vi. 24.

" Love not the world, nor the things that are in the
world. If any man love the world, the charity of the
Father is not in him. For all that is in the world, is the
concupiscence of the flesh, and the concupiscence of the
eyes, and the pride of life, which is not of the Father,
but is of the world. And the world passeth away and
the concupiscence thereof: but he that doth the will of
God abideth for ever," i John, ii. 15.

" Adulterers, know you not that the friendship of this
world is the enemy of God ? Whosoever therefore will
be a friend of this world, becometh an enemy of God,"
James, iv. 4. " We know that we are of God, and the
whole world is seated in wickedness," i John, v. 19.

" I pray not for the world," says Jesus Christ to His
eternal Father, "but for them whom Thou hast given Me,
because they are Thine," John, xvii. 9.

" Be not conformed to this world, but be ye reformed
in the newness of your mind," Rom. xii. 2. For Jesus
Christ gave Himself for our sins, that He might deliver
us from this present wicked world," Gal. i. 4.

" If any man among you seem to be wise in this world,
let him become a fool, that he may be wise ; for the
wisdom of this world is foolishness with God," i Cor.
iii. 1 8.

" They that are according to the flesh, mind the things
that are of the flesh ; but they that are according to the
Spirit, mind the things that are of the Spirit. For the

P. c. c

34 CHAPTER I.

wisdom of the flesh is "death, but the wisdom of the Spirit
is life and peace. Because the wisdom of the flesh is an
enemy to God. . . . And they who are in the flesh
cannot please God," Rom. viii. 5.

" The sensual man perceiveth not the things that are
of the Spirit of God ; for it is foolishness to him, and he
cannot understand," i Cor. ii. 14. " For if you live
according to the flesh, you shall die," Rom. viii. 13.
Wherefore,

" Enter ye in at the narrow gate ; for wide is the gate,
and broad is the way that leadeth to destruction, and
many there are who go in thereat. How narrow is the
gate, and strait is the way that leadeth to life, and few
there are that find it !" Mat. vii. 13.

" Strive to enter by the narrow gate ; for many, I say
to you, shall seek to enter, and shall not be able," Luke,
xiii. 24 — because they do not strive, nor use the proper
means. It is one thing to desire, and another to strive;
on this account "many are called, but few are chosen,"
Mat. xx. 1 6.

" Do I seek to please men? if I yet pleased men
I should not be the servant of Christ," Gal. i. 10. "For
God hath scattered the bones of them that please men ;
they have been confounded, because God hath despised
them," Ps. lii. 6. " You are they," says our Saviour to the
Pharisees, "who justify yourselves before men, but God
knoweth your hearts; for that which is high to men, is an
abomination before God," Luke, xvi. 15.

6. On Confessing Christ and His Doctrine amidst
Persecutions.

" This is the word of faith which we preach ; that if
thou confess with thy mouth the Lord Jesus, and believe

EXERCISE OF FAITH AND MEDITATION. 35

in thy heart that God hath raised Him up from the dead,
thou shalt be saved. For with the heart we believe unto
justice ; but with the mouth confession is made unto
salvation," Rom. x. 8, 9.

" I say unto you, Whosoever shall confess Me before
men, him shall the Son of man also confess before the
angels of God : but he that shall deny Me before men,
shall be denied before the angels of God," Luke, xii. 8.

" A faithful saying. ... If we deny Him, He also
will deny us ; if we believe not, He continueth faithful,
He cannot deny Himself," 2 Tim. ii. n.

" Whosoever shall lose his life for My sake, and for
the Gospel, shall save it. For what shall it profit a man
if he gain the whole world, and lose his own soul? or
what shall a man give in exchange for his soul ? For
whosoever shall be ashamed of Me and of My words, in
this adulterous and sinful generation, the Son of man
also shall be ashamed of him, when He shall come in the
glory of His Father," Mark, viii. 35.

" Blessed are they that suffer persecution for justice'
sake, for theirs is the kingdom of heaven," Mat. v. 10.

" Blessed are you when men shall revile you and per
secute you, and shall say all that is evil against you
untruly, for My sake. Be glad and rejoice, for your
reward is very great in heaven," Mat. v. n.

" If you be reproached for the name of Christ, you
shall be happy : for that which is of the honour, glory,
and power of God, and that which is His Spirit, resteth
upon you. But let none of you suffer as a murderer, or
a thief, or a railer, or a coveter of other men's things :
but if as a Christian, let him not be ashamed ; but glorify
God in this name/' i Pet. iv. 14.

" Who is he that can hurt you if you be zealous of
good ? but if also you suffer anything for justice' sake,

36 CHAPTER I.

blessed are ye ; and be not afraid of their terror, and be
not troubled, but sanctify the Lord Christ in your hearts,"

1 Pet. iii. 13.

" Fear ye not the reproaches of men, and be not
afraid of their blasphemies ; for the worm shall eat them
up as a garment, and the moth shall consume them as
wool ; but My salvation shall be for ever," Isa. li. 7.

" I say to you, my friends, Be not afraid of them that
can kill the body, and after that have no more that they
can do. But I will show you whom you shall fear : fear
ye Him, Who after He hath killed, hath power to cast
into hell ; yea, I say to you, fear Him," Luke, xii. 4.

" And you shall be hated by all men for My name's
sake ; but he that shall persevere to the end, he shall be
saved," Mat. x. 22.

" If the world hate you, know ye that it hath hated
Me before you. If you had been of the world, the
world would love its own ; but because you are not of
the world, but I have chosen you out of the world, there
fore the world hateth you. Remember My word that I
said to you, The servant is not greater than his lord ; if
they have persecuted Me, they will also persecute you,"
John, xv. 1 8.

u These things have I spoken to you, that you may
not be scandalised. They will put you out of the syna
gogues ; yea, the hour cometh that whosoever killeth
you, will think that he doth a service to God," John,
xvi. i.

"It is through many tribulations that we must enter
the kingdom of God," Acts, xiv. 21. "And all that
will live godly in Christ Jesus shall suffer persecution,"

2 Tim. iii. 12.

" Call to mind the former days, wherein being illumi
nated you endured a great fight of afflictions. And on

EXERCISE OF FAITH AND MEDITATION. 37

the one hand indeed, by reproaches and tribulations,
were made a gazing-stock ; and on the other hand,
became companions of them that were used in such sort.
For you both had compassion on them that were in
bonds ; and took with joy the being stripped of your own
goods, knowing that you have a better and a lasting
substance. Do not therefore lose your confidence,
which hath a great reward. For patience is necessary
for you, that, doing the will of God, you may receive
the promise. For yet a little, and a very little while,
and He that is to come, will come, and will not delay,"
Heb. x. 32.

" And you shall be betrayed by your parents and
brethren, and kinsmen and friends : and some of you
they will put to death, and you shall be hated by all
men for My name's sake ; but a hair of your head shall
not perish. In your patience you shall possess your
souls," Luke, xxi. 16 ; for " it is good to wait with
silence for the salvation of God," Lam. iii. 26.

And in the midst of all your trials, " Come to Me, all
you that labour and are heavy laden, and I will refresh
you. Take up My yoke upon you, and learn of Me,
because I am meek, and humble of heart; and you shall
find rest to your souls," Mat. xi. 28.

" Peace I leave with you, My peace I give to you :
not as the world giveth, do I give to you. Let not
your heart be troubled, nor let it be afraid," John,
xiv. 27.

" Amen, amen, I say unto you, that you shall lament
and weep, but the world shall rejoice : and you shall be
sorrowful, but your sorrow shall be turned into joy. . . .
But I will see you again, and your heart shall rejoice,
and your joy no man shall take from you" John, xvi.

20, 22.

38 CHAPTER I.

7. On bearing our Cross in the Sufferings of this Life.

11 If any man will come after Me, let him deny himself
and take up his cross daily, and follow Me," Luke, ix. 23.

" Whosoever doth not carry his cross, and come after
Me, cannot be My disciple," Luke, xiv. 27.

" Great labour is created for all men, and a heavy
yoke is upon the children of Adam, from the day of
their coming out of their mother's womb, until the day
of their burial into the mother of all," Ecclus. xl. i.
For, " Man born of a woman, living for a short time, is
filled with many miseries," Job, xiv. i.

" My son, neglect not the discipline of the Lord ;
neither be thou wearied whilst thou art rebuked by Him.
For whom the Lord loveth, He chastiseth, and He
scourgeth every son whom He receiveth," Heb. xii. 5.

" Persevere under correction. God dealeth with you
as with His sons ; for what son is there whom the father
doth not correct? But if you be without chastisement,
whereof all are made partakers, then are you bastards
and not sons," Heb. xii, 7.

" Morever we have had fathers of our flesh who cor
rected us, and we gave them reverence : shall we not
much more obey the Father of spirits, and live ? And
they indeed for a few days chastised us according to
their own pleasure ; but He for our profit, that we might
be partakers of His holiness," Heb. xii. 9.

" Now no chastisement for the present seemeth to
bring with it joy, but sorrow: but afterwards it will
yield to them that are exercised by it the most peace
able fruit of justice," Heb. xii. n.

" Because thou wast acceptable to God, it was neces
sary that temptations should prove thee," Tob. xii. 13 •

EXERCISE OF FAITH AND MEDITATION. 39

for " gold and silver are tried in the fire, but acceptable
men in the furnace of humiliation," Ecclus. ii. 5.

"So Abraham was tempted, and being proved by
many tribulations, was made the friend of God. So
Isaac, so Jacob, so Moses, and all that have pleased God,
passed through many tribulations, remaining faithful,"
Jud. viii. 22. Wherefore,

" Blessed is the man that endureth temptation ; for
when he hath been proved, he shall receive the crown of
life, which God hath promised to them that love Him,"
James, i. 12.

" Afflicted in few things, in many they shall be well
rewarded ; because God hath tried them and found them
worthy of Himself. As gold in the furnace He hath
proved them ; and as a victim of a holocaust He hath
received them. . . . The just shall shine, and shall run
to and fro like sparks among the reeds : they shall judge
nations and rule over people, and their Lord shall reign
for ever," Wis. iii. 5.

"My brethren, count it all joy when you shall fall
into divers temptations ; knowing that the trying of
your faith worketh patience, and patience hath a perfect
work, that you may be perfect and entire, failing in
nothing," James, i. 2.

" Dearly beloved, think not strange the burning heat
which is to try you, as if some new thing happened to
you : but if you partake of the sufferings of Christ,
rejoice ; that, when His glory shall be revealed, you may
also be glad with exceeding joy,'.' i Pet. iv. 12.

" This is thanks-worthy, if, for conscience towards
God, a man endure sorrows, suffering wrongfully. For
what glory is it, if committing sin, and being buffeted
for it, you endure ? But if doing well you suffer patiently,
this is thanks-worthy before God. For unto this are you

4O CHAPTER I.

called; because Christ also suffered for us, leaving you
an example that you should follow in His steps : Who
did no sin, neither was guile found in His mouth : Who,
when He was reviled, did not revile ; when He suffered,
He threatened not ; but delivered Himself to him that
judged Him unjustly," i Pet. ii. 19. Wherefore,

" Let us run by patience to the fight that is set before
us ; looking on Jesus, the Author and Finisher of faith ;
Who, having joy set before Him, endured the cross,
despising the shame, and sitteth on the right hand of the
throne of God. For think diligently upon Him that
endured such opposition from sinners against Himself,
that you be not wearied, fainting in your mind : for you
have not yet resisted unto blood, striving against sin,"
Heb. xii. i.

" We are the sons of God ; and if sons, heirs also ;
heirs, indeed, of God, and joint heirs with Christ : yet
so, if we suffer with Him, that we may be also glorified
with Him," Rom. viii. 16. But "the sufferings of this
present time are not worthy to be compared with the
glory to come, that shall be revealed in us," Rom. viii. 18.

" For which cause we faint not : but though our out
ward man is corrupted, yet the inward man is renewed
day by day. For our present tribulation, which is mo
mentary and light, worketh for us above measure exceed
ingly, an eternal weight of glory. While we look not at
the things which are seen, but at the things which are not
seen: for the things which are seen are temporal; but the
things which are not seen are eternal," 2 Cor. iv. 1 6.

" For we know that if our earthly house of this dwelling
be dissolved, we have a building of God, a house not
made with hands, eternal in heaven," 2 Cor. v. i.

For God, " according to His great mercy, hath re
generated us, ... unto an inheritance incorruptible and

EXERCISE OF FAITH AND MEDITATION. 4!

undefiled, and that cannot fade, reserved in heaven for
you, who, by the power of God, are kept by faith unto
salvation. . . . Wherein you shall greatly rejoice, if now
you must be for a little time made sorrowful in divers
temptations, that the trial of your faith, much more
precious than gold, which is tried by the fire, may be
found unto praise, and glory, and honour, at the appear
ing of Jesus Christ," i Pet. i. 3.

" To him that overcometh, I will give to eat of the
tree of life, which is in the paradise of My God. . . .
Fear none of those things which thou shalt suffer. Be
hold, the devil will cast some of you into prison, that
you may may be tried, and you shall have tribulation ten
days. Be thou faithful unto death, and I will give thee
the crown of life. ... He that shall overcome shall not
be hurt by the second death/' Rev. ii. 7, 10.

" These are they who are come out of great tribulation,
and have washed their robes, and have made them white
in the blood of the Lamb. Therefore they are before
the throne of God, and they serve Him day and night in
His temple; and He that sitteth on the throne shall
dwell over them. They shall no more hunger, nor thirst,
neither shall the sun fall on them, nor any heat ; for the
Lamb, which is in the midst of the throne, shall rule
them, and shall lead them to the living fountains of
waters, and God shall wipe away all tears from their
eyes," Rev. vii. 14.

8. On taking off our Affections from the Enjoyments of this
Life, by Self-denial and Mortification.

" Lay not up for yourselves treasures on earth, where
rust and moth consume, and where thieves break through

42 CHAPTER I.

and steal : but lay tip for yourselves treasures in heaven,
where neither rust nor moth doth consume, and where
thieves do not break through nor steal. For where thy
treasure is, there is thy heart also," Mat. vi. 19.

"If you be risen with Christ, seek the things that are
above, where Christ is sitting at the right hand of God.
Mind the things that are above, not the things that are
on the earth," Col. iii. i. " For here we have no lasting
city, but we seek one to come," Heb. xiii. 14. And, in
all the enjoyments of this life, we only "labour in vain,
and find in them nothing but vanity and vexation of mind ;
for nothing is lasting under the sun," Eccles. ii. n.

"Dearly beloved, I beseech you, as strangers and
pilgrims, to refrain yourselves from carnal desires, which
war against the soul," i Pet. ii. n.

" The grace of God our Saviour hath appeared to all
men ; instructing us that, denying ungodliness and worldly
desires, we should live soberly, and justly, and godly in
this world," Tit. ii. n.

" If any man will come after Me, let him deny himself,
and take up his cross daily, and follow Me,5' Luke, ix. 23.
For " every one of you that doth not renounce all that
he possesseth, cannot be My disciple," Luke, xiv. 33.

" Go not after thy lusts, but turn away from thy own
will. If thou give to thy soul her desires, she will make
thee a joy to thy enemies," Ecclus. xviii. 30.

"Mortify, therefore, your members which are upon
the earth, fornication, uncleanness, lust, evil concupis
cence and covetousness, which is the service of idols ;
for which things' sake, the wrath of God cometh upon
the children of unbelief," Col. iii. 5.

" I say then, walk in the Spirit, and you shall not
fulfil the lusts of the flesh," Gal. v. 16. For "if you
live according to the flesh, you shall die ; but if by the

EXERCISE OF FAITH AND MEDITATION. 43

Spirit you mortify the deeds of the flesh, you shall live,"
Rom. viii. 13. And therefore, "They that are Christ's
have crucified their flesh, with its vices and concupis
cences," Gal. v. 24.

" The kingdom of heaven suffereth violence, and the
violent bear it away/' Mat. xi. 12.

" I beseech you, therefore, brethren, by the mercy of
God, that you present your bodies a living sacrifice,
holy, pleasing to God, your reasonable service ; and be
not conformed to this world, but be ye reformed in the
newness of your mind," Rom. xii. i. And for my part,
says this great apostle, " I chastise my body, and bring
it into subjection; lest, perhaps, when I have preached
to others, I myself should become a castaway," i Cor.
ix. 27.

9. On Temptations, small Sins, and dangerous Occasions.

" Son, when thou comest to the service of God, stand
in justice and in fear, and prepare thy soul for tempta
tion," Ecclus. ii. i. For " your adversary the devil, as
a roaring lion, goeth about seeking whom he may de
vour ; whom resist ye, strong in faith," i Pet. v. 8.

" Our wrestling is not against flesh and blood, but
against principalities and powers ; against the rulers of
the world of this darkness ; against the spirits of wicked
ness in the high places," Eph. vi. 12. Hence, "The
life of man upon earth is a warfare," Job, vii. i.

" The flesh lusteth against the Spirit, and the Spirit
against the flesh ; for these are contrary one to another,"
Gal. v. 17. "From whence are wars and contentions
among you ? Come they not hence, from your concu
piscences, which war in your members ? " James, iv. i.

" The Lord your God trieth you, that it may appear

44 CHAPTER I.

whether you love Him with all your heart, and with all
your soul, or no," Deut. xiii. 3.

" These are the nations which the Lord left, that by
them He might instruct Israel. . . . And that, after
wards, their children might learn to fight with their
enemies, and to be trained up to war," Jud. hi. i.

" Blessed is the man that endureth temptation ; for
when he hath been proved, he shall receive the crown of
life, which God hath promised to them that love Him,"
James, i. 12.

" Lest the greatness of the revelation should lift me
up, there was given me a sting of my flesh, an angel
of Satan to buffet me. For which thing I thrice be
sought the Lord, that it might depart from me. And
He said to me, My grace is sufficient for thee; for
power is made perfect in infirmity," 2 Cor. xii. 7.

" God is faithful, Who will not suffer you to be tempted
above that which you are able ; but will make also, with
the temptation, issue" (that is, a way to escape), " that you
may be able to bear it," i Cor. x. 13.

"My brethren, count it all joy when you shall fall
into divers temptations. Knowing that the trying of
your faith worketh patience; and patience hath a perfect
work, that you may be perfect and entire, failing in no
thing," James, i. 2.

"What doth he know that hath not been tried? A
man that hath much experience shall think of many
things, and he that hath learned many things shall show
forth understanding," Ecclus. xxxiv. 9.

" Finally, brethren, be strengthened in the Lord, and
in the power of His might. Put you on the armour of
God, that you may be able to stand against the deceits
of the devil. ... In all things taking the shield of faith,
wherewith you may be able to extinguish all the fiery

EXERCISE OF FAITH AND MEDITATION. 45

darts of the most wicked one. ... By all prayer and
supplication, praying at all times in the Spirit, and in the
same watching with all instance," Eph. vi. 10, 16, 18.

" Be subject to God ; but resist the devil, and he will
fly from you. Draw nigh to God, and He will draw
nigh to you," James, iv. 7.

" Watch ye, and pray, that ye enter not into tempta
tion," Mat. xxvi. 41.

" Though I should walk in the midst of the shadow
of death, I will fear no evil, for Thou art with me ; Thy
rod and Thy staff they have comforted me," Ps. xxiii. 4.
" For by Thee I shall be delivered from temptation,"
Ps. xvii. 30.

"Hear, O Israel, you join battle this day against your
enemies ; let not your heart be dismayed, be not afraid,
do not give back, fear ye them not ; because the Lord
your God is in the midst of you, and will fight for
you against your enemies, to deliver you from danger,"
Deut xx. 3.

" If God be for us, who is against us ? " Rom. viii. 31.
" I can do all things in Him Who strengthened! me,"
Philip, iv. 13. Wherefore, " Expect the Lord, do man
fully, and let thy heart take courage, and wait thou for
the Lord," Ps. xxvi. 14.

" Do manfully, and be of good heart ; fear not, nor be
ye dismayed ; ... for the Lord thy God, He Himself is
thy leader, and will not leave thee, nor forsake thee,"
Deut. xxxi. 6.

" Have confidence in the Lord with all thy heart, and
lean not upon thy own prudence. In all thy ways think
on Him, and He will direct thy steps," Prov. iii. 5. "I
set the Lord always in my sight ; for He is at my right
hand, that I be not moved," Ps. xv. 8.

But the great secret in conquering temptations is to resist

46 CHAPTER I.

them in the beginning, while they are small and weak; to
avoid small sins, and fly all dangerous occasions.

"Blessed is he that shall take and dash thy little
ones" (the beginning of temptations] " against the rock,"
Ps. cxxxvi. 9. The Rock is Christ, to whom we must
have speedy recourse in the beginning of temptation by
humble prayer, and with a strong faith and confidence
in His protection.

" He that feareth God neglecteth nothing/' Eccles.
vii. 19; but " he that contemneth small things shall
fall by little and little," Ecclus. xix. i.

" He that is faithful in that which is least, is faithful
also in that which is greater ; and he that is unjust in
that which is little, is unjust also in that which is greater,"
Luke, xvi. 10. " Behold how small a fire, what a great
wood it kindleth ! " James, iii. 5.

" He that loveth danger shall perish in it," Ecclus.
iii. 27.

" Can a man hide fire in his bosom, and his garments
not burn ? Or can he walk upon hot coals, and his feet
not be burnt?" Prov. vi. 27. " He that toucheth pitch
shall be defiled with it ; and he that hath fellowship with
the proud shall put on pride," Ecclus. xiii. i.

" Be not delighted in the paths of the wicked ; neither
let the way of evil men please thee : flee from it, pass
not by it, go aside and forsake it," Prov. iv. 14.

" If thy right eye cause thee to offend, pluck it out,
and cast it from thee ; for it is better for thee that one of
thy members should perish, than that thy whole body
should be cast into hell. And if thy right hand cause
thee to offend, cut it off, and cast it from thee; for
it is better for thee that one of thy members should
perish, than that thy whole body should go into hell,"
Mat. v. 29.

EXERCISE OF FAITH AND MEDITATION. 47

i o. On Poverty and Riches.

And Jesus, " lifting up His eyes on His disciples, said,
Blessed are ye poor, for yours is the kingdom of God.
. . . But woe to you that are rich, for you have your
consolation/' Luke, vi. 20, 24.

And Jesus " opening His mouth, He taught them,
saying, Blessed are the poor in spirit, for theirs is the
kingdom of heaven," Mat v. 2. Wherefore, " If riches
abound, set not your heart upon them," Ps. Ixi. n.
But " if thou wilt be perfect, go sell what thou hast,
and give to the poor, and thou shalt have treasure in
heaven," Mat. xix. 21.

" For we brought nothing into this world, and cer
tainly we can carry nothing out ; but having food and
wherewith to be covered, with these we are content,"
i Tim. vi. 7.

" The foxes have holes, and the birds of the air nests ;
but the Son of man hath no where to lay His head,"
Mat. viii. 20. For, "being rich, He became poor for
your sakes; that through His poverty you might be
come rich," 2 Cor. viii. 9.

" The Lord is become a refuge for the poor; . . . He
hath not forgotten the cry of the poor. . . . The patience
of the poor shall not perish for ever," Ps. ix. 10, 13, 19.

" The Lord hath heard the desire of the poor, Thy
ear hath heard the preparation of their heart," Ps. x. 17.
" The poor man cried, and the Lord heard him, and
saved him out of all his troubles," Ps. xxxiii. 7. " He
shall deliver the poor from the mighty, and the needy
that had no helper. He shall spare the poor and needy,
and He shall save the souls of the poor. He shall re
deem their souls from usuries and iniquity, and their
names shall be honourable in His sight," Ps. Ixxi. 12.

48 CHAPTER I.

u He that despiseth the poor, reproacheth his Maker,"
Prov. xvii. 5.

" Better is the poor man that walketh in his simplicity,
than a rich man that is perverse in his lips," Prov. xix. i.

" He that hath mercy on the poor, lendeth to the
Lord, and He will repay him," Prov. xix. 1 7. For " what
soever," says Jesus Christ, " you do to the least of these
My brethren, you do unto Me," Mat. xxv. 40.

" The chief thing for man's life is water, and bread,
and clothing, and a house to cover shame. Better is the
poor man's fare under a roof of board, than sumptuous
cheer abroad in another man's house. Be contented with
little instead of much, and thou shalt not bear the re
proach of going abroad. It is a miserable life to go as
a guest from house to house," Ecclus. xxix. 27.

" Better is a little to the just, than the great riches of
the wicked/' Ps. xxxvi. 16. " Better is a little with the
fear of the Lord, than great treasures without content,"
Prov. xv. 1 6. " Better is a little with justice, than great
revenues with iniquity," Prov. xvi. 8.

" The eye is not filled with seeing, neither is the ear
filled with hearing," Eccles. i. 8. " A covetous man shall
not be satisfied with money, and he that loveth riches
shall reap no fruit from them," Eccles. v. 9. " Hell and
destruction are never filled, so the eyes of men are never
satisfied," Prov. xxvii. 20.

"They that will become rich fall into temptation, and
into the snare of the devil, and into many unprofitable
and hurtful desires, which drown men in destruction and
perdition. For covetousness is the root of all evils ;
which some desiring, have erred from the faith, and have
entangled themselves in many sorrows. But thou, O
man of God, fly these things," i Tim. vi. 9.

" If thou be rich, thou shalt not be free from sin,"

EXERCISE OF FAITH AND MEDITATION. 49

Ecclus. xi. 10. "The house that is very rich shall be
brought to nothing by pride," Ecclus. xxi. 5. " The
beloved grew fat, and kicked : he grew fat, and thick,
and gross ; he forsook God who made him, and de
parted from God his Saviour," Deut. xxxii. 15.

" They spend their days in wealth, and in a moment
they go down to hell : who have said to God, Depart
from us, we desire not the knowledge of Thy ways,"
Job, xxi. 13.

" That which fell among thorns, are they who have
heard" (the Word of God), " and going away, are choked
with the cares, and riches, and pleasures of this life, and
yield no fruit," Luke, viii. 14.

" There is not a more wicked thing than to love money ;
for such a one setteth even his own soul to sale," Ecclus.
x. 10. " The eye of the covetous man is insatiable in
his portion of iniquity; he will not be satisfied till he
consume his own soul, drying it up," Ecclus. xiv. 9.

Abraham's answer to the rich glutton was, " Remem
ber that thou didst receive good things in thy lifetime,
and likewise Lazarus evil things ; but now he is com
forted, and thou art tormented," Luke, xvi. 25.

" Children, how hard is it for them that trust in riches
to enter into the kingdom of God ! It is easier for a
camel to pass through the eye of a needle, than for a rich
man to enter into the kingdom of God," Mark, x. 24.

" Charge the rich not to be high-minded, nor to trust
in uncertain riches, but in the living God ; ... to do
good, to be rich in good works, to give easily, to com
municate to others, to lay up in store for themselves a
good foundation against the time to come, that they
may lay hold on the true life," i Tim. vi. 17.

" He that hath the substance of this world, and shall
see his brother in need, and shall shut up his bowels

p. c. D

50 CHAPTER I.

from him ; how doth the charity of God abide in him ? "
i John, iii. 17.

" Know ye this and understand, that no fornicator,
nor unclean, nor covetous person, which is a serving of
idols, hath any inheritance in the kingdom of Christ and
of God," Eph. v. 5. For " the ways of every covetous
man destroy the souls of the possessors," Prov. i. 19.

" He that loveth gold shall not be justified, and he
that followeth after corruption shall be filled with it.
Many have been brought to fall for gold, and the beauty
thereof hath been their ruin. Gold is a stumbling-block
to them that sacrifice to it. Woe to them that eagerly
follow after it, and every fool shall perish by it," Ecclus.
xxxi. 5.

" Go to now, ye rich men, weep and howl for your
miseries that shall come upon you. Your riches are
corrupted, and your garments are moth-eaten. Your
gold and silver is cankered, and the rust of them shall
be for a testimony against you, and shall eat your flesh
like fire ; you have stored up to yourselves wrath against
the last days," James, v. i.

" No man can serve two masters ; for either he will
hate the one and love the other ; or he will hold to the
one and despise the other. You cannot serve God and
mammon," Mat. vi. 24.

ii. Of Humility and Pride.

" If any man think himself to be something, whereas
he is nothing, he deceiveth himself," Gal. vi. 3. For uas
the branch cannot bear fruit of itself, unless it abide in
the vine j so neither can you," says Jesus Christ, " unless
you abide in Me ; ... for without Me you can do no
thing," John, xv. 4. " Not that we are sufficient to think

EXERCISE OF FAITH AND MEDITATION. 51

anything of ourselves, as of ourselves ; but our sufficiency
is from God," 2 Cor. iii. 5.

" The wickedness of men was great on the earth, and
all the thought of their heart was bent upon evil at all
times," Gen. vi. 5. " The imagination and thought of
men's heart are prone to evil from their youth," Gen. viii.
21. For "the heart is perverse above all things, and
unsearchable," Jer. xvii. 9.

" Except the Lord build the house, they labour in vain
that build it. Except the Lord keep the city, he watcheth
in vain that keepeth it," Ps. cxxvi. i. " Neither he that
planteth is anything, nor he that watereth, but God that
giveth the increase," i Cor. iii. 7. " It was neither herb,
nor mollifying plaster that healeth them, but Thy word,
O Lord, which healeth all things," Wis. xvi. 12. " Every
plant which My heavenly Father hath not planted shall
be rooted up," Mat. xv. 13.

" Our sufficiency is from God," 2 Cor. iii. 5. " It is
God who worketh in you both to will and to accomplish,
according to His good will," Philip, ii. 13. For " every
best gift and every perfect gift is from above, coming
down from the Father of lights," James, i. 17.

" What hast thou, that thou hast not received ? and if
thou hast received, why dost thou glory as if thou hadst
not received it? " i Cor. iv. 7. "To the King of ages, im
mortal and invisible, the only God, be honour and glory
for ever and ever," i Tim. i. 17. "I the Lord, this is My
name ; I will not give My glory to another," Isa. xlii. 8.

" When you shall have done all the things that are
commanded you, say : We are unprofitable servants, we
have done that which we ought to do," Luke, xvii. 10.

" God resisteth the proud, and giveth grace, to the
humble," James, iv. 6. For "every one that exalteth
himself shall be humbled, and he that humbleth himself

52 CHAPTER I.

shall be exalted," Luke, xiv. n. "Pride goeth before
destruction, and the spirit is lifted up before a fall,"
Prov. xvi. 1 8.

" Behold I come against thee, O proud one, saith the
Lord, the God of hosts; for thy day is come, the time of
thy visitation ; and the proud one shall fall ; he shall
fall down, and there shall be none to lift him up : and I
will kindle a fire in his cities, and it shall devour all
round about him," Jer. 1. 31.

" Never surfer pride to reign in thy mind, or in thy
words; for from it all perdition took its beginning,"
Tob. iv. 14. "Pride is the beginning of all sin: he that
holdeth it shall be filled with maledictions, and it shall
ruin him in the end," Ecclus. x. 15.

" Learn of Me," says Jesus Christ, " because I am meek
and humble of heart, and you shall find rest to your
souls," Mat. xi. 29. Now, " The Son of man came not
to be ministered unto, but to minister," Mat. xx. 28 ;
and therefore He says, " I am in the midst of you as He
that serveth," Luke, xxii. 27. And after washing His
disciples' feet, He says : "You call Me Master and Lord,
and you say well, for so I am. If then, I, being your
Lord and Master, have washed your feet, you also ought
to wash one another's feet; for I have given you an
example, that as I have done to you, so you do also,"
John, xiii. 13. " He humbled Himself, becoming obedi
ent unto death, even the death of the cross/' Philip, ii. 8.

" To whom shall I have respect," says Almighty God,
" but to him that is poor and little, and of a contrite spirit,
and that trembleth at my words ? " Isa. Ixvi. 2. " The
greater thou art, the more humble thyself in all things,
and thou shalt find grace before God," Ecclus. iii. 20 ;
for "a contrite and humbled heart, O God, thou wilt
not despise," Ps. 1. 19.

EXERCISE OF FAITH AND MEDITATION. 53

" Amen, I say unto you, unless you be converted, and
become as little children, you shall not enter into the
kingdom of heaven. Whosoever therefore shall humble
himself as this little child, he is the greatest in the king
dom of heaven," Mat. xviii. 3.

" In humility let each esteem others better than them
selves ; each one not considering the things that are his
own, but those that are other men's: for let this mind
be in you, which was also in Christ Jesus," Philip, ii. 3.
"In honour preventing one another," Rom. xii. 10. " Be
ye subject to every human creature for God's sake,"

1 Pet. ii. 13.

" Let another praise thee, and not thy own mouth; a
stranger, and not thy own lips," Prov. xxvii. 2.

" Gladly will I glory in my infirmities, that the power
of Christ may dwell in me. Therefore I take pleasure
in my infirmities, in reproaches, in necessities, in perse
cutions, in distresses, for Christ's sake," 2 Cor. xii. 9.

" Be not wise in your own conceits," Rom. xii. 16.
" Avoid foolish and unlearned questions, knowing that
they beget strifes," 2 Tim. ii. 23. " Let nothing be done
through strife, nor by vainglory," Philip, ii. 3.

" The servant of the Lord must not wrangle, but be
mild towards all men, apt to teach, patient, with modesty
admonishing them that resist the truth ; if peradventure
God may give them repentance to know the truth,"

2 Tim. ii. 24.

12. Of Meekness.

Meekness is a virtue which represses every motion of
anger when we receive an injury from our fellow-creatures.
It keeps the mind in peace and tranquillity amidst in
sults and calumnies ; extinguishes resentment and desire

54 CHAPTER I.

of revenge against those who offend us ; it prevents all
coolness and aversion to them, and even preserves in
the heart the spirit of Christian charity and benignity
towards them ; and in its perfection, it hinders even the
smallest word or action showing resentment or dis
pleasure. It is one of the most sublime virtues of Chris
tian perfection, taught and inculcated by Jesus Christ
and His apostles, and which makes us in a special man
ner children of the most high God, and true followers of
our blessed Saviour. On this amiable virtue the doctrine
of the Gospel is as follows : —

" Learn of Me," says Jesus Christ, " because I am meek
and humble of heart, and you shall find rest to your
souls," Mat. xi. 29.

" Blessed are the meek, for they shall possess the land,"
Mat. v. 4. And Almighty God, by Isaiah, thus foretells
the meekness of Christ : " Behold My servant, I will
uphold Him ; My elect, My soul delighteth in Him. I
have given My Spirit upon Him ; ... He shall not cry,
nor have respect to persons, neither shall His voice be
heard abroad. The bruised reed He shall not break,
and smoking flax He shall not quench ;.'... He shall
not be sad nor troublesome," Isa. xlii. i. "He shall be
led as a sheep to the slaughter, and shall be dumb as a
lamb before his shearer, and He shall not open His
mouth," Isa. liii. 7.

" Unto this you are called ; because Christ also
suffered for us, leaving you an example that you should
follow His steps : Who did no sin, neither was guile
found in His mouth ; Who, when He was reviled, did not
revile ; when He suffered, He threatened not, but
delivered Himself to him that judged Him unjustly,"
i Pet. ii. 21.

" If you forgive men their offences, your heavenly

EXERCISE OF FAITH AND MEDITATION. 55

Father will forgive you also your offences. But if you
will not forgive men, neither will your Father forgive you
your offences," Mat. vi. 14.

"Put ye on therefore, as the elect of God, holy
and beloved, the bowels of mercy, benignity, humility,
modesty, patience, bearing with one another and for
giving one another, if any have a complaint against
another ; even as the Lord hath forgiven you, so do you
also," Col. iii. 12.

" But I say to you that hear : Love your enemies, do
good to them that hate you, bless them that curse you,
and pray for them that calumniate you," Luke, vi. 27.

" If you love them that love you, what thanks have
you ? for sinners also love those that love them. And
if you do good to them who do good to you, what
thanks have you ? for sinners also do this. And if you
lend to them of whom you hope to receive, what thanks
have you ? for sinners also lend to sinners, for to receive
as much. But love ye your enemies; do good and
lend, hoping for nothing thereby ; and your reward shall
be great, and you shall be the sons of the highest ; for
He is kind to the unthankful and to the evil," Luke,
vi. 32.

" Bless them that persecute you ; bless, and curse not.
. . . Render to no man evil for evil. . . . If it be possible,
as much as in you, have peace with all men. Revenge
not yourselves, my dearly beloved, but give place to
wrath ; for it is written, Revenge is mine, I will repay,
saith the Lord. But if thy enemy be hungry, give him to
eat ; if he thirst, give him drink ; for doing this thou
shalt heap coals of fire on his head. Be not overcome
by evil, but overcome evil with good/' Rom. xii. 14,
17, 1 8.

" See that none render evil for evil to any man ; but

56 CHAPTER I.

ever follow that which is good towards each other, and
towards all men," i Thess. v. 15. "Not rendering evil
for evil, nor railing for railing, but contrariwise blessing ;
for unto this you are called, that you may inherit a
blessing," i Pet. iii. 9.

" I therefore, a prisoner in the Lord, beseech you that
you walk worthy of the vocation in which you are called,
with all humility and mildness, with patience, supporting
one another in charity," Eph. iv. i.

" Let all bitterness, and anger, and indignation, and
clamour, and blasphemy, be put away from you, with all
malice ; and be ye kind one to another, merciful, forgiving
one another, even as God hath forgiven you in Christ,"
Eph. iv. 31. " Bear ye one another's burdens, and so
you shall fulfil the law of Christ," Gal. vi. 2.

Q. What further advice have you to give about the
use of these sacred Scripture testimonies ?

A. That in meditating upon them you must strive to
penetrate deeply into the sense of them, and excite a
strong faith of the truth they contain, by reflecting that
they are the words of the most high God, Who is truth
itself, and can neither deceive nor be deceived ; and that
no human prudence nor worldly wisdom can in the
smallest degree weaken them, for that " heaven and
earth shall pass away, but His word shall never pass
away," as Christ Himself assures us in His Gospel ; and
that by them we shall be judged at the last day.

CHAPTER II.

THE MORNING EXERCISE.

Q. \~\T HAT do you mean by the morning ex-
VV ercise?

A. It is the duty of prayer and praise which we owe
to Almighty God, and with which we ought always to
begin the day, as our first work in the morning.

Q. In what does it consist ?

A. In acts of the following virtues: (i.) In render
ing to God the homage of worship and adoration, as our
first beginning and last end, acknowledging His sup
reme dominion over us, and our total dependence on
Him. (2.) In giving Him thanks and praise for the
numberless benefits and graces we have received from
Him, and particularly for His merciful preservation of
us during the night past, and bringing us again to the
beginning of a new day. (3.) In earnestly begging
pardon, for our numberless abuses of His benefits and
graces, and for our continual ingratitude to so good a
God, by the manifold sins we have committed against
Him, with a firm purpose of amending our lives for the
time to come, and of beginning that very day to do so.
(4.) In offering up all our thoughts, words, and actions,
during that day in particular, to His honour and glory,
and dedicating ourselves wholly to His love and service.

58 CHAPTER II.

(5.) In humbly and earnestly begging His grace to
enable us faithfully to serve Him ; and His heavenly
benediction on ourselves, and all that belong to us, and
upon His whole Church, with such particular favours as
we know we stand most in need of. (6.) In render
ing Him the homage of all our powers, by acts of the
three Divine virtues of faith, hope, and charity. (7.)
In concluding the whole by recommending ourselves
to the protection and intercession of the blessed
Virgin Mary, our angel guardians, and all the saints
in heaven.

Q. Is this duty of morning prayer enjoined in the
Scripture ?

A. It is ; and in the following strong manner : (i.)
In the old law God strictly commanded sacrifice to be
offered up to Him every day, morning and evening, to
show our obligation of beginning and ending the day
with Him ; thus, These are the sacrifices which you shall
offer ; two lambs of a year old without blemish, for the
perpetual holocaust ; one you shall offer in the morning, and
the other in the evening; and after other injunctions He
adds, besides the morning holocaust which you shall always
offer, Num. xxviii. 3, 23. (2.) It was also one of the
particular offices of the Levites to perform this duty
publicly in the temple. And the Levites are to stand in
the morning, to give thanks and to sing praises to the Lord,
i Paral. xxiii. 30. (3.) In the Book of Wisdom we are
informed that the manna, which withstood the force of
fire, melted away at the first rays of the rising sun, to
show us our strict obligation of morning prayer. For
that which could not be destroyed by fire, being warmed
with a little sunbeam, presently melted away ; that it might
be known to all that we must prevent the sun to bless Thee,
and adore Thee at the dawning of the light. For the hope

THE MORNING EXERCISE. 59

of the unthankful shall melt away as the winter's ice, and
shall run off as unprofitable water, Wis. xvi. 27. These
last words prove that an ungrateful man, who ne
glects this duty, can never expect the blessing of God
on his affairs. (4.) The Scriptures also teach the
great advantages we obtain by the faithful discharge of
this duty, as it procures wisdom and understanding,
counsel and direction from God, and His blessing on
all our ways. Thus, " The wise man will give his heart
to resort early to the Lord that made him, and he will
pray in the sight of the Most High. He will open his
mouth in prayer, and will make supplications for his sins.
For if it shall please the great Lord, He will fill him with
the spirit of understanding. . . . And He shall direct
his counsel and his knowledge," Ecclus. xxxix. 6.
Thus also the Divine wisdom says, I love them that love
Me; and they that in the morning early watch for Me
shall find Me. With Me are riches and glory, Prov.
viii. 17. If thou wilt arise early to God, and wilt beseech
the Almighty : if thou wilt walk clean and upright, He will
presently awake unto thee, and will make the dwelling of
thy justice peaceable; insomuch that, if thy former things
were small, thy latter things would be multiplied exceed
ingly, Job, viii. 5. Hence we find that all the holy ser
vants of God were assiduous in practising this duty.
David says, "To Thee I will pray, O Lord/ in the
morning Thou shalt hear my voice. In the morning I
will stand before Thee, and will see that Thou art not a
God that wiliest iniquity," Ps. v. 4. " O God, my God,
to Thee do I watch at break of day ; for Thee my soul
hath thirsted," Ps. Ixii. i. " But I will sing Thy strength;
and will extol Thy mercy in the morning ; for Thou art
become my support and my refuge in the day of my
trouble," Ps. Iviii. 17. " It is good to give praise to the

60 CHAPTER II.

Lord, and to sing to Thy name, O Most High : to show
forth Thy mercy in the morning" Ps. xci. i. See here
how this holy prophet declares his assiduity in this duty,
and the benefits he reaped from it ! Isaiah also thus
describes the practice of the people of God, in the can
ticle which he puts in their mouth addressed to God :
" My soul hath desired Thee in the night : yea, and with
my spirit within me in the morning early I will watch to
Thee/' Isa. xxvi. 9. Of Daniel also we read that, "open
ing the windows in his upper chamber towards Jerusalem,
he knelt down three times a-day, and adored and gave
thanks before his God, as he had been accustomed to do
before," Dan. vi. 10. Though he knew that his doing
so would expose him to be thrown into a den of lions,
he was assiduous in performing this duty in the morning,
at mid-day, and in the evening. And of Jesus Christ Him
self, the King of saints, Who came to give us an example
of all virtue, we are informed that, rising very early in
the morning, going out, He went into a desert place, and
there He prayed, Mark, i. 35.

Q. What, then, are we to think of those who, on rising,
hasten to their work without bending their knee to
God?

A. They are guilty of a gross neglect of duty, for
which they must give a strict account ; they show that
they have little faith, little confidence in God, little
dependence on His blessed providence ; and therefore
they need not be surprised if their affairs do not prosper,
if they meet with disasters, fall into many snares and
temptations of the devil, and live a sinful life, since
they neglect the most effectual means of being preserved
from these evils.

Q. In what manner are we to practise this morning
exercise ?

THE MORNING EXERCISE. 6l

A. Immediately on awaking, we ought to give our
first thoughts to God, by reflecting on His Divine pre
sence, and adoring Him. If we neglect this, the devil
and our own imagination will fill our minds with idle,
vain, and perhaps sinful ideas, which will hinder us
from performing our morning exercise with attention
or devotion. In order to acquire the habit of giving
our first thoughts to God, it will be a great help, every
night before we retire to rest, to resolve to give our
thoughts to God immediately on awaking, not only in
the morning, when the hour of rising comes, but also
if we awake at any other time. This resolution serves
to keep the mind on the watch, and, if carefully per
formed, will soon become easy and habitual.

We must be careful to rise immediately when the
hour comes ; and not to indulge sloth and sensuality by
remaining in bed, which is an occasion of dangerous
temptations, and unfits the soul for prayer.

While dressing, which ought to be done with all speed
and modesty, we must employ our mind in pious ejac
ulations, offering ourselves to God, begging Him to
clothe our souls with His holy grace and all virtues, or
repeating the hymn of the Holy Ghost, as below, Chap.
IV. Sec. i ; or the hymn of thanksgiving, as in Chap. IV.
Sec. 2.

When dressed, we must kneel down and repeat slow
ly, with attention and devotion, our morning prayers,
according to what follows, or any other such pious form
as is found in our manuals, beginning with the sign of the
cross.

Q. Why ought we to begin with the sign of the
cross ?

A. To put us in mind that no prayer can be accept
able to God, but in and through the merits of Jesus

62 CHAPTER II.

Christ, and of His death on the cross ; and that we
can expect no grace, favour, nor mercy from God, but
through the same Saviour; therefore our confidence
must be placed in Him alone, — for there is no other name
given to men under heaven, by which they can be saved, btit
the name of Jesus only, Acts, iv. 12.

MORNING PRAYERS.

[ Which may be said entirely, or in part only, according to
each particular person 's devotion and leisure.~\

At waking in the morning, say, O God, my God, to
Thee do I watch at break of day ; for Thee my soul
hath thirsted. Glory be to Thee, my God, for ever and
ever. Amen.

At rising, and -while dressing, say to this purpose : In
the name of the Father *J*, and of the Son, and of the
Holy Ghost. Amen. I will raise myself up from this
bed of sleep, to adore my God, my Saviour.

Hail, great and sovereign Lord of heaven and earth !
I believe and confess that Thou art here, and with the
most profound humiliation of my soul I exalt and adore
Thee.

Praise, honour, and glory be to Thee, my God, for
Thy infinite goodness towards me, in mercifully preserv
ing me the night past, and bringing me safely to the
beginning of a new day.

O my God, I offer up my soul and body, my memory,
will, and understanding, my senses, thoughts, words,
and all my actions, with all that I have or am, to Thy
service and protection, this day and for ever.

O holy Trinity, one God, into Thy hands I commit

THE MORNING EXERCISE. 63

myself and all my concerns now, and at all times : Watch
over me, O my God, in mercy, and preserve my soul
from sin.

When dressed, kneel down and say, In the name of the
Father *J«, and of the Son, and of the Holy Ghost.
Amen. Blessed be the holy and undivided Trinity, now
and for evermore. Amen. Come, Holy Ghost, replen
ish the heart of Thy servant, and kindle in me the fire of
Thy Divine love. Amen.

Direct, we beseech Thee, O Lord, our actions by Thy
holy inspirations, and carry them on by Thy gracious
assistance, that every prayer and work of ours may
begin always from Thee, and by Thee be happily ended,
through Christ our Lord. Amen.

Our Father, &c. Hail Mary, &c. I believe, &c.

O my God, I firmly believe that Thou art truly and
really here present with me, that Thou residest in the
very centre of my soul by Thine immensity, that Thy
eyes are always open upon me, that Thou observest all
my actions, and knowest the most secret thoughts of my
heart. In obedience to Thy holy will, I present myself
before Thee, to offer up this morning homage of prayer
and praise to Thy honour and glory. I confess, indeed,
that I am most unworthy to appear before Thee, on
account of my manifold sins, by which I have so often
offended Thy sovereign Majesty ; but as Thou hast re
vealed Thyself to be a God of infinite goodness, and
rich in mercy, who wiliest not the death of a sinner, but
that he should return to Thee and live ; I here desire
to return to Thee, my God, with all the affections of
my soul, and dedicate myself totally to Thy holy
service for ever. I renounce, from my heart, all my
former evil ways; and I firmly resolve, with the help
of Thy grace, never more to offend Thee. I throw

64 CHAPTER II.

myself into the arms of Thy infinite bounty, and firmly
hope that, through the merits of Jesus Christ my Sa
viour, Thou wilt not refuse to hear the prayers of Thy
poor servant, but that Thou wilt be pleased to pour
forth Thy Holy Spirit into my heart, and to confirm this
good resolution which Thou hast inspired me to make,
and enable me to perform this morning duty in the
manner most agreeable to Thee, and most for the benefit
of my poor soul.

Then say, O Almighty and eternal God, Who dwellest
in the highest heavens, and yet vouchsafest to regard the
lowest creature upon earth, I humbly adore Thy sacred
Majesty, and with all the faculties and powers of my
soul I exalt and magnify Thy holy name for the number
less blessings Thou art continually bestowing upon me ;
for creating me to Thine own image, redeeming me by
Thy Son Jesus, and for sanctifying me by Thy Holy
Spirit ; for preserving me amidst all the chances and
changes of this life, and raising up my thoughts to the
hopes of a better ; and particularly for Thy merciful pre
servation of me this night past, and bringing me safely to
the beginning of a new day. Continue Thy goodness
towards me, O my God, this day and for ever; and as Thou
hast awakened my body from sleep, so raise, I beseech
Thee, my soul from sin, that I may walk humbly and
soberly as in the day, in all holy obedience before Thy face.

Deliver me, O merciful Lord, from the evils of this
day, and guide my feet in the paths of peace ; strengthen
my resolutions to embrace with gladness every oppor
tunity of doing good, and carefully to avoid all occasions
of sin, particularly such as I have found by experience
most to endanger my poor soul ; and when through
frailty I forget Thee, do Thou, O Lord, in mercy re
member me, that, as often as I fall by the evil inclination

THE MORNING EXERCISE. 65

of my nature, I may always rise again, by the good assist
ance of Thy grace.

Make me diligent, O Lord, in the duties of my state
of life, not too solicitous about the success of my affairs ;
but in all the vicissitudes and changes of this life may I
absolutely submit to Thy divine pleasure, and wholly
rely on Thy merciful providence. Let Thy blessing be
upon my actions, O my God, and let Thy grace direct
my intentions, that the principal design of my heart,
and the whole course of my life, may always tend to the
advancement of Thy glory, the good of others, and the
eternal salvation of my own soul ; through Jesus Christ
our Lord and only Saviour, Who, with Thee and the
Holy Ghost, liveth and reigneth one God, world without
end. Amen.

Grant, O my Lord Jesus Christ, that I may persevere
in Thy holy service and in good works to the end of my
days, and that I may this moment perfectly begin, for all
that I have hitherto done is nothing !

Here those who have time, especially upon Sundays,
may say the prayer and hymn of thanksgiving, as below,
Chap. IV. Sec. 2. And all the acts of faith and other
virtues, as towards the end of Chap. IV. sec. 3. Or if
they have not time for that, let them say the short acts of
faith, hope, charity, and contrition that follow here.

Act of faith. — O great God, I firmly believe all those
sacred truths which Thy holy Catholic Church believes
and teaches, because Thou, Who art truth itself, hast
revealed them to her. Amen.

Act of hope. — O Almighty and most merciful God, I
put my whole trust in Thee, and firmly hope for mercy,
grace, and salvation from Thee, my God, through Jesus
Christ my Saviour. Amen.

Act of the love of God. — O gracious and good God, I
p. c. E

66 CHAPTER II.

love Thee above all things, because Thou art infinitely
good in Thyself, and infinitely good to me. I desire to
love Thee with all my heart, and soul, and mind, and
strength ; and for love of Thee I am willing to part with
everything rather than, by sin, to lose Thee, my God and
my all. Amen.

Act of the love of our neighbour. — O God of love, in
obedience to Thy command, I desire to love every
neighbour as myself, whether friend or enemy, because
my neighbour is created to Thine image, and redeemed
by the blood of Jesus ; and I earnestly beg that Thy
grace, and all good both here and hereafter, may be
amply bestowed on me and on all mankind. Amen.

Act of contrition. — O sovereign Lord, because I love
Thee above all things, I am heartily sorry that ever I have
offended Thee. I hate and detest all my sins, because
they are displeasing to Thee, my good God ; and I firmly
purpose and resolve, through thy grace, never more to
offend Thee. Amen.

Petition. — O bounteous Lord, accept, I beseech Thee,
in mercy, this purpose and resolution which I make, and
enable me to perform it in such a manner as may be for
the glory of Thy holy name, and the eternal salvation of
my poor soul, through Jesus Christ our Lord. Amen.

Recommendation to the blessed Virgin.

O sacred Virgin, mother of God, I offer up these
prayers to the throne of grace, through thy hands, in
honour of thy immaculate purity, thy profound humility,
and unbounded charity, and, in union with them, I offer
up my heart, eyes, and tongue, to thy protection this day
and for ever; most earnestly beseeching thee to look
upon me as thy child, to defend me as thy client, and

THE MORNING EXERCISE. 67

by thy powerful intercession with thy blessed Son Jesus,
to obtain for me the grace of His Holy Spirit, to keep a
guard upon my heart, a watch upon my tongue, and a
veil upon my eyes, that I may never wander about upon
vanity and folly, nor offend my God, but that He may
implant in my soul a perfect purity, a profound humility,
and an unbounded charity.

Then say the Hail Mary three times, in honour of her
immaculate purity.

Recommendation to our Angel Guardian.

O holy angel, beloved of God, who hast from my birth
continually protected, enlightened, and governed me, as
one committed to thy special care, I reverence thee as
my patron, I love thee as my guardian ; I submit to thy
direction, and deliver myself wholly to be governed by
thee. Wherefore I humbly beseech thee, for Christ's
sake, not to leave me, though by my ingratitude and
disobedience to thy holy admonitions I have rendered
myself unworthy of thy care ; but still vouchsafe graci
ously to direct me when I err, to instruct me in what I
am ignorant of, to lift me up when I fall, to comfort me
in my afflictions, and to deliver me when in danger, till
at length thou bringest me to heaven, where with thee I
shall enjoy everlasting felicity. Amen.

O angel guardian of my soul, to whose holy care I am
committed, by thy supernal piety, illuminate, defend, and
protect me this day from all sin and danger. Amen.

Vouchsafe, I beseech Thee, O Lord, for Thy name's
sake, to render to all my benefactors eternal life. Amen.

And may the souls of the -faithful departed, through
the mercy of God and the merits of Christ, rest in peace.
Amen.

68 CHAPTER II.

The Angelus Domini.

V. The angel of the Lord declared unto Mary.
R. And she conceived of the Holy Ghost.

Hail Mary, &c.

V. Behold the handmaid of the Lord.
R. Be it done unto me according to thy word.

Hail Mary, &c.

V. And the Word was made flesh.
R. And dwelt amongst us.

Hail Mary, &c.

Let us Pray.

Pour forth, we beseech Thee, O Lord, Thy grace into
our hearts, that we, to whom the incarnation of Christ
Thy Son was made known, by the message of an angel,
may, by His passion and cross, be brought to the glory
of His resurrection, through the same Christ our Lord.
Amen.

May the peace and blessing of the Almighty God, the
Father, the Son, and the Holy Ghost, come down upon
me, and abide with me for ever. Ame?i.

The End of Morning Prayers.

CHAPTER III.

EXERCISE FOR ASSISTING AT MASS.

Q. \ T 7HY do you place the exercises for assisting
VV at Mass immediately after the morning
exercise ?

A. Because all pious Christians, who earnestly wish
well to their souls, consider the daily assisting at Mass
as a part of their morning exercise, and never omit doing
so when they have the opportunity.

Q. Are we obliged to hear Mass every day?

A. No. The Church, by an express command, obliges
her children to hear Mass only on Sundays and holidays ;
and to neglect it on those days, without a just necessity,
is a very great sin. But it is her earnest wish that all
who have the opportunity should assist at these Divine
mysteries daily, well knowing the great advantages which
they would reap to their souls, and even in their tem
poral concerns, by so doing. Of all these they deprive
themselves, when, through coldness, sloth, and negli
gence, they absent themselves from the holy sacrifice.

Q. What are these advantages ?

A. When we assist at this holy sacrifice, we are em
ployed in the most sacred, august, and sublime action
that can be performed by man. We render to God the
most excellent worship, the most Divine homage, adora-

70 CHAPTER III.

tion, and thanksgiving, which can be offered to Him by
His creatures, and we are associated with the blessed
angels, and with Jesus Christ Himself, the King of angels,
in doing so. " What faithful man can doubt," says St
Gregory the Great, " but that at the voice of the priest,
in the time of the sacrifice, the heavens are opened,
and that the angels are present in this mystery of Jesus
Christ ; that the most high things are associated to
the lowest, earthly things joined to heavenly, and that
the invisible and visible things become one?" Dial. B.
iv., ch. 54. St Chrysostom also declares the same truth,
" At the time that the sacrifice is offered, the angel
stands by the priest, and the place near the altar is filled
with these heavenly spirits, clothed in white, and stand
ing with the utmost respect and reverence towards the
adorable victim, then lying on the altar," On the Priest
hood, Book vi. In like manner St Augustine declares,
that " While we are offering up this sacrifice to God, the
angels and heavenly powers favour us, rejoice with us,
and assist us in this heavenly employment," The City of
God, Book x., ch. 19. How great happiness, then, must
it be, frequently to associate ourselves with such heavenly
company, in rendering to God that Divine homage,
adoration, and thanksgiving which we are bound to give
Him ; in anticipating that blessed exercise which will
be our eternal employment in heaven, and in procuring
the friendship and favour of those blessed spirits who
assist us in performing it, and who rejoice in our com
pany on so holy an occasion !

Our blessed Saviour comes upon our altars in these
sacred mysteries not only to receive our homage Him
self, and to enable us to render to His heavenly Father
an homage truly worthy of Him ; but also to bestow
upon us all blessings, both spiritual and temporal, ac-

EXERCISE FOR ASSISTING AT MASS. 71

cording to our necessities, and to apply to our souls the
fruits of His bitter passion and death upon the cross,
and of His precious blood which He there shed for our
redemption. The particular advantages, therefore, which
we obtain by assisting at this holy sacrifice, are chiefly
these : —

(i.) By offering it up, accompanied with a humble and
contrite heart, God is moved to mercy, and in considera
tion of the death of Jesus there presented before Him,
in a true though unbloody manner, He is induced to
grant us the grace of sincere repentance, for washing
away our sins, and restoring us to His favour.

(2.) As Christ, by His sufferings and death, offered a
perfect satisfaction to the Divine justice for the sins of
the whole world ; so when offered up in the holy sacrifice
of the mass, by a soul in friendship with God, this sacri
fice is accepted by the Divine mercy as a satisfaction in
such proportion as God sees fit for the debt of temporal
punishment which may still be due by that soul to the
Divine justice for past sins, the guilt of which has already
been forgiven.

(3.) When offered up for the souls in purgatory, it
brings relief to them, and by satisfying at least in part
for what they still owe to the Divine justice, either
diminishes their sufferings, or shortens their time of
punishment.

(4.) When a soul in suffering assists at this holy sacri
fice, and, with a penitential spirit, offers up her afflictions
to God with it, they are sanctified and made beneficial
to her, and she receives strength and grace to bear them
with greater patience and resignation, or she is more
speedily delivered from them.

(5.) If we labour under the violence of temptation,
the force of evil habits, or the tyranny of unruly pas-

72 CHAPTER III.

sions, and sincerely desire to overcome them ; the fre
quent assisting at the holy mysteries, and offering them
up with humble confidence in the merits of Jesus Christ,
is a most powerful means to obtain grace and strength
from God, to deliver us from these enemies of our soul, and
to fortify us against all their assaults, according to that
promise of our Saviour, Come to Me, all you that labour
and are heavy laden, and I will refresh y 021, Mat. xi. 28.

(6.) Even in our temporal necessities, if we frequently
unite them to Jesus Christ in the holy sacrifice of the
altar, and offer up these adorable mysteries for relief and
comfort, our Lord will not fail, according to His repeated
promises, to hear our prayers, and either supply our
wants in the degree and manner most conducive to our
salvation, or He will give us such comfort and strength
to bear them as will convert them to our greatest spirit
ual advantage.

In a word, our holy faith assures us that the most cer
tain means to obtain from the Divine goodness whatever
we stand in need of, is frequently to assist at the holy
sacrifice of the altar, and to offer it up with the proper
dispositions. Prayer flowing from a humble heart, which
relies on the mercy of God and the merits of Christ, is
the infallible means of obtaining all good from God ; and
where or when can it be so intimately united with Him,
or so effectually offered up in His name, as when it is
joined with the adorable sacrifice of His blessed body
and blood, and offered to God in union with these divine
mysteries? And if Jesus Christ, by His passion and
death, be the only source of mercy, grace, and salvation
to man, insomuch that there is no other name given to men
under heaven by which we can be saved, when or where
can the fruits and effects of His sufferings be more
certainly or more abundantly bestowed upon our souls

EXERCISE FOR ASSISTING AT MASS. 73

than when we assist at the holy sacrifice of His body
and blood, where the whole mystery of His passion and
death is commemorated and renewed, and which He
ordained for the very purpose of bestowing these blessed
fruits of His death upon us ?

From this it appears of how many valuable blessings
those deprive themselves who, having the opportunity,
neglect, through mere sloth and indevotion, to assist
frequently at these holy mysteries. To all such may
justly be applied what two great saints, the venerable
Bede and St Bonaventure, said to others in similar
circumstances, that, " as much as in them lies, they
deprive the most blessed Trinity of glory and praise,
the angels of joy, and sinners of pardon ; the just of help
and grace, the souls in purgatory of refreshment, the
church of Christ of a great benefit, and their own souls
of many advantages, and a powerful remedy against their
daily sins and infirmities."

Q. With what dispositions ought we to assist at Mass
in order to reap the above fruits from it ?

A. (i.) A most profound humility, dread, and respect
ful reverence for the great God whom we there adore,
founded on the incomprehensible majesty and supreme
dominion of God over us and all creatures ; on the in
finite sanctity of Jesus Christ, who is present on our
altars in these sacred mysteries as our high priest and
victim ; on the presence of the holy angels who assist
on that sacred occasion ; and on our own extreme un-
worthiness before God on account of the perversity
of our hearts, and our manifold sins. (2.) A deep sense
of the numberless blessings, favours, mercies, and graces
which we have been continually receiving from God
from the first moment of our existence, accompanied
with gratitude and love for so much goodness so liberally

74 CHAPTER III.

shown to us, who have been so undeserving. (3.)
Humble and sincere repentance for the sins of our past
life, accompanied with an ardent desire and firm resolu
tion of never offending God for the time to come. (4.)
A steady and unshaken confidence in the goodness of
God, that, through the merits of His beloved Son, offered
to Him in this holy sacrifice, He will pardon our past
sins, enable us to persevere in His service for the time
to come, bestow upon us every good thing which He
knows we stand in need of, and bring us at last to eternal
happiness. (5.) A ready submission to His divine will,
offering ourselves, along with Jesus Christ, on our altars
to God, to be continually employed in doing and suffer
ing according to His pleasure. (6.) An affectionate ten
derness, compassion, and love towards the sufferings and
death of our blessed Eedeemer, which we particularly
commemorate in these Divine mysteries.

Q. How are these holy dispositions to be exercised ?

A. This may be done in two different ways : (i.) By
accompanying the priest throughout all the parts of the
sacrifice, with suitable prayers, according to the four great
ends of sacrifice. (2.) By considering the several parts
of the sacrifice as corresponding to the different parts of
the passion, and exercising the above dispositions with
reference to our Saviour's sufferings. As a help to each
of these the following prayers are here proposed :

SECTION I.

Prayers for Mass according to the four great
Ends of Sacrifice.

A Prayer of Humiliation immediately before Mass begins.
O incomprehensible Creator, who am I that I should

PRAYERS FOR MASS. 75

here appear before thee, or presume to approach to Thy
holy altar ? I confess to thee, my God, that of myself
I cannot possibly assist at these Divine mysteries as I
ought. I can neither think a good thought, speak a
good word, nor offer up one prayer which may be
acceptable in Thy sight, unless Thy grace direct me,
and Thy holy Spirit assist me. Wherefore, O my great
God, most humbly acknowledging my extreme weak
ness, and confessing that I can do nothing without
Thee, and in fear and trembling, lest by my indevotion
I should offend thee, I humbly implore Thy Divine
assistance at all times and in all my actions, but especi
ally in assisting at these tremendous mysteries. Illumi
nate my understanding, O my God, with the light of
Thy grace, that I may penetrate and comprehend the
wonderful things Thou performest in this adorable sacri
fice j inflame my heart with the fire of Thy divine love,
that I may bum in Thy presence with ardent charity.
Restrain my imagination from all idle distractions, wan
dering thoughts upon creatures, fix the whole atten
tion of my soul upon Thee alone, my God, and upon
Thy Divine love and holy will, and deliver me from all
the snares of the enemy, that through Thy gracious
assistance I may assist at these adorable mysteries in
such a manner as to be agreeable and pleasing to Thee,
my God, which is the principal thing my soul desires in
time and in eternity.

From the beginning of Mass to the Elevation.
Adoration.

And now, O incomprehensible Creator, with profound
humility I prostrate myself before Thee, and offer to
Thee, by the hands of this Thy servant, the most ador-

76 CHAPTER III.

able sacrifice of the body and blood of Jesus, thereby
rendering Thee that supreme homage and adoration
which is due to Thee from all Thy creatures : I offer it,
O my God, in acknowledgment of Thy supreme domin
ion over all things, and of my perpetual and essential
dependence upon Thee, thereby confessing Thee to be
my first beginning and my last end, my supreme good,
my chief felicity, and my perfect happiness ; and in
union with this most adorable victim, I offer to Thee
all the love and affections of my soul, and consecrate
and dedicate myself totally to Thy holy service for ever.
Accept of me in mercy, O my God, and make me en
tirely Thine, for the sake of the same most adorable
victim, Thy holy Son Jesus.

Thanksgiving.

I offer it also to Thee, O my God, in praise and
thanksgiving, for all Thy glorious works, for Thy own
Divine perfections, for all the sacred mysteries of our
redemption, for all Thou hast done for Thy holy Church,
and for all Thou hast done for Thy holy saints and
servants. In a particular manner I adore and praise
Thee in this holy sacrifice, for all the graces and
glories bestowed upon the ever-blessed Virgin-mother
of Thy Son Jesus, upon my angel guardian, Thy holy
servants N. N., and all those blessed Saints whose
memory the Church celebrates this day, beseeching
Thee, through the prayers and intercession of these
Thy holy servants, to pour forth Thy grace into my
heart, and enable me in all things to seek Thee alone,
and to adhere continually to Thy adorable will. I also
offer it up, O my God, in thanksgiving and praise to
Thee for the numberless benefits and favours Thou hast

PRAYERS FOR MASS. 77

been continually bestowing upon me from the time I
came into the world to this present moment ; for creat
ing me to Thine own image, for redeeming me by the
blood of Thy beloved Son Jesus, and for sanctifying me
by Thy holy Spirit ; for preserving me amidst all the
chances and changes of this life, and raising up my
thoughts to the hopes of a, better ; but above all, for
Thine inestimable love in making me, and keeping me,
a member of Thy holy Church, for vouchsafing so fre
quently to feed and nourish my soul with the body and
blood of Thy Son Jesus, and for Thy infinite goodness
towards me in N. N. (Here mention such particular
mercies as God has shown to you.} For these, O Lord,
my soul desires to praise Thee, and all that is within me,
to bless and magnify Thy holy name ; and as the greatest
homage I can possibly render to Thee for these Thy
unspeakable mercies, I humbly prostrate myself in Thy
divine presence, and offer to Thee this most adorable
sacrifice of the body and blood of Thy beloved Son
Jesus.

Propitiation.

But now, O Almighty God, covered with shame and
confusion I appear before Thee, loaded with the heavy
burden of my numberless sins, by which I have so often
offended Thy infinite majesty, and wounded my own
soul. Oh, great God, with what confidence shall I dare
to appear in Thy presence ? Or how shall I presume
to lift up my eyes to Thee, loaded as I am with so many
crimes, and sullied with the stains of so many transgres
sions? Alas, my good and gracious Master, if Thou
wilt enter into judgment with Thy servant, how shall
I be able to stand before Thee? But Thou hast re
vealed Thyself to be a God of pity and compassion, and

78 CHAPTER III.

willing to forgive the sins of those that repent, and with
an humble and contrite heart fly to Thee for mercy.
Wherefore, O great God, sensible of my manifold sins,
I now return to Thee, full of grief and sorrow for having
ever offended Thee; and because I have nothing of my
self capable of appeasing Thy anger against me, behold,
O Sovereign Lord, I offer up to Thee this most adorable
sacrifice of Thy beloved Son Jesus, as the most ample
propitiation for the sins of the whole world, and par
ticularly for all those which I have myself committed
against Thee. O Almighty God, through the merits of
this holy oblation, and of the bloody sacrifice which
Jesus offered upon the cross, I beg, beseech, and im
plore Thee to be appeased with me. Thy unworthy
servant, and with all Thy people throughout the whole
world, and grant to us all perfect contrition and true
repentance. Hear, O merciful God, the voice of the
blood of Jesus that cries to Thee not for vengeance, but
for pardon and mercy. Give us pardon for what is past,
grace to amend our lives, and never more to offend
Thee for the time to come ; give us strength to perse
vere in Thy holy service, and in good works, to the end
of our days, that we may for ever sing forth the praises
of Thy mercy.

Petition.

Finally, O my God, I offer up to Thee this most
adorable sacrifice, for the necessities of all mankind;
beseeching Thee, for the sake of Jesus, to open Thy
heavenly treasures, and pour forth Thy blessings upon
them for their help and relief, according to their several
necessities ; grant that all may know Thee, all may
honour and reverence Thee, all may love Thee and

PRAYERS FOR MASS. 79

be beloved by Thee ; those that err, bring again into
the right way; destroy heresies, convert to the true
faith all who as yet do not know Thee; grant us
all Thy grace, O my God, and preserve us in Thy
peace ; may Thy holy will be done, and not ours ;
comfort all who lead their lives in sorrow, misery, or
temptation, and mercifully relieve their sufferings, whether
spiritual or corporal, enabling them to bear them in such
a manner that they may be a means of sanctifying their
souls here, and of bringing them to Thy eternal glory
hereafter. To Thee I also recommend, in a special
manner, Thy holy Catholic Church, Thy servant N., our
chief bishop, with all the bishops and pastors of Thy
Church, especially those of this country. To Thy in
finite mercy I also recommend our magistrates and
rulers, with all Christian kings, princes, and governors
throughout the whole world, and all the different orders
in Thy Church ; beseeching Thee to give to all the true
Christian spirit of their calling, that they may glorify
Thee in their several stations here, and arrive at Thy
eternal glory hereafter.

To Thee I also recommend my country : Oh ! be
pleased, great God, to take away Thy anger from us,
and blot out all our iniquities; let the light of Thy
countenance shine once more upon us, and bring back
this whole nation to the communion of Thy holy
Church. In a special manner I earnestly recommend
to Thee our brethren in the faith ; grant to our priests
the spirit of wisdom, zeal, holiness, and purity ; and to
our people the spirit of humility, docility, and obedi
ence ; grant to our prelates and pastors a fervent charity
and an enlightened prudence, with a plenteous effusion
of the gifts and graces of the Holy Ghost ; grant us all
peace and unity among ourselves, and so adorn our

80 CHAPTER III.

lives with solid piety, that all men, seeing our good works,
may glorify Thee our heavenly Father.

To thee also I earnestly recommend Thy servants N.
N. (Jure mention those for whom you desire in a particular
manner to pray), my kindred and benefactors, friends
and acquaintances, enemies and persecutors, those for
whom I am bound to pray, and those who desire my
prayers, those who pray for me, those for whom Thou
wouldst have me to pray, and all for whom I have
in any wise promised to pray: look upon us all, I
beseech Thee, with eyes of mercy and compassion ;
grant us Thy blessing, according to our several neces
sities, bring us to the perfect practice of a holy and
virtuous life here, and to the possession of Thy eternal
glory hereafter.

Finally, O my God, I earnestly recommend to Thy
mercy, through the merits of this holy sacrifice, the
souls of all the faithful departed in Thy peace, and
particularly the souls of Thy servants N. N. (here mention
those persons departed for whom in particular you desire to
pray), for whom I am in duty bound to pray : look upon
them, I beseech Thee, with eyes of mercy and compas
sion, through the blood of Jesus ; relieve them from their
sufferings, and grant them rest and a place of respite,
and a speedy admission to Thy eternal glory.

And now, O God, in a more especial manner, I offer
up to Thee Thy beloved Son Jesus for the sancti-
fication of my own soul : O my God, in the distribu
tion of Thy heavenly graces, be pleased to remember
me in mercy; leave me not to myself, whose only
hope and confidence is in Thee, but do with me
according to thy good pleasure both as to soul and
body, as Thou knowest to be most for Thy glory and
my own eternal salvation. In a particular manner I

PRAYERS FOR MASS. 8 1

earnestly beseech Thee to grant me N. N. (here mention
those particular favours which you want from God).

At the Consecration and Elevation.

Silence now, O my soul ! be closed to all creatures ! call
all thy faculties and powers together, to adore your
blessed Saviour ! Behold ! the Lamb of God, the Holy
One of Israel, descends upon the Altar !

All hail ! most blessed Jesus ! Son of the most high
God, I adore Thee ! Thou art Christ, the Son of the
living God ! Thou art the Lamb of God that died upon
the cross to save us ! Thou hast the words of eternal
life ; to whom shall we go but to Thee our God, our
Saviour ! Hail precious body of the Son of God, that
was nailed to the cross for our sins ! Hail sacred blood
that flowed from the wounds of Jesus, to cleanse us from
all our iniquities ! Eternal Father, look upon the face of
Thy Christ, here present upon the altar, and through the
merits of this adorable victim, look down upon us in
mercy ! Great God ! in union with this most holy sacri
fice, I offer my soul and body, and all that I have or am,
to Thy service for ever; accept me in mercy, through
the merits of Jesus, and grant I may never more be
separated from Thee !

After the Elevation to the Pater Noster.
Oblation and Commemoration of the Passion.

O great God, I am covered with confusion, and filled
with fear and trembling in Thy presence ! For who am
I to appear before Thee, or to assist at Thy holy altar ?
Sensible, O my God, of my great unworthiness, I pros
trate myself before Thy Divine Majesty, to cry for mercy
through the blood of Jesus, here mystically shed before

P. C. F

82 CHAPTER III.

Thee ; and with all the affection of my soul I offer up
to Thee this most adorable sacrifice, in union with the
Divine intention of my blessed Saviour, when He insti
tuted it at the last supper, and consummated it upon
the cross. What He then did, O God, is here done;
and for the same ends I offer up this holy oblation
by the hands of Thy priest, to Thy Divine Majesty,
purely desiring Thy honour and glory. I offer it up
also, O my God, in union with that sacred intention
with which Thy beloved Son Jesus offers Himself to
Thee this day upon our altar; sincerely joining in
spirit my soul with the soul of Jesus, my body with the
body of Jesus, my blood with the blood of Jesus, my
memory, will, and understanding with the memory, will,
and understanding of Jesus ; my senses, thoughts, words,
and actions with the senses, thoughts, words, and actions
of Jesus.

I dedicate myself entirely to Thee along with Jesus.
I give myself up wholly to Thee in union with Jesus.
I beseech Thee, by Thy adorable Self, to accept me in
mercy for the sake of Jesus, and to give me grace to
be continually employed in doing Thy blessed will and
in promoting Thy glory. Finally, I offer to Thee
this most holy sacrifice in commemoration of all the
sufferings of Jesus : Behold Him, O my God, in the
garden of Gethsemani in His agony and bloody sweat ;
see Him in the courts of Annas and Caiphas buf
feted, blindfolded, spit upon, impiously struck and all
manner of indignities offered to His sacred person ;
see Him bound to the pillar, and scourged in the most
cruel and ignominious manner; crowned with a crown
of thorns, and insulted as a mock king, and loaded writh
His heavy cross, and nailed thereto, raised up between
heaven and earth, and hanging in the extremity of

PRAYERS FOR MASS. 83

pain upon the cross for the space of three long hours,
till at last, crying with a loud voice, He bows down
His sacred head, and giveth up the ghost ! O great
God, I offer up to Thee this most holy victim lying upon
our altar in commemoration of all these sufferings of
Jesus, His passion, agony, death, His glorious resurrec
tion, and ascension into heaven. In union with these, I
offer up to Thee my body and soul, and dedicate myself
and all that I have or am to Thy service, to be con
tinually employed therein, to do and suffer whatever
Thou pleasest.

After the Pater Nosier.

A Spiritual Communion.

And now, O Jesus, Lamb of God, Redeemer of my
soul, Whom I desire to receive this day, though most
unworthy of so inestimable a blessing, vouchsafe to look
upon me with the eyes of mercy and compassion, for
without Thee, O Jesus, I can do nothing : Receive me,
O my Redeemer, into the arms of Thy mercy, Who, with
all the affections of my soul, do consecrate myself wholly
unto Thee. O my God ! the most ardent desire of my
heart is to be totally united with Thee, and continually
employed in doing Thy sacred will, and promoting
Thy glory : Alas ! I have for the time past acted only
according to my own will, but now grant me grace to
spend the remainder of my days entirely in Thy ser
vice ; pardon, purify, and discharge me from the guilt of
all my sins, and implant in my soul a perfect purity, a
profound humility, a lively faith, a firm and constant
hope, and a perfect and unbounded charity. For this
purpose, O my Jesus, be pleased to visit my soul this
day in mercy, and take full possession of my heart,

84 CHAPTER III.

which I offer to Thee without reserve ; and though my
great unworthiness hinders me from receiving Thee
sacramentally, yet do Thou be pleased to communicate
Thyself to me spiritually, and make me partaker of
the fruits of these Divine mysteries. O my Jesus, I
firmly believe that Thou art truly and really present in
this sacrifice and sacrament. I believe that it contains
Thy body and blood, accompanied with Thy soul and
divinity, because Thou Thyself hast revealed it, and I
am ready to shed the last drop of my blood in testimony
of this Divine truth. I confess indeed that I am most
unworthy to approach Thee, being a miserable sinner,
but Thou art the light of my countenance and my God !
O my Jesus, my hope and confidence are fixed in Thee,
because Thou art my God.

I firmly trust in Thy goodness that Thou wilt never for
sake me, for whom Thou hast done such wonders. For
these, my God, I desire to love Thee, for these I desire to
bless Thee, for these I offer myself totally to Thy holy ser
vice for ever : I love Thee, O my God, with all my heart,
and soul, and mind, and strength ; I love Thee above
all things ; I desire to love Thee only, because Thou only
art worthy of all my love : Thou art my supreme good,
my chief felicity, my perfect happiness ! Oh come to
my heart, my God, and take possession of my soul, for
without Thy presence I cannot live ! In Thee is life,
in Thee is all good, in Thee is joy for ever ! As the
hart panteth after the water brooks, so pants my long
ing soul for Thee, my God ! the living and true God !
O when shall I come to appear before Thee, to see Thee
as Thou art, and enjoy Thy blessed company for ever?
Till then, my God, be pleased frequently to refresh my
soul with Thy Divine presence in these adorable mys
teries, for Thou art the true food and nourishment of my

PRAYERS FOR MASS. 85

soul. O give me grace at present to receive Thee at least
spiritually, and to partake of Thy heavenly benediction.
Come then, my God, O come quickly, my Jesus ; infuse
Thyself into my soul, which longs to receive Thee j
send me not away empty, whose whole dependence is
upon Thee, but pour forth into my heart such a plenti
ful effusion of Thy heavenly grace, that I may be
perfectly united with Thee, and never more be sepa
rated from Thee, Who, with the Father and the Holy
Ghost, livest and reignest one God, world without end.
Amen.

A Prayer after the Communion.

I return Thee now most sincere thanks, O my God,
through Jesus Christ Thy Son, that Thou hast been pleased
to deliver Him up to death for us, and to give us His
body and blood, both as a sacrament and a sacrifice, in
these holy mysteries, at which Thou hast permitted me,
a most unworthy sinner, this day to assist. May all
heaven and earth bless and praise Thee for ever, for all
Thy mercies. O pardon me, dear Lord, all my distrac
tions, and the manifold negligences which I have been
guilty of this day in Thy sight ; and let me not depart
without Thy benediction. Behold, I desire from this
moment to give up myself, and all that belongs to me,
into Thy hands ; and I beg that all my undertakings,
thoughts, words, and actions, may henceforward be
directed to Thy glory, through the same Jesus Christ,
our Lord. Amen.

At the Blessing.

May the blessing of the Almighty God, Father, Son,
and Holy Ghost, descend upon us, and dwell in our
hearts for ever. Amen.

86 CHAPTER III.

SECTION II.

Prayers at Mass, as corresponding to the different parts of
the Passion, and to the Death, Resurrection, and Ascen
sion of our Saviour.

\_The following Considerations and Prayers ought to be so
used as to accompany the Priest in the different parts of
the Mass. Whatever is found too prolix may be passed
over.~\

Instructions.

The holy sacrifice of the Mass is not a simple figure or
remembrance of the passion and death of our Saviour,
but a mystical representation, an actual commemoration,
a showing forth of the same, according to St Paul, As
often as you shall eat this bread, and drink this chalice, you
shall show the death of the Lord until He come, i Cor. xi.
26. All the different parts and ceremonies of the Mass,
therefore, are fitly considered as representing and corre
sponding to the several parts of the passion, and to all
that happened from our Saviour's entering into the gar
den until He was seated at the right hand of His Father
in heaven : And it is a most profitable exercise, during
the time of Mass, to accompany our blessed Saviour
through all the stations of His passion, and adapt our
prayers and devotions to what was then done. It would
carry us to too great a length to insist upon every minute
circumstance; the following particulars seem sufficient
for showing this connection.

PRAYERS AT MASS.

The Parts of the Mass.

The priest retires from
the altar, and repeats the
psalm, Judica me Deus.

The priest and people at
the connteor bow them
selves down, humbly con
fessing their sins before
God and His heavenly
Court.

The priest goes up to
the altar and kisses it.

The priest goes to the
Epistle side of the altar, and
reads the introit.

The priest repeats the
Kyrie Eleison, or Lord
have mercy on us, three
times, in honour of each of
the three Divine Persons,
and after the gloria in ex-
celsis, turns to the people,
saying, Dominus vobiscum,
or, our Lord be with
you.

The priest returning to
the Epistle side, says the

The corresponding Parts of
the Passion, &c.

Jesus Christ retires from
His disciples in the garden,
and prays to His heavenly
Father.

Jesus Christ falls pro
strate upon the ground,
loaded with the sins of the
whole world, is exceedingly
humbled under that heavy
burden, and in His agony
sweats blood.

Jesus Christ having by
prayer overcome His fear,
cheerfully goes to meet His
enemies, and receives the
treacherous kiss from Judas.

Jesus Christ is seized,
bound, and dragged to the
court of Annas.

Jesus Christ is three times
denied by St Peter, but, full
of mercy and compassion
for His fallen apostle, He
graciously looks upon him,
and touches his heart with
repentance.

Jesus Christ is sent to
Caiphas the high priest, be-

CHAPTER III.

The Parts of the Mass.

prayer for the day, and
reads the lesson.

The priest humbly bows
himself down at the middle
of the altar, saying in silence
the munda cor meum.

The priest goes to the
Gospel side of the altar,
and reads the Gospel.

The priest returns to the
middle of the altar, and
makes a profession of his
faith, by repeating the
creed.

The priest uncovers the
chalice for the offertory.

The priest offers the
paten with the bread.

The priest offers the
chalice with the wine.

The corresponding Parts of

the Passion^ &c.
fore whom He is falsely
accused, and by him un
justly condemned as a blas
phemer.

Jesus Christ is carried
before Pilate, and is exceed
ingly humbled by the false
accusations alleged against
Him, all which He bears in
silence.

Jesus Christ is sent to
Herod, and there practises
the great lessons of the Gos
pel, meekness, humility, and
patience, under the most in
jurious treatment.

Jesus Christ is sent back
to Pilate, before whom He
acknowledges that he is a
King, and that He came to
bear witness to the truth.

Jesus Christ is stripped of
His garments and bound to
the pillar to be scourged.

Jesus offers Himself with
readiness to suffer that cruel
scourging, for love of us, in
the words of the psalmist,^
in flagella par at us sum, I am
ready for the scourges.

Jesus- is scourged, and
the streams of His precious

PRAYERS AT MASS.

The Parts of the Mass.

The priest washes the
tips of his fingers at the
side of the altar.

The priest humbly bows
himself down, and prays at
the middle of the altar.

The priest turns to the
people at the orate fratres.

The priest says the secret
prayers in silence.

The priest says aloud the
preface and the sanctus.

The priest begins the
•canon, praying in secret for
all the necessities of the
Church.

The priest, at the me
mento for the living, prays
for himself and all his par
ticular connections.

The corresponding Parts of

the Passion, 6-r.
blood flow down upon the
ground.

Pilate washes his hands
before the multitude, and
declares our Saviour inno
cent, and a just man.

Jesus is exceedingly hum
bled, crowned with thorns,
and treated as a mock
king.

Jesus Christ is shown to
the people by Pilate, say
ing, Behold the man.

Jesus is condemned to be
crucified, and receives the
unjust sentence without
reply.

Jesus is loaded with His
cross, which fills the angels
of heaven with amazement,
and they break forth into
alleluias and holies in His
praises.

Jesus is led away to be
crucified, and in silence
offers up all His sufferings
for our salvation.

Jesus, on His journey,
turning about to the holy
women, desires them to
weep for themselves and
for their children.

CHAPTER III.

The Parts of the Mass.

The priest spreads his
hands over the bread and
wine.

The priest consecrates
the bread, and raises up
the sacred host to be adored
by all present.

The priest consecrates
the wine, and raises up the
chalice with the blood of
Jesus, to be adored by all
the people.

The corresponding Parts of
the Passion, &c.

Jesus is laid upon the
cross, and stretches out His
hands and feet to be nailed
to it.

Jesus is raised up upon
the cross in sight of the
whole multitude, a bleeding
victim for our sins !

The streams of blood
flow from the wounds of
Jesus, while He is hang
ing upon the cross for our
sins.

The Time from the Elevation to the Communion corres
ponds to the three Hours our Saviour remained alive upon
the Cross ; and the several Times the Priest speaks aloud,
during that Time, correspond to the last words of Jesus upon
the Cross.

The priest receives the
holy communion of the
body and blood of Christ.

After the communion, the
priest purifies the chalice
and covers it.

Jesus bows down His
sacred head, and dies for
our Salvation ; according
to that, as often as you shall
eat this bread, and drink this
chalice, you shall show the
death of the Lord until He
come, i Cor. xi. 26.

Jesus, when dead, is taken
down from the cross, wrap
ped in clean linen, and laid
in the grave.

PRAYERS AT MASS.

The Parts of the Mass.

The priest turns to the
people once and again, and
prays that the Lord may be
with them.

The priest, making the
sign of the cross on the
people, gives them his bene
diction.

The priest turns to the
Gospel side of the altar,
and there reads the first
chapter of St John, where
the Divinity and Majesty of
Jesus Christ are particularly
recorded.

The corresponding Parts of
the Passion, 6°<r.

Jesus rises from the dead,
appears again and again to
His disciples, and gives
them His peace.

Jesus lifts up His hands,
and blesses His apostles
and other disciples before
He leaves them, and goes
up to heaven.

Jesus Christ, after bles
sing His disciples, ascends
in their sight to heaven,
and sits at the right hand of
His Father in glory.

Prayers at Mass with relation to the Passion and Death
of our Saviour ; which may also be used by the absent,
taking in the short Sentences thus ( ) enclosed, which
must be omitted by those who are present.

From the time when the Priest goes to the altar till the
Gloria in Excelsis.

O most powerful God ! I humbly prostrate myself in
spirit before Thee, and confess my extreme unworthiness
to approach to Thy holy altar, on account of the number
less and grievous sins by which I have offended Thy
Divine Majesty. Enter not into judgment with Thy
servant, great God, for in Thy sight shall no man living
be justified ; but look upon the face of Thy Son Jesus,
who, in the garden of Gethsemani, was pleased to take

Q2 CHAPTER III.

upon Him all my sins, and to suffer a most dreadful
sorrow, a bitter agony and bloody sweat, in order to
cleanse my soul from all its guilt, and to cancel the bond
that stood against me. I desire, my God, to join the
most humble contrition of my soul this day with the
agony of Jesus in the garden, and in union with all He
there endured, and with this most holy sacrifice of His
body and blood which we daily offer upon Thy altar
(wherever it is at present offered up to Thee throughout the
whole Church}. I offer myself a holocaust to Thee, and
dedicate myself entirely to Thy holy service for ever.

Accept me in mercy, O my God, and cleanse me from
all my iniquities, that, with a pure and clean heart, I may
assist (in spirit and affection} at these Divine mysteries.
Strengthen, O Jesus, this my earnest desire to please
Thee, and leave me not to myself, lest, like the unhappy
Judas, I join with Thy enemies, my wicked passions,
and treacherously betray Thee into their hands ! Jesus,
preserve me from so great a misery ! and let me rather
die ten thousand deaths than ever again offend Thee !

Sensible, O my God, of my own weakness, I throw my
self into the arms of Thy infinite mercy ; and as Thou
wast pleased, for my sake, to deliver Thyself up to the
hands of Thy enemies, and to be bound by them as a
malefactor, and led to the courts of Thy unjust judges,
so I beseech Thee, by all Thou then enduredst, and
through the merits of this adorable sacrifice, which is at
present being offered to Thee, in memory of these tremend
ous mysteries, to strengthen me in Thy service, and to
confirm me in Thy holy love ; that, from this moment,
neither life, death, nor any creature, may ever be able to
separate my heart from Thee. Look upon me, O my
God, with the same all-powerful eye of mercy with which
Thou wast pleased to pierce the heart of Peter after his

PRAYERS AT MASS. 93

unhappy fall ; and as I have too often imitated him
by my repeated infidelities to Thee, so grant that I
may now rise after his example by a perfect conversion,
and like him persevere to the end, in serving Thee and
promoting Thy glory.

At the Gloria in Excelsis.

Wherefore, O my God, wholly confiding in Thy Divine
protection, and casting all my care on Thee, I presume
to join my unworthy voice with all Thy saints and
angels in heaven, to praise and glorify Thy holy name ;
and with this view I join with all my heart and soul in
offering up to Thee this holy sacrifice by the hands of
Thy priest, in union with the agony and bloody sweat of
Jesus, with His cheerfully going to meet His enemies, and
delivering Himself into their hands for my sake, with
His incomparable mildness towards the traitor Judas,
and with His amiable goodness towards Peter. In these
most holy mysteries, O great God, I desire with all my
faculties and powers to thank and praise Thee, because
Thou art my God and my all ! Praise be to Thee, O
God the Father ! glory be to Thee, O God the eternal
Son ! honour and adoration be to Thee, O God the
Holy Ghost ! by all Thy creatures for ever and ever.
Amen.

Whilst the Priest at the Epistle side reads the Prayers,
Lesson, and Gradual.

O Jesus Christ, Redeemer of my soul, Who didst per
mit Thy enemies to drag Thee from one tribunal to
another, for thy greater humiliation ; and Who, at the
courts of Annas and Caiphas, didst give testimony to the

94 CHAPTER III.

truth, and acknowledge Thyself to be the Son of God,
though Thou didst know the use Thy enemies would
make of that testimony, to condemn Thee to the death of
the cross : grant that I may faithfully follow Thee, my
Leader, in the practice of meekness and humility of
heart, and in the paths of self-denial, mortification, and
all virtue : grant that on all occasions I may show
myself Thy true disciple, by taking up my cross daily
and following Thee ; in a particular manner also, I
beseech Thee, O my God, to fortify my soul with Thy
holy grace, that I may never betray Thy sacred truths,
but openly profess them, and be ever ready to lay
down my life itself in their defence ; grant that I may
never be ashamed of Thee nor of Thy words, that so
Thou mayest acknowledge me as one of Thine, when
Thou comest at the last day in the glory of Thy
Father.

When the Priest bows down at the middle of the altar, and
then goes to the Gospel side, and reads the Gospel.

O Almighty Father, behold Thy holy Son Jesus
dragged through the streets of Jerusalem to the tribunals
of Pilate and Herod, and exceedingly humbled in their
presence by the grievous accusations which were falsely
urged against Him ! See how Thy Eternal Wisdom is
treated as a fool, and clothed with a fool's garment, by
Herod and his court, and in that humiliating state sent
back to Pilate, amidst the scorn and contempt of the
people ! See with what amazing meekness He bears in
silence all these humiliations ; and practises, in the most
perfect manner, those His favourite virtues which He so
earnestly recommends to His followers ! O my God,
through the merits of this most adorable sacrifice, which

PRAYERS AT MASS. 95

we offer up to Thee in honour of these great humiliations
of Jesus, and of all He did, said, and suffered on this
occasion, I earnestly beseech Thee to look upon me, and
upon all Thy people, with the eyes of mercy and com
passion, and implant in our souls all good, that we may
faithfully follow the example given us by Jesus, and that,
being guided by His Spirit, and clothed with His virtues,
we may always be acceptable in Thy sight, till we come
at last to possess Thee for ever in the clear vision of
Thy glory.

At the Credo (when it is said) join with the Priest in
repeating the Creed.

At the Offertory and washing of the Fingers.

Look down again, we beseech Thee, O great God,
upon Thy holy Son Jesus, and call to mind all that He
did and suffered at the pillar for our salvation. Behold
the readiness with which He offers His sacred body to
be scourged for our sins ! See Him stripped of His
garments, and exposed to the insults of His enemies !
See His blessed hands bound to the pillar, and His
sacred flesh torn and wounded by the scourges he re
ceives, whilst His precious blood runs down in streams
upon the ground ! Be astonished, O ye heavens !
and be confounded, all ye heavenly powers, to see the
Lord of glory so cruelly used for sinful man ! but we,
O my soul, for whom He suffered those painful stripes,
what return of gratitude and love shall we make to Him
for so great goodness ! My dearest Lord, I thank, praise,
and bless Thy holy name for all Thou hast done
for my soul, and especially for all Thou didst suffer
at the pillar for my salvation, and in union with Thy
wounded body and with the precious streams of blood

96 CHAPTER III.

which flowed from it at Thy scourging, I (join with all
Thy holy servants who are at present celebrating the Divine
mysteries, and) offer up to Thy eternal Father, with all
the affection of my soul, this most holy sacrifice of Thy
body and blood, in adoration, praise, and thanksgiving
for the numberless mercies He has, through these Thy
sufferings at the pillar, bestowed upon me and upon
all Thy people. Accept, O gracious God, our humble
thanks, sanctified by the blood of Jesus, and grant
that, as the bread and wine which are consecrated
to Thy service in these holy mysteries are, by Thy Al
mighty power, converted into the very body and blood
of Thy blessed Son ; so we and all Thy people may,
through the merits of all He suffered at the pillar, be
thoroughly converted from our evil ways, and united to
Thee by a love that shall never end. And Thou, O
Jesus, Saviour of mankind, whose spotless innocence
was publicly attested even by the unjust judge himself,
wash my soul, I beseech Thee, in Thy sacred blood, and
cleanse me from all the stains of sin, and adorn me with
Thy heavenly graces, that I may always be agreeable in
Thy eyes, and serve Thee with a pure and grateful heart
for ever.

From the Washing of the Hands to the Preface.

And now, O great and mighty God, behold the man !
Behold Thy beloved Son Jesus, crowned with thorns,
and insulted as a mock king ! O dread majesty of
heaven ! I offer to Thee this man of sorrows in this
His extreme humiliation ; and in memory of all He
did, said, thought, and suffered on this most sorrowful
occasion of His being crowned with a wreath of thorns,
and derided as a mock king ; I offer to Thee, with all

PRAYERS AT MASS. 97

the affection of my heart, this most holy sacrifice by the
hand of thy priest (wherever it is offering at this time
throughout the whole world), thereby rendering Thee, in
union with Jesus, that supreme homage and adoration
which is due from all Thy creatures ; I exalt Thee, O
great God, above all things ! I acknowledge Thy
supreme dominion over me and all creatures, and I
humbly confess my total dependence on Thee ; I desire
to annihilate myself in spirit before Thee for Thy honour,
and to be continually employed in doing Thy sacred
will, and in promoting Thy glory. Accept, O God, of
this oblation which I make Thee, and let not my un-
worthiness put a stop to Thy infinite mercies ; for it is
not in myself that I put my trust — I confess that of
myself I deserve nothing but stripes and confusion ;
but I put my whole confidence in Thy goodness, through
the merits of Jesus, and firmly hope, for His sake,
to find acceptance and mercy from Thee, my king and
my God !

At the Preface.

In this confidence, O my Jesus, I now desire to praise
Thee with all my heart, soul, mind, and strength, and to
make up, as far as in me lies, for the wonderful humilia
tions Thou didst endure for my sake, when the unjust
sentence of death was pronounced against Thee, and Thy
sacred person was delivered up to the will of Thy
enemies. Oh what an amazing scene must it have been
to all the host of heaven, to see the Lord of glory con
demned to the death of the cross, like the worst of male
factors ! O my lovely Jesus ! how is my heart pierced
with grief to think how Thy enemies exulted on this
occasion, and loaded Thee, my amiable Master, with the
most insulting and opprobrious usage ! Whilst Thou, my

p. c. G

98 CHAPTER III.

God, in humility and meekness, didst receive the unjust
sentence, as from the hands of Thy Father, with perfect
submission to His blessed will, and with the ardent
desire of accomplishing the sacrifice for my salvation !
Praise be to Thee, O my God ; glory, honour, and praise
be to Thee, my Jesus, for all that passed in Thy loving
heart on this occasion ; oh may all Thy saints and angels
adore Thee for so much goodness ! With all the blessed
host of heaven I desire to join my unworthy voice, and
cry out to Thy eternal praise, Holy, holy, holy, Lord
God of Sabaoth ! heaven and earth are full of Thy
glory ; hosanna in the highest : blessed is He that comes
in the name of the Lord ; hosanna in the highest !

From the Beginning of the Canon to the first Memento.

And now, O Jesus, I desire to accompany Thee in spirit,
in this Thy last and most painful journey, when after the
sentence of death was passed upon Thee, and the heavy
cross presented to thee, though weak and faint from
want of rest and loss of blood, yet didst Thou summon up
all Thy little strength that remained, and receiving the
heavy load upon Thy wounded shoulders, didst carry it
through the streets of Jerusalem to Mount Calvary.
Oh how did Thy cruel enemies exult on this occasion !
how did Thy faithful friends lament and weep to see
their beloved Master in such distress ! whilst Thyself, O
lovely Jesus, moving on in silence, didst offer up all Thy
pains and sufferings both for friends and enemies, and
especially for Thy holy Church, which Thou wast about
to establish through Thy blood. O my God, in union
with all that passed in His blessed soul on this occasion,
I offer to Thee the adorable sacrifice of the altar, for
Thy holy catholic Church throughout the whole world.

PRAYERS AT MASS. 99

Bless and sanctify her, I beseech thee ; reform all
abuses, and take away all scandals from among her
children ; enlarge her bounds to the very ends of the
earth, and bring all mankind to her communion, and
to the perfect practice of Thy holy law. Bless and
sanctify N. our chief bishop, and all the bishops and
pastors of Thy Church, particularly in this country.
Have mercy on all the different orders, states, and
degrees in Thy Church, and give to all the true Chris
tian spirit of their calling. Bless and preserve all
Christian rulers and magistrates throughout the world,
especially those under whom we live, and enable them
to execute their weighty duties so as to please Thee
and sanctify their own souls.

At the first Memento.

But, O my Redeemer, Who, even in the midst of all
Thy sufferings during this painful journey, didst show
Thy tender concern for us, by commanding us, in the
persons of the holy women, to weep for ourselves and
for our children ; in obedience to this command I humbly
offer up this holy sacrifice, and all Thou didst endure on
this occasion for my poor soul, and for all my concerns.
Oh give me grace that I may cheerfully bear my cross
along with Thee, and be perfectly resigned to the orders
of Thy Divine providence ; and grant that in all the trials
and afflictions of this life I may bear them, after Thy
example, in silence and patience, and commit my cause
entirely to Thy Divine protection. To Thee I also re
commend N. N. And I finally offer up this sacrifice in
- honour of all Thy holy saints and angels in heaven, most
earnestly desiring to be penetrated in Thy presence with
the profound humility, reverence, and awe with which

100 CHAPTER III.

these blessed spirits assist before the throne of Thy tre
mendous majesty.

When the Priest stretches out his hands over the
Bread and Wine.

Silence now, my soul ! collect all your powers and
faculties together, and contemplate in spirit the Lamb of
God stripped of His garments, stretched upon the cross,
and nailed to it for our salvation ! See how His enemies
drive in the nails through His hands and His feet by re
peated strokes, whilst He, though in exquisite pain, fixes
His patient eyes on heaven, and, forgetful of Himself,
offers up all His torments for our salvation ! O infinite
love ! O amazing goodness ! that Thou, my God, shouldst
suffer such dreadful tortures for such an ungrateful wretch
as I am ! O my poor heart, why dost thou not burst
asunder with sorrow to see the Son of God in such afflic
tion, and consider thy grievous sins, the cause of all His
sufferings ? Great God ! I am confounded and amazed !
I know not where to look, nor what to think ! the tor
ments of Jesus pierce my heart with grief! Thine infinite
love to man overwhelms me with amazement ! and the
sight of my own sins confound me ! Oh, what shall I do,
my God, in such a situation, but prostrate myself in spirit
before Thee, and offer up to Thee this Thy beloved
Jesus, who now descends upon our altar, as the highest
adoration, the most acceptable thanksgiving, and the
most powerful propitiation I can possibly render for all
I owe Thee ?

At the Elevation.

Behold then, O eternal Father, behold Thy holy Jesus,
and look upon the face of Thy Christ in whom Thou art

PRAYERS AT MASS. IOI

well pleased ! We offer Him up to Thee by the hands of
Thy priest, in union with His being raised up upon the
cross for our salvation ! Accept, O God, of this Divine
oblation we make Thee, and through the infinite merits of
all that Jesus then endured be pleased to look upon us,
and upon all Thy people, in mercy; see the precious
streams of blood that flowed from His wounded body,
and cleanse our souls in that heavenly bath from all the
stains of sin. O Jesus, my God, I adore Thee ! O Re
deemer of my soul, I desire to praise and bless Thee
for ever !

After the Elevation till the Pater Noster.

And now, O Jesus, thoti eternal Truth, I firmly believe
that Thou Thyself, true God and true man, art truly and
really present in these adorable mysteries, because Thou
Thyself hast declared it ; and I most ardently wish that
I could assist this day in Thy Divine presence with the
same holy affections with which Thy blessed virgin
mother attended at the foot of the cross when she beheld
Thee expire in torments ! I desire to adore Thee with
all the powers and faculties of my soul ; I praise Thee,
O my God, and extol Thee for ever ! I despise myself
wholly, and subject myself to Thee, and I cast myself
down in Thy presence to the depth of my own unworthi-
ness ! Behold Thou art the holy of holies, and I the
worst of sinners ! Behold Thou bowest Thyself down to
me, who am not worthy to look up to Thee ! Behold
Thou openest Thine arms upon the cross to receive me
into Thy chaste embraces, who am unworthy to lift up my
eyes to heaven by reason of my sins ! What shall I
render to Thee for so much goodness ? What return
can I make Thee for such amazing condescension ? Be-

102 CHAPTER III.

hold all things are Thine that are in heaven and earth,
and there is nothing in me worthy of Thy acceptance.
But, O my God, such as I am I offer myself to Thee
as a voluntary oblation, and desire to remain Thine for
ever, to love Thee and serve Thee with my whole heart,
and to become a sacrifice of perpetual praise to Thee.
Receive me in union with this sacred oblation of Thy
body and blood, which is offered to Thee this day
throughout Thy whole Church in presence of Thy holy
angels invisibly attending, that it may be for mine and
for all Thy people's salvation.

I offer up also to Thee all my sins and offences which
I have ever committed in Thy sight, upon this Thy
propitiatory altar, that Thou mayest burn and consume
them all with the fire of Thy holy love, cleanse my soul
from all its stains, and mercifully receive me to the kiss
of peace. I also offer up to Thee any good I have done,
though very little, and full of imperfections ; that through
Thy precious blood Thou mayest sanctify it, that Thou
mayest be pleased with it, and make it acceptable in Thy
sight, and bring me at last to a good and happy end.

I offer up also to Thee, in union with these Divine
mysteries, all the pious desires of Thy devout servants, the
necessities of my parents, friends, relations, and acquaint
ance, and of all who have desired my prayers, who pray
for me, or for whom I have ever promised or am bound
to pray. Oh may all be sensible of the assistance of Thy
grace, and of Thy fatherly protection, that, being delivered
from evil, they may praise Thee for ever. To Thee I also
offer those who have ever injured or displeased me in
thought, word, or deed, and all those likewise whom I
have at any time grieved, injured, or scandalised; be
pleased to forgive our sins and offences against each
other, and grant that henceforth we may ever live in the

PRAYERS AT MASS. IO3

union of charity and brotherly love. To Thee I 'also offer
those who are in distress, of mind or body ; be pleased
to sanctify their sufferings, and relieve them, as Thou seest
most for Thy glory and their salvation. Finally, I offer
to Thee the souls of the faithful departed in Thy peace,
particularly N. N. Have mercy upon these and upon
all others in a state of trial in the next life, and through
the merits of Thy precious blood, mystically shed in this
sacrifice, grant them rest, O Jesus, a place of respite, and
a speedy admittance to Thy blessed presence.

From the Pater Noster till the Communion.

But, O Jesus, as Thou hast instituted this holy sacrifice,
not only to renew and commemorate the mysteries of Thy
passion, but also to feed and nourish our souls with Thy
sacred flesh, I now most earnestly desire to receive Thee
into my soul, that I may be united with Thee for ever.
Oh who will give me to find Thee alone, that I may open
my whole heart to Thee, and enjoy Thee as my soul
desireth ! With the greatest devotion and burning love,
with all the affection and fervour of my heart, I desire to
receive Thee, O rny Lord ; as many saints and devout
persons, who were most pleasing to Thee in holiness of
life and most fervent devotion, have desired Thee when
they have communicated.

O my God, my eternal love, my whole good, and
never-ending happiness, I would gladly receive Thee this
day, with the most vehement desire and most worthy
reverence that any of the saints ever had or could fee] :
but, O my God, the sense of my own unworthiness
deters me, when I think of Thy infinite majesty and my
own great misery. Thou knowest my weakness and
necessities ; in how great evils and vices I am immersed ;

IO4 CHAPTER III.

how often I am oppressed, tempted, troubled, and over
come ; how then shall I dare approach to receive Thee,
being so unworthy of so great an honour ? But though
my own great unworthiness hinders me from receiving
Thee this day sacramentally, permit me at least, in the
simplicity of my heart, and with all the affection of my
soul, to receive Thee spiritually, and to partake of the
fruits of Thy Divine presence in these holy mysteries.

Behold I stand before Thee poor and naked, begging
Thy grace, and imploring Thy mercy. Feed me, at least,
with the crumbs that fall from Thy table; inflame my
coldness with the fire of Thy Divine love ; enlighten my
blindness with the brightness of Thy presence ; turn all
earthly sweets to me into bitterness; all things grievous
and irksome into patience ; all things low and created
into contempt and oblivion. Lift up my heart to Thee in
heaven, and suffer me not to wander upon the earth ; be
Thou only sweet to me from henceforth and for evermore;
for Thou only art my meat and my drink, my love and
my joy, my God and all my good ! Oh that with Thy
presence Thou wouldst inflame and transform me into
Thyself, that I may be made one in spirit with Thee,
by the grace of internal union, and by the melting of
ardent love ! Suffer me not to go from Thee hungry and
thirsty, but deal with me in mercy, according to Thy
good will and pleasure.

At the Communion.

Behold now, my Jesus, I desire in a special manner to
commemorate Thy precious death upon the cross, ac
cording to the words of Thy apostle, as often as ye eat this
bread and drink this ctip, ye do show our Lord's death till
He come. Thou art indeed the true pastor of souls, who

PRAYERS AT MASS. 10$

didst lay down Thy life for Thy flock ! I desire to render
Thee infinite praise and thanksgiving for such unspeak
able love to man, and I offer up my soul and body a
holocaust of praise to Thee for ever ! All the affections
of my heart, all the inflamed desires of Thy saints and
angels in heaven and on earth, and whatever a devout
mind can conceive and desire — all this, with the greatest
reverence and most inward affection, I offer and present
to Thee. I also offer and present to Thee the excessive
joys of all devout hearts, their ardent affections, their
ecstasies and supernatural illuminations, with all the vir
tues and praises which are or ever shall be celebrated
by all creatures in heaven and earth, that by all Thou
mayest be worthily praised and glorified for ever. Re
ceive my wishes, O Lord my God, and my desires of
giving Thee infinite praise and immense blessing, which,
according to the multitude of Thy unspeakable greatness,
are most justly due to Thee, for Thy incomprehensible
love to man, in dying on the cross for our salvation : for
this let all people, tribes, and tongues, praise and mag
nify Thy holy name, with the highest acclamation and
most ardent devotion, for ever !

After the Communion, till the end.

Praise, honour, and glory be given also to Thee, O
Christ, for Thy glorious resurrection from the grave, and
Thy admirable ascension into heaven : there Thou art
now gone to prepare a place for Thy servants, and hast
promised to come again and take us to Thyself, that
where Thou art, there we also may be. Oh hasten the
happy moment when we shall see Thee face to face in
Thy glory, and enjoy the sweets of Thy presence for
ever ! When I call to mind those delightful joys, every

106 CHAPTER III.

comfort, even spiritual comforts, become grievous to
me; because, as long as I behold Thee not openly in Thy
glory, nothing in this life can be of any solid comfort to
me. Oh come then, my God, and take me to Thyself,
and make me Thine for ever ! but till that happy day
arrive, I must form myself to patience, and submit to
Thee in all my desires : for Thy saints also, O my God,
who now rejoice with Thee in heaven, whilst they were
living in this valley of tears, expected in faith and great
patience the coming of Thy glory. What they believed,
I believe ; what they hoped for, I also hope for ; and
whither they are gone, I trust that I also, through Thy
grace, shall go. In the mean time I will walk in faith,
encouraged by their example, and strengthened by the
frequent participation of these Divine mysteries, at which
Thou hast permitted me to be present (in spirit and
affection} this morning. For this my Soul desires to bless
Thee, and all that is within me to praise and glorify Thy
holy name ; and I earnestly beseech Thee to accept in
mercy the homage we have paid Thee this day, and
grant that we may be sensible of the fruits of these holy
mysteries in our souls, so as daily to increase in virtue
and perfection before Thee, till at last we come to enjoy
Thee in Thy kingdom. Grant this, we beseech Thee,
O Jesus Christ, our Lord and Saviour, who, with the
Father and the Holy Ghost, livest and reignest, one God,
world without end. Amen.

The Blessing.

May the peace and blessing of the Almighty God,
the Father, the Son, and the Holy Ghost, come down
upon us, and dwell with us for ever and ever. Amen.

PRAYERS AT MASS. TO?

A Prayer after Mass.

I render Thee all possible praise and thanks, O so
vereign Creator, for the favour I have this day received
of Thy bounty, and of which many better deserving
Christians are deprived. Receive, O Lord, my unworthy
prayers, supply my defects, pardon my distractions and
indevotions, and grant that, by the strength and virtue
of those Divine mysteries, I may go on cheerfully in the
path of Thy commandments, love, and service, amidst
all the temptations, troubles, and dangers of my life's
pilgrimage ; till I shall one day happily arrive at Thy
heavenly kingdom, where, with Thy blessed saints and
angels, I shall more clearly contemplate Thee, more per
fectly enjoy Thee, and more feelingly celebrate Thy in
finite goodness and mercy, with uninterrupted canticles
of eternal praise, admiration, and gratitude. Amen.

io8

CHAPTER IV.

PRAYERS AND HYMNS FOR VARIOUS OCCASIONS
PROPER FOR ALL CHRISTIANS.

SECTION I.
Invocation of the Holy Ghost.

Q. TT 7HAT is meant by the invocation of the
VV Holy Ghost 1

A. It is having recourse to the Holy Spirit of God,
the third person of the ever-blessed Trinity, earnestly
invoking His Divine assistance to enlighten, direct, and
conduct us in all our ways.

Q. Why are we to invoke the Holy Ghost in particu
lar, more than any other of the Divine Persons, for this
assistance ?

A. Not that we are to neglect praying to the other
Persons also, as we know that all the three Persons are
one and the same God, having all three the self-same
Divine substance and attributes, from Whose infinite
power and goodness every best gift and every perfect gift is,
James, i. 17. But because pouring down the grace of God
into our souls, enlightening our understandings, direct
ing us in our doubts, inspiring us with wholesome coun
sel, strengthening our weakness, and, in a word, all the
heavenly helps and effects of the Divine love necessary

INVOCATION OF THE HOLY GHOST. 1 09

for conducting us in the way of salvation, are, by a pe
culiar appropriation, attributed in a special manner to
the operation of the Holy Ghost. Hence He is called
in Scripture the Spirit of wisdom and of understanding,
the Spirit of counsel and of fortitude, the Spirit of know
ledge and of godliness, and the Spirit of the fear of the
Lord, Isa. xi. 2 ; these being the blessed effects which He
produces in the souls of those who, with a humble con
fidence and fervent prayer, call upon His assistance.

Q. Are all these important favours attributed in the
Scriptures to the operation of the Holy Ghost ?

A. The Scriptures are exceedingly clear and express
on this head, and show us, (i.) That He enlightens our
understanding with the knowledge of heavenly truths ; for
the things that are of God no man knoweth, but the Spirit
of God. Now we have received not the spirit of this world,
but the Spirit that is of God, that we may know the things
that are given us from God, i Cor. ii. n. And the Holy
Ghost, says our Saviour, Whom the Father will send in
My name, He will teach you all things, and bring all things
to your mind, whatsoever I shall have said to you, John,
xiv. 26. And, When He, the Spirit of truth, is come, He
will teach you all truth, John, xvi. 13. (2.) That He
strengthens our weakness, and enables us to conquer our
corrupt nature, that we may secure eternal life ; likewise
the Spirit helpeth our infirmities, Rom. viii. 26. And there
fore we are told, Walk in the Spirit, and you shall not
fulfil the lusts of the flesh, Gal. v. 1 6. For if you live ac
cording to the flesh, you shall die ; but if by the Spirit you
mortify the deeds of the flesh, you shall live, Rom. viii. 13.
Here the holy apostle prays for his faithful Romans
thus : Now the God of hope fill you with all joy and peace
in believing ; that yoti may abound in hope, and in the
power of the Holy Ghost, Rom. xv. 13. (3.) That He

IIO CHAPTER IV.

leads and conducts those who belong to God ; for who
soever are led by the Spirit of God, they are the sons of God,
Rom. viii. 14; but if any man have not the Spirit of
Christ, he is none of His, Rom. viii. 9. (4.) That He
inflames our hearts with the love of God, because the
charity of God is poured abroad in our hearts by the Holy
Ghost Who is given to us, Rom. v. 5. (5.) That He
teaches us to pray, For we know not what we should pray
for as we ought, but the Spirit Himself asketh for us with
unspeakable groanings, Rom. viii. 26 ; that is, by inspir
ing us and teaching us how to pray. (6.) That he adorns
our souls with all virtues ; for the fruit of the Spirit is
charity, joy, peace, patience, benignity, goodness, longanimity,
mildness, faith, modesty, continency, chastity, Gal. v. 22.
(7.) That He comforts us in all our tribulations : I will
ask the Father, says our blessed Redeemer, and He shall
give you another Comforter,, the Spirit of truth ; . . . and
you shall know Him, because He shall abide with you, and
be in you, John, xiv. 16. St Paul assures us that the
kingdom of God, which is in the souls of the just in this
mortal pilgrimage, is not meat and drink, but justice, and
peace, and joy in the Holy Ghost, Rom. xiv. 1 7 ; namely,
by reason of those heavenly consolations with which He
comforts the soul, even in the greatest afflictions.

Here then we may see the many admirable graces and
favours which are bestowed upon our souls by the opera
tion of the Holy Ghost, and the need we have of this
His heavenly assistance is beyond expression. The
Word of God assures us, that we are not sufficient to think
anything of ourselves, as of ourselves ; but our sufficiency is
from God, 2 Cor. iii. 5 ; and that no man can say the
Lord Jesus (in a way that can be conducive to his salva
tion), but by the Holy Ghost, i Cor. xii. 3. That it is
God Who workcth in us both to will and to accomplish,

INVOCATION OF THE HOLY GHOST. 1 1 1

according to His good will, Philip, ii. 13. And that it is He
Who begins the good work in us, and Who also perfects it,
Philip, i. 6. How assiduous, then, and earnest ought we
to be, in having recourse to the blessed Spirit of God,
Who works all good in our souls, and by frequent and fer
vent invocations imploring His Divine assistance in all
our necessities, in all our tribulations, in all our difficul
ties, in all dangers, in all temptations, and in every work
we undertake ! Nothing can be well done without the
help of His grace ; nothing can succeed \vithout His
blessing ; nothing can conduce to our salvation but by
His assistance ; and the most efficacious means to pro
cure His favour is frequent and fervent prayer ; for Jesus
Christ Himself assures us that our heavenly Father will
undoubtedly bestow His Holy Spirit on those that ask
Him.

Q. In what manner ought we to practise this useful
exercise ?

A. It may be done, with great profit, in two different
ways: (i.) By short ejaculatory prayers, taken either
from the language of the Church or from the Holy Scrip
tures, which, being frequently offered to God from a
humble and contrite heart, penetrate the clouds, pierce
His paternal heart, and bring down to our souls an
ample benediction. This exercise was greatly practised
and is highly commended by all the saints of God, and
was one of the principal means by which the ancient
solitaries arrived at the highest perfection. It has also
many advantages peculiar to itself; for it can be prac
tised at all times, on all occasions, in the midst of com
pany, and of external employments ; being performed in
the secret of the heart, it can be known by none, who
soever be present, and is therefore not exposed to the
danger of vainglory. These ejaculations being short, do.

112 CHAPTER IV.

not fatigue the mind, which on that account is less
exposed to be distracted ; and being frequently repeated,
keep up the spirit of fervour and attention to the
Divine presence. (2.) This holy exercise is also per
formed by the daily use of those sacred hymns and
prayers which the Church has appointed for honouring
and invocating the Holy Ghost, and imploring His
Divine assistance.

Ejaculations for invocating the Assistance of the
Holy Ghost.

Come, Holy Ghost, replenish the hearts of Thy faith
ful, and kindle in us the fire of Thy Divine love.

O Divine Spirit, incline unto my aid ; O Lord, make
haste to help me.

Conduct me, O Lord, in Thy justice, and because of
the enemies of my soul direct my way in Thy sight.

Consider and hear me, O Lord my God; enlighten
my eyes, that I may never sleep in death.

O Divine Spirit, make the way known to me wherein
I should walk ; for I have lifted up my soul to Thee.
Teach me to do Thy will, for Thou art my God.

Give me grace, O God, to do Thy will, with a great
heart and a willing mind.

Inebriate my soul with Thy holy love, O Thou sove
reign beauty !

0 uncreated fire, when wilt thou consume whatever is
imperfect in my soul ?

1 offer up myself a victim to Thy holy will, O my
God ; do Thou with me whatever Thou pleasest.

These may serve as specimens of ejaculations, of
which any one may make a collection for himself, on
various subjects, and addressed to any of the Divine

INVOCATION OF THE HOLY GHOST. 113

persons, from various books of piety, or from the Sacred
Scriptures, particularly from the Psalms ; and to use
them with profit, he may either choose one or more for
each day ; or if he has acquired a habit of using them,
and they are become familiar to his soul by practice, he
may, without confining himself to any one in particular,
use them as the disposition of his soul requires, or his
devotion shall suggest.

Hymns and Prayers of the Church for Invoking
the Holy Ghost.

The Hymn Veni Creator.

Creator Spirit, by whose aid

The world's foundation first was laid,

Come visit every pious mind,

Come pour Thy joys on humankind ;

From sin and sorrow set us free,

And make us temples worthy Thee,

O source of uncreated light,
The Father's promised Paraclete !
Thrice holy font, thrice holy fire,
Our hearts with heavenly love inspire ;
Come, and Thy sacred unction bring,
To sanctify us, while we sing.

Plenteous of grace, descend from high,

Rich in Thy seven-fold energy;

Thou strength of His Almighty hand,

Whose power doth heaven and earth command ;

Proceeding Spirit, our defence,

Who dost the gift of tongues dispense,

And crown Thy gift with eloquence !

P. C. H

114 CHAPTER IV.

Refine and purge our earthly parts,
But oh inflame and fire our hearts ;
Our frailties help, our vice control,
Subject the senses to the soul ;
And when rebellious they are grown,
Then lay Thy hand, and hold them down.

Chase from our minds th' infernal foe,
And peace, the fruit of love, bestow ;
And lest our feet should step astray,
Protect and guide us in the way.
Make us eternal truths receive,
And practise all that we believe ;
Give us Thyself, that we may see
The Father and the Son by Thee.

Immortal glory, endless fame,

Attend th' Almighty Father's name ;

The Saviour Son be glorified,

Who for lost man's redemption died ;

And equal adoration be,

Eternal Paraclete, to Thee. Amen.

V. Send forth Thy Spirit, and they shall be created.
R. And Thou shalt renew the face of the earth.

V. O Lord, hear our prayers.
R. And let our supplications come unto Thee.

Let us Pray.

O God, Who, by the illumination of the Holy Ghost,
didst instruct the hearts of the faithful ; grant that, by the
same Spirit, we may have a right understanding in all
things, and evermore rejoice in His holy consolation :
through our Lord Jesus Christ, Thy Son, Who, with thee
and the same Holy Ghost, liveth and reigneth one God,
world without end. Amen.

INVOCATION OF THE HOLY GHOST. 115

The Hymn Veni Sancte Spiritus.

Come, Holy- Ghost, send down those beams
Which sweetly flow in silent streams

From Thy bright throne above :
Come Thou, the Father of the poor,
Thou bounteous source of all our store,

Come, fire our hearts with love.

Come Thou, of comforters the best,
Come Thou, the soul's delicious guest,

The pilgrim's sweet relief;
Thou art our rest in toil and sweat,
Refreshment in excessive heat,

And solace in our grief.

O sacred light, shoot home Thy darts,
And pierce the centre of those hearts

Whose faith aspires to Thee !
Without Thy Godhead nothing can
Have any price or worth in man —

Nothing can harmless be.

Lord, wash our sinful stains away,
Water from heaven our barren clay,

Our wounds and bruises heal.
To Thy sweet yoke our stiff necks bow,
Warm with Thy fire our hearts of snow,

Our wandering feet repel.

O grant Thy faithful, dearest Lord,
Whose only hope is Thy sure word,

The seven gifts of Thy Spirit ;
Grant us in life t' obey Thy grace,
Grant us at death to see Thy face,

And endless joys inherit. Amen%

Il6 CHAPTER IV.

V. Send forth Thy Spirit, and they shall be created.
£. And Thou shalt renew the face of the earth.

V. O Lord, hear our prayers.

R. And let our supplications come unto Thee.

Let us Pray.
O God, Who, by the illumination, &c., as above.

Or,

O God, to Whom every heart is open, every will is
manifest, and from Whom no secret lies concealed ;
purify, by the inspirations of the Holy Ghost, the
thoughts of our hearts ; that we may perfectly love
Thee, and worthily praise Thee ; through our Lord
Jesus Christ Thy Son, Who, with Thee and the same
Holy Ghost, liveth and reigneth one God, world with
out end. Amen.

A Prayer before our ordinary Actions.

Direct, we beseech thee, O Lord, our actions by Thy
holy inspirations, and carry them on by Thy gracious
assistance; that every prayer and work of ours may
begin always from Thee, and by Thee be happily ended ;
through Christ our Lord. Amen.

A Prayer to obtain the Spirit of Wisdom. — Wis. ix. i.

O God of my fathers and Lord of mercy, Who hast
made all things by Thy word, and by Thy wisdom hast
appointed man to serve Thee; give me Thy heavenly wis
dom, that sitteth by Thy throne, and cast me not off

OF THANKSGIVING. 1 1/

from among Thy children : for I am Thy servant and the
son of Thy handmaid, a weak man and of short time,
and incapable to do Thy will, or walk in the way of Thy
commandments, without Thy grace to guide and assist me;
for however perfect one be before the children of men,
yet if Thy wisdom be not with him, he shall be noth
ing regarded in Thy sight. Send therefore the Spirit of
wisdom out of Thy holy heaven, and from the throne
of Thy majesty, that He may be with me, and labour
with me, that I may know what is acceptable with Thee :
for He knoweth and understandeth all things, and shall
lead me soberly in my work, and shall preserve me by
His power; so shall my works be acceptable in Thy
sight, and my soul be agreeable to Thee, which is the only
thing my heart desires in time and for eternity : through
Christ our Lord. Amen.

SECTION II.
Of Thanksgiving.

Q. What is meant by the exercise of thanksgiving ?

A. It is an exercise of piety which regards the whole
man, both the dispositions of our heart, our words, and
our actions, (i.) As it regards the heart, it consists
in a deep sense of the numberless benefits, graces, and
favours, which we are continually receiving from the
infinite goodness of God ; in a high esteem of those
benefits which are in themselves of such vast importance
for our happiness; in a humble acknowledgment of
the infinite obligations we lie under to God for bestow
ing such important and valuable favours upon us, who

Il8 CHAPTER IV.

are so unworthy of them, and have so often abused
them ; and in consequence of all this, in making Him
the best return we can for so much goodness, by the
most tender affections of a grateful and loving heart.
(2.) As it regards our words, it consists in frequently
expressing these dispositions of heart by fervent acts of
gratitude and love, thanking and praising Him for His
infinite goodness, and inviting all creatures in heaven
and earth to join with us in this holy exercise. (3.) As
it regards our actions, it consists in a careful attention
to obey His holy law, and to do what is agreeable to
Him ; and in doing this with the sole design of pleasing
Him, and of giving this practical testimony of our affec
tion and gratitude for His benefits and favours.

Q. Is this exercise of thanksgiving agreeable to God ?

A. Nothing can be more so; because one of the
principal duties He requires from us is to entertain a just
value of His favours, and a grateful sense of our obliga
tions, for by this we honour His infinite goodness, and
give Him the tribute of praise and glory which is due.
Besides, the feelings of our hearts show us how agreeable
this holy exercise must be to God. When we do any
service to our fellow-creatures, we are pleased if they
are grateful. Gratitude is approved by the general voice
of mankind, and ingratitude is detested. How much
more detestable must we be in the eyes of God if un
grateful for the many favours we receive from Him, con
sidering who He is, who we are, and that the benefits
He bestows on us are infinitely more valuable than any
service we can possibly do to one another?

Q. Is this holy exercise profitable to our own souls ?

A. Whatever we do that is agreeable to God never
fails to be advantageous to ourselves. All the favours
we receive from Him are intended for His own glory

OF THANKSGIVING. IIQ

and our salvation ; and when we are careful to render
Him praise and glory for His benefits, He never fails to
increase them, that they may the more effectually con
tribute to our salvation. A cup of cold water given for
His sake shall not be without its reward; and our
Saviour assures us of this when He says, Every branch in
Me that bear eth fruit My Father will purge it, that it may
bring forth more fruit, John, xv. 2. Nothing more power
fully moves Him to bestow greater graces upon us than
our being truly thankful, from a sincere heart, for those
we have already received ; and, on the contrary, nothing
more justly provokes Him to withdraw His graces than
our being ungrateful for them. Besides, a grateful heart
implies esteem of the favours received, and love of the
benefactor ; whereas an ungrateful heart shows a disre
gard, if not a contempt, of both.

Q. Does Almighty God require this duty from us ?

A. He most strictly requires it : In all things give
thanks ; for this is the will of God in Christ Jesus con
cerning you all, i Thess. v. 1 8. All whatsoever you do,
in word or in work, do all in the name of the Lord Jesus
Christ, giving thanks to God and the Father by Him,
Col. iii. 17. Be ye filled with the Holy Spirit, speaking
to yourselves in psalms, and hymns, and spiritual canticles,
swinging and making melody in your hearts to the Lord;
giving thanks always for all things, in the name of our
Lord Jesus Christ, to God and the Father, Eph. v. 1 8.
In these words we see the universality of this duty : in
all things — in word, in work, and in the heart. And hence
it was, that when Tobias the younger was returning to his
father after a long journey, the angel Raphael, who was
his companion, said to him : As soon as thou shalt come
into thy house, forthwith adore the Lord thy God, and give
Him thanks. We also see the strictness of this duty,

I2O CHAPTER IV.

for it is the will of God concerning us all. And lastly,
we see the manner of performing it : in Christ Jesus, in
the name of our Lord Jesus Christ; because in Him, and
through Him alone, our thanksgiving can be acceptable
to God.

Q. As the expression, in all things, includes even the
crosses and sufferings to which we are daily exposed in
this mortal state, are we commanded to thank God for
them also ?

A. Most undoubtedly ; for in whatever light our self-
love may view these things, yet our holy faith assures
us that they all are disposed and regulated by the Divine
providence, with the most perfect knowledge and ineffa
ble goodness; that not a hair of our head shall fall to
the ground without our heavenly Father ; and that every
thing will infallibly promote our greater good, if we do
not fail on our part in making proper use of it ; for all
things work together unto good to them that love God, Rom.
viii. 28. We are exhorted, therefore, to rejoice under
crosses and trials, and to look upon them as real mercies
and favours from the hand of God, and as the most en
dearing proofs of His fatherly love. See Chap. I., No.
10. God justly requires that we should thank Him for
them, as well as for His other benefits, which are more
agreeable to nature. And this was the constant practice
of the saints and holy servants of God. Job, in the
midst of all his sufferings, fell down upon the ground and
worshipped, and said, . . . The Lord gave, and the Lord
hath taken away; as it hath pleased the Lord, so it is done;
blessed be the name of the Lord, Job, i. 20. Tobias, when
reduced to poverty and struck with blindness, repined
not against God, because the evil of blindness had befallen
him, but continued immovable in the fear of God, giving
thanks to God all the days of his life, Tob. ii. 13. In-

OF THANKSGIVING. 121

deed, to thank God, with a grateful heart, for trials and
afflictions, is one of the most acceptable sacrifices we
can offer to Him ; because it is contrary to self-love, to
the feelings of our corrupted nature, and at the same
time it includes a high degree of the love of God, of
filial confidence in His fatherly goodness, and humble
subjection and conformity to His holy will — virtues the
most beneficial to our souls.

Q. In what manner are we to practise this duty of
thanksgiving ?

A. A grateful soul, sensible of the inestimable favours
she receives from God, will never want the inclination,
nor be at a loss for words to thank and praise Him.
Now this may be done in two different ways : first, by
having a collection of short ejaculations, acts of praise
and thanksgiving, accustoming ourselves to use them
frequently every day, till by practice the exercise becomes
familiar and habitual. Secondly, upon more especial oc
casions, and even as a part of our daily prayers, to use
the hymns and prayers of thanksgiving appointed by the
Church for that purpose. The following acts will serve
as specimens of the former sort, taken chiefly from the
Psalms, which are full of such acts.

Bless the Lord, O my soul, and let all that is within
me bless His holy name. Bless the Lord, O my soul,
and forget not all His benefits.

I will praise Thee, O my God, while I live ; I will glo
rify Thy holy name while I have my being.

Glory be to the Father, and to the Son, and to the
Holy Ghost, as it was in the beginning, is now, and
ever shall be, world without end. Amen.

Thanks be to God for all His benefits.

Praise be to Thee, O Christ; blessed be Thy holy
name, O Jesus.

122 CHAPTER IV.

I will bless the Lord at all times; His praise shall
ever be in my mouth. O magnify the Lord with me,
all ye holy angels ; praise ye Him, all His saints.

My soul shall rejoice in the Lord, and shall be de
lighted in His salvation.

Give glory to the Lord, for He is good ; for His
mercy endureth for ever.

Blessed be the name of the Lord, from henceforth,
now, and for ever.

From the rising of the sun unto the going down of the
same, the name of the Lord is worthy of praise.

Not to us, O Lord, not to us ; but to Thy holy name
give the glory.

The Hymn Te Deum, used by the Church on all
solemn Occasio?is of Thanksgiving.

Thee, Sov'reign God, our grateful accents praise ;
We own Thee Lord, and bless Thy wondrous ways :
To Thee, eternal Father, earth's whole frame
With loudest trumpets sounds immortal fame.
Lord God of Hosts ! for Thee the heavenly powers
With sounding anthems fill the vaulted towers.
The Cherubs Holy, Holy, Holy, cry,
Thrice Holy, all the Seraphim reply.
Both heaven and earth Thy majesty display;
They owe their beauty to Thy glorious ray.
Thy praises fill the apostles' sacred choir,
The train of prophets in the song conspire •
Legions of martyrs in the chorus shine,
And clothed in white their vocal music join.
With these Thy Church, inspired with heavenly art,
Around the world maintains a second part ;
And tunes her sweetest notes, O God, for Thee,

OF THANKSGIVING. 123

The Father of unbounded majesty :

Thy Son, adored copartner of Thy seat,

And equal everlasting Paraclete.

Thou King of glory, Christ, of the Most High,

Thou coeternal filial Deity !

Thou, who to save the world's impending doom,

Didst deign to dwell within a virgin's womb ;

Who, having conquered death, and crushed his power,

Didst open wide heaven's gate (O happy hour /)

To give access, and make Thy faithful way ;

From God's right hand Thy filial beams display.

Thou art to judge the living and the dead,

Then spare those souls, for whom Thy veins have bled ;

Oh take us up among Thy blest above,

To share with them Thy everlasting love.

Preserve, O Lord, Thy people, and enhance

Thy blessing on Thine own inheritance.

For ever raise their hearts, and rule their ways ;

Each day we bless Thee, and proclaim Thy praise.

No age shall fail to celebrate Thy name,

No hour neglect Thy everlasting fame.

Vouchsafe, O Lord, this day we now are in,

To keep us free from every stain of sin.

Have mercy, Lord, and by Thy heavenly grace,

For Jesus' sake our former sins efface.

As we have hoped, do Thou reward our pain ;

In Thee we hope, let not our hope be vain.

Let us Pray.

O God, of Whose mercies there is no number, and of
Whose goodness the treasure is infinite, we humbly thank
Thy Divine Majesty for the gifts Thou hast bestowed
upon us : always beseeching Thy clemency, that Thou,

124 CHAPTER IV.

Who grantest the requests of those that humbly ask, wilt
not forsake us, but dispose us for the rewards to come :
through Jesus Christ, our Lord. Amen.

SECTION III.
Acts of the most necessary Virtues.

Q. What is meant by an act of virtue ?

A. Virtue, properly speaking, is an habitual inclination
of the soul to what is morally good ; and when exerted
in performing a morally good action, it is called an act
of virtue. Thus a person may be naturally inclined to
compassionate his fellow-creatures in distress, and this
is a virtuous disposition of the soul, because compassion
is a moral virtue. If, when occasion offers, a person
actually assists his neighbour, he performs an act of the
virtue of compassion. So a person, considering the
infinite sanctity and veracity of God, may be habitually
disposed to believe whatever God has revealed to man ;
which is the habit or virtue of Divine faith : and if
he openly professes his belief in all, or any particular
revealed truth, he performs an act of faith.

Q. Are there different kinds of these virtuous dis
positions?

A. The habits of virtue are of three kinds : natural,
supernatural or infused, and acquired, (i.) The natural
habits of virtue are those natural good dispositions with
which one is born ; for though our nature was corrupted
by original sin, yet it was not totally changed ; there still
remain in us traces of original rectitude, and there are
few or none without a natural inclination to some virtue.
Natural virtues are found among heathens as well as

ACTS OF VIRTUES. 125

Christians. As such, they have indeed no merit before
God worthy of eternal life ; for nothing contributes to
salvation that does not flow from the grace of Jesus
Christ : yet these natural virtues are of no small service
to the possessor, because, when sanctified by grace,
they elevate him to a perfect acquisition of the vir
tues to which he is inclined; they also contribute to
a person's happiness in this world, making him an
amiable member of society, and leading him to perform
acts for which he receives a temporal recompense from
God, " Who will render to every one according to his
works."

(2.) Supernatural habits of virtue are those which God
infuses into the soul by His holy grace ; for justification
— which is a vapour of the power of God, and a certain
pure emanation of the glory of the Almighty God, Wis. vii.
25 — not only purifies the soul from sin, but also adorns
it with habits of all Christian virtues. It maketh a
friend of God, . . . teaches the knowledge of God, . . .
and teacheth temperance, and prudence, and justice, and
fortitude, Wis. vi. 27; viii. 4 — that is, it infuses into
the soul supernatural habits of these virtues, and gives
facility in practising them. This is the effect of Divine
mercy through the merits of Christ, whose grace pro
duces these holy dispositions in our souls ; and hence
the acts of virtue which we perform with these holy
dispositions, being sanctified and adorned by the grace
of Christ, become acts of Christian virtue, and meritori
ous of eternal life.

(3.) Acquired habits of virtue are those which we ob
tain by our own efforts. To understand this, we must
observe that every inclination of the soul, whether to
good or evil, whether natural or supernatural, becomes
stronger the oftener it is put in action. By repeated acts

126 CHAPTER IV.

a habit is acquired, and this habit becomes stronger the
oftener the acts are repeated. Habit not only gives
the -soul a facility in peforming these acts, but even
an inclination towards them, and makes her find plea
sure and satisfaction in them. Hence the common say
ing, that " custom becomes a second nature." The soul
seems to be remoulded by the force of habit, and what
at first was difficult becomes easy and agreeable. The
perfection of any virtue is acquired by continual daily
practice, and its acts are rendered natural and pleasant
to the soul.

Q. How then do we acquire the perfection of Chris
tian virtues ?

A. The implanting Christian virtues in the soul, as to
their beginning, increase, and perfection, is the work
of God ; for no man can come to Me, says our blessed
Saviour, unless it be given him by My Father, John, vi.
66. We are not sufficient to think anything of ourselves,
as of ourselves, but our sufficiency is from God, 2 Cor.
iii. 5. // is God who worketh in us both to will and to
accomplish, according to His good 'w nil, Philip, ii. 13. And
/'/ is He who begins the good work in us, and who also per
fects it, Philip, i. 6.

When God begins the good work in us, by exciting us
to good, infusing His justifying grace, and the superna
tural habits of Christian virtues, into our souls, He
does this through the merits of Christ, without any
previous merit on our part j for we are justified freely
by His grace, through the redemption that is in Christ
Jesus, Rom, iii. 24. He lays the foundation of Chris
tian virtues in our souls; but in order to increase
and perfect them He demands our co-operation. He
requires us to exercise ourselves in frequent volun
tary acts of these virtues, that we may acquire a

ACTS OF VIRTUES. I2/

permanent habit, and conceive a fervent affection towards
them.

God provides us with frequent occasions of practising
these virtues. He excites us by His actual grace and
the inspirations of His Holy Spirit ; and in proportion as
we co-operate with these holy inspirations His justifying
grace is increased in our souls, the supernatural habits
of virtue are strengthened in us, and the more abun
dantly also are His actual graces bestowed upon us.
Thus the soul, continuing faithful to her God and pro
fiting by grace, daily receives new and greater favours
from His bounteous liberality, and advances towards
the perfection of Christian virtue. This our Saviour
beautifully describes under the similitude of the vine : /
am the true vine, and My Father is the husbandman : every
branch in Me that beareth fruit He will purge it, that it may
bring forth more fruit, John, xv. i.

Q. What practical consequences flow from these
truths ?

A. From these it appears, (i.) That the supernatural
habits of Christian virtue which God infuses into our
souls by His sanctifying grace, and the actual grace by
which He excites and enables us to bring them forth to
action, are the seeds which He sows in our souls, from
which He requires that we should bring forth much
fruit, to remain for ever for His glory and our own sal
vation. For this purpose He has chosen us, and made
us members of His body, the Church. You have not
chosen Me, but I have chosen you, and have appointed
you that you should go, and should bring forth fruit,
and your .fruit should remain, John, xv. 16. In this is
My Father glorified, that you bring forth very much fruit,
John, v. 8. And to show the necessity of bringing forth
fruit from this heavenly seed, He says, Every branch

128 CHAPTER IV.

in Me that beareth not fruit My Father will take away,
v. 2 : that is, as He afterwards explains it, // shall be cast
forth as a (useless) branch, and shall wither; and they shall
gather it up, and cast it into the fire, and it burneth, v. 6.
(2.) That these graces are the talents which our heavenly
Master delivers to us to trade with and improve during
our mortal life, and for which He will one day demand
an account, and amply reward us in proportion to our
gain; but that if we be slothful and unprofitable, He will
condemn us to the exterior darkness, where there is noth
ing but weeping and gnashing of teeth, Mat. xxv. 30. (3.)
That the fruit to be produced from these seeds, and the
gain to be made of these talents, consist in acquiring
solid virtues by frequent and daily exercise of their
proper acts.

Q. Are the acts of virtue of different kinds ?

A. The acts of virtue are of two kinds, external and
internal; those performed outwardly, and those exercised
in the heart between the soul and God. Thus, when a
person, considering the infinite sanctity and veracity of
God, assents internally with firm belief to any truth
revealed by God, he makes an internal act of faith ;
and when he openly professes this belief, he makes an
external act of faith. So also when a person, from a
deep conviction of the infinite majesty of God, and of
his own nothingness, humbles himself in the Divine
sight, he makes an internal act of humility ; and if from
the same conviction he performs any outward action
which is abject in the eyes of men, as our Saviour did
when He washed His disciples' feet, he then performs
an external act of that virtue. In like manner, when a
person cheerfully forgives an injury for God's sake, and
blesses and prays for him who inflicts it, this is an
internal act of Divine charity towards his neighbour; and

ACTS OF VIRTUES. I2Q

when he returns good for evil, this is an external act of
the same Divine virtue.

Q. How often ought one to practise these acts of
virtue ?

A. Occasions of performing external acts of virtue do
not always occur ; but the general rule is, never to per
mit an opportunity to pass unimproved. In external
acts of virtue, however, we must study to preserve a
pure intention of pleasing God ; for as these are exposed
to the eyes of men, our self-love leads us to seek human
praise and esteem in them, and whatever we do with
this view, loses all merit in the sight of God. Our
Saviour is explicit upon this point, when He assures us
that in almsgiving, prayer, or fasting, if we seek to be
seen and praised by men, we shall have no merit before
God, who will reward nothing which is not done for His
sake alone.

The internal acts of virtue we may practise at all times
and in all places. In all circumstances we may con
verse in our hearts with God, honouring Him by internal
exercises ; and the more frequently we do so, the more
securely and speedily shall we advance in virtue. But
these internal acts must be performed sincerely. It is
not enough to repeat words from books or memory ; we
must reflect on the presence of God who dwells in the
centre of our souls, and resolve with the full affection of
our heart to perform in action, when occasion offers,
what our words express.

Q. In what manner may these internal acts of virtue
be produced ?

A. In various ways : by expressing to God our ardent
desire of any virtue — by admiring the supernal beauty
and excellence of it — by offering ourselves to God, that
He may implant it in our souls — by praying for it, and

p. c. i

I3O CHAPTER IV.

resolving to practise it ; but the formal act of any virtue
consists in the exercise of it in our hearts. Thus, as the
virtue of Divine faith consists in believing the truths
revealed by God, because He, who is truth itself, has
revealed them, — when we declare in our hearts to God
our belief in any particular truth, because He has re
vealed it, this is a formal act of Divine faith. The virtue
of Divine hope consists in a firm expectation of eternal
happiness, and of the means to acquire it, because God,
who is infinitely good and powerful, has promised to
bestow this through the merits of Christ, on those who
obey Him • and when we protest to Almighty God our
trust that He will enable us to work out our salvation,
and bring us at last to that happiness, this is a formal
act of Divine hope. So also, as the Divine virtue of
charity consists in loving God, and preferring Him
before all things, because of His infinite goodness and
excellence, — when we declare to God that we love Him in
this manner, and upon that account, this is a formal act
of Divine love. These internal acts are the most excellent
and profitable, because by them we directly pay homage
to God and His Divine perfections, subjecting ourselves
with all our powers and faculties to Him.

Q. As the virtues are numerous, and it would seem
impossible for any one to acquire them all at the same
time, what order ought we to observe in the acquisition
of them ?

A. All Christian virtues are so intimately connected
with each other, especially in their root, which is the
love of God, that if a person applies himself in earnest
to acquire any one in perfection, the others will natur
ally follow — especially if that to which he applies be one
of the more excellent and comprehensive virtues, or
opposed to the vicious disposition which predominates

ACTS OF VIRTUES. 13!

in his soul. Hence the following rules are to be ob
served : (i.) Every one must examine his own heart,
in order to discover the virtue of which he stands most
in need, and exercise himself principally in frequent acts
of it, and likewise in acts of detestation of the contrary
vices, vigorously resisting the opposition which self-love,
bad habits, or the temptation of Satan, may cast in
his way. (2.) There are certain virtues wThich more
particularly contribute to our spiritual advancement, as
meekness and patience under trials and crosses, purity
of intention, and entire conformity to the will of God ;
and whoever exercises himself diligently in these, will
soon experience their admirable effects. (3.) Every
Christian ought to endeavour to strengthen in his soul
the Divine virtues of faith, hope, charity, resignation to
the will of God, and humble contrition for his sins ; and
therefore the acts of these virtues ought to form part of
our daily prayers, and be the favourite subjects of our
frequent ejaculations.

Q. Why are these virtues so necessary ?

A. For several reasons, (i.) Because as God Him
self is the immediate object of them, they contribute
more than any other to the union of the soul with God,
in which all perfection and happiness consist. (2.)
Because by them we render, in the most perfect manner,
Divine homage and adoration to God, which ought to
be our frequent and daily occupation. (3.) Because if
these virtues be deeply rooted in the soul, they will
prove an invincible defence against all the fiery darts of
the wicked one. (4.) Because they will also prove our
surest shield against the assaults of the devil at the
approach of death ; for at that awful moment, Satan
directs his attacks principally against these virtues. (5.)
Because a late chief pastor of the Church, Pope Benedict

132 CHAPTER IV.

XIV., sensible of the great benefit of frequent acts of
faith, hope, charity, and contrition, to encourage the
faithful to the exercise of these acts, granted a plenary
indulgence to every one who shall devoutly use it once
every day successively for a month, and, on any day
within that month, shall devoutly approach to the holy
sacraments of penance and communion, and pray for
the good of the Church and the peace of Christendom.
This favour has been confirmed by the Popes who suc
ceeded him, to his present Holiness, Pius VI. , whose
immediate predecessor, Clement XIV., " Embracing with
paternal charity" (to use his own words} "all the faithful
of Christ who dwell among unbelievers, and intending to
promote among them the most pious and wholesome use
of making frequent acts of the Divine virtues of Faith,
Hope, and Charity, has been pleased to grant an In
dulgence of seven years to all the faithful who, being
disposed by contrition of heart, shall at any time atten
tively and devoutly recite the said acts. Which grant is
to stand good for all future times. " But we must
observe that the acts here understood are precise
formal acts, by which the soul exercises these virtues,
expressing the very motives for doing so. Short forms
of such acts we have seen above, Chap. II., at the close
of Morning Prayers. More ample forms of them are
given here, after the following short collection of ejac-
ulatory acts of the principal virtues, which may be used
at any time throughout the day, and amidst our ordi
nary employments.

EXERCISES OF CHRISTIAN VIRTUES. T33

EjACULATORY ACTS OF VARIOUS VIRTUES.

Faith.

O Lord Jesus, I believe ; help Thou my unbelief,
and increase my faith, my Lord and my God.

Lord, to whom shall we go ? Thou hast the words of
eternal life ; and I believe that Thou art Christ, the Son
of the living God, the Saviour of the world.

Thy testimonies are exceeding credible ; holiness be-
cometh Thy house, O Lord, for length of days.

0 Holy Trinity, one God in three persons, I believe
in Thee.

Give me 'grace, O my God, to show forth my faith by
my works, and never to do anything unbecoming the
sacred truths of Thy Gospel.

Thy words, O Lord, have I hid in my heart, that I
may not sin against Thee.

1 will meditate on Thy eternal truths, and will con
sider Thy ways. I will think on Thy justifications ; I
will not forget Thy words.

Give me understanding, and I will search Thy law,
and I will keep it with my whole heart.

Hope.

Thou art my protector, O Lord ; in Thee have I put
my trust.

In Thee, O Lord, I have hoped; let me never be con
founded.

Incline Thine ear to me, O God, and save me ; be
Thou to me a God, a protector, and a place of strength,
that Thou mayest make me safe; for Thou art my strength
and my refuge.

134 CHAPTER IV.

By Thee I have been confirmed from the womb ; from
my mother's womb Thou art my protector; in Thee
alone, O God, all my hopes are placed.

Thou art my patience, O Lord ; Thou art my hope
from my youth. Do not forsake me when age comes
on, and in the time of my distress be Thou my pro
tector.

Though I should walk in the midst of the shadow of
death, I will fear no evils, for Thou art with me ; Thy
rod and Thy staff, they have comforted me.

O my God, I am poor and needy; but as I know
not what to do, I can only turn my eyes to Thee, who
alone can deliver me from all my enemies.

The Lord is my light and my salvation ; whom shall I
fear ? The Lord is the protector of my life ; of whom
shall I be afraid?

God is my refuge and my strength, my helper in all
my afflictions ; therefore I will not fear when the earth
shall be moved, and the mountains removed into the
heart of the sea.

0 most merciful God, though my sins are many and
grievous, yet will I hope in Thee ; for I know that Thy
mercy is infinitely above all my misery.

Whatever afflictions Thy blessed providence shall see
fit to send upon me, yet will I trust in Thee ; yea, though
Thou shouldst kill, in Thee will I hope.

1 have said, Thou art my God ; my lots are entirely in
Thy hands.

Love of God.

O my God, teach me to love Thee, according to
Thy will, with all my heart, and soul, and mind, and
strength.

EXERCISES OF CHRISTIAN VIRTUES. 135

What have I in heaven but Thee? and on earth what
do I desire beside Thee ?

My flesh and my heart have fainted away ; Thou art
the God of my heart, and my portion for ever.

It is good for me to adhere to my God ; to put my
hope in Thee, O Lord my God.

As the hart pants after the fountains of water, so
pants my longing soul for Thee, my God.

My soul thirsts after Thee, thou strong and loving
God ; O when shall I appear before Thy face, and enjoy
Thy blessed presence for ever ?

O magnify the Lord with me, and let us extol His
name together.

O taste and see that the Lord is sweet ; blessed is the
man that hopeth in Him.

My soul shall rejoice in the Lord, and shall be de
lighted in His salvation. All my bones shall say, Lord,
who is like to Thee?

Let all the earth adore our God, and sing praises to
His name; for He is the portion of my inheritance,
and my cup ; He hath made my lines to fall in goodly
places.

Thou hast made known to me, O Lord, the ways of
life ; Thou shalt fill me with joy with Thy countenance ;
at Thy right hand are delights for evermore.

How great is the multitude of Thy sweetness, O Lord,
which Thou hast hidden from them that fear Thee !
But what for them that love Thee ?

O love the Lord, all ye His saints ; for His holy love
is the joy of the soul.

My heart is ready, O God, my heart is ready ; give me
grace to do what Thou commandest, and command
whatever Thou wilt.

Woe is me that my sojourning is prolonged in this

136 CHAPTER IV.

valley of tears. I desire to be dissolved, and to be with
Christ.

Mortify in me, O Jesus, whatever displeases Thee,
and make me a man according to Thy heart.

Wound me, O Lord, wound the most inward parts of
my soul with the darts of Thy love, and inebriate me
with the wine of Thy holy charity.

Too late have I known Thee, O infinite goodness ;
too late have I loved Thee, O eternal beauty.

But now I have found whom my soul loveth ; O never
let me again be separated from Thee, my God and my
all.

Acts of Humility.

0 great, O sovereign Being, who only of Thyself dost
exist, -I humble myself exceedingly before Thee, and
confess that I am nothing but dust and ashes.

All nations are in Thy sight as if they had no being
at all, and are accounted to Thee as nothing and vanity;
what then am I, that Thou shouldst be mindful of me ?
or what is my father's son, that Thou shouldst regard
me?

Man is like to vanity; his days pass away like a shadow,
and he never continueth in the same state : but Thou
art always the same, and Thy years fail not ; Thy glory
remaineth for ever and ever.

1 confess, my God, that of myself I am nothing, and
that without Thy continual preservation I would return
in an instant to my primitive nothing.

What then have I to be proud of, O miserable nothing
that I am ? If I think myself something, whereas I am
nothing, I deceive myself, and the truth is not in me.

To Thee, then, O God, to Thee alone, be all honour

EXERCISES OF CHRISTIAN VIRTUES. 137

and glory ; and to me humiliation and confusion of face,
which is my due.

I confess, O my God, that every good and perfect gift
cometh down from Thee, and that every good that is in
me is wholly Thine : Thou hast given it, and Thou canst
take it away as Thou pleasest; and none can say to Thee,
Why dost thou so ?

What then have I which I have not received ? And
if I have received it, how dare I boast of it as if I had
not received it ?

And yet, how often have I gloried in Thy gifts as if
they had been my own, and robbed Thee of that glory
which belongs to Thee alone ? Pardon me, O mer
ciful God, for this great folly, and forgive me for Thy
mercies' sake.

I acknowledge, O my God, that I am not sufficient of
myself, as of myself, to think a good thought, or speak a
good word, or to do the least good action that can be
acceptable in Thy sight; for without Thee I can do
nothing.

Not unto me, then', O Lord, not unto me, but to Thee
alone be glory, and honour, and praise, and adoration,
for ever.

From henceforth I renounce all self-complacency and
self-confidence, and will glory only in my infirmities,
that Thy power, O Jesus, may dwell in me.

O God, Thou knowest my foolishness, and my offences
are not hid from Thee. Thou knowest my frame ; re
member, Lord, that I am but dust.

My Father, I have sinned against Thee, and am no
more worthy to be called Thy son ; make me as one of
Thy hired servants.

My iniquities are gone over my head, and have made
me abominable in Thy sight, like the things I have loved.

138 CH AFTER IV.

0 how often have I offended Thee, my good God, in
the most ungrateful manner, and become a traitor to
Thy sovereign majesty?

How often have I rejected Thy holy inspirations to
satisfy my passions? How often have I resisted Thy
graces, and abused Thy mercy ?

By my iniquities I am become a worm in Thy sight,
and no man; and justly deserve to be the reproach of
men, and the outcast of the people.

How often have I deserved to be buried in hell for
my crimes ? and hadst not Thou been merciful, my soul
had long ere now been buried in that place of torments.

What then can I suffer in this life equal to my crimes ?
or that can bear any proportion to what I deserve ?

Wherefore, O my God, in satisfaction to Thy offended
justice, I desire to be abject and little in the eyes of
men, and am willing that all should treat me as my sins
deserve.

In honour of Thy glorious humility, O blessed Jesus,
I do subject myself to every human creature for Thy
sake.

1 desire, with a sincere love, to embrace all those that
afflict or persecute me, as the salutary instruments in Thy
hand of treating me as I deserve.

For love of Thee, I renounce all desire of pleasing
myself, or of gratifying my own selfish inclinations.

O blessed Jesus, give me grace to learn of Thee to be
meek and humble of heart, that I may be united with
Thee, and find rest to my soul.

Ejaculatory Acts of Contrition and Resignation will be
given below, in their proper places.

EXERCISES OF CHRISTIAN VIRTUES. 139

FORMAL AND COMPLETE ACTS OF SOME PRINCIPAL
VIRTUES NECESSARY FOR SALVATION.

Act of Faith.

O my God, eternal light and truth, I firmly believe all
those sacred truths which Thy holy Catholic Church
believes and teaches, because Thou, Who art the very
truth itself, hast revealed them to her. I believe that
Thou art one God in three distinct persons, the Father,
the Son, and the Holy Ghost ; that God the Son was
made man, and died on the cross for our salvation, rose
again from the dead on the third day, and ascended into
heaven, where, sitting on the right hand of God the
Father, He sends the Holy Ghost to sanctify our souls ;
and that He will come again at the last day to judge all
men — to reward the good with everlasting happiness in
heaven, and to punish the wicked with eternal torments
in hell. This is my firm belief; and in this holy faith, O
my God, I desire and am resolved, through Thy grace,
to live and die. Amen.

Act of Hope.

O my God, because Thou art infinitely powerful and
infinitely good and merciful, I firmly hope, through the
merits of Jesus Christ, to obtain from Thee the pardon
of my sins, the aid of Thy Divine grace to keep Thy
commandments perseveringly to the end, and the reward
of eternal happiness, which Thou hast promised to them
who serve Thee, — as I am resolved to do, by Thy grace,
to the very end of my life. Amen.

I4O CHAPTER IV.

Act of Charity towards God.

O my God, because Thou art infinitely good in Thy
self, because Thou art my supreme and only true happi
ness and last end, and art infinitely good and bountiful
to me, I therefore love Thee above all things — I love
Thee with all my heart, and soul, and mind, and strength ;
and, for the love of Thee, I am willing to part with every
thing rather than by sin to lose Thee, my God and my
all. Amen.

Act of Charity towards our Neighbour.

O my God, lover of mankind, because my neighbour
is created to Thy image, is beloved by Thee, Whom I
love above all things, and is redeemed by the blood of
Jesus Christ, I therefore desire to love every neighbour
as myself for Thy sake, as Thou hast commanded me.
From my heart I forgive all who have ever offended me j
and I beg Thy mercy, grace, and salvation for them and
for all mankind. Amen.

Act of Contrition.

O my God, infinitely good, just, and holy, because I
love Thee above all things, I am sorry from the bottom
of my heart that ever I have offended Thee. I hate and
detest all my sins, because they are displeasing to Thee,
my good God ; and I firmly purpose, through the help of
Thy grace, to do penance for them, and never more to
offend Thee, but carefully to flee from sin, and all the
immediate occasions of it. Amen.

EXERCISES OF CHRISTIAN VIRTUES. 141

Besides those Acts of Virtues which are necessary for salva
tion, the following also are very profitable to those who
frequently and devoutly practise them : —

Act of Thanksgiving.

O my God, author and fountain of all good, I humbly
acknowledge that every good thing I enjoy, both for soul
and body, comes from Thy bountiful providence and
fatherly love. I therefore thank and praise Thee with
all my soul for the numberless favours I have received
and daily receive from Thee. O may all Thy holy
angels and saints praise and thank Thee for me ; and I
desire, and hope in Thy mercy, through the merits of
Jesus Christ, to join with them in praising Thee for all
eternity. Amen.

Act of Resignation.

O my God, sovereign Lord and Euler of all things, I
firmly believe that nothing befalls or can befall me but
by Thy Divine appointment or permission, Who hast all
the hairs of our head numbered. I therefore resign
myself entirely to Thy holy will, cheerfully to receive
from Thy fatherly hand whatever Thou pleasest, pain or
ease, sickness or health, life or death. Thy holy will be
done, O God, and not mine, in me and in all Thy
creatures, for time and eternity. Amen.

Act of Adoration.

O infinite and eternal Lord God, ever existing of
Thyself, and inexhaustible source of all being, I humbly
confess Thy supreme dominion over all things, my own

142 CHAPTER IV.

nothingness before Thee, and my perpetual dependence
upon Thee. With most profound humility I adore and
worship Thee as my first beginning and last end, my
God and my all. Give me grace never to be sepa
rated from Thee, my supreme good, my chief and only
happiness. Amen.

Acts of Oblation.

O my God, Author of my being, I am Thine. What
ever I am, whatever I have, I received all from Thee ;
and to Thee alone I justly belong by creation and
redemption. I therefore offer myself entirely to Thy
glory ; my soul and body, my memory, will, and under
standing, my senses, my thoughts, my words, and all my
actions. Mercifully accept them, O my sovereign Lord,
for the love of Jesus Christ ; and give me grace, for His
sake, to employ them all in Thy service, and for Thy
glory. Amen.

Petition.

O my most merciful and bountiful God, I firmly
believe that every good and perfect gift comes down
from Thee, O Father of mercies; and that without Thee
and Thy "help I can do nothing. I therefore prostrate
myself before Thee, and cry to Thee for mercy : O give
me grace never to offend Thee ; enable me in all things
to please Thee ; strengthen me to resist and overcome
all temptations; grant me grace to die in peace with
Thee, O my God ; and bring me at last to Thy eternal
glory : through Jesus Christ Thy Son, our Lord and only
Saviour. Amen.

THE ANGELICAL SALUTATION. 143

SECTION IV.
Of the Angelical Salutation.

Q. What is the angelical salutation ?

A. It is a form of prayer used throughout the whole
Church, in honour of the glorious mystery of the incar
nation of Jesus Christ, and of His ever-blessed mother,
to beg the help of her prayers.

Q. Have we any authority from Scripture for the use
of this prayer ?

A. It is principally composed of the very words of
Scripture ; it was brought from heaven, and dictated by
the Holy Ghost.

Q. How many parts does it contain ?

A. It contains three parts, the origin and meaning of
which are thus explained. The first part is the con
gratulatory address which the angel Gabriel made to the
blessed Virgin, and brought with him from heaven ; for,
when commissioned by the Most High God to announce
to her the great mystery of the incarnation, and her hap
piness in being chosen to be the mother of God made
man, being come into her presence, he said to her, Hail, full
of grace, the Lord is with thee; blessed art thou among
women, Luke, i. 28. These words contain the most
exalted praises of this holy virgin, and show, (i.) Her
great sanctity, being/?/// of grace ; (2.) The high esteem
and immense love that God has for her, which made
Him be with her in so singular a manner, — the Lord is
with thee ; and (3.) The inconceivable dignity of being
the mother of God, to which she was chosen, which
made her blessed among women ; that is, blessed above
all women, or the blessed one among women, seeing all the

144 CHAPTER IV.

blessings that any woman ever had received, or after
wards was to receive from God, were nothing in com
parison to what was bestowed on Mary.

The second part is the salutation with which St Eliza
beth, then six months with child of St John the Baptist,
received the blessed Virgin into her house when she
came to visit her. Of this the Scripture says, That when
Elizabeth heard the salutation of Mary, the infant leaped
in her womb. And Elizabeth was filled with the Holy
Ghost ; and she cried out with a loud voice, and said,
Blessed art thou among women, and blessed is the fruit of
thy womb. And whence is this to me, that the mother of my
Lord should come to me? Luke, i. 41. Here we see that
St Elizabeth, by inspiration of the Holy Ghost, was imme
diately instructed in the great mystery of the incarnation,
on hearing the voice of Mary; and, rapt in amazement at
that glorious object and the immense dignity to which
her cousin was exalted, gave utterance to that Divine
salutation which the Holy Ghost dictated, and said,
Blessed art thou amo7^g women, and blessed is the fruit of
thy womb. These words are a continuation of those
before spoken by the angel Gabriel. St Elizabeth first
resumes the last words of the angel, saying, Blessed art
thou among women, thereby declaring the exalted dignity
to which the blessed Virgin was raised above all other
women ; and then she immediately adds, and blessed is
the fruit of thy womb. This expression announces the
praises of Jesus Christ, as the source and origin of the
sanctity and greatness of His virgin mother. It likewise
shows that all the praise and veneration given to her by
the angel Gabriel, or by St Elizabeth, at that time,
and afterwards to be given her by the Church of Christ
throughout all generations, are ultimately referred to
her adorable son Jesus, the author and fountain of all

THE ANGELICAL SALUTATION. 145

her sanctity and greatness, by being made man for our
salvation, in her sacred womb.

The third part is added by the Church of Christ, with
which He promised that the Holy Ghost should abide for
ever and teach her all truth, guiding and conducting her
in everything belonging to His holy worship, according
to His good pleasure. This Church of Jesus Christ,
admiring and adoring the sacred mystery of God made
man, the origin and source of all good to man, and de
sirous of adding the praises uttered by the angel Gabriel
and St Elizabeth, proceeds in the same strain, and first
declares the sanctity and dignity of Mary, by pro
nouncing her holy; and then, to show whence all her
sanctity and dignity proceed, pronounces her mother of
God. These words applied to the blessed Virgin express
her high perfection, her union with God, and her exalted
dignity, showing also that the sacred fruit of her womb
is no other than God Himself, and that the inconceiv
able dignity to which the blessed Virgin was raised was
that of mother of the great eternal God who made Himself
man in her sacred womb, and of her most pure blood,
for the salvation of mankind. Lastly, as if astonished
at the amazing dignity expressed in these words, mother
of God, the Church humbly addresses herself to that
sacred personage, and begs the help of her powerful
prayers for herself and all her children, saying, Pray for
us sinners now, and at the hour of our death. Amen.

Q. Does the Church recommend the frequent use of
this prayer ?

A. The Church considers the incarnation of God the
Son as one of the greatest mysteries of the Christian
religion, which requires from us a continual return of
gratitude and praise. It is the first step which the
Divine goodness was pleased to take in the great work of

p. c. K

146 CHAPTER IV.

our redemption. Without it that work was not to be per
formed ; for if our Saviour had not been man, He could
not have suffered; and had He not been God, His
sufferings could not have availed us. The incarnation,
therefore, is the source and origin of redemption. It
contains in itself the whole mystery of redemption ; be
cause the very moment it was accomplished, our incar
nate Saviour clearly saw all that He had to do and suffer
in His human nature. In perfect obedience to the will
of His heavenly Father, He offered Himself a sacrifice
to the Divine justice for our sins ; for the moment He
came into the world, addressing Himself to His Father,
He saith : Sacrifice and oblation Thou wouldst not, but a
body Thou hast fitted to Me ; holocausts for sin did not
please Thee. Then said I, Behold I come ; in the head
of the book it is written of Me, that I should do Thy will,
O God, Heb. x. 5. Hence it is the most endearing proof
of the love of God to man, of which our Saviour Himself
says, God so loved the world as to give His only begotten
Son; that whosoever believeth in Him may not perish, but
may have life everlasting: for God sent His Soft into the
world, that the world might be saved by Him, John, iii. 16.
For these reasons the Church has nothing more at heart
than that her children should always retain a grateful
sense of this adorable mystery. When it is mentioned
during the holy sacrifice, in the Creed and in the Gospel
of St John at the end of Mass, she requires both priest
and people to testify their veneration by kneeling and
adoring God on that account Seeing, therefore, that
the Hail Mary or Angelical Salutation is a prayer dic
tated by the Holy Ghost in honour of the Son of God
made man, and also of His virgin mother, the Church
earnestly desires and exhorts her children to use it fre
quently.

THE ANGELICAL SALUTATION. 147

Q. How does the Church manifest this desire to her
children ?

A. In several different ways : (i.) Our Saviour ex
pressly commands us, when we pray, to use that most
excellent of all forms, the Lord's Prayer, which He Him
self taught us, and left recorded in His sacred Gospel :
You therefore shall pray in this manner ; Our Father, &c.,
Mat. vi. 9, And in another Gospel, He said to them,
when you pray, say, Father, &c., Luke, xi. 2. So the
Church exhorts her children, in their daily prayers to
God, after the Lord's Prayer, immediately to add the
Hail Mary. By this we pay daily homage to the mys
tery of our incarnate God, and beg that through this
great mystery, and the intercession of His virgin mother,
our prayers may find more ready acceptance with God,
and draw down more ample benediction on our souls.
This is the universal practice of the faithful, and what
we are taught by our pastors from our earliest years.
(2.) The Church herself, in the seven canonical hours of
public prayer, daily performed by all her clergy, observes
the same practice. Six of these hours begin with the
Lord's Prayer, which is immediately followed by the
Hail Mary ; and the hour of compline, which is the last,
and, as it were, the appendix to the whole at the close
of the day, ends in the same manner. (3.) §he shows
the same desire, by her general practice throughout the
whole world, in the daily repetition of the Angelus
Domini. (4.) Lastly, the same appears from her recom
mendation of the well-known devotion of the rosary, and
the general feeling of the faithful in practising it.

Q. What is the nature and design of the Angelus
Domini ?

A. The Angelus Domini, so called from the opening
words of it in the Latin language, is a form of prayer

148 CHAPTER IV.

particularly designed to commemorate the mystery of the
incarnation, and to pray to God for salvation through
the merits of our incarnate Saviour. It consists of three
sentences, which are taken chiefly from the words of
Scripture, and contain an abridgment of the history of
the incarnation. After each of these is said the Hail
Mary, in praise of that great mystery ; and a prayer is
added for the above purpose.

Q. Is this pious exercise much practised in the Church ?

A. It is universally practised in a solemn manner in
Catholic countries, where the church-bells are rung three
times a-day — in the morning, at mid-day, and at sunset —
to call the people to interrupt their employment for a
moment, and give praise to God by repeating the An-
gelus Domini. In these countries not having such public
warning, each one is left to his own devotion, to do it as
near the time as possible.

Q. Does the Church encourage the faithful to this ?

A. She does ; and several Popes have granted many
spiritual favours and indulgences to those who daily and
devoutly practise it at the public signal. In these coun
tries they have extended the same to Catholics who re
gularly perform the devotion three times a-day, as near
the time appointed as circumstances will allow.

The Angelus Domini.

The angel of the Lord declared unto Mary ; and she
conceived of the Holy Ghost.

Hail Mary, full of grace, the Lord is with thee ! Blessed
art thou among women, and blessed is the fruit of thy
womb, Jesus. Holy Mary, Mother of God, pray for us
sinners, now, and at the hour of our death. Amen.

OF THE ROSARY. 149

Behold the handmaid of the Lord : be it done unto
me according to thy word. Hail Mary, &c.

And the Word was made flesh • and dwelt amongst us.
Hail Mary, &c.

Let us Pray.

Pour forth, we beseech Thee, O Lord, Thy grace into
our hearts, that we to whom the incarnation of Christ,
Thy Son, was made known by the message of an angel,
may, by His passion and cross, be brought to the glory
of His resurrection, through the same Christ our Lord.
Amen.

SECTION V.
Of the Rosary.

Q. What is the rosary?

A. It is a form of prayer addressed to Almighty God,
the supreme object of all religious worship, in commem
oration of the principal mysteries of our redemption, in
thanksgiving and praise to Jesus Christ for all He did
and suffered, and in honour of His ever-blessed virgin
mother, considering the part she had in them ; and it
is offered up to God in a particular manner, under her
patronage, and through her intercession.

On this pious exercise the Rev. Mr Alban Butler, in
his Lives of the Saints, October ist, writes as follows:
" It is an abridgment of the Gospel ; a history of the life,
sufferings, and triumphant victory of Jesus Christ; and an
exposition of what He did in the flesh, which He assumed
for our salvation. It ought certainly to be the principal
object of the devotion of every Christian always to bear
in mind these holy mysteries, to return to God a perpet-

I5O CHAPTER IV.

ual homage of love, praise, and thanksgiving, to implore
His mercy through them, to make them the subject of
his assiduous meditation, and to mould his affections,
regulate his life, and form his spirit by the holy impres
sions which they make on his soul. The rosary is a
method of doing this easy in itself, and adapted to the
slowest capacity. It is at the same time a sublime exer
cise of the highest acts of prayer, contemplation, and all
interior virtues."

It is composed of three prayers, the most sublime and
excellent that can be conceived — namely, the Lord's
Prayer, the Hail Mary, and the Doxology, which is an act
of supreme adoration of the ever-blessed Trinity. The
Lord's Prayer, taught us by Jesus Christ himself, is the
most perfect model of prayer : it contains in itself the
essence of all prayers, and all others are but expositions
of it; for, as St Augustine justly observes, " If you run
through all the words of other holy prayers, you will find
nothing that is not comprised in it." It contains, at the
same time, acts of the most sublime virtues, the love of
God, adoration and praise, conformity to His holy will,
confidence in His fatherly goodness, love of our neigh
bour, humility, diffidence in ourselves, and compunction
for our sins ; and surely no prayer can be more pleasing
to God, or more efficacious in obtaining whatever we
need for soul or body, than that composed by Jesus
Christ Himself, and put into our hearts and mouth by
Him in whom the Father is well pleased. What words
can be so pleasing to our heavenly Father as those of
His beloved Son, in whom alone we can be acceptable
to Him ? It is then more especially agreeable to God,
and beneficial to us, when offered up in this holy exer
cise of the rosary, to honour and adore our Redeemer in
all He did and suffered for our redemption, and to implore

OF THE ROSARY. 151

His mercy and grace through the merits of these holy
mysteries. The Divine origin and excellence of the Hail
Mary we have seen above. It was composed in heaven,
dictated by the Holy Ghost, and delivered to the faithful
by the angel Gabriel, St Elizabeth, and the Church of
Christ. It contains an act of adoration and thanksgiving
for the great mystery of the incarnation, and in it for the
whole work of our redemption, the praises of Jesus Christ,
and also of His virgin mother ; and ends with a humble
petition to her, begging the assistance of her powerful
prayers. The Doxology, or third prayer used in the ro
sary, is an act of supreme adoration of the ever-blessed
Trinity, by which we offer to God all that praise and
glory which was given to Him at the beginning of the
creation, which has been continually given from that
time, and will be given to Him for eternity. It is thus
expressed : Glory be to the Father, and to the Son, and to
the Holy Ghost, as it was in the beginning, is now, and
ever shall be, world without end. Amen. From the sanc
tity of these prayers, of which this holy exercise is com
posed, the excellence of the exercise itself is evident.

Q. In what order are these prayers arranged in the
rosary ?

A. The principal mysteries of our redemption cele
brated in this exercise are fifteen in number, and the
prayers are divided into fifteen decades or tens, corre
sponding one to each mystery. Each decade consists
of one Lord's Prayer and ten Hail Marys, from which
it is called a decade, or a ten; and it ends with the Glory
be to the Father, &c. This is the vocal part of the rosary,
and is the same throughout the whole in every decade.
While the tongue is employed in reciting these prayers,
the mind has her proper employment ; for, first, she ad
dresses the Lord's Prayer to God the Father ; then, dur-

152 CHAPTER IV.

ing the ten Hail Marys, she contemplates with suitable
affections the particular mystery corresponding to each
decade; and she concludes the decade with profound
sentiments of homage and adoration, while reciting the
Doxology.

Q. What are the fifteen mysteries commemorated in
the rosary ?

A. They are divided into three classes or chaplets,
five in each class. Those of the first class are called the
joyful mysteries, i. The incarnation of our Saviour. 2.
The visitation of St Elizabeth, and the sanctification of
St John Baptist 3. The birth of our Saviour in the
stable of Bethlehem. 4. His presentation in the temple,
and the purification of His virgin mother. 5. His being
found in the temple amidst the doctors, in obedience to
His Father's will, after the blessed Virgin and St Joseph
had sought him three days with sorrow.

The second class contains the sorrowful mysteries, i.
Our Saviour's agony and bloody sweat in the garden. 2.
His scourging at the pillar. 3. His being crowned with
a crown of thorns, and derided as a mock king. 4. His
carrying of His cross through the streets of Jerusalem to
Mount Calvary. 5. His crucifixion and death.

The third class contains the glorious mysteries, i.
Our Saviour's resurrection. 2. His ascension into
heaven. 3. The coming of the Holy Ghost. 4. The
assumption of the blessed Virgin. 5. The supereminent
glory which she enjoys in heaven.

Q. In what manner ought we to contemplate these
mysteries in saying the rosary ?

A. While reciting the Hail Marys, we must represent
to our imagination the substance and most striking cir
cumstances of the corresponding mystery, as if we had
been present, and had seen it transacted before our eyes.

OF THE ROSARY. 153

By this we both restrain the wanderings of the imagina
tion, and excite pious affections in our heart, suitable to
each mystery. In reciting the first decade of the joyful
mysteries, for example, imagine yourself present with the
blessed Virgin, when the angel Gabriel appeared, and
declared to her the great mystery of the incarnation.
Endeavour to fix your mind on what passed on that oc
casion, and to exercise those affections of love, adora
tion, thanksgiving, and praise, which naturally arise from
the love shown by Jesus Christ in that mystery. So also,
in reciting the decade of the crucifixion and death of
our Saviour, Imagine yourself, as St Francis de Sales ad
vises, to be upon Mount Calvary, and that you there see
and hear all that was done ; or, if you- will, imagine with
yourself, that in the very place where you are they are cru
cifying your Saviour, in such a manner as the holy evangel
ists describe. — Introd. p. ii. chap. iv. Contemplate the
blessed Virgin at the foot of the cross, bathed in tears ;
address the Hail Marys to her standing there in an agony
of sorrow ; and exercise in your heart such holy affections
as the sight of these excessive sufferings naturally inspires.
The same may be said of all the other mysteries.

Q. Is there any other help to keep our attention fixed
upon the mystery ?

A. It is an excellent practice, used by many, to ex
press the mystery itself, on which we meditate, in the
middle of each flail Mary, immediately after the name
of Jesus. This may be done in different words, accord
ing to each one's devotion ; and will serve much to excite
our affections if, in expressing the subject of each mystery,
we add that it was done for us, or for our consolation, or
for our instruction, as the mystery requires or admits.
The following may serve as an example. In the joyful
mysteries, let the Hail Marys of the first decade be said

154 CHAPTER IV.

thus : " Hail Mary, full of grace, the Lord is with Thee !
Blessed art thou among women, and blessed is the fruit
of thy womb, Jesus, who was made man for us. Holy
Mary, Mother of God, pray for us sinners, now, and at
the hour of our death. Amen." In the second decade,
instead of who was made man for us, say, who sanctified
St John the Baptist in his mother's womb for us. In the
third decade, who was born in a stable for us. In the
fourth, who was presented in the temple to His heavenly
Father for us. In the fifth, who was found in the temple
doing His Father's business for our instruction.

In the sorrowful mysteries, for the first decade, say,

Who suffered His agony and bloody sweat for us. 2. Who

was scourged at the pillar for us. 3. Who was crowned

with a crown of thorns for us. 4. Who carried His cross

for us. 5. Who was crucified and died for us.

In the glorious mysteries, for the first decade, say, Who
rose from the dead for our justification. 2. Who ascended
into heaven to prepare a place for us. 3. Who sent down
His Holy Spirit for our sanctification. 4. Who took thee
up, both soul and body, to heaven for our comfort and instruc
tion. 5. Who crowned thee queen of saints and angels for
our consolation.

Q. Why is the Hail Mary so often repeated, and the
Lord's Prayer but once in each decade ?

A. The great object of this holy exercise is, to adore
Jesus Christ in the mysteries, of our redemption, and to
honour His blessed mother, who had so great a part in
them. Now, in the Lord's Prayer, there is not a word that
relates to these sacred mysteries ; but the Hail Mary,
especially with the additional clause, as just explained,
contains nothing else. We begin each decade, however,
with the Lord's Prayer, to show that our intention is
chiefly directed to God, from whom every good and

OF THE ROSARY. 155

perfect gift descends ; and we end with the Doxology, to
show that we offer up the whole to the glory of the ador
able Trinity. The Hail Mary we repeat oftener, both
because it contains the subject and intention proper to
this exercise of devotion ; and also, that the mind may
contemplate at leisure the mystery proper to each
decade.

<2- But does not that imply that we honour the blessed
Virgin in this exercise more than God ?

A. God forbid ! Such a blasphemous thought we
detest and abhor. The adversaries of our religion
indeed lay this to our charge, but most unjustly; for
though the Hail Mary is immediately addressed to that
ever-blessed Virgin, yet it is evident that all the praises
given to her are referred to her blessed Son, as the
fountain and source of all her excellence ; and to Him in
particular benediction and praise are also given in that
expression, Blessed is the fruit of thy womb, Jesus. When
the woman in the Gospel exclaimed, Blessed is the womb
that bore Thee, and the breasts that gave Thee stick; whom
did she praise most — our Saviour or His blessed mother ?
Undoubtedly our Saviour ; for she only pronounced her
blessed, for being the mother of such a son. Here the
case is the same : the praises given to the blessed Virgin
in the Hail Mary are only because she was the mother
of Jesus Christ, and consequently they all belong much
more to Him than to her.

Q. But why fix upon the precise number ten, in re
peating the Hail Mary in each decade.

A. Since it was judged proper, for the above reasons,
to repeat the Hail Mary more than once, it was necessary
for regularity and order to fix upon some definite number,
and that chosen seems to have reference to the number
of psalms in the Psalter. As the whole exercise is

156 CHAPTER IV.

divided into fifteen parts, and as ten Hail Marys are al
lotted to each, that prayer is repeated one hundred and
fifty times. This number corresponds to the hundred and
fifty psalms composed by David, and hence this holy ex
ercise is sometimes called the Psalter of the blessed Virgin.

Q. What is the meaning of using the beads while
reciting the rosary ?

A. When the mind is attentive in this holy exercise,
and occupied internally with the sacred mystery, or when
it is dissipated by distractions, one might fail to observe
the exact number of prayers in each decade. To pre
vent this, and to preserve order, a thing desirable in all
our devotions, and commanded by St Paul, who says,
Let all things be done decently, and according to order, i Cor.
xiv. 40 — we make use of the beads. These are so
arranged that there is always a large one, for the Lord's
Prayer, and ten smaller ones for the ten Hail Marys.
The large beads are placed at a little distance from the
smaller, and mark the end of the decades. Experience
shows that the beads are useful for recalling our wander
ing thoughts, and enabling us to recover our recollection,
when it happens to be dissipated. Instead of beads,
some use a small ring with ten studs. From this use of
the beads, the exercise itself is sometimes called the Beads.

Q. Is the rosary a powerful means to obtain favours
from God ?

A. When said with proper dispositions, there can
be no doubt of its great efficacy in obtaining what we
ask; for, (i.) What vocal prayers can be more accept
able to God than those dictated and inspired by Him
self, and used throughout the whole Church ? (2.) What
more powerful motives to incline Him to mercy than those
drawn from the great mysteries of our redemption by
Jesus Christ, in Whom, and for whose sake alone, we can

OF THE ROSARY. 157

receive any favour from God? (3.) How many public
favours, attested by the Church in her public offices,
have been obtained by these means ? (4.) How many
private graces are recorded to have been received from
the same source? (5.) St Francis of Sales, in his
Introd. p. ii., ch. i., gives this attestation of its efficacy :
The beads are a most profitable way of praying, if you
know to use them in a proper manner; and to this end pro
cure some of those little books which teach the way of reciting
them. (6.) Hence we find the rosary highly recom
mended, and daily practised by the most eminent saints
in the Church of Christ. (7.) Many Popes, to encourage
the faithful to practise it, have attached spiritual favours
and indulgences to its devout recital. (8.) Experience
will soon convince all who apply to it in earnest, what
a powerful means it is to obtain the object of our
petitions from the Almighty.

Q. What do you mean by saying that the rosary con
tains powerful motives to incline God to mercy ?

A. When we present a petition to God, we must
never presume to ask it from any merits of our own.
Alas ! were we treated according to our merits, what
would be our fate ? for, even were we to do all that is
commanded, we would still be unprofitable servants.
The only reasons on which we can ground our hope of
moving God to mercy are, (r.) His own Divine mercy,
goodness, and fidelity to His promises, which we often
find in the prayers of His servants, and recorded
in the Scriptures. (2.) The merits of Jesus Christ, and
all He did, said, and suffered for the glory of His
heavenly Father, and for our salvation. These are motives
proper to the Christian religion, because it is only in and
through Jesus Christ that we can receive any favour from
God. (3.) The prayers and intercession of His holy

158 CHAPTER IV.

saints reigning in glory, and His love towards them ; for
if at their prayer, even in this life, He was so ready to
grant favours to others, of which we read many examples
in Scripture, how much more will He be so, now that
they see Him face to face, and enjoy His blessed pre
sence in heaven ? Now the rosary contains many such
motives ; and therefore, in the books of instruction on
the rosary, after each decade there is added a prayer
begging some favour, from motives corresponding to the
mystery.

Q. But as all have not those books, and as it would
be difficult for the generality of people to commit all
those prayers to memory, could no easier method be
proposed ?

A. In every mystery of the rosary we find two classes
of motives which we may use to excite our fervour, and
incline the Divine mercy to grant our petitions. Some are
general, and may be used in every mystery ; others are
particular to each, and taken from the circumstances
belonging to it. A very little attention will render both
familiar ; and if we use either one or both at the end of
each decade, by way of Litany, we shall find it an easy
and profitable manner of performing this holy exercise.

Q. How may this be done ?

A. Suppose, for example, I use this devotion in order
to obtain from God the virtue of humility. After recit
ing the first decade on the incarnation with the proper
dispositions, I address myself to God in this manner :

" O my God, I earnestly beseech Thee, by the sacred
mystery of the incarnation of Jesus, have mercy on me.

" By all the circumstances of this joyful mystery, have
mercy on me.

" By Thy infinite love to man, manifested in the incar
nation of Jesus, Jiave mercy on me.

OF THE ROSARY. 159

" By Thy unspeakable goodness to me, in bringing
me to the knowledge of this blessed mystery, have mercy
on me.

" By the humility and obedience of Jesus in making
Himself man, have mercy on me.

11 By all the love that Jesus had for my poor soul, in
making Himself man for my salvation, have mercy on me.

" By all the love Thou hast for Jesus, and the zeal
Thou hast for His glory and my salvation, have mercy
on me.

" By all the endearing motives that ever were brought
by pious souls, from the incarnation of Jesus, to move
Thee to pity, have mercy on me, and grant me grace to
be truly meek and humble of heart, after the example of
Jesus.

"I also beseech Thee, by the love thou bearest to
the ever -blessed virgin mother of Jesus, by all the
graces Thou didst bestow upon her to fit her for so
great a dignity, and by all the virtues she exercised on
this occasion, to have pity upon me, and grant me a
profound humility."

This is a specimen of the general motives which,
with a very small variation, are equally applicable to all
the other mysteries. As an example of the particular
motives drawn from the circumstances, let us take the
scourging at the pillar. Here, after reciting that de
cade, I address myself to God the Father in this manner:

" O my God, behold Thy beloved Son Jesus, scourged
at the pillar for my salvation, look upon the face of Thy
Christ, and have mercy on me.

" By His sacred hands bound to the pillar, have mercy
on me.

11 By His virginal body exposed naked to the laughter
of His enemies, have mercy on me.

160 CHAPTER IV.

" By His adorable shoulders torn with cruel scourges,
have mercy on me.

" By the streams of tears that flowed from His sacred
eyes in commiseration for the miseries of my soul, have
mercy on me.

11 By the streams of blood that flowed from His
wounded shoulders to wash away my sins, have mercy
on me.

" By all that Jesus did, said, thought, and suffered
on this occasion, have mercy on me, and adorn my poor
soul with the humility of Jesus"

Now both these classes of motives, the general and
particular, may either be used separately, after different
mysteries — or together, after the same decade ; and with
a very little change they may be addressed either to
God the Father, or to Jesus Christ, or to the blessed
Virgin, to move her maternal heart to be more earnest
in pouring forth her prayers for us. Thus we have an
ample field in which to employ ourselves in most profit
able prayer for hours, with an affecting variety in prac
tice, always tending to the same great end, to move God
to grant the desires of our heart.

When a person accustoms himself to this method, his
own piety will soon suggest other motives. Our present
ing our petitions to God in this manner has a wonderful
efficacy in increasing our fervour and strengthening our
confidence of being heard ; and these are the very quali
ties which render prayer most pleasing in the sight of
God, and powerful in obtaining what we ask.

Q. What other advantages has this exercise of the
rosary ?

A. (i.) It is a most easy exercise of solid piety, and
suited to all capacities. It requires no other learning to
practise it than that a person know the three prayers of

OF THE ROSARY. l6l

which it is composed, and the several mysteries of our
redemption; which every Catholic is taught from his
earliest years. (2.) It is a good exercise on a journey;
because it requires no great mental application, but
only moderate attention to the several mysteries, and it
serves to dispel idle and unprofitable thoughts. (3.)
It is also an excellent devotion for people in sickness,
who are unable to recite their ordinary prayers, but can
say a decade of the rosary, at different intervals. (4.)
But in a particular manner, it is a profitable exercise
during the time of Mass, for those who cannot read,
if it be said, with proper attention, and a short prayer
be added after each decade. A third part of the
whole, or one chaplet, will occupy nearly the same
time that Mass usually does ; care, however, must be
taken that the prayer after each decade be addressed
to almighty God or to Jesus Christ, and that it have
always a reference to the holy sacrifice. The mystery
also, and the circumstances of each decade, ought to be
offered in union with what the priest is doing at the
altar, for the glory of God, in thanksgiving for His
benefits, to obtain pardon for our sins, and such graces
and favours as we desire to pray for, as well for ourselves
and others as for the whole Church. It will also be
proper that the second part, or the sorrowful mysteries,
be most commonly used at Mass, as they commemorate
the passion and death of our Saviour, which are cele
brated in that holy sacrifice.

Q. How often ought one to use this exercise of the
rosary ?

A. This must depend on each one's circumstances and
devotion. Some are accustomed to say a third part,
or one chaplet, every day, thus reciting the whole rosary
twice in a week. Others say two decades on week-days,

p. c. L

1 62 CHAPTER IV.

and three on Sunday, by which they complete the whole
every week. Some say it in private ; others with their
families, making it a part of their family worship. But
in this, each one must consult his particular situation.

Q. What is the form of practising it ?

A. We begin by saying, " In the name of the Father *|«,
and of the Son, and of the Holy Ghost. Amen. Blessed
be the holy and undivided Trinity, now and for ever
more. Amen. Direct, we beseech thee, O Lord, our
actions by Thy holy inspirations, and carry them on by
Thy gracious assistance, that every prayer and work of
ours may begin always from Thee, and by Thee be
happily ended ; through Christ our Lord. Amen."

Then say the Lord's Prayer, and proceed as above
explained. After we have ended one chaplet, or what
we intend to say at that time, we conclude with the
hymn Salve Regina.

The Salve Regina,

Hail to the Queen who reigns above,
Mother of clemency and love !
Hail thou, our hope, life, sweetness ! we,
Eve's banished children, cry to thee.

We from this wretched vale of tears
Send sighs and groans unto thy ears :
Oh, then, sweet advocate, bestow
A pitying look on us below.

After this exile, let us see
Our blessed Jesus, born of thee ;
O merciful, O pious maid,
O gracious Mary, lend thy aid !
V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of
Christ.

A UNIVERSAL PRAYER, ETC. 163

Let us Pray.

O almighty and eternal God, who didst prepare the
body and soul of the glorious Mary, mother and virgin,
that, by the co-operation of the Holy Ghost, she might
become a worthy dwelling for Thy Son : grant, that as
we rejoice in her commemoration, so, by her pious in
tercession, we may be delivered both from present evils
and everlasting death ; through the same Jesus Christ,
our Lord. Amen.

>%* May the Divine assistance remain always with us.
Amen.

SECTION VI.
A universal Prayer for all things necessary to Salvation.

0 my God, I believe in Thee, do Thou strengthen my
faith. All my hopes are in Thee, do Thou secure them.
I love Thee with my whole heart, teach me to love Thee
daily more and more. I am sorry that I have offended
Thee, do Thou increase my sorrow.

1 adore Thee as my first beginning. I aspire after
Thee as my last end. I give Thee thanks as my con
stant Benefactor. I call upon Thee as my sovereign
Protector.

Vouchsafe, O my God, to conduct me by Thy wisdom,
to restrain me by Thy justice, to comfort me by Thy
mercy, to defend me by Thy power.

To Thee I desire to consecrate all my thoughts,
words, actions, and sufferings ; that henceforward I may
think of Thee, speak of Thee, refer all my actions to
Thy greater glory, and suffer willingly whatever Thou
shalt appoint.

Lord, I desire that in all things Thy will may

1 64 CHAPTER IV.

done, because it is Thy will, and in the manner Thou
wiliest.

I beg Thee to enlighten my understanding, to inflame
my will, to purify my body, and to sanctify my soul.

Give me strength, O my God, to expiate my offences,
to overcome my temptations, to subdue my passions, and
to acquire the virtues proper for my state.

Fill my heart with a tender affection for Thy goodness,
a hatred for my faults, a love for my neighbour, and a
contempt of the world.

Let me always remember to be submissive to my
superiors, condescending to my inferiors, faithful to
ray friends, and charitable to my enemies.

Assist me to overcome sensuality by mortification,
avarice by alms-deeds, anger by meekness, and tepidity by
devotion.

O my God, make me prudent in my undertakings,
courageous in dangers, patient in afflictions, and humble in
prosperity.

Grant that I may be ever attentive at my prayers, tem
perate at my meals, diligent in my employments, and
constant in my good resolutions.

Let my conscience be ever upright and pure, my ex
terior modest, my conversation edifying, and my comport
ment regular.

Assist me, that I may continually labour to overcome
nature, to correspond with Thy grace, to keep Thy com
mandments, and to work out my salvation.

Discover to me, O my God, the nothingness of this
world, the greatness of heaven, the shortness of time, and
the length of eternity.

Grant that I may prepare for death, that I may fear
Thy judgments, that I may escape hell, and in the end
obtain heaven, through Jesus Christ. Amen.

A DEVOUT PRAYER, ETC. 165

SECTION VII.

A devout Prayer in Honour of the Five Wounds
of our Saviour.

Q. What is the nature and design of this prayer?

A. Meditation on the passion of Jesus Christ is one
of the most profitable exercises of a Christian, and a
source of many benefits to the soul. In it we see the
most striking proofs of the love of God to us, and the
most powerful motives to excite our love to Him. From
it we learn the infinite hatred which God bears to sin,
and the rigour with which He pursues it. At the
same time, the passion of Jesus Christ gives us the
most encouraging motives to confide in His infinite
mercy, if we return to Him by sincere repentance, and
endeavour to appease His anger.

Our Saviour assures us, that whatever we ask the
Father in His name will be given us ; and we can
never ask more effectually in His name, than through
the merits of His sacred wounds. Of these wounds,
those of His sacred hands and feet, by which He was
fastened to the cross, and that of His side, through which
a passage was opened to His sacred heart, occupy the
most distinguished place, and are commonly called the
Five Wounds of Jesus. The prayer of these five wounds
is a pious devotion, suited to all capacities, and a pow
erful means of obtaining every favour from God. It
consists in contemplating these wounds one by one, in
exercising some holy affections towards Jesus Christ on
their account, in begging the favour we desire for their
sake, and in saying the Lord's Prayer and the Hail
Mary in honour of each wound. The practice is as
follows : —

1 66 CHAPTER IV.

" First, place yourself in spirit at the foot of the cross
— that is, represent to your mind your blessed Saviour
hanging upon the cross, and the streams of blood flowing
from His wounds ; then, fixing the eyes of your under
standing on the wound of His right hand, say the follow
ing prayer : " —

Adoration.

Hail, sacred wound of the right hand of Jesus !
Hail, precious stream that flowed from that painful
wound ! I adore Thee, O my Redeemer, I exalt and
magnify Thy holy name, for that unspeakable love that
brought Thee from heaven to suffer such pain for my
sake. Look upon me, O my God, with eyes of mercy
and compassion, and through the merits of the sacred
wound of Thy right hand, be pleased to grant me N. N.
(here mention the favour you want to ask), and accept in
mercy these prayers which I offer up to Thee in honour
of this sacred wound. Our Father. Hail Mary.

" After this, turn to the wound of the left hand, and,
fixing the eyes of your understanding upon it, say :" —

Faith.

Adorable wound of the left hand of Jesus, I praise
thee ! Most blessed stream that flowed from that sacred
wound, I adore thee ! All praise, honour, and glory be
to Thee, my Jesus, for suffering such pain for love of me.
Thou art Christ, the Son of the living God, equal to Thy
Father in all things, and perfectly happy in His bosom
from all eternity ; yet Thou didst make Thyself man,
that Thou mightest die for me, and save my soul from
eternal misery. I confess Thee to be my God, my Re
deemer, and my Judge; I adore Thee, I love Thee; I

A DEVOUT PRAYER, ETC. 1 67

tremble in Thy presence. I beseech Thee, by the sacred
wound of Thy left hand, to look upon me in mercy, and
grant me whatever Thou seest necessary for the sanctifi-
cation of my soul, and particularly N. N., and accept in
mercy these prayers, which I offer up in thanksgiving
and praise to Thee, for the wound of Thy left hand.
Our Father. Hail Mary.

" Next turn your eyes to the wound of His right foot,
and speak to Him from your heart to this effect : "-

Humility.

O most adorable wound of the right foot of Jesus !
How does it pierce my heart with sorrow to contemplate
thee, and consider the torment my blessed Jesus suf
fered in thee for my salvation ! O my Saviour, who
am I that Thou shouldst suffer such pain for my sake ?
I humble myself exceedingly before Thee, as a poor
miserable sinner, and acknowledge my poverty, my
misery, and my sins, in Thy presence. I do not deserve
the least of Thy favours, and am utterly incapable of do
ing any good without Thee. Oh cast me not away from
Thy presence, as my sins deserve, but create a clean
heart within me ; and through the merits of the sacred
wound of Thy right foot, be pleased to continue Thy
blessed care of me, and grant me N. N. ; and in honour
of that sacred wound I offer up these prayers to Thy
Divine majesty. Our Father. Hail Mary.

" Then, turning to the wound of the left foot, and fix
ing your mind upon it, say : —

Hope.

But though my own unworthiness confounds me, and
the sense of my ingratitude oppresses me, yet when I be-

1 68 CHAPTER IV.

hold Thy sacred wounds, O my Jesus, my heart is filled
with new courage; for the sight of them proclaims aloud
how great Thy mercy is, and how infinitely it exceeds
my greatest misery. Hail, sacred wound of the left foot
of Jesus ! Convincing proof of His infinite love to me !
All praise and glory be to Him who suffered you to save
me ! My hope and confidence is fixed on Thee, O my
God, for Thou art my salvation and my strength ! Oh do
Thou confirm my hope, and establish my soul in Thee,
that I may never more be separated from Thee. By this
sacred wound of Thy left foot, I beseech Thee to hear
me, and grant me N. N., and accept these prayers which
I offer in its honour. Our Father. Hail Mary.

" Lastly, raising up your thoughts to the wound of His
side, and contemplating the stream of blood and water
flowing from it to the ground, address yourself to Him
as follows : "-

Charity.

Hail, sacred wound of the side of Jesus ! Hail, blessed
passage to His lovely heart ! Oh that I could contem
plate Thee with the love of a Magdalen, and melt into
tears of sweet devotion in honour of Thee ! O bound
less love of Jesus ! inflame my heart with Thy heavenly
fire ! Consume in me, O my God, all earthly affections,
and fix my soul in Thy holy love for ever. O my Jesus,
I love Thee; I love Thee above all things, and desire to
love Thee only, because Thou alone deservest all my
love. I throw myself into the arms of Thy holy love, I
abandon myself wholly to Thy blessed will. Jesus, I
offer myself and all that I have or am to Thee ; do with
me, my God, whatever Thou pleasest. By the sacred
wound of Thy side, by the precious stream that flowed

A DEVOUT PRAYER, ETC. 169

from it, by Thy blessed heart burning with love for me,
I beg and beseech Thee, never forsake me, but grant me
the continual assistance of Thy Holy Spirit, and accept in
mercy these prayers I offer in honour of Thy wounded
side. Our Father. Hail Mary.

" The affections exercised in this holy exercise may
be varied in many different ways, according to each one's
devotion ; those set down above, of the principal and
most necessary virtues, are proposed as an example, and
may be extended or shortened at pleasure."

CHAPTER V.

OF THE CHURCH LITANIES.

Q. \ T 7 HAT is understood by a Litany ?

V V A. A Litany is a form of public prayer
and united supplication, made by the priest and people,
in order to appease the wrath of God, to move Him to
mercy, and to obtain His grace and benediction, through
the intercession of His holy saints, and the merits of
Jesus Christ, represented to Almighty God in the prin
cipal mysteries of our redemption ; which are the most
powerful motives to incline God to mercy.

Q. Are the litanies of the Church to be used only in
public ?

A. By no means. They may be, and often are, recited
in family worship, and they also are often used by indi
viduals in their private devotions.

Q. On what occasions does the Church use litanies in
her public offices ?

A. On several occasions ; as in many of her public
processions on great solemnities ; on St Mark's day, the
25th of April ; on the three rogation days, which are set
apart as days of public prayer and supplication ; on the
Saturdays of the four Ember Weeks ; and at all times
when holy orders are conferred. They are also used
in times of public calamity or danger ; and experience

OF THE CHURCH LITANIES. I/I

proves their power in finding mercy with God, by the
many deliverances obtained by their means.

Q. How many different litanies are authorised by the
Church, and used by her in public ?

A. Only two : the Litany of the Saints and the Litany
of the Blessed Virgin of Loretto — the litanies for the sick
and for dying persons being only abridgments of the
Litany of the Saints applied to those particular cases.

Of the Litany of the Saints.

Q. Why is this litany called the Litany of the Saints ?

A. Because, after first invoking the blessed Trinity,
and crying to each of the Divine persons for mercy, it
begins with a humble supplication, addressed to all the
different orders of the saints in heaven, to implore their
intercession, that our prayers which follow may be more
acceptable to God when joined with those of all His
faithful friends and holy servants. We trust, also, that
when the Church triumphant in heaven unites with the
Church militant on earth in fervent supplication, God
will be more effectually moved to grant us mercy and
grace. If the prayer of one just man upon earth availeth
much, as St James assures us, what may not be expected
when so many thousands of the spirits of just men made
perfect, who see God face to face in His glory, join with
the faithful upon earth to implore the Divine mercy of
our heavenly Father? Besides, humility is one of the
most necessary conditions of prayer, and the Scriptures
assure us that God has regard to the prayer of the humble,
and despises not their petition, Ps. ci. 1 8. Nay, that the
prayer of him that humbleth himself shall pierce the clouds ;
and till it come nigh, he will not be comforted ; and he will
not depart till the Most High behold ; and the Lord will

1/2 CHAPTER V.

not be slack, Ecclus. xxxv. 21. For this reason, by beg
ging the saints to join their prayers with ours, we make
an act of profound humility, acknowledging the unworthi-
ness of our own prayers, and hoping that God will grant,
through the prayers of His holy saints, what He may
justly deny to us undeserving sinners, as He accepted
the prayers of Job for his three friends, though He re
fused to accept their own. At the same time, as we
know that the efficacy of their prayers, as well as of ours,
rests entirely on the merits of Jesus Christ, we do the
greater homage to our blessed Saviour when we engage
His glorious saints to join with us in begging the Divine
bounty, through His merits and for His sake, to grant us
that mercy and grace of which we stand in need.

Q. What is the nature of the other parts of the Litany
of the Saints ?

A. After the invocation of the saints to pray for us,
the priest then proposes several dreadful evils from which
we beg to be delivered, adding the principal mysteries of
our redemption, for the sake of which we implore that
deliverance ; and to each of these the people answer, O
Lord, deliver us. In the third place, the priest offers
fervent petitions for different graces for us and for the
whole Church ; after each of which the people answer,
We beseech Thee to hear us. Then follow several devout
prayers, taken chiefly from the Psalms, which are said
alternately by the priest and people ; and lastly, the
whole is concluded by prayers said by the priest, in the
name of the people. Of these some are penitential, im
ploring mercy and pardon for sin, and others supplica
tory of the most necessary graces for ourselves and for
all the faithful.

Q. Is, then, the use of this Litany of the Saints a pro
fitable exercise ?

OF THE CHURCH LITANIES. 173

A. Most undoubtedly ; whoever considers this ex
planation will easily see that it is one of the most pro
fitable prayers we can use, when practised with the
proper dispositions of humility, attention, and fervour.

Of the Litany of the Blessed Virgin of Loretto.

Q. Why is this litany called the Litany of the Blessed
Virgin ?

A. Because in it we implore the mercy of God, through
the intercession of the blessed Virgin Mary • and beg the
help of her prayers, by addressing ourselves to her under
all the glorious titles which belong to her.

Q. Why is it called the Litany of Loretto ?

A. Because in the famous Church of the blessed
Virgin in that city, this litany is sung with great solem
nity on every Saturday, and on all the festivals of our
Lady.

Q. What are the different parts of this litany ?

A. First, we begin by invoking the adorable Trinity,
and each of the three Divine persons, for mercy; to
show that all mercy comes from God, who is the source
of all good. Then we address ourselves to the blessed
Virgin, begging the help of her prayers to obtain that
mercy of which we acknowledge ourselves to be un
worthy. After this we have recourse to Jesus Christ the
Lamb of God that takes away the sins of the world, to show
that all our hopes of obtaining that mercy, through the
intercession of His blessed mother, are wholly founded
on the merits of His passion and death, by which He
takes away the sins of the world. Lastly, the whole ends
by a short anthem addressed to the blessed Virgin, and a
prayer to God, begging that through the cross of Christ
we may be brought to a glorious resurrection.

1/4 CHAPTER V.

Q. What are the sacred titles by which we address
the blessed Virgin in this litany ?

A. They are of four classes : the first, those which be
long to her most exalted dignity of mother of God. Thus
she is called mother of Divine grace; because she is the
mother of Jesus Christ, who is Himself the greatest
grace which God could bestow on man, and the source
of all grace to us. Then she is called most pure, most
chaste, undefiled, untouched mother, to show her immacu
late purity ; because, though being a mother, she still
remains a pure virgin ; hence she is termed amiable
mother, on account of her great purity and sanctity, which
render her the most lovely of all God's creatures; and
admirable mother, by reason of that amazing wonder of
her being mother and virgin at the same time.

By the second class of titles we address her as virgin,
mentioning several of her most remarkable and endear
ing virtues. Thus she is called most prudent, on account of
that admirable prudence with which she behaved on all
occasions; most venerable, by reason of her great sanc
tity; most renowned, being celebrated through the whole
world, according to her own prophecy, when she said,
Behold, from henceforth all generations shall call me
blessed, Luke, i. 48 ; most powerful, her prayers being
most efficacious in obtaining what she asks from her
blessed Son for us ; most merciful, from the love and
compassion which she has for man ; most faithful^ be
cause experience shows how ready she is to help, by her
powerful prayers, all those who with a sincere heart
place themselves under her protection.

The third class contains several mystical appellations,
which show forth her high prerogatives. Thus she is
called (i.) Mirror of justice, because her whole life and
conversation present to the world a most perfect example

OF THE CHURCH LITANIES. 1/5

of all Christian justice — that is, of all virtues, of all per
fection. (2.) Seat of wisdom, because she was the seat
or dwelling-place of the Son of God, who is the eternal
wisdom of the Father ; and also because she herself was
superabundantly replenished with all heavenly wisdom.
(3.) Cause of our joy, because she is the happy one,
chosen by the great God, of whom the Redeemer was
made man, and brought into the world. (4.) Spiritual
vessel, vessel of honour, and vessel of singular devotion ;
the title of vessel is taken from what Jesus Christ said of
St Paul, that he was to Him a vessel of election, Acts, ix.
15 — and signifies an instrument in the hand of God of
doing great things. The blessed Virgin is truly such :
she is a spiritual vessel, being filled with the Spirit of
God, by whose Divine operation the great work of the
incarnation was accomplished in her ; she is a vessel of
honour, on account of that high dignity to which she was
exalted ; and she is a vessel of singular devotion, by rea
son of her continual union with the will of God, both in
her actions and sufferings, which is the essence of true
devotion, and in which she never had an equal among
the children of men. (5.) Mystical rose. Among the
praises which the Divine wisdom gives of itself, under
many symbolical figures, this is one : / was exalted as a
rose-plant in Jericho, Ecclus. xxiv. 1 8. The rose is one of
the most beautiful flowers, and sends forth a most fragrant
aromatic perfume. The blessed Virgin, who above all
creatures was filled with Divine wisdom, is truly a mys
tical rose in the sight of God, being most beautiful in
His eyes, and, during the whole course of her life, con
tinually sent up to Him the most acceptable odour of all
virtue. (6.) Tower of David, tower of ivory. A tower
is a place of strength and refuge : the blessed Virgin is
truly such, by her powerful protection, to all who have

1/6 CHAPTER V.

recourse to her intercession ; and therefore she is after
wards called the refuge of sinners, on account of her
tender compassion for sinners, and her earnest prayers
for their conversion. She is called the tower of David,
because she was of the race of David, and prefigured
by what the Holy Ghost in the Song of Solomon says of
her as His spouse. Thy neck is as the tower of David,
which is built with bulwarks : a thousand bucklers hang
upon it, all the armour of valiant men, Cant. iv. 4. She
is also called tower of ivory, both on account of her
spotless purity, figured by the ivory, and also because
the Holy Ghost says of her, Thy neck is as a tower of
ivory, Cant. vii. 4. (7.) House of gold ; because she was
the dwelling-house of the King of heaven during the
nine months He remained in her sacred womb, prepared
by the Holy Ghost of the most pure gold of perfect
charity, to be a palace worthy of so great a King. (8.)
Ark of the covenant ; because as the ark, in the old law,
contained the two tables of the law, the observance of
which was the great condition required by God of His
people in the covenant He made with them — so the
blessed Virgin contained in her womb, and brought
forth into the world, Jesus Christ our Saviour, who is
the mediator of a better covenant, which is established on
better promises, Heb. viii. 6 — to which promises we are
entitled, by a faithful observance of His holy Gospel.
(9.) Gate of heaven ; because she is the gate by which
Jesus Christ came into this world, that He might open
to us the gates of heaven ; and by her powerful inter
cession obtain for us admittance to that blessed abode.
(10.) Morning star; because as the morning star is the
forerunner of the day, and a sure sign of the approach
ing sun, — so the blessed Virgin, appearing in this world,
was a forerunner of that blessed day of grace which

OF THE CHURCH LITANIES. 1 77

was rising to those that sat in darkness and in the shadow
of death, and a sure sign of the approaching of the Sun
of righteousness, which enlightens every man that cometh
into the world, John, i. 9. (n.) Health of the sick ; refuge
of sinners (for this see above, No. 6) ; comfort of the
afflicted; and help of Christians ; — these denote some of
the many benefits she obtains for us by her prayers.

The fourth class of titles displays the exalted state to
which she is raised in heaven, in consequence of being
the mother of Jesus Christ, which raises her as far above
all other saints as the dignity of mother is above that of
servants. Hence, as Jesus Christ is King of all the
saints and angels, she, as His mother, is justly honoured
with the glorious title of their Queen.

<2- For what reason are all these glorious titles made
use of in this litany ?

A. For several reasons : (i.) To honour her sacred
person, by acknowledging her eminent dignity, her
virtues, and high prerogatives. (2.) To adore and
honour her blessed Son, the author of all her greatness.
(3.) To animate our confidence of obtaining from Him,
through her intercession, the mercy we implore. (4.) To
engage her the more effectually to aid us, by address
ing ourselves to her under so many affecting and en
dearing titles.

Q. Besides those public litanies authorised by the
Church, are there any others in use among the faithful ?

A. Yes, there are several others, composed by pious
servants of God, for the use of the faithful in their private
devotions. They all proceed upon the same plan and
form as the Church litanies, are generally the same in
substance, and differ from them only in their greater or
less prolixity, and in the way they are expressed. After
the two litanies of the Church, we shall subjoin the

p. c. M

178 CHAPTER V.

short Litany of Jesus •, as it is in general use among
the faithful in these countries; the nature and design
of it will easily be seen on perusing it, from what has
been said above.

THE LITANY OF THE SAINTS.

Lord have mercy on us. Christ, have mercy on us.
Lord, have mercy on us.

Christ, hear us. Christ, graciously hear us.

God the Father of Heaven, Have mercy on us.

God the Son, Redeemer of the world, Have mercy

on us.

God the Holy Ghost, Have mercy on us.
Holy Trinity, one God, Have mercy on us.

Holy Mary,

Holy Mother of God,

Holy Virgin of Virgins,

St Michael,

St Gabriel,

St Raphael,

All ye holy Angels and

Archangels,
All ye holy orders of

blessed Spirits,
St John the Baptist,
St Joseph,
All ye holy Patriarchs

and Prophets,
St Peter,
St Paul,
St Andrew,

St James,

St John,

St Thomas,

St James,

St Philip,

St Bartholomew,

St Matthew,

St Simon,

St Thadeus,

St Matthias,

St Barnabas,

St Luke,

St Mark,

All ye holy Apostles

and Evangelists,
All ye holy Disciples

of the Lord,

THE LITANY.

179

All ye holy Innocents,

St Stephen,

St Laurence,

St Vincent,

SS. Fabian and Sebas
tian,

SS. John and Paul,

SS. Cosmas and Da-
mian,

SS. Gervase and Pro-
tase,

All ye holy Martyrs,

St Silvester,

St Gregory,

St Ambrose,

St Augustine,

St Jerom,

St Martin,

St Nicholas, /

All ye holy Bishops and

Confessors,
All ye holy Doctors,
St Antony,
St Benedict,
St Bernard,
St Dominic,
St Francis,
All ye holy Priests and

Levites,
All ye holy Monks and

Hermits,

St Mary Magdalen,
St Agatha,
St Lucy,
St Agnes,
St Cecily,
St Catherine,
St Anastasia,

All ye holy virgins and widows, Pray for us.

All ye men and women, saints of God, Make interces
sion for us.

Be merciful unto us, Spare us, O Lord.

Be merciful unto us, Graciously hear us, 0 Lord.

From all evil, O Lord, deliver us.

From all sin, O Lord, deliver us.

From Thy wrath, O Lord, deliver us.

From sudden and unprovided death, O Lord, de
liver us.

From the deceits of the devil, O Lord, deliver us.

From anger, hatred, and all ill-will, O Lord, deliver us.

From the spirit of fornication, O Lord, deliver us.

From lightning and tempest, O Lord, deliver us.

From everlasting death, O Lord, deliver us.

I So CHAPTER V.

By the mystery of Thy holy incarnation, O Lord, de
liver us.

By Thy coming, 0 Lord, deliver us.

By Thy nativity, O Lord, deliver us.

By Thy baptism and holy fasting, O Lord, deliver us.

By Thy cross and passion, O Lord, deliver us.

By Thy death and burial, O Lord, deliver us.

By Thy holy resurrection, O Lord, deliver us.

By Thy admirable ascension, O Lord, deliver iis.

By the coming of the Holy Ghost the Comforter, O
Lord, deliver us.

In the day of judgment, O Lord, deliver us.

We sinners, Do beseech Thee to hear us.

That Thou spare us, We beseech Thee to hear us.

That Thou pardon us, We beseech Thee to hear us.

That Thou vouchsafe to bring us to true penance, We
beseech Thee to hear us.

That Thou vouchsafe to govern and preserve Thy
holy Church, We beseech Thee to hear us.

That Thou vouchsafe to preserve our apostolic pre
late, and all ecclesiastical orders in holy religion, We
beseech Thee to hear us.

That Thou vouchsafe to humble the enemies of Thy
holy Church, We beseech Thee to hear us.

That Thou vouchsafe to give peace and true concord
to Christian kings and princes, We beseech Thee to hear us.

That Thou vouchsafe to grant peace and unity to all
Christian people, We beseech Thee to hear us.

That Thou vouchsafe to comfort and keep us in Thy
holy service, We beseech Thee to hear us.

That thou lift up our minds to heavenly desires, We
beseech Thee to hear us.

That Thou render eternal good things to our benefac
tors, We beseech Thee to hear us.

THE LITANY. l8l

That Thou deliver our souls, and those of our breth
ren, kinsfolks, and benefactors, from eternal damnation,
We beseech Thee to hear us.

That Thou vouchsafe to give, and preserve the fruits
of the earth, We beseech Thee to hear us.

That Thou vouchsafe to give eternal rest to all the
faithful departed, We beseech Thee to hear us.

That Thou vouchsafe graciously to hear us, We beseech
Thee to hear us.

Son of God, We beseech Thee to hear us.

Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.

Lamb of God, Who takest away the sins of the world,
Hear us, O Lord.

Lamb of God, Who takest away the sins of the world,
Have mercy on us.

Christ, hear us. Christ, graciously hear us. Lord,
have mercy on us. Christ, have mercy on us. Lord,
have mercy on us. Our Father.

V. And lead us not into temptation.

R. But deliver us from evil. Amen.

TJie Ixix. Psalm.

O God, come to my assistance ; O Lord, make haste
to help me.

Let them be confounded and ashamed that seek my
soul.

Let them be turned backward, and blush for shame,
that desire evils to me.

Let them be presently turned away, blushing for shame,
that say to me, ;Tis well, 'tis well.

Let-all that seek Thee rejoice and be glad in Thee ;
and let such as love Thy salvation say always, The
Lord be magnified.

1 82 CHAPTER V.

But I am needy and poor, O God, help me.

Thou art my Helper and my Deliverer ; O Lord, make
no delay.

Glory be to the Father, &c.

V. Save Thy servants. R. Trusting in Thee, O my
God. V. Be unto us, O Lord, a tower of strength. R.
From the face of the enemy. V. Let not the enemy
prevail against us. R. Nor the son of iniquity have
power to hurt us. V. O Lord, deal not with us accord
ing to our sins. R. Nor reward us according to our
iniquities.

V. Let us pray for our Sovereign Pontiff N.

R. May the Lord preserve him, and give him life, and
make him blessed on earth ; and deliver him not to the
will of his enemies.

V. Let us pray for our benefactors.

R. O Lord, for Thy name's sake vouchsafe to render
eternal life to all those by whom we have received
good.

V. Let us pray for the faithful departed.
R. Eternal rest give to them, O Lord, and let per
petual light shine on them.

V. May they rest in peace. R. Amen.

V. For our absent brethren. R. O my God, save Thy
servants trusting in Thee.

V. Send them help, O Lord, from Thy holy place.
R. And from Sim protect them.

V. O Lord, hear my prayers.
R. And let my supplications come unto Thee.

Let us pray.

O God, whose property is always to have mercy,
and to spare ; receive our petition, that we and all Thy

THE LITANY. 183

servants, who are bound by the chain of sins, may, by
the compassion of Thy goodness, mercifully be absolved.

Graciously hear, we beseech Thee, O Lord, the prayers
of Thy suppliants, and pardon the sins of them that con
fess to Thee, that of Thy bounty Thou mayest give us
pardon and peace.

Out of Thy clemency, O Lord, show Thy unspeakable
mercy to us, that so Thou mayest both loose us from our
sins, and deliver us from the . punishments which we
deserve for them.

O God, Who by sin art offended, and by penance
pacified; mercifully regard the prayers of Thy people
who make supplication to Thee, and turn away the
scourges of Thine anger, which we deserve for our sins.

O almighty and eternal God, have mercy on Thy
servant N., our Sovereign Pontiff, and direct him, ac
cording to Thy clemency, in the way of everlasting sal
vation ; that by Thy grace he may desire the things that
are pleasing to Thee, and perform them with all his
strength.

O God, from whom are all holy desires, righteous
counsels, and just works ; give to Thy servants that
peace which the world cannot give ; that our hearts
being disposed to keep Thy commandments, and the
fear of enemies taken away, the times through Thy pro
tection may be peaceful.

Inflame, O Lord, our reins and hearts with the desire
of Thy Holy Spirit, that we may serve Thee with a chaste
body, and please Thee with a clean heart.

O God, the Creator and Redeemer of all the faithful,
give to the souls of Thy servants departed the remission
of all their sins, that through the help of pious suppli
cations, they may obtain the pardon which they have
always desired.

184 CHAPTER V.

Direct, we beseech Thee, O Lord, our actions by Thy
holy inspirations, and carry them on by Thy gracious
assistance, that every prayer and work of ours may begin
always from Thee, and by Thee be happily ended.

O almighty and eternal God, Who hast dominion over
the living and the dead, and art merciful to all who
Thou foreknovvest will be Thine by faith and good works;
we humbly beseech Thee, that they for whom we in
tend to offer our prayers, whether this present world
still retain them in the flesh, or the world to come hath
already received them out of their bodies, may, by the
intercession of Thy saints, and the clemency of Thy
goodness, obtain pardon and full remission of all their
sins : through our Lord Jesus Christ Thy Son, Who liveth
and reigneth with Thee in the unity of the Holy Ghost,
one God, world without end.

.R. Amen.

V. O Lord, hear my prayer.

R. And let my supplication come unto Thee.

V. May the Almighty and merciful Lord graciously
hear us.

R. Amen.

F. And may the souls of the faithful departed, through
the mercy of God, rest in peace.

R. Amen.

DEVOUT PRAYERS WHICH MAY BE SAID AFTER THE
LITANIES, ACCORDING TO THE DIVERSITY OF TIMES
AND OCCASIONS.

A Prayer for God's Holy Church.

O almighty and everlasting God, Who hast revealed
Thy glory to all nations in Christ ; preserve the works

DEVOUT PRAYERS. 185

of Thy mercy, that Thy Church spread throughout the
world may persevere with steadfast faith in the con
fession of Thy name : through the same Lord Jesus
Christ. Amen.

For the Pope.

O God, the pastor and ruler of all the faithful, merci
fully regard Thy servant N., whom Thou hast placed as
chief pastor over Thy Church. Grant, we beseech Thee,
that both by word and example he may profit those who
are under his charge, that, together with the flock com
mitted to him, he may come to everlasting life : through
our Lord Jesus Christ. Amen.

For all Degrees of the Church.

Almighty and everlasting God, by Whose Holy Spirit
the whole body of the catholic Church is sanctified
and governed ; hear, we beseech Thee, our humble
supplications for all the orders, states, and degrees
thereof; that by the gift of Thy grace they may all, in
their several stations, faithfully serve Thee, in unity,
peace, and perpetual charity : through our Lord Jesus
Christ. Amen.

A Prayer in any Necessity.

O God, our refuge and strength, vouchsafe to hear the
devout prayers of Thy Church, Thou who art the author
of all devotion ; and grant that what we ask with faith,
we may effectually obtain : through our Lord Jesus
Christ. Amen.

Against the Persecutors of the Church.

Receive, we beseech Thee, O Lord, the prayers of
Thy Church, and mercifully turn away Thine anger from

1 86 CHAPTER V.

us, that all adversities and errors being removed, we
may serve Thee in secure liberty : through our Lord
Jesus Christ. Amen.

For Help against Infidels.

O most merciful God, Who rememberest not the ini
quities of them that turn to Thee, but mercifully hearest
the voice of their tears ; behold with pity the holy tem
ples which are profaned by the hands of infidels, and the
affliction of Thy beloved flock. Remember Thy inherit
ance which Thou hast purchased with the effusion of the
most precious blood of Thy only begotten Son. Visit
the vineyard which Thou hast planted, and defend it
from the wild boar, which has broke into it, and endea
vours to destroy it. Strengthen such as labour in it, by
Thy power ; and, giving them victory over their enemies
here, make them hereafter possessors of Thy kingdom :
through the same Lord Jesus Christ. Amen.

A Prayer for the Afflicted.

O almighty and everlasting God, the comfort of the
sorrowful, and the support of those who are burdened ;
give ear to the prayers of such as call on Thee in any
tribulation, that, finding Thy mercy present with them in
their necessities, their mourning may be turned into joy :
through our Lord Jesus Christ. Amen.

For Heretics and Schismatics.

O almighty and everlasting God, Who hast compas
sion on all, and Who wouldest not that any should
perish ; favourably look down upon those souls which

DEVOUT PRAYERS. l8/

are seduced by the deceit of Satan ; that all heretical
impiety being removed, the hearts of such as err may
repent, and return to the unity of Thy truth : through
our Lord Jesus Christ. Amen.

For Jews.

O almighty and everlasting God, Who repellest not
from Thy mercy even the perfidious Jews, hear our prayers
which we offer for the blindness of that people, that the
light of Thy truth, Christ our Lord, being known to
them, they may be delivered from their darkness : through
the same Lord Jesus Christ. Amen.

For Pagans.

O almighty and everlasting God, Who desirest not
the death but the life of sinners, mercifully accept
our prayers, deliver the Pagans from the worship of
idols, and unite them to Thy Church, to the praise and
honour of Thy glorious name : through our Lord Jesus
Christ. Amen.

In the Time of War.

O God, Who puttest an end to wars, and by the power
of Thy protection vanquishest the opposers of such as
trust in Thee ; help Thy servants who earnestly crave
Thy mercy, that the cruelty of all our enemies being de
feated, we may praise Thee with incessant thanksgiving :
through our Lord Jesus Christ. Amen.

In the Time of Famine and Pestilence.

Grant us, we beseech Thee, O Lord, the effect of our
prayer, 'and mercifully turn away from Thy servants all

1 88 CHAPTER V.

pestilence and famine, that the hearts of men may know
that such scourges proceed from Thy indignation, and
cease by Thy mercy : through our Lord Jesus Christ.
Amen.

A Prayer against or in Time of an Earthquake.

O almighty and eternal God, Who lookest on the
earth and makest it tremble, spare those who fear Thee,
be merciful to those who supplicate Thee, that we who
have dreaded Thy wrath, shaking the foundations of the
earth, may continually experience Thy clemency, healing
its breaches : through our Lord Jesus Christ. Amen.

A Prayer for Rain.

O God, in whom we live, and move, and have our
being ; grant to us, we beseech Thee, competent rain,
that, partaking sufficiently of Thy temporal blessings, we
may the more confidently desire everlasting things:
through our Lord Jesus Christ. Amen.

For fair Weather.

Hear our supplications, O Lord, and vouchsafe to Thy
servants the blessings of fair weather; that we who are
justly afflicted for our sins may by Thy clemency find
relief : through our Lord Jesus Christ. Amen.

In any Tribulation.

O almighty God, despise not Thy people who cry
unto Thee in their affliction, but for the glory of Thy

LITANY OF OUR LADY OF LORETTO. 189

name forgive them their sins, and deliver them from all
their sorrows : through Jesus Christ our Lord. Amen.

For Remission of Sins.

O God, Who rejectest none, but art pacified by pen
ance, even towards the greatest offenders ; mercifully
regard the prayers of Thy servants, that by Thy mercy
we may be pardoned our sins, and enabled to fulfil
Thy commandments : through our Lord Jesus Christ.
Amen.

Against Temptation.

O God, Who justifiest the wicked that repent, and
desirest not the death of a sinner, we humbly beseech
Thy Divine Majesty, with Thy heavenly grace, to defend
Thy servants who trust in Thy mercy, and preserve them
by Thy continual protection, that they may still serve
Thee, and by no temptations be ever separated from
Thee : through our Lord Jesus Christ. Amen.

THE LITANY OF OUR BLESSED LADY OF
LORETTO.

This Litany is so called, because it is usually sung in the
sacred Church of Loretto on all Saturdays, and Feasts
of the blessed Virgin Mary.

Anth. We fly to Thy patronage, O holy Mother of God ;
despise not our petitions in our necessities, but deliver
us from all dangers, O ever glorious and blessed Virgin.

Lord, have mercy on us. Christ, have mercy on us.
Lord, have mercy on us.

CHAPTER V.

Christ, hear us. Christ, graciously hear us.

God, the Father of heaven, have mercy on us.

God the Son, Redeemer of the world, have mercy on us.

God the Holy Ghost, have mercy on us.

Holy Trinity, one God, have mercy on us.

Holy Mary, >

Holy Mother of God,
Holy Virgin of Virgins,
Mother of Christ,
Mother of divine grace,
Most pure Mother,
Most chaste Mother,
Undefiled Mother,
Inviolate Mother,
Amiable Mother,
Admirable Mother,
Mother of our Creator,
Mother of our Redeemer,
Most prudent Virgin,
Venerable Virgin,
Renowned Virgin,
Powerful Virgin,
Merciful Virgin,
Faithful Virgin,
Mirror of justice,
Seat of wisdom,
Cause of our joy,
Spiritual vessel,
Vessel of honour,

Vessel of singular devo
tion,

Mystical rose,
Tower of David,
Tower of ivory,
House of gold,
Ark of the covenant,
Gate of heaven,
Morning star,
Health of the sick,
Refuge of sinners,
Comfort of the afflicted,
Help of Christians,
Queen of angels,
Queen of patriarchs,
Queen of prophets,
Queen of apostles,
Queen of martyrs,
Queen of confessors,
Queen of virgins,
Queen of all saints,
Queen conceived with
out stain

of original

sin.

O Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.

O Lamb of God, Who takest away the sins of the world,
Hear us, O Lord.

THE LITANY OF JESUS. IQI

O Lamb of God, Who takest away the sins of the world,
Have mercy on us.

Anthem.

We fly to Thy patronage, O holy Mother of God.
Despise not our petitions in our necessities, but deliver us
from all dangers, O ever glorious and blessed Virgin.

V. Pray for us, O holy Mother of God.

R. That we may be made worthy of the promises of
Christ.

Let us Pray.

Pour forth, we beseech Thee, O Lord, Thy grace into
our hearts, that we, to whom the incarnation of Christ
Thy Son was made known by the message of an angel,
may, by His passion and cross, be brought to the glory
of His resurrection : through the same Christ our Lord.
Amen.

V. May the Divine assistance always remain with us.
R. Amen.

V. And may the souls of the faithful departed, through
the mercy of God, rest in peace. R. Amen.

THE LITANY OF OUR BLESSED SAVIOUR
JESUS. ^

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Jesus, receive our prayers.
Lord Jesus, grant our petitions.

CHAPTER V.

O God, the Father, creator of the world,

O God, the Son, redeemer of mankind,

O God, the Holy Ghost, protector of the elect,

Holy Trinity, one God,

Jesus, Son of the living God,

Jesus, the express image of Thy Father's glory,

Jesus, the bright ray of eternal light,

Jesus, the increated wisdom, by Whom all things
are governed,

Jesus, the eternal Word, made man for our re
demption,

Jesus, most blessed Son of the Virgin Mary,

Jesus, most powerful,

Jesus, most glorious,

Jesus, most humble and meek,

Jesus, most patient and obedient,

Jesus, most chaste and holy,

Jesus, lover of poverty,

Jesus, lover of peace,

Jesus, lover of us ungrateful sinners,

Jesus, Who earnest down from heaven to teach us
with Thy own sacred mouth the truths of salvation,

Jesus, Who didst converse so long on earth, to show
us by Thine own holy example the way to heaven,

Jesus, Who didst die even the death of the cross,
to take off our aversion from suffering, and teach us
to endure all things for everlasting happiness,

Jesus, Who didst ascend into heaven to confirm
our belief and raise our affections to the sure joys of
eternity,

Jesus, author of our faith, and finisher of our hope,

Jesus, supreme object of our love, and overflow
ing satiety of all our desires,
Jesus our God, blessed for ever,

THE LITANY OF JESUS. 193

Have mercy, and spare us, O Jesus,
Have mercy, and hear us, O Jesus.

From all evil,

From all sin,

From everlasting death,

By the mystery of Thy holy incarnation and hum
ble nativity,

By the sanctity of Thy heavenly doctrine and

miraculous life,

By the merits of Thy bitter passion and all-reviv
ing death,

By the joys of Thy victorious resurrection and
triumphant ascension,

By the glory of Thy eternal kingdom and incom
prehensible majesty,

We sinners beseech Thee to hear us.

That it would please Thee to protect and govern Thy
holy Church, which Thou hast purchased with Thy pre
cious blood. We beseech Thee to hear us.

That looking continually on Thy admirable life, we
may faithfully endeavour to follow Thy steps. We beseech
Thee to hear us.

That denying all vicious and inordinate inclinations,
we may live soberly, justly, and piously. We beseech Thee
to hear us.

That through Thy love the world may be crucified to
us, and we to the world. We beseech Thee to hear us.

That whatever we ask in Thy holy name, we may re
ceive through Thy holy merits. We beseech Thee to hear
us.

Son of God. We beseech Thee to hear us.

Lamb of God, Who takest away the sins of the world.
Spare us, O Jesus.

p. c. N

IQ4 CHAPTER V.

Lamb of God, Who takest away the sins of the world.
Hear us, O Jesus.

Lamb of God, Who takest away the sins of the world,
have mercy on us.

Lord, have mercy on us.

Christ, have mercy on us.

Lord, have mercy on us.

Our Father, &c.

The Antiphon.

Every day will we repeat Thy perfections, O glorious
Jesus ; that every day we may grow in our esteem of
Thee. Every day will we attentively compute Thy
mercies ; that every day we may increase in Thy love.

V. All that we have and are, we received from Thy
grace. Alleluia.

R. All we desire and hope, we expect in Thy glory.
Alleluia.

V. O Lord, hear my prayers.

R. And let my supplication come unto Thee.

Let us Pray.

Almighty God, and most merciful Saviour, the light of
this world, and glory of the next ; vouchsafe, we beseech
Thee, to illuminate our understandings, inflame our wills,
and sanctify all the faculties of our souls, that whilst with
our lips we recite these prayers, we may inwardly with
our hearts adore Thy person, admire Thy goodness, and
conform our lives to Thy holy example ; till at length, by
frequent meditation on the bliss Thou hast prepared for
us hereafter, we break off our affections from all irregular

THE LITANY OF JESUS. IQ5

adherence to this world, and place them entirely on the
enjoyment of Thee ; Who, with the Father and the Holy
Ghost, livest and reignest one God, world without end.
Amen.

May the peace and blessing of Almighty God the
Father, the Son, and the Holy Ghost, descend upon us
and dwell with us for ever and ever. Amen.

196

CHAPTER VI.

THE EVENING EXERCISE.

Q. \ T 7 HAT do you mean by the Evening Exercise ?
VV A. It is the duty of prayer and praise
which we owe to Almighty God, and with which we
ought always to end the day.

Q. In what does it consist ?

A. In acts of virtue similar to those of the Morning
Exercise, and in the Examination of Conscience.

Q. Is this duty of evening prayer enjoined in the
Scripture ?

A. It is strongly enjoined in Scripture, as we see in
several of the texts brought to show the duty of morning
prayer. See above, Chap. II. Hence David says, Let
my prayer be directed as incense in Thy sight : the lifting
up of my hands as evening sacrifice, Ps. cxli. 2 ; and again,
Evening and morning and at noon I will speak and declare,
and He shall hear my voice ; He shall redeem my soul in
peace, from them that draw near to me, Ps. liv. 1 8 ; where
the prophet shows the fatherly protection which those
receive from God who are assiduous in the daily practice
of morning and evening prayer. Our blessed Saviour,
Who came to instruct us both by word and example,
was so diligent in practising evening prayer that
He sometimes passed the whole night in this holy

THE EVENING EXERCISE. 197

exercise. Thus we read, that when He had spent the
day in instructing the people, He dismissed the multitude,
and went up into a mountain alone to pray ; and when the
evening was come, He was there alone, in this blessed em
ployment, Mat. xiv. 23. The apostles had several
stated hours for prayer, and one of these, the ninth
hour, which was approaching to the evening, was called
the hour of prayer. Thus, Peter and John went up to
the temple at the hour of prayer, being the ninth hour,
Acts, iii. i.

Even reason itself teaches this duty, for as we have
received our whole time from God, the least return we
can make is to begin and end the day by devoting a
portion of it to Him in prayer. Besides, we every day
receive from Him many blessings ; and do not these
require thanks at the close of every day ? Every night
we are exposed to many dangers, and is it not a duty to
implore the Divine protection ? David assures us that
they who confide in God shall be protected from these
dangers ; but he expressly lays down prayer as the con
dition of this protection being granted. He shall say to
the Lord, Thou art my protector and my refuge ; my God,
in Him will I trust. He (God) will overshadow thee
with His shoulders, and under His wings thou shalt
trust. His truth shall encompass thee with a shield ;
thou shalt not be afraid of the terror of the night,
. . . of the business that walketh about in darkness, Ps.
xc. 2, 4.

Q. Is it a laudable practice in families to have even
ing prayers in common ?

A. Nothing can be more praiseworthy or profitable,
(i.) It serves to promote the honour of God, and to
maintain a spirit of religion and piety; for where the
heads of families are punctual in this duty, their edifying

198 CHAPTER VI.

example naturally inspires their children and servants
with reverence for Almighty God and respect for his
Divine worship. (2.) It causes Jesus Christ to dwell
in that family; for He expressly says, Where there are
two or three gathered in My name, there am I, in the
midst of them, Mat. xviii. 20. How happy for a family
to have Jesus Christ every day in the midst of them!
(3.) It gives power and efficacy to their prayers, and in
clines God to grant their petitions, according to our Sa
viour's promise, / say to you, that if two of you shall
agree upon earth, concerning anything whatsoever they
shall ask, it shall be done for them by My Father who is
in heaven, Mat. xviii. 19. Hence we see how little those
understand their own real interest, and that of their
families, who neglect this important duty.

Q. What form of evening prayers is most proper for
families ?

A. There are several excellent forms in our different
manuals. They contain acts of thanksgiving, humilia
tion, contrition, and petition, with adoration of God,
by acts of the Divine virtues of faith, hope, and charity,
and a recommendation of ourselves to the intercession
of the saints of God and of our angel guardians. This
is also the substance of the prayers to be used in
private. It seems advisable, however, that those for
families should not be extended to so great a length as
to prove tedious. The adjoined form may be used either
by families or by individuals.' It is also of great ad
vantage, after family prayers, to read a small portion of
some spiritual book, particularly the meditation for the
following day, in order to leave impressions of piety in
the minds of the hearers when they retire to rest.

THE EVENING EXERCISE. 199

SECTION I.
Evening Prayers for a Family.

V. In the name of the Father *J«, and of the Son, and
of the Holy Ghost. R. Amen.

V. Blessed be the holy and undivided Trinity, now
and for evermore. R. Amen.

V. Come, Holy Ghost, replenish the hearts of Thy
faithful, and kindle in us the fire of Thy Divine love.
R. Amen.

Direct, we beseech Thee, O Lord, our actions by Thy
holy inspirations, and carry them on by Thy gracious
assistance, that every prayer and work of ours may begin
always from Thee, and by Thee be happily ended;
through Christ our Lord. Amen.

Our Father, &c. Hail Mary, &c. I believe in God,
&c.

Then say any one of the three Litanies as in the preced
ing Chapter, after which as follows : —

O almighty and eternal God, Whose majesty filleth
heaven and earth, we firmly believe that Thou art here,
that Thy adorable eyes are upon us, that Thou seest
and knowest all things, and art most intimately present
in the very centre of our souls. We desire to bow
down all the powers of our souls to adore Thee : we
desire to join our voices with all Thy angels and saints,
to praise and glorify Thy holy name. We give Thee
thanks from our hearts for the numberless blessings
Thou art continually bestowing upon us, and upon Thy
whole Church, and particularly for Thy merciful pre
servation of us this day from the dangers incident to our

200 CHAPTER VI.

condition, and from the miseries and calamities due to
our sins. And since Thou hast ordained us the day to
labour, and the night to take our rest, as we praise Thee
for the blessings of the day past, so we beg and beseech
Thee for Thy merciful protection this night ; let the eye
of Thy Providence watch over us, O God, and let Thy
holy angels pitch their tents around us, that being safely
delivered from all dangers and comfortably refreshed
with moderate sleep, we may the better be enabled to
perform the duties of our calling and state of life, and so
daily advance to new victories over our passions, and a
more perfect observance of Thy holy commandments,
till, living in Thy fear and dying in Thy favour, we
come to enjoy Thee for ever in Thy eternal kingdom :
through Jesus Christ our Lord. Amen.

Here those who have time may say the Acts of Virtue, as
above, page 133 ; or if they have not time for that, may
say the shorter Acts, as in Morning Prayers, page 65 ;
and after the Act of Petition, may add as follows ; —

O glorious Virgin, Mother of God, we fly to thy mo
therly protection ; we beseech Thee to look upon us as
thy children, and by thy powerful intercession with thy
blessed Son Jesus, protect and defend us at all times,
but especially at the hour of our death. Amen.

O angel guardian of our souls, to whose holy care
we are committed, by thy supernal piety illuminate,
defend, and protect us this night from all sin and danger.
Amen.

Vouchsafe, we beseech Thee, O Lord, to render to
all our benefactors, for Thy name's sake, life everlasting.
Amen.

And may the souls of the faithful departed, through

THE EVENING EXERCISE. 2OI

the mercies of God and the merits of Christ, rest in
peace.

Te Lucis ante Terminum.

Before the closing of the day,
Creator, we Thee humbly pray,
That for Thy wonted mercy's sake,
Thou us into protection take.

May nothing in our minds excite

Vain dreams and phantoms of the night;

Our enemy repress, that so

Our bodies no uncleanness know.

In this, most gracious Father, hear
Through Christ Thy equal Son, our prayer —
Who with the Holy Ghost and Thee
Doth live and reign eternally. Amen.

Save us, O Lord, waking, and keep us sleeping ; that
we may watch with Christ, and rest in peace. Amen.

Preserve us as the apple of Thine eye ; and protect
us under the shadow of Thy wings.

Vouchsafe, O Lord, to keep us this night without sin.

Have mercy on us, O Lord ; have mercy on us.

Thy mercy be upon us, O Lord, as we have put our
trust in Thee.

O Lord, hear our prayer, and let our supplications
come unto Thee.

Let us Pray.

Visit, we beseech Thee, O Lord, this habitation, and
drive far from it all the snares of the enemy : let Thy holy
angels dwell therein to preserve us in peace, and Thy bles
sing be upon us for ever; through Christ our Lord. Amen.

Lastly, end with the Angelus Domini, as at the end of
Morning Prayers.

2O2 CHAPTER VI.

Those who choose to enlarge these Evening Prayers, after
the Creed may say one of the hymns, with its prayer, for
invoking the Holy Ghost, as above, Chap. IV. Sec. i ;
and after the short Acts of Virtue may add the hymn
of thanksgiving, with its prayer, as above, Chap. V.
Sec. 2.

SECTION II.
Of the Examination of Conscience.

Q. What is meant by the examination of 'conscience ?

A. The examination of conscience is the daily call
ing ourselves to account for the sins we commit against
God, accompanied with the exercise of the acts of such
virtues as are necessary to find mercy, and to enable
us to amend our lives. It is of two kinds, the general
and the particular examination. We shall first explain
the general examination, then the particular one, and
show in what it differs from the former.

Q. Is this exercise of piety of great advantage to the
soul ?

A. It is one of the most profitable exercises we can
practise, both for avoiding sin and acquiring virtue. It
is a mirror in which we see ourselves as we really are,
and by which we come to the full knowledge of our sins
and imperfections. If it be a great advantage to*a mer
chant to balance his books daily, it is no less advan
tageous to our souls to keep our accounts clear with
God, that, seeing whatever loss we suffer, we may en
deavour to repair it. If a gardener do not weed his
garden daily in the proper season, the weeds will grow
up and choke the good seed ; and in like manner, if we

THE EXAMINATION OF CONSCIENCE. 203

do not weed the garden of our souls by this holy exer
cise, the ground of our corrupt heart will produce only
vices and imperfections, rendering our souls a barren
field, devoid of piety in the sight of God. Hence we
find the daily examination of conscience strongly re
commended by the saints, and by all who have writ
ten instructions for the practice of piety. Whoever,
therefore, desires in earnest to conquer any vice, or to
acquire any virtue, must apply himself with vigour and
resolution to the daily practice of this holy exercise.

Q. In what does the practice of this exercise consist ?

A. Every day we contract two kinds of debt to God:
the debt of praise and thanksgiving to His infinite good
ness for the many benefits we receive ; and the debt of
guilt and punishment, which we daily incur to His divine
justice for our sins. If we allow these debts to accumu
late, they will amount to such enormous sums, that it will
be difficult, if not impossible, for us to pay them. But
if we daily, to the best of our power, clear off what we
contract, this will not only be done more easily, but
will prove a source of other important benefits to the
soul.

The practice of daily examination is as follows : One
essential part of our morning prayer is to dedicate the
day to the Divine love and service by making a firm
resolution of serving God, and of avoiding sin, particu
larly those sins to which we are most inclined. To this
morning resolution the examination of conscience at
night has a particular relation, and consists of the follow
ing parts : (i.) We must call to mind how much we owe
to God for the favours, graces, and benefits received
from Him that day ; and endeavour to pay that debt, to
the best of our power, by sincere and fervent acts of
thanksgiving and praise. We begin with this that we

2O4 CHAPTER VI.

may be humbled at the sight of our ingratitude. Thus
the prophet Nathan first reminded David of the singular
favours which God had bestowed upon him, that he
might see more clearly the heinousness of the sin he
had committed. (2.) We must beg light from God, to
see in their true colours the sins we may have committed
that day, and the number of them. (3.) We must call
ourselves to a strict account as to how we have spent
every hour, how we have kept our resolution of avoiding
sin, and in what we have broken it — by thought, word,
deed, or omission — that we may see the debt we
have contracted to the Divine justice. (4.) The debt
of sin, as to its guilt, can be cancelled on our part only
by true repentance ; and therefore we must excite our
selves to sincere contrition, by reflecting on the great
evil of sin, our ingratitude to God, with His goodness
to us. We must then exercise ourselves in fervent
acts of sorrow for offending so good a God, renewing
our resolution of being more diligent in his service
for the time to come, and particularly on the following
day. (5.) The debt of punishment, due to God's jus
tice in this life, can only be cancelled on our part
by suffering; and we must, with St Paul, chastise
our body, and bring it into subjection, by some peni
tential work, and resolve to bear our crosses and afflic
tions with a contrite spirit, receiving them from the
hand of God as a punishment for our daily sins. This
practice not only serves to discharge our debt to the
Divine justice, but also to deter us from sin in future.
(6.) But if our conscience does not reproach us with
anything serious, we must gratefully thank God for pre
serving us ; and while humbling ourselves for our secret
sins, we may say the Te Deum, or hymn of thanksgiving,
with its prayer, as above, Chap. IV., Sec. 2.

THE EXAMINATION OF CONSCIENCE. 2O5

Q. Are there any particular rules for performing this
exercise well ?

A. There are these following, and they must be care
fully observed if we desire to reap any solid advantage
from it. (i.) In making the examination of conscience,
we must not slightly pass over our smaller faults, for he
that contemneth small things shall fall by little and little,
Ecclus. xix. i. We must not only call to mind the
faults we have committed, but also the causes and occa
sions, for if we do not remove the cause and flee from
the occasion, it will be vain to pretend to avoid the sins
themselves. (2.) We ought chiefly to employ ourselves
in exciting sincere sorrow for our sins, and in making
purposes of amendment. The neglect of this is the prin
cipal reason that many draw so little benefit from their
examen. They study to discover their faults and imper
fections, but superficially pass over the important duty
of humbling themselves before God, and of making acts
of sorrow for them. (3.) In our purposes of amendment
we must descend to the particular sins of which we have
been guilty, forming our resolutions with humility and
self-distrust. In keeping them we may expect to en
counter opposition, and therefore must prepare ourselves
to overcome it, at whatever cost. (4). Our penitential
works ought to be done, if possible, immediately after
those acts of contrition, because they will then be per
formed with greater fervour, and be more effective.

Q. At what time ought this examination to be made ?

A. In pious families, the general custom is to make
the examination of conscience part of their evening devo
tions. This practice is very laudable in itself, and as a
time of silence is allotted for examination, all present are
in a manner obliged to make it. Still this is attended
with some inconvenience ; for souls being differently

2O6 CHAPTER VI.

disposed, some may require more time for the exarnen,
and others less. The penitential works that may be
necessary cannot be done in public; they must therefore
be delayed till another time, and then will probably be
performed with less fervour, or perhaps entirely neglected.
In some families public prayers are said early in the even
ing. This is to be regretted, as the sorrow and good
purposes, which are the most necessary parts of this ex
ercise, are weakened, and have less influence on our con
duct for the day following, than when we retire to rest
with these holy dispositions fresh in our minds.

For these reasons it seems advisable that the evening
prayers should be said in common, without the examina
tion of conscience ; and that each one should make it by
himself, as his last exercise. But where it is made in
common, its proper place is immediately before the acts
of faith, hope, and charity.

Q. Why is this exercise so powerful to retain us from
sin?

A. For several reasons : (i.) This daily review of our
sins, and of their causes and occasions, shows us our
ingratitude to God, and the danger to which we expose
our souls. This gives us a knowledge of our weakness,
without which we fancy ourselves to be something :
We say we are rich and made wealthy r, and have need of
nothing; and we know not that, in the sight of God, we are
wretched, and miserable, and poor, and blind, and naked,
as Jesus Christ Himself declares, Rev. iii. 17. Let us
take but a single day, and consider how we have spent
it; what we have done against the law of God, in thought,
word, deed, or omission; remembering that for every idle
word we must give an account at the day of judgment ; and
that if we only take the adorable name of God in vain, we
shall not be guiltless in His sight, nor go unpunished. Let

THE EXAMINATION OF CONSCIENCE. 2O/

us consider further what we have done purely for God,
and what we have done for the world, without any reference
to God ; how we have spent our precious time, which is
given us only to work out our salvation. Let us ask
ourselves this question, Were we to die this night, could
we expect the reward of heaven, remembering that to
gain it we must not only do no ill, but must also do
good; that the kingdom of heaven suffers violence, and
the violent carry it away ; that what a man sows, that he
shall reap ; and that the servant who received one talent
was condemned merely because he was slothful and un
profitable ? What effect must the serious consideration of
these truths make upon us ? With what confusion must
it cover us ? What a strong desire must it excite in our
souls to look to ourselves in time, and to amend our lives?
If we do not use this daily examination, we will drink
in iniquity like water, as the Scripture expresses it ; that is,
we shall increase the number of our sins beyond measure,
without even knowing that we are doing so. We forget
them as they are committed, but they are not forgotten
before God ; and their multitude will one day appear
to overwhelm us with confusion. Take, for example, the
habit of rash swearing or cursing ; one such expression
in the day makes three hundred and sixty-five in the
year ; what will several times in the day come to ? What
will the number be, if continued for a series of years ?
Yet the sinner who does not examine his conscience
never thinks of this.

(2.) When to this self-examination, and the serious
desire of amendment which it excites, we join fervent
acts of sorrow, we move God to grant us grace to
avoid sin. Self-examination is a continual monitor
to warn us against our usual failings. The very
thought of having to call ourselves to account at

208 CHAPTER VI.

night, renders us more vigilant and circumspect
throughout the day. (3.) Lastly, when to our sorrow
we add some penitential act, we are wonderfully
restrained from returning so readily to sin. This
voluntary punishment inflicted on ourselves is a con
vincing proof of our sincerity, and powerfully moves
God to mercy.

The efficacy of penitential works is seen in the history
of the prophet Daniel, who says : In those days I Daniel
mourned the days of three weeks ; / ate no pleasant bread,
and neither flesh nor wine entered into my mouth, neither
was I anointed with ointment, till the days of three weeks
were accomplished, Dan. x. 2. Thus did he humble him
self, doing penance before God with his prayer ; and
what was the consequence? The angel Gabriel
was sent to him, and said : Fear not, Daniel ; for from
the first day that thou didst set thy heart to understand,
to afflict thyself in the sight of thy God, thy words have
been heard, and I am come for thy words, ver. 1 2 ; where
we see, that when we join penance with our prayers
God is immediately inclined to hear us; and that if
we persevere, He will undoubtedly grant our petitions.
Know ye that the Lord will hear your prayers if you
continue with perseverance in fastings and prayers in the
sight of the Lord 1 Judith, iv. u.

Q. What penitential works ought one to use in the
daily examination of conscience ?

A. We ought to consult our spiritual director, who,
knowing the state of our souls, will prescribe to us such
penitential works as are most suitable. But if this can
not be done, the general rule is to adopt such peniten
tial works as are painful to the flesh, but not hurtful to
the health. Thus, David mingled ashes with his bread ;
Achab used sackcloth ; and the Ninivites fasted.

THE EXAMINATION OF CONSCIENCE. 2OQ

Q. But do not these things expose religion to con
tempt and ridicule ?

A. Worldly people will certainly ridicule whatever is
contrary to their sensual inclinations, in the gratification of
which they place their happiness. But in ridiculing peni
tential works, they only show their ignorance of the ways
of God, and verify those words of St Paul : The wisdom
of the flesh is an enemy to God, Rom. viii. 7. The sensual
man perceives not the things that are of the Spirit of God;
for it is foolishness to him, and he cannot understand, Ibid,
i Cor. ii. 14. Nay, they not only show their ignorance
of the ways of God, but also of the common sentiments
and practice of mankind. Do not parents punish their
children? do not masters chastise their pupils? and
do not the laws of all nations inflict corporal punish
ment on offenders? When we have contracted sinful
habits, and have become the slaves of criminal passions,
we are hurried on to sin notwithstanding all our good
resolutions to avoid it. At the same time, experience
shows that there is nothing more efficacious than punish
ment to bring the flesh into subjection to the spirit.
Hence, the holy apostle St Paul says of himself, / chas
tise my body and bring it to subjection, — well knowing the
power of chastisement to mortify the pride of our flesh,
and to weaken its unruly passions ; and observe his
motive, — Lest, says he, perhaps when I have preached to
others, I myself should become a castaway, i Cor. ix. 27 ;
that is, lest, if I did not keep my body in subjection by
chastisements, it should hurry me back to sin, and lead
me to damnation. And if St Paul needed such restraint
to keep him from sin, what can we expect if we neglect
to use it? We may also add, that by thus judging and
condemning ourselves to punishment for our daily sins,
we prevent our falling under the severity of God's judg-

p. c. o

2IO CHAPTER VI.

ments ; for if we would judge ourselves, we should not be
judged, i Cor. xi. 31. We ought therefore to esteem
and practise this holy exercise, if we .really wish to save
our souls.

Q. What is meant by the particular examination of
conscience ?

A. The particular examination is the same in method
as the general, but different in its object. The general
examination embraces our whole conduct, and takes
account of everything against the law of God through
out the day. The particular examination is confined
to one object, the correction of some passion or the
acquisition of some particular virtue. Every one has
some particular vice, passion, or evil inclination, which,
if not corrected, becomes stronger and stronger, and
grows at last into a habit. Now it is necessary that
we conquer every sinful habit which predominates in
our souls ; for a predominant passion is the principal
source of all our other sins, and by it we are ex
posed to the greatest danger of losing our salvation.
If we once gain the mastery over it, we shall find
little difficulty in conquering all the others. This is the
chief aim of the particular examen.

Q. How is this particular examination to be prac
tised?

A. In the morning, to our general resolution of not
offending God, we must make particular resolutions
against this enemy, foreseeing where we may be tempted
throughout the day, and determine, with God's assist
ance, on no account to yield. Then at night we must
examine whether we have resisted its attacks, and
gained a victory over it ; or whether, and how often,
we have yielded. For any victories we have gained, let
us give thanks to God. If we have been overcome, let

THE EXAMINATION OF CONSCIENCE. 211

us make a sincere act of repentance, renewing our reso
lutions with greater fervour, and performing some pen
ance for every time we have failed.

Q. Are there any particular rules necessary here?

A. There are. (i.) The object of this . particular
examination must be one thing only — that is, if a person
be subject to several bad habits or passions, he must
not take them all together for the object of his par
ticular examination, but first one alone, and when
he has conquered it, another. (2.) He ought always
to begin with that to which he is most addicted,
and by which he is most frequently exposed to sin.
(3.) All his prayers, meditations, devotions, and pious
exercises, ought to be directed to overcome this pas
sion. (4.) The holy sacrifice, his confessions and com
munions, ought to be offered up to God for the same
end. (5.) He ought to use ejaculatory prayers for that
purpose frequently throughout the day, and to renew
his morning resolutions against yielding to his enemy.
(6.) He ought carefully to resist its attacks, whatever it
may cost him, and however strongly he may find himself
inclined to yield. (7.) He must be exact in imposing
upon himself a suitable penance every time he fails.
Some recommend this particular examen twice a-day,
at mid-day and at night, and some oftener. Where a
person's circumstances give him opportunity of making
it thus often, it will be most advantageous, and bring a
more speedy victory.

Q. How long ought a person to confine his examen
to one particular vice or passion ?

A. Till he has so subdued it as to be able easily to
suppress its suggestions, and to be no longer in danger
of being drawn by it into sin. Then, to complete his
conquest, he may apply to frequent acts of the contrary

212 CHAPTER VI.

virtue, and this will effectually secure him against his
former danger.

Exercise for the Examination of Conscience.

Place yourself in the presence of God, and give Him thanks
for all the benefits you have received, particularly this
day.

O my God, I firmly believe Thou art here, and per
fectly seest me, and that Thou observest all my actions,
all my thoughts, and the most secret motions of my heart.
Thou watchest over me with an incomparable love, every
moment bestowing favours upon me, and preserving me
from evil. Blessed be Thy holy name, and may all
creatures bless Thy goodness for the benefits I have
ever received from Thee, and particularly this day.
May the saints and angels supply my defect in rendering
Thee due thanks. Never permit me to be so base and
wicked as to repay Thy bounties with ingratitude, and
Thy blessings with offences and injuries.

Ask of our Lord Jesus Christ grace to discover the sins
you have committed this day, and beg a true sorrow
for them.

O my Lord Jesus Christ, judge of the living and the
dead, before whom I must appear one day to give an
exact account of my whole life ; enlighten me, I beseech
Thee, and give me a humble and contrite heart, that I
may see wherein I have this day offended Thy infinite
majesty, and judge myself now with such a just severity
that then Thou mayest judge me with mercy and cle
mency.

Carefully examine how you have spent the day,

OF THE EXERCISE OF CONSCIENCE. 213

and in what manner you have kept your morning reso
lutions ; whether you have committed any sin in thought,
word, or deed, or neglected any duty which the law of
God required from you, and especially whether you
have avoided the particular vice you desired to over
come, or practised the virtue you wished to acquire. If
all has gone well — if you have kept your morning reso
lution, and spent the day virtuously — then thank God,
acknowledge it is the effect of His goodness, and say the
hymn and prayer of thanksgiving as above, Chap. IV.
Sec. 2. But if you have failed, and offended God by sin,
make an act of humble contrition as follows, renewing
your resolution for the following day with greater fer
vour, and, with a full confidence in the Divine goodness,
implore grace to persevere.

O great and merciful Lord, look down in mercy on
me Thy poor servant, here prostrate before Thee, and
exceedingly humbled and confounded on account of my
sins. I thought, my God, to have spent this day right
eously, and to have made some little progress in virtue ;
but now, behold, I have shown what I am of myself, and
have given proof of my misery and weakness. I have again
fallen into my usual sins, and ungratefully offended Thee,
my God, my Saviour. Oh the corruption and weakness
of my wretched heart ! Oh the perverse inclination of
my corrupted nature ! What is man, O great God, that
Thou art mindful of him ? or the son of man that Thou
shouldst regard him? And of all men I acknowledge
myself the most unworthy of Thy regard, having so often
abused Thy mercy, and so seldom corresponded with Thy
numberless favours. Wherefore, O my God, I humble
myself profoundly before Thee, and repent of all my
sins. I am sorry from my heart for having ever of-

214 CHAPTER VI.

fended Thee, and particularly for the sins I have this
day committed. I detest them, O my God ; I renounce
them, and resolve through Thy grace never more to
be guilty of them ; but alas ! my God, what are all
my resolutions without Thy help and assistance but a
broken reed, or smoke before the wind ? This I hum
bly confess and acknowledge, and daily experience con
vinces me of it. Wherefore I put no trust or confi
dence in my resolutions ; alas ! I have done so but too
often, and my repeated falls have shown how vain it was
to trust them.

But now, my God, my whole confidence is fixed in
Thee alone. I resolve, indeed, with all my heart, and
with all the affections of my soul, never more to of
fend Thee, and particularly to avoid these my usual fail
ings, by which I have so often displeased Thee ; but
I renounce all trust and confidence in this my resolution,
knowing how weak I am; and I offer it up wholly to
Thee, to be strengthened and confirmed by Thy holy
grace. In Thee alone I put my trust, and throw myself
into the arms of Thy fatherly protection, humbly be
seeching Thee, through the merits of Thy beloved Son
Jesus, to have mercy on me ; and grant that this now
may be the change of the right hand of the Most High,
that I may this moment begin in earnest to serve Thee,
and never more do the least thing displeasing to Thee.
This, O my God, is my most earnest desire, that I
may daily advance in Thy service, and persevere to
the end in Thy holy love : hear me, O God, and grant
this desire of my heart, through Jesus Christ our
Lord, &c.

N. B. — After this, say the recommendation to the
blessed Virgin, and your Angel Guardian, &c., as

OF THE EXERCISE OF CONSCIENCE. 21 5

in the end of Morning Prayers, p. 66, changing
the word day for night.

When going to Bed, say —

Into Thy hand, O Lord, I recommend my spirit :
Lord Jesus, receive my soul.

In thee, O Lord, I place my hope. Oh let me
never be confounded.

I will lay me down in peace, and take my rest ; for it
is Thou, Lord, only, who makest me to dwell in safety.

May the peace and blessing of Almighty God the
Father,^ the Son, and the Holy Ghost, descend upon
me and dwell in my heart for ever. Amen.

End of Evening Exercises.

216

CHAPTER VII.

OF THE EXERCISE OF PENANCE.

Q. T N what does the exercise of penance consist?

J_ A. Penance, or repentance, is a virtue by
which the soul, considering the number and grievousness
of her sins, and her many spiritual miseries, with the
danger to which she is continually exposed of losing her
salvation, is penetrated with feeling sentiments of sorrow,
humiliation, and fear. But the soul, though destitute of
all ground of confidence in herself, sees every reason to
confide in God, and throws herself into the arms of His
paternal goodness, trusting that, for the sake of His be
loved Son, He will deliver her from her sin, and bring
her to a happy eternity. The practice of these virtues
is the exercise of penance.

Q. What are the evils of sin, which ought to excite
our horror and detestation ?

A. They are chiefly these : i. The indignity which
sin offers to Almighty God, which is so great that no
created being can comprehend it. What is man but
dust and ashes, a worm of the earth, a mere nothing in
the presence of his Creator? And yet this worm, this
nothing, dares to rebel against the infinite majesty of God,
and to prefer base pleasures, vile passions, the miserable
vanities of this world, and empty human praise, before

OF THE EXERCISE OF PENANCE. 2 1/

the holy and adorable will of the Most High God ! Who
can conceive the indignity of such conduct? The sin
ner contemns all the sacred promises which his hea
venly Father makes to engage him in His service ; he
makes light of all the threats which a God of infinite
power employs to deter him from sin : he despises His
infinite goodness, which calls him to repentance; and
sets up self as the idol to be worshipped, instead of God,
his Creator !

2. This indignity offered to God by sin is increased
beyond measure by several aggravating circumstances: (i.)
The blackest ingratitude; for who can conceive how much
we are indebted to the Divine goodness for our creation,
preservation, and redemption — our members, senses,
powers, and faculties? How much for our health,
strength, food, raiment, and everything we enjoy in
life? How much for His numberless benefits in the
order of grace, and the inestimable helps He has be
stowed upon us, to enable us to save our souls ? How
much for His special predilection of us as Christians,
in preference to thousands who perhaps would have
made a better use of His favours? In a word, what
have we that we have not received from His fatherly
goodness? What idea, then, ought we to form of our
base ingratitude, when, in return for such goodness,
we prefer the devil and our own passions before
Him. (2.) The most shocking injustice. God has the
most perfect right to our love and obedience ; nay, all
possible titles that any one can have to the service of
another, are united in the most eminent degree in God.
He created us out of nothing, made us what we are, con
tinually preserves us in being ; and He made us for no
other end than to love and serve Him. He has the
most absolute dominion over us. He is our Father, our

2l8 CHAPTER VII.

Sovereign, our Master, our Lord, and therefore has every
possible right and title to our love and service. Besides,
we are dedicated to Him in baptism, and consecrated to
His service by a most solemn vow. But sin disregards
all these titles, and sacrilegiously alienates from God
what is so strictly His. (3.) The most presumptuous folly
and madness. God is a being of infinite wisdom, from
Whose all-seeing eye nothing is concealed ; of infinite
power, Who can punish sinners in whatever way He
pleases ; and of infinite justice, Who will render to every
one according to his works. What presumption and
folly, then, for a worm of the earth to attack, by wilful
sin, so great and tremendous a Being? What can he
expect from opposing God ? What must be the conse
quence of offending and insulting the Lord of heaven
and earth, Who holds the thread of life in His hand,
and can in a moment let the sinner drop down to hell?
The Holy Scriptures assure us that God is not a
God that willeth iniquity ; neither shall the wicked dwell
near Him, nor shall the unjust abide before His eyes ; He
hateth all the workers of iniquity, Ps. v. 5. That to
God the wicked and his wickedness are hateful alike, Wis.
xiv. 9.

3. The unspeakable ingratitude that sin contains
against Jesus Christ. How immensely are we indebted
to Jesus Christ ! Consider what He did, said, and
suffered, to deliver us from eternal misery, and bring
us to everlasting bliss. He had no need of us ; we
could render Him no service. Only the most generous
and disinterested love and compassion moved Him to
do and suffer so much for us. What must we think, then,
of a Christian who, knowing this, wantonly renews the
dreadful sufferings of such a benefactor, and repays His
endearing love with base ingratitude ? Yet this is what

OF THE EXERCISE OF PENANCE. 219

is done by mortal sin. By cursing and blaspheming the
holy name of God, we renew the curses and blasphemies
of the Jews against Jesus Christ ; by sins of injustice, we
strip Him of His garments, and expose Him to the de
rision of His enemies ; by gluttony and drunkenness,
we drench His blessed mouth with vinegar and gall ;
by lust and impurity, we tear His sacred body with
scourges ; by pride and self-conceit, we crown His
adorable head with thorns, and insult Him as a mock
king ; in a word, by every mortal sin, we crucify again
to ourselves the Son of God, and make a mockery
of Him, Heb. vi. 6. Good God ! what a complication
of evils does sin contain ! How much does it deserve
our utmost detestation !

4. The dreadftil havoc it makes in the soul, (i.) Sin
banishes the grace of God. A soul in the grace and
friendship of God is beautiful as an angel, and an ob
ject of delight in the eyes of God and His saints ; but
the moment mortal sin enters into such a soul, all that
heavenly beauty is destroyed, the grace of God is ban
ished from her, and she becomes an object of His
detestation ; for he that does these things is abominable
before God, Deut. xxii. 5. How much more is man
abominable and unprofitable, who drinketh iniquity like
wafer? Job, xv. 16. They are corrupted, and become
abominable in iniquities, Ps. Hi. 2. (2.) Sin banishes
God from the soul, and reduces her to the most abject state.
A soul in the state of grace is exalted to the dignity of a
child of God, the spouse of Jesus Christ, the temple of
the Holy Ghost, and is intimately united to God, who
dwells in her. But the moment she consents to mortal
sin, she loses all this dignity and happiness. God
abandons her, and she becomes a slave of Satan, a
vessel of corruption, the habitation of unclean spirits.

220 CHAPTER VII.

What a change ! What an evil to be deprived of her
God ! Woe to them, says the Almighty, when I shall
depart from them, Hos. ix. 12. But what a malignant
monster must sin be, which causes such calamity ! (3.)
Sin at once destroys all the spiritual treasures of the soul.
The grace of God is an inexhaustible source of heavenly
riches; it sanctifies all the good works of the just man,
and renders them meritorious of eternal life. He that
abideth in Me, and I in him, the same beareth much fruit,
John, xv. 5. When, therefore, a soul continues in this
happy state, what treasures does she not lay up for
eternity ! but if she falls into mortal sin, she loses in
an instant all the treasures of her past virtuous life, and
sinks into the most abject poverty. If the just man
turn himself away from his justice, and do iniquity, . . .
shall he live ? all his justices which he had done shall not
be remembered. In the prevarication by which he hath
prevaricated, and in his sin which he hath committed,
in them he shall die, Ezech. xviii. 24. To such as these
our Saviour saith, Thou sayest, I am rich, and made
wealthy, and have need of nothing; and thou knowest not
that thou art wretched, and miserable, and poor, and blind,
and naked, Rev. iii. 17. (4.) Sin, in fine, kills the soul.
The grace of God is the spiritual life of the soul. And
as the human form is beautiful in life, so a soul that is
alive to God by His grace is beautiful in His sight.
But the moment sin enters, it kills the soul, and renders
her more hideous and loathsome in the sight of God
than a dead body is in the eyes of men. He that shall
sin against Me, shall hurt his own soul, Prov. viii. 36.
For when concupiscence hath conceived, it brmgeth forth
sin ; but sin, when it is completed, begetteth death, James, i.
15. Wherefore, Flee from sins as from the face of a
serpent; for if thou earnest near them, they will take hold of

OF THE EXERCISE OF PENANCE. 221

thee : the teeth thereof are the teeth of a lion, killing the souls
of men, Ecclus. xxi. 2.

5. The fatal consequences of sin in the next world,
where it banishes the sinner from heaven, and condemns
him to eternal torments. What a hateful monster, then,
must that be, which produces such effects for time and
eternity! How justly does it deserve to be held in
horror and detestation !

Q. What are the motives which excite the spirit of
penance ?

A. The infinite majesty and goodness of God, the
love of Jesus Christ for man, the ingratitude involved in
sin, and the evils which sin brings upon us in time and
eternity, are all powerful motives, exciting us to the
virtue of penance. Besides, the Word of God makes this
striking declaration, that no man knoweth whether he be
worthy of love or hatred, Eccles. ix. i. When we reflect,
then, how often we have offended God by sin, can we
fail to be overwhelmed with confusion at the sight of
our baseness, unworthiness, and misery ? The character
of sinner is the most abject and contemptible. Every
thing that is humiliating enters into it ; insolence, in
gratitude, perfidy, presumption, folly, and injustice.
The sinner is a rebel against the God of heaven, a
traitor to Jesus Christ, and a slave of Satan. Such we
have been, and we have no certainty that we are not so
still in the sight of God. What a subject for mourning
and sorrow ! What a source of humiliation and con
fusion ! With reason does the prophet exclaim, Be
confounded and be ashamed at your own ways, O house
of Israel, Ezech. xxxvi. 32.

Q. What is penitential fear, and on what is it
grounded ?

A. That wholesome fear which belongs to the virtue

222 CHAPTER VII.

of penance is of two kinds, i. The first is a profound
dread and awe of God, founded upon His absolute
power, by which He can annihilate His enemies at His
pleasure, accompanied with a horror of ever again pro
voking His anger by sin. This is that wholesome fear of
the Lord, the beginning of wisdom, which, when firmly
implanted in the soul, is a most powerful preservative
against sin. Of this the Scripture says, Because the Lord
your God, He is the God of Gods, and the Lord of Lords,
a great God, and mighty and terrible, who accepteth no
person, nor taketh bribes ; . . . thou shalt fear the Lord
thy God, and serve Him only, Deut. x. 17, 20. For
who can stand before the face of His indignation ? and who
shall resist in the fierceness of His anger ? Nah. i. 6.
Hence Jesus Christ Himself commands us not to fear
them that can kill the body, and after that have no more
that they can do ; but to fear Him that can kill both soul
and body in hell-fire. " Nay, the fear of the Lord driveth
out sin; for he that is without fear cannot be justified,"
Ecclus. i. 27.

2. The second kind of penitential fear consists in
humble diffidence in ourselves, founded on a full con
viction of our weakness, and the many dangers to which
we are exposed. These dangers arise : (i.) From the
number, strength, and craft of the infernal spirits, who are
continually going about like roaring lions, seeking to
devour us ; and whose only aim is to destroy our souls
by sin, and to ruin us for ever. (2.) From the world
in which we live; that world for which Jesus Christ
refused to pray, which is the professed enemy of His
Gospel, and whose maxims are directly opposed to the
sacred rules which He has laid down for our conduct.
The children of this world are continually disseminating
the maxims of self-love, praising sensual enjoyments,

OF THE EXERCISE OF PENANCE. 223

and extolling riches and honours, as the only things
worth our notice. We live in this deluding world, and
how difficult it is to resist such seductions ! Evil
communications corrupt good manners. Their words are
smoother than oil, and the same are darts, Ps. liv. 23. (3.)
From the numberless miseries of our own souls, which ren
der us an easy prey to these external enemies. These
miseries are : blindness of our understanding ; the weak
ness of our reason ; the instability of our imagination ;
the corruption of our heart, bent upon evil at all times ;
the violence of our passions ; the weakness of our free
will; our human respect; our coldness and tepidity in
prayer. These are some of the miseries entailed upon us
by original sin, and which are augmented by the sins
that we commit ourselves. Now, who can consider these,
and not be filled with fear and trembling? St Paul, fearing
for the Corinthians, says : I fear lest, as the serpent seduced
Eve by his subtlety, so your minds should be corrupted,
and fall from the simplicity that is in Christ, 2 Cor. xi.
3. Wherefore let him that thinketh himself to stand,
take heed lest he fall, i Cor. x. 1 2 ; for with fear and
trembling we must work out our salvation, Philip, ii. 12.
What powerful motives do the same truths furnish for
profound humility, distrust and contempt of ourselves !
With how much reason does the Word of God declare,
that if any man think himself to be something, whereas he
is nothing, he deceiveth himself ! Gal. vi. 3 ; for all things
are indeed vanity, ei'ery man living, Ps. xxxviii. 6.

Q. Will not the consideration of these truths tend to
discourage and lead us to despair ?

A. Of these truths every one must be convinced who
reflects and impartially examines his own interior. They
are painful, indeed, to our pride, which seeks to conceal
them from our eyes. But the knowledge of ourselves and

224 CHAPTER VII.

of our own misery is the only solid ground of Christian
humility; for when fully convinced of our weakness, we
come to the knowledge of our total dependence on God,
we see that without Him we can do nothing — no, not
even think a good thought, nor do the least thing con
ducive to salvation. With this conviction what can we do?
Had we no ground of hope but in ourselves, we would
indeed be miserable, and might well despair ; but the
holy virtue of penance directs our thoughts to the in
finite power and goodness of God, to His unspeakable
love for our souls, to His ardent desire for our salva
tion, to His most endearing promises of assistance,
if we trust in Him alone, and to the infinite merits of
Jesus Christ, which are superabundantly sufficient to
supply all our defects and remedy all our evils. On
these merits we are taught to rest, with the assured con
fidence and hope of finding mercy and pardon, grace
and strength to overcome all our spiritual enemies, and
to obtain eternal salvation, if we continue our efforts
to persevere to the end in the Divine service.

Q. What are the effects of penance or repentance ?

A. St Paul enumerates them in these words : Behold
this self-same thing, that you were made sorrowful accord
ing to God, how great carefulness doth it work in you; yea
defence, yea indignation, yea fear, yea desire, yea zeal, yea
revenge, 2 Cor. vii. n.

Q. Is this virtue of repentance necessary for salva
tion?

A. It is absolutely necessary for every one that has
offended God by sin; for Jesus Christ declares in express
terms, Except you repent, you shall all likewise perish,
Luke, xiii. 3. See Sincere Christian, Chap. XVII.

Q. How may we obtain the virtue of true repentance?

A. Chiefly by three things : (i.) By frequently and

OF THE EXERCISE OF PENANCE. 22$

earnestly begging it from God. Repentance, like every
other good, is the gift of God, and prayer is the efficaci
ous means to obtain it. (2.) By frequent and attentive
meditation on the evil of sin, our many spiritual miseries,
and the infinite goodness of God in having hitherto
spared us, and given us time and grace for repentance.
(3.) By frequent and fervent acts of penance.

Q. What are the acts of the virtue of penance ?

A. (i.) The external acts of penance are those which
we have just seen from St Paul, particularly the mortifi
cation and mortifying our passions by self-denial ; chastis
ing our body, after the example of that great apostle, and
bringing it into subjection to the spirit; that we may offer
a sacrifice of penance to the Divine justice, restrain our
corrupt inclinations, and move God to show mercy to
us. (2.) The internal acts consist in exercising the
heart and will in the various sentiments which constitute
the virtue of penance, humbling ourselves before God
for our manifold sins and spiritual miseries ; crying to
Him for mercy and pardon with the humble publican in
the Gospel ; acknowledging our unworthiness, throwing
ourselves wholly on His infinite mercy through the
merits of Jesus Christ, and firmly resolving to suffer all
evils rather than ever again to commit sin.

Q. Upon what occasions, principally, ought one to
exercise himself in these acts of penance ?

A. (i.) As we daily offend God in many things, we
ought daily to bewail our offences, and endeavour to
efface them by acts of repentance ; and, therefore, our
blessed Saviour has taught us daily to cry to God to for
give us our sins. Now this is done most properly in our
daily examination of conscience, of which these acts of
true repentance form an essential part. (2.) If through
out the day we fall into any sin, in thought, word, or

p. c. p

226 CHAPTER VII.

deed, we ought immediately to humble ourselves, and
return to God by acts of sincere repentance ; and this we
will not fail to do if we have a just sense of the evil of sin.
(3.) In order to acquire the habit of this virtue, we ought
frequently to use its several acts in our daily ejacula
tions. (4.) We ought never to omit acts of sincere con
trition in our morning and evening prayers, as a daily
homage to our offended God. (5.) But, particularly
when preparing for confession, we must be careful to
exercise ourselves in acts of true sorrow, as this is an
essential part of the sacrament, without which we can
never expect to obtain its blessed fruits. (6.) In Lent
and Advent we ought to employ ourselves frequently in
fervent acts of this virtue, both external and internal, as
one of our chief exercises of devotion for these peniten
tial times.

Q. What benefit do we receive from such frequent
exercise of penance?

A. Several most important benefits : (i.) It serves to
purify the soul, not only from the stains of daily faults
and imperfections, but even of greater sins which may be
hidden from us, or may have escaped our memory; hence
David prayed, from my secret sins cleanse me, O Lord.
(2.) It begets and nourishes in the heart habitual aver
sion to sin, and greatly increases our love of God. (3.)
It is a powerful preservative against relapsing into sin,
and contributes, in a great degree, to satisfy the justice
of God for the debt of temporal punishment due for
past sins.

Q. Which are the most useful ejaculatory acts of
penance ?

A. The most excellent are the penitential psalms of
David. They contain acts of all the different virtues
which belong to true repentance, and are dictated by the

OF THE EXERCISE OF PENANCE.

Holy Ghost himself; and no prayers or acts of virtue
can be more acceptable to God than those inspired by
Himself, and expressed in His own words. Now these
psalms and the other acts of penance may be used as
subjects of meditation, to excite in our hearts the senti
ments which they express, or as ejaculations to raise our
hearts to God during the day, or as a part of our vocal
prayers. Besides these, many other acts of true repen
tance are found throughout the Scriptures, which, being
also inspired by the Holy Ghost, are no less agreeable
to God, and beneficial to those who use them.

Q. What other acts of repentance may one use with
profit to the soul?

A. All those holy acts of contrition which are found
in our manuals and books of devotion. The most use
ful are those formal and complete acts, of which we have
given examples above, Chap. IV. sect. 3.

Q. What particular directions are proper for the times
of Lent and Advent ?

A. These holy seasons are appointed by the Church
as times of penance, humiliation, and prayer; and to
spend them conformably to the spirit and intention of the
Church, it is not enough that we barely observe the
external exercises of fasting and abstinence prescribed;
we must be impressed with the true spirit of penance,
which chiefly consists in a sincere sorrow and con
trition for our sins. We must preserve and nourish
this holy disposition in our hearts, by the daily exercise
of internal acts of penance, and by works of piety, self-
denial, and mortification ; and we must be assiduous in
importuning Heaven for mercy by frequent and fervent
prayer. Reading or meditating on the passion of our
Saviour is also an exercise particularly adapted to the
time of Lent. One of the seven penitential psalms may

228 CHAPTER VII.

be read in order, on each day of the week, and after it
the Versicles and Responses of the Church Office for
Advent and Lent The other penitential acts here set
down may be used in these holy seasons, or at any other
time, according to each one's devotion.

Acts of Penance.

My Lord and my God, I am a most vile sinner, and
unworthy to appear before Thee; but have mercy on me,
and save me.

0 God, my chief good ! how far have I gone from
Thee by my sins ! How have I dwelt at a distance
from Thee, in the region of misery, where I had quite
lost myself!

Most loving Father, I have sinned against heaven
and before Thee, and am not worthy to be called Thy
child ; make me as one of Thy servants, and let me
now at least be faithful to Thee.

It grieves me, O God, that I have sinned against
Thee; I am heartily sorry for the many times I have
transgressed Thy law : but wash me now, I beseech
Thee, from my iniquity, and cleanse me from my sin.

1 detest my sins, O Lord, and abhor all my wicked
ness ; I confess my ingratitude, and seek refuge in Thy
mercy.

Wash me, dear Jesus, with Thy blood, and purify my
heart from all the filth of sin ; heal my soul, and despise
me not, though most unworthy.

I have wandered like a sheep that is gone astray ; but
I hear Thy sweet voice thus crying after me, Thou hast

OF THE EXERCISE OF PENANCE. 22Q

gone after many lovers ; but return now to me, and I will
receive thee yet again.

My soul is full of anguish and confusion at the thought
of my manifold sins, whereby I have offended Thee, my
merciful Redeemer ; whereby I have made myself a slave
to hell, and provoked Thy anger.

O that I had never transgressed Thy commandments,
nor fallen into so great misery! O that I had never
sinned ! Happy those souls who have preserved their
innocence.

Look on me, O Lord, with the eyes of mercy, and
blot out my sins ; forgive me what is past, and through
the bowels of Thy infinite goodness secure me by Thy
most efficacious grace against all my failings for the time
to come.

Alas ! how slothful and careless have I hitherto been !
I have deferred my repentance, rejected Thy helps, con
temned Thy visits, and been deaf to Thy calls. And
now, Lord, what shall I do ? It grieves me that I have
offended Thee ; have mercy on me.

Lord, be merciful to me a sinner : Jesus, Son of the
living God, have mercy on me.

Sovereign Lord of my life, behold Thou seest there
is nothing good in me, nor health in my soul : I am
miserable and blind, and without Thee, O God, I can
do nothing.

II.

My sins exceed in number the sands of the sea, and
I am most unworthy, I confess, O Lord, of all Thy
mercies ; but Thy goodness is infinite, and above all
my offences.

Thou hast said there is joy in heaven for one sinner

230 CHAPTER VII.

that does penance; Give me now grace truly to repent,
and let heaven rejoice in my amendment.

Is it not Thou, my God, Who wiliest not the death of a
sinner, but that he be converted and live ? Grant me then
spiritual life ; for behold, O my Lord, I sincerely desire
to live to Thee.

Thou earnest, my dear Redeemer, not to call the
just, but sinners to repentance : Behold here a miser
able sinner before Thee ; draw me now, I beseech Thee,
most powerfully to Thyself.

Have mercy on me, O God, according to Thy great
mercy ; and according to the multitude of Thy tender
mercies blot out my iniquity.

Sprinkle me with Thy blood, O Jesus, and I shall be
made whiter than snow.

Create in me a clean heart, and renew a right spirit
within my bowels.

Dear Redeemer of my soul, how long turnest Thou
Thy face from me, and bringest no relief to my sor
rows !

Behold the prodigal child, nay, worse than the pro
digal : Have compassion on me, most loving Father ;
clothe me with Thy grace, and receive me into the arms
of Thy mercy.

Let not Thy blood be shed for me in vain, my dear
Redeemer, but now let it bring forth in me the fruit of
sincere repentance, and open to me a way to life ever
lasting.

Thy goodness I confess is great, O Lord, Who hast
so long spared this unworthy sinner, and with so much
patience waited for his amendment.

What return shall I make for this Thy infinite mercy,
but ask this one mercy to be added to the rest, that
from this moment I may never offend Thee more ?

OF THE EXERCISE OF PENANCE. 231

This one thing I earnestly beg of Thee ; hear me,
Lord, I beseech Thee : may I now, for what remains of
my life, be entirely Thine.

Come, Lord, make haste into my heart, and cast out
thence whatever Thou knowest profanes or denies Thy
temple.

Destroy and root out of my soul all that is displeasing
to Thee, and lay in me the foundation of a new life, that
I may no more offend Thee.

I confess I -have sinned ; but if Thou wilt, Thou canst
make me whole. Heal then my soul, most loving
Father ; heal my soul, for Jesus' sake.

Act of Contrition, and of the Love of God
above all things.

Unhappy sinner that I am, who have often had more
regard to vanity and folly than to the infinite goodness
and majesty of Thee, My God. Woe to me, who being
on so many titles bound with all my strength to love,
honour, and obey Thee, have neglected my duty, and
chosen rather to offend and break Thy commandments.
Most loving Father, Who hast prevented me with bless
ings of sweetness ; Who hast loved me, though most un
worthy of all Thy favours ; what am I, after all, but a
wretched and ungrateful sinner, who have not loved, but
most grievously offended such a Father, such a bene
factor ! Lord Jesus, Thou hast shed Thy blood to
cleanse and purify my soul from the filth of so many
sins; and yet I have still again repeated my crimes,
and defiled that robe of innocence Thou purchasedst for
me. Woe again to me, who have made such vile
returns for Thy infinite charity and blessings bestowed
on me.

What shall I do, miserable sinner that I am ? Whither

232 CHAPTER VII.

shall I fly, but to Thee my Lord, Whom I have offended ?
Thou wilt not despise a contrite and humble heart.
Behold, then, my God, I here retract all I have hither
to done against Thee. I am truly sorry for the
many times I have slighted so great goodness ; my sins
now displease me, because they have been displeasing
to Thee : I am troubled for my offences, because they
have been injurious to Thee my God, Whom I ought to
have loved above all things. O that I had never sinned,
never committed any offence against Thee ! But still
Thou commandest me to have confidence in Thy mercy,
because Thy goodness far exceeds all my wickedness.
Have mercy therefore on me, though a wretched and un
worthy sinner ; accept of the death and passion of Thy
only Son, in satisfaction for my offences, and have com
passion on one that puts his trust and confidence in
Thee. Wash me yet more from my iniquity, and cleanse
me from my sin ; for I know rny iniquity, and my sin is
always against me. To Thee only have I sinned, and
done evil in Thy sight. But turn now away Thy face
from my sins, and blot out all my iniquities : Create in
me a clean heart, O God, and renew a right spirit with
in my bowels : Cast me not away from Thy face, and
take not Thy holy Spirit from me ; restore to me the
joy of Thy salvation, and confirm me with a perfect
spirit.

O great God, I now desire to love Thee above all
things ; I desire to love Thee with all my heart, with all
my soul, and with all my strength. I am heartily sorry
that I have ever departed from Thy most holy will, and
offended Thee in thought, word, or deed. But now,
though late, I firmly resolve to use my best endeavours
for the observing of Thy law, and through the help of
Thy grace to avoid all sin : And this for no other motive

THE SEVEN PENITENTIAL PSALMS. 233

than Thy infinite perfection, Thy power, Thy wisdom, Thy
goodness, Thy mercy, — that is, for Thy own sake, because
Thou art most worthy of all love, O most sacred Trinity,
Father, Son, and Holy Ghost, my God and my all. Amen.

THE SEVEN PENITENTIAL PSALMS.
THE ANTIPHON.

REMEMBER not, O Lord, our offences, nor those of our
parents, neither take Thou vengeance of our sins.

i. — PSALM vi.

LORD, rebuke me not in Thine indignation, nor chas
tise me in Thy wrath.

Have mercy on me, Lord, because I am weak : heal
me, Lord, for all my bones are troubled.

And my soul is troubled exceedingly ; but Thou, O
Lord, how long?

Turn, O Lord, and deliver my soul ; save me for Thy
mercy's sake. Because there is none amongst the dead
who is mindful of Thee; and who shall confess unto
Thee in hell ?

I have laboured with groaning; every night I will wash
my bed, I will water my couch with tears.

Mine eyes are troubled through fury ; I have waxed
old amongst all mine enemies.

Depart from me, all ye that work iniquity; because
the Lord hath heard the voice of my weeping.

The Lord hath heard my petition; the Lord hath
received my prayer.

Let all my enemies be ashamed, and very much troubled.
Let them be turned back and ashamed speedily.

Glory be to the Father, &c.

234 CHAPTER VII.

II. PSALM XXXI.

BLESSED are they whose iniquities are forgiven, and
whose sins are covered.

Blessed is the man to whom the Lord hath not im
puted sin, neither is there guile in his spirit.

Because I held my peace, my bones are waxed old,
whilst I cried all the day.

Because day and night Thy hand was heavy upon me :
I am converted in my anguish, whilst the thorn is fas
tened in me.

I have made my sins known unto Thee : and my in
justice I have not concealed.

I said, against myself I will confess my injustice to the
Lord ; and Thou hast forgiven the impiety of my sin.

For this shall every holy one pray to Thee in a sea
sonable time.

Certainly in the deluge of many waters, they shall not
approach to him.

Thou art my refuge from the tribulation which hath
surrounded me : my joy, deliver me from them that com
pass me about.

I will give thee understanding, and I will instruct
thee in the1 way that thou shalt go : I will settle mine
eyes upon thee.

Do not become as the horse and the mule, which
have no understanding.

With a bit and bridle bind fast the jaws of those who
do not approach Thee.

Many are the scourges of a sinner; but mercy shall
compass him about that hopeth in the Lord.

Be joyful in the Lord, and rejoice, ye just, and glory
all ye right of heart.

Glory be to the Father, &c.

THE SEVEN PENITENTIAL PSALMS. 235

III. — PSALM XXXVII.

LORD, rebuke me not in Thine indignation, nor chas
tise me in Thy wrath.

Because Thine arrows are fastened in me, and Thine
hand has been strong upon me.

There is no health in my flesh because of Thy wrath :
my bones have no peace because of my sins.

For mine iniquities have gone over my head :
and as a heavy burden, are become heavy upon
me.

My wounds are putrefied and corrupted, because of
my folly.

I am become miserable, and bowed down, even to
extremity ; I went sorrowful all the day.

For my loins are filled with illusions ; and there is
no health in my flesh.

I am afflicted and humbled exceedingly ; I roared out
of the sighing of my heart.

Lord, all my desires are before Thee, and my groaning
is not hidden from Thee.

My heart is troubled, my strength hath forsaken me,
and the light of my eyes itself is not with me.

My friends and neighbours have drawn near, and stood
against me.

And they that were near me stood afar off; and they
who sought my soul used violence.

And they that sought to do me evil spoke vanities,
and studied deceits all the day.

But I as a deaf man did not hear, and was as one
dumb not opening his mouth.

And I became as a man that doth not hear, and hath
no reproofs in his mouth.

236 CHAPTER VII.

Because, O Lord, I have hoped in Thee, Thou wilt
hear me, O Lord my God.

For I have said, lest at any time my enemies rejoice
over me ; because whilst my feet are moved they speak
great things against me.

For I am ready for scourges, and my sorrow is
always before me.

For I will declare my iniquity, and I will think
upon my sin.

But mine enemies live, and are strengthened over me,
and they that hate me unjustly are multiplied.

They who render evil for good spake against me,
because I followed goodness.

Forsake me not, O Lord my God, depart not from me.

Incline unto my help, O Lord, the God of salvation.

Glory be to the Father, &c.

iv. — PSALM L.

HAVE mercy on me, O God, according to Thy great
mercy.

And according to the multitude of Thy tender mercies,
blot out my iniquity.

Wash me yet more from my iniquity, and cleanse me
from my sin.

For I know my iniquity, and my sin is always be
fore me.

To Thee only have I sinned, and have done evil before
Thee, that Thou mayest be justified in Thy words, and
mayest overcome when Thou art judged.

For behold I was conceived in iniquity, and in sins
did my mother conceive me.

For behold Thou hast loved truth ; the uncertain and
hidden things of Thy wisdom, Thou hast made manifest
to me.

THE SEVEN PENITENTIAL PSALMS. 237

Thou shalt sprinkle me with hyssop, and I shall be
cleansed. Thou shalt wash me, and I shall be made
whiter than snow.

Thou shalt make me hear of joy and gladness, and the
bones that are humbled shall rejoice.

Turn away Thy face from my sins, and blot out all my
iniquities.

Create a clean heart in me, O God, and renew a right
spirit within my bowels.

Cast me not away from Thy face, and take not Thy
Holy Spirit from me.

Restore unto me the joy of Thy salvation, and
strengthen me with a perfect spirit.

I will teach Thy ways to the unjust, and the wicked
shall be converted to Thee.

Deliver me from blood, O God, Thou God of my sal
vation, and my tongue shall extol Thy justice.

Thou, O Lord, wilt open my lips, and my mouth shall
declare Thy praise.

For if Thou hadst desired sacrifice, verily I would
have given it ; with burnt-offerings Thou wilt not be
delighted.

A sacrifice to God is an afflicted spirit ; a contrite and
humble heart, O God, Thou wilt not despise.

According to Thy goodwill, O Lord, deal favourably
with Sion : that the walls of Jerusalem may be built up.

Then shalt Thou accept the sacrifice of justice, obla
tions, and whole burnt-offerings ; then shall they lay
calves upon Thy altar.

Glory be to the Father, &c.

v. — PSALM ci.

O LORD, hear my prayer, and let my cry come unto
Thee.

238 CHAPTER VII.

Turn not away Thy face from me : in what day soever
I am in trouble, incline Thine ear to me.

In what day soever I shall call upon Thee, hear me
speedily.

For my days are vanished as smoke ; and my bones
are withered as a thing that is burnt.

I am smitten as grass, and my heart is withered ; for I
have forgotten to eat my bread.

Through the voice of my groaning, my bones have
cleaved to my skin.

I am become as a pelican of the wilderness : I am
become as a night raven in the house.

I have watched, and am become as a solitary sparrow
on the house-top.

My enemies upbraided me all the day, and they that
praised me did swear against me.

For I did eat ashes as bread, and mingled my drink
with weeping,

Because of Thy wrath and indignation ; for having
lifted me up, Thou hast cast me down.

My days are declined as a shadow, and I am withered
as grass.

But Thou, O Lord, remainest for ever ; and Thy re
membrance from generation to generation.

Thou, rising up, shalt have mercy on Sion ; for it is
time to have mercy on it, for the time is come.

Because the stones thereof have pleased Thy servants,
and they shall have pity on the earth thereof.

And the Gentiles shall fear Thy name, O Lord, and
all the kings of the earth Thy glory.

For the Lord hath built Sion, and He shall be seen in
His glory.

He hath had regard to the supplication of the humble,
and He hath not despised their prayers.

THE SEVEN PENITENTIAL PSALMS. 239

Let those things be written for another generation ;
and the people to be created shall praise the Lord.

Because He hath looked forth from His high sanctu
ary ; the Lord from heaven hath looked upon the earth,

That He might hear the groans of such as are in
fetters ; that He might unbind the children of them that
are slain,

That they may show forth the name of the Lord in
Sion, and His praise in Jerusalem.

When the people assembled together in one, and the
kings to serve the Lord,

He answered Him in the way of his strength ; Declare
unto me the fewness of my days.

Call me not back in the midst of my days ; Thy years
are from generation to generation.

In the beginning, O Lord, Thou didst lay the founda
tions of the earth, and the heavens are the works of Thy
hands.

They shall perish, but Thou remainest; and all of
them shall wax old as a garment.

As a vesture Thou shalt change them, and they shall
be changed ; but Thou art always the self-same, and Thy
years shall not fail.

The children of Thy servants shall continue, and their
seed shall be directed for ever.

Glory be to the Father, &c.

vi. — PSALM cxxix.

FROM the depths I have cried to Thee, O Lord : Lord,
hear my voice.

Let thine ears be attentive to the voice of my suppli
cation.

If Thou wilt mark iniquities, O Lord; Lord, who
shall bear it ?

240 CHAPTER VII.

For with Thee there is propitiation ; and because of
Thy law I have waited for Thee, O Lord.

My soul hath relied on His word ; my soul hath hoped
in the Lord.

From the morning watch, even until night, let Israel
hope in the Lord.

Because with the Lord there is mercy ; and with Him
plentiful redemption.

And He shall redeem Israel from all his iniquities.

Glory be to the Father, &c.

VII.— PSALM CXLII.

LORD, hear my prayer ; give ear unto my supplication
in Thy truth ; hear me in Thy justice,

And enter not into judgment with Thy servant ; for
no one living shall be justified in Thy sight.

For the enemy hath persecuted my soul; he hath
humbled my life in the earth.

He hath set me in darkness, as those who have been
long dead; and my spirit is in anguish for myself; my
heart is troubled within me.

I remember the ancient days, I have meditated on all
Thy works ; on the deeds of Thy hands did I meditate.

I have stretched forth my hands to Thee ; my soul is
unto Thee as earth without water.

Hear me quickly, O Lord ; my spirit hath fainted away.

Turn not away Thy face from me, because I shall be
like them that descend into the lake.

Make me hear Thy mercy in the morning ; for I have
hoped in Thee.

Make the way known to me wherein I should walk :
because I have lifted up my soul to Thee.

Deliver me from mine enemies, O Lord; to Thee have I
fled ; teach me to do Thy will, because Thou art my God.

OF THE EXERCISE OF PENANCE. 24!

Thy good Spirit shall lead me into the right land.
For Thy name's sake, O Lord, Thou shalt enliven me in
thine equity.

Thou shalt bring forth my soul out of tribulation, and
in Thy mercy Thou shalt destroy mine enemies.

And Thou shalt destroy all that afflict my soul, because
I am Thy servant.

Glory be to the Father, &c.

A. Remember not, O Lord, our offences, nor those
of our parents ; neither take Thou vengeance of our sins.

The Ver sides and Responses used in the Office of the Church,
in the Lauds and Vespers, on Fasting days and during
the penitential Times of Advent and Lent.

LORD have mercy on us. Christ have mercy on us.
Lord have mercy on us. Our Father, &c. V. And lead
us not into temptation. R. But deliver us from evil.
V. I said, O Lord, have mercy on me. R. Heal my
soul, for I have sinned against Thee. V. Turn to us, O
Lord; O how long wilt Thou be angry? R. And be
Thou entreated in favour of Thy servants. V. Let Thy
mercy be upon us, O Lord. R. As we have put our
trust in Thee. V. Let Thy priests be clothed with
justice. R. And let Thy holy ones rejoice. V. Lord
save the king. R. And hear us in the day that we shall
call upon Thee. V. O save Thy people, O Lord, and
bless thine inheritance. R. And rule them and exalt
them for evermore. V. Remember Thy congregation.
R. Which Thou hast possessed from the beginning. V.
Let peace be in Thy strength. R. And plenty in Thy
towers. V. Let us pray for the faithful departed.
R. Eternal rest give to them, O Lord, and let perpetual
light shine upon them. V. Let them rest in peace. R.
Amen. V. For our absent brethren. R. O my God,
p. c. Q

242 CHAPTER VII.

save Thy servants, who put their trust in Thee. V. For
the afflicted and captive. R. Deliver them, O God of
Israel, from all their tribulations. V. Send them help, O
Lord, from Thy sanctuary. R. And from Sion protect
them. V. O Lord God of Hosts, convert us to Thee.
R. And show us Thy face, and we shall be saved. V.
Rise up, O Christ, and help us. R. And deliver us for
Thy name's sake. V. O Lord, hear my prayer. R. And
let my cry come to Thee.

Let us Pray.

O God, whose property is always to have mercy and
to spare, receive our petitions, that we, and all Thy ser
vants who are bound by the chains of sin, may by the
compassion of Thy goodness mercifully be absolved,
through Jesus Christ our Lord and Saviour, Who, with
Thee and the Holy Ghost, liveth and reigneth, one God,
world without end. Amen.

The Penitential Prayer of St Austin.
Ante oculos Tuos, Domine, &c.

Before Thy eyes, O Lord, we bring our offences, and
with them compare the stripes we have received.

If we weigh the evil we have done, we find that what
we suffer is much less than we deserve.

What we have committed far outweighs what we en
dure.

We feel the punishment of sin, and yet we turn not
from our wilful ness in sinning.

Our weakness faints under Thy scourges, but our per-
verseness is still the same.

Our diseased mind is racked with pain, and our neck
is as stiff as ever.

OF THE EXERCISE OF PENANCE. 243

Our life is spent in sighs and grief, but in our actions
we are not reformed.

If Thou expectest our amendment, we grow no better ;
if Thou takest revenge, we are not able to subsist.

When we are chastised we acknowledge what we have
done, but when Thy visitation is over we forget what we
weep for.

If Thou stretchest out Thy hand, we promise duty ; if
Thou suspendest Thy sword, we keep not our promise.

If Thou strikest, we cry for pardon ; and if Thou par-
donest, we provoke Thee again to strike.

Here, O Lord, are Thy criminals confessing their guilt.
We know that, unless Thou forgivest, Thou mayest justly
destroy us.

Grant, O Almighty Father, without merit, what we
ask, as out of nothing Thou didst create us to ask Thee :
through Jesus Christ our Lord. Amen.

The Antiphon.

We wait in expectation of our Saviour's coming, who
will reform our frail bodies according to the pattern of
His glorious body.

V. Behold, the God of heaven is our Redeemer.

R. In Him will we put our confidence, and will not
fear.

Almighty God, who for the redemption of mankind
didst send Thy only-begotten Son to assume our flesh,
and suffer death upon the cross ; we humbly pray, that
as our Saviour hath left us here the example of His
patience, He would both enable us faithfully to follow His
example, and make us hereafter partakers of His glory :
Who, with Thee and the Holy Ghost, liveth and reigneth,
one God, world without end. Amen.

244

CHAPTER VIII.

EXERCISES FOR TIMES OF INDULGENCES AND JUBILEES.

Q. \ T T HAT is properly meant by an Indulgence
VV and a Jubilee?

A. When, on our sincere repentance, Almighty God,
through the merits of Jesus Christ, forgives the guilt of
our sins by His holy sacraments, He delivers us from
the eternal punishment due to these sins, but He does
not always forgive all their temporal punishment. The
Divine justice, which will render to every one according
to his works, absolutely requires that he who sins should
be punished, if not to the full extent that his sins de
serve, at least in such measure as the Divine wisdom
sees proper. Even mercy itself sanctions this, lest, if on
forgiveness we were delivered from all punishment, we
might thereby be encouraged and emboldened to commit
sin. Hence every sinner, by offending God, contracts a
debt of temporal punishment to the Divine justice, which
he must discharge, though the eternal punishment due to
his sins be entirely forgiven. Thus the prophet Nathan,
upon David's repentance, declared that God had put
away the iniquity of his sin, but immediately denounced
several severe punishments which God had determined
to send upon him in this life, and which were accord
ingly inflicted.

INDULGENCES AND JUBILEES. 245

This debt of temporal punishment must be paid in
this life, and our peace made with our adversary, the
Divine justice, while we are in the way ; otherwise,
when we die, we shall be cast into that prison, out of which
we shall, by no means, come, till by severe sufferings we
have paid the utmost farthing, Mat. v. 25. While we are
in life, this debt may be discharged in one of two ways ;
either by paying to the full in suffering, or by obtaining
remission upon easier terms. Voluntary penitential
works, and patient suffering of the afflictions which Divine
Providence sends upon us, are the means of discharging
it by payment. When it is remitted, either in whole or
in part, upon easier terms, this is called an Indulgence ;
because Almighty God, like an indulgent parent, conde
scending to our weakness, forgives in mercy what He
might demand in justice.

The power of dispensing this favour Jesus Christ has
left with the pastors of His Church, particularly with
her chief pastor, to whom, in the person of St Peter,
He said, To thee will I give the keys of the kingdom of
heaven ; Whatsoever thou shalt bind on earth shall be
bound in heaven, and whatsoever thou shalt loose on earth,
shall be loosed in heaven. In this general charter is
included the power of loosing from everything what
soever, that can hinder our admission into heaven,
the guilt of sin, and the debt of punishment due to it.
The power of discharging her children from this debt,
the Church exercises chiefly upon two occasions ; first,
in the jubilee years, wherein, for great public reasons,
she grants this favour in the most ample manner, and
with greater solemnity; and, secondly, on certain great
festivals throughout the year, when, desiring that her
children should devoutly approach to the holy sacra
ments, she bestows this benefit of a plenary indulgence,

246 CHAPTER VIII.

as an encouragement to them to do so. The condi
tions required on our part for gaining this favour are
generally the three following; first, that we approach
truly penitent to the sacraments of penance and holy
communion, to cleanse our souls from all mortal guilt
and to put ourselves into the state of grace, because,
while in the state of sin, we are incapable of receiving
the blessings of the indulgence ; secondly, that we per
form some works of charity and mercy to our neigh
bour; thirdly, that on the day of our communion we
offer up prayers for the Church and her necessities, both
general and particular, especially for that portion of it
to which we belong. The following forms of prayer are
very proper for that purpose.

A Prayer for the whole State of Christ's Church upon
Earth, including all the Intentions required for gaining
the Jtibilee, and other Indulgences.

O Eternal Father of our Lord Jesus Christ, Creator
of all things visible and invisible, source of all good,
infinitely good in Thyself, and infinitely gracious, bounti
ful, and good to us ; behold we, Thy servants, the work
of Thy hands, redeemed by the blood of Thy only Son,
come, in answer to His summons by His vicegerent, to
present ourselves as humble petitioners before the
throne of Thy mercy : We come in a body at this time,
even all Thy people upon earth ; and we come in com
munion with all Thy Church in heaven, hoping to be
assisted by their prayers and merits, and with Jesus
Christ at our head, our High-priest and Mediator, in
Whose precious blood we put all our trust.

We prostrate ourselves before Thee, and humbly
beseech Thee to sanctify Thy own most holy name, by

INDULGENCES AND JUBILEES. 247

sanctifying and exalting Thy holy Catholic Church
throughout the world. O eternal King ! who hast sent
Thy only Son down from Thy throne above into this
earth to establish a kingdom here amongst us, whence
we may hereafter be translated to Thy eternal kingdom \
look down, we beseech Thee, upon this kingdom of
Thy Son, and propagate it through all nations, and in all
hearts : Sanctify it in truth ; maintain it in peace, unity,
and holiness : Give to it saints for its rulers, its chief
pastor, and all its other prelates : Enlighten them with
heavenly wisdom, and make them all men according to
Thy own heart. Give Thy grace and blessing to the
clergy, and send amongst them that heavenly fire which
Thy Son came to cast on the earth, and which He so
earnestly desired should be enkindled. Assist and pro
tect apostolic missionaries, that they may zealously and
effectually promote Thy glory, and the salvation of souls
redeemed by the blood of Thy Son : Sanctify religious
men and women of all orders. Give them grace to
serve Thee with perfection, according to the spirit of
their institute, and to shine like lights to the rest of the
faithful.

Have mercy on Christian princes ; grant them the
lights and graces necessary for the perfect discharge of
their duty to Thee and to their subjects, that they may
be true servants to Thee, the King of kings, true fathers
to their people, and nursing fathers to Thy Church.
Have mercy on magistrates and men in power, that they
may all fear, love, and serve Thee, and ever remember
that they are Thy deputies, and ministers of Thy justice.
Have mercy on Thy people throughout the world, and
give Thy blessing to Thy inheritance. Remember Thy
congregation which Thou hast possessed from the be
ginning ; and give Thy grace to all Christians upon

248 CHAPTER VIII.

earth, that they may do Thy will in all things, even as
the blessed do in heaven.

Extend Thy mercy to all infidels that sit in darkness
and in the shadow of death ; to all those nations that
know Thee not, and that have not received the faith
and law of Thy Son their Saviour ; and to all Pagans,
Mahometans, and Jews. Remember, O Lord, that those
souls are made after Thy own image and likeness,
and redeemed by the blood of Thy Son. O let not
Satan any longer exercise his tyranny over these Thy
creatures, to the great dishonour of Thy name. Let not
the precious blood of Thy Son be shed for them in vain.
Send among them zealous preachers and apostolic la
bourers, endued with the like graces and gifts as Thy
apostles were, and bless them with the like success for
the glory of Thy name, that all these souls may be
brought to know Thee, love Thee, and serve Thee here
in Thy Church, and to bless Thee hereafter for all
eternity.

Look down also with pity and compassion on those
deluded souls who, under the name of Christians, have
gone astray from the paths of truth and unity, and from
the one fold of the one Shepherd, Thy only Son Jesus
Christ, into the by-paths of error and schism. O bring
them back to Thee and to Thy Church. Dispel their
darkness by Thy heavenly light. Take off the veil from
their eyes, with which the common enemy has blind
folded them : Let them see how they have been misled
by misapprehensions and misrepresentations. Remove
the prejudices of education. Take from them the spirit
of obstinacy, pride, and self-conceit. Give them a hum
ble and docile heart. Give them a strong desire of find
ing out the truth, and a powerful grace to embrace it,
in spite of the opposition of the world, the flesh, and the

INDULGENCES AND JUBILEES. 249

devil. For why should those souls perish for which
Christ died? Why should Satan any longer possess
those souls which, by their baptism, were dedicated to
be Thy eternal temples ?

O Father of lights, and God of all truth, purify the
world from all errors, abuses, corruptions, and vices.
Beat down the standard of Satan, and set up everywhere
the standard of Christ : Abolish the reign of sin, and
establish the kingdom of grace in all hearts. Let humility
triumph over pride and ambition ; charity over hatred,
envy, and malice ; purity and temperance over lust and
excess ; meekness over passion ; and disinterestedness
and poverty of spirit over covetousness and the love of
this perishable world. Let the Gospel of Jesus Christ,
both in its belief and practice, prevail throughout the
universe.

Grant to us Thy peace, O Lord, in the days of our
mortality, even that peace which Thy Son bequeathed as
a legacy to His disciples ; a perpetual peace with Thee,
a perpetual peace with one another, and a perpetual
peace within ourselves : Grant that all Christian princes
and states may cherish and maintain peace and concord :
Give them a right, sense of the dreadful evils that attend
on war : Give them a horror of the bloodshed, devasta
tion, and ruin of so many territories, of the innumerable
injustices, and the eternal loss of so many thousand souls,
as are the dismal consequences of war. Turn their
hearts to another kind of warfare ; teach them to fight
for a heavenly kingdom.

Remove, O Lord, Thy wrath, which we have reason
to apprehend actually hanging over our heads for our
sins. Deliver all Christian people from the dreadful
evils of mortal sin. Make all sinners sensible of their
misery ; give them the grace of a sincere conversion to

250 CHAPTER VIII.

Thee, and a truly penitential spirit, and discharge them
from all their bonds. Preserve all Christendom from
the evils that threaten impenitent sinners, • — plagues,
famines, earthquakes, fires, inundations, mortality of
cattle, sudden and unprovided death, and Thy many
other judgments here, and eternal damnation hereafter.
Comfort all that are under any affliction, sickness, or
violence of pain. Support all that are under tempta
tion ; reconcile all that are at variance ; deliver all that
are in slavery or captivity ; defend all that are in danger ;
grant relief to all in their respective necessities ; and
give a happy passage to all that are in their agony.

To Thy infinite mercy, O Great God, we also most
earnestly recommend our country : Oh ! be graciously-
pleased to turn away Thy anger from us, and to blot out
all our iniquities. Let the light of Thy countenance
shine once more upon us, and bring back all that err
to the communion of Thy holy Church. In particular
we recommend to Thee ourselves. Be pleased, for
Thy name's sake, to reform all abuses, and to take
away all scandals from amongst us. Grant to our
pastors the spirit of wisdom, zeal, holiness, purity, and
grace to enable them faithfully to discharge their weighty
duties. Grant to our people the spirit of humility,
docility, and obedience. Grant us peace and unity with
each other, and so adorn our souls with solid virtue, that
men, seeing our good works, may glorify Thee, our hea
venly Father. Finally, we earnestly recommend to Thee
the souls of the faithful departed. Grant them rest, O
Lord, and a place of respite, and bring them soon to the
possession of Thy eternal glory ; and enable us who are
still alive so to spend the few days of our lives that yet
remain in the spirit of humility and penance, that having
fully discharged what we owe to Thy Divine justice before

INDULGENCES AND JUBILEES. 2$ I

we leave this world, or being mercifully delivered from
that debt through Thy fatherly indulgence, which we
hope from Thy goodness at this time, we may be speed
ily admitted to Thy Divine presence. Through Jesus
Christ, our Lord and only Saviour, Who, with Thee and
the Holy Ghost, liveth and reign eth, one God, world
without end. Amen.

A Prayer for the State of Religion in our own Country.

O eternal God, Whose ways are just, and Whose judg
ments are an unfathomable abyss ! we adore in silence
Thy unsearchable counsel in permitting so many nations
to be cut off from the fruitful field of Thy Church, and
to be hurried away into the wilderness of heresy and
schism ; but with grateful hearts we praise and glorify
Thy infinite goodness, which, in the deluge of heresy
which overflows and almost covers so many countries,
has vouchsafed to select here a great number for Thyself,
and to save them in Thy holy ark from the too general
inundation. Oh how shall we sufficiently thank and
praise Thee for that unspeakable mercy, in making us
of that happy number, preferably to so many thou
sands more deserving ; and for giving us the comfort
of a firm faith, free from the inconstancy of those
who, having no support but their own fancies, float up
and down for a time, and sink at last into the gulf of
infidelity. Make us sensible, O Lord, of these Thy
unspeakable blessings, that as we know Thee by a sure
faith, we may love Thee with a perfect charity, and,
fixing all our hopes on the joys of the life to come,
patiently submit to what Thou permittest here, and still
press on to what Thou promisest hereafter.

Comfort and strengthen us in all we have to do arid

252 CHAPTER VIII.

suffer for our holy faith, and permit not any amongst us
by any temptation whatever to fall away from Thee and
Thy truth. In a particular manner we recommend to
Thee our pastors, who watch day and night for the
salvation of their flock ; replenish them, we beseech
Thee, with Thy Holy Spirit, the spirit of wisdom, zeal,
holiness, and purity. Assist them with Thy special
grace to direct them in all their \vays according to Thy
will, and daily augment in them the fire of Thy love, and
a fervent zeal for the salvation of souls.

We also beseech Thee for all our brethren of the
household of faith, that Thou wouldst grant us the spirit
of humility, docility, and obedience, and fill our souls
with that brotherly love by which the world may know
that we are Thy disciples. Reform all abuses, and take
away all scandals from amongst us, and so adorn our
lives with solid piety, that men, seeing our good works,
may glorify Thee our heavenly Father.

We also most earnestly beseech Thee for our sepa
rated brethren, who have departed from the union and
communion of Thy holy Church. We acknowledge Thy
righteous judgments, we adore Thy unsearchable coun
sels, for Thou visitest the iniquities of the parents upon
the children to the third and fourth generation, and yet
at length rememberest mercy. O be pleased to look in
mercy on this country, and put a stop to the effects of
Thy just indignation. Forgive, we beseech Thee, the
sins of our forefathers, and turn away Thy wrath from
their posterity. Hasten the conversion of those who
have gone astray, and let not our sins put a stop to Thy
mercies towards them. Deliver the ignorant from being
seduced by false teachers, and the learned from being
blinded by their passions, and the whole nation from
religious strife and discord ; that instead of so many

INDULGENCES AND JUBILEES. 253

divisions and changes in religion, we all may again be
restored to that unity of mind, steadiness of faith, and
tranquillity of conscience, which are nowhere to be found
but in the communion of Thy Church. In a particular
manner, we beseech Thee to bestow this mercy on our
friends, relations, and benefactors. Open their eyes, that
they may see the beauty of Thy truth, and give them
strength and courage to embrace it.

We also implore Thy benediction on our magistrates
and rulers. Give them light, O God, to direct them to
what is most for Thy glory, the good of their own souls,
the discouragement of vice, and the advancement of Thy
true religion. Finally, we beseech Thee to look down
from heaven on the tears which have been shed and the
blood which has been spilt by so many confessors and
martyrs, who have suffered tribulation and death to con
vert us to Thee. Hear the cries which they send up
before Thee, not for vengeance, but for pardon and
mercy ; and mercifully grant these our petitions, for the
sake of Jesus Christ, Thy Son, our Lord and Saviour,
Who, with Thee and the Holy Ghost, liveth and reigneth,
one God, world without end. Amen.

254

CHAPTER IX.

OF VISITING THE SICK.

Q. TS it a great act of charity to visit the sick ?

JL A, It is doubtless a great act of charity to the
sick, and highly beneficial to those who practise it. Our
blessed Saviour assures us, that what we do in this way
to any of our Christian brethren, He esteems as done to
Himself. / was sick, and ye visited me, Mat. xxv. 36.
And to encourage us in the practice of it, He declares
in the same chapter, that the sentence of eternal hap
piness will be pronounced on those who do to Him
this charitable service in the persons of His brethren ;
and that the neglect of it will be one cause of the eter
nal reprobation of the wicked. To assist the sick, to
relieve their necessities, by ministering to them for the
love of God as unto Jesus Christ, is an act most
agreeable in the sight of God, and one which He will
abundantly repay. But the most exalted charity to the
sick is to assist them in the concerns of their souls,
and to help them to prepare for a happy death. This
may be done in various ways : by encouraging them to
suffer patiently; by exhorting them to perfect resignation
to the will of God; by suggesting to them good thoughts,
and pious acts of virtues, particularly such as are most
necessary for their state, and by comforting them in their

OF VISITING THE SICK. 255

affliction. All are not capable of doing this ; but there are
other acts of charity to the sick which any one may per
form — such as, reading to them some pious book proper
for their state, particularly the passion of our Saviour in
the Gospel, and praying for them. The following litany
and prayers are very proper for that purpose, and may
be said either by a single person in the sick-room, or, if
there be more present, may be read aloud by one, the
others responding.

A Prayer for the Sick.

O Almighty and Eternal God, Father of mercies, and
God of all comfort and consolation, we fly to Thy
Fatherly goodness in behalf of this Thy servant here
lying under Thy hand, in sickness and affliction. We
beseech Thee to look upon him (or her) with the eyes of
mercy and compassion, and leave him not to himself "in
this day of his distress, who puts his whole trust in Thee.
He acknowledges in Thy presence his great weakness,
and that of himself he can do nothing towards his salva
tion, — not so much as think a good thought without /Thy
gracious assistance ; he therefore throws himself into the
arms of Thy mercy, and wholly relies on Thy Fatherly
assistance, beseeching Thee, for the sake of Jesus Christ,
to enable him to bear this visitation with Christian
patience, and a perfect resignation to Thy blessed will.
We also, Thy unworthy servants, most earnestly beseech
Thee, O great God, not to deal with him according to
his sins, nor reward him according to his iniquities, but
according to the multitude of Thy tender mercies, show
mercy to him, in this day of his distress ; and enable
him, by Thy powerful assistance, to bear his present
suffering with such patience and humility, with such

256 CHAPTER IX.

sincere repentance and holy resignation to Thy blessed
will, both as to the sickness itself and all its circum
stances, that it may be a means in Thy hand of sancti
fying his soul, and of laying up a store of glory for him
in Thy kingdom.

We know not what Thou hast appointed for him,
whether life or death ; we beseech Thee to restore his
health, if it be Thy holy will, and grant him a longer
continuance amongst us, if Thou seest it expedient for
his salvation ; that, corrected by Thy chastisements, he
may enter upon a new course of life, and, by a greater
diligence in Thy service, may more amply atone for all
his past failings, and be better prepared for answering
Thy call, whenever Thou shalt be pleased to make
it. But if in Thy providence Thou hast otherwise
appointed, fit him, we beseech Thee, for Thy most
holy appointments ; make him sensible of his condition,
and mercifully deliver him from all the delusions of
vain and deceitful hopes. Take from him all solici
tude for the things of this world. Grant him grace to
receive the holy sacraments, which Thou hast ordained
for the help of dying Christians, with such holy and
fervent dispositions, that his soul may be sensible, in
the hour of distress, of the full fruits and effects of them.
We beseech Thee to remove far from him all obstinacy
and blindness, all evil passions and self-love, destroy all
his sinful habits, and fill his heart with true charity,
both towards Thee and his neighbour. Send Thy holy
angels to watch over him, and under the shadow of Thy
wings protect him; be Thou his guard against all his
enemies, and mercifully preserve him from all presump
tion and despair, through Jesus Christ our Lord and
only Saviour, to Whom, with Thee and the Holy Ghost,
be all honour and glory, world without end. Amen.

OF VISITING THE SICK. 257

THE LITANY FOR THE SICK.

In the name of the Father, ^ and of the Son, and of
the Holy Ghost. Amen.

Lord, have mercy on him (or her).
Christ, have mercy on him.
Lord, have mercy on him.
Christ, hear us.
Christ, graciously hear us.

O God the Father, Creator of the world, have mercy
on him.

O God the Son, Redeemer of mankind, have mercy on
him.

O God the Holy Ghost, Perfecter of the elect, have
mercy on him.

O Sacred Trinity, three persons and one God, have
mercy on him.

Holy Mary,

All ye holy angels and archangels,

Holy Abel,

All the blessed company of the just,

Holy Abraham,

Holy St John the Baptist,

§t Joseph,

All ye holy patriarchs and prophets,

St Peter and St Paul,

St Andrew and St John,

All ye holy apostles and evangelists,

All ye holy disciples of our Lord,

All ye holy innocents,

St Stephen and St Laurence,

All ye holy martyrs,

St Sylvester and St Augustine,
p. c. R

258 CHAPTER IX.

All ye holy bishops and confessors,
St Benedict and St Francis,
All ye holy priests and religious,
St Mary Magdalen and St Lucy,
All ye holy virgins and widows,

All ye holy saints of God, make intercession for him.

Have mercy, O Lord, and spare him.

Have mercy, O Lord, and hear him.

From all his sins deliver him, O Lord.

From all temptations, and the snares of Satan, deliver
him, O Lord.

From all impatience, and repining at Thy just chastise
ments, deliver him, O Lord.

From dejection of spirit, and diffidence in Thy mercies,
deliver him, O Lord.

From the fear of death, and too much desire of life,
deliver him, O Lord.

From distracting his mind with the things of this world,
and neglecting to prepare himself for eternity, deliver him,
O Lord.

By Thy cross and passion, deliver him, O Lord.

By Thy death and burial, deliver him, O Lord.

By Thy glorious resurrection and admirable ascension,
deliver him, O Lord.

By the grace of the Holy Ghost, the Comforter, deliver
him, O Lord.

In the hour of death, and in the day of judgment,
deliver him, O Lord.

We sinners beseech Thee to hear us.

That it would please Thee to comfort him in his sor
rows, and enable him to look beyond death on the
blessed state it leads to, we beseech Thee to hear us.

That it would please Thee to bring into his thoughts

OF VISITING THE SICK. 259

all Thy mercies, and by them encourage him in con
fidence in Thee, we beseech Thee to hear us.

That Thou wouldst vouchsafe to him grace to order
all his temporal affairs with prudence, justice, and charity;
and with a free and quiet mind, wholly attend to dispose
himself for heaven, we heseech Thee to hear us.

That Thou wouldst vouchsafe to him the grace entirely
to confess, and sincerely to repent of all his sins, we be
seech Thee to hear us.

That Thou wouldst vouchsafe to him the grace heartily
to forgive all those who have offended him, and to satisfy
whoever has suffered the least prejudice by him, we
beseech Thee to hear us.

That being thus reconciled to Thee, and to all the
world, he may, with an humble and assured hope, rev
erently receive the sacred Viaticum of Thy blessed body,
and firmly persevere to the end in Thy grace and favour,
we beseech Thee to hear us.

That the pains of his sickness may expiate the punish
ment due to his sins, by diminishing his love of this world,
and increasing his desire of the next, we beseech Thee to
hear us.

That whatever Thy providence shall determine con
cerning him, he may readily submit to Thy holy will, and,
whether he live or die, be always Thine, we beseech Thee
to hear us.

O Lamb of God, that takest away the sins of the
world, spare him, 0 Lord.

O Lamb of God, that takest away the sins of the
world, hear him, O Lord.

O Lamb of God, that takest away the sins of the
world, have mercy on him.

Lord, have mercy on us.

26O CHAPTER IX.

Christ, have mercy on us.
Lord, have mercy on us.
Our Father, &c.

V. O Lord, hear my prayer.
R. And let my supplication come unto Thee.

The Prayer.

Almighty and ever-living God, in whose hands are the
keys of life and death, and whose infinite wisdom dis
poses all things for the best to them that love Thee ;
behold, we beseech Thee, Thy servant, whom Thou hast
cast upon the bed of sickness, and support with Thy
grace his afflicted spirit. Strengthen his faith, increase
his hope, perfect his charity, and sanctify to him every
accident of his sufferings, that if Thy mercy shall restore
him to his health, he may more carefully correct the
errors of his former life : and if it shall please Thee
to call him to Thyself, he may pass through the valley of
the shadow of death with safety, and be transported by
Thy holy angels into the mansions of bliss, where no
fears shall trouble him, no pains torment him, nor any
grief disturb the quiet of his mind ; but perfect security,
pure delights, and unspeakable joys shall for ever be
established unto him; through our Lord Jesus Christ Thy
Son, &c. Amen.

PRAYERS FOR WOMEN TRAVAILING WITH CHILD.

To God the Father.

Most merciful Father of heaven, hear the prayers of
Thy servants for Thy handmaid labouring with child :
that as by Thy good providence she hath conceived, so
by Thy special blessing she may speedily be delivered ;

OF VISITING THE SICK. 26l

through our Lord Jesus Christ, Thy Son, who, with Thee
and the Holy Ghost, liveth and reigneth, one God,
world without end. Amen.

To God the Son.

O blessed Jesus, who wast born without any pain to
Thy most pure Virgin-mother, grant mercifully that the
fruit of Thy handmaid may so come safe and perfect
into this world, that it may by the font of baptism be
bom again to Thee : who, with the Father and the Holy
Ghost, livest and reignest, one God, world without end.
Amen.

To God the Holy Ghost.

O God the Holy Ghost, the assured Comforter of
those who call on Thee, vouchsafe, we beseech Thee,
to hear Thy servants offering these our prayers on the
behalf of Thy handmaid, that by Thy grace she may
patiently suffer the pains of child-bearing, and by Thy
mercy obtain safe and speedy deliverance ; who with
the Father and the Son livest, &c. Amen.

To our blessed Lady.

The Antiphon.

To thee, and to thy holy intercession, O Virgin-mother
of God, all women labouring in child-birth fly; repel
them not in their necessities, but help them by thy
powerful prayers, O glorious and ever-blessed Virgin.

V. In all our tribulations and anguishes.
R. The blessed Virgin-mother assist us.

Most pure Virgin, and glorious mother of our Saviour,
who, next to thy dear Son, art our refuge, our hope,

262 CHAPTER IX.

and comfort; vouchsafe, we beseech thee, to implore
His mercy for thy supplicant, that she may be safely
delivered, and the fruit of her womb baptised, and here
after so live in the fear and service of God, that it may
come at last to the kingdom of joy and eternal glory;
through Jesus Christ, &c. Hail Mary, &c.

The Antiphon. Salve Regina Mater, as above, p. 162.
A Prayer that may be daily said by a Woman with Child.

O Lord God Almighty, Creator of heaven and earth,
who hast made us all out of nothing, and redeemed us
by the precious blood of Thy only Son, look down upon
Thy poor handmaid here prostrate before Thee, humbly
imploring Thy mercy, and begging Thy blessing for
herself and her child, which Thou hast given her to
conceive. Preserve, I beseech Thee, the work of Thy
hands, and defend both me and the tender fruit of my
womb from all perils and all evils ; grant me in due time
a happy delivery, and bring my child to the font of
baptism, that it may be there happily dedicated to Thee,
to love and serve Thee faithfully for ever. But, O my
God, I have too much reason to fear lest my great and
manifold sins should hinder Thee from hearing my
prayers, and draw down Thy judgments upon me and
mine, instead of the mercies which I sue for; and there
fore I am sensible the first thing I ought to do is to
repent from my heart for all my offences, humbly con
fess them, and continually cry to Thee for mercy. I
detest, then, all my sins with my whole heart, and desire
to lay them down here at Thy feet, to be effaced and
destroyed for ever. I renounce and abhor them with
my whole soul, because they are infinitely odious to
Thee ; and I wish I could expiate them with tears of

OF VISITING THE SICK. 263

blood. I humbly beg Thy pardon for them, and I
wish from my heart that I had never committed them.
I here offer myself to make what satisfaction I am able ;
and I most willingly accept of whatever I may have to
suffer in child-bearing, and offer it up now beforehand
to Thee for my sins, firmly resolving, by Thy grace, never
wilfully to offend Thee more. Behold my heart, O Lord,
and if it be not such as I here express, at least I desire
it should be such • I desire it should be that contrite and
humble heart which Thou never despisest. In this dis
position of soul, and with a lively confidence in Thy
mercies, and in the merits of the death and passion of
Jesus Christ Thy Son, I renew the petition I made be
fore, and I once more beg of Thee, for myself, Thy grace
and protection, and a happy delivery ; and for my child,
that Thou wouldst be pleased to preserve it for bap
tism, sanctify it for Thyself, and make it Thine for
ever ; through the same Jesus Christ Thy Son, our Lord.
Amen.

264

CHAPTER X.

EXERCISES FOR PEOPLE IN SICKNESS.

Q. i. AT 7 HAT things ought one chiefly to attend
V V to when seized with sickness ?

A. He ought to attend to three things — his temporal
affairs, his body, and his soul. As to his temporal affairs,
if he have not already settled them, he ought to do so
without delay; otherwise, if his sickness become dan
gerous, they will distract his mind from attending to the
one thing necessary, or if neglected, will prove a source of
trouble to those whom he leaves behind him. He ought
also to be careful to discharge his debts and other obli
gations.

As to his body, he ought to resign it entirely into the
hands of his physician, and obey his orders with exact
ness • for thus the Word of God speaks on this subject :
Honour the physician, for the need thou hast of him; for
the Most High hath created him. . . . The Most High
hath created medicines out of the earth, and a wise man
will not abhor them. . . . The virtue of these things is
come to the knowledge of men, that he may be honoured in
his wonders. By these he shall cure and shall allay their
pains. . . . Give place to the physician, for the Lord
created him ; and let him not depart from thee, for his
works are necessary, Ecclus. xxxviii. i. From this it is

EXERCISES FOR PEOPLE IN SICKNESS. 265

manifest that God has appointed medicines for our
benefit, and that they are the ordinary means, ordained
by His providence, for the recovery of health in sick
ness, and therefore it is our duty to use them, otherwise
we would be tempting God. But as all healing is from
God, ver. 2, our chief dependence must be upon His
blessing. Our principal care must be to obtain His bless
ing ; and this we do most effectually when we give due
attention to the soul.

With regard to the soul ': (i.) The first step a person
ought to take in sickness is to reconcile his soul to God,
by having recourse to the sacrament of penance. The
reason is plain : sickness and diseases are often the
punishment of sin, and sent by our merciful God to call
sinners to repentance. He that sinneth before his Maker,
shall fall into the hands of the physician, Ecclus. xxxviii.
15. He (God) rebuketh him also by pain upon his bed,
and He maketh all his bones languish; . . . his flesh is
consumed with punishment. . . . Behold, all these things
God worketh, . . . that He may withdraw their souls from
corruption, and enlighten them with the light of the living,
Job, xxxiii. 19, 25, 29. O how good and sweet is Thy
Spirit, O Lord, in all things ! and therefore Thou chastisest
them that err, by little and little, and admonishest them,
and speakest to them concerning the things wherein they
offend; that leaving their wickedness, they may believe in
Thee, O Lord, Wis. xii. i. But if moderate corrections
of smaller sickness do not suffice, God in His mercy
increases their disease; for a grievous sickness maketh
the soul sober, Ecclus. xxxi. 2. The Scriptures say, In
thy sickness neglect not thyself, but pray to the Lord and He
shall heal thee ; turn away from sin, and order thy hands
aright, and cleanse thy heart from all wickedness, Ecclus.
xxxviii. 9. Now, when sin is the cause of sickness — and

266 CHAPTER X.

who can say that this is not the case ? — what can one ex
pect if he continue in his sins ? But take away that
cause, and the effect will cease — as we see in king Eze-
chias : He was sick even to death, and the prophet Isaiah
was sent, and said to him, Thus saith the Lord, Take order
with thy house, for thou shalt die, and not live, Isa. xxxviii.
i ; yet by prayers and tears he obtained immediate health,
and an addition of fifteen years to his life, Ibid. On
the other hand, the unhappy king Asa died because he
did not seek the Lord, but rather trusted in the skill of
physicians, 2 Chron. xvi. 1 2. Besides, when one neglects
to make his peace with God at the beginning of his sick
ness, he is in evident danger of dying impenitent ; for as
the disease increases he becomes less capable of exer
tion, perhaps unconscious, and may die in that state.

(2.) When the sick person has settled his temporal
affairs, and made his peace with God, his next care must
be to prepare himself for holy communion ; especially if
his disease be advancing, and of its nature dangerous ;
and much more if there be any particular symptom of
danger. It is often a fatal delusion to delay receiving
holy Viaticum till the person be in imminent danger, and
past hope of recovery. Alas ! when he is reduced to
that state, he is little able to perform this important duty
with the dispositions necessary for reaping the full fruits
of it ; and his very endeavours to do so may aggravate
his illness. It is therefore of the utmost consequence to
receive holy communion in the beginning, when his mind
is free, and his faculties unimpaired. The same is to be
observed with regard to the sacrament of extreme unc
tion, which ought not to be delayed till the person is in
his last agony, or has lost his senses. It ought to be
applied whenever there is any appearance of serious dan
ger, while his senses are entire, and he is able to join

EXERCISES FOR PEOPLE IN SICKNESS. 267

in receiving this last sacrament; that thereby he may
receive the fruits of it in greater abundance.

It is most unworthy of a Christian to defer those most
important duties, lest his application to them might hasten
death or prevent recovery. Such a thought can arise
only from the malice of the devil ; and, like all his other
delusions, it is founded upon a gross falsehood, most
injurious to Almighty God. For can we imagine that
His infinite goodness will permit our timely application
to those sacred duties which He imposes to be preju
dicial to us ? When yielding to the delusions of Satan,
we delay them till we are unable to perform them pro
perly. God, indeed, in just punishment of such neglect,
may then permit our feeble efforts to injure us ; but we
can never apprehend this if we do our duty in proper
time : on the contrary, faith and experience teach that
the sacrament of extreme unction not only aids the soul,
but contributes to restore the health of the body, when
God sees it expedient for the sick person to grant him
longer life.

(3.) During sickness his great care must be to use
well his short remaining time, and to prepare himself for
the dreadful moment on which his eternal doom depends.
This is done by employing his mind and heart, as far
as his situation will permit, in conversing with God, and
in endeavouring to adorn his soul with the holy virtues
most necessary for his state. He ought therefore to
receive few visits, and those only from such persons as
may be willing and able to assist him in this important
business.

Q. What are the pious exercises proper for a sick
person ?

A. Chiefly prayer and acts of the following virtues :
(i.) He ought to make acts of patience under his pains

268 CHAPTER X.

and sickness, suppressing all murmuring or repining.
(2.) Acts of sincere repentance, from a truly penitential
spirit, often crying to God for mercy, accepting his pre
sent sufferings as a just punishment for his sins, and
frequently offering them up as a satisfaction to the Divine
justice, in union with the sufferings of Jesus Christ. (3.)
Acts of resignation to the holy will of God, accepting all
he suffers and has to suffer in that sickness, and in death
itself, as coming from the hand of his loving Father,
who always has in view his greater good in whatever
trials or afflictions He sends upon him. (4.) Acts of
oblation, offering himself up entirely to the will of God,
to do and suffer whatever He pleases. (5.) Acts of faith,
hope, and charity, as these are the virtues that unite
the soul most immediately with God, virtually contain
in themselves all other dispositions necessary for sick
persons, and are the strongest shield to defend the soul
against the attacks of Satan in her last moments. (6.)
To these he must add frequent examination of con
science upon submission to the will of God under his
affliction, and on patience in bearing the mistakes or
negligence of attendants ; humbling himself where he
fails in these, begging pardon, and resolving on amend
ment.

Q. In what manner ought a sick person to practise
the internal acts of these virtues ?

A. In general, sick people ought not to attempt to say
long, but rather frequent prayers, and therefore the in
ternal acts of the above virtues are most proper for
them. While the sick person is able, he may read one
or more of these acts, and then repeat them in his own
mind. But if his disease prevent this, he ought to
employ some pious friend, or the persons who attend
him, to read often such acts of virtues and prayers

EXERCISES FOR PEOPLE IN SICKNESS. 269

as are most affecting, and best suited to his condition,
he accompanying the reading with the affection of his
heart. It is also proper that he have some of these
acts of virtue in his memory, that he may often revolve
them in his mind, or exercise them in such expressions
as his devotion shall suggest. The following prayers
and exercise will be a help to this purpose. For acts of
faith, &c., see above, page 65 ; and for acts of repent
ance, see page 228.

A Prayer proper to be daily repeated in Time of Sickness.

Lord Jesus Christ, behold, I receive the sickness
with which Thou art pleased to visit me, as coming from
Thy fatherly hand. It is Thy will it should be thus with
me, and therefore I submit : Thy will be done on earth,
as it is in heaven. May this sickness be to the honour
of Thy holy name, and for the good of my soul. I offer
myself with an entire submission to all Thy appoint
ments j to suffer whatever Thou pleasest, as long as
Thou pleasest, and in the manner Thou pleasest. lam
Thy creature, O Lord. My sins have long cried to
heaven for justice ; why should I now complain if I feel
Thy hand upon me ? No, my God, Thou art just in all
Thy ways ; I have truly deserved Thy punishment, and
therefore I have no reason to complain, but only of my
own wickedness.

But rebuke me not, O Lord, in Thy indignation, nor
chastise me in Thy wrath ; but have regard to my weak
ness. Thou knowest how weak I am, that I am nothing
but dust and ashes : deal not with me, therefore, accord
ing to my sins, neither punish me according to my iniqui
ties ; but according to the multitude of Thy most tender
mercies, have compassion on me. Oh let Thy justice be
tempered with mercy ; and let Thy heavenly grace come

2/O CHAPTER X.

to my assistance, to support me under this my illness.
Confirm my soul with strength from above, that I may
bear with Christian patience all the uneasiness, pains,
and difficulties of my sickness ; and that I may cheer
fully accept them as the just punishment of my offences.
Preserve me from all temptations, and be Thou my de
fence against all the assaults of the enemy, that in this
illness I may in no way offend Thee. And if this is to
be my last, I beg Thee so to direct me by Thy grace,
that I may not neglect nor be deprived of those helps
which in Thy mercy Thou hast ordained for the good
of my soul, to prepare it for its passage to eternity ; that
being cleansed from all my sins, I may believe in Thee,
put my whole trust in Thee, love Thee above all things,
and through the merits of Thy death and passion be
admitted into the company of the blessed, where I may
praise Thee for ever. Amen.

Short Acts of the most necessary Virtues, proper to be
inculcated in the Time of Sickness.

Lord, I accept this sickness from Thy hand, and
entirely resign myself to Thy blessed will, whether it be
for life or death : not my will, but Thine be done ; Thy
will be done on earth, as it is in heaven.

Lord, I offer up to Thee all that I now suffer, or may
have yet to suffer, to be united to the sufferings of my
Redeemer, and sanctified by His passion.

I adore Thee, O my God and my all, as my first be
ginning and last end ; and I desire to pay Thee the best
homage I am able, and to bow down all the powers of
my soul to Thee for ever.

Lord, I desire to praise Thee for ever, in sickness as
well as in health. I desire to join my heart and voice

EXERCISES FOR PEOPLE IN SICKNESS. 2/1

with the whole Church of heaven and earth in blessing
Thee for ever.

I give Thee thanks from my heart for all Thy mercies
and blessings bestowed upon me and Thy whole Church,
through Jesus Christ Thy Son ; and, above all, for Thy
having loved me from all eternity, and redeemed with
His precious blood. Oh let not that blood be shed for
me in vain !

Lord, I believe all those heavenly truths which Thou
hast revealed, and which Thy holy catholic Church be
lieves and teaches. Thou art the sovereign Truth, Who
neither canst deceive, nor be deceived ; and Thou hast
promised the Spirit of truth to guide Thy Church into
all truth. / believe in God the Father Almighty, &c. In
this faith I resolve, through Thy grace, both to live and
die. O Lord, strengthen and increase my faith.

O my God, all my hopes are in Thee ; and through
Jesus Christ my Redeemer, and through His passion and
death, I hope for mercy, grace, and salvation from Thee.
In Thee, O Lord, have I put my trust ; oh let me never
be confounded !

0 sweet Jesus, receive me into Thy arms in this day
of my distress : hide me in Thy wounds, bathe my soul
in Thy precious blood.

1 love Thee, O my God, with my whole heart and soul,
above all things ; at least I desire so to love Thee. Oh,
come now, and take full possession of my whole soul, and
teach me to love Thee for ever !

I desire to be dissolved, and to be with Christ.

Oh, when will Thy kingdom come ? O Lord, when
wilt Thou perfectly reign in all hearts ? when will sin be
no more ?

I desire to embrace every neighbour with perfect
charity for the love of Thee. I forgive from my heart

2/2 CHAPTER X.

all who have offended or injured me, and I ask pardon
of all whom I have injured.

Have mercy on me, O God, according to Thy great
mercy ; and according to the multitude of Thy tender
mercies, blot out my iniquities.

Oh who will give water to my head, and a fountain of
tears to my eyes, that night and day I may bewail all
my sins ?

Oh that I had never offended so good a God ! Oh
that I had never sinned ! Happy those souls that have
always preserved their baptismal innocence.

Lord, be merciful to me, a sinner; sweet Jesus, Son of
the living God, have mercy on me.

I commend my soul to God my creator, Who made
me out of nothing; to Jesus Christ my Saviour, Who
redeemed me with His precious blood; to the Holy
Ghost, Who sanctified me in baptism. Into Thy hands,
O Lord, I commend my spirit.

I renounce from this moment, and for eternity, the
devil and all his works ; and I abhor all his suggestions
and temptations. Oh suffer not this mortal enemy of
my soul, O Lord, to have any power over me, either now
or at my last hour ! Oh let Thy holy angels defend me
from all the powers of darkness !

0 holy Mary, mother of God, pray for us sinners now
and at the hour of our death. O all you blessed angels
and saints of God, pray for me, a poor sinner.

Acts of Patience in Times of Pain or great Affliction.

Lord, I am an unworthy sinner, accept of what I now
suffer in atonement for my sins.

1 have often offended against Thee ; 'tis but just I
should suffer ; Lord, Thou art just in all Thy ways.

EXERCISES FOR PEOPLE IN SICKNESS. 2/3

The Lord gave me health and strength, the Lord hath
taken them away.

As it hath pleased our Lord, so it is done ; blessed be
the name of our Lord.

I have deserved yet greater evils than those I now suf
fer ; Thou art merciful to me, even in Thy punishments.

How many are now suffering in hell for sins less than
mine ? my pains are nothing in comparison of theirs.

Lord, I am content to suffer here ; but spare me here
after.

How many cruel torments didst Thou suffer for my
sins ; and can I expect to live without suffering ?

Thou didst offer Thyself a sacrifice for me ; Lord, I
now offer myself a sacrifice to Thee.

If innocence was so severely treated for our transgres
sions, what must the sinner expect ?

I have hitherto followed my own way ; teach me now,
Lord, to walk in Thine.

What a Christian am I, if I refuse to follow my
Leader ! Thou didst carry Thy cross ; and must not I
carry mine ?

How am I Thy creature, if I do not submit to Thee ?
How can I call Thee Lord, if I obey not Thy will ?

There is nothing of this fallen upon me but by Thy
appointment ; Lord, Thy will be done.

Lord, look on this poor piece of clay, and help me
in my distress.

Thou hast promised to relieve those that call upon
Thee in tribulation ; O God, make haste to help me.

Thou hast promised that none shall be confounded
who put their trust in Thee : O Lord, in Thee I hope ;
let me not be confounded.

O God, be a comfort to me, grant me patience to
suffer ; grant me true submission to Thy blessed will.

p. c. s

274 CHAPTER X.

This is now the day of battle, I am called forth to
fight ; help me, O Lord, that I be not overcome.

Have not I undertaken to be Thy soldier ? and must
not I suffer in Thy cause ?

How much have the martyrs suffered ? In their
greatest torments they have blessed Thy name.

Can I alone expect to be free from suffering ? Am I
better than all that have gone before me ?

Have not I enjoyed long peace and health, while
others, far better than me, have been in great misery?

Is not this life a time of trial ? and must not I have
my trials too ?

Can I expect a crown without a victory ? and how can
I obtain a victory without fighting ?

Where is my humility, if I submit not to present
troubles ? Where is my patience, if I bear them not ?

Where is my courage, if I lie down and yield in time
of trial ?

Now is the time to show myself a Christian ; what
have all my professions been, if now I rebel when Thou
touchest me ?

If I deserve Thy correction, O God, why should I not
submit to it ?

But chastise me not, O Lord, in Thy anger, nor reprove
me in Thy wrath.

Consider my weakness, I beseech Thee, and have
compassion on me, though I have been unworthy of all
Thy favours. ;';

Thou knowest I am but dust and ashes ; of myself I
can do nothing ; support me by Thy grace.

Forsake me not in my distress ; be to me a God and
a protector.

What am I but a poor miserable worm? show not
Thy anger against me.

EXERCISES FOR PEOPLE IN SICKNESS. 2/5

I have no help but in Thee ; Thou art my sanctuary
and my refuge.

Despise not the cries of the miserable ; but shelter me
under the shadow of Thy wings.

Take from me all murmurings and impatience ; sup
press all the corruption of nature.

Give me now a willing heart to drink the cup Thou
hast put into my hand.

Give me patience to carry the cross which Thou
layest upon me.

I know 'tis by many tribulations we must enter into
the kingdom of heaven.

I know that those who will be glorified with Jesus
must suffer with Jesus.

Teach me now so to bear my present sufferings, that
they may be serviceable to my last end.

All that I can suffer here must have an end ; this life
is short, and so are all the sufferings of it.

The next life is everlasting. Oh that I could so bear
my present pain, that by my patience in this I may
escape that which is eternal !

If I think these passing pains so intolerable, what
must those of hell be ? O God, deliver me from that
extremity of misery !

276

CHAPTER XL

OF ASSISTING DYING PERSONS.

Q. T S it a great act of charity to assist dying
JL persons ?

A. Most undoubtedly; it is one of the most chari
table offices we can do to our fellow-creatures in this
world; for (i.) To die well is of inconceivable import
ance ; our all is then at stake ; our eternal doom is to
be decided ; eternal misery or happiness depends upon
it ; consequently, to assist our neighbour to die well is
the greatest favour we can do him. (2.) A dying per
son is exposed to many dangers from mental and bodily
weakness, and from the temptations of the devil when
the soul is hanging between time and eternity; and
therefore to assist him to die well is a most charitable
act : for He that is a friend loveth at all times, and a
brother is proved in distress, Prov. xvii. 17. (3.) The
Scriptures exhort to this great charity, saying, Comfort
him (that is dying) in the departing of his spirit, Ecclus.
xxxviii. 24.

Q. In what does this assistance consist ?

A. When the sick person receives the holy Viaticum
and extreme unction, if he is capable of saying the
prayers before and after these sacraments, he ought

OF ASSISTING DYING PERSONS. 277

certainly to do so ; but it too often happens that these
sacraments are deferred till he is unable to collect his
thoughts, and in such cases the assistance to be given
consists in the following particulars : —

i. In reading beside the sick person the prayers
before and after receiving Viaticum and extreme unc
tion. But as these prayers are said in his name, they
must be read slowly, and with short pauses, that he
may join his attention and affection with what is read.
Should his weakness not allow him to attend to the
whole at once, let them be divided into different por
tions, and said at intervals, as he is able to accompany
them.

2. In suggesting to the sick person, from time to
time, short acts of the virtues proper for his state, in
order to awaken his attention to what most concerns him.
This ought to be done slowly, and in a plain and con
soling tone of voice, in order to excite holy affections in
the dying soul, one or more acts being said at a time,
as he can bear it.

3. When he falls into his agony, and is no longer
capable of receiving this assistance, what now ought to
be done is — (i.) Frequently to sprinkle him with blessed
water, especially when in great suffering; indeed this
ought frequently to be done, during the whole course
of his sickness, but especially when he falls into fits of
agony. (2.) Frequently to repeat in his ear, in an audible
and distinct voice, the holy names of Jesus and Mary.
(3.) To say the prayers for the recommendation of a de
parting soul, in which all present ought to join. The
following exercises are adapted to these different circum
stances, and are to be used in whole or in part, accord
ing to the state of the sick person, and his ability to
hear more or less at a time. They are taken from Mr

2/8 CHAPTER XI.

Gother's Instructions for the Sick, and are well adapted
for them.

A Prayer before receiving the Viaticum^ or Holy
Communion,

Dear Jesus, my Redeemer, I adore Thee with all my
heart ; I give Thee thanks for that infinite love which
Thou didst show to poor sinners, in shedding Thy
blood for them on the cross, and for Thy ineffable
goodness in leaving Thy body and blood for the
food and comfort of their souls. To this banquet
Thou art pleased now to call me ; but, alas ! how
shall I approach to it, who have so ungratefully of
fended Thee, and lived in a manner so unworthy of
my profession?

I acknowledge, O God, that I am a sinner, that I am
miserable, poor, and needy, and therefore now humble
myself under Thy powerful hand. I appeal to Thee,
my Jesus, who hast undertaken to be the advocate and
mediator for sinners ; Thou art rich in mercy, and canst
not refuse to appear in their behalf who put their cause
into Thy hands. Help me, therefore, in my distress, and
lay now before Thy Father the price of Thy blood, and
the infinite treasure of Thy merits, and supply all my
defects, and especially my want of preparation in com
ing to partake of this holy food. Thou knowest how
unworthy I am, and how unfit, through my manifold and
grievous sins, to appear before the judgment -seat of
God. I tremble at the thought of that dreadful hour
when all my sins and ingratitude shall be laid before
me. What shall I then do, what will become of me, if
my past life decide my eternal lot? O Jesus, let me
not go alone to that place of terror; come Thou into
my soul, accompany it to the tribunal of God, there let

OF ASSISTING DYING PERSONS. 279

all Thy mercies plead for me ; for though of myself I
have nothing to trust to, yet in Thy goodness I have
comfort. Run then, my soul, to the protection of thy
Lord, take shelter under His wings, hide thyself in His
blessed wounds, and there, though thy sins cry for jus
tice, His precious blood will cry more for mercy: 'tis on
this mercy I depend, in this I hope, and in this hope I
desire to die ; come, my Jesus, enter now into my soul,
and possess it for ever.

Thou art the true light, who enlightenest every one
that comes into this world; enlighten now my eyes, I
beseech Thee, that the sleep of eternal death may never
be my portion.

Thou art a fire ever burning, and I am tepid and cold ;
inflame now my heart and reins with the fire of Thy
Divine love ; for Thou earnest to bring fire upon the
earth, and why does it not burn ?

Thou art King of heaven and earth, abounding in
mercy, and I am poor and miserable. Thou knowest
what I want, and besides Thee there is none that can
save me. Help me then, my God, and out of the trea
sures of Thy goodness relieve me in my necessities.

Thou art my Lord and my God, behold I am Thy
servant ; give me understanding, that I may know and
do Thy will.

Thou art the Lamb of God, the spotless Lamb, that
takest away the sins of the world ; take from me all that
is sinful, and give me what Thou knowest to be pleas
ing to Thee, and beneficial to my soul.

Thou art my love and my joy; Thou art mv God and
my all ; Thou art my lot and my inheritance and 'tis
Thou alone canst restore my inheritance to me.

O God and my all, let Thy love consume all that is
within me, and so entirely change my heart, that for the

280 CHAPTER XI.

love of Thee I may die to the world, who for love of
me wast pleased to die on the cross, my God and
my all.

Acts of Thanksgiving and other Virtues after having received
the Holy Communion, or Viaticum.

Glory and thanksgiving be to Thee, O Lord, who in
Thy sweetness hast been pleased to visit and refresh my
poor soul. Now let Thy servant depart in peace, accord
ing to Thy word.

Now Thou art come to me, and I will not let Thee
go. Now I willingly bid farewell to the world, and with
joy I come to Thee, my God.

Nothing more, O good Jesus, nothing more shall sepa
rate me from Thee. Now I am united to Thee, in Thee
I will live, and in Thee I will die, and in Thee I hope
to abide for ever.

Now life seems uneasy to me; I desire to be dissolved,
and to be with Christ ; for Christ is my life, and to die
will be my gain.

Now I will fear no evils though I walk in the shadow
of death, because Thou art with me, O Lord. As the
hart pants after the fountains of water, so my soul thirsts
after Thee, O God ; my soul thirsts after the fountain of
living water. O when shall I come and appear before
the face of my God ?

Give me now Thy blessing, O loving Jesus, and estab
lish my soul in everlasting peace — such peace as only
Thou canst give, such peace as it may not be in the
power of my enemy to destroy.

O that I were once happily united to Thee for ever,
that I were wholly swallowed up and buried in Thee ; O

OF ASSISTING DYING PERSONS. 28 1

that my soul were at rest in Thy happiness, and in the
enjoyment of Thee, my God, for ever.

What have I more to do with the world? and in heaven
what have I to desire, but only Thee, my Lord ?

Into Thy hands I commend my spirit ; receive me,
sweet Jesus : in Thee may I rest, and in Thy happiness
rejoice without end.

II.

Protect me, Lord, against all my enemies, and in all
dangers appear in my defence ; make haste to help me,
O God, and say to my soul, I am thy health and thy
salvation.

Remember Thou art my Father, and have compassion
on my poor distressed soul ; clothe her with all virtues,
and feed her with Thy grace ; for it is Thine to take this
care of Thy child.

In Thee I live, sweet Jesus ; in Thee I desire to die.
Both living and dying I will ever profess that Thou art
good, and that Thy mercy endures for ever.

O sweetness of my heart, and love of my soul, take oft
my heart and thoughts from this world, that all my com
fort may be in Thee.

My God, and only hope, permit me no longer to run
from Thee. When wilt Thou consume in me all that is
corrupt and contrary to Thy will ?

Draw me after Thee, I beseech Thee, that I may
cheerfully obey Thy call, and submit to Thy blessed will.

Make me one according to Thy own heart, and let my
soul become now Thy habitation for ever.

My soul without Thee is dry, like earth without water ;
moisten it with the dew of heaven, and give me now a
large blessing from the land of the living.

282 CHAPTER XI.

Wound my heart with Thy love, that it may relish
nothing that is earthly, but entirely depend on Thy
commands.

Hail, dear Redeemer ! I now desire to adore Thee,
with the spirit and affection of all Thy elect. I commit
to Thy direction all the motions of my soul.

O my love and my joy, when will the day of eternity
appear, when, laying down this weight of flesh, I shall
join with the saints in Thy everlasting praise ?

O sweet light of heaven, inflame my heart with the fire
of charity. I offer Thee all that is within me. Let that
Divine flame consume me inwardly.

III.

0 that I could now give Thee, O Lord, all that honour,
praise, and glory, with which the angels and blessed
spirits praise and glorify Thee in heaven ! But because
I am unable to do this, accept this my desire at least,
and goodwill.

Deliver me, O God, from everything that is contrary
to Thy will ; and be pleased so to dispose my soul as may
be for Thy greater glory.

1 surrender myself, O my Creator, into Thy hands;
and laying aside all private wishes, I desire to depend
on Thee, as to the whole state of my body and soul, in
whatever Thou shalt please to appoint for me.

I ask nothing but that Thy holy name may be glorified
for ever ; and if Thou wilt please to admit me, though
unworthy, to have a share in paying Thee now this
homage, blessed be Thy name.

If it be more to Thy honour that I suffer interior
desolation, I accept it from Thy hand, O God, because I
know it is for my good, whatever I suffer in my soul for
love of Thee.

OF ASSISTING DYING PERSONS. 283

O Divine love, how little art thou known, how little
art thou loved ! Come to me, penetrate and possess
me, and infuse thyself wholly into my soul. May the
fire of Thy love, O God, ever burn in my heart, and blaze
up in such a flame that it may burn and consume not
only my soul, but my very vitals ; not only the sacrifice,
but the altar too.

Let nothing be now my comfort but Thou, my Lord
Jesus; and nothing afflict me but my sins, and whatever
is displeasing to Thy Divine majesty.

O blessed Jesus, life eternal, by Whom I live, and
without Whom I die, grant I may now be united to
Thee, and that in the embraces of Thy holy love and
Divine will I may rest for ever.

When shall I see Thee, O sweet Lord ? when shall I
appear before Thy face ? when shall I see Thee in the
land of the living? Till then I sigh and bewail my
banishment, desiring to be dissolved, and be with Thee.

How happy are they who eat and drink at Thy table
in Thy eternal kingdom ! They love Thee and enjoy
Thee ; but I perish here with hunger, lying in dust and
darkness, and see not the light of heaven.

But remove this veil, O God, and bring me to Thy
sight. Fill my hungry soul with good things, and restore
me my inheritance, purchased for me by my Redeemer,
and be Thou my possession for ever.

A Prayer before Extreme Unction.

Thou hast mercifully provided remedies, O Lord, for
all our necessities : grant me Thy grace so to make
use of them, that my soul may receive all those good
effects which Thou hast appointed in their institution.
Now I desire to be anointed, as Thou hast commanded

284 CHAPTER XL

me by Thy apostle. Grant, I beseech Thee, that by
this holy unction, and the prayers of the Church, I may
partake of that spirit with which Christ suffered on the
cross for Thy glory and for the destruction of sin. Give
me true patience to support all the pains and troubles
of my sickness ; give me inward strength to resist all
the temptations of the enemy; give me grace for the
pardon of all my failings ; give me that true light by
which I may be conducted through the shadow of death
to eternal happiness ; and if my health be expedient
for Thy glory, let this, under Thy good pleasure, be the
means to restore it. Behold, I approach to this holy
ordinance with a firm faith and confidence in Thy good
ness, that Thou wilt not forsake me in this time of my
distress, but that Thou wilt assist me with Thy grace,
and defend me from all evil, and now prepare my soul
for a happy passage.

My eyes have often been delighted with vanities, but
now let them be shut to the world, and open to Thee
alone, my Jesus ; pardon me all the sins I have committed
by my seeing.

My ears have been open to detractions, profanity,
and unprofitable discourses. Let me now give ear to
Thy word, to Thy commands, and Thy call ; and par
don me, O Jesus, all the sins I have committed by my
hearing.

I have taken delight in the perfumes of this world,
which are nothing but corruption. Let my affections
and prayers ascend like incense in Thy sight, and pardon
me all the sins I have committed by my smelling.

My tongue has many ways offended both in speaking
and tasting, now let its whole business be to cry for
mercy ; pardon me, dear Jesus, all the sins I have com
mitted by words, or by any excess in eating or drinking.

OF ASSISTING DYING PERSONS. 285

My hands have offended in contributing to many
follies, injurious to myself and my neighbour ; now let
them be lifted up to heaven, in testimony of a penitent
heart ; and pardon me, O Lord, all the sins I have com
mitted by the ill use of my hands.

My feet have gone astray in the paths of vanity and
sin ; now let me walk in Thy ways, in the ways Thou art
pleased to lead me ; and forgive me, Lord, all the sins I
have committed by my disordered steps.

I have given admittance to impure delights in my
heart, and for the pleasing of my senses have transgressed
Thy law. Let my heart be now the temple of the Holy
Ghost ; and pardon me all the sins by which I have
banished Thee from my heart, and denied my soul.

By this holy anointing, and the power of Thy grace,
O God, forgive me all my sins, and convert my heart
wholly to Thee, that I may cheerfully submit to death,
in punishment of my offences, and so enter into Thy
eternal rest. Amen.

After Extreme Unction.

Hear our prayers, O God, in behalf of Thy servant ;
and since Thou hast shown this mercy to him, as to
admit him to the helps of Thy Church, grant he may
partake of the effects of them, even those which Thou
hast appointed for the comfort of poor souls in the day
of their distress. Grant him a full discharge from all
his sins, that whenever he shall appear before Thee, the
enemy may find nothing against him. Stand Thou by
him, we beseech Thee, and be his protector against all
evils ; let Thy grace comfort him, and heavenly strength
support him, that, however weak of himself, through
Thy assistance he may stand in this day of trial, and
cheerfully submit to whatever Thou hast appointed for

286 CHAPTER XI.

him. Restore him to health, if Thou knowest it ex
pedient for him ; but if Thou hast ordained otherwise,
grant him a happy passage, and admit him into the
number of Thy blessed ; through the merits and passion
of Thy dear Son, who liveth and reigneth with Thee,
in the unity of the Holy Ghost, one God, world with
out end. Amen.

Short Prayers to be suggested distinctly to the Dying Per
son, and with some Intervals, whilst Death seems to be
approaching.

I adore Thee, O good Jesus, who by Thy sufferings
hast redeemed the world ; save me now, O my Jesus,
who hast redeemed me by Thy blood. Draw me to
Thee, who hast promised to draw all things to Thee.
Hold me fast, and let no power of the enemy take me
out of Thy hands ; let nothing any more divide me from
Thee.

Merciful Jesus, I beseech Thee, by Thy precious
blood, which Thou wast pleased to shed for sinners,
wash me, purify me, and cleanse me from all my iniquities.

O soul of Christ, sanctify me ; blood of Christ, purify
me ; body of Christ, save me ; water from the side of
Christ, wash me ; passion of Christ, comfort and strength
en me. O good Jesus, graciously hear me; hide me
within Thy wounds, be ever with me, call me at the hour
of death, command me to come to Thee, that I may,
with Thy blessed, praise Thee without end.

My Lord and Creator, my Redeemer Jesus Christ, I
deliver myself into Thy hands ; refuse not, I beseech
Thee, the offering I make : to Thee I come, cast me not
away from Thee.

Cast me not away from Thy presence, and take not

OF ASSISTING DYING PERSONS. 287

Thy Holy Spirit from me ; let not my wickedness destroy
the work of Thy infinite goodness.

Look on me with eyes of mercy, my Lord Jesus Christ,
eternal King, God and man, who wast crucified for man.
Give ear to my cry, because I put my trust in Thee.
Have mercy on me, who am covered over with misery ;
Thou who art the fountain of mercy, a fountain ever
flowing. Hail, sacred victim ! who for me and the sins
of the whole world wast offered on the cross.

Hail, generous and precious blood, flowing from the
wounds of my crucified Lord, and washing away the -sins
of the world ! Be mindful, O Lord, of me Thy poor
creature, whom Thou hast redeemed with Thy blood.

Far be it from me to glory, except in the cross of our
Lord Jesus Christ, by whom the world is crucified to me,
and I to the world.

I see Thee, my dear Redeemer, fastened on the cross,
with Thy arms stretched forth, and Thy head bowing
down, as ready to receive us into Thy embraces ; I hear
Thee, in words full of compassion, inviting all to come to
Thee : Come to Me, all you that labour, and are heavy
laden, and I will refresh you.

Behold I come, Lord \ do with me according to Thy
word, and mercifully refresh me. I come, weary and tired
under the weight of my sins, but deal mercifully with
Thy servant ; for Thou hast borne all our infirmities on
the cross, and, to obtain pardon for us, hast laid down
Thy life.

To our Lord Jesus Christ.

Jesus Christ, fountain of mercy, have compassion on
Thy poor servant, and help me in this time of my dis
tress. Let Thy death and passion plead for me, and
stand betwixt my soul and Thy justice.

288 CHAPTER XL

I give myself wholly into Thy hands, reject me not;
now, Lord, according to Thy goodwill, show mercy to
me ; command my soul to be received in peace ; for
Thou hast redeemed me, O God of truth. Lord Jesus,
let those sweet words sound in my ears, This day thou
shall be with Me in paradise.

Receive me, my crucified Jesus, into Thy loving arms,
which were stretched forth on the cross for me ; receive
me into those embraces of Thy infinite charity, and draw
my soul to Thee ; receive me, good Jesus, in Thy mercy;
receive my soul in peace.

Enlighten, O Jesus, my eyes, that I sleep not in death;
that my enemy may never say he has prevailed against me.

Remember not, O Lord, my iniquities ; let Thy mer
cies make haste to prevent me ; for behold I am poor
and miserable.

Lord Jesus, by the merits of Thy sufferings, command
me to be received among the number of Thy chosen
servants.

Enter not, Lord, into judgment with Thy servant ; for
in Thy sight no man can be justified but by Thee.

This one thing I ask of our Lord, that I may dwell in
His house for ever.

Receive me according to Thy promise, and I shall live,
and not be disappointed of my hope.

OTHER SHORT ACTS TO BE REPEATED.

Of Faith.

Lord, I believe ; help my unbelief. I believe Thou
art Christ, the Son of the living God. Thou art my
Lord and my God.

I believe all Thou hast taught me by Thy apostles,
and the holy Catholic Church.

OF ASSISTING DYING PERSONS. 289

Of Hope.

Thou art my protector, O Lord ; in Thee have I put
my trust.

My hope is in Thee, let me not be confounded for
ever.

Thou art my defence, O Lord, forsake me not \ the
time of distress is at hand, and there is none to save me
my God.

Preserve me as the apple of Thy eye, and under the
shadow of Thy wings protect me.

In the shadow of death I will not fear, because Thou
art with me.

I am Thine. O Lord, save me, I beseech Thee.

Save Thy servant, who puts his trust in Thee.

Of Charity.

Thou art the God of my heart, and my inheritance
for ever.

My God and my all, I have nothing to desire in
heaven or on earth but Thee.

Thou demandest my heart ; behold, here I give it into
Thy hands, O God.

Inflame my soul with Thy love, that I may become a
grateful sacrifice to Thee.

My soul thirsts after Thee, O God. When shall I ap
pear before Thee ?

Of Contrition.

Have mercy on me, O God, according to Thy great
mercy.

To Thee only have I sinned, and have done evil in
Thy sight.

P. C. T

CHAPTER XL

But a contrite and humble heart Thou wilt not
despise.

Turn away Thy face from my sins, and blot out my
iniquities. »

Enter not, O Lord, into judgment with Thy servant ;
for who shall be justified in Thy sight, but by Thy
mercy?

For Thy name's sake have mercy on me, and forgive
all my sins.

Of Petition.

Thou didst suffer on the cross, O Lord, for my sins ;
let not Thy sufferings be in vain.

Preserve me, Lord, I beseech Thee, because in Thee
I put my trust.

Let my enemies be turned away backwards ; and all
those that seek my soul.

Look upon me and have mercy on me ; because I am
poor and miserable.

Behold my misery and affliction. Forsake me not in
my necessities, but pardon me all my offences.

Of Resignation.

I here renounce the devil and sin, and desire to be
united to Christ.

Lord, into Thy hands I commend my spirit.

Thy will be done on earth, as it is in heaven.

Not as I will, but as Thou wilt, O God.

Give me Thy grace to do what Thou commandest, and
then command what Thou wilt.

I am Thy creature, O God, and 'tis my duty to submit
to Thy will.

Behold I bow myself down, and make all that is
within me stoop to Thy commands, and the decrees of
Thy blessed will.

OF ASSISTING DYING PERSONS. 2QI

Do here with me as Thou wilt, but spare me here
after.

Lord, I love the beauty of Thy house, and the place
of Thy abode.

I desire to be dissolved and to be with Christ.

Who will deliver me from this body of death ?

This one thing I ask of Thee, that I may dwell in
Thy house for ever.

Other Short Prayers.

Eternal Father, I am that unworthy servant for whom
Thou hast given Thy only Son : show mercy to me
now at this hour, and let not His precious blood be
shed in vain.

Jesus Christ, I am the lost sheep that Thou hast
sought with so much pains, and brought back on Thy
shoulders ; I have run astray, but Thou art the good
Shepherd Who givest Thy life for Thy sheep : seek '"now
Thy servant, and let me be lost no more ; let the enemy
have no more power over me, but take me into Thy pro
tection.

O Jesus, I am that miserable one, who, going from
Jerusalem, fell among thieves, was wounded, and left
half dead : Thou art my Physician, and that good
Samaritan, Who, having compassion on me, hast bound
up my wounds, and healed them with Thy blood : Thou
hast borne all our infirmities, and by Thy anguish have
we been healed. Have mercy on me, Lord, in this my
last hour : Lord, make haste to help me, that my soul
die not for ever.

O Jesus, I am an unhappy sinner, and guilty of many
crimes, but Thou art my Advocate with the Father, and
the propitiation for my offences : Thou wiliest not the
death of a sinner, but that he live : Thy coming into this

2Q2 CHAPTER XI.

world was to save us sinners ; have mercy, therefore, on
me in this my extremity : be now my Mediator and
Advocate with the Father. O good Jesus, be merciful
to me a sinner. Into Thy hands I commend my spirit.

A Prayer of St Jerome in Time of the Agony, to be said
beside the sick Person, in his Name, slowly and dis
tinctly.

Merciful Jesus, Thou art my strength, my refuge, and
my deliverer ; in Thee have I believed and hoped, Thee
have I loved. Call me now, I beseech Thee, and I
will answer. Stretch forth Thy hand of mercy to the
work of Thy hands, and let me not perish, whom Thou
hast redeemed with Thy blood.

;Tis now time for dust to return to dust, and my spirit
to Thee that gave it. Open then, Lord, the gate of life,
and receive me ; receive me, most merciful Lord, ac
cording to the multitude of Thy tender mercies, Who
receivedst the thief on the cross ; and now prepare my
soul for the hearing the same promise of mercy which
he did. I am sick, O Lord, and my life is withering
away, therefore I come to Thee, my physician. Heal
me then, my God, and I shall be healed : let me not be
confounded, because I put my trust in Thee. In Thee
have I hoped, let me not be cast off for ever.

But who am I, most merciful Lord, that I should
speak thus boldly to Thee ? I am a sinner, one grown
old in sin, a vessel of corruption, and the food of worms.
But spare me still, my God ; for what victory is there in
overthrowing me, who am but as dust before the wind?
Forgive me all my sins, and deliver me from my distress.

Arise and help me, Lord ; arise and let Thy mercy
plead for me. Let my prayer ascend before Thee, and

OF ASSISTING DYING PERSONS. 293

stretch forth Thy hand to help me ; for behold I am
covered with sin, and have done evil in Thy sight ; and
there is none can heal me but Thou, my God ; if Thou
hadst not paid my ransom by dying on the cross, should
not I have been for ever miserable ? Remember then,
O merciful Jesus, that I have a share in that price
which was paid ; it was for me also, though most un
worthy, Thy blood was shed ; let me therefore have a
part in this mercy.

I confess I have many times offended against Thee,
and therefore am not worthy to be called Thy child :
but turn away Thy face, I beseech Thee, from my
sins, and blot out all my iniquities. Deal not with me
according to what I deserve, nor chastise me according
to my iniquities • but help me, O God my Saviour, and
for the glory of Thy name deliver me. Now at this
hour show mercy to me ; and whenever I depart, receive
me into the number of Thy family, that I may be one
of those who are to praise Thee for ever.

Q. When a sick person lies to all appearance insensible,
is it proper to repeat these prayers in his name ?

A. These prayers are principally intended for such as
continue in their senses ; but even when a person lies
apparently insensible, it may not be improper to repeat
in his ear from time to time some short sentences of
piety; because many on recovery have owned that in
their extremity they were sensible of what had been
spoken to them, though they could not manifest this by
any outward sign.

294 CHAPTER XI.

Prayers to be said by Friends when the Sick Person
is in. extremity.

Lord Jesus Christ, we beseech Thee, by Thy bitter
agony and prayer in the garden, that Thou wouldst be
pleased to be an advocate with Thy eternal Father in
behalf of this Thy servant. Lay before Him all those
drops of blood which in Thy anguish of spirit flowed
from Thy body, and offer them for the remission of all
his sins ; that so, in this hour of his extremity, he may be
discharged from that handwriting which stands against
him, and from all that punishment which he too justly
fears due to his sins. Our Father. Hail Mary.

Lord Jesus Christ, Who was pleased to suffer death on
the cross for us, we beseech Thee to offer up all that
anguish and pain which Thou then didst endure, and
most especially at the hour of Thy death, in behalf of
this Thy -servant, that they may be accepted in his
favour for the good of his soul, for the obtaining of a
happy hour, and for the release from that punishment
which he has deserved for his sins. Our. Father. Hail
Mary.

Lord Jesus Christ, Who hadst such love for us as to
become man for our salvation, we beseech Thee to show
Thy charity and goodness to the eternal Father. Let it
appear for this Thy servant, and plead his cause, that
by this powerful mediation he may be freed from all his
sins, that he may be safe at the hour of his departure,
and find the gate of life open to him. Our Father.
Hail Mary.

Lord Jesus Christ, Who by Thy precious blood hast
redeemed us, we beseech Thee to imprint deeply in the
soul of this Thy servant the memory of Thy most sacred

OF ASSISTING DYING PERSONS. 2Q5

wounds, that, having them in his sight, he may be en
couraged to suffer with patience and resolution, and be
armed against all the pangs of death. Thus let him
cheerfully submit to all the difficulties of his condition,
and begin even here to be united to Thee with a love
that shall never end.

Grant him now to partake of the fruit of Thy holy in
carnation, of Thy bitter passion, of Thy glorious resur
rection, and admirable ascension.

Grant he may be sensible of the effects of Thy holy
mysteries and sacraments, and of all the prayers which
are offered to Thee by the whole Church.

Remember, Lord, that once Thou wert in the sorrows
of death, that in Thy extremity Thou didst cry out to
Thy eternal Father, commending Thy spirit to Him, and
so didst expire. Behold, now, this Thy servant in his
anguish cries aloud to Thee. Stand Thou by him,
defend and comfort him in this his distress, and receive
his soul in mercy.

Remember, O Jesus, that Thy arms were stretched
forth upon the cross, Thy side was opened, and Thy
sacred head bowed down. Have regard now, we be
seech Thee, to the soul of this Thy servant, which
departing out of this world seeks refuge in Thee. Re
ceive it into Thy arms, give it shelter in Thy breast, and
there let it hide itself, secure from all enemies, till the
anger of God pass over. Into Thy hands we commend
his spirit, which has been created and redeemed by Thee.
Despise not, we beseech Thee, the work of Thy hands.

Christ Jesus, Who wast crucified for our redemption,
we beseech Thee, by that love which brought Thee from
heaven to have compassion on the soul of this Thy ser
vant. Forgive him all his sins, and by the merits of
Thy bitter passion satisfy for all his failings, and supply

296 CHAPTER XI.

his defects. Let him now experience the multitude of
Thy tender mercies, and be sensible how good his Lord
is. Dispose now his soul by Thy grace, that he may be
prepared at Thy call to go forth to meet Thee. Grant
him, we beseech Thee, true patience and perfect resigna
tion in his pains and anguish. Give him a full discharge
from all his sins. Confirm his faith, strengthen him in
hope, and perfect his charity, that departing hence his
soul may be received into Thy mercy. O dear Re
deemer, by that distress which Thou didst suffer on the
cross, when Thou didst cry out to Thy eternal Father,
we pray Thee, show mercy to this Thy servant in his
extremity. Hear the sighs and desires of his heart ; and
since he cannot now speak for himself, speak Thou for
him, we beseech Thee, Who art the Eternal Word, and
to Whom the Father will refuse nothing.

By Thy victory over death, and the infinite merit of
Thy passion, we beg Thee in behalf of this Thy servant,
to have no other thoughts but of peace, of mercy and
comfort, and not of affliction. Strengthen him against
all distrust and despair, deliver him from his necessities,
and be his comforter in his distress. Let those hands
which were once nailed to the cross now plead for him,
obtain his pardon, and conduct him into Thy eternal
rest. Amen.

THE RECOMMENDATION OF A SOUL
DEPARTING.

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.

OF ASSISTING DYING PERSONS. 297

Holy Mary,

All ye holy Angels and Archangels,

Holy Abel.

All ye Choirs of the Just,

Holy Abraham,

St John the Baptist,

All ye Patriarchs and Prophets,

St Peter,

St Paul,

St Andrew,

St John,

All ye holy Apostles and Evangelists,

All ye holy Disciples of our Lord,

All ye holy Innocents,

St Stephen,

St Laurence,

All ye holy Martyrs,

St Sylvester,

St Gregory,

St Augustine,

All ye holy Bishops and Confessors,

St Benedict,

St Dominic,

St Francis,

All ye holy Monks and Hermits,

St Mary Magdalen,

St Lucy,

All ye holy Virgins and Widows,

All ye Saints of God, make intercession for him (her).
Be merciful, Spare him (her), O Lord.
Be merciful, Deliver him (her), O Lord.
Be merciful, Deliver him (her), O Lord.

298 CHAPTER XL

From Thy anger,

From the dangers of death,

From an unhappy death,

From the pains of hell,

From all evil,

From the power of the devil,

By Thy nativity,

By Thy cross and passion,

By Thy death and burial,

By Thy glorious resurrection,

By Thy admirable ascension,

By the grace of the Holy Ghost the Comforter,

In the day of judgment,

We sinners, Beseech Thee to hear us.

That Thou spare him (her), We beseech Thee to hear us.

Lord, have mercy on us.

Christ, have mercy on us.

Lord, have mercy on us.

Let us Pray.

Depart, Christian soul, out of this world, in the name
of God the Father Almighty, who created thee, in the
name of Jesus Christ, Son of the living God, who suf
fered for thee ; in the name of the Holy Ghost, who
sanctified thee; in the name of the angels, archangels,
thrones and dominations, cherubim and seraphim; in
the name of the patriarchs and prophets, of the holy
apostles and evangelists, of the holy martyrs and con
fessors, of the holy monks and hermits, of the holy
virgins, and of all the saints of God, let thy place be
this day in peace, and thy abode in Sion ; through
Christ our Lord. Amen.

God of mercy, God of goodness, God, who according
to the multitude of Thy mercies, forgivest the sins of

OF ASSISTING DYING PERSONS. 299

such as repent, and graciously remittest the guilt of their
past offences, mercifully regard this Thy servant N., and
grant him a full discharge from all his sins, who most
earnestly begsjt of Thee. Renew, O merciful Father,
whatever is corrupt in him through human frailty, or by
the snares of the enemy ; make him a true member of
Thy Church, and let him partake of the fruit of Thy
redemption. Have compassion, O Lord, on his sighs,
have compassion on his tears, and admit him to the
sacrament of reconciliation, who has no hope but in
Thee ; through Christ our Lord. Amen.

I recommend thee, dear brother, to Almighty God,
and leave thee to His mercy, whose creature thou art, that
having paid the common debt, by surrendering thy soul,
thou mayest return to thy Maker, Who formed thee out
of the earth. Let therefore the noble company of
angels meet thy soul at its departure ; let the court of the
apostles receive thee ; let the triumphant army of glori
ous martyrs conduct thee ; let the crowds of joyful con
fessors encompass thee ; let the choir of blessed virgins
go before thee, and let a happy rest be thy portion in the
company of the patriarchs. Let Christ Jesus appear to
thee with a mild and cheerful countenance, and give
thee place among those who are to be in His presence
for ever. Mayest thou be a stranger to all that which is
punished with darkness, chastised with flames, and con
demned to torments. Let the wicked enemy, with all
his evil spirits, depart from thee ; may he tremble at thy
approach in the company of angels, and retire into the
horrid confusion of eternal night. May thy God arise,
and thy enemies be put to flight. May all who hate Him
fly before His face. Let them vanish like smoke ; and
as wax before the fire, so let sinners perish in the sight
of God : but for the just, let them rejoice and be happy

300 CHAPTER XL

in His presence. May all the ministers of hell be filled
with confusion and shame, and let no evil spirit dare
to stop thee in thy way. Christ Jesus be thy
deliverer, Who was crucified for thee. Christ Jesus
deliver thee from death, Who vouchsafed to die for thee.
Christ Jesus, Son of the living God, place thee in His
garden of Paradise ; and may He, the true Shepherd,
own thee for one of his flock; may He absolve thee
from all thy sins, and place thee at His right hand in
the inheritance of His elect. We pray it may be thy
happy lot to behold thy Redeemer face to face, to be
ever in His presence, and in the vision of that truth
which is the joy of the blessed. And thus placed among
those happy spirits, mayest thou be for ever filled with
heavenly sweetness. Amen.

Let us Pray.

We commend to Thee, O Lord, the soul of this Thy
servant, and beseech Thee, Jesus Christ, Redeemer of
the world, that as in mercy to him Thou becamest man;
so now Thou wouldst vouchsafe to admit him into the
number of the blessed. Remember, Lord, he is Thy
creature, not made by strange gods, but by Thee, the
only true and living God ; for there is no other God but
Thee, none that can work Thy wonders. Let his soul
find comfort in Thy sight, and remember not his former
sins, nor any of those excesses into which he has fallen
through the violence of passion and corruption. For
though he has sinned, yet he has still retained a true
faith in Thee, Father, Son, and Holy Ghost ; he has
had a zeal for Thy honour, and faithfully adored Thee
his God, and the Creator of all things.

Remember not, O Lord, we beseech Thee, the sins
and ignorances of his youth ; but according to Thy

OF ASSISTING DYING PERSONS. 301

great mercy be mindful of him in Thy eternal glory.
Let the heavens be open to him and the angels rejoice
with him. Receive, O Lord, Thy servant into Thy
kingdom ; let the archangel St Michael, the chief of the
heavenly host, conduct him ; let the holy angels of God
meet him, and bring him into the city of the heavenly
Jerusalem. May blessed Peter, the apostle, to whom
were given the keys of the kingdom of heaven, receive
him. May holy Paul, the apostle, who was a vessel of
election, help him. May St John, the beloved disciple,
to whom God revealed the secrets of heaven, intercede
for him. May all the holy apostles, to whom was given
the power of binding and loosing, pray for him. May
all the blessed and chosen servants of God, who in this
world have suffered torments for the name of Christ,
pray for him ; that being delivered from this body of
corruption, he may be admitted into the kingdom of
heaven : through the assistance and merits of our Lord
Jesus Christ, Who liveth and reigneth with the Father
and the Holy Ghost, world without end. Amen.

[If the sick person still continues in agony, it may be
proper for the assistants to continue in prayer, re
peating what is above, or saying the penitential
psalms.]

The soul being now departed, the following Responsory
is said : —

Come to his assistance, all you saints of God ; meet
him, all you angels of God ; receive • his soul, and
present it now before its Lord. May Jesus Christ
receive it, and the angels conduct it to Thy place of
rest ; may they receive his soul, and present it now
before its Lord.

Resp. Eternal rest give to him, O Lord, and let per-

302 CHAPTER XI.

petual light shine unto him. May they present him now
before his Lord.

Lord, have mercy on us.

Christ, have mercy on us.

Lord, have mercy on us.

Our Father, &c.

V. And lead us not into temptation.
R. But deliver us from evil.
V. Eternal rest give to him, O Lord.
R. And let perpetual light shine unto him.
V. From the gates of hell,
R. Deliver his soul, O Lord.
V. May he rest in peace.
R. Amen.

V. O Lord, hear my prayer.
R. And let my cry come to Thee.

Let us Pray.

To Thee, O Lord, we recommend the soul of Thy
servant N., that being dead to this world, he may live
to Thee. And whatever sins he has committed through
human frailty, we beseech Thee in Thy goodness merci
fully to pardon ; through Christ our Lord. Amen.

Then for a Conclusion may be added the following
Prayer for the Assistants.

Grant, O God, that while we here lament the depar
ture of Thy servant, we may ever remember that we are
most certainly to follow him. Give us grace to prepare
for that last hour, by a good life, that we may not be
surprised by a sudden death, but be ever watching when
Thou shalt call, that with the Spouse we may enter into
eternal glory; through Christ our Lord. Amen.1

OF ASSISTING DYING PERSONS. 303

Advice tipon Recovery.

Q. What devotions are proper for a person upon re
covery from sickness ?

A. Thanksgiving is due to Almighty God for all His
blessings ; and therefore, when a person is raised from
the bed of sickness, he ought not to omit this duty. It
is forgotten, however, by too many, who, when they are
in pain or sickness, know how to value health, and
declare their sense of such a blessing; but having re
ceived it, think no more of the hand that gave it. This
ingratitude is very unbecoming a Christian, for the first-
fruits of health ought to be offered to God as His due,
in prayer and worship.

Q. What prayers would you recommend by way of
thanksgiving ?

A. Those mentioned above, Chap. IV. Sect. II. The
following prayer, likewise, may not be improper : —

Almighty and everlasting God, I here acknowledge
Thy blessing in the recovery of my health, and return
Thee my most hearty thanks for it. I beg Thy grace to
make a better use of it than I have hitherto done, that
I may correct the errors of my past life, improve in
virtue, be an example to others, and dedicate to Thee
that health which is Thy special gift ; that thus living to
Thee, I may be ever prepared for my last hour j through
Jesus Christ our Lord. Amen.

304

CHAPTER XII.

PRAYERS FOR THE SOULS DEPARTED.

Q. T S it a great charity to pray for the dead ?

JL A. It is certainly a very great charity ; for
the Scripture expressly says, // is a holy and wholesome
thought to pray for the dead, that they may be loosed from
sins, 2 Mac. xii. 46.

Q. Are there many motives to excite us to the prac
tice of this charity ?

A. There are several most powerful motives to excite
us to the daily practice of this holy exercise which the
Church earnestly recommends to all her children. In
many places in Catholic countries the public bells are
tolled every evening, to call on the people to interrupt
their employments for a few minutes, and to join in
offering up prayers for their departed brethren ; and
several indulgences have been granted by the chief pas
tors of the Church, to encourage the faithful to this pious
exercise.

Q. What are the prayers said on this occasion ?

A. The sixth penitential psalm, which begins De pro-
fundis, or Out of the depths, and which particularly ex
presses the sentiments and affections of the souls in
purgatory, their ardent desire of relief, their humble

PRAYERS FOR THE SOULS DEPARTED. 305

acknowledgment of the justice of their sufferings, and
their confidence in the mercy of God, that through the
redemption which is in God by Jesus Christ, He will
deliver them from their sufferings. After this psalm is
added the prayer, which begins, O God, the Creator and
Redeemer, &c., as below, for all the faithful departed in
general.

Q. What are the motives which excite us to the
practice of this charity?

A. They are chiefly these: (i.) Compassion. The
faithful departed are our fellow-Christians and brethren
in Jesus Christ ; our parents, kindred, friends, and bene
factors, who have gone before us out of this world, and
are now in a state of suffering compared to which all
the torments of this life are nothing ; and out of which
they cannot come till they pay the utmost farthing of
the debt they owe to the Divine justice. This they
can pay only by their sufferings ; but when we who
are still in this life offer up our prayers, sacrifices, and
other good works for them, God, through the merits
of Christ, is pleased to accept these as payment in
part, and to grant them relief, either by shortening the
time of their suffering, or by mitigating the violence of
their torments. If, therefore, natural compassion excites
us to assist any creature in distress, especially when we
can do it easily, how much more ought it to excite us to
give daily relief to those who are so connected with us,
and are in such suffering, especially when we can do it
on such easy terms? (2.) Charity, or the love of God,
which moves us to promote His glory, and the salvation
of souls who may praise and glorify Him for ever. This
ought to excite us to afford relief to the souls in purga
tory, and to hasten their admittance to the enjoyment of
God, that they may the sooner be employed in praising

p. C. u

306 CHAPTER XII.

Him in His kingdom, and have still greater cause to
magnify His mercy towards them. (3.) Our own inter
est ; for if ever we be so happy as to arrive at that
place of purgation, the more assistance we have given
in our lifetime to those who are gone before us, the
more will God Almighty move others to assist us, ac
cording to that of our Saviour, Blessed are the merciful^
for they shall obtain mercy: and again, With the same mea
sure that you mete to others, it shall be measured to you
again; full measure, heaped up and running over. Be
sides, these blessed souls are the servants of Jesus
Christ, and certain of being one day admitted to reign
with Him in glory. If, then, a cup of cold water given
for Christ's sake to the least of His brethren in this
world, who perhaps may die reprobate, shall not go
without its reward ; what may we not expect from His
infinite liberality, if by our prayers and good works we
afford relief to these holy souls who are His beloved
and chosen friends? Lastly, we cannot doubt that
these blessed souls, if relieved by us, will amply repay
our charity ; they will never forget the aid received in
their distress by our means, and will be so many stead
fast friends in heaven to all who have contributed to
procure them a more speedy admittance to the posses
sion of that eternal bliss. Hence there is no act of
charity which the Church recommends more earnestly to
her children, or which is more generally practised by
them than this. The following are the prayers which
the Church uses.

Prayers for all the faithful departed.

Psalm cxxix. De Profundis.

Out of the depths I have cried to Thee, O Lord;
Lord, hear my voice.

PRAYERS FOR THE SOULS DEPARTED. 307

Let Thy ears be attentive to the voice of my supplica
tion.

If Thou, O Lord, wilt mark iniquities, Lord, who shall
stand it ?

For with Thee there is merciful forgiveness ; and by
reason of Thy law I have waited for Thee, O Lord.

My soul hath relied on His word; my soul hath hoped
in the Lord.

From the morning watch even until night, let Israel
hope in the Lord.

Because with the Lord there is mercy, and with Him
plentiful redemption.

And He shall redeem Israel from all his iniquities.

V. Eternal rest give to them, O Lord.
R. And let perpetual rest shine upon them.
V. May they rest in peace. R. Amen.

Let us Pray.

O God, the Creator and Redeemer of all the faithful,
grant to the souls of Thy servants departed, the remis
sion of all their sins, that through pious supplications
they may obtain that pardon which they have always
desired : who livest and reignest with the Father in the
unity of the Holy Ghost, one God, world without end.
Amen.

Particular Prayers for the Dead.

A Prayer upon the Day of a Person's Decease or Burial.

O God, whose property it is always to have mercy
and to spare, we humbly beseech Thee for the soul
of Thy servant N., which Thou hast this day called out
of the world, that Thou wouldst not deliver it into the
hands of the enemy, nor forget it for ever : but com-

308 CHAPTER XII.

mand it to be received by the holy angels, and to be
carried to paradise, its true country ; that as in Thee it
believed and hoped, it may not suffer the pains of hell,
but may possess everlasting joys : through our Lord
Jesus Christ. Amen.

Another.

We beseech Thee, O Lord, admit the soul of Thy
servant N., which this day has departed out of this
world, into the fellowship of the saints, and pour forth
upon it the dew of Thy eternal mercy : through our
Lord Jesus Christ. Amen.

On the Anniversary Day.

O Lord, the God of mercy and pardon, grant to the
soul of Thy servant N., whose anniversary we comme
morate, the seat of refreshment, the happiness of rest,
and the brightness of light : through our Lord Jesus
Christ. Amen.

Other Prayers for the Dead.

Almighty God, with whom do live the spirits of the
just, and in whose holy custody are deposited the souls
of all that depart hence, in an inferior degree of Thy
grace, who, being by their imperfect charity rendered
unworthy of Thy presence, are detained in a state of
grief and suspended hope ; as we bless Thee for the
saints already admitted to Thy glory, so we humbly
offer our prayers for those afflicted souls who contin
ually wait and sigh after the day of their deliverance :
pardon their sins, supply their unpreparedness, and wipe
away the tears from their eyes, that they may see Thee,
and in Thy glorious light eternally rejoice : through our
Lord Jesus Christ. Amen.

PRAYERS FOR THE SOULS DEPARTED. 309

O eternal God, who, besides the general precept of
charity, hast commanded a particular respect to parents,
kindred, and benefactors ; grant, we beseech Thee, that
as they were the instruments by which Thy providence
bestowed on us our birth, education, and innumerable
other blessings, so may our prayers obtain for them a
speedy delivery from their excessive sufferings, and free
admittance to Thy infinite joys: through Jesus Christ
our Lord. Amen.

Most wise and merciful Lord, who hast ordained this
life as a passage to the future, confining our repentance
to the time of our pilgrimage here, and reserving for
hereafter the state of punishment and reward : vouch
safe us Thy grace who are yet alive, and still have an
opportunity of reconciliation with Thee, so to watch
over all our actions, and correct even the least devia
tion from the true way to heaven, that we may be neither
surprised with our sins uncancelled, nor our duties im
perfect; but that, when our bodies go down into the
grave, our souls may ascend to Thee, and dwell for ever
in the mansions of eternal felicity : through Jesus Christ
our Lord and only Saviour. Amen.

Deliver me, O Lord, from eternal death in that dreadful
day when the heavens and the earth shall be moved,
when Thou comest to judge the world by fire. I tremble
and fear when that examination shall come, and at
Thy future anger, when the heavens and earth shall be
moved.

That day is the day of anger, calamity, and misery ;
that day is great, and very bitter, when Thou shalt
come to judge the world by fire. Eternal rest give to
them, O Lord, and let perpetual light shine upon
them. Deliver me, O Lord, from eternal death on that
dreadful day when the heavens and earth shall be

310 CHAPTER XII.

moved, when Thou shalt come to judge the world by
fire.

For the Souls lately departed.

O Lord, we commend to Thee, and to Thy infinite
clemency, the souls of Thy servants lately departed this
life : according to Thy mercy pardon them, we beseech
Thee, those sins which they have committed through
human frailty, that they may live with Thee in the
kingdom of everlasting bliss. Amen.

We commend, O Lord, the souls of Thy servants into
the hands of the most glorious Virgin Mary, mother of
mercy and clemency ; into the hands of the holy angels
and celestial courtiers ; of the holy patriarchs and
prophets ; of the blessed apostles, evangelists, and dis
ciples ; into the hands of the holy virgins and widows,
and of all Thy blessed saints who have pleased Thee
from the creation of the world unto this time ; that by
their intercession and assistance they may be delivered
from the prince of darkness, and from all dreadful tor
ments. Grant this, O God Almighty and full of mercy,
for the sake of the bitter passion of Thy only Son our
Saviour Jesus ; to whom, with Thee and the Holy Ghost,
be all honour and glory for ever. Amen.

A Prayer for the Souls of our Parents and Friends.

O God, by whom all things live, we most humbly
beseech Thee to command the souls of Thy servants
to be received by the hands of Thy holy angels, and
brought into their heavenly country. Oh pardon them
mercifully all the sins which they have committed, that
they may live with Thee in eternal light : through Jesus
Christ our Lord. Amen.

CHAPTER XIII.

OF THE SACRAMENT OF PENANCE.

Q. T T 7 HAT is the end and design of the sacrament
VV of penance?

A. It is a sacrament instituted by Jesus Christ to remit
the sins we commit after baptism, and to give us grace to
avoid sin in future.

Q. In what does the forgiveness of sins properly consist?

A. In being cleansed from the guilt of sin, and restored
to the friendship and favour of God.

Q. How is this done in this sacrament?

A. By the sanctifying grace of God, or Divine charity,
which is here poured out in our hearts by the Holy Ghost,
and cleanses the soul from the stains of sin, rendering
her holy apd beautiful in the sight of God. This is what
God promised by His prophet, saying, / will pour upon
you clean water, and you shall be cleansed from all your
JUthiness, Ezech. xxxvi. 25. And for this the prophet
David prays, Wash me yet more from my iniquity, and
cleanse me from my sins, Ps. 1. 4.

Q. At what time is this grace bestowed upon the soul ?

A. The moment that the outward action of the sacra
ment is duly performed.

Q. What is the outward action or sensible sign used in
this sacrament?

312 CHAPTER XIII.

A. The sentence of absolution, pronounced by a priest,
upon a truly penitent sinner.

Q. How is this explained ?

A. Jesus Christ was pleased to constitute the priests
of his Church the judges and physicians of our souls. As
judges, they are empowered to take cognisance of the
state of our souls, and in His name and by His authority,
either to pass sentence of absolution or to refuse it,
according as they find us well or ill disposed ; and He
has pledged His sacred word, that whatever that sen
tence may be, He will immediately ratify it in heaven.
Receive ye the Holy Ghost : whose sins you shall forgive,
they are forgiven them ; and whose sins you shall retain,
they are retained, John, xx. 22.

Q. What power have the priests, as the physicians of
our souls ?

A. As physicians of our souls, they are empowered to
take cognisance of our spiritual maladies, our passions,
evil habits, temptations, and the dangerous occasions to
which we are exposed ; and also to prescribe such
remedies as they judge necessary for the amendment of
our lives.

Q. Are we obliged to follow their prescriptions, and
subject ourselves to their judgment?

A. The Holy Ghost, by the mouth of St Paul, gives a
full and precise answer to this question : Obey your
prelates, and be subject to them ; for they watch, as being to
render an account of your souls ; that they may do this with
joy, and not with grief ; for this is not expedient for you,
Heb. xiii. 17. And Jesus Christ Himself, when He said
to the pastors of His Church, in the persons of His
apostles, Whatsoever you shall loose upon the earth, shall
be loosed also in heaven ; with the same breath declared,

OF THE SACRAMENT OF PENANCE. 313

Amen I say to you, whatsoever you shall bind upon earth,
shall be bound also in heaven, Mat. xviii. 18. This shows,
that when our pastors prescribe what they judge necessary
for the good of our souls, we are bound to obey; and it is
much to be feared that the neglect of this duty is one
great reason why many reap little benefit from this
sacrament.

Q. How does this sacrament contribute to the amend
ment of our lives ?

A. In several ways : (.1.) As the design of our blessed
Saviour in ordaining this sacrament is to destroy sin ;
when we receive it worthily, He not only bestows His
sanctifying grace, to cleanse us from our past sins, but
also actual grace, to enable us to avoid sin in future.
(2.) All the instructions and advices of our pastors in this
sacrament tend to remove the causes of sin, and to pro
mote the amendment of our life. (3.) The very virtues we
exercise in worthily receiving this sacrament, are excel
lent restraints against relapse. These virtues are, humility,
in laying open the inmost secrets of our souls, however
polluted they may be, to the judgment of a fellow-crea
ture ; zeal for the honour and glory of God, in submitting
to this humiliation, in order to repair the insult we have
offered him by sin ; sincere repentance, with its attendant
virtues, confidence, and love of God ; a firm resolution to
amend our life, and to take the most effectual measures
for doing so. Now it is evident that these virtues, when
practised with sincerity, must be powerful preservatives
from sin.

Q. Why, then, do we see so little real amendment
in many Christians who frequent this sacrament ?

A. This arises entirely from their own fault; first,
because too many take not sufficient care to acquire

3 14 CHAPTER XIII.

the necessary dispositions for receiving this sacrament
worthily; and, secondly, because others neglect to co
operate with the graces received in it for their amend
ment.

(X What dispositions are required on our part for
obtaining the forgiveness of our sins in the sacrament
of penance ?

A. There are four things absolutely required, (i.)
Hatred and detestation of our sins, and a sincere sorrow
for having offended God by them. (2.) A firm purpose
and resolution to avoid sin for the time to come ; and
these two, sincere sorrow, joined with a firm purpose of
amendment, constitute that contrition of heart of which
the Scripture says, A contrite and humble heart, O God,
Thou wilt not despise, Ps. 1. 19. Where this sincere
contrition exists, it never fails to excite in the soul, (3.)
A will and desire to do penance for our past sins, in
order to satisfy, as far as we can, the Divine justice ;
(4.) A full and humble confession of all our sins to our
pastor. These conditions are so indispensable, that if
any one of them be wanting, though the sentence of
absolution be pronounced by our pastor, yet the grace
of the sacrament will not be conferred.

The forgiveness of our sins is a free gift of the mercy
of God through the merits of Jesus Christ — a gift which
a sinner can never of himself deserve. Now God, being
sole master of His own gifts, is at perfect liberty to de
mand of us whatever conditions He pleases, and the
four above-mentioned are those which He requires
from sinners if they desire to receive the inestimable
benefit of the forgiveness of their sins, as we have seen
in the Sincere Christian, Chapters XVII. and XXIV.,
from repeated testimonies of Holy Scripture. Nor is
this to be wondered at; for how can we imagine that

OF THE SACRAMENT OF PENANCE. 315

God will ever cleanse us from our sins if we still con
tinue to love them ? our affection to sin being the very
thing that pollutes the soul, according to that of the
prophet, They are become abominable, as those things were
which they loved, Hos. ix. 10. How can we expect God
to be reconciled to us if we be not sorry for the offences
by which we have displeased Him ? How can we ima
gine He will forgive our sins, if, instead of resolving
to avoid, we still continue disposed to repeat, them ?
Would we ourselves be reconciled to our fellow-creatures
on these conditions ? How then can we expect that a
God of infinite majesty, who needs not us nor our ser
vices, will forgive us a debt of ten thousand talents on
terms which we ourselves would reject from our fellow-
creatures ?

Q. What consequence follows from this truth ?

A. A most important consequence indeed — namely,
the obligation of carefully preparing ourselves for this
holy sacrament. We must omit nothing to acquire the
above dispositions, and faithfully perform all the con
ditions which our gracious God requires in a matter on
which our eternal salvation so much depends.

Q. Is it, then, a great sin to receive this sacrament
without the above dispositions ?

A. It is doubtless a grievous sin, and a person com
mitting it not only remains under the guilt of his former
sins, but adds to them a still greater, that of sacrilege, by
profaning this sacred means of applying the blood of
Christ to his soul. Our reconciliation with God by the
forgiveness of sin, is in a special manner the work of
God, the great end of all that Jesus Christ did and
suffered ; and he who profanes the sacrament of pen
ance has every reason to fear that he will fall under
that dreadful curse pronounced by the prophet, Cursed

316 CHAPTER XIII.

be he that does the work of the Lord deceitfully, Jer. xlviii.
10. Besides, approaching unworthily to the sacrament
of penance, is commonly a step to another more dreadful
sacrilege, an unworthy communion, by which he becomes
guilty of the body and blood of our Lord Jesus Christ, and
eats and drinks judgment to himself , i Cor. xi. 29.

Q. Who are those who do not co-operate with the
grace received in this sacrament ?

A. Those who are negligent in their preparation, and
seldom think of taking any effectual steps towards amend
ment.

Q. What must we do in order to reap the full benefit
of this sacrament ?

A. (i.) We must take sufficient time to prepare our
selves for receiving it. (2.) We must employ that time
in those holy exercises which excite the necessary dis
positions. (3.) We must resolve seriously on amend
ment of life, and after confession apply ourselves in earn
est to it, avoiding everything that is a hindrance, and
employing the means which promote it.

Q. How much time must a person spend in preparing
for confession ?

A. For this no general rule can be given, as much
must depend upon particular circumstances. Those
who carefully practise daily examination of conscience,
diligently avoid mortal and wilful sins, and whose life
is uniformly good, do not require a very long time to
dispose themselves for confession. Their habitual fail
ings are easily known to them, and they are daily
exercised in the practice of acts of penance, which is
the best preparation for this sacrament. Others who
entirely omit, or perform negligently, their daily examen
of conscience, and who seldom exercise themselves in
acts of penance, will require more time and application,

OF THE SACRAMENT OF PENANCE. 317

both for discovering the sins they have committed, and
for exciting themselves to sincere repentance. Those
who approach to this sacrament frequently will need
a shorter time, and those who approach but seldom will
require a longer preparation. The only general rule is,
that each one considering his particular circumstances,
take sufficient time to know his sins, and to excite in
his soul sincere repentance, with a firm resolution of
amendment, these being indispensable conditions for
obtaining pardon.

Q. What then must a person do to prepare for this
sacrament ?

A. First, he must know what sins he has committed
since his last confession, for without this he can neither
be sorry for them nor confess them. Secondly, he must
excite in his heart sincere sorrow and repentance, with
a firm purpose of amendment. Thirdly, he must confess
them.

Q. What must we do to come to the knowledge of
our sins ?

A. We must begin by prayer, earnestly begging light
and grace from God, to see wherein we have offended
Him. Self-love blinds us to our sins. It magnifies
things of little moment, and overlooks great sins. This
we find from daily experience. We are blind to our
faults, and for this there is no remedy but the light of
heaven, which is only to be procured by fervent prayer.
With fervent prayer, then, this work must be begun.
But as Almighty God expressly wills that we use our
own endeavours along with prayer, we must examine
our conscience with diligence — that is, we must con
sider seriously what would rise up against us if we were
to appear, within a few hours, before the judgment-seat
of God. To do this, we must call ourselves to account

318 CHAPTER XIII.

as to what we have done, said, or thought, against the
law of God since our last confession, entering into our
selves, calling to mind the places and company we have
frequented, and how we have acted in each, what sins
we have committed, and how often we have been guilty
of them.

Q. Are there any means which will assist us in making
this examination ?

A. There are. (i.) The daily examination of con
science, according to the rules laid down, Chap. VI.
Sec. 2. It is easier to remember the sins of a day than
of a week or month ; and when we daily call ourselves
to account for our failings, it is easier to remember them
when preparing for confession. (2.) Frequent approach
to the sacrament of penance materially assists us, both
in remembering our sins and in amending our life. (3.)
The table of sins contains the most ordinary offences
that men commonly commit against the law of God; and
if we read it over carefully, it will be a great assistance
to our memory. If we have committed any great crime,
it will not be readily forgotten.

Q. Is there anything further to be remarked here ?

A. We must beware of giving way to a dangerous
delusion, which pious, well-meaning persons sometimes
fall into — too great anxiety and trouble of mind in
examining their conscience. They are never satisfied j
they torment themselves, always thinking that there is
something which they have not sufficiently examined.
By this they confuse their minds, spend their time un-
profitably, and neglect the other and more essential
part of their preparation. We must therefore perform
this work with a calm and peaceful mind ; use moral
diligence in calling to mind our sins, as we would in any

OF THE SACRAMENT OF PENANCE. 319

other important business, and therewith be satisfied.
For though we should forget even a grievous sin without
culpable negligence, we should not thereby be deprived
of the grace of the sacrament. But if we afterwards
remember it, we must mention it in our next confes
sion. (2.) There is another delusion opposed to this,
— that of those who, though they lead careless lives,
make no effort to call their sins to mind, take merely
a superficial view of their conduct, and seldom look
into their conscience. This is most dangerous negli
gence ; and they who fall into it would do well to look
to themselves, for they are far from being in a safe
state.

Q. To what sins ought one more particularly to
advert in preparing for confession?

A. These following: (i.) All his mortal sins ; and
these are of strict obligation to be confessed. (2.) All
venial sins of habit or custom. For these, though only
venial in themselves, may sometimes become mortal
from the affection with which they are committed, from
the circumstances accompanying them, as giving scandal
to others, or from their being often repeated, as in mat
ters of injustice. (3.) Such venial sins as a person com
mits deliberately, or through wilful neglect; for if he
allows himself a liberty of committing venial sins in this
manner, and does not use the powerful grace of this
sacrament to correct them, he is in danger of falling,
sooner or later, into mortal sin ; the Holy Ghost assur
ing us that " he that despises small things shall fall by
little and little."

Q. When a person has come to the necessary know
ledge of his sins, what means must he use to excite
proper sorrow and repentance ?

320 CHAPTER XIII.

A. This we have seen, Chap. VII., on the Exercise
of Penance; according to which, one who sincerely
desires to obtain true contrition for his sins, must (i.)
Earnestly beg it of God, whose gift it is, by fervent
prayer. (2.) He must employ himself for some time
in the serious consideration of the great evil of sin.
Chap. VII. contains the proper exercise for this part
of our preparation for confession. (3.) When by the
consideration of the evil of sin, and of his own spiritual
misery, he is convinced of these truths, and touched
with regret for having so unworthily offended God, he
must then employ himself in acts of sincere repentance
and sorrow, begging mercy and pardon from God. For
this he will find a proper exercise, Chap. VII., in the
acts of penance, and in the seven penitential psalms.
He must also be particular in making firm resolu
tions and serious purposes of amendment, according
to the instructions given above, Chap. VI. Sec. 2,
On the daily examination of conscience. Here we may
observe, First, his resolution must be strong and firm —
that is, he must be determined never more wilfully to
offend God. Secondly, it must be universal — that is, it
must include every sin without exception. Thirdly, it
must also be particular — that is, directed against his
habitual sins. And, fourthly, it must be efficacious — that
is, it must lead him to adopt the requisite means for
amendment.

Q. Are there any mistakes into which we may fall in
this matter?

A. There are ; and in order to avoid them we must
understand well the nature of true contrition. Some
imagine that it consists in such sensible sorrow as shows
itself in sighs and tears. They therefore endeavour to
produce these, and if they succeed, imagine they have

OF THE SACRAMENT OF PENANCE. 321

true contrition. This, however, is a mistake, for true
contrition may exist without any outward manifestation.
It consists in a sincere sorrow for having offended God,
with a determination to avoid sin and all the occasions
of it. The true sorrow of repentance is thus described
in Scripture : You shall remember your wicked ways, and
your doings that were not good; and your iniquities and your
wicked deeds shall displease you, Ezech. xxxvi. 31. This
shows the mistake of those who, after a superficial ex
amination of conscience, and the hurried repetition of
a few prayers, fancy themselves disposed for receiving
pardon in the sacrament of penance ; whereas a change
of heart, detestation of a sin, and a firm purpose of
amendment are indispensable.

Q. When a penitent has reason to hope that he is pre
pared for confession, how must he perform that duty ?

A. There are some rules laid down by St Francis de
Sales, in his Introduction to a Devout Life, which he ought
to remember : i. That he make not his confession of
negatives or general failings, as some do from custom, say
ing, / have not loved God as I ought; I have not prayed
with so much devotion as I ought ; I have not been so
patient as I ought. For in these general accusations
there is no particular sin mentioned, nor anything by
which the confessor can possibly understand the state of
the penitent's conscience, since all men on earth might
say the same. 2. That he inquire what particular cause
he has to make these general accusations ; and having
discovered where the fault is, that he accuse himself
of it in particular; so that instead of accusing him
self of not having prayed with so much devotion as he
ought, let him see whether his fault was in admitting
voluntary distractions, in not choosing a convenient
place, time, &c., and so accuse himself. 3. That he

p. c. x

322 CHAPTER XIII.

explain the motives of his sins, whatever they may be.
In the case of untruths, for example, that he accuse
himself not only of lying, but likewise declare whether
it was from vanity, for excuse, to do an injury, &c. —
and so in other sins : for by this means he clearly lays
open the state of his soul ; and the confessor is able
to prescribe proper remedies for his sins. 4. That in
all mortal sins he discover the number — that is, how
often he has fallen into each kind of sin ; for without
this, the confessor can form no judgment of the state of
his soul — there being a great difference between com
mitting a sin twice or thrice, and twenty or thirty times.
And if a person cannot recollect the exact number, let
him mention it as near as possible. But if the penitent
has lived in a sinful state for a length of time, and fre
quently fallen into any particular sin, he need not then
think of mentioning the number of his offences, but
rather the length of time he has lived in that sinful state.
If a highwayman should repent, after having lived many
years in the practice of robbery, it would be impossible
to call to mind the number of his crimes ; and therefore
the surest way of manifesting the state of his conscience
is, to declare how many years he has lived in that sinful
practice. So likewise of those who have lived in the
habit of any other sin. 5. That he explain such circum-
tances as change the nature of the sin, or considerably
aggravate it : because there is a great difference between
robbing a Church and another place ; between stealing
five shillings ax&five hundred pounds ; between a married
person and a single, in sins of impurity ; between defam
ing a neighbour from malice, or from heedlessness ; in a
matter of little or great concern ; between quarrelling
with a stranger and a father ; between remaining in sin,
from anger, revenge, &c., a quarter of an hour, five hours,

OF THE SACRAMENT OF PENANCE. 323

a day, a week, a year: therefore ought the penitent, in
confession, to explain these circumstances as distinctly as
he can ; for if he wilfully conceals them, he makes his
confession void. 6. That he avoid the relation of cir
cumstances which have no connection with his sins ;
for his sins alone, or what is connected with them,
ought to be spoken of at confession. 7. That he be
careful not to declare the fault of any third person ;
for though he is bound to confess his own sins, he
ought not to accuse any other person. 8. That he fail
not to make an entire confession — that is, that he ex
actly confess all the mortal sins which, upon due examin
ation, he can call to mind ; because he that willingly
conceals one mortal sin, either through shame or malice,
makes his whole confession void, and is guilty of sacri
lege, by profaning the sacrament, and lying to the Holy
Ghost.

Having come to his pastor, let him kneel down at his
right side, and having made the sign of the cross, ask
his blessing, saying, Father, give me your blessing; which
he gives in these words, — May the Lord be in thy heart
and in thy lips, that thou mayest duly and humbly confess
thy sins, in the name of the Father, and of the Son, and of
the Holy Ghost. Amen.

Then let him say the confiteor till he come to these
words, through my most grievous fault, and immediately
begin his confession, saying, since my last confession,
which was a week (or fortnight, or according to the
time) ago, I accuse myself that ; and having de
clared all he can remember, he may conclude thus :
for these and all my other sins and imperfections, which
I cannot call to mind, I am heartily sorry, purpose amend
ment, and humbly beg pardon of God, and penance and
absolution of you, my ghostly father. Then humbly bow-

324 CHAPTER XIII.

ing down, go on with the rest of the confiteor, There
fore I beseech, &c. Having thus finished his part, let
him attentively give ear to the advice of his pastor ; and,
when he gives him absolution, endeavour to humble
himself before God with all possible sorrow and contri
tion.

Q. What is the Confiteor ?

A. It is an act of humility by which, placing ourselves
in the presence of God, of all His heavenly court, and
of His minister, we acknowledge ourselves unworthy
sinners, and beg all the saints in heaven and our pastor
to pray to God for us. This our pastor does, begging
Almighty God to grant us pardon and absolution from
all sins.

The Confiteor.

I confess to Almighty God, to the ever-blessed Virgin
Mary, to blessed Michael the archangel, to blessed John
the Baptist, to the holy apostles Peter and Paul, to all
the saints, and to you father, that I have grievously
sinned, in thought, word, and deed, through my fault,
through my fault, through my most griez>ous fault : there
fore I beseech the blessed Virgin Mary, blessed Michael
the archangel, blessed John the Baptist, the holy apostles
Peter and Paul, all the saints, and you, father, to pray to
the Lord our God for me.

Then the Priest says,

May the Almighty God have mercy upon you, forgive
you your sins, and bring you to everlasting life. Amen.

May the almighty and most merciful God grant you
pardon and absolution and remission of all your sins.
Amen. And then proceeds to pronounce the sentence of ab
solution.

OF THE SACRAMENT OF PENANCE. 325

Q. What is to be done by the penitent when he comes
from confession ?

A. He ought to retire for a time, and, i. In fervent
prayer to give God thanks for the benefit received in
this sacrament. 2. He ought to renew his good pur
poses, and to consider how he is to amend his failings,
especially those from which he apprehends most danger.
3. He ought to humble himself in the presence of
God, and earnestly implore grace and strength to fly
all occasions and to resist all temptations to evil. He
ought to own his weakness, acknowledging that he has
nothing in himself to trust to ; then to offer himself to
the Divine protection, begging that all the defects in
his present or past confessions may be supplied through
the infinite merits of Jesus Christ.

Q. What do you think of those who, immediately after
confession, turn to worldly affairs or engage in conversa
tion?

A. Some extraordinary accidents' or circumstances
may excuse them ; but if they do this from disrespect to
the sacrament, they fail in the points of their duty just
mentioned ; and if they expect God's grace for the
amendment of their lives, they ought to act in a differ
ent manner.

Q. Are we then obliged to endeavour to amend our
lives after receiving this sacrament ?

A. Most undoubtedly ; and this is the principal fruit
to be produced in our souls from receiving so great a
favour as the forgiveness of our past sins. If a person
has accused himself of neglect in prayer, will this be to
any purpose if he continues as careless in that exercise
as formerly? If he has accused himself of offending in
words by lying, swearing, detracting, or indecent discourse,
must he not strive to keep a stricter watch over himself;

326 CHAPTER XIII.

and if he do not, what is become of all his purposes and
resolutions of amendment? And if bad company, books,
plays, or games, have been the occasion of his sins, what
will his confession and resolutions avail, if he does not
endeavour to avoid them? Has he not just cause to
fear that his repentance has not been sincere, and that
his sins still stand against him ? The consideration of
the care necessary to avoid the sins he has confessed
ought to be a part of the penitent's examen every night ;
and there can be no better way of testing the sincerity
and validity of his confessions than by inquiring what
care he takes to avoid relapsing into his former sins. It
may not indeed be in his power to amend all at once ;
but if he do not at least desire, endeavour, and use
the necessary means of amendment, there can be no
excuse.

Q. Are we obliged to perform the penance enjoined
in the sacrament of penance ?

A. We are strictly obliged to perform it, as appears
from the words of our Saviour, spoken to the pastors of
His Church in the persons of His apostles ; Whatsoever
you shall bind upon earth shall be bound also in heaven,
and whatsoever you shall loose upon earth shall be loosed
also in heaven, Mat. xviii. 18. For as by the latter words
He assures us that when our pastors loose us from our
sins here on earth, we are loosed from them in heaven,
so by the former He equally declares that, when they
bind us here on earth to do penance, this obligation is
ratified by Him in heaven ; for the general term whatso
ever includes all. Hence we commit a sin when we de
liberately neglect to perform the penance enjoined.

Q. How is this penance to be performed ?

A. In the spirit of true humility and repentance, and
with all possible devotion. If, therefore, any persons

OF THE SACRAMENT OF PENANCE. 327

carelessly hurry over their sacramental penance, per
form it coldly, or neglect it, they show that they little
understand the true state of a penitent, or the mercy
received from God in the forgiveness of sins ; and they
have little ground to expect assistance from heaven
against future relapses. And what judgment ought
those to form of themselves and their confession, who,
before they have finished this last part of it, fall into
their wonted coldness and neglect ; and are no sooner
come from owning their past faults, than they make mat
ter for a new confession ?

PRAYERS BEFORE AND AFTER THE SACRAMENT OF
CONFESSION.

A Protestation before Examination of Conscience.

0 God, the searcher of hearts, behold I here protest
in Thy presence, that what I now design is sincerely for
the honour of Thy name ; and because I heartily desire
to be delivered from the guilt of my sins, therefore I
come to this sacrament of penance, that, complying with
Thy holy institution, I may obtain Thy blessing and
pardon, as Thou hast promised. May Thy holy grace
assist me in performing this great duty well, as it is Thy
mercy which has called me to it.

A Prayer before Examination of Conscience.

1 am truly sensible, O God, that I have in many ways
offended Thy Divine majesty, and provoked Thy wrath
by my sins ; and that, if I obtain not pardon, I shall be
cast out of Thy sight for ever. I desire therefore, at
present, to call myself to account, and look into all the

328 CHAPTER XIII.

sins whereby I have displeased Thee ; but, O God, how
miserably shall I deceive myself, if Thou assist me not
in this work by Thy heavenly light ! Give me therefore,
at present, Thy grace, whereby I may discover all my
imperfections, see all my failings, and duly call to mind
all my sins ; for I know nothing is hid from Thy sight :
but as for me, I confess I am in the dark to myself ; my
passions blind me, self-love flatters me, presumption
deludes me ; and though I have many sins which look
me in the face and cannot be hid, yet how many, too, are
there quite hid from me ? But discover even these to
me, O Lord ; enlighten this my darkness, cure my blind
ness, and remove every veil that hides my sins from me,
so that I may be no longer a secret to myself, nor a
stranger to my own failings ; that I may never flatter
myself with the thought of having repented, and at the
same time nourish folly and vice within my breast.
Come, Holy Ghost, and by a beam of Thy Divine light
open my understanding, that I may have a full view of
my sins and imperfections, and thus knowing myself,
and sincerely repenting of all my offences, I may know
Thee, and be received again into Thy favour. Amen.

A Prayer to implore the Divine Assistance to make
a good Confession.

O almighty and most merciful God, Who hast made
me out of nothing, and redeemed me by the precious
blood of Thy only Son ; Who hast with so much patience
borne with me to this day, notwithstanding all my sins
and ingratitude ; ever calling after me to return to Thee
from the ways of vanity and iniquity, in which I have
been quite wearied out in the pursuit of empty toys and
mere shadows ; seeking in vain to satisfy my thirst with

OF THE SACRAMENT OF PENANCE. 329

muddy waters, and my hunger with husks of swine :
behold, I now sincerely desire to leave all these my evil
ways, to forsake this region of death, where I have so
long lost myself, and to return to Thee the fountain of
life. I desire, like the prodigal child, to enter seriously
into myself, and with the like resolution to rise without
delay and go home to my Father, though I am infinitely
unworthy to be called His child, in hopes of meeting
with the like reception from His most tender mercy.
But, O my God, though I can go astray from Thee of
myself, yet I cannot make one step towards returning
to Thee, unless Thy Divine grace assist me. This
grace, then, I most humbly implore, prostrate in spirit
before the throne of Thy mercy ; I beg it for the sake
of Jesus Christ Thy Son, Who died upon the cross for
my sins. I know Thou desirest not the death of a
sinner, but that he be converted and live ; I know Thy
mercies are above all Thy works ; and I most confi
dently hope, that as in Thy mercy Thou hast spared
me so long, and hast now given me this desire of re
turning to Thee, so Thou wilt finish the work Thou
hast begun, and bring me to a perfect reconciliation
with Thee.

I desire now to comply with Thy holy institution of
the sacrament of penance ; I desire to confess my sins
with all sincerity to Thee, and to Thy minister ; and
therefore I desire to know myself, and to call myself to
an account, by a diligent examination of my conscience.
But, O my God, how miserably shall I deceive myself,
if Thou assist me not in this great work by Thy heavenly
light ! Oh remove then every veil that conceals my
sins from me, that I may see them in their true colours,
and sincerely detest them. Oh let me no longer be
imposed upon by the enemy, or by my own self-love,

33° CHAPTER XIII.

so as to mistake vice for virtue, or in any way to flatter
myself in my sins.

But, O my good God, what will it avail me to know
my sins if Thou do not also give me a hearty sorrow and
repentance for them ; without this, my sins will be all
upon me still, and I shall be still Thy enemy and a child
of hell. Thou insistest upon a change of heart, without
which there can be no reconciliation with Thee ; and this
change of heart none but Thou can give. Oh give it me
then, dear Lord, at this time. Give me a lively faith,
and a firm hope in the passion of my Redeemer ; teach
me to fear Thee, and to love Thee ; give me, for Thy
mercy's sake, a hearty sorrow for having offended so
good a God. Teach me to detest my evil ways ; to
abhor all my past ingratitudes ; to hate myself now
with a perfect hatred for my many treasons against
Thee. Oh give me a firm and full resolution of a new
life for the future, and unite me to Thee with an eternal
bond of love, which nothing in life or death may ever
break.

Grant me also the grace to make an entire and sin
cere confession of my sins, and to accept of it as a
penance justly due to my transgressions. Let not the
enemy with his artifices prevail upon me to pass
over anything, through fear or shame; rather let me
die than consent to so great an evil : let not self-love
deceive me, as I fear it has too often done. Oh grant
that this confession at least may be good; and for the sake
of Jesus Christ Thy Son, who died for me, and for all
sinners, assist me in my preparation for it, that I may go
through every part with the same care and diligence as
I should be glad to do at the hour of my death ; that so,
being perfectly reconciled to Thee, I may never offend
Thee more.

OF THE SACRAMENT OF PENANCE. 331

O blessed Virgin, mother of my Redeemer, mirror 01
innocence and sanctity, and refuge of penitent sinners,
intercede for me through the passion of thy Son, that I
may have the grace to make a good confession. All you
blessed angels and saints of God, pray for me a miser
able sinner, that I may now turn from my evil ways, and
that my heart may be for ever united with yours in eter
nal love, and never more go astray from the sovereign
good. Amen.

These or the like prayers may be frequently repeated
for some days before confession, in order to obtain of
God the grace of making a good confession.

An Examination of Conscience upon the Ten
Commandments, &*c.

Have you been guilty of heresy, or disbelief of any
article of faith, or of voluntarily doubting of any article
of faith ? How often, and for how long a time ? Or
have you rashly exposed yourself to the danger of in
fidelity, by reading bad books or keeping wicked com
pany? How often?

Have you by word or deed denied your religion, or
gone to the churches or meetings of heretics, so as to
join in any way with them in their worship, or to give
scandal? How often ?

Have you been ignorant of the articles of the creed,
of the commandments, or of any of those things which
Christians in your station are bound to know ? For how
long a time ?

Have you been negligent in the worship of God;
seldom or never adoring or praising Him, or giving Him

332 CHAPTER XIII.

thanks ; praying but little, or with little attention ; and
neglecting to make acts of faith, hope, or love of God ?
How long has this negligence continued ?

Have you despaired of salvation, or of the forgiveness
of your sins ? Or have you rashly presumed upon find
ing mercy ; going on in your sins without any thought
of amendment, depending upon a deathbed repentance?
How long have you been in this way ?

Have you been guilty of idolatry, giving Divine
honours to anything created ; or used any witchcraft,
charms, spells, or such like diabolical inventions? How
often? and with what scandal or bad example to
others ?

Have you employed prayers, or sacred names, to
superstitious uses ? How often ?

Have you consulted fortune-tellers, or made use of
any superstitious practices to find out things to come,
recover things lost, &c. ?

Have you given credit to dreams, taken notice of
omens, or made any other superstitious observations ?
How often ?

Have you blasphemed God or His saints? How
often ?

Have you abused the Holy Scripture, or scoffed at
holy things ? How often ?

II.

Have you sworn falsely, or what you did not certainly
know was true or false ; or have you sworn to do
anything that was wicked or unlawful ; or broken your
lawful oaths ? How often ?

Have you had a custom of swearing rashly and incon
siderately by the name of God, by your soul, or by the
way of imprecation upon yourself ? How long have you

OF THE SACRAMENT OF PENANCE. 333

had this custom? How many times a-day have you
sworn in this manner? Have you sworn by the blood
and wounds of God, or any other blasphemous oath ?
How often ?

Have you cursed yourself or others ; and if so, was it
from your heart ? How often ?

Have you been accessary to others swearing, cursing,
or blaspheming ? How often ?

Have you broken any vow or solemn promise made
to God ? How often ?

III.

Have you neglected to hear Mass on Sundays and
holidays of obligation ; or have you heard it with
wilful distractions ; or not taken care that your chil
dren or servants should hear it? How often?

Have you spent those days in idleness or in sin ; or
been the occasion of others spending them so ? How
often ?

Have you done any servile work without necessity
upon those days ; or set others to do so ? How often ?

Have you broken the days of abstinence commanded
by the Church ; or eaten more than one meal on fast
ing-days ; or been accessary to others in so doing ?
How often ?

Have you neglected to confess your sins once a-
year; or to receive the blessed Sacrament at least at
Easter?

Have you made a sacrilegious confession or com
munion, by concealing some mortal sin in confession, or
what you doubted might be mortal ; or for want of a
hearty sorrow for your sins, and a firm purpose of
amendment; or by being grossly negligent in the exami-

334 CHAPTER XIII.

nation of your conscience ? How often ? Have you re
ceived any other sacrament — for example, confirmation
or matrimony — in mortal sin ?

Have you neglected to perform the penance enjoined
in confession ; or said it with wilful distractions ? How
often ?

Have you presumed to receive the blessed Sacrament
after having broken your fast ?

Have you, after falling into mortal sin, neglected for a
long time to return to God by repentance? And for
how long a time ?

IV.

Have you been wanting in your duty to your parents,
by not loving them, or not showing them due respect,
or by disobeying them ; and was it in any matter of
moment? or have you been disobedient to any other
lawful superiors ? * How often ?

Have you desired your parents' death, cursed them,
given them injurious language, lifted up your hand against
them, threatened them, provoked them to swear or other
wise offend God, or caused them any considerable trouble
or uneasiness ? How often ?

Have you stolen from your parents, or otherwise
wronged them, or squandered away their substance?
How much, and how often ?

Have you neglected to succour your parents in their
necessities, either corporal or spiritual?

If God has blessed you with children, have you been
negligent in procuring that they should be speedily bap
tized, or that they should be timely instructed in their
prayers and the Christian doctrine ; or have you been
wanting in giving them early impressions of the fear and

OF THE SACRAMENT OF PENANCE. 335

love of God, or in taking care of their discharging their
duty with regard to the sacraments ?

Have you neglected to correct them, or been exces
sive in your corrections ?

Have you neglected to remove from them the occa
sions of sin, such as wicked companions, bad books,
romances, &c. ; or suffered them to lie in the same bed
with one another, and thereby exposed them to danger?

Have you flattered them in their passions, or indulged
them in their evil inclinations ?

Have you given them bad example ? How often, and
in what kind ?

Have you desired any one's death through hatred or
malice, or for your temporal interest ? how often ? Have
you revenged yourself of any one by word or action, or
desired revenge, or taken pleasure in the thought of it ?
how often ?

Have you provoked, challenged, or struck others, or
been guilty of quarrelling or fighting with them ? How
often, and what mischief have you done them?

Have you borne malice to others, or refused to be re
conciled to them ? for how long a time ? and what sort
of evil had you in your heart against them ?

Have you procured, or thought to procure, a miscar
riage ; or given counsel, aid, or assistance thereunto ?
How often?

Have you done anything to shorten your own or any
other's life, or to hasten death ; or rashly exposed your
self or others to danger ? How often ?

Have you desired your own death, through passion
or impatience ; or entertained any thoughts of making

336 CHAPTER XIII.

away with yourself, or attempted or designed any such
thing ? How often ?

Have you neglected to give alms according to your
condition and ability ; or to reclaim sinners when it lay
in your power ? How often ?

Have you been guilty of any spiritual murder, by draw
ing others into mortal sin ; or have you been accessary
to the sins of others, by counsel or command, or any
other way ? How often, and what sins ?

Have you given scandal, or occasion of sin to others,
by lewd or irreligious discourse, by drunkenness or
swearing, by immodesty of dress or behaviour, &c. ?
Where note, that the circumstance of scandal is generally
found in all sins that are known to others, by reason of the
force of bad example, which encourages others to sin.

Have you committed anything that you judged or
doubted to be a mortal sin, though perhaps it was not
so ? how often ? Or have you exposed yourself to the
evident danger of mortal sin ? how often, and of what
sin?

VI.

Have you been guilty of fornication, adultery, incest,
or any sin against nature, either with a person of the
same sex, or with any other creature? how often? Or
have you designed or attempted any such sin, or sought
to induce others to it ? How often ?

Have you been guilty of immodest touches of your
self? How often ?

Have you touched others, or permitted yourself to
be touched by others immodestly; or given or taken
wanton kisses or embraces, or any such liberties ? How
often ?

Have you looked at immodest objects with pleasure;

OF THE SACRAMENT OF PENANCE. 337

read immodest books or songs to yourself or others ;
kept indecent pictures ; willingly given ear to or taken
pleasure in hearing loose discourse, &c. ; or sought to
see or hear anything immodest ? How often ?

Have you exposed yourself to wanton company, or
played at any indecent play ; or frequented masquerades,
balls, comedies, &c., with danger ? How often ?

Have you been guilty of any immodest discourses,
wanton stories, jests, or songs, or words of double mean
ing ? How often, and before how many ? and were the
persons before whom you spoke or sung married or
single ? For all this you are obliged to confess, by reaso?i
of the evil thoughts these things are apt to create in the
hearers.

Have you abused the marriage-bed by any actions
contrary to the order of nature ; or been guilty of any
irregularity, in order to hinder your having children ?
How often ?

Have you without cause refused the marriage-debt ;
and what sin may have followed from it ? How often ?

Have you debauched any person that was innocent
before ? have you forced any person, or deluded any one
by deceitful promises, &c., or designed or desired so to
do ? How often ? You are obliged to make satisfaction for
the injury you have done.

Have you taught any one evil which he knew not
before, or carried any one to lewd houses, &c. ? How
often ?

VII.

Have you been guilty of stealing or cheating, or any
way wronging your neighbour in buying or selling, or
any other bargains or contracts ; or have you been acces
sary to another's committing any. such injustice ? How
often, and to what value?

P. C. Y

CHAPTER XIII.

Have you unjustly retained what belonged to another?
How long, and to what prejudice ?

Have you contracted debts without design of paying
them, or without any prospect of being able to pay
them ? or have you delayed or refused to pay your just
debts when you were able ? or have you by prodigal
'expenses rendered yourself unable, and so wronged your
creditors or your own family ? How often ?

Have you been guilty of usury in the loan of money ?
How often ?

Have you circulated base money ? How much ? How
often ?

Have you caused any damage to your neighbour in
his house, cattle, or other goods ? How often ?

Have you professed any art, or undertaken any busi
ness without sufficient skill or knowledge; and what
prejudice has your neighbour suffered from it?

Have you bought or received stolen goods, or taken
of those who could not give, &c. ? How often ?

Have you neglected the work or business to which you
were hired, or by contract obliged ? how often, and to
what prejudice ? Or have you broken your promises in
matters of consequence ?

TV. B. — That in all sins of injustice whereby one has
dorie any wrong to his neighbour in his person,
goods, honour, or good name, he is strictly obliged
to make full satisfaction and restitution, if it be in his
power ; otherwise the sin will not be forgiven.
Have you neglected or delayed without just cause to

make satisfaction or restitution, when it was in your

power ? How long ?

OF THE SACRAMENT OF PENANCE. 339

VIII.

Have you been guilty of lies, and whether in any
matter of consequence, or to the prejudice of any one?
How often ?

Have you been guilty of hypocrisy or dissimulation ?
How often ?

Have you entertained a bad opinion of your neigh
bour without grounds, or judged rashly of his actions and
intentions ? How often ?

Have you been guilty of the sin of detraction, which
consists in taking away or lessening your neighbour's
reputation, either by saying of him what is false or un
certain, or by publishing what is secret ? How often
have you done so ? before how many ? You are obliged to
make restitution.

Have you willingly given ear to detraction ? have you
taken pleasure in it, or any way encouraged it, or not
hindered it when you might ? How often ?

Have you prejudiced your neighbour's honour by
reproaches and affronts, or robbed him of his peace of
mind by scoffs and derisions ? How often ?

Have you, by carrying tales or in any other way,
caused misunderstanding or quarrels between neigh
bours? How often, and to what prejudice?

[Here also judges, lawyers, solicitors, &c., ought to
examine themselves what injustice they may have
been guilty of in judging or managing causes, &c.,
as well as accusers, witnesses, &c.]

IX.

Have you willingly taken pleasure in unchaste thoughts
or imaginations, or entertained unchaste desires ? Were

340 CHAPTER XIII.

the objects of your desires single or married persons,
or kinsfolks, or persons consecrated to God? How
often?

Have you taken pleasure in the irregular motions
of the flesh, or not endeavoured to resist them? How
often ?

Have you entertained with pleasure the thoughts of
saying or doing anything against chastity which it would
be a sin to say or do ? How often ?

Have you had the desire or design of committing any
sin of impurity ? Of what kind ? How often ?

Have you desired your neighbour's loss or misfortune,
or any public calamity, that you might be a gainer by it?
How often ?

Have you desired your neighbour's goods ; or been
in a disposition of stealing, or otherwise wronging him,
if it lay in your power ? How often ?

As to the capital sins : Have you been guilty of
pride ; or complacency in yourself; or contempt of others ;
or of vainglory, by doing your good actions for the pro
curing esteem ; or of avarice, in affecting too much the
things of this world ? How often ?

Have you been guilty of eating or drinking to excess,
so far as considerably to prejudice or endanger either
your health or reason? How often, and with what
scandal ?

Have you made others drunk, or sought to make them
so, or gloried in having made them so ? How often ?

Have you gloried in any sin whatsoever ? How often,
and before what company, and what sin ?

OF THE SACRAMENT OF PENANCE. 34!

Have you envied or repined at your neighbour's good,
or rejoiced at his harm? How often?

The rest of the capital sins have been examined before.

[Here also masters and servants, husbands and wives,
lawyers and physicians, ecclesiastics and magistrates,
&c., ought to examine into the sins which are peculiar
to their states, and how far they may have neglected
the duties of their respective callings.]

A Prayer, taken out of Mr Cottier's Works, for
obtaining Contrition.

I have now here before me, O Lord, a sad view of
the manifold offences by which I have displeased Thy
Divine majesty, and which I am assured will appear in
judgment against me if I repent not, and my soul be
not disposed by sincere sorrow to receive Thy pardon.
But this sorrow, O Lord, this repentance, must be Thy
free gift, and if it come not from the hand of Thy mercy,
all my endeavours will be vain, and I shall be for ever
miserable. Have mercy, therefore, on me, Father of
mercies, and pour forth into my heart Thy grace,
whereby I may sincerely repent of all my sins ; give
me true contrition, that I may bewail my past misery
and ingratitude, and grieve from my heart for having
offended Thee, my God. Permit me not to be de
luded by a false sorrow, as I fear I have been too often,
through my own weakness and neglect ; but let it now
be Thy gift, descending from Thee, the Father of light,
that so my repentance may be accompanied with amend
ment and a change of life, and I may be fully acquitted
from the guilt of all my sins, and once more received
into the number of Thy servants : through Jesus Christ
our Lord. Amen.

342 CHAPTER XIII.

[After this let the penitent apply himself seriously to
consider the great evils of sin, as explained above, Chap.
VII., On the exercise of penance ; and then employ himself
in the exercise of those holy acts of penance set down
in the same chapter before the seven penitential psalms,
repeating them slowly and devoutly, and addressing them
to God, as present within his own breast, where He
resides as in His temple, ready at all times to receive
our prayers.]

A Prayer at receiving Absolution.

0 merciful God, as at the words of Thy angel the
chains fell off from the feet of St Peter, and he was
restored to liberty; so grant, dear Lord, that by the
words of this holy sacrament, pronounced by Thy priest,
the chains of my sins may be loosed, and my offences
pardoned. Amen.

Jesus, Son of David, have mercy on me. God be
merciful to me a sinner.

Thou Who didst suffer for me, have mercy on me.

Prayers after Confession.

1 return Thee, O loving Father, all the thanks I am
able, because Thou hast admitted me to this sacrament,
and letting Thy mercy take the place of Thy justice, hast
cast all my sins out of Thy sight. Give me now Thy
grace, O Lord, that by sincere and perfect contrition
my repentance may be like that of David and Peter,
and that my offences being remitted, I may hereafter
continue faithful in Thy service. But this must be the
work of Thy Divine assistance, for without Thee my
soul will remain barren and dry, like earth without
water. I am truly sensible of my own weakness; and
being destitute of all that is good or acceptable to

OF THE SACRAMENT OF PENANCE. 343

Thee, the only comfort and confidence I have is to
lift up my eyes to my dear Redeemer, and offer to
Thee, my God, His tears and sufferings, that Thy jus
tice being satisfied with this oblation, Thou mayest
open to me the gates of mercy, and receive me into
Thy grace.

Look on me with eyes of pity, and have compassion
on my miseries, O meek and merciful Lord ; strike this
my obdurate heart, that it may break forth into a foun
tain of healing waters, the waters of true contrition,
with which my soul may be cleansed and purified.
Perfect the work Thou hast begun in me, for I am Thy
creature; and grant that the confession I have made
may find acceptance in Thy sight, and that whatever
is wanting in it, through my weakness, may be supplied
by Thy goodness and mercy. Thy mercy I implore,
and through it beg pardon of all my sins, firmly purpos
ing in Thy presence to avoid all that may be displeasing
to Thee, and with all diligence to apply myself to the
practice of virtue. And I hope Thou wilt not deny me
Thy assistance, O Lord, since Thou hast promised never
to forsake those that trust in Thee.

Permit not my heart to be blindly carried away with
the follies of this life. Permit me not to experience
my own weakness in my wonted relapses. It is now
time I should be converted from my evil ways, for
sake my errors, and amend my failings, since hitherto so
many days and years have passed in good purposes, but
with very little improvement to my soul. Command,
therefore, O sovereign Lord, my rebellious heart, and
bring it to a compliance with Thy law. Break all my
passions, rule my actions, direct my desires, strengthen
all my good endeavours, and give ear now to Thy
unworthy servant. Let not my wickedness make Thee

344 CHAPTER XIII.

forget Thy goodness ; for though my sins call for justice,
yet Thou hast still mercy, whereby Thou canst save, and
once more receive me into Thy grace, my God, my Lord,
and all my hope, Who livest and reignest for ever and
ever.

O God of mercy and pity, having now, through Thy
gracious goodness, disburthened my conscience of the guilt
wherewith it was oppressed, and, in the humblest manner
I was able, discovered all the sins I could think of to
Thy minister, my ghostly father, I most humbly beseech
Thee to accept this confession, and forgive me all my
trespasses, as well those I forgot as those I remem
bered. Grant me grace, O Lord, to live more carefully
and diligently hereafter, and to abstain from my former
follies, which I utterly detest — firmly purposing, through
Thy grace, never more to offend by them. Especi
ally, O my most merciful and bountiful Saviour, give
me grace to withstand those temptations with which I
am most infested, and to avoid all the occasions of offend
ing Thee for the future. The just man falls seven times
a day. How much reason then have I to be jealous of
myself, O Lord, and to fear that I shall not be true to my
resolutions, having, through my own frailty and vicious
customs, increased the weakness and blindness in which
I was born ? Yet, Lord, I hope through Thy grace, and
firmly purpose by Thy merciful favour, never to consent
to any mortal sin, from which I humbly beg Thee to
preserve me whilst I live.

My venial sins and imperfections I resolve to strive
against, and trust in Thy goodness at length to amend
them. Grant me Thy grace, sweet Jesus, to be exact
in examining my conscience every night, as I am di
rected ; and every morning so to begin the day by
offering Thee the first-fruits of all my actions, that the

OF THE SACRAMENT OF PENANCE. 345

rest of it may be employed to Thy glory. As to the
penance enjoined me, I humbly beg Thy assistance to
remember and perform it as I ought. Grant that I
may never forget my resolutions, or lay aside my en
deavours of changing my life till I become a true peni
tent, and put on the new man ; that so, through the
merits of Thy blessed passion, I may here obtain full
forgiveness of my sins, and hereafter life everlasting.
Grant this, O my Lord and Saviour Jesus Christ, Who,
with God the Father and the Holy Ghost, livest and
reignest, world without end. Amen.

[Here those who have time may repeat some of, or all,
the penitential psalms, as above, Chap. VI I. ]

346

CHAPTER XIV.

OF THE HOLY COMMUNION.

Q. TT 7 HAT is Holy Communion?

VV A. It is the receiving of the body and
blood of Jesus Christ in the sacrament of the blessed
Eucharist.

Q. For what ends did Jesus Christ institute this holy
sacrament ?

A. Chiefly for these three : (i.) for His own greater
glory, manifesting in this incomprehensible mystery His
infinite love for our souls, His almighty power, and His
sovereign dominion over all His creatures ; for by means
of it He comes to our souls as our Lord and master, to
take possession of our hearts, and make us His for ever.
(2.) for the sanctification and salvation of our souls ; for
as He is the fountain of all grace, He comes to our souls
in this holy sacrament to communicate to the worthy
receiver those heavenly graces of which he stands in
need, to unite him still more and more intimately to
Himself by His holy love, to nourish and increase the
spiritual life of his soul, and to strengthen him more
powerfully against his spiritual enemies. (3.) for the
honour of His own passion and death , which He requires
us to commemorate in a particular manner in this blessed
mystery. As often as you shall eat this bread and drink

OF THE HOLY COMMUNION. 347

this chalice, you shall show the death of the Lord until
He come, i Cor. xi. 26.

Q. Is it a great happiness to make a worthy com
munion ?

A. Most undoubtedly; it is the greatest happiness,
on account of the inestimable blessings which it brings
to our souls.

Q. What are these blessings ?

A. They are declared by Jesus Christ Himself in these
words : / am the living bread which came down from
heaven ; if any man eat of this bread he shall live for ever;
and the bread that I will give is My flesh for the life of the
world. . . . Amen, amen, I say unto you, except you eat
the flesh of the Son of Man, and drink His blood, you shall
not have life in you. He thateateth My flesh, and drinketh
My blood, hath everlasting life, and I will raise him up in
the last day. He that eateth My flesh, and drinketh My
blood, abideth in Me, and I in him. . . . He that eateth
Me, the same also shall live by Me. . . . He that eateth
this bread shall live for ever, John, vi. 51.

Q. Is it a great misery to make an unworthy com
munion ?

A. It is certainly one of the greatest into which one
can fall in this world, both on account of the sin and
the punishment annexed to it. Whosoever shall eat
this bread, or drink the chalice of the Lord, unworthily,
shall be guilty of the body and of the blood of the Lord.
He that eateth and drinketh unworthily, eateth and drink
eth judgment to himself, not discerning the body of the Lord.
Therefore are there many inflrm and weak among you, and
many sleep, i Cor. xi. 27-29. Judas, the first who was
guilty of this crime, perished miserably. No sooner
had he committed it than Satan entered into him, and he
immediately went out, and that very night betrayed his

34$ CHAPTER XIV.

Master; after which, tormented by his guilty consci
ence, he went and hanged himself with a halter, Mat.
xxvii. 5. And, being hanged, he burst asunder in the midst,
and all his bowels gushed out, Acts, i. 1 8.

Q. Who are guilty of an unworthy communion ?

A. Those who presume to receive the Holy Com
munion in the state of sin.

Q. What is meant by the state of sin ?

A, It is to be polluted with the guilt of mortal sin,
deprived of the grace of God, and at enmity with Him.
Hence it appears how grievous is the injury done to
Jesus Christ when a person, knowing himself to be in
this state, presumes to approach to the Holy Commun
ion, and bring Jesus Christ into a soul so hateful to
Him.

Q. What then must one do to avoid so great an
evil?

A. His first care must be, to use the means necessary
for putting himself in the state of grace.

Q. What is meant by being in the state of grace ?

A. It is to be free from the guilt of mortal sin, adorned
with sanctifying grace, and in friendship with God ; and
the sinner regains this happy state through the sacrament
of penance, by which his sins are washed away, and he
is restored to the Divine friendship and favour.

Q. What else is required to make a worthy and profit
able communion?

A. (i.) We must have the same intention which
Christ had when He instituted this blessed sacrament.
To this we may add the desire to obtain any particular
favour of God, as grace to conquer some vice or pas
sion, or to acquire some virtue, offering up our holy
communion as a most powerful motive to engage Al
mighty God to grant us that favour. (2.) We must be

OF THE HOLY COMMUNION. 349

fasting from midnight, which is expressly commanded by
the Church, in honour of this Divine food of our souls.
(3.) We ought to use our best endeavours to adorn our
souls with the holy virtues most agreeable to Jesus Christ,
that, finding our souls well prepared and embellished
with them, He may with pleasure take up His abode
in us.

Q. What are these virtues, and how may we acquire
them ?

A. i. A lively faith in the Divine presence of our
Saviour. This is the foundation, without which we
can neither hope, love, fear, nor adore Him in this
holy mystery. By it we render Him the most ac
ceptable homage ; because, captivating our understand
ing in obedience to Christ, as St Paul expresses it, we sub
mit our senses and our understanding to His infallible
word, firmly believing this sacred truth, purely because
He Who is truth itself has revealed it, whatever our
senses or reason may suggest to the contrary; for the
merit of faith is to believe what God says, though we
cannot see it ; to acknowledge that the Almighty can do
infinitely more than we can comprehend ; and that no
effort of mercy and love can be too great for Him Who has
died for love of us. Hence we are commanded to draw
near with a true heart in fulness of faith, having our hearts
sprinkled from an evil conscience, Heb. x. 22. This lively
faith is acquired by fervent prayer, and by frequently ex
ercising ourselves in acts of faith, considering Who He is
Whom we here receive, — our God Who created us — our
Saviour Who died on the cross to redeem us — our Judge,
Who will come at the last day, in all the terrors of
insulted majesty, to take vengeance on His enemies,
but Who comes at present to our souls as our pastor
to feed us, as our guide to direct us, as our physician

35° CHAPTER XIV.

to heal us, as our best friend and kindest benefactor,
to bestow Himself upon us, that in Him we may have
justification and sanctification here, and eternal life
hereafter.

2. A profound humility and reverential fear of ap
proaching to receive Him. This is a natural consequence
of the former. When Moses approached to the burn
ing bush he was commanded to take off his shoes from
his feet, in reverence to the heavenly being Who was
there present. The same command was given to Joshua
by the angel who appeared to him in the fields. How
much more respect is due to the King of angels, Who is
present with us in the holy Eucharist ? The seraphim
in heaven cover their faces with their wings when they
approach to the throne of God ; and the four-and-twenty
elders cast down their crowns upon the ground, and
prostrate themselves before the Lamb. How much
more ought we, miserable and sinful creatures, to pros
trate ourselves in spirit, with profound humility, when
we go to receive this adorable Lamb of God into our
souls ? St Elizabeth, being instructed by the Holy
Ghost in the great mystery of the incarnation, was
amazed that the blessed Virgin had come to her, and
cried out, in a rapture of surprise, Whence is this to me,
that the mother of my Lord should come to me ? How
much more reason have we, when we approach to this
Holy Communion, to cry in our hearts, with astonish
ment, Whence is this to us, that our Lord and our God
should come to our poor souls ? Now this humility is
acquired by seriously reflecting, Who He is, and who we
are; on His infinite majesty, and our extreme worthless-
ness ; on His immense purity, and our vileness and
corruption; and by exercising ourselves in frequent

OF THE HOLY COMMUNION. 351

and fervent acts of profound humility in His presence.
But as these considerations would be calculated to
discourage and hinder us from receiving Him, we must
join with them.

3. A great and unshaken confidence in His goodness
and mercy ; for the more we see our own unworthiness,
the more ardently ought we to throw ourselves into the
arms of His mercy. To this confidence He Himself
invites us : Come to Me all you that labour and are heavy
laden, and I will refresh you ; and the wonderful effi
cacy it has in obtaining every good from Him, we see
in the many cures He wrought on those who through it
had recourse to His help. The woman with the issue of
blood was cured, through her great confidence in Him,
by only touching the hem of His garment. What may we
not expect if, with a like confidence, we receive Himself
into our souls ? And the good centurion obtained the
object of his prayer because he joined to a profound
humility and distrust in himself an entire confidence in
the power and goodness of Jesus. Let us approach with
the same dispositions, and we may justly expect the like
effect. Hence St Paul, after requiring us to draw near
with the fulness of faith, immediately adds : Let us hold

fast the confession of our hope without wavering; for He is
faithful ' wJio hath promised, Heb. x. 23. Now this holy
confidence is acquired \>j fervent prayer ; by considering
the power and goodness of God, which shine forth so
wonderfully in this holy mystery ; by reflecting on His
many warm invitations to fly to Him in all our distres
ses; His most endearing promises of refreshment; and by
exercising ourselves in fervent acts of this holy virtue.

4. A sincere love of Jesus Christ. This is of all things
the most necessary for making a good and profitable

352 CHAPTER XIV.

communion. It is not enough to believe ; the devils
believe and tremble, but they cannot love. In this then we
must exceed them ; and our blessed Redeemer so strictly
requires this from us that He says, He that loveth father
or mother more than Me is not worthy of Me ; and he that
loveth son or daughter more than Me is not worthy of Me,
Mat. x. 37. And St Paul adds, If any man love not our
Lord Jesus Christ, let him be anathema — that is, accursed,
i Cor. xvi. 22. Love, therefore, is the marriage-gar
ment, without which we ought never to approach this
heavenly banquet.

This love, in order to be such as Christ requires, must
show itself in three things, (i.) In a sincere sorrow and
regret for having ever offended Him by sin, with a firm
purpose of avoiding sin for the future. (2.) In an ardent
desire of being often united with Jesus Christ in this holy
sacrament ; for love takes delight in being united with
the beloved object. (3.) In leading an innocent and
holy life, carefully obeying the law of God, that noth
ing may hinder us from being frequently united with
Jesus Christ in the Holy Communion. This love is ac
quired by fervent prayer, by frequently meditating on
the infante love of God to us, and by exercising our
selves, before communion, in sincere and fervent acts of
divine charity.

Q. Is the above preparation alone sufficient for secur
ing to our souls the full fruits and benefits of a holy
communion ?

A. Far from it ; the above preparation is necessary,
but it alone is not sufficient : we must also use the proper
means to preserve and improve the grace which we re
ceive in this sacrament.

Q. What then must we do after communion ?

A. First, we must spend some time, immediately

OF THE HOLY COMMUNION. 353

after receiving, in entertaining our blessed Saviour in a
manner worthy of so great a guest. There is nothing
more important than to spend well the favourable mo
ments when Jesus Christ remains in our breasts, after
receiving : and it is an indignity, as well as an irreparable
loss, to neglect so happy an occasion of obtaining an
abundant blessing for our souls.

He surely has little sense of piety who takes no
pleasure in the company of Jesus Christ, and in con
versing with Him upon the important affairs of his soul,
when he possesses Him personally within his breast.
For what business can be of greater importance than
this ? and when can we have so favourable an occasion
of obtaining every grace we need from God, as when He
comes in person to visit us in this blessed sacrament, and
to bestow His grace upon us ? We ought therefore to let
nothing hinder us from spending these precious moments
in a manner worthy of that sacred guest whom we have
within us ; and we ought never to allow the devil to with
draw us from conversing with Jesus on this occasion,
out of an unquiet haste or irksomeness at being in His
company. Oh how shocking would this be ! How un
grateful to our blessed Saviour ! How prejudicial to our
own souls !

St Theresa speaks to her children, on this subject,
as follows : " Remain willingly with Him, and in order
to enrich your soul with all graces, lose not the
favourable time after communion. Consider that there
is no time in which you can make such progress in
virtue, or when your Divine spouse is more pleased
you should remain with Him. Be sure then to re
collect yourself at that time, and keep yourself in His
presence, and see that your soul remain wholly with
Him. He is your true Master, and will not fail to in-

p. c. z

354 CHAPTER XIV.

struct you, though perhaps in a manner you do not
comprehend ; but if you turn away your thoughts from
Him, you fail in the respect due to this King of glory,
and will have yourselves to blame for the consequences.
Remember, then, how favourable this time is to be
instructed by this Divine teacher, to hear His voice
in your inmost soul, and to adore and thank Him for
His mercies. Shut therefore the eyes of the body, and
open those of the soul, that you may see Him in the
centre of your heart; for I have said it to you, say
it again, and would say it continually, that if you but
accustom yourself to this every time you communicate,
and keep a pure conscience, your Divine spouse will
deign sometimes to discover Himself to you, in pro
portion to the desire you have of knowing Him." — Road
to Perf., Chap. XXXIV.

Q. In what manner, then, ought we to employ the
time immediately after communion ?

A. Retire, where it can be done, to a private place,
free from all noise and distraction ; and there, closing
the door of your heart to all other thoughts whatsoever,
endeavour to entertain yourself alone with Jesus Christ,
whom you have within you, by the following exercises :

(i.) Cast yourself, in spirit, at the feet of your Lord,
with profound humility, and make the most fervent acts
of adoration, faith, hope, love, praise, and thanksgiving ;
inviting all heaven and earth to join with you in praising
and magnifying His holy name.

(2.) Make an offering to Him, of your heart, soul,
and whole being, of all your powers, senses, and facul
ties, that you may henceforth love and serve Him alone
for ever ; and beg Him to accept this oblation of your
self, through the merits of His own adorable body
and blood, which He has bestowed upon you.

OF THE HOLY COMMUNION. 355

(3.) Lay before Him all your infirmities, temptations,
passions, evil customs, and dangers ; and beseech Him,
by His own adorable self, to apply to them an effectual
remedy.

(4.) Lay before Him, also, your earnest desires and
resolutions of loving and serving Him faithfully; ac
knowledge your inability to keep these resolutions by
your own strength, and earnestly implore His Divine
assistance.

(5.) Present to him your earnest petitions for all the
graces you stand in need of, and make good use of this
favourable occasion of praying for yourself, for all those
for whom you are bound to pray, and for the whole
Church.

Q. When we have employed a proper time after com
munion in this manner, what more is to be done in order
to preserve the full fruit of it in our souls ?

A. The whole 'day after communion we must be more
recollected than usual, and employ ourselves more fre
quently in holy exercises of devotion ; often reflecting on
the Divine guest we have received, and offering Him our
best homage by frequent acts of virtue. We ought also
to keep a particular guard upon our hearts, lest by giving
way to passion, or any sin, we suffer ourselves to be
robbed of any part of the treasure we have received. It
is a common artifice of the devil, on the day that a per
son has communicated, to cast some stumbling-block in
his way, in order to disturb his peace, or to draw him
aside from his devotions by worldly distractions or
amusements; and he endeavours in particular to stir
one up to anger, sometimes by external occasions, and
sometimes by causing interior bitterness or peevishness
of mind. The enemy well knows that our Lord does
not abide in a troubled breast ; and when he perceives

356 CHAPTER XIV.

that every trifle discomposes one, he is not so solici
tous to hinder him from receiving, as to raise disquiet
in his heart afterwards, that he may thereby rob him
of the fruit of his communion. Against this delusion,
then, we must be upon our guard, by more than ordi
nary watchfulness, recollection, and prayer, all the day
of our communion. Lastly, we must remember that
the new grace we have received requires a more dili
gent correspondence on our part ; and therefore, after
every communion, we must renew our resolutions of
serving God, and improving our souls in virtue.

PRAYERS FOR COMMUNION.

A Preparatory Prayer, containing the chief Acts of De
votion proper before Communion.

i. Direct your Intention.

0 Lord Jesus Christ, King of everlasting glory, behold
I desire to come to Thee this day, and to receive Thy
body and blood in this heavenly sacrament, for Thy
honour and glory, and the good of my soul. I desire to
receive Thee, because it is Thy desire, and Thou hast so
ordained ; blessed be Thy name for ever. I desire to
come to Thee, like Magdalen, that I may be delivered
from all my evils, and embrace Thee, my only good. I
desire to come to Thee, that I may be happily united to
Thee, that henceforth I may abide in Thee, and Thou
in me ; and that nothing in life or death may ever sepa
rate me from Thee.

2. Commemorate the Passion of Christ.

1 desire in these holy mysteries to commemorate, as
Thou hast commanded, all Thy sufferings, Thy agony

OF THE HOLY COMMUNION. 357

and bloody sweat, Thy being betrayed and apprehended,
all the reproaches and calumnies, all the scoffs and
affronts, all the blows and buffets, Thou hast endured for
me ; Thy being scourged, crowned with thorns, and
loaded with a heavy cross for my sins, and for those of
the whole world ; Thy crucifixion and death, together
with Thy glorious resurrection and triumphant ascension.
I adore Thee, and give Thee thanks for all that Thou
hast done and suffered for us ; and for giving us, in this
blessed sacrament, this pledge of our redemption, this
victim of our ransom, this body and blood which were
offered for us.

3. Make an Act of Faith.

I most firmly believe that in this holy sacrament
Thou art present verily and indeed ; that here are Thy
body and blood, Thy soul and Thy divinity. I believe
that Thou, my Saviour, true God, and true man, art
really here, with all Thy treasures; that here Thou com-
municatest Thyself to us, makest us partakers of the
fruit of Thy passion, and givest us a pledge of eternal
life. I believe there cannot be a greater happiness than
to receive Thee worthily, nor a greater misery than to
receive Thee unworthily. All this I most steadfastly
believe, because it is what Thou hast taught us by Thy
Word, and by Thy Church.

4. Conceive a great Fear, and humble yourself.

But, O my God, how shall I dare approach to Thee,
so wretched a worm to so infinite a majesty, so vile a
sinner to such infinite purity and sanctity ? Alas ! my
soul is covered with a universal leprosy, and how shall
I presume to embrace Thee? My whole life has been

358 CHAPTER XIV.

nothing but misery and sin ; and it is only by Thy mercy
that I -have not been long since in hell, which I have
deserved a thousand times ; and how shall I venture
so much as to lift up my eyes to Thee, much less to
receive Thee within my breast ? I tremble at the sen
tence of Thy apostle, that He that receives unworthily,
receives his own damnation; for I cannot but acknowledge
myself infinitely unworthy : nor should I dare ever to
come to Thee, were I not excited by the most loving
and pressing invitation, and encouraged by Thy infinite
goodness and mercy. It is in this mercy, which is above
all Thy works, I put my whole trust ; and it is in this
confidence alone that I presume to approach to Thee.
Oh grant that it may be with a contrite and humble heart;
for this, I know, Thou wilt never despise.

5. Make an Act of Contrition.

Lord, I detest, with my whole heart, all the sins by
which I have ever offended Thy Divine majesty, from
the first moment I was capable of sinning to this very
hour. I desire to lay them all down here at Thy feet, to
be cancelled by Thy precious blood. What can I do for
them but humbly confess and lament them all my life
time ? and this I heartily desire to do, and from this
moment continually to cry to Thee for mercy. Hear me,
O Lord, by that infinite love by which Thou hast shed
Thy blood for me. Oh let not that blood be shed in
vain ! All my sins displease me now exceedingly, be
cause they have offended Thy infinite goodness. By
Thy grace I will never commit them any more ; I am
sorry for them, and will be sorry as long as I live ; and,
according to the best of my power, will do penance
for them. Forgive, dear Lord, for Thy mercy's sake ;
pardon me all that is past, and be Thou my keeper

OF THE HOLY COMMUNION. 359

for the time to come, that I may never more offend
Thee.

6. Make an Act of Divine Love.
O sweet Jesus, the God of my heart, and the life of
my soul, as the hart pants after the fountains of water,
so does my soul pant after Thee, the fountain of life, and
the ocean of all good. I am overjoyed at the hearing of
these happy tidings, that I am to go into the house of
our Lord ; or rather, that our Lord is to come into my
house, and take up His abode with me. O happy
moments, when I shall be admitted to the embraces of
the living God, for whom my poor soul languishes with
love ! Oh come, dear Jesus, and take full possession of
my heart for ever ! I offer it to Thee without reserve, I
desire to love Thee : it is nothing less than infinite love
that brings Thee to me ; oh teach me to make a suitable
return of love !

7. Humbly beg God's Grace.

But, O my God, Thou knowest my great poverty and
misery, and that of myself I can do nothing : Thou
knowest how unworthy I am of this infinite favour ; and
Thou alone canst make me worthy. Oh, since Thou
art so good as to invite me thus to Thyself, add this
one favour to all the others, to prepare me for Thyself :
cleanse my soul from its stains, clothe it with the nup
tial garment of charity, adorn it with all virtues, and
make it a fit abode for Thee. Drive sin and the devil
far from this dwelling, which Thou art here pleased to
choose for Thyself, and make me one according to Thy
own heart ; that this heavenly visit which Thou designest
for my salvation may not, by my unworthiness, be per
verted to my damnation. Oh, never let me be guilty of

360 CHAPTER XIV.

Thy body and blood, by an unworthy communion ! for
the sake of this same precious blood, which Thou hast
shed for me, deliver me from so great an evil : oh, rather
let me die ten thousand deaths than thus presume to
crucify Thee again !

A Prayer before Communion.

Almighty and everlasting God, behold I come to the
adorable sacrament of the body and blood of Thy only
Son, our Lord Jesus Christ. I come as one sick to the
Physician of life, as one unclean to the Fountain of
mercy, as one blind to the Light of eternal glory, as one
poor and miserable to the Lord of heaven and earth.
And I beseech Thee, in the excess of Thy heavenly
bounty, that Thou wouldst vouchsafe to heal my infirmi
ties, wash away all that defiles me, remove my blindness,
relieve my necessities, and clothe me with Thy grace,
that I may receive Thee, the Bread of angels, King of
kings, and Lord of lords, with such reverence and humil
ity, contrition and devotion, purity and faith, as may be
for my soul's salvation. Grant that I may receive not only
the sacrament of our Lord's body, but even the fulness of
grace therein contained, and that I may so partake of
His blessed body, which He took of the Virgin Mary,
that I may become more and more a living member of
His mystical body. Grant, most loving Father, that
this Thy beloved Son, Whom I now desire to receive,
under the appearance of bread, I may one day enjoy in
the full possession of His presence, and behold face to
face, Who lives and reigns with Thee, in the unity of the
Holy Ghost, world without end. Amen.

OF THE HOLY COMMUNION. 361

8. Implore the Prayers of the Blessed Virgin,

and of the Saints.

O all ye blessed angels and saints of God, who see
Him face to face, Whom I here receive under these
humble veils ; and thou most especially, ever-blessed
Virgin, mother of this same God and Saviour, in whose
sacred womb He was conceived and borne for nine
months ; I most humbly beg the assistance of your
prayers and intercession, that I may in such manner
receive Him here, in this place of banishment, as to
be brought one day to enjoy Him with you in our true
country, and there to praise Him and love Him for
ever. .

[At the time of communion, go to the rails, and tak
ing the communion cloth, hold it before you. While
the clerk says the confiteor, humbly confess your sins,
and beg God's pardon for them. When the priest turns
to give the absolution, receive it with head bowed down
as from the hand of the invisible high priest, whom you
are going to receive.

When the priest holds up a particle of the blessed
sacrament, saying these words, Ecce agnus Dei, qui tollit
peccata mundi, — Behold the lamb of God, who taketh away
the sins of the world, — humbly beg, with a lively con
fidence in the merits of His death and passion, that He
would take away your sins. When the priest repeats
three times, Domine, non sum dignus, ut intres sub tectum
meum, sed tantum die verbo, et sanabitur anima mea, —
Lord, I am not worthy Thou shouldst enter under my roof,
but speak only the word and my soul shall be healed ; say
the same with him in your heart, and humble yourself
exceedingly in the feeling of your unworthiness and

362 CHAPTER XIV.

sins ; but let this be joined with a lively confidence in
Him who can raise you up, and perfectly heal your
soul by His only word.

When the priest gives you the blessed sacrament,
saying, The body of our Lord Jesus Christ preserve thy
soul to life everlasting, Amen ; receive it with a lively
faith, profound humility, and a heart inflamed with love.
At the time of receiving, let your head be erect, your
mouth opened moderately wide, and your tongue a little
advanced, resting upon your lip, that the priest may
conveniently convey the blessed sacrament into your
mouth; which being done, close your mouth, let the
sacred host moisten a little upon your tongue, and
then swallow it as soon as you can, and afterwards
abstain a while from spitting. If the host should chance
to adhere to the roof of your mouth, be not disturbed :
neither must you put your finger into your mouth, but
gently remove it with your tongue, convey it down,
return to your place, and endeavour to entertain, as
well as you can, the guest whom you have received.

Prayers after Communion.

I give Thee thanks, eternal Father, for that of Thy
pure mercy, without any deserts of mine, Thou hast been
pleased to feed my soul with the body and blood of
Thy only Son our Lord Jesus Christ. And I beseech
Thee that this Holy Communion may not be to my
condemnation, but an effectual remission of all my
sins. May it strengthen my faith, encourage me in all
good, deliver me from sinful habits, remove all baneful
effects of concupiscence, perfect me in charity and
patience, in humility and obedience, and all other vir
tues. May it secure me against all the snares of my
enemies, visible or invisible ; prudently moderate all my

OF THE HOLY COMMUNION. 363

inclinations ; closely unite me to Thee the only true
God, the centre of unchangeable bliss. And I now
beg that Thou wilt one day admit me, though an un
worthy sinner, to be a guest at that Divine banquet,
where Thou, with Thy Son and the Holy Ghost, art
the true light, eternal fulness, everlasting joy, and per
fect happiness of all the saints ; through the same Jesus
Christ our Lord. Amen.

Aspirations after Communion, taken out of the Paradise
of the Soul, Sect. 5 .

Behold, O Lord, I have Thee now, who hast all
things ; I possess Thee who possessest all things, and
who canst do all things : Take off my heart then, O
my God and my all, from all other things but Thee,
in which there is nothing but vanity and affliction of
spirit : let my heart be fixed on Thee alone, let me
ever repose in Thee, where alone my treasure is, the
sovereign truth, true happiness, and happy eternity.

Let my soul, O Lord, be sensible of the sweetness of
Thy presence. Let me taste how sweet Thou art, O
Lord : that being attracted by Thy love, I may never more
run after worldly joys ; for Thou art the joy of my heart,
and my portion for ever.

Thou art the physician of the soul, who healest all
our infirmities by Thy sacred blood ; and I am that sick
person whom Thou earnest from heaven to heal : O heal
my soul, for I have sinned against Thee.

Thou art the good Shepherd who hast laid down Thy
life for Thy sheep; behold I am that sheep that was
lost, and yet Thou vouchsafest to feed me with Thy
body and blood ; take me now upon Thy shoulders to
carry me home. What canst Thou deny me Who hast

364 CHAPTER XIV.

given me Thyself? Govern me, in the place of pasture
where Thou hast placed me, until Thou bringest me to
the happy pastures of life eternal.

O true light, which enlighteneth every man that
cometh into the world, enlighten my eyes, that I may
never sleep in death.

O fire, ever burning and never decaying, behold how
tepid and cold I am ; inflame my reins and my heart,
that they may burn with Thy love ; for Thou earnest to
cast fire upon earth, and what dost Thou desire but that
it be enkindled ?

O King of heaven and earth, rich in mercy, behold I
am poor and needy, Thou knowest what I stand most
in need of, and Thou alone canst assist and enrich me.
O help me, my God, and out of the treasures of Thy
bounty succour my needy soul.

O my Lord and my God, behold I am Thy servant ;
give me understanding, and excite my affection, that I
may henceforth in all things know and do Thy will.

Thou art the Lamb of God, the Lamb without spot,
Who takest away the sins of the world ; O take from
me whatever is hurtful to me, and displeasing to Thee,
and give me what Thou knowest to be pleasing to
Thee, and profitable to me.

Thou art my love, and all my joy; Thou art my God
and my all ; Thou art the portion of my inheritance, and
of my chalice ; Thou art He that will restore my inherit
ance to me.

O my God and my all, may the sweet flame of Thy
love consume my soul, that I may die to the world
for the love of Thee, Who hast vouchsafed to die upon
the cross for the love of me.

OF THE HOLY COMMUNION. 365

Acts of Devotion, Praise, and Thanksgiving, after
Communion.

O my sweet Jesus, my Creator, and my Redeemer, my
God and my all, whence is this to me, that my Lord,
and so great a Lord Whom heaven and earth cannot
contain, should come into this poor cottage, this house
of clay of my earthly habitation ? O that I could give
Thee a hearty welcome ! O that I could entertain Thee
as I ought ! Thy loving-kindness invites me to Thy
embraces, and I would willingly say with the spouse in
the Canticles, / have found Him Whom my soul loveth,
I have held Him, and will never let Him go ! but the
awe of so great a majesty checks me, and the sense of
my unworthiness and innumerable sins keeps me back.
No, my soul, 'tis the feet of thy Saviour only that thou
canst presume to embrace ; 'tis there thou must present
thyself, like Magdalen, and wish that, like her, thou
couldst wash them with thy tears : O that thou couldst
be so happy !

But first bow down thyself, with all thy powers, to
adore the Sovereign Majesty Who has vouchsafed to
come to visit thee ; pay Him the best homage thou art
able, as to thy first beginning and thy last end; and
perfectly annihilate thyself in the presence of this eter
nal, immense, infinite Deity. Then pour thyself forth
in his presence, in praise and thanksgiving ; and invite
heaven and earth to join with thee in magnifying their
Lord and thine, for His mercy and bounty to thee.

Oh, what return shall I make to Thee, O Lord, for all
that Thou hast done for me ! Behold, when I had no
being at all, Thou hast created me ; and when I was
gone astray, and lost in my sins, Thou hast redeemed
me by dying for me. A.11 that I have, all that I am, is

366 CHAPTER XIV.

Thy gift ; and now, after all Thy other favours, Thou
hast given me Thyself; blessed be Thy name for ever.
Thou art great, O Lord, and exceedingly to be praised ;
great are Thy works, and of Thy wisdom • there is no
end. But Thy tender mercies, Thy bounty and goodness
to me, are above all Thy works. These I desire to con
fess and extol for ever. Bless then Thy Lord, O my
soul, and let all that is within me praise and magnify His
holy name. Bless thy Lord, my soul, and see thou
never forget all that He has done for thee. O all ye
works of the Lord, bless the Lord, praise and glorify
Him for ever. O all ye angels of the Lord, bless the Lord,
praise and glorify His holy name. Bless the Lord, all
ye saints, and let the whole Church of heaven and earth
join in praising and giving him thanks for all His mercies
and graces to me, and so in some measure supply
what is due from me. But as all this still falls short
of what I owe to Thee for Thy infinite love, I offer to
Thee, O eternal Father, this same Son of Thine Whom
Thou hast given me, and His thanksgiving, which is
of infinite value ; and this I know Thou wilt accept.
Look not then upon my insensibility and ingratitude,
but upon the face of Thy Christ, and with Him, and
through Him, receive this offering of myself, which I
desire to make Thee.

[Here such as have time may employ themselves
with great profit in those acts of thanksgiving and other
virtues which are set down above, Chap. XL, after re
ceiving the Holy Communion by way of viaticum ; which
they may also do at any time throughout the day. ]

OF THE HOLY COMMUNION. 367

An Oblation after Communion.

O Father of mercies, and God of all consolation, how
hast Thou loved us, to whom Thou hast given Thy only
begotten Son once for our ransom, and daily for the food
of our souls ! What can I, a wretched creature, return
to Thee for this infinite charity? Verily, nothing else
than this same beloved Son of Thine, Whom Thou hast
given to me ; and surely Thou couldst give me nothing
greater or more worthy of Thyself. Him then I offer to
Thee, O heavenly Father, with Whom Thou art always
well pleased ; Him Whom Thou hast lovingly delivered
up to death for me, and given me in this most holy
sacrament, which we frequent for the everlasting memo
rial of His death. He is our high priest and victim ;
He is the propitiation for the sins of the whole world ;
He is our advocate and intercessor. Look then upon
Him, and for His sake look down upon me, and upon
us all.

Remember all His sufferings, His bitter anguish, His
mortal agony and bloody sweat, all the injuries and
affronts, all the blows and stripes, and the bruises and
wounds that He received for us. Remember His death,
which Thou wast pleased should be the fountain of our
life ; and for the sake of His sacred passion have mercy
on us. Receive, O holy Father, almighty and everlast
ing God, this holy and unspotted victim, which I here
offer Thee, in union with that love with which He
offered Himself upon the altar of the cross. Receive
Him for the praise and glory of Thy name ; in thanks
giving for all the benefits bestowed on me, and on all
mankind ; in satisfaction also for all my sins, and for the
benefit of Thy whole Church, and the refreshment and

368 CHAPTER XIV.

succour of all Thy faithful, living and dead : through the
same Lord Jesus Christ, Thy Son.

And turning myself to Thee, O my dear Lord and
Saviour, Who hast here given me Thyself, I would
gladly make .some suitable return for this infinite love ;
I would gladly make Thee some offering in acknow
ledgment of this rich present. But alas ! Thou knowest
my poverty; Thou knowest I have nothing worthy of
Thy acceptance ; nothing but what, upon a thousand
titles, is already thine. But, O my God, such is Thy
goodness, that Thou wilt be contented with the little
I can give Thee, though it be Thy own already ; Thou
askest nothing but my heart, and this I here most
willingly offer Thee; O be pleased to accept it, and
make it wholly thine for ever ! I offer Thee here my
whole being, my body with all its senses, and my
soul with all its powers ; that as Thou hast honoured
them both by Thy presence, so they may be Thy temple
for ever. O sanctify and consecrate eternally to Thy
self this mansion, which Thou hast this day chosen
for Thy abode. I give Thee my memory, that it may be
ever recollected in Thee ; my understanding, that it may
be always enlightened and directed by Thy truth ; and
my will, that it may be ever conformable to thine, and
ever burn with the love of Thee. O take me entirely
into Thy hands, with all that I have, and all that I am ;
and let nothing henceforth, in life or death, ever separate
me from Thee. Amen.

Petitions after Communion.

O most merciful Saviour, behold I have presumed to
receive Thee this day into my house, relying on Thy
infinite goodness and mercy, and hoping, like Zaccheus,

OF THE HOLY COMMUNION. 369

to obtain Thy benediction. But alas ! with how little
preparation ! with how little devotion ! From my heart
I beg pardon for my great unworthiness, and for my in
numerable sins, which I detest for the love of Thee. O
wash them all away with Thy precious blood ; for Thou
art the Lamb of God, Who takest away the sins of the
world; and one drop of this blood is more than enough
to cancel the sins of ten thousand worlds.

Thou seest, O searcher of hearts, all my maladies, and
all the wounds of my soul ; Thou knowest how prone
I am to evil, and how backward and sluggish to good.
Thou seest this self-love, that tyrannises over my soul,
which is so deeply rooted in my corrupt nature, and
breaks out into so many vices, so much pride and
vanity, so much passion and envy, so much sensuality
and concupiscence. O who can heal these my evils
but Thou, the true physician of my soul, Who givest me
Thy body and blood in this blessed sacrament as a
sovereign remedy for all my infirmities? Dispel the
darkness of ignorance and error from my understanding
by Thy heavenly light; drive away the corruption and
malice of my will, by the fire of Divine love and charity ;
restrain all the motions of concupiscence, and all the
sallies of passion, that they may no more prevail over
me ; strengthen my weakness with heavenly fortitude ;
destroy self-love, the worst of all my enemies, that it
may no longer usurp the empire of my soul which be
longs to Thee, and which Thou hast this day taken
possession of; strengthen me against my predominant
passion ; stand by me henceforth in all temptations,
that I may never more be overcome ; remove from me
all dangerous occasions, and grant me this one favour,
that I may rather die -a thousand deaths than live to
oifend Thee mortally.

p. c. 2 A

3/0 CHAPTER XIV.

O my Jesus, Thou art infinitely rich, and all the
treasures of Divine grace are locked up in Thee ;
these treasures Thou bringest with Thee, when Thou
comest to visit us in this blessed sacrament, and Thou
takest an infinite pleasure in opening them to us, to
enrich our poverty. This gives me confidence to present
to Thee my petitions, and to beg of Thee those graces
and virtues of which I stand in need, as Thou best
knowest. O increase and strengthen my belief of Thy
heavenly truths, and grant that henceforth I may ever
live by faith, and be guided by the maxims of f Thy
Gospel. Teach me to be poor in spirit, to take off my
heart from the love of transitory things, and to fix it
upon eternity ; teach me, by Thy Divine example, and
by Thy most efficacious grace, to be meek and humble
of heart, and in patience to possess my soul. Grant
that I may ever keep my body and soul chaste and pure
from the corruption of lust ; that I may ever bewail my
past sins, and by a daily mortification restrain all irregular
inclinations and passions for the future. Above all, teach
me to love Thee, to be ever recollected in Thee, and
to walk always in Thy presence ; teach me to love my
friends in Thee, and my enemies for Thee. Grant me
to persevere to the end in this love, and so to come one
day to that happy place where I may love and enjoy
Thee for ever.

Have mercy also on my parents, friends, and bene
factors, and on all those for whom I am bound to pray,
that we may all love and faithfully serve Thee. Have
mercy on Thy whole Church, and on all the clergy,
and religious men and women, that all may live up to
their calling, and sanctify Thy name. Give Thy grace
and blessing to princes and magistrates, and to all
Christian people ; convert all unbelievers and sinners,

OF THE HOLY COMMUNION. 371

and bring all strayed sheep back to Thy fold ; particularly
have mercy on N. and N., &c.

O blessed Virgin, mother of my God and Saviour, re
commend all these my petitions to Thy Son. O all you
angels and saints, citizens of heaven, join also your
prayers with mine ! You ever stand before the throne,
and see Him face to face Whom I here receive under
veils; be mindful of me, and obtain from Him and
through Him, that with you I may bless Him and love
Him for ever. Amen.

372

CHAPTER XV.

EXERCISES FOR SUNDAYS AND HOLIDAYS.

Q. \ T 7 HAT is the general end or design of sanc-
V V tifying these days ?

A. Chiefly these following : (i.) To dedicate a portion
of our time to the service of God alone, to whom our
whole time belongs. (2.) To have leisure from our
worldly affairs to apply ourselves more particularly to
the concerns of our souls. God takes to Himself the
glory of having these days dedicated to His service,
as is most just, but to us He gives all the profit. (3.)
That those who have little or no leisure on other days,
to receive instruction in religion, may have time on
Sundays and holidays for so necessary a duty.

Q. Are all strictly obliged to employ themselves, on
these days, in pious exercises suitable to these ends ?

A. Most undoubtedly they are, as we have seen in the
Sincere Christian, Chap. XV., On the first Precept of the
Church; and in the Devout Christian, Chap. XII., On
the third Command of the Decalogue. And this duty
is so necessary, that in the Catechism of the Council of
Trent it is expressly declared, that a faithful compliance
with it facilitates the observance of all the other com
mandments.

EXERCISES FOR SUNDAYS AND HOLIDAYS. 373

Q. What is properly meant by keeping these days
holy 9

A. To keep any day holy is to apply it to holy uses,
to spend it in holy exercises ; and those exercises alone
are holy which regard the worship of God and the good
of our souls. Indeed, whatever regards either of these
two ends contributes to both : for whatever tends to
the glory of God is useful to our souls ; and whatever is
truly of service to our souls is always agreeable to God,
and makes that time holy which is spent in it.

Q. What are the exercises that directly regard the
worship of God ?

A. Chiefly these three : (i.) To assist devoutly at the
holy sacrifice of the altar, by which we give supreme
homage and adoration to God. This duty, on Sundays
and holidays, is strictly enjoined, by the express com
mand of the Church, and can never be neglected with
out incurring the guilt of grievous sin, unless when real
necessity excuses. (2.) To assist at the public offices of
the Church, when one has the opportunity ; for these are
appointed for the very purpose of thanking, praising,
and adoring God, and are performed in public, that the
Christian people may have the opportunity of joining
together in honouring God, and may encourage one
another, by their mutual example, to His holy love and
service. (3.) To spend some portion of these days in
thanking, praising, and adoring Gotf in private ; in read
ing or meditating on His Divine perfections, and on the
numberless benefits we are continually receiving from
Him, to excite ourselves to love Him, and to make a
grateful return of thanksgiving and praise.

We ought also to recite, as a part of our devotions
on these days, the Te Deum or hymn of thanksgiving,
with its prayer, to which we may join some of those

374 CHAPTER XV.

psalms of David. Such are Ps. cii. ciii. cvi. cvii. ex.
cxii. cxvii. cxxiii. cxxv. cxxxvii. cxliv.

Q. What exercises more directly regard the good of
our souls ?

A. Some exercises are common to all, and others
regard the particular circumstances of individuals. The
exercises which belong to all are principally these fol
lowing : —

(i.) To attend the preaching of the Word of God, and
the explanation of Christian doctrine; for by these all are
instructed in their duty, and excited to perform it, and
their fervour in God's service is renewed. The Church
is so pressing on this duty, that in the Catechism
of the Council of Trent the wilful omission of hearing
the Word of God is censured as a contempt of Christ's
Word. Those who are negligent in this have great
reason to fear, considering the words of our Saviour :
My sheep, says He, hear my voice, and I know them, and
they follow me, and I give them eternal life, John, x. 27.
He that is of God heareth the zuords of God ; therefore you
hear them not, because you are not of God, John, viii. 47.

(2.) To read some portion of the Holy Scriptures, and
other books of piety and instruction; for these are the
source of heavenly wisdom by which God speaks to the
soul, and enlightens her with the knowledge of His will.
But to reap advantage from spiritual reading we must
begin by prayer, invoking the Holy Ghost to open our
understanding, and inflame our heart. We must read
with humility and a desire to benefit our souls. We
must join serious and attentive reflection with our
reading. We must not be anxious to read much, but
rather to read at leisure, pausing now and then, con
sidering how far the truths we read regard ourselves,
what use we may make of them for our spiritual profit,

EXERCISES FOR SUNDAYS AND HOLIDAYS. 3/5

how far our life corresponds with them ; and we must
endeavour to make good resolutions of reforming our
conduct by the light we there receive.

(3.) To prepare for, and approach to, the holy sacra
ments, when our devotion, or the solemnity of the time,
calls to that duty. This, however, we must do with
great care, according to the instructions given above.

(4.) To spend more than ordinary time in conversing
with God in humble prayer, both for ourselves and others,
arid to beg what He sees we stand in need of for soul
and body. For this purpose we may use the Church
litanies or the rosary, especially if our state of life does
not allow time for these pious exercises on week-days.

As to the exercises proper for particular cases, they
should be practised according to each one's circumstances*

(i.) Those who are exposed to much mental dissipa
tion would do well to employ half an hour or more on
Sundays and holidays, to see how their accounts stand
with God, by a diligent examination of conscience for
the week past — reading attentively the instructions for
that most useful exercise, and faithfully observing the
rules for performing it with profit to their souls.

(2.) Those who are labouring to conquer their pas
sions and correct evil habits have much need to exercise
themselves in the virtue of penance, and to keep up in
their souls a horror of sin. If they have little leisure
to do this properly during the week, they ought at least
on Sundays and holidays to take some time for this
purpose, and diligently read the instructions given above
for the exercise of penance.

(3.) Those whose circumstances enable them, cannot
better employ a portion of the Sundays or holidays than
in visiting the sick. But to do this with benefit to the
sick, and with profit to their own souls, let them read

3/6 CHAPTER XV.

the instructions on this subject, and endeavour to ob
serve them.

(4.) Those who have the charge of others, such as
parents and heads of families, ought to be watchful
over their children and servants, and to see that they
spend these days according to the design of their institu
tion, giving them time for that end, with such help of
good books and instructions as they require.

Q. What are those to do who have little time during
the week to receive instruction ?

A. Such persons ought to avail themselves of every
opportunity of instruction, at the public services on
Sundays and holidays. But, should they live at too
great distance from the church, they must be dependent,
in a great measure, upon the charity of others. Masters,
therefore, would do well to assemble their children and
domestics on Sundays and holidays for instruction in the
necessary truths of religion. Other pious persons, also,
may acquire great merit by joining in this charitable
work ; for the Scripture says, They that instruct many to
justice shall shine as stars for all eternity, Dan. xii. 3.

Q. What method would you adopt in this work ?

A. (i.) It would be necessary for this, to have a short
abridgment of Christian doctrine, composed by way of
catechism, which should contain all the necessary truths
of religion, in clear and simple language. This cate
chism must be the standard; must be taught exactly
in the order in which it is composed, and no chapter
must be passed over till it has been thoroughly mas
tered. This method will involve considerable repeti
tion, and require much patience in the instructor ; but
one of the noble characters of charity given in Scrip
ture is, that IT is PATIENT, and ENDURETH ALL THINGS,
i Cor. xiii.

EXERCISES FOR SUNDAYS AND HOLIDAYS. 377

Q. What are the proper exercises for those who have
not an opportunity of hearing Mass on Sundays and
holidays ?

A. Many persons imagine that the impossibility of
hearing Mass relieves them from all obligation of sanc
tifying the Sunday. This, however, is a mistake, for in
all circumstances they are bound to keep the Sunday
holy. They ought, therefore, to unite in spirit with
those present at the holy sacrifice. Wherever Mass is
celebrated, it is most certainly offered for all faithful
Christians, that it may avail them to life everlasting, as
expressed in the offertory. Those, therefore, who are
present have great advantages, but the absent are not
excluded from partaking of its benefits.

From these considerations, every good Christian who
is solicitous for his eternal welfare will be careful, on
days of obligation, when hindered from going to Mass,
to devote half an hour to assist at Mass in spirit ; and if
he has a family, he will not fail to summon them to per
form this devotion in common.

To such the following method of assisting at Mass in
spirit is proposed.

Prayers for assisting at Mass in spirit for those who
are absent.

Preparatory Prayer, taken chiefly from the Psalms.

How lovely are Thy tabernacles, O Lord of Hosts !
My soul desires and longs to enter into the house of
our Lord, My heart and my flesh rejoice in Thee, O
Thou living God ! Thy altar, O Lord of Hosts, is the
place of my rest, my King and my God. Blessed are
they that dwell in Thy house, they shall praise Thee for
ever; for one day in Thy house is better than a thou-

3/8 CHAPTER XV.

sand. As the hart pants after the water-brooks, so my
soul sighs after Thee, my God ; my soul thirsts after
Thee, the living and true God, Oh, when shall I
come and appear in Thy holy presence? Earnestly do
I wish, O God, to assist this day at Thy holy altar, and
to render Thee that sovereign homage which is given
to Thee in the adorable sacrifice of the body and blood
of Thy holy Son Jesus ; earnestly do I desire to receive
a share of those heavenly graces which Thou so liber
ally bestowest on Thy people in those adorable mys
teries. But as, by the dispensation of Thy providence,
I am deprived of the happiness of assisting at them
personally, I here prostrate myself before Thee, and
desire, in spirit and affection, to join with all Thy ser
vants who are at this moment in any place throughout
the world celebrating these blessed mysteries; and
with them to render Thee every possible homage and
adoration in union with Jesus Christ my Redeemer,
Who is at this time offering Himself up to Thee in
the holy sacrifice of the altar. Accept, O merciful
Father, of this my earnest desire, and grant me grace
. so to perform my part on this occasion, that I may find
favour in Thy sight, and my soul be refreshed with Thy
heavenly benediction.

After this preparation, say the prayers for assisting at
Mass, corresponding to the different parts of the passion,
as above, page 86, which are so disposed as to serve both for
the absent and for those that are present.

Q. If a person cannot read, how must he assist at the
holy sacrifice ?

A. Those who are unable to read, cannot employ them
selves better than in reciting the five sorrowful mysteries
of the rosary, offering up the holy sacrifice after each
decade, in union with our blessed Saviour, to the eternal

EXERCISES FOR SUNDAYS AND HOLIDAYS. 379

Father for His glory, and for the sanctification of their
own souls ; making use of the circumstances of each
mystery to animate their fervour, and to move God to
grant their petitions according to the instructions given
in the explanation of the rosary.

Q. What other exercises should be practised on
Sundays and holidays by persons who live at a dis
tance, and seldom have an opportunity of assisting at
public service?

A. Unmarried persons may exercise themselves in the
manner explained in this chapter. But heads of fami
lies, being obliged to promote the honour of God by
giving good example to their children and servants, be
sides their own private devotions, must also set apart
some time on these days to perform, with their family,
some of the above exercises.

As a help to those who charitably wish to instruct the
ignorant in the truths of salvation, or to acquire them
selves a perfect knowledge of the doctrine of the Catho
lic Church, we shall here adjoin an abridgment of
Christian doctrine, on the plan above proposed; and
shall point out such parts of Scripture, or books of in
struction, as are proper to be read after each lesson.

ABRIDGMENT

CHRISTIAN DOCTRINE

LESSON I. — Of God.

Q. \ T T HO made you ? A. God made me.

V V <2- Who is God ? A. God is a Spirit, in
finitely perfect ; the Creator and Sovereign Lord of all
things.

Q. What do you mean by a Spirit ? A. A pure being
without a body.

Q. What do you mean by infinitely perfect ? A. That
all possible good, and all possible perfections, are in
God in an infinite degree.

Q. Where is God ? A. God is everywhere ; in heaven,
on earth, and in all places.

Q. Is God here present with us ? A. Yes, He is.

Q. Why then do we not see Him ? A. Because He
is a Spirit, which, having no body, cannot be seen by
bodily eyes.

Q. Shall we ever see God ? A. Yes : if we live and
die in His grace, we shall see Him in the next life, and
be happy with Him for ever.

2 ABRIDGMENT OF

Q. Does God see and know all things? A. Yes,
even our most secret thoughts.

Q. Can we conceal anything from God ? A. No; all
things are naked and open before Him.

Q. Can God do- all things ? A. Yes ; God can do
whatever He pleases : nothing is impossible or even dif
ficult to him.

[Read Sincere Christian, Chap. I.]

LESSON II. — Of the Blessed Trinity.

Q. How many Gods are there ? A. There is only
one God.

Q. How many persons are there in God ? A. In God
there are three persons : God the Father, God the Son,
and God the Holy Ghost.

Q. Are these three persons really distinct? A. Yes,
they are.

Q. Why, then, are they not three Gods ? A. Because
they have all three one and the self-same Divine nature
and substance.

Q. Is, then, each person truly God ? A. Yes : each
person is truly God, and they are all three but one and
the same God.

Q. Does God the Father proceed from any other?
A. No; God the Father proceeds from no other, and
He is therefore the first person of the holy Trinity.

Q. From whom does God the Son proceed ? A. From
the Father only; and therefore God the Son is the
second person of the blessed Trinity.

Q. From whom does God the Holy Ghost proceed ?
A. He proceeds both from the Father and the Son,
and is therefore the third person of the adorable
Trinity.

CHRISTIAN DOCTRINE. 3

Q. What do you understand by the word Trinity?
A. The great mystery of three persons in one God,
distinct in their persons, and one in nature and sub
stance.

[Read Sincere Christian, Chap. II.]

LESSON III. PART I. — Of the Creation and Providence.

Q. Why do you say that God is the Creator and Sove
reign Lord of all things? A. Because He created the
heavens and the earth, and all that they contain, out of
nothing, and rules and governs all His creatures as He
pleases.

Q. Had, then, this world a beginning. A. Yes, it had.

Q. What was there before this world began? A. No
thing but God alone.

Q. How long had God been before the world ?
A. From all eternity; for God had no beginning, and
can have no end : He always was, is, and will be for
ever.

Q. Why did God create this world? A. For His own
glory.

Q. How did He create it ? A. By His word only.

Q. Out of what did He create it ? A. Out of nothing.

Q. Can He destroy it again if He pleases ? A. Yes,
He can, as easily as He created it.

[Read the first Chapter of Genesis.]

Q. Why do you say that God is the Sovereign Lord
of all things? A. Because as He made all creatures out
of nothing, He has absolute dominion over them, and
rules and governs them as He pleases.

Q. By what does God rule and govern his creatures ?
A. By His adorable providence.

4 ABRIDGMENT OF

<2- What do you mean by the providence of God? A.
The providence of God is His eternal will, by which He
disposes all things, and conducts His creatures in the
way that He sees most proper, towards the end and
purpose for which He created them.

Q. How is this to be understood ? A. By consider
ing the three Divine attributes or perfections of God,
which His providence includes.

Q. What are these perfections ? A. First, His infinite
wisdom, by which He knows all His creatures, the good
of which they are capable, the ends to which they can
serve, and the means by which they can acquire that
good and arrive at those ends, with the impediments
which can hinder them. Secondly, His infinite goodness,
which inclines Him to choose for them the means
most conducive to the end of their being, and the best
proportioned according to the nature and capacity of
each to remove or diminish the hindrances they may
meet with. Thirdly, His infinite power, by which He
uses, in time, those means which He knew and made
choice of from eternity, for enabling His creatures to
attain the end for which He created them.

Q. How does the Scripture express this providence of
God ? A. In these words : " O Lord God, Thou hast
done the things of old, and hast devised one thing after
another, and what Thou hast designed hath been done ;
for all Thy ways are prepared, and in Thy providence
Thou hast placed Thy judgments," Judith, ix. 4. " Where
fore, give not thy mouth to cause thy flesh to sin ; and
say not before the angel, There is no providence : lest God
be angry at thy words, and destroy all the works of thy
hands," Eccles. v. 5.

Q. Can the providence of God ever be disappointed ?
A. That is impossible. His infinite wisdom is incapable

CHRISTIAN DOCTRINE. 5

of mistake, and His infinite power quashes all opposition
to His will. " No evil can overcome His wisdom : it
reaches from end to end mightily, and ordereth all things
sweetly," Wisd. vii. 30; viii. i.

Q. Can anything happen in the world by chance?
A. With regard to us many things happen, as it were, by
chance, but with God this is impossible, " for all things
were known to Him before they were created," Ecclus.
xxiii. 29. " He seeth from eternity to eternity, and
there is nothing wonderful before Him," Ecclus. xxxix.
24 ; and " Efe orders all things in number, weight, and
measure," Wisd. xi. 25. Everything that happens is
foreknown to Him, enters into the plan of His opera
tions, is disposed by His Divine providence according to
His eternal purposes ; and He assures us that "nothing
is done on earth without a cause," Job, v. 6.

Q. How does the providence of God manifest itself in
regard to the goods of this life ? A. His Holy Word
declares that " every best gift and every perfect gift is
from above, coming down from the Father of lights,"
James, i. 17. So all the goods we enjoy come from
God, and are expressly willed and ordered by Him.
Some of these He bestows upon us by natural causes,
and others through our guardian angels or our fellow-
men ; for neither angels nor men can do us any good
unless God gives them the will and the power.

Q. How does the providence of God manifest itself in
regard to the evils of this life ? A. In this life there are
two kinds of evil — the evil of sin, and the evil of suffer
ing. The latter God expressly wills ; the former He only
permits.

Q. In what does the evil of sin precisely consist ? A.
In the abuse of our free will, by consenting to any sinful

2 B

6 ABRIDGMENT OF

object, or doing any natural action in circumstances in
which it is forbidden by the law of God.

Q. What is meant by the evil of suffering ? A. All
the pains and miseries by which any creature is afflicted
in mind or body.

Q. Why does God permit the evil of sin ? A. Because
having created man with free will, He requires free and
voluntary service from him, and therefore will not oblige
him to do good against his will. " Consider that I have
set before thee this day life and good, and on the other
hand death and evil." " I have set before you life and
death, blessing and cursing; choose therefore life, that both
thou and thy seed may live," Deut. xxx. 15, 19. " Be
fore man is life and death, good and evil ; that which he
chooseth shall be given him," Ecclus. xv. 18. God,
however, is always ready to assist us to choose and
to execute the good and to avoid the evil, for " God is
faithful, Who will not suffer you to be tempted above
what you are able," i Cor. x. 13. But He will not force
us to do good against our will; when men, therefore,
choose the evil, He leaves them to their own choice, and
permits the sin which they commit.

Q. But could not God hinder man from committing
sin without forcing his free will ? A. He certainly could ;
and when He permits sin, it is only because it is His
will to permit it, because it enters into the plan of His
providence, and because He has the most just and wise
reasons for permitting it.

Q. What are His reasons for permitting sin ? A. It
is impossible for our weak understanding to fathom the
designs of the Creator ; but we know that, in permitting
sin, He displays, in the most admirable manner, His
Divine perfections and the wonderful ways of His pro
vidence, by making it an occasion of infinitely greater

CHRISTIAN DOCTRINE. 7

good, both for exalting His own glory, and for advanc
ing the perfection of His creatures.

Q. What do you mean when you say that God wills
the evil of suffering ? A. That all the pains and suf
ferings of this life, whether in mind or body, are decreed
and sent to us by God ; that He expressly wills them,
is their chief cause and author, and the first and sove
reign source from which they flow, whatever be their
immediate cause or occasion ; for " good things and
evil, life and death, poverty and riches, are from God,"
Ecclus. xi. 14.

Q. By what means does God send afflictions upon us
in this life ? A. Sometimes by natural causes, some
times by the ministry of evil spirits, as in the case of
Job, and of the crooked woman in the Gospel, " whom,"
our Saviour says, "Satan hath kept bound for eighteen
years," Luke, xiii. 16 ; and sometimes by means of our
neighbours, when He permits them to follow the malice
of their will to injure us ; or when He makes use of their
ignorance, negligence, forgetfulness, or mistakes, to send
upon us some affliction which He wills us to suffer for
our greater good.

Q. In what light ought we to look upon any neigh
bour who injures us ? A. In a. twofold light : first, as
one who offends God and hurts his own soul, by the
injury he does to us ; and in this view, we ought to
compassionate him, and pray for him, as our Lord
expressly commands ; secondly, as the instrument which
God uses for sending that affliction which He sees
necessary for our good ; and in this view we ought to
love him. In the hand of God, he will prove the means
of promoting our sanctification and salvation, if we our
selves be not a hindrance, by yielding to passion, im
patience, or anger.

8 ABRIDGMENT OF

Q. Does God intend for our good all the crosses
and trials which He sends upon us? A. He certainly
does. His infinite goodness can never take pleasure in
afflicting His creatures. He, therefore, never sends
suffering upon them, but with a view to some greater
good — either His own glory, or the greater perfection
of His creatures. Hence the Scriptures say, " This
every one is sure of that worshippeth Thee, that his
life, if it be under trial, shall be crowned ; and if it
be under tribulation, it shall be delivered ; and if it be
under correction, it shall be allowed to come to Thy
mercy. For Thou art not delighted in our being lost,
because after a storm Thou makest a calm ; and after
tears and weeping Thou pourest in joyfulness," Tobias,
iii. 21 ; and St Paul assures us, "That all things work
together for good to them that love God/' Rom.
viii. 28. And our Saviour declares that the blind man
in the Gospel was so born, neither on account of his
own sins, nor those of his parents, but that the work
of God should be manifested in him, John, ix. 19.

Q. What has God in view in the crosses which He
sends upon us? A. (i.) To pay the debt of temporal
punishment we owe to His Divine justice for our sins.
(2.) To restrain us, by that correction, from relapsing into
sin. (3.) To implant in our souls the sublime virtues of
humility, meekness, patience, and resignation, which we
never can acquire without being exercised in them by
afflictions. (4.) To make us, by these virtues, living
images of Jesus Christ. (5.) To detach our hearts
from the vanities of this world, and to fix them on the
joys of heaven. (6.) To increase our merit here, and
to exalt us to greater glory hereafter. (7.) To try
our fidelity, that we may give proof of our sincerity

CHRISTIAN DOCTRINE. 9

iii His service. " Blessed is the man who endures temp
tation, for when he is tried he shall receive a crown of
life, which God has promised to them that love Him,"
James, i. 12.

Q. How must we receive our sufferings in order to
draw from them these blessings ? A. The chief thing
is, to fix deeply in our mind the great and funda
mental truth, "That whatever affliction or distress be
falls us, in mind or body, and whatever be its imme
diate cause or occasion, it comes from the Divine Pro
vidence of God, its first and original cause; that it
was foreknown by God from eternity, and decreed by
Him to be sent upon us in time for our good." To
acquire the practical conviction of this truth, often
reflect upon the proofs laid down in the Sincere Chris
tian, Chap. III., on the Creation and Providence; and
accustom yourself, in everything that occurs throughout
the day, to refer it immediately to the Providence
of God. By this means you will acquire the habit
of one of the most useful practices of Christian per
fection.

When any cross or trial comes upon you, (i.) Raise
your heart immediately to God ; receive it from His
Fatherly hand, and beg strength to bear it. (2.) Sup
press all risings of nature, every emotion of anger and
impatience, encouraging yourself by the words of your
Saviour, and saying, " My soul, the cup that my Father
gives me, shall I not drink it?" (3.) Be particularly
on your guard not to complain or murmur against any
person who may have injured you, especially while
the mind is disturbed, but endeavour to bear all with
generous silence, after the example of Jesus and Mary,
who, amidst injuries and afflictions, held their peace ; and

IO ABRIDGMENT OF

turning to your God, say, with David, I was silent, I
opened not my mouth, because it is Thy doing.

When by these exercises the mind has somewhat
recovered her wonted calm, then, after the example of
Job, thank God for the trial He has sent you. Offer
yourself to suffer it, or whatever else God pleases, and
beg grace to resign yourself wholly to His blessed pro
vidence, with a lively confidence that He will turn every
thing to your real good.

Above all, be careful not to allow your imagination
to dwell upon the injury done to you by others, nor
upon their ingratitude, forgetfulness, or negligence ; but
leaving all in the hands of Providence, look upon
the authors of your suffering in no other light than
that above mentioned. Pray for them, wish them
well, and do them any service in your power; and if
afterwards the thought of the injury recurs to your
mind, banish it as promptly as you can, repeating the
above exercises again and again, till your heart is re
stored to peace, tranquillity, and entire submission to the
will of God.

Q. But does the providence of God regard the
lowest creature, and every trifling cross or contradic
tion that befalls it? A. Most undoubtedly, for "God
made the little and the great, and He hath equally
care of all," Wis. vi. 8. Not a sparrow can fall into
the snare of the fowler without our heavenly Father;
nay, the very hairs of our head are numbered before
God, and not one of them falls to the ground but
by the disposition of His Divine providence. What
comfort is this to His faithful servants ! What en
couragement to us to embrace this holy exercise of
referring everything to the order of providence, and to
receive everything with patient resignation !

CHRISTIAN DOCTRINE. I I

LESSON IV.— Of the Angels.

Q. Who are the most excellent of God's creatures?
A. Angels and men.

Q. Why are they more excellent than other crea
tures? A. Because they have an understanding and
reason capable of knowing God, a free will capable of
serving and loving Him, and were created to live for
ever, and to be for ever happy in the enjoyment of
God.

Q. Who are the angels ? A. Pure spirits without a
body.

Q. Did God create great numbers of them ? A. Yes,
He did : and to express their vast numbers the Scriptures
say, "Thousands of thousands minister unto him, and
ten hundred times a hundred thousand stand before
Him," Dan. vii. 10.

Q. For what end did God create the angels ? A.
That they might be always happy in His presence, assist
ing before His throne, executing His orders towards
His other creatures, and also to be the guardians of
men.

Q. In what state did God create the angels? A. In
a noble and exalted state, adorned with heavenly beauty
and many supernatural graces.

<2- Did they all continue in that noble and happy
state ? A. The greater part did ; but some of them fell.

Q. How came they to fall ? A. By the sin of pride :
falling in love with themselves, they wished to put them
selves upon an equality with the Creator.

Q. What was the consequence of this sin ? A. They
were deprived of all their supernatural graces, changed
from angels into devils, banished from heaven and con
demned to hell, which was expressly prepared for them.

12 ABRIDGMENT OF

Q. Who was the chief of these rebel angels ? A.
Lucifer, who is called Satan, and the Devil.

Q. Are all these devils confined to hell ? A. No ;
great numbers of them are allowed to be upon the earth,
and in the air, till the day of judgment.

Q. Are these free from the .torments of hell? A.
No; they carry the torments of hell about with them
wherever they go.

Q. What is the employment of those who are on the
earth and in the air ? A. They go about like roaring
lions, seeking to devour the souls of men by tempting
them to sin.

[Read here Ezekiel, xxviii., and Isaiah, xiv.]

LESSON V. — Of Man.

Q. What is man ? A. Man is a being composed of a
soul and body.

Q. Of what is his body made ? A. Of the dust of the
earth.

Q. Of what is his soul made ? A. It is created by
God, out of nothing.

Q. Has the body any life, sense, or motion of itself?
A. No ; all life, sense, and motion are from the soul,
which is called in Scripture the breath of life.

Q. For what end did God create man ? A. To know,
love, and fear God in this life, and to be happy with
Him in the next.

Q. Why did God create all other creatures in this
world ? A. For man's use and benefit.

Q. To whose likeness did God create man ? A. To
His own image and likeness.

Q. Is this likeness in the body or in the soul ? A. It
is in the soul.

Q. In what is our soul like to God ? A. In this — as

CHRISTIAN DOCTRINE. 13

God is a spirit and immortal, so our soul is a spirit, and
will never die.

Q. In what else is our soul like to God ? A. As in
God there is one Divine nature in three persons, so in
man there is one soul with three powers — will, memory,
and understanding.

Q. Of which must we take greater care ; the body or
the soul ? A. We must take greater care of the soul.

Q. Why so ? A. Because, What will it avail a man
to gain the whole world, and lose his own soul ?
[Read here Genesis, ii.]

LESSON VI. — Of Man in the State of Innocence.

Q. Who were the first of mankind, whom God created?
A. Adam and Eve, the parents of all mankind, from
whom we are all descended.

Q. In what state did God create our first parents?
A. In a state of innocence, grace, and happiness.

Q. What do you mean by a state of innocence? A.
That they were were free from all sin.

Q. What do you mean by a state of grace ? A. That
they were adorned with the grace of original justice or
righteousness.

Q. What do you mean by a state of happiness ? A.
That they were perfectly happy both in mind and body.

Q. Would they ever have died in that state ? A. No ;
death had then no power over them ; but after serving
God for a time, they would have been taken up both
soul and body to heaven.

Q. Where did God place our first parents? A. In
the garden of Paradise.

Q. What kind of place was Paradise? A. It was a
garden of pleasure planted by the hand of God.

14 ABRIDGMENT OF

Q. Did God permit them to eat of all the fruit of this
garden ? A. Of all, except the fruit of one tree.

<2- Why did He forbid them to eat the fruit of that
tree ? A. To try their obedience.

Q. Under what penalty did He forbid them? A.
Under the pain of death : For in the day Thou shalt eat
thereof, said God to Adam, Thou shalt die the death ?

Q. How many kinds of death are there ? A. Three ;
spiritual, temporal, and eternal.

Q. What is spiritual death? A. It is the death of
the soul, and consists in the separation of the grace of
God from the soul by mortal sin.

Q. What is temporal death? A. It is the death of
the body, when the soul is separated from the body.

Q. What is eternal death?1 A. It is the death of both
soul and body in hell, where they are separated from
God for eternity.

Q. Which of these deaths did God mean in the above
sentence ? A. All the three.

Q. How so ? A. The day thou eatest thereof, thou
shalt instantly die the spiritual death of the soul, by
committing a mortal sin, and on that account be sub
jected to the other two deaths in due time.
[Read here Genesis, ii.]

LESSON VII. — Of the Fall of Man.

Q. Did our first parents continue in the happy state in
which they were created ? A. No ; they fell from it.

Q. How came they to fall from it ? A. By disobeying
God, in eating the forbidden fruit.

Q. Who tempted them to eat it ? A. The devil.

Q. Why did he tempt them? A. Out of envy at
their happiness.

Q. How did he tempt them? A. By appearing to

CHRISTIAN DOCTRINE. 15

Eve, in the serpent, and persuading her to eat the fruit ;
and when she had eaten, she persuaded Adam to do the
same.

Q. How did he persuade Eve ? A. By telling her
that if they ate of that fruit, they should become as gods,
knowing good and evil.

Q. Did they then become as gods, when they had
eaten it? A. Quite the contrary; they became like the
devil himself by the guilt of sin, and brought misery on
themselves and their posterity.

Q. How so ? A. Because by disobedience they lost
the grace of God, innocence, happiness, and became
liable to all the miseries of this life and of the next.

Q. Are we, their posterity, all born under the guilt of
their sin ? A. We are.

Q. What is this sin of our first parents called in us ?
A. It is called original sin.

Q. Why so? A. Because it comes down from our
first parents, who were the origin of all mankind ; and
also, because we contract the guilt of it at the first mo
ment of our existence in our mother's womb.

Q. Was man in his fallen state able to make his peace
with God ? A. No; he was utterly incapable of taking the
least step towards it.

Q. Was it possible for the holy angels to bring any
remedy to his miseries ? A. No ; no mere creature could
do this. None but God Himself could remedy the evils
of man.

Q. What must have become of us, if God had not
provided some means to restore us to His favour? A.
We must have been lost for ever.

Q. Did God leave us without any means of peace and
mercy ? A. No ; pitying our misery, out of His infinite
goodness and mercy, He provided for us a Saviour.

l6 ABRIDGMENT OF

Q. Who is this Saviour ? A. Jesus Christ our Lord.
[Here read Genesis, iii.]

LESSON VIII. — Of Jesus Christ our Saviour.

Q. Who is Jesus Christ? A. He is God the Son,
the second person in the blessed Trinity, true God and
true man.

Q. Why is He true God ? A. Because He has the
same divine nature with God the Father, and is His only
begotten Son, born of Him before all ages.

Q. Why is Jesus Christ true man ? A. Because He
has also the nature of man, and was born of the blessed
Virgin Mary, having made Himself man for our sal
vation.

Q. Was Jesus Christ always God? A. Yes, He was
always God, equal to the Father from all eternity.

Q. Was He always man ? A. No ; but only from the
time of His incarnation, when He took our human
nature, and made Himself man to save us.

Q. How many natures, then, has Jesus Christ? A.
Two, the divine and the human nature.

Q. How many persons are there in Jesus Christ? A.
Only one, the person of God the Son.

Q. In what does His human nature consist ? A. In
His having a body and soul like ours.

Q. How did God the Son take our nature upon Him ?
A. By His almighty power He formed a most perfect
human body, in the womb of the blessed Virgin Mary,
of her most pure blood. To animate this body He cre
ated a most holy soul, adorned with the fulness of all
grace ; and at the same instant He united His divine to
this human nature in His own person, so that at the
very instant of His conception He was both God and
man in one person.

CHRISTIAN DOCTRINE. 17

Q. Is, then, the ever-blessed Virgin Mary the Mother
of God ? A. She is ; because she conceived in her
womb Him Who is true God as well as true man ; nour
ished Him for the space of nine months, as other mothers
do their children, and then brought Him forth into the
world, she herself still remaining a pure virgin.
[Here read Mat. i., also Luke, i.]

LESSON IX. — Of the Birth and Infancy of Jesus Christ.

Q. Where was our Saviour born ? A. In a stable in
the city of Bethlehem.

Q. On what day was He born ? A. At midnight, on the
25th of December, which, from His being born on it, is
called Christmas day.

Q. How was His birth made known to the Jews ? A.
By a vision of angels from heaven, who appeared to the
shepherds, and announced it to them.

Q. How was it made known to the Gentiles ? A. By
a new star in the heavens, which conducted the three
wise men to see and adore Him, soon after He was
born.

Q. What happened upon their arrival in Jerusalem ?
A. Herod the king, being informed by them of the birth
of Jesus, sought to destroy Him ; but not succeeding in
this, he sent and murdered all the young children about
Bethlehem, hoping that Jesus would be destroyed among
them.

Q. How did our Saviour escape this danger ? A. The
previous night an angel appeared to St Joseph, the
spouse and guardian of the blessed Virgin, and ordered
him to rise immediately and flee to Egypt with Jesus
and Mary ; which he did, and thus frustrated the designs
of Herod.

Q. What more do we know of the infancy of Jesus?

1 8 ABRIDGMENT OF

A. That on the eighth day after His birth He was cir
cumcised according to law, and was called Jesus ; that
at twelve years of age He was found in the temple among
the doctors of the law, hearing them and asking them
questions ; and from this until the beginning of His pub
lic life, about the thirtieth year of His age, no more is
recorded of Him in the Gospels, except that He went to
Nazareth with Joseph and Mary, " and was subject to them,
. . . and increased in wisdom, in age, and in grace with
God and man" Luke, ii. 52.

[Here read Mat. ii., and Luke, ii.]

LESSON X. — Of the public Life of Jesus Christ.

Q. What do you mean by the public life of Jesus
Christ? A. I mean the last three years of His life,
which He employed in performing the offices of a
Saviour to mankind.

Q. What were the offices of Christ as our Saviour?
A. Chiefly these three: (i.) To reconcile us to our of
fended God, by satisfying for our sins, and rendering God
propitious to us. (2.) To teach us the knowledge of
the true God, how to serve Him, and to save our
souls. (3.) To obtain all necessary graces for enabling
us to do so.

Q. How did He perform the office of a teacher ? A.
By His doctrine, example, and miracles.

Q. How did He satisfy for our sins, and obtain all
grace for us ? A. By His sufferings and death.

Q. What did He do before He began to teach?
A. He sent His precursor, to prepare the people for
receiving Him ; He was baptized by him in the Jordan ;
fasted forty days in the desert, and was tempted by the
devil.

Q. Who was His precursor ? A. St John the Baptist,

CHRISTIAN DOCTRINE. 1 9

who prepared the people by preaching penance, baptiz
ing them in the river Jordan, and telling them that the
Redeemer was already in the midst of them, would soon
discover Himself to them, and that the kingdom of
heaven was at hand.

Q. Why was Christ baptized by St John? A. To
take upon Himself, for our sake, the form of a sinner, to
give us an example of humility, and to fulfil all justice.

Q. What happened at the baptism of our Saviour?
A. When He came out of the water, the heavens were
opened, the Holy Ghost descended upon Him in the
form of a dove, and a voice came from heaven, say
ing, This is my beloved Son, in whom I am well pleased,
Mat. iii. 17.

Q. What happened after His baptism ? A. Immedi
ately " He was led by the Spirit into the desert, where
He fasted forty days and forty nights, and was tempted
by the devil," Mat. iv.

Q. Why did He undergo so severe a fast ? A. To
prepare Himself, by retirement, fasting, and prayer, for
the great work He had to perform, and to encourage us
by His example to the practice of these virtues.

Q. Why did He permit Himself to be tempted by the
devil? A. That He might partake of this, as well as of
all our other miseries, and teach us, by His example,
how to overcome the temptations of that enemy of our
souls.

Q. What did He do after this? A. He then appeared
publicly to the people, and " Began to preach and to
say, Do penance, for the kingdom of heaven is at hand,"
Mat. iv. 17.

[Read here, Mat. iii. and iv., and Luke, iii.]

20 ABRIDGMENT OF

LESSON XI. — Of the Preaching and Doctrine of Jesus,

Q. In what manner did Jesus teach His heavenly doc
trine? A. He preached publicly, "as one that had
authority," Mark, i. 22. And all "were astonished at
His doctrine, for His word was with power •," Luke, iv. 32.

Q. How did He prove the truth of what He taught?
A. By all kinds of miracles ; for " He went about
preaching the Gospel of the kingdom, and healing all
manner of sickness and all manner of diseases among the
people, and such as were possessed by devils and
lunatics, and such as had the palsy," Mat. iv. 23.

Q. In what does the doctrine of Jesus Christ chiefly
consist ? A. In teaching us to take off our hearts and
affections from the vain and perishable goods of this
world, and to place them on God and His eternal goods;
to deny ourselves, to take up our cross daily, and to
follow Him in the sacred example He has given us of all
virtues ; to love God above all things, and our neighbour
as ourselves ; and to give proof of our love to God, by a
faithful obedience to all His holy commandments.

Q. Where is this doctrine chiefly to be found ? A.
Throughout the whole Gospels, but especially in His
Sermon on the Mount, as related, Mat. v. vi. and vii. ;
also in His instructions to His apostles, Mat. x. and xviii.,
Luke, vi. and xii. ; and in His sermon before His passion,
John, xiii. and following chapters. See also a com
pendium of His doctrine, in the collection of Scripture
texts for meditation as above, Chap. I., p. 16, of Pious
Christian.

Q. What effect had the doctrine and miracles of
Christ upon the Jews ? A. They were " amazed, inso
much that they questioned among themselves, saying,
What thing is this ? What is this new doctrine ? For

CHRISTIAN DOCTRINE. 21

with authority He commandeth the unclean spirits, and
they obey Him," Mark, i. 27. In consequence of this
they loved Him, they looked upon Him as their Messias,
they followed Him, and at different times they sought to
make Him their king.

Q. What effect had this on the chief priests and rulers,
on the scribes and pharisees ? A. Seeing the esteem
and affection which the people had for Jesus, they envied
Him, as eclipsing their glory ; and as He exposed their
hypocrisy, and pronounced many woes against them,
they conceived the most inveterate hatred towards
Him ; insomuch that " they were filled with madness,
and they talked one with another what they might do
with Jesus," Luke, vi. n. " They made a consultation
against Him how they might destroy Him," Mat. xii. 14.
For this purpose they " consulted among themselves
how to ensnare Him in His speech," Mat. xxii. 15;
and at last they " devised to put Him to death,"
John, xi. 53.

Q. Did they ever succeed in their attempts against
Him ? A. No ; that was impossible, till He was pleased
to deliver Himself to them : but when His hour was
come, He then gave Himself up to their will.

Q. Why did He do so ? A. That having fully accom
plished His office of our teacher, He might now perform
the other part, that of reconciling us with our offended
God by His sufferings and death, which He knew His
enemies were ready to inflict upon Him as soon as He
was pleased to permit them.

[Here read the different chapters cited in this lesson
on the doctrine of Christ]

LESSON XII. — Of the Passion and Death of Jesus.

Q. When, then, His hour was come, what did Jesus

2 c

22 ABRIDGMENT OF

do ? A. The night before His passion, when celebrat
ing the Passover, at the Last Supper, with His apostles,
He gave us three most signal proofs of His infinite love
for our souls, (i.) Rising from table, He took water in
a basin, knelt and washed His disciples' feet, to give us
an example of the most profound humility, and to en
courage us to the practice of that His favourite virtue.
(2.) He instituted the adorable sacrifice and sacrament
of the blessed Eucharist, and left us in it His own
most precious body and blood for the nourishment
and life of our souls. (3.) He opened His heart to
us in the most tender and affectionate manner in His
admirable sermon after supper, recorded in the four
teenth and following chapters of St. John's Gospel. He
then went out to the garden of Gethsemane, where His
passion began.

Q. What did He suffer in this garden ? A. He was
oppressed with unspeakable sorrow of heart, which threw
Him into a mortal agony, so that the sweat became as
drops of blood, trickling down upon the ground, Luke,
xxii. 44. After this He was betrayed by Judas, one of
His own apostles, with a kiss, and abandoned by the
others, who forsook Him and fled. Then He delivered
Himself into the hands of His enemies, who bound Him,
and dragged Him away to the high priests, His unjust
judges.

Q. What did He suffer before the high priests ? A.
He was falsely accused of many crimes, and unjustly
condemned to death as a blasphemer. He was buffeted,
blindfolded, spit upon, and mocked as a false prophet.
He passed the night in the midst of this barbarous usage
from the ministers of the high priest, and of innumerable
blasphemies which they uttered against Him. All this
He bore with silence, meekness, and patience ; and in

CHRISTIAN DOCTRINE. 23

the morning He was dragged before Pilate, the Roman
Governor, that He might be condemned to be crucified.

Q. What happened at the court of Pilate ? A. The
Jews accused Him before Pilate of many grievous
crimes, which He bore without reply; insomuch that
the Governor was amazed, and persuaded that all
these accusations were false, and that Jesus was a most
extraordinary person indeed, Who could hear Himself
so grievously accused without uttering a word in His
own defence. He therefore wished to have nothing to
do in the matter, and sent Him and His accusers to
King Herod.

Q. What was done to our Saviour in the court of
Herod ? A. The same accusations were urged against
Him before Herod ; but He still remained silent, nor
would He perform any sign which might induce that
prince to deliver Him from His enemies. Upon which
Herod and his courtiers mocked Him as a fool, clothed
Him in a fool's garment, and sent Him back in that
array to Pilate.

Q. What did our Saviour suffer on His return to
Pilate ? A. He suffered the most amazing humiliations,
and the most cruel torments, (i.) Barabbas, a murderer
and robber, was preferred before Him. The people,
influenced by their rulers, now turned against Him as
an impostor, and cried out again and again, "Away with
Him, away with Him ; crucify Him, crucify Him ! "
(2.) He was stripped of His garments, bound to a pillar,
and scourged in a most cruel and ignominious manner,
so that His blood ran down in streams upon the ground.
(3.) He was crowned with thorns, which pierced His
sacred head on all sides ; and clothed with a purple
garment, a reed was put into His hand as a mock sceptre,
and they bowed the knee before Him in derision, and

24 ABRIDGMENT OF

said, Hail, King of the Jews ! They struck Him with
their hands and with the reed, and spat upon His sacred
countenance — and all this He bore with the most amaz
ing silence and meekness. (4.) At length Pilate, though
convinced of His innocence, wearied out with the im
portunity of the Jews, passed sentence of death upon
Him. (5.) A heavy cross was then laid upon His
wounded shoulders, and He was forced to carry it
through the streets of Jerusalem to Mount Calvary.
(6.) He was stretched upon the cross, and His hands
and feet nailed to it, to His unspeakable torment. (7.)
The cross was then raised in the air, and allowed to
fall into the place prepared for it, by which His sacred
wounds were stretched and torn. (8.) There suspended
between the heavens and the earth, the whole weight of
His body resting on the wounds of His hands and feet,
He hung in the most excruciating torment for the space
of three hours, till at last, in an agony of prayer, He
bowed down His venerable head, and expired, to save
us from eternal misery.

Q. On what day did Christ suffer? A. On Good
Friday.

[Here read the Passion according to St Matthew and
St Luke.]

LESSON XIII. — Of the Death and Burial of Jesus.

Q. What does the Creed say of the death and burial
of Jesus ? A. That He was " crucified, dead, and buried,
and descended into hell."

Q. What is the meaning of that expression? A. It
shows what happened after He expired upon the cross,
both as to His soul and body, which were separated by
His death.

CHRISTIAN DOCTRINE. 25

Q. How so ? A. The words, was buried, show what
became of His body; and, He descended into hell, show
what became of His soul.

Q. What became of our Saviour's body when His soul
left it ? A. It was taken down from the cross, wrapt in
clean linen, and laid in the grave.

Q. What became of His soul when it left the body ?
A. In His spirit " He descended into the lower parts of
the earth," Eph. iv. 9, " and preached to those spirits that
were in prison," i Pet. iii. 19.

Q. What does that mean? A. It means that He
went down to that part of hell called Limbo, and Abra
ham's bosom, where the souls of the just who had died
before Him were confined till He should go to deliver
them.

Q. Had none of the souls of the saints gone up to
heaven before Him? A. None; for He Himself de
clared to Nicodemus, that at that time when He was
conversing with him no man had gone up to heaven, John,
iii. 13.

Q. What was the reason of this? A. Because by
Adam's sin the gates of heaven were shut to all his
posterity until the price of our redemption should be
paid.

Q. What was the price of our redemption ? A. The
blood of Jesus shed upon the cross.

Q. Was heaven opened again to man when this price
was paid ? A. Yes, it was ; and hence in the hymn Te
Denm it is said to Christ, " Who, when Thou hadst over
come the sharpness of death, didst open the kingdom of
heaven to all believers."

Q. Why did Christ go down to that prison ? A. To
preach the gospel to those holy souls, to let them know
that the price of their redemption was paid, and that He,

26 ABRIDGMENT OF

for whom they had so ardently longed, was now come to
deliver them.

Q. Did His presence fill their hearts with joy? A.
Most undoubtedly ; it even turned their very prison into
a paradise.

Q. How long did Christ continue with them in this
place ? A. Till the third day after His death.

Q. On the third day what did He do? A. He rose
again from the dead.

[Read here Mat. xxvii. from verse 50, and John, xix.
from verse 30.]

LESSON XIV. — Of the Resurrection and Ascension of Jesus.

Q. What do you mean by His rising from the dead ?
A. That on the third day after His death, called Easter-
day, the soul of Jesus, coming up from this prison of
Limbo, went to the sepulchre where His mangled body
lay, entered again into it, and raised it up to life by
His own Divine power.

Q. What change did this make in the body of Jesus ?
A. His body at His resurrection became spiritual, glo
rious, and immortal, incapable of suffering, and incor
ruptible, so that it could now be visible or invisible as
He pleased, pass through walls or doors, take any form
or appearance He thought proper.

[Read i Cor. xv.]

Q. Did He appear to His apostles and disciples after
He rose from the dead? A. He appeared to several of
them on the very day of His resurrection, to comfort
them, and remained on earth for the space of forty days,
and " showed Himself alive after His passion by many
proofs, appearing to them, and speaking of the kingdom
of God," Acts, i. 3.

Q. On the fortieth day what did He do? A. On

CHRISTIAN DOCTRINE. 2?

that day, called Ascension-day, He ascended to heaven
in a most glorious manner, in their sight, to take pos
session of that glory for Himself and us which He had
earned with so much labour and sufferings during His
mortal life.

Q. Where is Jesus Christ at present? A. As God,
He is everywhere ; and as man, He is in the highest
place in heaven, at the right hand of God the Father,
and in the holy sacrament of the Eucharist upon earth.

[Read here Mat. xxviii.; Mark, xvi.; Luke, xxiv.; John,
xx. and xxi. ; and Acts, i.]

LESSON XV.— Of the Descent of the Holy Ghost.

Q. What did the disciples do after our Saviour went
up to heaven ? A. They continued for ten days in re
tirement and prayer, to prepare themselves for receiving
the Holy Ghost, whom Christ had promised to send them
from the Father.

Q. How was this promise fulfilled ? A. On the tenth
day after the Ascension, called Pentecost Sunday, when
all the disciples were in one place, the Holy Ghost
came upon them in the form of " parted tongues, as it
were of fire, and sat upon every one of them," Acts,
ii. 3. And they were replenished with the Holy Ghost,
and all His gifts and graces.

Q. Why did the Holy Ghost come upon them? A.
To enlighten their understandings with the perfect know
ledge of all the truths of religion ; to inflame their hearts
with the fire of Divine love and zeal for the glory of
God and salvation of souls ; to fortify them in all they
had to do and to suffer in preaching the Gospel; to
adorn their souls with all His heavenly gifts and graces ;
and to establish the Church of Christ in all her glorious
privileges.

28 ABRIDGMENT OF

Q. What are the gifts of the Holy Ghost? A.
These seven : wisdom, understanding, counsel, forti
tude, knowledge, piety, and the fear of the Lord, Isa.
xi.

Q. What are the fruits of the Holy Ghost ? A. These
twelve : charity, joy, peace, patience, benignity, good
ness, longanimity, mildness, faith, modesty, continence,
and chastity, Gal. v. 22.

Q. Does the Holy Ghost bestow these His gifts and
graces upon all the faithful? A. Yes, He does, in
such measure and portion as He sees proper; for by
the 'disposition of Divine providence the sanctification
of our souls is properly the operation of the Holy
Ghost.

Q. By what means is He communicated to our soul ?
A. By the holy sacraments, particularly by that of con
firmation, and by fervent and frequent prayer.

[Read Acts, ii. and viii.; and Chap. IV. sect. i. of the
Pious Christian^

LESSON XVI. — On the Second Coming of Christ.

Q. Will Christ come again in a visible manner to this
world? A. Yes, He will, at the last day.

Q. What will He then come to do? A. To judge all
mankind.

Q. What will He judge in us ? A. All our thoughts,
words, works, and omissions.

Q. What is the design of this judgment? A. To
put an end to this world, which will then be all de
stroyed by fire ; to bring final destruction on the king
dom of Satan and of sin; to vindicate the ways of
Providence before all creatures ; to reward the just with
eternal happiness ; and to punish the wicked with never-
ending woe.

CHRISTIAN DOCTRINE. 29

Q. In what manner will Christ come to judgment?
A. In a most glorious and tremendous manner, clothed
with majesty and power, and accompanied with number
less multitudes of His holy angels.

Q. Must we all appear before Him to be judged by
Him? A. Yes, all mankind, all the posterity of Adam,
must appear at His tribunal, and give an account of
their whole conduct during their mortal life, even of
every idle word they may have spoken.

Q. What sentence will Jesus Christ pass upon the
good? A. "Come, ye blessed of my Father, possess
the kingdom prepared for you."

Q. What sentence will He pass upon the wicked ?
A. " Depart from me, ye cursed, into everlasting fire,
which was prepared for the devil and his angels/'

Q. After that, whither will the good go? A. To heaven.

Q. Whither will the wicked go ? A. To hell.

Q. What is heaven? A. A place of infinite happi
ness, where there is ALL GOOD, and NO EVIL.

Q. What is hell? A. A place of exquisite misery,
where there is ALL EVIL, and NO GOOD.

Q. How long will the joys of heaven last? A. For
ever.

<2. How long will the torments of hell last ? A. For
ever.

[Read here Mat. xxv. and Chap. I. of Pious Christian,
Sections i, 2, and 3.]

LESSON XVII. — Of the Benefits of cur Redemption

by Jesus.

Q. What do you mean by the benefits of our redemp
tion ? A. Those favours and graces which Christ pro
cured for us by what He did and suffered for our salva
tion.

30 ABRIDGMENT OF

Q. Are the merits of Christ of great value before God
the Father? A. They are of infinite value.

Q. From what does this value arise? A. (i.) From
the infinite dignity of His person. (2.) From the in
finite value of what He gave and dedicated to the ser
vice of His Father ; which was no less than the actions,
sufferings, life, and death of God made man. (3.) From
the fervour of His charity with which He served His
Father every moment of His life.

Q. What are the benefits of our redemption? A.
These four : satisfaction, propitiation, redemption, and
impetration.

Q. What do you mean by satisfaction ? A. That
Christ, by His sufferings and death, superabundantly
satisfied the justice of God for the sins of man.

Q. What do you mean by propitiation ? A. That by
satisfying the demands of Divine justice, He rendered
His Father propitious to man — that is, ready to be recon
ciled to us, inclined to mercy, and willing to accept of
our poor endeavours, through His merits, to make our
peace with Him.

Q. What do you mean by redemption? A. That
Christ, by paying for us a price of infinite value, His
own precious blood, redeemed us from the slavery of sin
and Satan, and from the torments of hell.

Q. What do you mean by impetration? A. That
Christ, by the infinite merits of His passion and death,
obtained for us all spiritual blessings and graces in this
life, the means necessary for enabling us to work out our
salvation, and eternal salvation itself in the life to come.

Q. Can we do anything towards our salvation without
Jesus Christ? A. No; nothing that we do can be ac
ceptable to God, but in and through the merits of Jesus
Christ.

CHRISTIAN DOCTRINE. 31

Q. Can we receive any favour from God, indepen
dently of the merits of Christ? A. No; we can receive
no favour from God but in and through His infinite
merits, and for His sake.

Q. Why so? A. Because "there is no salvation in
any other; for there is no other name under heaven
given to men, whereby we must be saved," but the name
of Jesus only, Acts, iv. 12. And Christ Himself declares,
"without Me you can do nothing," John, xv. 5.
[Read Sincere Christian, Chap. IX.]

LESSON XVIII. — Of the Conditions required of
us to be saved.

Q. Did Christ die for all mankind? A. Yes; "Jesus
Christ gave Himself a redemption for all," i Tim. ii. 6.

Q. Does God will all men to be saved? A. Yes;
God will have all men to be saved, i Tim. ii. 4.

Q. Will then all mankind be saved? A. Far from it;
for " many are called, but few are chosen ;" and " many
walk in the broad road of destruction, but few in the
narrow way of life," Mat. vii.

Q. Whence comes this ? A. From our own demerits,
and by our refusing to perform the conditions which God
requires on our part in order to obtain salvation.

Q. What can we do on our own part, since without
Christ we can do nothing? A. God never fails on His
part, through the merits of Christ, to bestow on all man
kind such graces as are necessary to avoid evil and do
the good which He requires from them ; but by the cor
ruption of our heart, and the abuse of our free will, we
resist these graces, refuse to comply with them, and
hence the ruin of so many souls.

Q. What are the conditions required of us to be saved?
A. They are all reduced to two general heads : (i.) To

32 ABRIDGMENT OF

believe what Christ teaches; (2.) To obey what He
commands : or, in other words, faith and love ; for by
faith we believe, and by love we obey.

Q. Are these conditions laid down in Scripture ? A.
Yes, as follows ; in " Christ Jesus neither circumcision
availeth anything, nor uncircumcision, but faith that
worketh by charity," Gal. v. 6 : and " Christ is become
the cause of eternal salvation to all that obey Him,"
Heb. v. 9.

LESSON XIX.— Of Faith in Christ.

Q. What is faith in Jesus Christ? A. It is a Divine
virtue, infused by Him into our souls, by which we firmly
believe all those heavenly truths which He has revealed
to man concerning God and eternity, and the salvation
of our souls.

Q. Could man ever have come to the knowledge of
these truths by his own industry- or study? A. No; he
never could. For they are above nature, they belong to
another world, and many of them depend only on the
good pleasure of God ; which man could never know,
unless God revealed them.

Q. Are we obliged firmly to believe all that Christ has
revealed? A. Most undoubtedly we are; for " Het hat
believeth not, maketh God a liar ; because he believeth
not the testimony which God hath given of His Son,"
i John, v. 10.

Q. Can anything we do please God without faith ?
A. " Without faith it is impossible to please God," Heb.
xi. 6.

Q. Does God command us to believe in Jesus Christ?
A. He does : " This is His commandment, that we
believe in the name of His Son Jesus Christ," i John,
iii. 23.

CHRISTIAN DOCTRINE. 33

<2- Is faith in Jesus Christ a condition of salvation ?
A. It is ; for " He that believeth and is baptized shall
be saved ; but he that believeth not shall be condemned,"
Mark, xvi. 16.

Q. Is there more than one true faith ? A. No ; there
is but " one Lord, one faith, one baptism," Eph. iv. 5.

Q. How can we know that one true faith among so
many sects of Christians, who all pretend to have it ? A.
By continuing to follow the rule which Christ has ap
pointed — " That we may be of the same mind, let us
also continue in the same rule," Philip, iii. 16.

Q. What is the rule of faith appointed by Jesus Christ ?
A. The testimony of His holy Catholic Church, which
we profess in the Creed.

LESSON XX. — Of the Church of Christ in General.

Q. What is the Church of Christ ? A. It is the society
or congregation of all the true followers of Jesus Christ
united together in one body under one head.

Q. Is this the description given of the Church in
Scripture? A. Yes it is. Thus St Paul says, "We,
being many, are one body in Christ," Rom. xii. 5 ; and
our Saviour Himself says of His Church, " There shall
be one fold and one shepherd," John, x. 16.

Q. Of whom is the Church composed ? A. Of the
pastors teaching, and the people taught.

Q. Who are the pastors of the Church ? A. The
successors of the apostles, ordained and authorised by
Jesus Christ to teach the people and rule the Church.

Q. When were they authorised to teach the people ?
A. By Christ our Lord, before His ascension, in these
words, " Go ye and teach all nations, . . . teaching
them to observe all things whatsoever I have com-

34 ABRIDGMENT OF

manded you ; and behold I am with you all days, even
to the consummation of the world," Mat. xxviii. 19.

Q. Are we obliged to hear the pastors of the Church,
and receive our faith from them ? A. Yes we are ; for
Christ says to them, " He that heareth you, heareth Me ;
and he that despiseth you, despiseth Me ; and he that
despiseth Me, despiseth Him that sent Me," Luke, x. 16 ;
and the Holy Ghost, by the mouth of St Paul, adds,
" Remember your prelates who have spoken to you the
Word of God, whose faith follow, ... and be not led
away by various and strange doctrines," Heb. xiii. 7, 9.

<2- What have those to expect who refuse to hear the
Church ? A. Our Saviour says, " If he will not hear the
Church, let him be to thee as a heathen and a publican,"
Mat. xviii. 17.

Q. Where do we find that the pastors of the Church
are authorised to rule the Church? A. In these words
of St Paul, "Take heed to yourselves, and to the whole
flock, wherein the Holy Ghost hath placed you bishops,
to rule the Church of God, which He hath purchased
with His own blood," Acts, xx. 28.

Q. Are all obliged to obey the commands of the
Church ? A. St Paul expressly says, " Obey your pre
lates, and be subject to them, for they watch, as being
to render an account of your souls," Heb. xiii. 17.

Q. Who is the chief pastor or head of the Church?
A. Jesus Christ is the supreme invisible Head of the
Church ; for " God hath put all things under His feet,
and hath made Him head over all the Church, which is
His body," Ephes. i. 22.

Q. Has Christ ordained any visible head of the Church
under Him ? A. Yes ; He raised St Peter and his suc
cessors to this high office of chief pastor of his flock.

Q. How does it appear that He made St Peter the

CHRISTIAN DOCTRINE. 35

chief pastor of his flock ? A. Because after His ascen
sion He gave him a commission to feed the whole flock,
both sheep and lambs, saying to him, " Feed My lambs,
feed My sheep," John, xxi. 15, 17, and repeated this
commission three times.

Q. Who is the successor of St Peter in this office ?
A. The Bishop of Rome, commonly called the Pope.

Q. Why is he called the Pope ? A. Because the word
Pope signifies Father ; and he, being the chief pastor of
the Church, is the common spiritual Father of all Chris
tians.

Q. What duty do the people owe to this chief pastor
of the Church ? A. Considering his high station, we
owe him the greatest respect and veneration ; and con
sidering his supreme authority, we owe entire obedience
to his decrees and orders in all things relating to religion.
[Read Sincere Christian, Chap. XII.]

LESSON XXI. — Of the Church as our Rule of Faith.

Q. Is the Church a proper rule of faith ? A. It is
certainly the most proper that can be imagined.

Q. Is it a plain rule suited to all capacities ? A.
Nothing can be more so, nor better adapted to the
infirmity of human nature.

Q. How so ? A. Because any person, however dull
and illiterate, can easily be instructed in all the neces
sary truths of religion by the living voice of his pastor ;
and it is by this means alone that thousands in every
age have been instructed in all the duties of a Chris
tian.

Q. Does this rule comprehend all revealed truths?
A. Most certainly ; for as Christ taught all revealed
truths orally to His apostles, so they taught them in a
similar manner to their disciples. Succeeding pastors

36 ABRIDGMENT OF

did the same, communicating all revealed truths to those
who were to follow them. It is thus that the sacred
deposit of faith has been preserved, and handed down
unchanged ; and in fact, it is by this means alone that
we know the Scriptures themselves to be the word of
God, and Divinely inspired.

Q. Is the Church a certain rule in what she teaches ?
A. She is, as is evident from the very nature of the rule,
her method of declaring revealed truths, and from the
promises of Christ.

Q. How does the certainty of this rule appear from
its very nature ? A. From this, that what the Church
teaches is not the private opinion of individuals, but the
unanimous doctrine of the whole body of her pastors
spread throughout the world.

Q. What certainty does this afford? A. The very
highest we can have from any human authority ; for as
the pastors of the Church are very numerous, are spread
throughout all nations, and differ from each other in
country, language, manners, interests, and even in their
opinions of worldly matters ; when we see them all
agreeing in the interpretation of Scripture, and in the
declaration of doctrine, we are forced to exclaim, The
finger of God is here ! And surely it is infinitely safer
to follow their decisions than our own private judgment,
or that of any other body of men.

Q. How does the certainty of this rule appear from
the method of declaring revealed truths which the
Church observes ? A. Because when her pastors declare
any article of faith, they never deliver it as their own
private opinion, but always declare that what they teach
is without addition or diminution, precisely what they
received from those who went before them. Their pre
decessors declared the same thing, and pledged their

CHRISTIAN DOCTRINE. 37

salvation for the truth of their declaration. Every pre
ceding generation did the same, till we ascend to the
apostles ; from which it is evident that what the Church
teaches at present must be exactly what was taught by
the apostles, and, consequently, the very truths revealed
to them by Jesus Christ.

Q. How does the certainty of this rule appear from
the promises of Christ ? A. Because Jesus Christ has
promised, in the most solemn manner, to preserve His
Church free for ever from error in doctrine, and to
render her, by His continual assistance, infallible in
what she teaches ; thus, He assures us that, " The words
once put into her mouth, shall not depart out of her
mouth, from henceforth and for ever," Isa. lix. 21.
That " Jesus Christ shall be with her pastors in their
office of teaching all days, even until the consummation
of the world," Mat. xxviii. 20. That she is built upon
" a rock, and that the gates of hell cannot prevail against
her," Mat. xvi. 18. That "the Holy Ghost, the Spirit
of truth, shall abide with her for ever, and teach her all
truth," John, xiv. 16, and xvi. 13. And that "she is the
house of God, the Church of the living God, the pillar and
ground of truth," i Tim. iii. 15.

Q. What consequences flow from the infallibility of the
Church? A. These following: (i.) That all the mem
bers of the Church of Christ have the most absolute
certainty for the truth of their religion ; which is a source
of incredible comfort to the soul. (2.) That her faith is
uniformly the same throughout the whole world ; where-
ever she is found, the same truths are taught by her
pastors, the same doctrine preached, and the same faith
professed ; whereas the curse of division has ever been
the portion of all that have separated from her. (3.)
That her doctrines never vary, but are the same at all

2 D

38 ABRIDGMENT OF

times, as is manifest from the writings of her pastors in
every age ; whereas those who forsake her are ever
changing and remodelling their teaching. (4.) That all
doctrines contrary to hers are not the doctrines of
Jesus Christ, but human inventions which deceive and
destroy souls. (5.) That therefore out of her communion
there is no ordinary possibility of salvation, since out of
the communion of the Church of Christ, that one faith,
without which it is impossible to please God, is not to be
found; and that those who refuse to hear the Church, are
by Christ Himself classed with heathens and publicans.
[Read Sincere Christian, Chap. XL]

LESSON XXIL— Of the Marks of the Church of Christ.

Q. What are the marks by which the Church of
Christ may be known ? A. The Nicene Creed lays down
these four : she is, One, Holy, Catholic, and Apostolic.

Q. How does it appear that the Church is one? A.
The Scriptures expressly declare it. " We being many,
are ONE BODY in Christ," Rom. xii. 5. There is " one
body, one spirit, one Lord, one faith, one baptism,"
Eph. iv. 4, 5. And Christ Himself declares of His
Church, that " there shall be one fold, and one shep
herd," John, x. 1 6.

Q. In what does this unity consist ? A. In this, that
all the members of this one body, the Church, are joined
together in the belief of that one faith which Christ
revealed, in partaking of that one baptism and the other
sacraments which He ordained, and in obeying that
one chief shepherd, and those who partake of the pas
toral charge under Him, whom Christ commissioned to
teach His flock and rule His Church.

Q. How is the Church holy? A. She is holy in her

CHRISTIAN DOCTRINE. 39

doctrine, which is that of Jesus Christ Himself, and contains
only what tends to holiness. She is holy in her worship,
which, being revealed by God Himself, is always pleas
ing to Him, Who is holiness itself. She is holy in
the means she prescribes for sanctifying her children.
She is holy in many of her members, who, by using these
means, have arrived at eminent sanctity.

Q. How is the Church catholic ? A. The word signifies
universal, and means that Christ instituted His Church
to be spread over all nations. Go ye, says He to her
pastors, and teach all nations. To accomplish this end,
He has never failed in every age to raise up among
her pastors men filled with the apostolic spirit, who,
leaving, all to follow Christ, have spent their days in labour
ing to convert souls. These He has endowed with
great holiness of life, and, where He judged proper, with
the gift of miracles, according to His promises in the
Gospel. In consequence of this, the Church of Christ
from the beginning has always been spreading more and
more over the known world; has been more or less
known in all nations ; has been at all times, and is at
present, the most numerous and respected body of Chris
tians on the face of the earth.

Q. How is the Church of Christ apostolical? A.
Because this great body the Church was founded by the
apostles, and from them received her faith, the powers
of the priesthood, and the mission of her pastors. In
these she has continued by an uninterrupted succession
of her pastors, from the beginning to the present day, and
must continue to the end of the world ; for were she to
fail in these points, she would no longer be the Church
of Christ.

Q. Has the Church any other marks? A. She has
also these following : (i.) That as the Church of

40 ABRIDGMENT OF

Christ is a body or society of men consisting of pastors
teaching and people taught, she is a visible body, mani
fest and known to all who choose to behold her. (2.)
She is perpetual in her duration from Christ to the end
of the world: for Christ promised that He would be
with her pastors teaching to the consummation of the
world, and that the Spirit of truth would remain with
them for mer. (3.) She is unchangeable in her doc
trine, and can never fall into error, as we have seen
above.

Q. In what society of Christians are these marks to be
found? A. The smallest consideration will show that
they are all to be found in the Roman Catholic Church,
and in no other body; and therefore she alone is the
true Church, in which the faith of Jesus Christ is taught,
and in which only it is to be found ; that faith, without
which it is impossible to please God; and the belief of
which is required of all as an essential condition of sal
vation.

[Read Sincere Christian, Chap.-XIIL]

LESSON XXIII. — Of Obedience to the Law of God.

Q. Is the true faith alone sufficient to save us ? A.
By no means ; it is indeed a necessary condition of
salvation, but it is not the only one ; it must be accom
panied with good works, for "faith, if it have not works,
is dead in itself," and " by works a man is justified, and
not by faith only," James, ii. 17, 24.

Q. What good works are required ? A. To love God
above all things, and, for love of Him, to obey His
holy law. Our faith must be a lively faith, u that
worketh by charity," Gal. v. 6. " If you love me," says
Christ, "keep my commandments," John, xiv. 15.

CHRISTIAN DOCTRINE. 41

Q. Is this obedience to the law of God a necessary
condition of salvation? A. Yes, it is; for Christ ex
pressly says, "If Thou wilt enter into life, keep the
commandments, Mat. xix. 1 7 ; and St Paul assures us,
that " Christ is become the cause of eternal salvation to
all that obey Him," Heb. v. 9.

Q. Can none be saved without obeying Christ ? A. So
far from being saved, the Scripture declares that " those
who know not God, and who obey not the Gospel of our
Lord Jesus Christ, shall suffer eternal punishment in de
struction," 2 Thess. i. 7.

Q. How many commandments are there in the law of
God? A. There are ten fundamental commandments
in the law of God, which contain all our other duties
under them ; and these other duties are more clearly
explained by Christ Himself in the Gospel, and by the
apostles in their epistles.

Q. Are we obliged to keep the whole law? A. We
are; for- "whosoever shall keep the whole law, but
offend in one point, is become guilty of all," James, ii. 10.

Q. Are we able to keep the commands of God?
A. Of ourselves we are not ; nay, " we are not sufficient
of ourselves to think a good thought ; . . . but our suffi
ciency is from God/' 2 Cor. iii. 5. But with the help of
God's grace, which will never be wanting to us unless
by our own fault, we are able to keep them with that
perfection which God demands ; for " I can do all things
through Him that strengthens me ; " and Christ declares
that " His grace is sufficient for us," and that He " will
not suffer us to be tempted above what we are able to
bear," i Cor. x. 13.

[Here, and in all the following lessons on the com
mandments, read from the Devout Christian what
regards the subject of each lesson.]

42 ABRIDGMENT OF

LESSON XXIV. — Of the First Commandment.

Q. What is the first commandment ? A. Thou shalt
have no strange gods before me, &c.

Q. What is the end or design of this commandment ?
A. It is to direct us in the worship we owe to God,
chiefly with our heart or mind.

Q. What does the first commandment oblige us to do ?
A. To worship one only living and true God, and to
worship Him alone.

Q. How are we commanded to worship God ? A. By
the virtues of faith, hope, charity, and religion.

Q. How do we worship God by faith ? A. By firmly
believing all the sacred truths He has revealed to us
through His holy Church, solely upon His authority. By
this we render homage to His infinite wisdom, veracity,
and sanctity, and prefer His Word before our own proud
judgment, senses, reason, and everything else.

Q. How do we worship God by hope? A. When,
acknowledging our weakness and unworthiness, we de
pend on Him alone for all we need, particularly for
mercy, grace, and salvation ; by this we honour His in
finite power, goodness, and fidelity, and the infinite
merits of Jesus Christ, on which alone all our hopes are
founded.

Q. How do we worship God by charity? A. By
charity we love God above all things, with all our heart,
soul, mind, and strength ; we also prefer Him before all
things, so as to be willing to part with everything, even
life itself, rather than lose Him by sin, which is the great
est homage we can possibly pay Him.

Q. How do we worship God by religion ? A. By the
virtue of religion we resign ourselves wholly to the will
'and pleasure of God in everything; and this is the only

CHRISTIAN DOCTRINE. 43

solid and true devotion, for by it we acknowledge His
supreme dominion over us. In consequence of this
we offer up to Him our prayers, praises, thanksgivings,
adoration, and sacrifices, by which we confess our total
dependence on Him, and acknowledge Him alone to be
our Lord and God.

LESSON XXV. — Of the Sins against the First
Com mandment.

Q. What are the sins against the first commandment?
A. All the vices contrary to any of the above four virtues.

Q. What are the sins contrary to faith? A. Chiefly
these: (i.) Ignorance of any of the necessary truths of
faith through our own fault. (2.) Wilfully to doubt any
revealed truth. (3.) To be ashamed to profess our reli
gion before men. (4.) To deny any point of faith. (5.)
To profess to believe a false religion. (6.) To expose
one's self to the danger of losing faith by bad books, bad
company, or the like. (7.) To join in any religious ser
vice with' those of a false religion. (8.) To mock at or
deride holy things. (9.) To use the words of Scripture
in a profane sense or in jest.

Q. What are the sins against hope ? A. Chiefly these :
(i.) To despair of God's mercy, either as to receiving
pardon of our sins or obtaining salvation. (2.) To trust
in riches, health, strength, friends, and other worldly
things, to the prejudice of the confidence we ought to
have in God. (3.) To presume upon our own strength,
so as to expose ourselves to dangerous occasions of sin,
which is tempting God. (4.) To presume on God's good
ness without endeavouring to abandon our sins and
amend our life. (5.) To delay our conversion to the end
of life. (6.) To expose ourselves without necessity to
bodily danger.

44 ABRIDGMENT OF

Q. What are the sins against charity ? A. All mortal
sin is grievously opposed to the love of God, because in
every such sin we prefer the object of it to God, and love
it more than Him. These following, however, are more
directly against charity: (i.) Wilfully and deliberately
to offend God rather than to suffer some worldly loss, or
to gain some worldly advantage. (2.) Wilfully to com
mit any sin, or neglect any duty, from fear of the dis
pleasure or ridicule of men, or from human respect.
(3.) Spiritual sloth, which consists in the neglect of
prayer, praise, and other spiritual duties.

Q. What are the sins against religion ? A. Chiefly
these : (i.) Idolatry, which is giving to any creature the
worship that belongs to God. (2.) Superstition, which
consists in leaving God, and seeking to know things
hidden or to come, believing in dreams or omens,
using charms or spells, consulting magicians and for
tune-tellers. (3). Wilfully murmuring and repining at
the disposition of God's providence, under the trials
of this life. (4.) Neglecting the duties of religion —
as prayer, praise, sacrifice, &c. (5.) Performing those
duties in a cold, slothful, and negligent manner. (6.)
Showing disrespect to holy persons, holy places, or holy
things.

LESSON XXVI. — Of the Second Commandment.

Q. What is the second commandment? A. Thou
shalt not take the name of the Lord thy God in vain.

Q. What is the scope of this commandment ? A. It
is to direct us in the worship we are bound to give to God
in our words, by honouring His holy name.

Q. Is God jealous of the honour due to His holy
name ? A. Yes, He is ; and declares that he shall not

CHRISTIAN DOCTRINE. 45

be guiltless, nor go unpunished, who shall take His holy
name in vain.

Q. What are the duties enjoined us by the second
commandment? A. (i.) To bless and praise God's holy
name. (2.) To keep all lawful vows made to Him, and
in His name. (3.) To swear by His holy name, when
judgment, justice, and truth require it. (4.) To call
upon His holy name to bless ourselves or others. By
all this we honour the name of God in our words.

Q. What are the sins against the second command
ment ? A. (i.) Profaning the name of God, by using it as
a word of no sense or meaning. (2). Blaspheming, which
is, speaking evil of God or His saints. (3.) Making unlaw
ful vows, or breaking lawful ones. (4.) Rash, unneces
sary, or false swearing, either by the holy name of God, or
by any creature. (5.) Cursing, or imprecating evil upon
one's self or others, or any of God's creatures.

LESSON XXVII. — Of the Third Commandment

Q. What is the third commandment? A. Remem
ber thou keep holy the Sabbath-day.

Q. What is the design of this command ? A. It is to
direct us in the worship of God by our works, by ap
pointing a certain portion of our time, wherein, laying
aside all unnecessary worldly concerns, we may employ
ourselves only in those things which relate to His service
and the good of our souls.

Q. What are the duties enjoined by the third com
mandment? A. The law commands us to keep the
Lord's day holy ; now, to do this, we must employ the
greater part of that day in holy exercises, — as, assisting at
the public worship of God, hearing His word preached,
approaching to the sacraments, holy meditation, reading

46 ABRIDGMENT OF

spiritual books, particularly the Holy Scriptures, attend
ing Christian doctrine, and performing works of charity
and mercy towards others.

Q. What sins are forbidden by this command ? A.
(i.) Doing unnecessary servile work on the Lord's day.
(2.) Causing others to do it, without necessity. (3.)
Spending a considerable part of that day in worldly
affairs. (4.) Omitting to hear mass without necessity
on that day. (5.) Hearing it without attention and de
votion. (6.) Profaning that day by idleness, gaming,
feasting, and the like.

LESSON XXVIII. — Of the Fourth Commandment; and
First, of the Duties of Children.

Q. What is the fourth commandment ? A. Honour
thy father and thy mother.

Q. What is the design of the fourth command
ment ? A. As there is a mutual bond between persons
who have authority over others and those under that
authority, the design of the fourth command is, to
direct us in those duties which we owe both to superiors
and inferiors.

Q. Who then are meant by our father and mother in
this command ? A. Principally, our natural parents j
but also, all lawful superiors, whether in Church or state.

Q. What are the duties of children to their parents ?
A. Chiefly three, (i.) To love them; that is, to wish
them well ; to pray for them ; to do them good ; to
assist them in their necessities, whether of soul or body j
and to bear with patience their infirmities, especially of
sickness, inequality of temper, and of old age. (2.) To
reverence them; that is, inwardly to respect them, and
outwardly to honour them — speaking to them respect-

CHRISTIAN DOCTRINE.. 47

fully, paying due regard to what they say, and yielding
to their opinions. (3.) To obey them; that is, to perform
all their lawful commands — to do this readily and cheer
fully, and to receive their correction with submission
and humility.

Q. What are the sins of children forbidden by this
fourth commandment ? A. Everything contrary to the
above duties, (i.) To hate their parents ; that is, to
wish or do them ill ; to curse, strike, or rob them ; to
steal from them ; or to neglect them in their necessities.
(2.) To dishonour them; that is, to despise, provoke,
reproach, or mock them, or to discover their defects
to others. (3.) To disobey them; or to be stubborn,
obstinate, and impatient in obeying them, or when cor
rected by them.

LESSON XXIX. — Of the Duties of Parents.

Q. What are the duties of parents towards their
children ? A. The chief and fundamental duty of
parents is, to teach their children entire obedience,
to maintain their own authority, and never to allow
their children to become their masters. It is the
order of nature, the dictate of reason, and the com
mand of God, that children should obey their pa
rents ; but it is the parents' duty to teach them obe
dience, and to accustom them to it, in everything,
from their earliest years.

Q. What are the other particular duties of parents ?
A. (i.) To instruct their children to fear and love God ;
to hate sin ; to fly from all dangerous companions ; to
know Jesus Christ and His doctrine ; and to say their
prayers. (2.) To join good example to their instruc
tions. (3.) To correct them for their faults with firm-

48 ABRIDGMENT OF

ness, but without heat, harshness, or passion. (4.) To
pray to God frequently and fervently for them.

Q. What are the sins of parents forbidden by the
fourth commandment? A. (i.) All neglect or omission
of any of the above duties. (2.) Teaching their children
evil, or encouraging them in it, by word or example. (3.)
Instilling into their tender minds, sentiments of worldly
pride, vanity, or revenge. 4. Bringing them up in a
false religion. (5.) Exposing them from worldly motives
to the danger of losing their religion. (6.) Using unjust
means to procure riches for them, which never fails,
sooner or later, to bring the curse of God upon them
selves and their children. (7.) Treating them with
harshness and too great severity. (8.) Forcing them to
embrace a particular state of life.

LESSON XXX. — Of the Duties of Servants.

Q. What are the duties of servants to their masters ?
A. Chiefly three : justice or fidelity, obedience, and
respect.

Q. To what are servants bound in justice to their
masters? A. (i.) To be careful of their masters' goods
committed to their charge. (2.) To be diligent in per
forming the work given them to do. (3.) Not to allow
any one to wrong their masters.

Q. What are the sins of servants against this branch
of their duty? A. (i.) Stealing their masters' goods.
(2.) Giving them away. (3.) Wasting them. (4.) Ne
glecting their masters' work. (5.) Doing it ill and care
lessly. (6.) Allowing others to wrong their masters,
without opposing them or discovering them.

Q. What do servants owe their masters as to obedi
ence ? A. Readily and diligently to obey their lawful

CHRISTIAN DOCTRINE. 49

commands ; and to obey, in the simplicity of heart, as
unto Christ Himself; with a good will, without gainsaying.
See Eph. vi. 5, and Col. iii. 22.

Q. What respect do servants owe their masters? A.
The Scripture says, " Servants, be subject to your
masters with all fear ; not only to the good and gentle,
but also to the froward," i Pet. ii. 18. And whoso
ever are servants under the yoke, " let them count their
masters worthy of all honour, lest the name of the Lord
and His doctrine be blasphemed," i Tim. vi. i.

Q. What are the sins of servants against this obedi
ence and respect? A. (i.) Disobeying their masters'
lawful commands. (2.) Being stubborn and obstinate
towards them. (3.) Despising them. (4.) Giving them
insulting language when reproved. (5.) Mocking their
infirmities, whether of mind or body. (6.) Speaking ill
of them. (7.) Exposing their failings to others. (8.)
Disclosing the secrets of their family. (9.) Obeying
them in things unlawful, as lying, swearing, or stealing.

LESSON XXXI. — Of the Duties of Masters to their Servants.

Q. What are the duties of masters and mistresses to
their servants? A. All mankind are but one family be
fore God, Who is the supreme Master. Those who have
authority over others, are but higher servants in this
family, and accountable to the supreme Master of all for
their conduct. The duties of higher servants in a family
are reduced to two heads, — to see that those under them
faithfully perform the duties they owe to their common
Master, and to treat them as their common Master
requires. The first contains what they owe to their
servants' souls ; the second what they owe to their
bodies.

50 ABRIDGMENT OF

Q. What are the duties of masters towards their ser
vants' souls? A. (i.) To see that their servants be exact
in their daily duties to God, in saying their prayers, in
spending the Sundays and holidays well, and in going
to the sacraments. (2.) To allow them proper time for
these duties, and for being instructed in religion. (3.)
To correct and reprove them when they do or say any
thing offensive to God. (4.) To give them good ex
ample in all the above duties, and particularly to have
family prayers with them. (5.) To pray to God for them.

Q. What are the duties of masters to their servants'
bodies? A. (i.) To treat them with mild?iess and human
ity as their fellow-Christians. (2.) To treat them with
justice. " Masters, do to your servants that which is
just and equitable, knowing that you also have a Master
in heaven," Col. iv. i. This requires to give them
wholesome and sufficient food, and to pay their wages
exactly. (3.) To treat them with gratitude when they
behave well, are attached to their masters and mis
tresses, and have been long in the family. In these
circumstances, more than strict justice is due to servants
as a grateful recompense for their services, especially
when age or sickness comes upon them.

LESSON XXXIL— Of the Duties of Subjects to their
Sovereigns and Civil Magistrates.

Q. What are the duties of subjects to their sovereign
and civil rulers ? A. The Scriptures lay them down as
follows : (i.) To honour them. " Fear God ; honour the
king." (2.) To obey them and be subject to them. "Be ye
subject to every human creature for God's sake ; whether
to the king as excelling, or to governors as sent by him ;
for so is the will of God," i Pet. ii. 13. (3.) To do this

CHRISTIAN DOCTRINE. 51

from motives of conscience, because it is the will of God.
" Wherefore, be subject of necessity, not only for wrath,
but also for conscience' sake," Rom. xiii. 5. (4.) To pay
them tribute. " Render therefore to Coesar the things

that are Caesar's," says our Lord Jesus Christ ; and His
apostle adds, " Render to all men their due ; tribute to
whom tribute is due," Rom. xiii. 7. (5.) To pray for
them. This the will of God expressly requires. "I de
sire, therefore, first of all, that supplications, prayers,
intercessions, and thanksgivings, be made for all men ;
for kings, and for all that are in high station ; that we
may lead a quiet and a peaceable life, in all piety and
chastity : For this is good and acceptable in the sight of
God our Saviour" i Tim. ii. i.

LESSON XXXIII. — Of the Fifth Commandment.

Q. What is the fifth commandment? A. Thou shalt
not kill.

Q. What is the design of this fifth commandment?
A. It is to direct us in the duties which are necessary
for the comfort and preservation of our neighbour's per
son and life, both as to soul or body.

Q. What are the duties enjoined by the fifth com
mand? A. (i.) The spiritual works of mercy, be
cause they are conducive to the comfort of our neigh
bour's soul, and the preservation of his spiritual life.
(2.) The corporal works of mercy, because they conduce
to the comfort of our neighbour's body, and the preser
vation of his temporal life.

Q. What are the spiritual works of mercy ? A. These
seven : (i.) To give counsel to the doubtful. (2.) To in
struct the ignorant. (3.) To admonish sinners. (4.) To
comfort the afflicted. (5.) To forgive injuries. (6.) To

52 ABRIDGMENT OF

bear patiently with those that are troublesome. (7.) To
pray for the living and the dead.

Q. What are the corporal works of mercy ? A . Seven,
(i.) To feed the hungry. (2.) To give drink to the
thirsty. (3.) To clothe the naked. (4.) To harbour
the harbourless. (5.) To visit the sick. (6.) To visit
the imprisoned. (7.) To bury the dead.

Q. Does Jesus Christ require us to be diligent in the
practice of these duties ? A. He does ; and, to encour
age us, He declares that a cup of cold water given for
His sake shall not go without its reward ; that the sen
tence of eternal bliss shall be passed on those who prac
tise them ; and that whatever good we do to our neigh
bour, He esteems it as done to Himself.

Q. What are the sins forbidden by the fifth com
mand? A. (i.) All those passions and dispositions of
the soul from which injuries to our neighbour's person
take their rise ; particularly anger, desire of revenge,
malice, envy at another's good, and hatred of our
neighbour's person. (2.) All actions which kill, or tend
to kill, our neighbour's soul, as giving scandal and
bad example, or in any other way hindering him from
doing good, or inducing him to sin. (3.) All actions
that take away life, or have a tendency to do so, as
murder, maiming the body, fighting, quarrelling, threat
ening, challenging, wounding, and also strife, contention,
and discord.

Q. What judgment does the Scripture pass upon these
actions? A. Hear its own words : "Now the works of
the flesh are manifest, which are, . . . enmities, conten
tions, emulations, wrath, quarrels, dissensions ; ... of
which I foretell you, as I have foretold to you, that they
who do such things shall not obtain the kingdom of
God," Gal. v. 19.

CHRISTIAN DOCTRINE. 53

LESSON XXXIV.— Of the Sixth and Ninth
Commandments.

Q. What is the sixth commandment? A. Thou
shalt not commit adultery.

Q. What is the ninth commandment ? A. Thou
shalt not covet thy neighbour's wife.

Q. Why are these two joined? A. Because they both
treat of the same subject, and have the same end.

Q. What is the end or design of the sixth and ninth
commandments ? A. It is to direct us in our duty with
regard to sensual pleasures.

Q. What are the duties enjoined by them? A. The
virtues of chastity, sobriety, and temperance in eating
and drinking.

Q. What are the vices forbidden by them ? A. Im
purity, gluttony, and drunkenness.

Q. Is impurity a great sin ? A. It is a grievous and
detestable sin, in all its different kinds. Now the
works of the flesh are manifest, which are, fornication, un-
cleanness, immodesty, luxury; ... of which I foretell
you, as I have foretold to you, that they who do such
things shall not obtain the kingdom of God," Gal. v. 19.

Q. Why are so many words used to express this vice ?
A. To include all its different kinds, and the different
ways in which men are guilty of it.

Q. In what different ways are men guilty of this vice ?
A. (i.) By the hearing: in giving ear to immodest words,
discourses, or songs ; in not hindering or discouraging
them ; in not flying from the company of those who
speak them. (2.) By the sight: in looking on immodest
or dangerous objects, pictures, or figures; in reading im
modest books. (3.) By the tongue: in speaking immodest
words ; relating immodest stories of one's self or others ;

2 E

54 ABRIDGMENT OF

singing unchaste songs ; soliciting or enticing others to
any kind of impurity. (4.) By the touch: in using in
decent actions, or touching one's self or others immo
destly. (5.) By thought: in wilfully entertaining impure
thoughts; in desiring to commit the sins thought on ; in
resolving to commit them. (6.) By actions: in commit
ting the sins of adultery, incest, or fornication ; in sins
against nature. All these crimes are detestable in the
eyes of God.

LESSON XXXV.— Of the Seventh and Tenth
Commandments.

Q. What is the seventh commandment? A. Thou
shalt not steal.

Q. What is the tenth commandment? A. Thou shalt
not covet thy neighbour's goods. And these two are
also joined together, because they treat of the same sub
ject, and have the same end.

Q. What is the end or design of the seventh and
tenth commandments ? A. To direct us in the duties
we owe to our neighbour, with regard to his temporal
goods.

Q. What are the duties enjoined by the seventh and
tenth commandments ? A. (i.) To render to every
man his own. (2.) To restore ill-gotten goods. (3.)
To pay our just and lawful debts, servants' wages, work
men's hire, &c.

Q. What vice is forbidden by these commandments?
A. The vice of avarice or covetousness, which excites
unjust desires of our neighbour's goods or profits, and is
the great source of all sins of injustice.

Q. How are sins of injustice committed? A. Either
by secret fraud or open violence.

Q. What sins are committed against these command-

CHRISTIAN DOCTRINE. 55

ments by secret fraud? A. Chiefly these following: (i.)
Taking unjustly what belongs to others, whether in money
or goods. (2.) Buying, receiving, or retaining what one
knows or suspects to be stolen. (3.) Cheating in buying
and selling, by taking advantage of another's ignorance
of the true value of the goods ; using false weights or
measures ; passing off bad goods for sound ; adulterating
the goods sold. (4.) Passing off base money. (5.) Not
executing work according to contract.

Q. What sins of injustice are committed by open
violence? A. Chiefly these: (i.) Robbery. (2.) De
nying just debts, and putting the creditor to trouble and
expense to recover them. (3.) Defrauding servants or
labourers of their wages by violence. (4.) Usury and
extortion. (5.) Oppression of the poor, by taking ad
vantage of their dependent state to extort work or
money from them.

LESSON XXXVI. — Of the Eighth Commandment.

Q. What is the eighth commandment? A. Thou
shalt not bear false witness against thy neighbour.

Q. What is the design of the eighth commandment ?
A. To direct us in our speech with regard to truth and
our neighbour's reputation.

Q. What are the duties enjoined by the eighth com
mandment? A. (i.) To speak and witness the truth in
all things, in our conversation, and in our bargains with
each other. (2.) To defend the reputation of the absent.
(3.) To restore his good name, if we have injured it.

Q. What are the sins forbidden by the eighth command
ment? A. (i.) Lies of all kinds, in jest or earnest, in
word or action ; also flattery, hypocrisy, and breach of
promise. (2.) Rash judgment, and groundless suspicion
of our neighbour. (3.) Calumny or slander, which is saying

56 ABRIDGMENT OF

evil of our neighbour, which we know to be false, or do
not know to be true. (4.) Detraction, or publishing evil
of our neighbour, which, though true, is secret and un
known to those to whom we tell it. (5.) Backbiting, or
speaking of our neighbour's known faults with pleasure
and a malicious satisfaction. (6.) Giving ear to others
speaking ill of the absent. (7.) Propagating evil reports
of others. (8.) Whispering, or tale-bearing — that is,
telling in one place what we have heard or seen in an
other, which may give a bad opinion of those of whom
we speak ; also, telling to one what others have said of
him, which may grieve him, and occasion discord and
hatred. (9.) Giving false testimony in judgment against
our neighbour.

LESSON XXXVII.— Of the Ninth and Tenth
Commandments.

Q. What is the design of the ninth and tenth com
mandments ? A. We have already seen that these two
commandments relate to the sins of impurity and in
justice ; and we have considered them in that light along
with the sixth and seventh commandments ; but besides,
they also serve to direct us in the care we ought to have
over our hearts, by employing our mind on good things,
and carefully flying from all evil thoughts.

Q. Can we commit a mortal sin in thought ? A, We
can ; for whatever is sinful in word or action, it is sinful
to consent to in thought. Hence our Saviour says, "From
the heart cometh forth evil thoughts ; . . . and these are
the things which defile a man," Mat. xv. 18. Also, " Evil
thoughts are an abomination to the Lord/' Prov. xv. 26 ;
and " perverse thoughts separate from God," Wis. i. 3.
The sin of the angels was a sin of thought ; and indeed
many of the most grievous crimes, as pride, vainglory,

CHRISTIAN DOCTRINE. 57

avarice, envy, anger, and hatred, are, properly speaking,
seated in the heart, and completed there, the outward
actions being only the effects which they produce.

Q. What are the duties enjoined by these command
ments ? A. (i.) To keep a guard over our heart, that
no evil thoughts may gain an entrance, and to reject them
with horror at their first appearance. (2.) To employ
our thoughts as much as possible on God and His holy
will, which will both exclude evil thoughts and obtain
a blessing from God : " In all thy ways think on God.
and He will direct thy steps," Prov. iii. 6.

Q. What is forbidden by the ninth and tenth com
mands? A. (i.) To love any sinful object, and wilfully
to take pleasure in thinking of it. (2.) To consent to
the evil suggestion. (3.) To desire the sinful object,
and to resolve to obtain it. (4.) To rejoice in the evil
done, or intended, by ourselves or others.

Q. Is every evil thought a sin ? A. By no means :
we cannot altogether prevent evil thoughts from coming
into the mind — these are the temptations of the enemy ;
but if we reject and resist them, they will not injure,
but rather benefit us, by the victory we gain over them.
They become sinful only when we make them our own,
by taking pleasure in them, or consenting to them.

LESSON XXXVIII. — Of the Evangelical Counsels.

Q. Why do you treat of the evangelical counsels, after
the commandments? A. Because they are powerful
helps, recommended by the Gospel, to observe the law
more perfectly.

Q. Why are they called counsels ? A. Because they
are not imposed as a command, but only recommended
by way of counsel or advice, as advantageous to those
who observe them, though not of strict obligation.

58 ABRIDGMENT OF

Q. In what does their advantage consist? A. In two
things : They are great helps to carry us forward in
the way of perfection, and they are highly rewarded by
God.

Q. What is the first evangelical counsel ? A. Volun
tary poverty, or leaving all things to follow Christ.

Q. Is this a great help to perfection ? A. Christ Him
self declares it, saying to the young man who had kept
all the commandments, " If thou wilt be perfect, go sell
what thou hast, and give to the poor, and thou shalt have
treasure in heaven : and come, follow me," Mat. xix. 21.

Q. How is voluntary poverty such a help to perfec
tion ? A. Because it uproots one of the three great
impediments to our obeying the law of God in perfec
tion — namely, the lust of the eyes, or our love and attach
ment to the things of this life.

Q. What particular reward is promised to this counsel?
A. (i.) " Treasure in heaven," as in the above text. (2.)
" The hundred-fold in this life " for all that we leave
for Christ, as in Mat. xix. 29. (3.) " Life everlasting "
in the next world, ib.

Q. What is the second evangelical counsel ? A. Per
petual chastity, or a voluntary abstaining from marriage,
and all carnal pleasures, for the love of God.

Q. Is this a great help to the perfect observance of the
commandments ? A. Yes, it is ; and as such is recom
mended to us by Christ in these words, " There are
eunuchs who have made themselves eunuchs for the
kingdom of heaven's sake," Mat. xix. 12. And St Paul
speaks thus : " Now, concerning virgins, I have no com
mandment of the Lord ; but I give counsel, as having
obtained mercy of the Lord, to be faithful." And what
is his counsel on this point : " Art thou loosed from a
wife ? seek not a wife : " for, " He that giveth his virgin in

CHRISTIAN DOCTRINE. 59

marriage doth well ; and he that giveth her not, doth
better," i Cor. vii. 25, 38.

Q. How is this counsel a help to perfection? A.
(i.) Because it uproots another great enemy of our
souls, the lust of the flesh, (2.) Because it fortifies the
soul against the temptations to impurity. (3.) Be
cause it frees the mind from a world of solicitude and
distracting cares; for "the unmarried woman and the
virgin thinketh on the things of the Lord, that she may
be holy both in body and spirit. . . . And this I speak for
your profit : not to cast a snare upon you, but for that
which is decent, and which may give you power to attend
upon the Lord, without impediment," i Cor. vii. 34.

Q. What reward is promised to perpetual chastity?
A. That in heaven they who are virgins, and have not
been defiled with women, " have the names of the Lamb
and of His Father written on their foreheads ; they sing
a new canticle before the throne, which none but they
can sing ; and they follow the Lamb whithersoever
He goeth," Rev. xiv. 4.

Q. What is the third evangelical counsel? A. Obe
dience — which is voluntary submission to the will of
lawful superiors in everything that is not sin ; accord
ing to that of St Paul, " Obey your prelates, and be sub
ject to them, for they watch as being to render an account
of your souls ; that they may do this with joy, and not
with grief," Heb. xiii. 17.

Q. Is this obedience a great help to perfection ? A.
It is one of the most powerful helps to that end.

Q. How so? A. For several reasons: (i.) Because
when we obey those whom God has set over us, and
Whose authority they bear, we are certain that we are
doing the will of God. (2.) Because perfect obedience
roots out at once from the heart the third great enemy

60 ABRIDGMENT OF

of our perfection, the pride of life; for nothing is more
humbling to our pride than to subject our judgment, will,
and liberty to the will of another. (3.) Because Jesus
Christ recommends this virtue to us by his own example ;
for all we read of Him during the greater part of His
life is, that " He went down to Nazareth with Joseph
and Mary, when He was twelve years of age, and was
subject to them" Luke, ii. 51. (4.) Because it is the most
assured means of escaping the delusions of the enemy,
who often transforms himself into an angel of light, in
order to deceive us.

Q. What is the reward of this counsel ? A. The vic
tory over our spiritual enemies ; for " an obedient man
shall speak of victory/' Prov. xxi. 28.

LESSON XXXIX.— Of the Eight Beatitudes; Cardinal
Virtues ; and eminent Good Works.

Q, Why do you treat of the eight beatitudes after
the evangelical counsels? A. Because in them our
Saviour lays down, in a few words, the sum and sub
stance of that high perfection to which the observance
of His law and the evangelical counsels conduct us ;
and declares, in clear and precise terms, what it is that
constitutes our happiness here, and leads us to eternal
happiness hereafter.

Q. What are these beatitudes? A. They are re
counted Mat. v. i, &c., as follows : —

1. Blessed are the poor in spirit; for theirs is the
kingdom of heaven.

2. Blessed are the meek ; for they shall possess the
land.

3. Blessed are they that mourn; for they shall be
comforted.

CHRISTIAN DOCTRINE. 6 1

4. Blessed are they that hunger and thirst after justice ;
for they shall be filled.

5. Blessed are the merciful ; for they shall find mercy,

6. Blessed are the clean of heart ; for they shall see
God.

7. Blessed are the peace-makers ; for they shall be
called the children of God.

8. Blessed are they that suffer persecution for justice'
sake ; for theirs is the kingdom of heaven.

Q. What are the four cardinal virtues ? A. Prudence,
justice, fortitude, and temperance.

Q. Why are they called cardinal virtues ? A. Because
they are, as it were, the hinges upon which all other
moral virtues turn.

Q. What are the three eminent good works? A.
Prayer, fasting, and alms-deeds.

Q. Why are they called eminent good works ? A.
Because in themselves they are of great value before
God, and contain under them all other good works.

Q. How so ? A. Because prayer comprehends all
the duties we owe to God ; fasting, those to ourselves ;
and alms-deeds, those to our neighbour.

LESSON XL.— Of the Precepts of the Church.

Q. Are we obliged to obey the precepts of the
Church ? A. Most undoubtedly.

Q. Why so ? A. Because Christ expressly says, " He
that will not hear the Church, let him be to thee as the
heathen and the publican," Mat. xviii. 17.

Q. How many precepts of the Church are there ? A.
Chiefly six.

Q. What is the first precept of the Church ? A. " To
hear mass on Sundays and holidays, and to rest from
servile work."

62 ABRIDGMENT OF

Q. What does this command enjoin? A. (i.) To
assist at the public worship of God on Sundays and
holidays, as an essential duty on these days set apart for
God's service. (2.) To employ ourselves on holidays in
the same religious exercises as on the Sundays, in order
to make them holy ; for both are appointed for the same
end.

Q. What is the second precept of the Church ? A.
" To fast in Lent, on Ember days, and Vigils commanded,
and to abstain from flesh-meat on Fridays.

Q. What is the design of this precept? A. It is to
direct us as to the time and manner of performing the
duty of fasting, which God, by a general command, lays
upon all.

Q. What is meant by fasting? A. Not taking our
usual food, either as to the quantity or quality.

Q. What is the third precept of the Church? A.
" To confess our sins at least once a-year."

Q. What is the fourth precept of the Church ? A. To
receive the Holy Communion at least once a-year, and
that about Easter, in our own parish.

Q. What is the end or design of the third and fourth
precepts ? A. To direct us as to the time when we are
obliged to obey the general command, given by our
Lord Himself, of approaching to the sacraments of Pen
ance and Communion.

Q. What is the fifth precept of the Church ? A. " To
pay tithes to our pastor."

Q. What is the design of this fifth precept ? A. It is
to direct the faithful in the duty of supplying the tem
poral wants of their pastors, whose time and labour are
devoted to the spiritual good of their souls.

Q. What is the sixth precept of the Church? A.
" Not to solemnise marriage at certain times," which are

CHRISTIAN DOCTRINE. 63

the penitential seasons of Advent and Lent, " nor within
the forbidden degrees of kindred."

Q. What is the design of this precept ? A. To regu
late the manner of entering into the state of matrimony,
as reason, religion, and propriety require.

[Read Sincere Christian, Chap. XV.]

LESSON XLI. — Of Sin; and First, of Mortal Sin.

Q. What is sin ? A. Sin is the transgression of the
law of God j that is. sin is any thought, word, deed, or
omission, against the law of God.

Q. How is sin in general divided? A. Into original
sin, and actual sin.

Q. What is original sin? A. It is the sin of our first
parents, under the guilt of which we are all conceived
and born. See above, Lesson VII.

Q. What is actual sin ? A. Actual sin is that which
we commit ourselves.

Q. How is actual sin divided ? A. Into mortal sin,
and venial sin ?

Q. What is mortal sin? A. It is a grievous trans
gression of the law.

Q. Why is it called mortal ? A. Because it kills the
soul?

Q. How does mortal sin kill the soul ? A. By ban
ishing the grace of God ; for the grace of God is the
true life of the soul. See above, Lesson VI.

Q. Is mortal sin a great evil ? A. It is the greatest,
the origin and source of all other evils ; it is the parent
both of the devil and of hell.

Q. In what does the evil of mortal sin consist? A.
Chiefly in two things, (i.) In the grievous injury it does to
God. (2.) In the miseries which it brings upon ourselves.

64 ABRIDGMENT OF

Q. What is the injury mortal sin does to God ? A. ( i .)
It is a rebellion and high treason against God. (2.) It is
an insult to His Divine perfections, particularly His wis
dom, goodness, and power. (3.) It contains the greatest
injustice, ingratitude, and perfidy against Him. (4.) It
involves contempt of His promises and threats. (5.) It
prefers our own base passions, and the perishable things
of this world, to the God that made us, and to all the joys
of His kingdom. (6.) It prefers the will of the devil to
the will and pleasure of our heavenly Father. (7.) It is
a shocking ingratitude to Jesus Christ, crucifying again
the Lord of glory, and making a mockery of Him, Heb.
vi. 6.

Q. What are the miseries mortal sin brings upon our
selves? A. (i.) It kills our souls, and makes us hideous
in the sight of God, resembling the devil himself. (2.) It
banishes God from our soul, and makes us enemies to
Him, and Him an enemy to us. (3.) It destroys all the
merits of our past good works, and renders us poor and
miserable before God. (4.) It is the cause of all the
sufferings and miseries of this life. (5.) It excludes us
from heaven, in the life to come, and condemns us for
ever to the torments of hell.

[Read here Sincere Christian, Chap. XVI. Sect. 2. and
Pious Christian, Chap. VII. On the Exercise of
Penance.]

LESSON XLIL— Of Venial Sin.

Q. What is venial sin? A. Venial sin is a minor
transgression of the law, which, from the smallness of
the matter, defect of advertence, or from the intention
of the law itself, does not break our peace with God,
nor deserve eternal punishment ; and on this account it
is called venial, because it is more easily pardoned.

CHRISTIAN DOCTRINE. 65

Q. Is venial sin a great evil ? A. Though venial sin
be but small, compared with mortal sin, yet it is a very
great evil ; and as it displeases God, we can never be
allowed to commit it, even to save the whole world.

<2- In what does the evil of venial sin appear? A.
In this, — (i.) That it is an offence against a God of infinite
majesty and goodness. (2.) Because, though it does not
banish the grace of God, yet it obscures the lustre of the
soul, diminishes its splendour, and stains its brightness.
(3.) Though it does not render the soul positively hateful
to God, yet it makes her less pure, less holy, less beauti
ful, and consequently less agreeable to Him. (4.) Though
it does not destroy friendship between God and the soul,
yet it cools the fervour of that charity and love which
subsisted between them, and begets a degree of indif
ference on either side. (5.) It renders the soul more and
more indisposed for receiving new graces from God;
and, (6.) God being displeased with the soul, withdraws
His more abundant graces from her, and begins, as He
Himself pathetically expresses it, to vomit her out of His
mouth, Rev. iii. 16. It disposes and leads on the soul
to the gulf of mortal sin ; for he that contemmth small
things, shall fall by little and little, Ecclus. xix. i.

Q. Are all venial sins equally hurtful? A. Venial
sins are of two kinds: (i.) Such as arise from human
frailty, surprise, or inadvertence, and to the objects of
which the person has no inordinate attachment. These
show, indeed, the corruption of our heart, our great
weakness, and ought to be the subject of our daily
humiliation before God ; but they are less hurtful in pro
portion as they are less deliberate and voluntary. (2.)
Such as a person commits wilfully and deliberately,
from an evil habit, which he takes no pains to correct, or
with affection to the sinful or dangerous object; and

66 ABRIDGMENT OF

these indeed are great evils and most hurtful, for the
reasons we have just seen.

Q. Are there any other effects of venial sin ? A.
Every sin deserves punishment, and venial sin, though
it does not of itself deserve eternal punishment, occasions
many severe sufferings in this life, and if not fully
blotted out here, is punished with the sufferings of pur
gatory hereafter.

[Read Sincere Christian, Chap. XVI. Sect. 2.]

LESSON XLIII. — Of the Seven Capital or Deadly Sins.

Q. What are the seven capital sins? A. Pride,
covetousness, lust, anger, gluttony, envy, and sloth.

Q. Why are these called capital ? A. Because they
are the source from which all the other sins we commit
take their rise.

Q. Why are they called deadly? A. Because, of
their own nature, they are mortal sins, which banish the
grace of God from the soul ; though occasionally their
acts may be only venial, from the smallness of the matter,
the incompleteness of the acts themselves, or from other
circumstances attending them.

Q. What is pride? A. It is an inordinate desire of
our own excellence or esteem.

Q. What are the sins that rise from pride? A. Chiefly
these : (i.) Vainglory, which seeks the esteem and praise
of men. (2.) Hypocrisy, which makes a show of godliness,
but is without the substance. (3.) Arrogance, or a con
tempt of others, joined with insolence and rashness. (4.)
Presumption, or exposing ourselves to dangers, and
attempting things above our strength. (5.) Boasting, or
speaking of ourselves, of our abilities, qualities, actions,
&c., to which add, obstinacy in our own opinions, discord,
disobedience, and ingratitude.

CHRISTIAN DOCTRINE. 6/

Q. What is the virtue opposed to pride. A. Humil
ity of heart, after the example of Jesus Christ.

Q. What is covetousness ? A. An inordinate desire
of riches.

Q. What are the sins that arise from covetousness?
A. (i.) Hardness of heart. (2.) Unmercifulness to the
poor. (3.) Neglect of heavenly things. (4.) Confidence
in the things of this world. (5.) All kinds of injustice,
which see above, Lesson xxxv.

Q. What are the virtues opposed to covetousness?
A. Poverty of spirit, and liberality.

Q. What is lust? A. An inordinate desire of carnal
pleasure.

Q. What are the sins that flow from lust? A. See
them above, Lesson xxxiv.

Q. What is the virtue opposed to lust? A. Chastity,
which see, Lesson xxxiv.

Q. What is envy? A. A sadness or repining at
another's good, inasmuch as it seems to lessen our own.

Q, What sins flow from envy? A. Hatred, detrac
tion, rash judgments, strife, reproaches, contempt, and
rejoicing at another's evil.

Q. What is the virtue opposed to envy? A. Brotherly

love.

Q. What is gluttony? A. An inordinate love of eat
ing and drinking.

Q. What are the sins that arise from gluttony? A.
Babbling, scurrility, and dulness of soul and body, espe
cially insensibility towards all that concerns the good of
the soul.

Q. What are the virtues opposed to gluttony? A.
Sobriety and temperance.

Q. What is anger? A. An inordinate desire of

revenge.

68 ABRIDGMENT OF

Q. What sins arise from anger ? A. Hatred, clamour,
threats, cursing, blasphemy, and murder.

Q. What are the virtues opposed to anger? A. Meek
ness and patience.

Q. What is sloth? A. A laziness of soul, which
neglects to begin or to prosecute good things, especially
such as are spiritual.

Q. What sins arise from sloth? A. Tepidity, inde-
votion, aversion to spiritual things, neglect of spiritual
duties, and a distrust in God's mercy.

Q. What is the virtue opposed to sloth? A. The
fervour of charity.

[Read on all these, Devout Christian, under their
different heads.]

LESSON XLIV. — Of the Sins against the Holy Ghost; those

that cry to Heaven for Vengeance; and the Four Last

Things.

Q. What are the sins against the Holy Ghost? A.
These six: (i.) Despair of salvation. (2.) Presumption of
God's mercy without amending one's life. (3.) Impugning
the known truth in matters of faith and religion. (4.)
Envy at another's spiritual good. (5.) Obstinacy in sin.
And (6.) Final impenitence.

Q. Why are all these called sins against the Holy
Ghost ? A. Because they directly oppose and insult the
infinite goodness of God.

Q. Why does our Saviour say that sins against the
Holy Ghost " shall not be forgiven, either in this world
or in the world to come"? Mat. xii. 32. A. Because
those who are guilty of the first five of these sins seldom
or never repent ; and those that are guilty of the last, or
final impenitence, never can repent, but, dying in mortal
guilt, and enemies to God, are incapable of forgiveness.

CHRISTIAN DOCTRINE. 69

Q. What are the sins that cry to heaven for vengeance ?
A. These four: (i.) Wilful murder. (2.) The sin of
Sodom. (3.) Oppression of the poor. (4.) Defrauding
labourers of their wages.

Q. What are the four last things to be remembered ?
A. (i.) Death. (2.) Judgment. (3.) Heaven. (4.) Hell.

Q. Is the frequent remembrance of these things use
ful to the soul? A. It is a most powerful preservative
against sin, for the Scripture says, " In all thy works
remember thy last end ; and thou shalt never sin,"
Ecclus. vii. 40.

LESSON XLV. — Of the Forgiveness of our Sins.

Q. Is it possible to obtain forgiveness of our sins. A.
Most undoubtedly ; the forgiveness of sins is an article
of Christian faith, which we profess in the Creed.

Q. What is properly meant by the forgiveness of our
sins ? A. As it is the stain which the guilt of sin brings
upon the soul that makes us hateful in the eyes
of God, and His enemies, so the forgiveness of sin
precisely consists in our being cleansed from the guilt
of sin, rendered agreeable to God, and restored to His
friendship.

Q. Is this the idea of the forgiveness of our sins con
tained in Scripture? A. This is the precise idea which
the Scriptures everywhere lay down. Thus David prays,
" Wash me still more from my iniquity, and cleanse me
from my sin." Thus Ananias said to Paul, "Arise, and
be baptized, and wash away your sins." Thus God
Himself says, by His prophet, " I will pour clean water
upon you, and you shall be cleansed from all your filthi-
ness," Ezech. xxxvi. 25.

Q. To whom does it belong to wash the soul from

2 F

70 ABRIDGMENT OF

sin ? A. This is solely the work of God, as these and
many other texts declare.

Q. By what means does God wash the soul from sin ?
A. "By the charity of God, or His sanctifying grace, which
is poured out into our hearts by the Holy Ghost," Rom.
v. 5. For as water washes away the impurities of the
body, so the sanctifying grace of God washes away those
of the soul.

Q. How has sanctifying grace the power of washing
away sin ? A. From the merits of the blood of Christ,
which it applies to our souls; for the Scriptures say,
" The blood of Jesus Christ ckanseth us from all sin,"
i John, i. 7. And " He hath loved us, and washed us
from our sins in His own blood" Rev. i. 5.

Q. What does God require on our part, to dispose us
for receiving this favour? A. Two things : (i.) A true
and sincere repentance ; (2.) The use of the means which
He has ordained for bestowing this grace upon our souls.

Q. In what does true repentance consist ? A. In two
things: (i.) In hating our sins, and in flying from them ;
(2.) In turning to God, with sincere sorrow for having
offended Him.

Q. Cannot our sins be forgiven without repentance ?
A. No, that is absolutely impossible; for so long as we
continue to love our sins, and to adhere to them, we
must be abominable in the eyes of God; " They are be
come abominable, as those things were which they
loved," Hos. ix. 10; and therefore our Saviour expressly
declares, " Except you do penance, you shall all likewise
perish," Luke, xiii. 3.

Q. What are the means which Christ has ordained
for bestowing His grace upon our souls ? A. His holy
sacraments ?

[Read Sincere Christian, Chap. XVII.]

CHRISTIAN DOCTRINE. ;i

LESSON XLVI.—Of the Grace of God; and, first, of
actual Grace.

Q. What is grace ? A. It is a free gift of God, which
sanctifies the soul, and enables us to do good.

Q. How many kinds of grace are there? A. Two
kinds : Sanctifying grace and actual grace.

Q. What good does sanctifying grace do to us? A.
It washes away the stains of sin from our souls, and ren
ders us pleasing in the eyes of God ; that is, it sanctifies
us, or makes us holy before Him.

Q. What good does actual grace do to us? A.
It strengthens, and enables us to do what God requires ;
that is, to resist temptations, to avoid sin, and to do
good.

Q. Can we do any good of ourselves, without the ac
tual help of God's grace ? A. No; we can neither think
a good thought, speak a good word, nor do the least
thing conducive to salvation, without the help of the
actual grace of God.

Q. How does this actual grace of God enable us to
do good? A. It enlightens the understanding to see
what we ought to do or avoid ; it inclines the will to
what is good, and averts it from evil ; and when we con
sent to this first motion of grace, it strengthens us to
persevere, and to accomplish the good work we have
begun.

Q. Can we refuse our consent to the motions of
Divine grace ? A. Alas ! we do this too often ; this is the
source of all our miseries ; and hence St Stephen re
proached the Jews, that " they always resisted the Holy
Ghost," Acts, vii. 51.

Q. Does God ever refuse the necessary help of His
grace to enable us to do good and to avoid sin ? A.

72 ABRIDGMENT OF

Never; for to every one of us is given grace, " according
to the measure of the giving of Christ," Eph. iv. 7. And
" Christ is the true light which enlighteneth every man
that cometh into this world," John, i. 9. " And God is
faithful, who will not suffer you to be tempted above that
which you are able ; but will make also with temptation
issue " (that is, will give you grace to escape), " that you may
be able to bear it," i Cor. x. 13.

Q. How is this to be understood? A. That the just
always have, and the unjust have or may have, sufficient
grace to enable them to do good and avoid sin, or to ask
for more, which will never be denied them if they pray
for it.

Q. Whence comes it, then, that we so often fall into
sin ? A. The fault is entirely our own, because, being
more willing to please ourselves and our self-love than
to deny ourselves and please God, we do not co-operate
with the grace He actually gives, but resist it, and
neglect to pray for more abundant help when we stand
in need of it. When we sin, therefore, we are without
excuse.

Q. What, then, must we do to avoid sin? A. We
must distrust ourselves, and place all our confidence in
God ; we must diligently improve the grace He bestows
upon us, by resisting temptation to the utmost of our
power ; and have continual recourse to God, by fervent
prayer, for direction and assistance in temptations, diffi
culties, and in all we have to do.
[Here read Sincere Christian, Chap. XVIII. Sect, i.]

LESSON XLVIL— Of Sanctifying Grace.

Q. What is sanctifying grace? A. St Peter calls it
" a partaking of the Divine nature," 2 Pet. i. 4 ; and St

CHRISTIAN DOCTRINE. 73

Paul calls it " the charity of God/' which is " poured
out into our hearts by the Holy Ghost," Rom. v. 5 ; and
" the justice of God by faith of Jesus Christ, upon all
them that believe in Him," Rom. iii. 22.

Q. Why is it called grace ? A. Because it is a free
gift of God, through the merits of Christ.

Q. Why is it called sanctifying grace ? A. Because it
sanctifies the soul ; that is, makes the soul holy before
God, cleansing it from sin, and uniting it to Him ; adorn
ing it and making it beautiful as the angels in His eyes.
It is also called habitual grace and justifying grace.

Q. Why is it called justifying grace ? A. Because it
remains constantly in the soul, unless banished by mortal
sin.

Q, With what does it adorn the soul ? A. With the
infused habits of all Christian virtues — faith, hope,
charity, prudence, temperance, justice, and fortitude,
and with the gifts of the Holy Ghost, " Who by it makes
us His temples and dwells in us," i Cor. iii. 16.

Q. Why is it called justifying grace ? A. Because it
justifies the soul ; that is, cures all its disorders, and
renders us just and upright in the eyes of God.

Q. What is meant by justification ? A. The transi
tion of the soul from the state of sin to the state of
grace.

Q. What is meant by being in a state of sin ? A. It
is to be under mortal guilt, deprived of the grace of God,
and at enmity with Him.

Q. What is it to be in the state of grace ? A. To be
cleansed from the guilt of sin, adorned with the grace of
God, and in friendship with Him.

Q. What other benefits do we receive from sanctify
ing grace? A. These following: (i.) It is the bond
by which we are united with Jesus Christ, and by which

74 ABRIDGMENT OF

we abide in Him, and He in us, as the branches abide
in the vine, and are nourished by it. (2.) It gives a
value and dignity to all the good works we perform ;
which are now no longer the works of sinful man and
corrupt nature, but works of the friends of God, fruits
produced by the branch united to the vine, which is
Christ, receiving all their nourishment from Him, and
dignified by His merits : "I am the vine, you are the
branches ; he that abideth in Me, and I in him, bringeth
forth much fruit," John, xv. 5. (3.) It brings us at last to
eternal life, for it is the marriage garment, which will
entitle us to a seat at that heavenly banquet ; " Now,
. being made free from sin, and become servants to God,
you have your fruit unto sanctification, and the end ever
lasting life ; for the wages of sin is death, but the grace
of God everlasting life through Jesus Christ our Lord,"
Rom. vi. 22.

Q. By what means may we obtain this sanctifying
grace? A. When a person is already in the state of
grace, every prayer he offers, every good work he does,
obtains an increase of this sanctifying grace, and makes
his soul still more pure and holy before God. When
a person is in sin, in order to obtain the grace of justi
fication, he must have recourse to the sacrament of
baptism, if he have not yet received it ; and if he be
already baptised, to the sacrament of penance, for these
are the only ordinary means ordained by Jesus Christ to
communicate the grace of justification to the soul.

Q. What, then, are the principal means by which the
grace of God in general is obtained ? A. Prayer and the
holy sacraments.

[Read Sincere Christian, Chap. XVIII. Sect, ii.]

CHRISTIAN DOCTRINE. 75

LESSON XLVIII. — PART I. : Of Prayer.

Q. What is prayer ? A. It is the raising of our hearts
to God, to beg His grace and all good things we need,
either for soul or body, for ourselves or others.

Q. Has God promised to hear our prayers ? A. He
has, in many places of Holy Writ ; especially where
Jesus Christ says, " Ask, and it shall be given you ; seek,
and you shall find ; knock, and it shall be opened unto
you. For every one that asketh, receiveth" Mat. vii. 7.
And St James says, " Therefore you have not, because
you ask not," James, iv. 2.

Q. But do we not often ask, and yet fail to receive ?
A. The reason is, we do not pray in a proper manner ;
" You ask and receive not, because you ask amiss,"
James, iv. 3.

Q. In what manner must we pray that we may be
heard? A. We must pray with humility, confidence,
fervour, and perseverance.

Q. Is prayer, then, an important duty? A. It is one
of the principal and most important duties of a Christian.

Q. Why so? A. (i.) Because it is the principal means
on our part of obtaining those helps from God, without
which we can never work out our salvation. (2.) Because
it is a duty which God requires from us in the strongest
terms, and in many different parts of Scripture.

Q. How often, then, ought we to pray? A. At least
twice a-day, morning and evening, that we may begin and
end the day with God.

Q. Why do you say at least twice a-day ? Is not that
sufficient? A. The Word of God, in many places, re
quires us to pray always, to pray without intermission,
which shows, that though we ought to have stated times

76 ABRIDGMENT OF

for prayer, morning and evening, yet something more is
required.

Q. What is meant, then, by praying always ? A. Two
things : (i.) That we do all our actions with a pure inten
tion to please God, offering them up to Him in obedience
to His will, and for His glory. By this means all our
actions become prayers, because when performed in this
manner they please God, and obtain from Him an in
crease of grace to our souls. (2.) That we often raise
our hearts to God throughout the day by short and fer
vent ejaculations.

Q. What is the proper matter of these ejaculations ?
A. Holy acts of Christian virtues, particularly of faith,
hope, charity, and contrition. See short acts of these at
the end of Morning Prayers, Chap. II.

LESSON XLIX. — PART II. : Of the Lord's Prayer and
the Hail Mary.

Q. What is the best of all prayers? A. The Lord's
Prayer, because it was made by Christ Himself, to teach
us how to pray.

Q. What are the excellences of the Lord's Prayer?
A. Chiefly two : (i.) It is very short, and therefore easily
learned, easily remembered, and suited to all capacities ;
(2.) It is most comprehensive, and contains everything we
ought to ask, whether for soul or body.

Q. How many petitions are there in the Lord's Prayer ?
A. Seven ; of these the three first relate to God, and the
other four to ourselves.

Q. What understand you by these words, Our Father
who art in heaven ? A. I understand that God is our
father, both by creation and adoption, and therefore
we may confidently come to Him, and beg all blessings
from Him. "See what manner of charity the Father

CHRISTIAN DOCTRINE. 77

hath given us, that we should be named and be the sons
of God," i John, iii. i.

Q. Why say you our Father, and not my father ? A.
Because God is the common Father of all, and all good
Christians must pray for one another, according to that
article of the Creed, the Communion of Saints.

Q. What means, who art in heaven ? A. It means that
God, who fills heaven and earth, and is in all things,
times, and places, is in a peculiar manner in heaven
manifesting His glory to the blessed ; and therefore when
we pray we must raise our minds to Him, and keep them
fixed upon heavenly things.

Q. What is the first petition ? A. Hallowed be Thy
name.

Q. What do we beg by this ? A. That God may be
known by the whole world, and that He may be worthily
praised, served, and honoured by all His creatures, which
can be effected only by His grace.

Q. Who are those that say this petition ill ? A. Such as
dishonour the name of God by blaspheming, swearing,
cursing, &c.

Q. What is the second petition? A. Thy kingdom
come.

Q. What do we beg of God in this petition ? A. We
beg that Christ may reign by grace in us in this life, and
in the next by glory, presenting us a kingdom to His
Father.

Q. Who say this petition ill ? A. Such as are willing
slaves to sin and to the devil.

Q. What is the third petition ? A. Thy will be done
on earth as it is in heaven.

Q. What do you beg by this ? A. That God would
enable us by His holy grace to keep His command
ments, and to obey His will in all things.

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Q. What means, on earth as it is in heaven 1 A. We
beg that we may be as ready and willing to do the will
of God on earth, as the blessed saints and angels are
in heaven.

Q. Who say this petition ill? A. They that seek
wholly their own will, and do not conform theirs to God's
will.

Q. What is the fourth petition ? A. Give us this day
our daily bread.

Q. What do we beg by this ? A. All food and sus
tenance for our souls and bodies.

Q. What is the food of the soul ? A. The Word of
God, the holy sacraments, especially the blessed Eu
charist, and Divine grace.

Q. Who say this petition ill? A. Such as are cold
and careless in approaching to the sacraments, in attend
ing Divine service or exhortations, and such as ascribe
their temporal goods to their own industry, and not to
the providence of God.

Q. What is the fifth petition ? A. And forgive us our
sins, as we forgive those that sin against us.

Q. What do we beg by this petition ? A. That God
would pardon us the sins of our life past, and the punish
ments due to them.

Q. Why is it added, as we forgive those that sin against
us? A. To signify that God will not forgive us unless
we also forgive our brethren. " If you will not forgive
men, neither will your Father forgive you your offences,"
St Mat. vi. 15.

Q. Who say this petition ill ? A. Such as bear malice
against their neighbour, and seek revenge ; for in saying
this petition, they pray against their own souls.

<2- What is the sixth petition? A. And lead us not
into temptation.

CHRISTIAN DOCTRINE. 79

Q. What do we beg by this? A. That God would
not permit us to be tempted above our strength.

Q. Does God tempt any man to sin? A. No ; " God
is not a tempter of evil, He tempts no man," St James,
i. 13.

Q. By whom then are we tempted ? A. By the devil,
the world, and our own concupiscence.

Q. Can man live in this world and be free from
all temptation? A. Morally speaking he cannot, for
"the whole life of man on earth is a warfare," Job,
vii. i.

Q. Why then do we pray to be delivered from tempta
tions ? A. That we may not be overcome or vanquished
by them.

Q. Is temptation of itself a sin? A. No, without our
consent. Nay, it is occasion of merit if we resist it as
we ought. "Be thou faithful unto death, and I will
give thee a crown of life. He that overcometh shall
not be hurt of the second death," Rev. ii. 10, n. And
Christ Himself, who never sinned, would be tempted,
Mat. iv. 3.

Q. Are we never overcome but by our own fault? A.
Never, according to that, My grace is sufficient for thee,
2 Cor. xii. 9. ; and " Resist the devil and he will flee
from you," St James, iv. 7.

Q, Who are they who say this petition ill ? A. Such
as seek occasions of sin, and wilfully expose themselves
to temptation.

Q. What are the remedies against temptation? A.
To pray to God, and to implore the intercession of the
saints, especially such as have been tempted in the
same way; to resist them valiantly in the beginning,
and often to remember our last things, Death, Judgment,
Hell, and Heaven.

8O ABRIDGMENT OF

Q. What is the seventh petition ? A. But deliver us
from evil.

Q. What do we beg by this petition ? A. That God
would deliver us from all evil, spiritual and temporal,
especially from the evil of sin, past, present, and to
come.

Q. Who is the author of all the evil of sin ? A. The
devil ; for sin in God there is none, i St John, iii. 5.

Q. Who say this petition ill ? A. They who live in
the state of sin, and multiply their sins without remorse.

Of the Hail Mary.

Q What is the Hail Mary ? 'A. It is a most honour
able salutation of the blessed Virgin Mary, and prayer
to her.

Q. How do you prove it is lawful to honour her? A.
Out of St Luke, i. 48, where (by inspiration from God)
she prophesied, saying, All generations shall call me
blessed.

Q. How many parts hath the Hail Mary ? A. It
hath three parts.

Q. What is the first part? A. Hail Mary, full of
grace, the Lord is with thee.

Q. Who made this part? A. The Holy Ghost,
though it was delivered by the angel Gabriel, Luke,
i. 28.

Q. What signifies the word Hail? A. It signifies
rejoice or be glad, O Mother of God, and we invite her
to rejoice, by renewing the memory of her beloved Son's
conception, which is an infinite cause of joy to her, and
to the whole court of heaven.

Q. What signifies the word Mary? A. It signifies
Star of the sea, and she shines on us in this sea of misery
as a most glorious star.

CHRISTIAN DOCTRINE. 8 1

Q. What mean you by the words, full of grace ? A.
I mean that the blessed Virgin had a special fulness and
prerogative of grace to prepare her for the conception of
her Son.

Q. What means the Lord is with thee 1 A. It means
that the whole Trinity was with her at that time in a
particular manner, the Father as with His spouse, the
Son as with His mother, the Holy Ghost as with His
choicest tabernacle. They are also with her now in
glory, and will be so for all. eternity.

Q. What is the second part of the Hail Mary ? A.
Blessed art thou among women, and blessed is the fruit
of thy womb, JESUS.

Q. Who made this part? A. These words, Blessed
art thou among women, were first delivered by the angel ;
and, with the concluding words, were uttered by St
Elizabeth, being inspired by the Holy Ghost," Luke, i. 28,
41, 42.

Q. What understand you by blessed art thou among
women? A. I understand that she alone was chosen
out of all women to be the mother of God, and therefore
ought to be blessed and praised above all women.

Q. What means, blessed is the fruit of thy womb,
Jesus ? A. It means \hzkfestts is truly her Son, and in
Him she is the author of all our blessings, and to be
blessed both by men and angels.

Q. What is the third part of the Hail Mary ? A.
Holy Mary, mother of God, pray for us sinners, now,
and at the hour of our death. Amen.

Q. Who made this part? A. The Holy Catholic
Church, to teach her children to seek the patronage
of the blessed Virgin both now and at the hour of their
death.

Q. Why do you call the blessed Virgin Mary, mother

82 ABRIDGMENT OF

of God ? A. Because Jesus Christ, who is truly her
Son, is ' God ; and she is truly His mother : As the
Church has denned in the council of Ephesus against
the heretic Nestorius. " God sent His Son made of a
woman," Gal. iv. 4. " Whence is this to me, that the
mother of the Lord should come to me ? " Luke, i. 43.

Q. What means, pray for us sinners now ? A. It
means, that we need Divine assistance every moment.

Q. What means, and at the hour of death ? A. That
then we shall especially need the aid of blessed Mary,
and her Son Jesus, and therefore do daily beg it. The
word Amen signifies let it be done, or be it so.

LESSON L. — Of the Sacraments in general.

Q. What is a sacrament? A. It is an outward sen
sible action, or sacred sign, ordained by Jesus Christ as
a certain means to bring grace to our souls.

Q. How many things are required to constitute a true
sacrament? A. Three things, (i.) That there be some
outward sensible action performed. (2.) That this be a
certain means to bring grace to the soul. (3.) That
Jesus Christ be the author of it.

Q. In what does the outward action consist ? A. In
something done, which is called the matter of the sacra
ment ; and in something said, which is called the form
of it.

Q. To whom does it belong to perform the outward
sensible action ? A. The outward action, which is
properly meant by the word sacrament, is the work of
man, and it belongs to those to perform it who are
authorised by Jesus Christ.

Q. To whom does it belong to bestow the inward
grace ? A. The pouring grace into the soul, which is

CHRISTIAN DOCTRINE. 83

the effect of the sacrament, is the work of God, as none
but God Himself can communicate His grace to the
soul.

Q. At what time does God communicate His grace to
the soul? A. At the very instant that the outward
action of any sacrament is completely performed.

Q. Does God ever fail to bestow the grace, when
the outward action is duly performed? A. He never
fails in this ; because having instituted the sacraments
for this very end of bestowing His grace on the worthy
receiver, He has thereby pledged Himself never to
fail on His part, when we on ours do what He has
ordained.

Q. Is, then, the grace always bestowed when the out
ward action is duly performed? A. Alas! it too often
happens that the grace is not bestowed, on account of
the bad dispositions of the person who receives the
sacrament.

Q. Is it necessary, then, to be well disposed when we
approach to receive any sacrament? A. Most certainly;
for if one presumes to receive a sacrament when not
properly disposed, he not only deprives his soul of the
grace of it, but also commits a grievous sin of sacri
lege. On the contrary, the more perfectly he is dis
posed, the more abundant grace he will receive.

Q. Why is the outward action called a sacred sign ?
A. Because it is not only the means by which grace is
communicated to our souls, but it also represents the
nature of the grace, and is therefore a sign of it.

Q. Why do you say that the outward action is ordained
by Jesus Christ 1 A. Because no outward action what
ever can of its own nature bring grace to our souls.
This is wholly owing to the good-will and pleasure of
God; He alone can bestow His grace upon us, and

84 ABRIDGMENT OF

He alone can ordain the means by which He pleases
to do so.

Q. Who are those whom Christ has authorised to
administer the sacraments? A. To administer the
sacraments is one of those sacred powers which Christ
gave to His apostles and their successors, the bishops
and priests of the Church, who are therefore called " the
ministers of Christ, and the dispensers of the mysteries
of God," i Cor. iv. i.

Q. What grace do the sacraments communicate to
the worthy receiver? A. Justifying grace, and sacra
mental grace.

Q. How do they confer justifying grace ? A. Upon
those who are in sin, the sacraments of baptism and
penance confer the first grace of justification, cleansing
them, and putting them into the state of grace. To
those who are already in grace, all the sacraments bring
an increase of it, making them still more pure and holy
before God.

Q. What is meant by sacramental grace? A. It is
that particular actual grace which is proper to each
sacrament, and which enables the worthy receiver to
perform the duties and accomplish the ends for which
the sacrament is intended.

Q. Have the sacraments any other effects, besides
bringing grace to the soul ? A. Three of them, Baptism,
Confirmation, and Holy Orders, besides bringing grace,
imprint a character or seal on the soul, which remains
for ever, and shows that the receiver was thereby conse
crated and dedicated to God, according to the intention
for which the sacrament was instituted.

Q. How many Sacraments are there? A. Seven:
Baptism, Confirmation, Holy Eucharist, Penance, Ex
treme Unction, Holy Orders, and Matrimony,

CHRISTIAN DOCTRINE. 85

Q. How can it be proved that all these are true
sacraments ? A. By showing from Scripture itself that
each of these is composed of the three things required
to constitute a true sacrament.

<2- Why are so many ceremonies used in the adminis
tration of the sacraments? A. (i.) For preserving
decorum, and the necessary uniformity in the outward
duties of religion. (2.) That by these outward ceremonies
we may give external worship to God, manifesting by
them the internal dispositions of our souls. (3.) That
by them the truths of religion may be represented in a
sensible and striking manner to the eyes of the faithful.

Q. What truths are represented by the ceremonies
used in the administration of the sacraments ? A. Some
represent the dispositions with which we ought to receive
them ; some show their effects ; and others remind us of
our obligations after receiving any sacrament.

[Read here Sincere Christian, Chap. XIX.]

LESSON LI. — Of Baptism.

Q. What is the end or design of the sacrament of bap
tism ? A. To deliver us from the tyranny of Satan, under
which we are born ; to make us Christians, children of
God, and members of the Church ; and to give us a
title and right to receive all the other sacraments and
helps of religion here, and eternal happiness here
after.

Q. Is baptism a true sacrament? A. Yes, it is;
because it has the three things required to constitute a
sacrament.

Q. What is the outward sensible sign used in baptism?
A. Pouring water upon the person who is to be bap
tized, and saying at the same time these words : " I

2 G

86 ABRIDGMENT OF

baptize thee in the name of the Father, and of the Son,
and of the Holy Ghost."

Q. What is the principal inward grace which this
brings to the soul? A. Sanctifying grace.

Q. How does this sanctifying grace deliver us from
the tyranny of Satan ? A. By washing away the guilt
of original sin, and of actual also, if there be any ; for
by original sin we were born slaves of Satan.

Q. How does it make us children of God ? A. Be
cause by it we receive a new spiritual birth : being
regenerated by the grace of the Holy Ghost and
become the children of God.

Q. How does it make us Christians ? A. By imprint
ing in the soul the sacred character of a Christian,
which entitles us to receive the other sacraments as our
wants may require ; and also the actual graces necessary
to lead Christian lives, and to preserve the sanctity we
have received in baptism.

Q. How does it give a right to eternal happiness ?
A. Because being children of God, we have a right to
His inheritance, and being members of the Church,
which is the body of Christ, we have a right to be where
Christ the Head of the body is.

Q. Where do we find that Christ instituted baptism ?
A. When He said to His apostles, " Go and teach all
nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost," Mat. xxviii. 19.

Q. How is the outward action a sign of the inward
grace ? A. Because the washing of the body with water
represents the inward cleansing of the soul.

Q. What kind of water must be used in baptism ? A.
Natural water only ; whether taken from the sea, a
spring, river, or well. Rain-water, and melted ice or
snow, are also included in the term natural water.

CHRISTIAN DOCTRINE. 8/

Q. Why is natural water used? A. That being a
thing so common everywhere, none may be deprived of
the means of so necessary a sacrament.

Q. Who are authorised to give baptism? A. The
pastors of the Church, by their office ; and in case of
necessity, any person whatever, man or woman.

Q. Is baptism necessary for salvation? A. It is of
absolute necessity, either in fact or in desire ; for Christ
says expressly, " Except a man be born again, of water
and the Holy Ghost, he cannot enter into the kingdom
of God," John, iii. 5.

Q. Why do you say either in fact or in desire? A.
Because if an infidel were converted to believe in Christ,
but could not possibly get any one to baptise him, and
should die with an earnest desire of baptism, and a
perfect repentance for his sins, this would supply the
want of actual baptism, and is called the baptism of
desire. And if that person, or an infant, should be put
to death for the sake of Christ, he would be baptised
in his own blood, and be saved; but except in these
two cases, none can be saved without being actually
baptised.

Q. What dispositions are required in grown-up per
sons for receiving baptism? A. (i.) That the person
be willing to receive it. (2.) That he have faith in Jesus
Christ. (3.) That he have true repentance for his sins.
(4.) That he solemnly renounce the devil, and all his
works and pomps. All this includes a solemn vow or
promise of being faithful to God, and a dedication of
himself to the service of God for ever.

Q. What dispositions are required in infants? A.
None ; because they themselves are capable of none :
only it is required that they be presented to the Church
for baptism, and that their god- fathers and god-mothers

88 ABRIDGMENT OF

who present them make the renunciation of Satan, and
the vow of fidelity to God, in their name.

Q. What are the obligations of god-fathers and god
mothers ? A. To see that the child be instructed in the
faith and law of Christ, and to instruct it themselves if
necessary ; to watch over the child's morals when it grows
up ; to give it good advice, and engage it to fulfil the
promises they made in its name at baptism.

Q. What kindred do god-fathers and god-mothers con
tract with their god-child ? A. They contract a spiritual
kindred both with the child and its parents, so that
they cannot afterwards marry either the child or its
parents.

[Read Sincere Christian, Chap. XX.]

LESSON LTI. — Of Confirmation.

Q. What is the end and design of the sacrament of
confirmation? A. It is to complete the sanctification
of our souls received in baptism, by bringing down the
Holy Ghost to dwell in them, with a more abundant
communication of His gifts and graces (see above, Les
son xiv.), to fortify and confirm us in our faith, and to
enable us more effectually to resist all the enemies of
our souls. It also seals us with the character of con
firmation.

Q. Is confirmation a true sacrament? A. It is;
because it has all the things necessary to constitute a
sacrament.

Q. Who are authorised by Christ to give confirma
tion ? A. The bishops, or first pastors of the Church.

Q. What is the outward sensible sign used in confir
mation? A. Taking the whole as laid down in the
Scriptures, it consists of three things, (i.) The bishop,

CHRISTIAN DOCTRINE. 89

stretching out his hands over those that are to be con
firmed, prays that the Holy Ghost may come down
upon them with His sevenfold graces. (2.) Coming to
each one in particular, he lays his hand upon him ; and,
(3.) At the same time, he anoints his forehead with the
holy chrism, in the form of the cross, and says, " I sign
thee with the sign of the cross, I confirm thee with the
chrism of salvation, in the name of the Father, and of
the Son, and of the Holy Ghost."

Q. Where do we find in Scripture that this outward
action is ordained by Jesus Christ to be the means of
bringing down the Holy Ghost to our souls ? A. When
St Peter and St John went down to confirm the newly
converted Samaritans, the Scripture says, " They prayed
for them, that they might receive the Holy Ghost."
. . . Then " They laid their hands on them, and they
received the Holy Ghost" Acts, viii. 15, 17.

Q. Where do we find the anointing, the sealing, and
confirming ? A. St Paul, speaking of this sacrament in
his Epistle to the Corinthians, describes it thus : " He
that eonfirmeth us with you in Christ, and Who hath
anointed us, is God ; Who hath also sealed its, and given
the pledge of the Spirit in our hearts," 2 Cor. i. 21. In
these two texts we have the whole of this sacrament laid
down, and it is at the same time declared that God is
the author of it.

Q. What, then, is the inward grace we receive by it ?
A. A more ample communication of the Holy Ghost.
A more abundant portion of actual grace to confirm us
in our religion, and the sacred seal or character of con
firmation.

Q. How is the outward action a sign of the grace
received ? A. The imposition of hands represents the
communication of the Holy Ghost; and the chrism,

QO ABRIDGMENT OF

being composed of oil and balm, represents the spirit
of mildness and patience, and the strength we receive
to preserve us from the corruption of sin.

Q. What are the dispositions required for receiv
ing confirmation? A. (i.) That the receiver be suffi
ciently instructed in the Christian doctrine, according
to his age and capacity; (2.) That he be in the state
of grace; (3.) That he spend some time beforehand in
prayer.

Q. Why must he be in the state of grace ? A. Be
cause the Holy Ghost " will not enter into a malicious
soul, nor dwell in a body subject to sin," Wis. i. 4.

Q. Why must he spend some time in prayer? A.
(i.) From the example of the apostles, who, after our
Saviour's ascension, prepared themselves for receiving
the Holy Ghost by prayer, Acts, i. 14. (2.) Because
Jesus Christ assures us that " our Father from heaven
will give His good Spirit to them that ask it," Luke,
xi. 13.

Q. What are the prayers for that purpose ? A. The
hymns and prayers of the Church for invocating the
Holy Ghost. •

Q. Is confirmation necessary for salvation ? A. It is
not absolutely necessary, but . considering the many
enemies of our souls, it would be a sin to neglect it,
when in our power to receive; particularly if we do so
out of contempt.

Q. Why does the bishop make the sign of the cross
upon our foreheads when he anoints us ? A. To show
that, being confirmed, we ought never to be ashamed of
our religion.

Q. What other ceremonies does he use ? A. He gives
us a slight blow on the cheek, to teach us that we ought to
bear with meekness and patience all the trials and

CHRISTIAN DOCTRINE. 91

crosses of this life : and he says, Peace be with thee, to re
mind us that patient suffering is the sure way to peace,
both here and hereafter.

Q. Must the boys have a god-father and the girls a
god-mother in confirmation? A. Yes; and for the same
purpose as in baptism, and they contract the same obli
gations, and the same spiritual kindred.

[Read here Sincere Christian, Chap. XXI.]

LESSON LIIL— Of the Holy Eucharist.

Q. What is the end or design of the Holy Eucharist ?
A. It is to feed and nourish our souls in the life of
grace, which we receive in baptism, and which is com
pleted and perfected in confirmation.

Q. Is the Holy Eucharist a true sacrament? A. It
is, because it has all the three things required to consti
tute a sacrament.

Q. What is the outward sensible sign in the sacra
ment of the Eucharist? A. The appearances of bread
and wine which remain after consecration.

Q. What is the sensible action performed in adminis
tering the Eucharist? A. It is the placing of this holy
sacrament in our mouth by the priest, and the receiving
of it into our breasts.

Q. What is the inward grace it contains? A. The
body and blood of Jesus Christ, the fountain and author
of all grace.

Q. Where do we find that Christ ordained this sacra
ment ? A. In the history of its institution at the last
supper, as related in the Gospel.

Q. How is this sacrament a sign of the grace we re
ceive in it ? A. Because, as bread and wine are the food

92 ABRIDGMENT OF

and nourishment of the body, so the appearances of
bread and wine in the holy Eucharist represent the spi
ritual food and nourishment of the soul, which we receive
in this sacrament.

Q. What is the matter made use of in consecrating the
holy Eucharist ? A. Bread made of wheat, and wine of
the grape.

Q. What becomes of the substance of the bread and
wine ? A. It is changed into the substance of the body
and blood of Christ.

Q. Who performs this change ? A. This is solely the
work of God, by His almighty power.

Q. At what time does God perform this change ? A.
The moment the priest pronounces the words of conse
cration over the bread and wine.

Q. At what time is this done ? A. About the middle
of Mass, when the Priest, taking into his hands first the
bread, and then the wine, pronounces over each, separ
ately, the sacred words of consecration.

Q. What is contained under the form of bread ? A.
The body and blood of Christ, accompanied with His
soul and divinity ; that is, Jesus Christ, whole and entire.

Q. What is contained under the form of wine ? A.
The self-same Jesus Christ, whole and entire.

Q. What difference, then, is there between the two
kinds? A. None but in the appearance only. So it
was the self-same Holy Ghost that appeared under the
form of a dove, and under that of- fiery tongues.

Q. Whence comes this ? A. Because as Christ can
die no more, therefore His body and blood, His soul
and divinity, can never more be separated ; and where
the one is, there the whole must be.

Q. Is it then a full and perfect sacrament, when re
ceived in one kind only? A. Most certainly; because

CHRISTIAN DOCTRINE. 93

in either kind we receive Jesus Christ into our souls,
Who is the very essence of this sacrament.

Q. Why then did Christ institute both kinds? A. Be
cause this was necessary for the holy Eucharist as a
sacrifice.

Q. To whom has Christ left the power of consecra
tion ? A. To the bishops and priests of His Church, and
in this power the sacred character of the priesthood pro
perly consists.

Q. Is this sacrament necessary for salvation ? A. To
all who are come to an age capable of discerning our
Lord's body Christ says, " Except you eat the flesh of
the Son of Man, and drink His blood, you shall not have
life in you," John, vi. 54.

[Read Sincere Christian, Chap. XXII.]

LESSON LIV. — Of the Holy Communion.

Q. Is it a great happiness to make a worthy com
munion ? A. Most undoubtedly.

Q. In what does this happiness consist? A. (i.) In
this, that Jesus Christ, our God and Saviour, unites Him
self to us, dwells in us, and we in Him, John, vi. 57. (2.)
In the numberless graces He bestows on those in whom
He dwells, which enables them to live by Him, John, vi.
58. (3.) In having by this means a pledge of our salva
tion, John, vi. 55.

Q. Is it a great evil to make an unworthy communion ?
A. It is a dreadful evil.

Q. What is an unworthy communion ? A. It is to re
ceive this blessed sacrament when one knows himself to
be in the state of sin.

Q. Wherein does the greatness of this crime consist ?
A. In being guilty of the body and blood of our Lord,
i Cor. xi. 27, which is a dreadful sacrilege.

94 ABRIDGMENT OF

Q. What is the punishment of an unworthy com
munion ? A. "He that eateth and drinketh unworthily,
eateth and drinketh judgment to himself," i Cor. xi. 29.
It is also the cause of many temporal miseries, i Cor.
xi. 20.

Q. What dispositions are required for a worthy com
munion? A. Chiefly three : (i.) To have a pure inten
tion for the glory of God, the good of our souls, and to
commemorate the passion of Christ. (2.) To be in the
state of grace and friendship with God. (3.) To be fast
ing from midnight.

Q. What else is required to make a profitable com
munion ? A. To have our souls adorned with holy vir
tues, particularly faith, humility, hope, charity, and con
trition.

Q. How may we adorn ourselves with these virtues ?
A. By praying, and exercising ourselves in fervent and
frequent acts of them.

Q. What must we do after receiving? A. (i.) We must
spend some time in company with Jesus Christ, in acts
of thanksgiving, adoration, faith, hope, and charity, obla
tion and petition. (2.) We must spend the day in more
than ordinary retirement and prayer, as far as we can,
and be particularly careful to avoid the least sin. (3.)
We must apply ourselves with new fervour to the amend
ment of our lives.

[Read Sincere Christian, Chap. XXII. Sect, ii., and
Pious Christian, Chap. XIV.]

LESSON LV. — Of the Sacrifice of the Mass.
Q. What is the great sacrifice of the Christian reli
gion ? A. Jesus Christ, Who is both our high priest and
sacrifice ; Who first offered Himself upon the cross
for our redemption, and daily offers Himself in an

CHRISTIAN DOCTRINE. 95

unbloody manner upon our altars by the ministry of His
priests.

Q. What did the sacrifice of the cross consist in ?
A. In the death of Christ upon the cross, where He shed
His blood, offering Himself up for the salvation of the
world.

Q. What does the sacrifice of the Mass consist ? A.
In the mystical representation of His death upon the
cross, and of the shedding of His blood, under the forms
of bread and wine, under which He offers Himself for
the same end.

Q. How is the death of Christ and the shedding of
His blood represented in the Mass ? A. By the separate
consecration of the holy Eucharist under the forms of
bread and wine ; and hence the necessity of instituting
this mystery in both kinds.

Q. How so ? A. Because, though Christ is truly and
really present under each kind, yet the appearance of
bread more naturally represents His body, and that of
wine more naturally represents His blood; and as these
are consecrated separately, and lie separate on the altar,
they represent the separation of His blood from His body
at His death on the cross, which could not have been so
represented by one kind only. Thus St Paul assures us,
that by this holy mystery we show forth our Lord's death
till He come, i Cor. xi. 26.

Q. Why did Christ institute the sacrifice of the Mass ?
A. (i.) To be a continual memorial of His death. (2.)
That His followers to the end of the world might have a
true sacrifice by which to render God supreme homage
and adoration. (3.) That all the fruits of His death
might be effectually applied to our souls.

Q. Is the sacrifice of the Mass and that of the cross
the same? A. In both the victim is the same, being

96 ABRIDGMENT OF

the body and blood of Christ; the principal offerer is
the same Jesus Christ, our high priest and victim, and
they differ only in the manner of offering.

[Read Sincere Christian, Chap. XXIII.]

LESSON LVI. — Of the Sacrament of Penance.

Q. What is the design of the sacrament of penance ?
A. To cleanse us from the guilt of the sins which we
commit after baptism.

Q. Is penance a true sacrament? A. Yes, it is, and
has all the three things necessary to constitute a sacra
ment.

Q. What is the outward sensible sign used in pen
ance? A. The sentence of absolution pronounced by
the priest.

Q. What is the inward grace we here receive? A.
Sanctifying grace, by which our sins are forgiven.

Q. Where do we find that it was instituted by Christ ?
A. When, on the day of His resurrection, " he breathed
on His apostles and said, Receive ye the Holy Ghost ;
whose sins you shall forgive, they are forgiven them"
John, xx. 22.

Q. How is the sentence of absolution a sign of the in
ward grace? A. Because it expresses in formal terms
the nature of the grace received.

Q. To whom has Christ given power to pronounce
this sentence ? A. To the apostles and their successors,
the bishops and priests of the Church.

Q. Is this sacrament necessary for salvation ? A. It
is absolutely necessary for salvation for all who have lost
the grace of God by mortal sin after baptism, as baptism
itself is absolutely necessary to those who have not yet
received that sacrament.

CHRISTIAN DOCTRINE. 97

Q. What are the parts of the sacrament of penance ?
A. These three : contrition, confession, and satisfaction.

Q. What is understood by contrition ? A. The dis
positions required in the penitent, by which he must be
prepared for receiving pardon.

Q. What is understood by confession ? A. The actual
applying to receive the sacrament by a penitent confes
sion of his sins.

Q. What is understood by satisfaction ? A. The per
formance of the penance enjoined.

Q. What are the dispositions required for receiv
ing pardon of our sins in the sacrament of penance?
A. (i.) A sincere sorrow for having offended God,
with a horror and hatred of sin on that account.
(2.) A firm purpose and resolution to avoid sin and
all the occasions of it. (3.) A readiness of mind to do
penance for past sins, in order to satisfy the Divine
justice; and these three constitute contrition, or true
repentance.

Q. How can we obtain this true repentance ? A. By
fervent prayer, begging it of God, whose gift it is ; and
by serious consideration of the great evils of sin, as
above, Lesson XLI.

Q. Are all these parts of true repentance necessary
dispositions for obtaining pardon of sin ? A. Yes, they
are; insomuch, that if any one of them be wanting, though
the sentence of absolution be pronounced, the grace will
not be bestowed.

Q. Are we obliged to confess all our sins, in order to
obtain the grace of this sacrament ? A. We are, by the
command of Jesus Christ included in the institution
of it.

Q. How so? A. Because in giving power to His
priests to pass sentence of absolution on the penitent

98 ABRIDGMENT OF

sinner, He at the same instant gave power to refuse it,
saying, " whose sins you shall retain, they are retained."
Hence it is evident that they must exercise that power
in judgment and justice, according to the state of the
case, and the dispositions of the penitent ; but as these
can be known only from the penitent himself, he is
bound to disclose them if he desires to receive the
benefit of absolution.

Q. What are the qualities of a good confession? A.
(i.) It ought to be humble, like the publican's in the
Gospel, for " a humble and contrite heart God will not
despise." (2.) It ought to be sincere, neither exaggerat
ing nor diminishing our sins, but declaring them as they
really are. (3.) It ought to be simple, declaring only
such circumstances as notably aggravate the guilt or
change the nature of the sins, without introducing other
matters that have no relation to them. (4.) It ought to be
entire — that is, manifesting all sins without concealment.

Q. Are we obliged to perform the penance enjoined
us ? A. Yes, we are ; for Christ says to the pastors of
His Church, " whatsoever ye shall bind on earth, shall
be bound in heaven." Besides, it is a part of the sacra
ment, and necessary to render it complete.

Q. What benefit have we from performing our sacramen
tal penance? A. (i.) It is a restraint against relapsing
into sin. (2.) It renders God more liberal in His mercy.
(3.) It prevents greater temporal punishments, which
He would otherwise inflict upon us. (4.) It satisfies the
Divine justice, in part at least, for the debt of temporal
punishment due to our sins.

Q. Are there any other means of satisfying this debt ?
A. Yes ; Indulgences.

[Read Sincere Christian, Chap. XXIV.]

CHRISTIAN DOCTRINE. 99

LESSON LVII. — Of Indulgences.

Q. What is an indulgence ? A. It is a remission of
all or a part of the debt of temporal punishment, which
the Divine justice demands of sinners, after the guilt of
their sins has been taken away, and the eternal punish
ment remitted.

Q. Has Christ left the power of remitting this debt of
temporal punishment to the pastors of His Church? A.
Yes, He has, in these words ; " Whatsoever you loose on
earth shall be loosed in heaven;" for the word whatso
ever includes all that can exclude from heaven, whether
the guilt of sin or the debt of punishment.

Q. What things are required on our part for gaining
an indulgence? A. (i.) To be in the state of grace.
(2.) To perform the conditions required.

Q. Why must we be in the state of grace ? A. Be
cause while one is in the state of sin, at enmity with
God, and liable to eternal punishment, he is incapable
of gaining an indulgence.

Q. What are the conditions required? A. (i.) To
approach worthily to the holy sacraments of penance
and communion. (2.) To pray for the necessities of
the Church. (3.) To do some acts of charity and mercy
to our neighbours.

Q. What if a person die before he has paid this debt
of temporal punishment ? A. In that case he is "cast
into that prison, out of which he shall not come till he
pays the last farthing," Mat. v. 25, 26.

Q. What prison is that? A. The prison of purgatory.
[Read Sincere Christian, Chap. XXIV. Appendix i.]

IOO ABRIDGMENT OF

LESSON LVI II. — Of Purgatory.

Q. What is purgatory? A. It is a middle state of
suffering, where some souls are detained for a time after
this life, before they can go to heaven.

Q. Who are those that go to Purgatory? A. Tliose
who have not yet satisfied the Divine justice for the debt
of temporal punishment due for their smaller sins, or
for their greater sins, which have been pardoned as to
their guilt and eternal punishment; or who die under
the guilt of venial sins.

Q. Why cannot such souls go at once to heaven? A.
Because in heaven there is no suffering, by which their
debt can be paid ; nor can any guilt, even of the smallest
degree, enter there.

Q. Are the sufferings of Purgatory very severe ? A.
Yes they are; more so than we can conceive in this
life : hence St Paul says, " They shall be saved, yet so as
by fire" i Cor. iii. 15.

Q. Can the souls in purgatory do anything but suffer?
A. No.

Q. Can they receive any relief from the faithful in
this world ? A. Yes, they can ; for the Scripture says,
" It is a holy and wholesome thought to pray for the
dead, that they may be loosed from sins," 2 Macch. xii.

Q. What relief can they receive from us upon earth?
A. Either a diminution of their sufferings, or a deliver
ance from them.

Q. How can we procure this for them ? A. By our
sacrifices, prayers, and other good works offered up for
them.

Q. Is it a great charity, then, to pray for the dead ?
A. It certainly is the greatest act of charity to them,
and most profitable to our own souls.

CHRISTIAN DOCTRINE. ioi

Q. What profit do we receive from it? A. (i.) It
moves God to inspire others to show the like mercy
to us, if we be so happy as to reach that place. (2.) It
obtains many graces from Christ, being an act of charity
most grateful to Him. (3.) It secures to ourselves the
favour of all those souls who are assisted by our means,
when they arrive at heaven.
[Read Sincere Christian, Chap. XXIV. Appendix II.]

LESSON LIX.— Of Extreme Unction.

Q. What is the design of the sacrament of extreme
unction ? A. It is to strengthen us against the assaults
of Satan in our last moments, and to purify us from any
stains of sin that may be remaining in our souls.

Q. Is extreme unction a true sacrament ? A. Yes, it
is ; and has the three things necessary to constitute a
sacrament.

Q. What is the outward sensible sign used in extreme
unction? A. The anointing of the sick person with
holy oil, accompanied with prayer.

Q. What grace does this bring to the soul ? A. Both
sanctifying grace to cleanse us, and actual grace to
strengthen us.

Q. Where do we find this in Scripture ? A. St James
lays down the whole of this sacrament in these plain
terms : " Is any man sick among you ? let him bring in
the priests of the Church, and let them pray over him,
anointing him with oil in the name of the Lord." See
here the outward action of the sacrament; the inward grace
immediately follows : " And the prayer of faith shall save
the sick man, and the Lord shall raise him up " (above
his own strength by actual grace); "and if he be in his sins,
they shall be forgiven him," James, v. 14, 15.

Q. Who are authorised to give this sacrament ? A.

2 H

IO2 ABRIDGMENT OF

The priests of the Church, as the apostle expressly
declares.

Q. Has this sacrament any effect upon the body? A.
Yes, for it sometimes procures the health of the body,
when God sees this expedient for the soul.

Q. What dispositions are required to receive the fruits
of this sacrament ? A. (i.) To be free from the known
guilt of mortal sin. (2.) To have sincere repentance for
all our sins. (3.) To have great confidence in the mercies
of God and the merits of Jesus Christ. (4.) To join our
prayers, if we be able, with those of the Church, while
we are receiving it.

[Read Sincere Christian, Chapter XXV.]

LESSON LX. — Of Holy Orders.

Q. What is the design of holy orders ? A. It is to
communicate the sacred powers of the priesthood to
those who are called to that high office, with grace to
enable them to exercise them well.

Q. Is this a true sacrament ? A. It is, because it has
all the three things required to make it one.

Q. What is the outward sensible sign used in giving
holy orders ? A. It is the imposition of hands, accom
panied with prayer, and the delivery of the instrument
of that particular power which is communicated.

Q. What is the inward grace which this brings to the
soul ? A. Besides the power and authority of exercising
the functions of the order received, it also confers such
actual graces as are necessary to enable the person or
dained to exercise these functions well ; and it imprints
a character in the soul denoting the order received.

Q. How does it appear from Scripture that Christ or
dained this sacrament? A. (i.) From His own example,
when at various times He delivered different priestly

CHRISTIAN DOCTRINE. IO3

powers to His apostles. Thus He gave them power to
preach and baptize, before His ascension, Mat xxviii. 19,
and Mark, xvi. 15 ; to consecrate the holy Eucharist, and
offer the sacrifice of His body and blood, at the Last Supper,
Luke, xxii. 19. To forgive sins ; on the day of His re
surrection, John, xx. 22;— and so of the other powers.
All this He did by an outward sensible action, expressing
the nature of the power given. (2.) From the example of
the apostles, who ordained others in the same manner;
thus in ordaining the seven deacons, praying, they im
posed hands upon them, Acts, vi. 6. (3.) St Paul shows
that this outward action confers grace, when he writes
to Timothy, " I admonish thee that thou stir up the
grace of God which is in thee by the imposition of my
hands," 2 Tim. i. 6.

Q. What dispositions are required for receiving holy
orders? A. (i.) That the person have a vocation from
God ; for " no man takes that honour upon himself, but
he that is called by God, as Aaron was," Heb. v. 4. (2.)
That he be in the state of grace. (3.) That he observe
the regulations prescribed by the Church.

Q. What are we to remark from this explanation of
holy orders? A. (i.) That the sacred powers of the
priesthood are not of human institution, but the work of
God. (2.) That none can possess or exercise them, ex
cept he receive them from God, by the means which He
has ordained in His Church for that end : for " how can
they preach," says St Paul, " unless they be sent ? " Rom.
x. 15 ; and "he that entereth not by the door into the
sheep-fold, but climbeth up another way, the same is
a thief and a robber," saith Jesus Christ, John, x. i.
That, consequently, all who intrude themselves into the
pastoral office, and pretend to teach and preach, and
administer any sacrament, without having received the

104 ABRIDGMENT OF

proper powers to do so, are only impostors and deluders
of souls. [Read Sincere Christian, Chap. XX VI.]

LESSON LXI. — Of Matrimony.

Q. What is the design of the sacrament of matrimony ?
A. It is to enable married persons to bear, in a Chris
tian manner, that tribulation of the flesh which St Paul
declares shall be their portion, i Cor. vii. 28 ; to enable
them also to discharge the weighty duties of their state,
and to bring up their children in the fear and love of
God.

Q. Is marriage a true sacrament ? A. Yes, it is ; be
cause it has all the three things required to constitute a
sacrament.

Q. What is the outward sensible sign used in matri
mony ? A. The mutual consent of the parties, expressed
by words or other signs, under those conditions which
the laws of God and His Church require.

Q. What is the inward grace received ? A. The
actual grace of God, proper to this sacrament, by which
married persons are enabled to perform the duties of
their state.

Q. Where do we find its institution by Christ? A.
In the Gospel, where our Saviour restored matrimony
to its primitive state; saying, "Wherefore they are
no more two, but one flesh. What therefore God hath
joined together, let no man put asunder," Mat. xix. 6.
Where He shows, that though among the Jews it was
permitted, on account of the hardness of their hearts, to
dissolve the bond of marriage, yet among His followers
it should be so no longer, but that that sacred bond
should henceforth be indissoluble while life remained ;
and consequently, that He Himself would enable them
by His grace to perform all the duties belonging to it,

CHRISTIAN DOCTRINE. 105

and take away from them that hardness of heart which
had degraded the sanctity of marriage among the Jews.

Q. Why, then, are there so many unhappy marriages
even among His followers ? A. Because they too fre
quently neglect to dispose themselves for obtaining the
grace of this sacrament ; or afterwards neglect to cor
respond with it.

Q. What dispositions are required for receiving this
sacrament worthily? A. (i.) That the parties endea
vour by a good life and fervent prayer to obtain direc
tion from God in making a proper choice. (2.) That
they be not swayed by passion and worldly views, but
have a pure intention for the glory of God and the
good of their souls. (3.) That they be in the state of
grace when they receive this sacrament. (4.) That by
approaching to the sacraments of penance and Holy
Communion, and by works of charity and mercy, they
endeavour to obtain the favour of God, and the presence
of Jesus Christ, that He may bless their marriage as He
did that at Cana of Galilee, John, iv.

Q. How is the outward action used in this sacrament
a sign of the grace it brings to the soul? A. The
mutual consent of the parties represents that union of
hearts by charity, which the grace they receive enables
them to have and preserve. And this is so great,
that our blessed Saviour was pleased it should also be
a sign of the union which He has with His Church;
on which account, St Paul, speaking of marriage,
says, " This is a great sacrament ; but I speak in Christ
and in the Church," Eph. v. 32. And throughout all
that chapter he draws the principal duties of married
people from the very example of Christ and His Church,
of which marriage is the sacred sign.

[Read Sincere Christian, Chap. XXVII.]

IO6 ABRIDGMENT OF

LESSON LXIL— Of the Church Triumphant.

[Read on all that follows, Sincere Christian, Chap.
XXVIIL]

Q. What do you mean by the Church triumphant?
A. That innumerable multitude of holy angels, who, con
tinuing faithful to their duty when others fell, were con
firmed in the possession of their Creator ; and the souls
of all the just men made perfect, who, having ended their
mortal pilgrimage in the fear and love of God, are now
triumphing in His presence with inexpressible joy in
heaven.

Q. Are the saints in heaven exalted to a great dignity ?
A. The Scriptures say that " they stand before the
throne, and in the sight of the Lamb, clothed with white
robes, and palms in their hands," Rev. vii. 9. That
" they shine as the sun, in the kingdom of their Father/'
Mat. xiii. 43. That "they are like the angels of God
in heaven," Mat. xxii. 30. Yea, that they are like to
God Himself, because they "see Him as He is,"
i John, iii. 2.

Q. Is their happiness very great ? A. It is beyond
all conception ; for " eye hath not seen, nor ear heard,
neither hath it entered into the heart of man to conceive,
what things God hath prepared for them that love Him,"
i Cor. ii. 9.

Q. What is their employment in heaven? A. (i.)
Contemplating the infinite majesty, power, magnificence,
and grandeur of God, they render Him profound hom
age, worship, and adoration, Rev. vii. (2.) Contem
plating the incomprehensible work of their redemption,
and all its glorious mysteries, they give sovereign hom
age, praise, and thanks to their great Reedemer, Rev. v.
(3.) Full of zeal for the glory of God, and ardently

CHRISTIAN DOCTRINE. 107

desirous of the salvation of souls, by whom He may be
praised for ever, they pray for us, and offer up our
prayers to God, Rev. viii. 3 ; Tob. xii. 12 ; Zach. i. 12 ;
and 2 Mace. xv. 12. (4.) Contemplating the righteous
judgments of the Almighty, they praise Him for the
rewards He bestows on His faithful servants, and adore
His tremendous justice, for the just but dreadful punish
ments which He inflicts on the wicked.

LESSON LXIII. — Of the Communion of the Saints.

Q. Have we any communion with the saints? A.
Most certainly ; it is an article of faith which we profess
in the Creed.

Q. What is meant by the communion of the saints ?
A. A mutual communication in such good things as
relate to our salvation.

Q. What good can we communicate to the saints ?
A. The pleasure of seeing us praising and glorifying God
on their account, and of contributing to our salvation.

Q. What good do they communicate to us ? A. They
obtain for us, by their prayers, help and grace from God
to secure our salvation, which they so earnestly desire.

Q. Is it lawful to desire the saints to pray for us ? A.
We have seen above, that one of their employments is
to pray for us, and to present our prayers to God ; con
sequently it is lawful for us to ask them to do so.

Q. Do the saints hear our prayers, and know what is
passing upon earth ? A. Our Saviour assures us that
" there shall be joy in heaven upon one sinner that doth
penance, more than upon ninety-nine just, who need
not penance," Luke, xv. 7. Now, how can they rejoice
at anything which they do not know ?

Q. Is there any example in Scripture of praying to
the saints or angels ? A. Jacob prayed to his angel, to

IO8 ABRIDGMENT OF

bless Joseph's children, Gen. xlviii. 15. Lot prayed to
the angel to spare the city of Segor, and he heard his
prayer, Gen. xix. 21. And St John prays for grace,
from the seven spirits that stand before the throne,
Rev. i. 4.

Q. Is it lawful to honour the saints and angels ? A.
Most certainly, it is not only lawful, but a duty, to
honour and reverence those whom God has so highly
honoured and exalted in His kingdom.

LESSON LXIV. — Of our Angel-Guardians.

Q. Are we committed by God to the care of His holy
angels ? A. The Scriptures assure us that we are ; for
" He hath given His angels charge over thee, to keep
thee in all thy ways," Ps. xc. n.

Q. What benefit do we receive from our guardian
angels ? A. (i.) They direct us to what is good, by
their holy inspirations, and correct us when we do ill,
Exod. xxiii. 21, and Gen. xvi. 9. (2.) They supply our
wants, and assist us in our temporal affairs, Gen. xxi. 14,
and 3 Kings, xix. (3.) They deliver us from dangers
and temporal evils ; for " in their hands they shall bear
thee up, lest thou dash thy foot against a stone," Ps. xc.
12. (4.) They pray for us, and present our prayers to
God ; as we have seen above. (5.') They take care of
our souls at our death, Luke, xvi. 22.

Q. How ought we to behave to our angel-guardian ?
A. (i.) With reverence for his presence, not daring to
do any evil, for " he will not forgive us when we sin,"
Exod. xxiii. 21. (2.) With devotion for his charity;
studying to please him by doing good : " Take notice of
him and hear his voice," Exod. xxiii. 21. (3.) With
confidence in his protection, by frequently recommending
ourselves to his care.

CHRISTIAN DOCTRINE. 109

LESSON LXV. — Of the Blessed Virgin Mary.

Q. Is any particular respect due to the Blessed Virgin
more than to other saints ? A. The honour, respect, or
veneration given to the saints, is due to them only on
account of their connection with Jesus Christ, and the
dignity and excellences which He has bestowed upon
them ; and the greater these are, the greater honour is
due to them. On this account, the honour and ven
eration due to the blessed Virgin is supereminently
greater than that which we owe to all the other saints
and angels.

Q. How so? A. (i.) Because her connection with
Jesus Christ is the most intimate that can be imagined,
and far exceeds that which other saints have with Him.
They indeed are considered by Him as His brethren; but
they are so only by adoption ; but she is His mother, not
by adoption, but by the closest ties of flesh and blood :
He is flesh of her flesh, and bone of her bone. (2.)
Because the dignify to which she is raised, in being the
mother of God, is so great, and so far above anything else
that can be imagined, that it elevates her far above all
other creatures. The other saints in heaven are servants
of the great King : but Mary is His mother ; and conse
quently, her dignity exceeds theirs, as far as the dignity
of mother exceeds that of servant. (3.) Because of her
supereminent sanctity, her immaculate purity, the fulness
of grace bestowed upon her, from the first moment of
her existence, and her continual union with God during
the whole course of her life. So far does she excel all
other saints, that there is no comparison between them
and her. (4.) Because she herself, by inspiration of the
Holy Ghost, prophesied that all generations should call her
blessed, Luke, i. 48.

1 10 ABRIDGMENT OF

Q. Has the blessed Virgin a great love for our souls,
and zeal for our salvation ? A. Most certainly \ for the
greater one's love is for God, the greater is his love for
souls, which are the images of God ; the greater also is
his zeal for the salvation of souls, for which Christ died,
that God may be the more honoured by them. Conse
quently, as none ever loved God so ardently as the
blessed Virgin, none can have so great love for us, and
zeal for our salvation, as she has.

Q. Are her prayers more powerful than those of other
saints ? A. They certainly are ; for God has repeatedly
declared in Holy Scripture that He is always ready to
hear the prayers of those that fear Him, love Him, are
united with Him, do His will, and ask what is according
to His will. As, therefore, none ever practised all these
virtues in such perfection as Mary, so He must be always
most ready to hear her prayers for our salvation, as
nothing can be more according to His will than " that
all men should be saved, and come to the knowledge of His
truth" i Tim. ii. 4.

Q. What is true devotion to the blessed Virgin ? A.
It consists in these particulars: (i.) In endeavouring
to secure our salvation by an imitation of her virtues,
particularly her humility, purity, meekness, patience, and
conformity to the will of God. (2.) In often meditat
ing on her exalted glory in heaven, thereby encouraging
ourselves to follow her example, in hopes of coming one
day, through the merits of her blessed Son, to partake
of His glory. (3.) In often thanking and praising God
for all the graces and glories bestowed upon her. (4.)
In frequently recommending ourselves to her interces
sion, that she may obtain grace for us, effectually to love
and serve our God, and save our souls.

CHRISTIAN DOCTRINE. I I I

LESSON LXVI. — Of Holy Images and Relics.

Q. What is meant by holy images ? A. Holy images
are representations of holy persons, or of holy things,
whether in painting or carving.

Q. For what purpose do they serve ? A. They repre
sent, in a striking manner, to the eye, the actions and
sufferings of our Saviour and His- saints; and other
truths of our religion. They serve to instruct the igno
rant in these truths, and to excite pious affections in the
hearts of those who behold them.

Q. What is meant by holy relics ? A. Anything that
belonged to a saint of God ; as, any part of the saint's
body, or of his clothes or books, &c.

Q. Is any particular respect due to holy images and
relics? A. There certainly is, as the very feelings of
our heart teach us ; for how is it possible to have a love
and regard for Jesus Christ and His saints, and not re
spect everything that belongs to them ? Do not mothers
show their love for their deceased child, by keeping its
hair, and setting it in costly rings and bracelets ? Do not
all mankind respect the pictures of their deceased parents
or near relatives, and things that belonged to them?
This is the natural disposition of the human heart.

Q. Does God authorise this respect for holy images
and relics? A. He does ; having bestowed many bene
fits on man, and having performed surprising miracles by
their means.

Q. Are there any instances of this in Scripture ? A.
Several : Thus the brazen serpent was an image of Jesus
Christ on the cross ; and what miracles and cures did
not God perform by it ? See Num. xxi. 8. After the pro
phet Elias was gone to heaven, his mantle remained with
his successor Eliseus ; and when he touched the waters

12206

112 ABRIDGMENT OF CHRISTIAN DOCTRINE.

of Jordan with this holy relic, they divided, leaving a dry
passage for the prophet through the middle of the river,
4 Kings, ii. 13. After the death of Eliseus, the body of a
dead man was restored to life by touching his sacred bones,
4 Kings, xiii. 20. And the handkerchiefs and aprons that
had touched the body of St Paul cured all manner of dis
eases, and cast out devils, Acts, xix. 12. See here what
miracles were performed by holy images and relics. And
when God honours these things by such amazing effects
of His power and goodness, shall we refuse to pay due
respect to them ?

Q. Is it lawful to adore or pray to holy images and re,-
lics ? A. By no means : these things are in themselves
mere inanimate creatures, that can neither see, hear,
nor help us. Adoration or supreme worship is due only
to the living God ; and the respect we pay to holy images
and relics is given to them entirely on account of their
connection with Jesus Christ and His saints. It is all
ultimately referred to God, Who is honoured and glori
fied in His saints.

THE END.

PRINTED BY WILLIAM BLACKWOOD AND SONS, EDINBURGH.

BQ 7054 .H29 A2 1871 v.5

SMC

Hay, George, 1729-1811

Works of the Right Rev.
Bishop Hay of Edinburgh
AKC-0260

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