[Transcriber's notes: This production is based on https://archive.org/details/fiveminutesermon00paul/page/n4]

Five Minute Sermons
For Low Masses on all Sundays of the Year by
Priests of the Congregation of St. Paul
Volume I.

Frederick Pustet & Co.,
Printers to the Holy Apostolic see and
The Sacred Congregation of Rites.
Ratisbon Rome New York Cincinnati

Copyright, 1879
Fr. Pustet & Co.,
New York and Cincinnati

Preface.

These short sermons were commenced in St. Paul's Church, New York, toward the close of the year 1876. The motive for doing this was that the great number of persons who generally attend only a Low Mass on Sundays might enjoy the advantage of hearing the word of God preached, without being delayed too long for their convenience. For this reason they were limited in time to five minutes, while the effort was made to condense within this brief compass a sufficient amount of matter at once instructive and hortatory, in plain and simple language, to answer the practical purposes of a popular discourse. In order to secure this twofold object of making the sermons so short that they would not overrun the limit of five minutes, and at the same time so solid and pungent that they would furnish a real nutriment and stimulus to the minds and hearts of the audience, it was obviously necessary that they should be carefully written out. For each priest to write and commit to memory his own sermon would be undertaking too much; and therefore the plan was adopted of assigning to one the task of writing all the sermons, to be read by each priest celebrating a Low Mass for the people. The sermons have been published every week in the Catholic Review, and an advanced sheet of the printed copy, pasted on a tablet, has been furnished, to be used in preaching the sermon at each one of the Low Masses on the Sunday. The utility of these sermons, the satisfaction they give to the people who hear them, and the advantage which can be derived by reading them after they have been published, are too obvious to need explanation. This advantage we hope to make more extensive by now publishing the greater part of the sermons which have been thus far preached, and printed in a weekly newspaper, in the more convenient and permanent form of a volume. It is hoped that they will be practically useful to many priests who may read them, or use them in preparing similar short sermons of their own for those occasions when it is not practicable to give longer and more elaborate discourses to their congregations. Many of them will be found, besides, to furnish a nucleus for the composition of sermons of the usual length and rhetorical completeness. To the faithful they afford matter for spiritual reading and profitable meditation which is all the better for being put into a brief and simple shape.

The merit of devising and first carrying into execution this excellent plan of preaching the Five-Minute Sermons at Low Mass belongs to the late Rev. Algernon A. Brown, C.S.P. It is quite proper to praise the works of one who has departed this life, even though he was one of our own society. Many of the sermons written by Father Brown and contained in the present volume are masterpieces in the art of miniature discourse. They are not fragments or sections of sermons, reading like pages taken from longer discourses or meditations, but genuine sermonettes, each one complete and perfect in itself. They are marked, also, by a grave and solemn earnestness remarkable in the utterances of so very young a priest, and seeming to be like a shadow from a very near proximity to the eternal world, cast over his spirit as he rapidly drew near to the goal of his appointed course. It will surely be deemed appropriate, and prove agreeable to the readers of this volume of sermons, that a few lines should be consecrated to the memory of the one who may justly be called its author, although the greater portion of its actual contents came from others who succeeded to him in the task from which he was called away at so early a period of his sacerdotal life.

Father Algernon Brown, the son of a respectable physician who is still living and resides in the Isle of Wight, was born at Cobham, Surrey, England, May 30, 1848. He was bred in the Established Church of England, and during his early youth was educated at a ritualistic school in Brighton. His tastes and predilections were ecclesiastical, and he entered warmly into the study and practice of the doctrinal, moral, and liturgical views and ways of the Anglican ritualists. At the age of eighteen he was received into the Catholic Church by Father Knox, of the Oratory, and went first to St. Edmund's College, afterwards to Prior Park, in order to prepare himself for the priesthood.

After nearly completing his course, and having already received minor orders, he came in 1871, with two younger brothers, both converts, and one of the two an ecclesiastical student, to the United States, and was ordained priest by the Most Rev. Archbishop Purcell in the Archdiocese of Cincinnati, May 25, 1872.

In the year 1874 he was received as a member of the Congregation of Paulists after a year's novitiate. During the four years which elapsed between this period and that of his death Father Brown suffered continually, and often severely, from ill health, yet nevertheless continued to labor bravely and cheerfully, beyond his strength, until he was actually overpowered by fatal disease. His special department of work lay in the direction of the sacristy and of the ceremonies at the public offices of divine worship, and the management of the devout confraternities established in the parish. His accurate knowledge of the rubrics, ceremonial, and sacred chant, his ardent zeal for the order and decorum of the divine service, and his untiring assiduity in the work assigned him, were equally valuable to the religious community of which he was a member, and edifying to the people.

After the Easter of 1877 his failing health obliged him to make a visit to his native England and his paternal home as the last hope of prolonging his life. In the following autumn he returned, enjoying a considerable but only temporary amelioration in his physical condition, which soon after began to grow sensibly worse. On the Feast of the Immaculate Conception he attempted for the last time by a heroic effort to say Mass, but was prevented by a fainting-fit which prostrated him at the foot of the altar as he was commencing the Introit. From this day forward he was slowly dying, until at last, after long and careful preparation, he closed his eyes peacefully under the icy hand of death. His death occurred on Monday in Passion Week, the 8th of April, 1878, at the age of twenty-nine years and eleven months, and his solemn obsequies were celebrated on the following Wednesday. All the sermons in this volume which can be identified with certainty as his are marked with his initial letter, B. May they long remain unfaded, a bouquet of immortelles.

[Transcribers's note: His full name has been substituted for "B" and a "B" has been inserted in the Table of Contents entry.]

In MEMORIAM!
St. Paul's Church,
Ninth Avenue And Fifty-ninth Street, New York.
Feast of All Saints, 1879.

Five Minute Sermons
Volume 1.

Contents.

First Sunday of Advent:
Sermon I., B. [ 18] Sermon II., [ 20] Sermon III., [ 22]
Second Sunday of Advent:
Sermon IV., B. [ 27] Sermon V., [ 30] Sermon VI., [ 32]
Third Sunday of Advent:
Sermon VII., B. [ 37] Sermon VIII., [ 39] Sermon IX., [ 42]
Fourth Sunday of Advent:
Sermon X., B. [ 47] Sermon XI., [ 49] Sermon XII., [ 52]
Sunday within the Octave of Christmas:
Sermon XIII., B. [ 56] Sermon XIV., [ 59] Sermon XV., [ 62]
The Epiphany:
Sermon XVI., [ 66] Sermon XVII., [ 68]

First Sunday after Epiphany:
Sermon XVII., B. [ 73] Sermon XIX., [ 75]
Second Sunday after Epiphany:
Sermon XX., B. [ 80] Sermon XXI., [ 83] Sermon XXII., [ 86]
Third Sunday after Epiphany:
Sermon XXIII., B. [ 91] Sermon XXIV., [ 93]
Fourth Sunday after Epiphany:
Sermon XXV., [ 97] Sermon XXVI., [ 100] Sermon XXVII., [ 103]
Fifth Sunday after Epiphany:
Sermon XXVIII., [ 108] Sermon XXIX., [ 111]
Sixth Sunday after Epiphany:
Sermon XXX., B. [ 115] Sermon XXXI., [ 118]
Septuagesima Sunday
Sermon XXXII., B. [ 122] Sermon XXXIII., [ 125] Sermon XXXIV., [ 127]
Sexagesima Sunday:
Sermon XXXV., B. [ 133] Sermon XXXVI., [ 136] Sermon XXXVII., [ 138]

Quinquagesima Sunday:
Sermon XXXVIII., B. [ 142] Sermon XXXIX., [ 145] Sermon XL., [ 147]
First Sunday of Lent:
Sermon XLI., [ 152] Sermon XLII., [ 154] Sermon XLIII., B. [ 157]
Second Sunday of Lent:
Sermon XLIV., [ 161] Sermon XLV., B. [ 164] Sermon XLVI., [ 166]
Third Sunday of Lent:
Sermon XLVII., [ 170] Sermon XLVIII., B. [ 173] Sermon XLIX., [ 175]
Fourth Sunday of Lent:
Sermon L., [ 179] Sermon LI., B. [ 182]
Passion Sunday:
Sermon LII., [ 186] Sermon LIII., B. [ 188] Sermon LIV., [ 192]
Palm Sunday
Sermon LV., B. [ 196] Sermon LVI., [ 198] Sermon LVII., [ 200]

Easter Sunday:
Sermon LVIII., B. [ 204] Sermon LIX., [ 207] Sermon LX., [ 210]
Low Sunday:
Sermon LXI., B. [ 214] Sermon LXII., [ 217] Sermon LXIII., [ 219]
Second Sunday after Easter:
Sermon LXIV. [ 223] Sermon LXV., B. [ 225] Sermon LXVI., [ 227]
Third Sunday after Easter:
Sermon LXVII., B. [ 233] Sermon LXVIII., [ 235] Sermon LXIX., [ 238]
Fourth Sunday after Easter:
Sermon LXX., B. [ 242] Sermon LXXI., [ 245] Sermon LXXII., [ 248]
Fifth Sunday after Easter:
Sermon LXXIII., [ 252] Sermon LXXIV., [ 254] Sermon LXXV., [ 257]
Sunday within the Octave of the Ascension:
Sermon LXXVI., [ 260] Sermon LXXVII., [ 263] Sermon LXXVIII., [ 265]

Feast of Pentecost, or Whit-Sunday:
Sermon LXXIX., [ 269] Sermon LXXX., [ 272] Sermon LXXXI., [ 274]
Trinity Sunday:
Sermon LXXXII., [ 279] Sermon LXXXIII., [ 282] Sermon LXXXIV., [ 284]
Second Sunday after Pentecost:
Sermon LXXXV., [ 289] Sermon LXXXVI., [ 292] Sermon LXXXVII., [ 295]
Third Sunday after Pentecost:
Sermon LXXXVIII., [ 299] Sermon LXXXIX., B. [ 301] Sermon XC., [ 304]
Fourth Sunday after Pentecost:
Sermon XCI., [ 308] Sermon XCII., [ 311]
Fifth Sunday after Pentecost:
Sermon XCIII., B. [ 315] Sermon XCIV., [ 317]
Sixth Sunday after Pentecost:
Sermon XCV., [ 321] Sermon XCVI., [ 323] Sermon XCVII., [ 388]

Seventh Sunday after Pentecost:
Sermon XCVIII., [ 330] Sermon XCIX., [ 332] Sermon C., [ 335]
Eighth Sunday after Pentecost:
Sermon CI., [ 339] Sermon CII., [ 342] Sermon CIII., [ 344]
Ninth Sunday after Pentecost:
Sermon CIV., [ 349] Sermon CV., [ 352]
Tenth Sunday after Pentecost:
Sermon CVI., [ 356] Sermon CVII., [ 359] Sermon CVIII., [ 361]
Eleventh Sunday after Pentecost:
Sermon CIX., [ 366] Sermon CX., [ 369] Sermon CXI., [ 371]
Twelfth Sunday after Pentecost:
Sermon CXII., [ 376] Sermon CXIII., B. [ 378] Sermon CXIV., [ 381]
Thirteenth Sunday after Pentecost:
Sermon CXV., B. [ 385] Sermon CXVI., [ 388] Sermon CXVII., [ 390]

Fourteenth Sunday after Pentecost:
Sermon CXVIII., B. [ 394] Sermon CXIX., [ 397] Sermon CXX., [ 400]
Fifteenth Sunday after Pentecost:
Sermon CXXI., B. [ 404] Sermon CXXII., [ 406] Sermon CXXIII., [ 409]
Sixteenth Sunday after Pentecost:
Sermon CXXIV., B. [ 413] Sermon CXXV., [ 416]
Seventeenth Sunday after Pentecost:
Sermon CXXVI., B. [ 420] Sermon CXXVII., B. [ 422]
Eighteenth Sunday after Pentecost:
Sermon CXXVIII., [ 426] Sermon CXXIX., [ 428]
Nineteenth Sunday after Pentecost:
Sermon CXXX., B. [ 433] Sermon CXXXI., [ 436]
Twentieth Sunday after Pentecost:
Sermon CXXXII., B. [ 440] Sermon CXXXIII., [ 442]
Twenty-first Sunday after Pentecost:
Sermon CXXXIV., [ 447]

Twenty-second Sunday after Pentecost:
Sermon CXXXV., B. [ 452] Sermon CXXXVI., [ 454]
Twenty-third Sunday after Pentecost:
Sermon CXXXVII., B. [ 459] Sermon CXXXVIII., B. [ 461] Sermon CXXXIX., [ 463]
Twenty-fourth or Last Sunday after Pentecost:
Sermon CXL., B. [ 468] Sermon CXLI., [ 471] Sermon CXLII., [ 474]

First Sunday of Advent

Epistle.
Romans xiii. 11-14,

Brethren:
Know that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed. The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armor of light; let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and impurities, not in contention and envy; but put ye on the Lord Jesus Christ.

Gospel.
St. Luke xxi. 25-33.

At that time Jesus said to his disciples: There shall be signs in the sun, and in the moon, and in the stars: and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves, men withering away for fear, and expectation of what shall come upon the whole world. For the powers of heaven shall be moved: and then they shall see the Son of Man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads: because your redemption is at hand. And he spoke to them a similitude. See the fig-tree, and all the trees: when they now shoot forth their fruit, you know that summer is nigh; so you also when you shall see these things come to pass, know that the kingdom of God is at hand. Amen I say to you this generation shall not pass away, till all things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.

Sermon I.

Heaven and earth shall pass away.
—St. Luke xxi. 33.

Ah! my friend, how are you? How do you do? Where are you going? These are everyday expressions, dear brethren. Probably some neighbor spoke to you thus as you were coming to Mass. This is the first Sunday in Advent, the Sunday of judgment, and I am going to put the same questions to you. I begin with the last one. Where are you going? Young men, old men, women, girls, children, people, priests, rich and poor, where are all of you going? Are you going to church or for a walk? No, we have a trial at court and are summoned to appear. Whose trial? Our own. Yes, we are all going to judgment, the trial of eternity before the all-seeing Judge. We are all formed in a great procession. No matter whether we are good or bad, in a state of grace or of mortal sin, no matter whether our case is a good one or a bad one, no matter if our cause be just or unjust, we are all going to judgment—all going to the great trial, in which every living soul, each man and woman and child, shall be the prisoners at the bar, and God, the judge of all, shall sit upon the great white Throne. When will that trial-day come? No one knows, not even the angels, our Lord says. Judgment will come suddenly. Time has been given you. You have been told "beforehand." The actual coming will be sudden. "Behold, I come as a thief in the night." "Behold, I come quickly." "Behold, I come as the lightning." Such are the terms in which our Lord speaks of his second advent. When men are eating and drinking, marrying, buying, and selling, burying the dead, laboring, praying, waking or sleeping, then there will be a cry heard, "Behold, the Bridegroom cometh; go ye forth to meet Him." Go forth just as you are; just as the moment finds you; without a moment more to prepare, without an instant in which to say, "God help me!" Where are you going, then? Going to judgment. Going to a sudden judgment. Going to meet accusers who will rise out of the graves of earth and from the pit of hell to bear witness against sinners for all the commandments they have broken, all the duties they have neglected, all the scandal and bad example they have given. Woe to bad parents in that day! Woe to disobedient children in that day! Woe to the drunken, the impure, the thieves, the liars, the false witnesses, the apostates in that day! Ah! then, how do you do. Christian, Catholic? How are you, baptized of God? How is your health, the health of your soul? Are you in the fever of sin? Do you see upon your souls great livid plague-spots of mortal offences against the Almighty? Then tremble, for you have to face the God "whose eyes are brighter than the noonday sun"! He will ask: "How are you? What mean these stains upon your soul? Where is the white garment that I gave you? Where is my image and likeness?" Woe to every one who cannot answer these questions; for to be unable to answer means to be unable to go to heaven, means that you will be found guilty by the Eternal Judge and condemned to everlasting death. Let, then, these two questions ring in your ears: Where are you going? How are you in God's sight? You are going to judgment. Are you in a fit state to appear there? Brethren, it will be an awful day, that day of judgment, even for the just. "Where, then, shall the unjust and the sinner appear?" Look up to the heavens as you leave this church. The clouds are not yet riven. The sun is not yet darkened. Oh! then there is yet time. There is a moment's lull before the storm breaks; a second's pause before the trumpet sounds. But the day of judgment will come, for Jesus Christ has told us so, and, as he says: "Heaven and earth shall pass away, but my words shall not pass away."

Rev. Algernon A. Brown.

Sermon II.

Brethren: Know that it is now the hour
for us to rise from sleep.
—Romans xiii. 11.

To-day, my dear brethren, is the New Year's Day of the Catholic Church. Today she begins again that round of seasons and festivals which will never cease to be repeated till that day comes of which this season of Advent reminds us—that day in which, as St. Peter tells us, "the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works which are in it shall be burnt up"; that day when He who died for us on the cross shall come to judge the living and the dead.

The church begins her year with Advent, because this season represents principally, not that last coming of our Lord of which I have just spoken, but rather that time which went before his first coming—that long period of several thousand years, answering to the four weeks of this season, with which the world's history began, and in which it was waiting for the promise of redemption to be fulfilled. But there is another very good reason for each one of us to begin our own new year now, and it is one of the reasons why the second advent of Christ is presented to our minds by the church, as well as his first, at this time.

It is that we may now make that serious examination of our past life, and those firm resolutions for the future, that we can best make at the beginning of a new year, when we feel most strongly that one more of those short cycles by which our life is measured has gone for ever beyond our reach, and brought us so much nearer not only to the day of general judgment, but also to that more imminent one in which each one of us shall stand alone before the throne of God to give an account of the use which we have made of these precious years which he has given us, and which are passing so rapidly away.

This new year's day of the church is a time, then, above all others in which we should make those resolutions without which we cannot be saved.

It is said that hell is paved with good intentions; it may with equal truth be said that heaven is paved with good resolutions. What is the difference between the two? An intention is a purpose the carrying out of which is put off till some other time; a resolution is one which is carried out now. So, as the putting off of our good purposes is the sure way to lose our souls, the carrying them out at once is the means absolutely necessary to salvation and certain to secure it.

No one ever saved his soul without some time or other making a resolution to keep the law of God, and going to work at once to carry it out, and persevering in it to the end of life, Such a resolution has got to be made at some time, and now is the time to make it.

Look back, then, my brethren, on this first day of the new year, at the one which has just gone never to return, and see if you are satisfied with the way you have spent it. Ask yourselves if you have not been trifling away enough of the short time which was given you to be spent in the service of God, and if there is any too much left to make some recompense to him for all that he has done for you; and say, with the church in the Epistle of this Sunday, that now it is indeed the hour to rise from sleep, from this fatal sleep of indifference and ingratitude, and go to work in real earnest on the business of your salvation, and not rest again till the time for rest has come. God will surely give that eternal rest to those who labor during life, but he has not promised it to sluggards and traitors, as those certainly are who care only for themselves and not for him, and who expect their reward without doing anything to deserve such a favor at his hands.

Sermon III.

Heaven and earth shall pass away.
—St. Luke xxi. 33.

By the word "heaven" our Lord does not mean that heaven to which we shall be admitted if we are faithful, for that, as we know, is eternal. No; he means some part of the visible heavens with which our earth is immediately connected. The earth, and to some extent the visible heaven also, we do not know how, will pass away as to their present state—they will be so changed that it may be said that the old earth and the old heaven have been destroyed.

It is to remind us of this second coming, or advent, of our Lord, when the world and all that it contains shall pass away, as well as of his first coming, which we are to celebrate at Christmas, that the church keeps this season on which we have just entered, and calls it by this name of Advent.

This truth, that the heavens and earth which we see shall pass away, or be destroyed, is a matter of faith. We cannot, probably, prove by science that this must take place, certainly not that such a change is so near as the Scriptures seem to indicate; but we do not need the light of faith to show us that they shall pass away from us, and that, perhaps, very soon. In a few years—perhaps in a few months or days—we shall close our eyes in death, and the heavens and earth which we now see shall disappear from our sight for ever. There are two lessons which we may learn from this evident and certain truth, and which the church wishes us to consider at this time.

The first is that the pleasures of this world are so fleeting and uncertain that it is not worth while for us to take any pains to secure them. We can only hold them for a little while at the most; they are like the treasures which one sometimes possesses in a dream and which melt away in the hands on waking. A moment after death it will make no difference to us whether we have had them or not; they will seem to have been possessed only as in a dream when we wake to the reality of the next world. "They have slept their sleep," says the Psalmist, "and all the men of riches have found nothing in their hands." The life of one who makes pleasure his object is like a sleep; and, as St. Paul warns us in the Epistle of to-day, "it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed."

Our real salvation, the only life which is really worth enjoying, is coming very soon. This life is only a season of Advent to prepare for that eternal festival to which we have been invited by the King of kings.

So, as our first conclusion is that it is not worth while to seek for the pleasures of this life, our second is that it is not a matter for great grief if we have pain and affliction in it. One would not mind suffering for a day, or even for a week, if the rest of only this short mortal life was to be passed in uninterrupted enjoyment. So, if it be the will of God, perhaps we can manage to pass a few years in pain and sorrow, with the promise, which will not fail us, of happiness that shall be eternal.

Especially when we remember that pain and sorrow in this life make that promise all the more sure. "Blessed are ye poor," says our Lord, "for yours is the kingdom of God. Blessed are ye that hunger now, for ye shall be filled. Blessed are ye that weep now, for ye shall laugh. … Blessed are they that mourn, for they shall be comforted." "Behold," he says, "I come quickly, and my reward is with me, to render to every man according to his works." Let this, then, be our care, not to seek pleasure nor to avoid pain which shall soon pass away, but so to live that we shall be anxious to meet him and have a well-grounded hope of receiving that reward; that when he says, "Surely I come quickly," we may be able to answer with the apostle, "Amen. Come, Lord Jesus." For that life is the best in which one is most willing and ready to die; in which one hears most gladly that this heaven and this earth shall pass away.

Second Sunday of Advent

Epistle.
Romans xv. 4-13.

Brethren:
What things soever were written, were written for our instruction; that through patience and the comfort of the Scriptures, we might have hope. Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ. Wherefore receive one another, as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made to the fathers. But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name. And again he saith: Rejoice, ye Gentiles, with his people. And again: Praise the Lord, all ye Gentiles; and magnify him, all ye people. And again Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope. Now the God of hope fill you with all joy and peace in believing: that you may abound in hope, and in the power of the Holy Ghost.

Gospel.
St. Matthew xi. 2-10.

At that time: When John had heard in prison the works of Christ, sending two of his disciples he said to him: Art thou he that art to come, or look we for another? And Jesus making answer said to them: Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them. And blessed is he that shall not be scandalized in me. And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind? But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments are in the houses of kings. But what went you out to see? a prophet? yea, I tell you, and more than a prophet. For this is he of whom it is written: Behold, I send my Angel before thy face, who shall prepare thy way before thee.

Sermon IV.

Behold, I send my Angel before thy face.
—St. Matthew xi. 10.

I suppose, brethren, among the first things you remember hearing of in your childhood were "the angels of God" or, as people often say, "the angels of God in heaven." You remember, I am sure, how pleased you were to look at their pictures, with sweet faces and large, outstretched wings, and how glad you were when you were told that one of those guardian spirits was always by your side. But this morning I want to speak to you, not of the "angels of God in heaven," but of the angels of God on earth. And who are they? you will ask. Are they spirits? Have they wings like the angels we saw years ago in the picture-book? No, they have not wings; they are not pure spirits; they are men, women, and children just like ourselves. The word "angel" means a messenger, one who is sent with tidings. Thus St. John Baptist (who was sent to tell the world that Jesus Christ was coming) is called in to-day's Gospel "an angel"—that is, a messenger from God. Now, brethren, all of us ought to be messengers of God to our neighbor and to the world. We are all Catholics, have all been called to know the true faith, and we have all been taught how to observe God's moral law. First, then, we Catholics ought to be the angels of God on earth to those who are not Catholics. We ought to do our best in our own little circle to spread the knowledge of our holy religion. By our lives we ought to show the world that the Catholic religion makes us better citizens, better and more honest men of business, and truer lovers of our neighbors and mankind. Many of you "live out" at service in Protestant or infidel families; many of you are working for non-Catholic employers; many are employed in factories, surrounded by those who belong to false religions or who have no religion at all. Oh! what chances such have to be angels of God on earth. You can show by your fidelity to work, by your strict honesty, by your modest behavior, that you belong to a religion which comes from God. By a seasonable word, by the loan of a book, by showing your horror of cursing and swearing and of bad talk, you would be doing God's work, and showing to those outside the church that there is something in your belief which makes you good. Have you done this? Have you not, on the contrary, often scandalized our non-Catholic friends by your bad example, your dishonesty, your exhibitions of temper, your outbursts of blasphemy, and your consent to what was impure? Ah! when you do these things you are the angels of the devil on earth. You are doing his work and bearing his message. Again, to your own Catholic brethren and to your own family you can be angels of God on earth! Have you got a scandalous neighbor, a negligent father or mother, a wicked child, a profligate husband or son? Oh! be angels of God to these unfortunate ones. By your good example, your patience in affliction, by your charity and forbearance, your strict attention to your religious duties, and, in short, by a really good life, you will be able to "prepare the way of the Lord." You will "go before his face" to prepare the way for his graces. Don't let it be said by those who are not good Catholics, "I don't see that those who go to their duties are any better than I am." Show them that you are better, and that it is religion that makes you so. "Example is better than precept." Actions speak louder than words. Oh! then be angels of God to those outside the church, be angels of God to your children, to your parents, to your friends and neighbors. Once there was a child who had been very badly brought up by his parents. He went to church by chance one day, and heard an instruction on the laws of the church. When he came home, although it was Friday, there was meat for dinner. The boy would not eat it. Furious at this, his bad parents beat him; but the child remained firm, till at last, touched by his example, the parents converted themselves and lived as good Catholics. That boy was an angel of God on earth. "Go ye and do in like manner," and then our Lord Jesus Christ, the "Angel of the great covenant," will summon you at death to take your place among his holy angels, with whom you shall be glorified and chant his praises for ever and ever.

Rev. Algernon A. Brown.

Sermon V.

He that is not with me
is against me.
—St. Matthew xii. 30.

There are many Christians who do not seem to know that they are Christians. They do not seem to realize what the word Christian means; or, if they do, they do not act as if they did. They do not understand, if we are to judge them by their actions, that it is the name of one of the two great parties in this world—the party of Christ and that of Anti-christ.

The issues between these two parties are more important than those between any others that ever have been or ever will be; for they are questions not only of time but of eternity. And the principles of these parties are so different that no compromise between them is possible. They are fighting with each other for the possession of the world, and neither will be satisfied till complete victory is gained—that is, till the other ceases to be. Every one has got to belong to one of these parties. It is impossible for any one to remain neutral in this contest and a mere spectator of it. Every one has got to be on one side or the other. This is what our Lord himself says: "He that is not with me is against me."

Every one, then, that does not wish to be on the devil's side has got to be on that of Christ. But this is just what a great many of you, my dear friends, do not, I am afraid, see so clearly as you should. You often try, I fear, to stand off and be on neither side when duty requires you to come out boldly on the side to which you belong.

Perhaps, for instance, you are compelled to associate daily with persons—either infidels, Protestants, or bad Catholics—whose mouths are full of impious or impure talk, which they expect you to agree with or join in. They enjoy this filth and profanity, and pretend to think their foul and blasphemous jests very funny, which they very seldom are; and they expect you to laugh at them, as they themselves do.

Now, I do not say that you are bound each and every time to reprove these sins, but I do say that you are sometimes. You cannot expect not to be counted among these people, and justly so counted, too, unless you say or do enough in some way to show plainly on what side you are. Do not, then, keep your faith and piety shut up in your prayer-books, only to be brought out when you are on your knees before God and no one by who will not admire you for them. No; bring them out plainly in the sight of his enemies, and let them see that you are really in earnest—that you really and truly believe that you have got a soul to save, and that your professions are not at all a pretence.

For, if you do not do this, you will be carried over to the other side in spite of yourself. If you do not reprove and separate yourself from what is sinful, you will join in it. Your own experience ought to show you that. Your effort to be neither the one thing nor the other, neither God's servant nor the devil's, always has been in vain and always will be. For the Eternal Truth has said, "He that is not with me is against me."

Yes, my brethren, it is certain that if you will not confess Christ boldly and openly before men; if you will not acknowledge that his faith and his morals are yours also; if you will not bravely and generously take his part in the great battle which he is fighting in this world, and in which he has enlisted you to fight under him; but if, on the other hand, you sneak off into a corner and stay there as long as his enemies are in sight, he will not count you as his servants or friends, and you will not be so, either in this world or in the world to come. "He that shall deny me before men, I will also deny him before my Father who is in heaven." And if you will not confess him, you must deny him; there is no middle course.

Be not, then, runaways, but brave soldiers in the conflict to which you are called. The enemies of Christ are not afraid to let their principles be known; if you would imitate their example the tables would be turned. They would be ashamed of themselves, if you would not be; and it is they who ought to be ashamed, not you. Moreover, God would get the glory which belongs to him, and if you will not give it to him you cannot expect him to save your mean and cowardly souls.

Sermon VI.

What went you out into the desert to see?
a reed shaken with the wind?
—St. Matthew xi. 8.
—usccb.org/bible: St. Matthew xi. 7

In these words, my dear brethren, our Lord holds up the character of his great precursor, St. John Baptist, as a model for the imitation of his disciples, and also for our imitation. "St. John is not like a reed shaken with the wind; see that you follow his example"—that is the meaning and the lesson of this question asked by our Lord.

St. John, indeed, was not like a reed shaken with the wind. He was rather like a massive column of stone, which is not moved a hair's-breadth from its place by the most furious storms. He was firm and unyielding to all the assaults of temptation. Born free from original sin, he persevered without actual sin through the whole of his glorious life.

He has set us a magnificent example of firmness and fortitude—virtues in which Christians of the present day are wofully wanting. There is a great deal of piety nowadays, but it seems often to be of a very superficial kind. It looks well, but it does not wear well. Its outside is very promising, but there Is something wanting inside, and that is a backbone. It does very well in the sheltered atmosphere of the church, but it breaks down when it is taken out of doors into the world.

The assaults it seems to be weakest against are those which come from without. It stands well against interior temptations, on the whole, but it quails before even a word spoken against it. It is dreadfully afraid of what people will say. It is very much under the power of false shame and what is called human respect. It is a most lamentable sight to see people who are really in their hearts and principles thoroughly good Christians, and who might be the instruments in God's hands of a great deal of good both for his glory and the salvation of others, so terribly under the influence of human respect that their example counts almost for nothing, or perhaps is even a scandal and a discouragement to those around them. They have a great deal of faith, and they really want to avoid sin, but they do not seem to want anybody to know that such is the case. One would perhaps, think they were very humble and did not want anybody to know how good they are—and I have no doubt that they do not want some people, at any rate, to think that they are good; but it is not on account of humility, but on account of fear. They are afraid of what these people will say; they tremble at the slightest breath. They are very different from St. John, and very much like reeds shaken by the wind; and it requires only a very light wind to shake them, considering the strength they ought to have.

There are Catholics, for instance—and plenty of them, to the glory of our faith be it said!—who have a great horror of the dreadful sin of impurity, and would by no means of their own accord commit any offence of this kind. But their daily occupations lead them among others who have very different ideas and habits, or who, perhaps, are sinning wilfully against the clearest light. These wretched people are continually bandying jests or telling stories which show the corruption of their minds. Out of the abundance of their hearts their mouths are always speaking; they are bad trees, and all the time bringing forth bad fruit. Well, do our good Christians show any disgust for these things? Oh! no; they will say they cannot help laughing at them. I am afraid they are deceiving themselves; they could help it, if they dared to help it. They would seldom or never laugh if such foul things occurred to their own mind; they would be too much afraid of God. But now their fear of God disappears before their fear of man.

Or these good Christians meet with people who, either through ignorance or malice, ridicule and blaspheme the Catholic Church and the true faith. Perhaps these people only need to find some Catholic who will stand up boldly for his religion. If any one would only confess Christ before them it might be the beginning of their conversion. But, instead of coming out fearlessly for the truth, our good Christians are afraid of being thought foolish or priest-ridden; and if they acknowledge that they are Catholics at all, it is only to compromise or deny what they in their hearts believe, so that people may think that they are pretty good Protestants after all.

These instances will suffice to show what I mean. You can find plenty of others yourselves. Do so, and resolve, for the sake of God our Saviour and for the glory of his name, to put an end to this despicable cowardice, if you have been guilty of it. Catholic faith and morals are things to glory in, not to be ashamed of. And, besides, there is really nothing to fear. What you are afraid of is only like the wind which passes by; in their hearts even the wicked will honor and hold in everlasting remembrance the true and faithful servants of God.

Third Sunday of Advent

Epistle.
Philippians iv. 4-7.

Rejoice in the Lord always: again, I say, rejoice. Let your modesty be known to all men: The Lord is nigh. Be not solicitous about anything: but in everything by prayer and supplication with thanksgiving let your petitions be made known to God. And the peace of God which surpasseth all understanding, keep your hearts and minds in Christ Jesus.

Gospel.
St. John i. 19-28.

At that time:
The Jews sent from Jerusalem priests and levites to John, to ask him: Who art thou? And he confessed, and did not deny: and he confessed: I am not the Christ. And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No. They said therefore unto him: Who art thou, that we may give an answer to them that sent us? what sayest thou of thyself? He said: I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaias. And they that were sent, were of the Pharisees. And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet? John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not. The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose. These things were done in Bethania beyond the Jordan, where John was baptizing.

Sermon VII.

Let your modesty be known to all men.
—Philippians iv. 5.

To-day, brethren, is called Gaudete, or Rejoicing Sunday, and is intended by the church as a little letup, as the people say, on the solemn season of Advent. To-day flowers deck the altars; at the High Mass the dalmatic, the deacon's vestment of joy, which has not been used for two Sundays, is again assumed. Where possible, and where the church is rich enough to buy them, rose-colored vestments should be worn. The first words of the Mass are, "Rejoice in the Lord always; again I say, rejoice." It is just as if the church said to you all: "Be glad and joyful; make yourselves as happy as you can." "Ah!" some of you will say, "that is just the doctrine for us; that is just what we like." Do not be too fast, my friends. Listen to what comes next. "Rejoice," says the church; but in that rejoicing, in that striving to live happily, "let your modesty be known to all men." So, then, the Christian is to be a happy man, but he is also to be a modest man—a man of simple or moderate habits. My friends, does not the shoe pinch you a little? Do you not see the cap gradually taking a form that will fit some of your heads? You men, when you are together on some festive occasion—when you have a gala-day of one kind or another—you rejoice then, it is true, but is your modesty known to all men? Have you not often aped the manners and swagger of the worldly-minded? Have you not listened to indecent stories? Have you not told some such? Oh! what scandal you give when you do these things. Then your immodesty is known to all men. You are going with the crowd. You are following the multitude to do evil. You are walking in the wide path that leadeth unto perdition. You unfortunate drunkards that totter as you walk, who fall in the gutter and by the wayside, is your modesty known to all men? No, your shame is known to all men, and the shame of all who belong to you. Again, what think you of the woman who, because it is the fashion, goes out to balls indecently and improperly dressed—who is not covered as becomes a Christian matron or maiden, but is so clad as to bring the blush of lust to the face of the brazen, and of shame to that of the pure in heart; or of those who go to all sort of plays and spectacles, who encourage the most questionable of dances and ballets, and bring up their children in the same spirit? Is their modesty known to all men? My friends, to find the modesty of such people would be like searching for a needle in a bundle of hay. You would never find it. You, too, who spend every cent you have upon your backs, who have almost all your hard earnings invested in dry goods and millinery, who come to church tricked out in finery which belongs neither to your state nor calling, offend also against Christian moderation and modesty. Once there was an old jackdaw who dressed himself up in peacock's feathers; then off he went among the peacocks and tried to pass for one of them. But these splendid birds soon found him out and pecked him almost to death. My friends, when you deck yourselves out in clothing, in fashions which are beyond your means, unsuited to your calling as a Christian, unfit for your state in life, and fit, indeed, for none but the vain people of the world, what are you? Nothing but jackdaws in peacock's feathers. Oh! then don't make yourself ridiculous. Follow the advice of St. Paul: "Let your modesty be known to all men." These are the days of immodesty, of wasteful extravagance, of extreme vanity. Oh! then set your faces against this running tide of worldliness. Be modest, speak modestly, dress modestly, enjoy yourselves modestly. Don't dress up your children luxuriously, instilling into their minds even in childhood the spirit of vanity. Don't put on too much style or too many airs. Be happy, rejoice always, but be modest, be simple. "Let your modesty be known to all men. The Lord is nigh. For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline, think on these things. The grace of our Lord Jesus Christ be with your spirit."

Rev. Algernon A. Brown.

Sermon VIII.

There hath stood One in the midst of you,
whom you know not.
—St. John i. 26.

St. John spoke these words, as the Gospel tells us, not to his disciples, but to those who had been sent from Jerusalem to question him on his mission, to ask him what business he had to preach and to baptize. It may be that both those who were sent and those who sent them had no real desire to know if he were indeed a prophet, but were merely trying to make him say something which could be used against him—to set a trap for him, like those which they afterward tried to set for our Divine Lord—since his language to them certainly seems like a rebuke.

For who was this One who had stood in their midst, and whom they had not known? It was our Lord Jesus Christ. It was the Son of God, the Word made flesh. He had been living in their midst since his childhood, but they had not known him. Even those in his own town of Nazareth, who had often met him in their streets, who had often seen him and spoken to him, had passed him by as if he was no more than one of themselves, as if he were only a poor carpenter's boy.

Now, we, my dear brethren, are something like these Jews at that time. For during our lives there has stood One also in the midst of us, whom we have not known. And it is the same One whom the thoughtless and the sinful passed in the streets of Nazareth, and whom they afterward crucified in Jerusalem. The King of Glory is in our midst at this moment; he who dwells in the tabernacle of the altar is indeed God made man.

It is true for us as well as for them that we cannot see that it is he with our bodily eyes; but there is much more to point him out to us than there was to them. The church has taken care that we shall not pass him by unnoticed; all the worship of the sanctuary is directed to his throne—that poor throne in our midst which he has come down from heaven to occupy. It is because of him that the altar blazes with candles and is adorned with flowers, and that the clouds of incense rise; it is to him that we bend the knee; all the splendid ceremonial of the Catholic religion is only our poor effort to worthily honor Him who has condescended to dwell among us under the sacramental veils.

And yet, in spite of all the care which his church has taken, do we not too often behave as the Jews of his own time had a better excuse for behaving? A better excuse, I say, for they needed a special light to recognize him; but all we need is faith, and that we all have. But one would think that his people had no faith, to see the way in which they sometimes conduct themselves in his most holy presence.

It would seem as if a Christian had not faith in that Real Presence when you see him pretend, as it were, to reverence the altar by a sort of half-genuflection, very quickly made, which looks more like a sign of disrespect than of adoration. What would you think if you should see the priest, when saying Mass, making his genuflections in this way? Well, you ought to do the same as he. Our Lord is as really before you as before him; and you are not more exalted in your station than the priest, that you can afford to treat God more familiarly. Bring the knee to the floor slowly and reverently when you pass the high altar, or any other altar, while the Blessed Sacrament is on it. And when our Lord passes in procession, or in any other way, through the church, kneel down and pray; do not stand or sit and stare about.

And remember, too, that he is as really present when he goes outside the church as when he remains in it. The state of things in this country requires us to carry him to the sick without the solemnity which should be observed; but he is as truly in your houses when he comes to give himself to you there as if the priest brought him with lights and sacred vestments, with the sound of the bell, and with a train of attendants to do him honor. Imagine what you would do if he should come visibly at the side of the priest, with that Face with which you are so familiar, with glory shining round him, and with the prints of the nails in his hands and feet; and do the same now. Do not stand around and talk to the priest as if he had come for a social visit; kneel down as soon as he enters the room, if the Blessed Sacrament is with him. And do not kneel leaning on a chair, with your backs to our Lord; that is a strange way to show respect for him.

If you will only think who it is that stands in the midst of you, you will find out many other things which I have not time to suggest. It is not really so much want of faith as want of thought that makes people behave to our Lord in the irreverent and almost insulting way that they sometimes do. Think, then, about this matter, and you will need no rubrics to teach you what to do in the presence of Him whom you really know and love.

Sermon IX.

I am the voice of one crying in the wilderness,
Make straight the way of the Lord.
—St. John i. 23.

Whenever, my dear brethren, men are going to a place they always ask the way. They also make up their minds as to which is the long way, which the short way, which the most convenient and easiest way. They do this with reference to the places to which they go in this world. Now, we are all going to heaven; at least, each one of us will say, I hope I am going there. We know there are many places to which we can go in this world, and many different ways by which we can get to them. There are also many places in heaven, but there is but one way of getting to any one, even to the least of them.

Which is that way? Some will say it is the good way, or the way of the good man. Another will say it is attending to your duties, to your church. Yet another will say it is by keeping away from mortal sin. Each answer is a good one, but neither one brings out the important point. The true answer, and the first one to be given, is that it is God's way—the way of the Lord. Yes, my dear brethren, it is the very way, the one and only way, that our Lord Jesus Christ has travelled before us. Every step he took along this path was marked by the precious Blood from his own veins. It is the way of the cross, of sacrifice, of penance and mortification.

Are we all going this way? Is each one of us now here present moving daily and hourly on this path? It is almost useless to ask this question, for I know many, very many indeed, will answer. No! It is indeed a sad truth that most people, most even of our Catholic people, are not going this way.

But why is this? One reason is because they do not try, sincerely and earnestly, to fix in the mind that this is the only condition upon which any soul can be saved. For our Lord himself declares that unless a man take up his cross daily and follow him he cannot be his disciple. They do not realize that there is an absolute necessity, an unchangeable law in this assertion. God has said it, and will not unsay it. Yet how quickly will men stop a business or a transaction that will surely cause them to lose their money! How quickly will they turn from a road that is sure to lead to death! They realize the necessity when property and life are to be lost; but they will not see or feel the same necessity when their souls and eternal life are most certainly to be forever lost.

Again, they are discouraged because the way is hard and difficult. Show me any way in life not hard and difficult. Ask the father, the mother, the single man, the married man. Ask the rich and the poor, the old and the young, the active business man, the idle and slothful man, as well as the common tramp. All have the same answer—that life is a hard road any way you may take it.

Man, then, is reduced to the necessity of suffering and mortification. The secret of this is that all men are under sin, all poisoned by it. The only remedy is to cure ourselves, to get rid of this poison. The way of the Lord is the way given us to go in order to find this cure. All along this way we find the remedy at every turn. It is found in a good confession, in true penance and mortification, in the sacrament of the altar, the Body and Blood of our Lord Jesus Christ, which is intended to nourish our souls and to act against this terrible poison.

Make straight, then, the way of the Lord. Do not be terrified by trouble, pain, and difficulties of any kind. Do not permit the devil to make you think it will always last, always be the same. These difficulties become less and less by degrees. They wear away, as it were, or God so fills the soul with strength and patience that it is the same in the end. We then bear easily by the grace of God that which was so troublesome at first.

Set to work, then, at once. Let your souls be ready for the holy Feast of Christmas. Remember that we must celebrate that as Christians ought to do. Gratitude, love, Christian manliness, and honor require that all shall celebrate the birthday of a suffering God in such a manner as to make him feel he is truly remembered and honored. The least one can do, then, is to begin to make straight the way of the Lord by cleansing the soul of all mortal sin and by making a good Christmas communion. That feast, you know, is a time when great graces are given to the sincere soul. Do not, then, for the sake of your own soul, fail to keep Christmas day as a true Catholic should keep it.

Fourth Sunday of Advent.

Epistle.
1 Corinthians iv. 1-5.

Brethren:
Let a man so look upon us as the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But as to me it is a thing of the least account to be judged by you, or by human judgment: but neither do I judge my own self. For I am not conscious to myself of anything, yet in this am I not justified: but he that judgeth me, is the Lord. Therefore judge not before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise from God.

Gospel.
St. Luke iii. 1-6.

Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina, under the high-priests Annas and Caiphas: the word of the Lord came to John, the son of Zachary, in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins: as it is written in the book of the words of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled: and every mountain and hill shall be brought low: and the crooked shall be made straight, and the rough ways plain. And all flesh shall see the salvation of God.

Sermon X.
Christmas Eve.

For he shall save his people from their sins.
—St. Matthew i. 21.

To be saved, dear brethren, always supposes a previous danger. Thus, we say saved from drowning, saved from a fire, saved from a terrible accident. Also it supposes a person or thing that saves. Now, dear friends, we are met together here to-day, and it is Christmas Eve. The church tells us in the holy Gospel that Jesus Christ came to save his people. Let us think, then, for a few moments what danger it was that he came to save us from, and who he was who came to act the part of Saviour. The danger from which we were to be saved was the danger of sin. Sin is dangerous in the extreme. It is more dangerous than the most terrible disease, more perilous than the cholera or the plague. These things only kill the body; mortal sin kills the soul. If Jesus Christ had not redeemed us sin would have destroyed us. Adam and Eve brought sin into the world. Sin spread with the awful swiftness of an epidemic. It threatened to descend upon mankind and to bury everything beneath the ruins of everlasting death. Then, when poor human nature seemed about to be overwhelmed, Jesus came and saved it, washed us in his precious Blood, and snatched the uplifted sword from the hand of the enemy. Yes, the danger was great, but we were saved from it. But a little while ago we read in the papers of an awful calamity—the burning of the Brooklyn Theatre. We can imagine how frightful was the scene of hundreds of human creatures fighting for life—the all too narrow door before them, the crying multitude around them, the scathing, ruthless flames behind them. What would we think of one who, saved from such a place, should afterwards make light of the danger and care nothing for the one who saved him? O brethren! it was not from the danger of earthly fire, from the peril of blazing rafters, falling beams, and a trampling multitude, that Christ saved you and me. 'Twas from the fire of hell that he snatched us. 'Twas from the danger, the all-surrounding danger, of sin. And what have we done, many of us? We have turned back, let go the hand that held us, and gone back into the appalling peril. Because men do not see a material danger they will not believe there is any. Dear friends, there is danger. You that have gone back into the ways of sin, you that are in mortal sin now, at this moment—you are in an awful danger. Save your lives, then; take the hand held out to you or you are lost! Brethren, some of those poor creatures who perished in the Brooklyn fire were so charred, so burnt that they could not be recognized. Take care that you do not become so disfigured by sin that at the last day God will say to you: "I know ye not."

Who saved us from the awful peril? It was Jesus Christ, Jesus the Son of God, Jesus the Babe of Bethlehem. In the morning it will be Christmas day. The church will bid you come to the crib. Will you still persist in rejecting the Saviour? You know who he is. You know he is God. You know he is full of love and full of power—full of love for your souls, full of power to rescue you from the danger in which you stood. Come to him then, and no matter how black or how many your sins may be, you will know that "he shall save his people from their sins." Brethren, I doubt not that many of you mourn the loss of some dear ones. Within the last few years some one has gone from the fireside, some sweet voice has been stilled for ever. Perhaps a father or a tender, beloved mother has gone home to rest with God—gone in the peace of Christ to their reward. 'Tis Christmas Eve in heaven to-day, and oh! don't you think they are waiting for you—praying for you that you may be there with them? Don't disappoint them. Don't let them wait in vain. Flee from sin, the danger that threatens to separate you from them for ever. Do not disappoint Jesus and Mary and Joseph. Do not spend this holy time in sin. Don't go back into the danger. Keep Christmas like a Christian. Then, brethren, in the morning, the bright morning of eternity, the Christmas morning of heaven, we shall see His glory. We shall be united to Jesus and our dear ones who have gone before. We shall hear them and the white-winged angels who circle around the throne, singing aloud: "Glory be to Jesus Christ the Babe of Bethlehem, for he hath saved his people from their sins!"

Rev. Algernon A. Brown.

Sermon XI.

Preaching the baptism of penance
for the remission of sins.
—St. Luke iii. 3.

St. John Baptist certainly seems, from what we read about him in the Gospels, to have been quite a stern and uncompromising preacher. He did not come with a coach and four to take people to heaven. He had but one message for every one, high and low, rich and poor; and that message was: "Repent of your sins; do penance for them, and bring forth fruits worthy of penance. Cease to do evil, learn to do good; get rid of your bad habits, and put good ones in their place. If you have wronged any one, make restitution for it; and, moreover, practise charity even to those whom you have not wronged. These things you must do; there is no other way possible in which you can flee from the wrath to come."

This was St. John's doctrine, everybody must acknowledge. But some people seem to think that our Lord, when he came, offered salvation to sinners on somewhat easier terms than these. This, however, is a great mistake. There never has been, is not, and never will be any way for a sinner to be saved except by doing penance. Our Saviour did, indeed, by his coming make salvation easier; but how was it that he did so? It was not by offering it on any other terms than these, but by making it easier for men to comply with these terms. He did not free us from the obligation of doing penance, but gave us more abundant grace that we might be better able to do penance. That is plain enough to every one who will stop and think.

And yet some Christians seem to imagine that it is enough to be a Catholic, to be quite sure of one's salvation. Practically, at least, they hold the heresy which the devil brought in at the time of the so-called Reformation, and which before that time hardly any one had dared to put in words—that a man may be justified by faith without good works. They say to themselves the very thing which St. John warned the Jews not to say: "We have Abraham for our father." They say to themselves: "We are Catholics; we are children of the holy church; all we have to do is to remain so (and, thank God! we have not the least idea of being anything else), and then to receive the rites of our church when we come to die, and we will be as sure of going to heaven as a child which has just been baptized."

But, my friends, this is a fatal delusion. Depend upon it, the devil is glad when he sees men or women with this notion in their heads, for he has got good hopes of having them with him in hell. He knows well what such people do not seem to know: that it is not enough to be a Catholic, but that one must also be a good Catholic, if he is to be saved. He knows as well as St. John that penance is necessary now, as it always has been; but he takes good care not to preach what he knows.

And what is penance? Is it a mere confession that we are sinners? No, by no means. If it were, every one would be a penitent who was not a fool, for every one who has common sense must acknowledge that he has sinned. Nor is it a mere acknowledgment that sin is a bad thing, and a wish that we had not committed it, and that God had given us more grace that we might not have done so. No, it is a real and hearty sorrow for it, with a conviction that we might have avoided it, and that the fault was not with God, who gave us plenty of grace to avoid it, but with ourselves, who did not make use of the grace which he gave. And following from this, as a matter of course, is a firm conviction that we can avoid it for the future, and a firm determination to do so. And following from this, also as a matter of course, is a real change in our lives, a real giving up of sin. That is the only certain mark of a true repentance and of a good confession—that a man stops committing mortal sin. The priest may indeed give absolution to one who continues to fall; but it is with the gravest fears that the sentence which he pronounces is not confirmed by Him who alone has power to forgive.

I said in the beginning that salvation was easier than before our Lord came, because we have now more grace to help our weakness. But that only makes penance the more necessary. "A man making void the law of Moses," says St. Paul, "died, without any mercy, under two or three witnesses; how much more, do you think, he deserveth worse punishments, who hath trodden under foot the Son of God, and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?" Be warned, then, in time; repent indeed, and change your lives. Make not only a confession but a good confession at this holy time, and cease, for the love of God, to offend him any more.

Sermon XIL.

Prepare ye the way of the Lord.
—St. Luke iii. 4.

Before our Blessed Lord came into public notice his missionary, St. John Baptist, appeared in the wilderness preaching penance, and good works worthy of penance, to the people, who were in the darkness and bondage of sin. He cried out in a loud, thrilling voice; "Prepare ye the way of the Lord." So the church on the last Sunday of Advent, the first before Christmas, cries out to those who expect to meet our Lord on Christmas and worship him on that glorious feast: "Prepare ye the way of the Lord." To the tepid and lukewarm she cries out: "Come away from your darling venial sins; fill up your empty hearts to the brim with the overflowing love and grace of God; be more generous in his worship and service." To the young: "Prepare ye the way of the Lord." Give me your heart while you are young and tender; do not be allured by the empty joys and false pleasures of the world; avoid those dangerous occasions of sin that are about to entice you, and keep your youth innocent and pure, that you may see the evening of your life in joy, and not in bitter remorse.

To the old: Forget the past; if it has been bad, ask pardon and do penance; if good, preserve it and live in grace and fervor, so that when you are near the end of your pilgrimage here you may attain to the great destiny for which you have been created.

To the sinner—to the one in mortal sin; the one who has not had a happy Christmas for many a year, for the sinner has no chance to have part in the real joy of Christmas; to the sinner who has been exalted with pride and worldly pleasure, who has been in the valley of impurity, and wilful neglect, and cold indifference—oh! to you there is a voice terrible and irresistible: "Prepare ye the way of the Lord." Prepare it by prayer for grace; warm your heart by gratitude and love; fall on your knees at the foot of the cross in the confessional; have your heart purified by the bitter waters of penance, and you will indeed have a happy Christmas.

Then the promise: All flesh shall see the salvation of God. Yes, to know and to feel and see the pardon and peace and love of God—to have the consciousness that he is our friend, and that we have no enmity against him—is the way to see on this earth the fruits of salvation.

The poor shall see the salvation of God. O ye poor men and women who have nothing in this world but sorrow, tears, and bitter suffering! to you this coming feast of Christmas is a foretaste of the great reward that is prepared for you. God loves you. He spurned the palaces and royal robes of the Cæsars when he came on the earth, and chose a poor Virgin for his mother and a hovel for his birthplace. The poor shepherds were the first to see him, and they will be near to him in his glory. "Blessed are ye poor, for yours is the kingdom of heaven." For He who was rich, for your sakes became poor.

The poor shall see the salvation of God; for He who was rich, for their sakes became poor.

The rich shall see the salvation of God; for they will be taught humility by looking into the crib at Bethlehem, and learning a lesson that they can learn nowhere else, and that will dazzle them more than their jewels, diamonds, dresses, or palaces.

So if we prepare the way of the Lord we shall finally see the salvation of God in eternity, where we shall rejoice evermore in the thought that all our preparation here to please God, by keeping the commandments, suffering, and toiling, will be rewarded by the vision of the Redeemer of all nations who washed their robes and made them white in the Blood of the Lamb.

Sunday within the Octave of Christmas

Epistle.
Galatians iv. 1-7.

Brethren:
As long as the heir is a child, he differeth nothing from a servant, though he be lord of all: but is under tutors and governors until the time appointed by the father: even so we, when we were children, were in bondage under the elements of the world. But when the fulness of the time was come, God sent his Son, made of a woman, made under the law: that he might redeem those who were under the law; that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. Therefore now he is no more a servant, but a son. And if a son, an heir also through God.

Gospel.
St. Luke ii. 33-40.

At that time:
Joseph, and Mary the mother of Jesus, were wondering at these things, which were spoken concerning him. And Simeon blessed them, and said to Mary his mother: Behold this child is set for the ruin, and for the resurrection of many in Israel, and for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed. And there was a prophetess, called Anna, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she at the same hour coming in, gave praise to the Lord; and spoke of him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. And the child grew, and waxed strong, full of wisdom: and the grace of God was in him.

Sermon XIII.

And the Child grew, and waxed strong,
full of wisdom: and the grace of God was in him.
—St. Luke ii. 40.

Jesus Christ is our model in all things, and in the verse above quoted we see him presented as the model of youth. Your children, brethren, ought to be strong in body, wise in mind, and to have the grace of God in their hearts. Now, who is to form them after the model of Jesus Christ? It is the duty of parents. First, then, you ought to take care of the bodily wants of your children, in order that they may grow and wax strong. How often parents offend against this duty! There are some who let their children eat just what they please, who pamper their appetites, who give them all kinds of unwholesome food. Such children will never be healthy. There are others who spend all their money in drink—who leave their poor little ones at home, moaning and starving with hunger; who, through their imprudence, leave their children without food for a whole day, having squandered their earnings in all sorts of foolish and wicked pleasures. Then, too, there are those who allow their children to sit up till all hours of the night, who let them go off to heated ball-rooms, who dress them either too much or too little—who either coddle them up so that they can hardly stand a whiff of air, or else send them out to shiver with cold. No wonder that our city children are unhealthy; no wonder death sweeps them away as it does. Is it not because parents are neglectful? Look to it, then; see to the diet, the clothing, the habits of your children. Do not overtask their feeble strength by sending them too soon to work. Never permit them to form luxurious appetites. Watch over their daily lives, see that they take proper exercise; then, like the child Jesus, they will "grow and wax strong." Neglect the duty of corporal education, and we shall have a generation of sickly children and adult invalids. And if it be so necessary for parents to watch over the bodies of their children, what shall I say of the duty of watching over their minds and souls? Your children should be full of wisdom, and the grace of God should be in their hearts. Oh! when I think of the neglect of many Catholic parents in this respect I am tempted to take up the Gospel's most awful tone, and cry. Woe to you, careless parents! woe, eternal woe to you guilty fathers and mothers, who are letting your little ones run to destruction!

You make your home uncomfortable by your crossness, by your curses, by your slovenly, untidy habits. Your children, from their earliest infancy, take to the street. They hear impurity, blasphemy, and cursing. They hear words and see sights which are not fit to be mentioned here on God's altar. They keep what company they like. They learn infamous and immoral habits that destroy both body and soul. Oh! for God's sake beware, beware! Do you think they will ever be full of wisdom or have the grace of God in their hearts? Again, you are anxious enough that they shall learn to read and write, to keep books and be quick at figures, but are you sure they know their catechism or can tell a priest all they ought to know of Jesus Christ, their Saviour, or how many sacraments and commandments there are? Where are they on Sundays? Where are they when confession day comes around? Oh! these are vital questions, if you want them to be full of grace and wisdom. Some boys and girls of our day, brethren, have lost a great deal of their freshness. They smoke, they chew tobacco, they flirt, they act like little men and women. There is no innocence about them. They are revolting spectacles to men and angels. Wisdom, forsooth! They have none. Grace of God? It is destroyed. Their childhood is more like the childhood of an incarnate devil than of an incarnate God. Look, then, carefully to your children. Look to the little ones; correct them when they are babies. Don't wait till a child is in its teens; then it will be too late. Set them a good example. You know the story of the old crab, who said to her little ones, "Why do you walk sideways?" "Suppose, mother," they said, "you show us how to walk straight." Yes, if you are wicked, foolish, and sinful, your children will be like you. "Like father, like son," says the proverb. Oh! then you parents, be pure as Mary, be industrious, modest, patient like St. Joseph; then your children, like Jesus, will grow and wax strong, full of wisdom and of the grace of God.

Rev. Algernon A. Brown.

Sermon XIV.

This Child is set for the fall,
and for the resurrection of many in Israel.
—St. Luke ii. 34.

These words of to-day's Gospel, my dear brethren, have, perhaps, a strange sound to us at this joyful Christmas season. It seems strange that holy Simeon should have said that the blessed Infant whom he held in his arms, and who had come to save the world, should have been set for the fall of many of even his own chosen people.

And yet we know that his coming was actually the occasion of the fall not merely of many but of far the greater part of that chosen people of Israel. However strange Simeon's prophecy may seem, we see that it was a true one. Up to that time the Jewish people were God's true church on earth; now almost all of them are wanderers outside of it, rejecting the true Messias whom their fathers crucified, and either vainly looking for one who will never come or ceasing in despair to look for any Messias at all. Instead of Christ's coming having been the means of salvation for them, it has really been the occasion of their fall from the grace which they had before.

But though we know that it has been so, it may still seem strange that it should have been so. One would think that the Saviour, who is our joy, our pride, and our glory, would have been theirs too, and even more theirs than ours, having been born of their own nation, a Jew of the royal line of David. But if we consider the matter a little we shall see that it was natural enough that it should turn out as it did; and we shall see, moreover, that there is a good deal of danger that, as they fell from grace when Christ was presented to them, so we may do the same.

For we shall, if we think, find out the reason why they fell, which is the reason why we may fall too. They were looking for a Saviour, indeed, but not for such a Saviour as actually came. They were looking for one who would redeem them from their subjection to the Roman Empire; who would make their nation what it had been in the days gone by; who would make them an independent and powerful people; who would give them the greatness and glory of this world. So when he did not fulfil their expectation, when he came not with earthly splendor but in poverty and suffering, they were scandalized. It was only his miracles which made them hesitate; and when he would work miracles no longer, when he would not save himself from the cruel and ignominious death of the cross, they rejected him with the horrible imprecation, "His Blood be upon us and upon our children."

Yes, my brethren, the cross was their scandal, and the cross is likely to be our scandal, too, for we have the same fallen human nature as they. "We preach Christ crucified," says St. Paul, "unto the Jews indeed a stumbling-block, and unto the Gentiles foolishness"; and it is a good deal the same with us Christians now.

We feel glad, indeed, when Christmas comes; but I am afraid that if we had been living at the time of the first Christmas we should not have been much more likely to rejoice at the birth of our Lord than his own people were at that time. Christmas now is very pleasant, with its festivity, its amusements, its giving and receiving of presents; but there is not much of the cross in this. The original Christmas, with its cold, its poverty, and its humiliation, was quite a different thing.

It is right for us to rejoice at Christmas; but perhaps we should not rejoice if we remembered that our Lord came to bring into the world the cross not only for himself but also for us too. That is the scandal for us now. We can see what the Jews could not, that it was right that he should suffer; but we cannot see that it is right that we should suffer too—that what holy Simeon said to his Blessed Mother is true for each one of us: "Thy own soul a sword shall pierce." So in this way, even now, "this Divine Child," with his cross in his hand for a Christmas present to us, "is set for the fall of many in Israel." We are too apt to shrink away when he urges us to accept it for his sake.

Indeed, we should always fall away when the cross is offered to us, had we only our own natural strength to depend upon. It is not in us, by any natural power, to bear the cross of Christ. But he offers with it the grace to bear it. And in this way he is set also for our resurrection. For it is only by the cross, by bearing the cross ourselves, that we can rise from sin, which is the only death which we really have to fear.

This Child, then, is set for our fall by our natural weakness, but for our resurrection by his supernatural grace. His will is that it should be for the latter; let his will, then, be done. Let us welcome him, then, at Christmas, but let us welcome his cross too; for it is only by bearing it ourselves that we can come to eternal life.

Sermon XV.

Behold, this Child is set …
for a sign which shall be contradicted.
—St. Luke ii. 34.

My brethren, can this be possible? It is not only possible but too true. Our Lord Jesus Christ, the sign of the love of God the Father to us, is contradicted, is resisted, by those whom he came to save.

And is it only those who are strangers to him that contradict him? No; it is those who know him well and who ought to be his friends—his own people, who call themselves Catholics, who claim to belong to his true church.

What does the word "contradict" mean? It means to speak against or in opposition to any one. It may mean, also, to act against any one, or even to reject inwardly what one say's, though not a word of contradiction be spoken. Fervent gratitude would now exclaim: "Surely no Catholic can do any of these to Jesus Christ?" Yet such there are, though perhaps many of them do not realize what they do.

Who are they? They are those who speak against and resist the teachers he has sent them; who put themselves always in opposition to the authority of the church, and even to its head, the Vicar of Christ on earth; who believe no more than they are obliged to under pain of ceasing to be Catholic at all; and who never obey except when it suits their own convenience. "Well," you will say, "I am not that kind of a Catholic." I am glad you are not; still, there are many such. But there are many more who do not go quite so far as that, and yet have a good deal of the same spirit. Perhaps you are one of them.

Who are these that I speak of? They are those who are always opposing their pastors and confessors, finding fault with and criticising their words and their actions. They reject their counsel. They even make a jest of their opinions. They think them behind the times, and not up to the spirit of the present day. They even sometimes violate the sacred confidence of the confessional, and talk thus lightly even of what has been said to them there.

Or they oppose outwardly the plans and efforts of their parish priests. They think that they know more about everything than their pastors. Unwilling to unite with them in their work for our Lord, they are discontented because others are not as rebellious and disobedient as themselves. They do not rest until they succeed in making a party against those whom they should unite to support, which destroys a great deal of the good which they have done, and prevents much which they could otherwise do. In vain do they pretend to be friends of Christ when they thwart and spoil his work. The work of the parish is as much his work as that of any other part of the church. The church makes parishes wherever she sends her priests. If the people in them oppose her she cannot do God's work.

Or if they do not resist, they despise their priests, or certainly act as if they did. They do not seem to remember that every priest, unworthy as he is, of course, still represents our Lord. If they respect him, it is as a man, not as a priest; that is, they do not respect the priest at all as such. They use him for their own convenience when their conscience requires them to hear Mass or approach the sacraments; but otherwise they treat him just as a Protestant might do. And by this bad example they lessen the respect of others for him, and weaken the authority and influence for good which he ought to have. This really is resisting and contradicting our Lord, whom he represents. Let all, then, examine themselves, and see if they are not in the habit of speaking, acting, or neglecting their duties in such a way as to oppose and contradict our divine Lord. Be humble as he was on the first Christmas day, and try to help, not to hinder, his agents in all they are obliged to do to carry out his work; for he has said to them: "He that heareth you heareth me; and he that despiseth you despiseth me."

The Epiphany

Epistle.
Isaias lx. 1-6.

Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee. For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side. Then shalt thou see and abound, and thy heart shall wonder and be enlarged; when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee. The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and showing forth praise to the Lord.

Gospel.
St. Matthew ii. 1-12.

When Jesus, therefore, was born in Bethlehem of Juda, in the days of King Herod, behold, there came wise men from the East to Jerusalem, saying: Where is he that is born King of the Jews? For we have seen his star in the East, and we are come to adore him. And Herod the King hearing this, was troubled, and all Jerusalem with him: and assembling together all the chief priests and Scribes of the people, he enquired of them where Christ should be born. But they said to him, In Bethlehem of Juda; for so it is written by the prophet: "And thou Bethlehem, the land of Juda, art not the least among the princes of Juda: for out of thee shall come forth the ruler who shall rule my people Israel." Then Herod, privately calling the wise men, enquired diligently of them the time of the star's appearing to them; and sending them into Bethlehem, said: Go and search diligently after the child, and when you have found him, bring me word again, that I also may come and adore him. And when they had heard the king, they went their way; and behold, the star which they had seen in the East went before them, until it came and stood over where the child was. And seeing the star, they rejoiced with exceeding great joy. And going into the house, they found the child with Mary his mother, and falling down, they adored him; and opening their treasures, they offered him gifts; gold, frankincense, and myrrh. And having received an answer in sleep that they should not return to Herod, they went back another way into their own country.

Sermon XVL.

Rise, and take the Child and his mother,
and go into the land of Israel.
—St. Matthew ii. 20.

At this season of Christmas and Epiphany, in these days when the church brings us to the manger in which the infant Son of God was laid, it is impossible for any Christian to come to Jesus without coming to Mary also. He cannot see the one without seeing the other; and surely he will not adore the one without honoring the other also.

It is plain enough to us all at this time how inseparable Our Lady is from her Divine Son, and how we must go to her if we would gain admission to his presence. But we are apt enough to forget it at other seasons, even at times like the month of May, specially commemorated to her love and service.

We are apt to imagine devotion to her as a sort of thing apart by itself, beautiful and reasonable, it is true, but still having no necessary connection with the worship of God. We do not understand that it is impossible for us to love and adore him as he wishes unless we also honor his Blessed Mother—as impossible as it would be to have a true devotion to her and forget him. The two devotions must go hand-in-hand not only now but through all the year.

The forgetting of this is one great reason why there is so much sin in the world. One who has a true love for Mary can hardly fall into mortal sin; and that not only because she will specially pray for him and defend him, but also because he will love her Son too much to do so. And even if he should fall into mortal sin he will not stay in it long; not only because she will obtain his conversion, but also because love of God cannot be far away while that of his Blessed Mother remains.

This is also true, in its measure, of venial as well as of mortal sin, and of those imperfections which keep people from being saints. You will hear many complaining that they do not make any progress in the spiritual life; that they are always committing the same faults, and even just as often; and that they have no more piety now than they had years ago—perhaps not even so much.

Well, of course there may be many reasons for this; but one of them, perhaps, is that they do not cultivate a real, solid devotion to Our Blessed Lady. They say, no doubt, some prayers to her, and they believe fully and firmly everything about her which the church teaches; but they do not realize that they cannot acquire the love of her Divine Son unless they make his Mother theirs also; that they give themselves entirely to her as her loving children, with all their mind and strength, all their heart and soul.

What a pity it is to neglect so easy and so safe a way not only of salvation but of perfection! It will lead to everything else, and nothing else will lead anywhere without it.

Let us, then, my dear brethren, at the beginning of this new year make a good resolution—that is, to have more devotion to Our Lady than we have ever had before. Let us take, as St. Joseph did, the Child and his Mother, and set out with them from this place of our exile to the land of Israel, the true promised land above. Let us take them both, not only at Christmas but always, through our whole journey here below; not to guard and guide them, as he did—for we have not such a privilege—but that they may guard us, and guide us to the country which is waiting, not for one people only, but for the redeemed of all nations, for all the Israel of God.

Sermon XVII.

And opening their treasures,
they offered him gifts;
gold, frankincense, and myrrh.
—St. Matthew ii. 11.

To-day, my brethren, is a great day for us. It is, in one way, a greater day than Christmas itself; a day, that is, in which we have more cause for rejoicing than we had even then. For what was it which we celebrated then, and what is it which we are celebrating now? Then it was the birth of our Lord into this world, and it was indeed a thing which we had cause to rejoice over; but to-day it is something even more joyous for us than that. It is not only that he was born into this world, but that he was born for us, for us Gentiles—to save us as well as his own chosen people, the Jews. The three wise men whom that wonderful star led to his crib were not of that people, but Gentiles like ourselves; and the star which appeared to them signified the appearance to them and to us of the true Light which was hereafter to enlighten in a more wonderful way than before not only a single nation, but every man coming into this world. Appearance or manifestation is what the Greek word "epiphany" means.

It was natural, then, that they should offer gifts to their newly-born Saviour, for they could not but do so in acknowledgment of the great gift which he had given to them. But let us see what was the meaning of the gifts which they did offer—of these gifts of gold, frankincense, and myrrh.

They may be, and have been, interpreted in a great many different ways, all of which may well be true. It is commonly said that the wise men offered gold to our Lord because he is the King of heaven and earth; frankincense, because he is Almighty God; and myrrh, because he is also man, and was to suffer death for the sins of the world—myrrh being used to embalm the dead, and hence being a symbol of death. But there is another signification of these gifts which is, perhaps, more practical for us, because it suggests more directly the three gifts which each one of us must offer to him who is our Saviour as well as theirs, if we would partake of the salvation which he came to bring to us.

These three gifts are, then, understood by some to represent the three duties of almsgiving, prayer, and fasting, by which we are redeemed from the tyranny of the world, the devil, and the flesh. These last three are the great enemies of our salvation, and they must be overcome if we are to be saved. The love of the world, and of the treasures which it offers us, can only be destroyed by sacrificing those treasures for the sake of God, of his church, and of his poor; the power of the devil, who sets himself up as the god whom we are to serve and obey, can only be resisted by constant prayer, by which we draw near to the true God, and devote ourselves over and over again to his service; and the control of the flesh, with its base and degrading appetites, over our immortal souls can only be shaken off by fasting—that is, by mortification of various kinds, by persistently refusing to our bodies all dangerous and sinful indulgences, and by sometimes depriving them of pleasures which are innocent in themselves.

These three duties are practised in their perfection by those whom God calls to the religious life by the three vows of poverty, obedience, and chastity. By the vow of poverty the religious sacrifices at once the goods of this world; by that of obedience he frees himself from the tyranny of the devil, subjecting himself entirely to God, whom his superiors represent; by that of chastity he renounces sensual pleasure.

But it is not religious alone who are called on to make these three gifts. The same obligation, in its due measure, rests upon each of you. Almsgiving, prayer, and mortification are duties for all Christians. It is hard to see how any one can be saved who gives no more to God and the poor than what is extorted from him, as it were, by force; who merely says prayers now and then because he is afraid to give up the practice, but who seldom or never really prays; and who indulges without scruple in everything which his flesh desires, intending to stop short of nothing but mortal sin.

Let such things, then, my brethren, not be said of us. As we kneel with the wise men this morning before the manger of our infant God, let us make with them these three gifts. Let us offer to him, as they did, with a full and willing heart, our possessions, our bodies, and our souls. This is the time for making presents, and these are the presents which he expects. Be generous, then, with him, and he will be generous with you. "Give to the Most High according to what he hath given to thee."

First Sunday after Epiphany.

Epistle.
Romans xii. 1-5.

Brethren:
I beseech you, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service. And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable, and the perfect will of God. For I say, through the grace that is given me, to all that are among you, not to be more wise than it behooveth to be wise, but to be wise unto sobriety, and according as God hath divided to every one the measure of faith. For as in one body we have many members, but all the members have not the same office: so we being many are one body in Christ, and each one members one of another in Christ Jesus our Lord.

Gospel.
St. Luke ii. 42-52.

When Jesus was twelve years old, they went up to Jerusalem according to the custom of the feast, and after they had fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not. And thinking that he was in the company, they came a day's journey and sought him among their kinsfolks and acquaintance. And not finding him, they returned into Jerusalem, seeking him. And it came to pass, that after three days they found him in the temple sitting in the midst of the doctors, hearing them and asking them questions. And all that heard him were astonished at his wisdom and his answers. And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing. And he said to them: How is it that you sought me? did you not know that I must be about the things that are my Father's? And they understood not the word that he spoke unto them. And he went down with them and came to Nazareth: and was subject to them. And his mother kept all these words in her heart. And Jesus increased in wisdom and age, and grace with God and men.

Sermon XVIII.

And he went down with them,
and came to Nazareth,
and was subject to them.
—St. Luke ii. 51.

Such, my dear friends, is the brief record of our Lord's boyhood and youth. When we next hear of him he has begun his mission to the world. But brief as the record is, it teaches a great lesson—the lesson of obedience. First it proclaims this lesson to children and the young generally. They ought to be subject to their parents. Is this the case? Often, we know, it is not. There are proud, rebellious, and disobedient children in many families—girls and boys who will not do what they are told; who go to places forbidden by their parents; who speak of their parents as the "old man" and the "old woman"; children who do their best to make father and mother subject to them; who think they know better than their parents, and who despise those set over them by God. So glaring has this disrespect for parents become that a witty man has said that soon the sign and title of a firm will be "Jones and Father" instead of "Jones and Son." Disobedient, proud children, I point you this morning to the little home of Nazareth. Look in, conceited, self-sufficient boys and girls. What do you see? God obedient to his creatures; Jesus with Joseph and his Mother; Jesus, "very God of very God," subject to them. There is your example. Woe to you if you do not follow it! Disobedience made hell for the devil and his angels, and disobedience, if persisted in, will make hell for you. Hell is the headquarters of disobedience, and will be the home of the disobedient and rebellious for evermore. So, then, you that are young, cut down your pride, bend the neck a little easier to the yoke. Be more like Jesus, who went home with his parents, stayed home with them, and was subject to them.

But not only to children and the young does this lesson come home; it strikes all of us. In one sense we are all children—children of holy church whose chief pastor is called the Holy Father, and whose priests are called by all "fathers." Now, then, you "children of an older growth," how have you shown your obedience? Are you very particular to keep the laws of mother church? How about fasting and abstinence? What of hearing Mass on a Sunday and of abstaining from servile work? Was your last Easter duty made? Again, how about the advice of your father confessor? Have you followed it? How do you keep the minor laws and regulations which the pastor of each particular church sees fit to make for the better ordering of his services, etc., etc.? When the priest has to rebuke you, to reprove you, how do you take it? O my friends! these are the days of disobedience and false independence, and therefore these questions are of vital importance. You must obey, if you want to be good Catholics. You must turn a deaf ear to the suggestions of worldly pride; you must be submissive to holy mother church, to our Holy Father the Pope, to the pastors and fathers set over you in God's providence. Obedience! obedience!—that must be your watchword. You must not be scaling the mountains of pride hand-in-hand with infidel and heretic, and the devil's staff for a support. You must obey the church and follow her teachings, and submit to lawful authority. As St. Paul says: "Be not wise in your own conceits. For I say, by the grace that is given me, to all that are among you, not to be more wise than it behooveth to be wise, but be wise unto sobriety. Let every soul be subject to higher powers: they that resist purchase to themselves damnation." Finally, brethren, show yourselves law-loving, obedient citizens of the country in which you live. Let the Catholic always be found on the side of order and regularity. In a word, show to your pastors and superiors, show even to our worst enemies, that you have learnt well the lesson contained in these few words: "He went down with them, and came to Nazareth, and was subject to them."

Rev. Algernon A. Brown.

Sermon XIX.

Behold the Lamb of God:
behold, he who taketh away the sins of the world.
—St. John i. 29.

There are no words of the Gospel, my dear brethren, more frequently used in the church of God than these. You often hear them from the lips of the priest, but perhaps you do not remember when. They are more familiar to you in Latin than in English. The moment when they are said is that when the greatest of all gifts is about to be given to you. It is just before the giving of Holy Communion. The priest, turning to you with the ciborium in his hand, raises one of the sacred particles from it, and shows it to you, saying, Ecce Agnus Dei—which means, "Behold the Lamb of God"—ecce qui tollis peccata mundi, "Behold, he who taketh away the sins of the world."

The church has put the words in the mouth of the priest at this time, when he distributes Holy Communion, because he is then showing Christ to the faithful. And she puts them in the Gospel of today, because on this day, the octave of the great feast which we celebrated last Sunday, she commemorates what we may call our Lord's second Epiphany after his hidden life of thirty years, when St. John the Baptist, his great precursor, taking the place of the star which showed him to the wise men, showed him to those who were to become his disciples, and who were to accompany him in that ministry of three years upon which he was about to enter.

As St. John took the place of the star, so the Catholic priest now takes the place of St. John. He has now to show Christ to the world, and especially to the faithful. And St. John, in his humility and self-concealment, has set an example to him which he should try to copy, and which a good priest does try to copy. That is, he tries to show our Lord to the people and to keep himself in the background; he tries to bring the faithful to his Master and theirs, not to himself. He desires that they should see in all that he does not his own power or gifts, but the grace of God, by which alone he can do them any good; that they should not be drawn to him, but to the Lamb of God, who alone can take away their sins.

And what the good priest does you also, my brethren, should do. You should not think of the priest, but of Him whom the priest represents, and in whose power he acts. And especially should you take care to do this in those sacramental acts which the priest does more particularly in the name of God; that is, when he celebrates Holy Mass, baptizes, hears confessions, or gives Holy Communion. For, in truth, it is not he who does these things, but our Lord Jesus Christ. He, the Lamb of God, is the true priest. He who instituted the sacraments also is the one who confers them.

Remember this when you receive them. When you go to the altar-rail for Holy Communion, and when the priest holds up the sacred Host before you, saying, Ecce Agnus Dei, ecce qui tollit peccata mundi, think not of the priest, of his virtues or his faults, but of the immaculate Lamb of God, who is coming to you, a poor sinner.

And when the priest is baptizing think not of him, but of the Holy One who, by his own baptism in the Jordan, gave water the power to wash away sin. Look at him standing by the side of the priest with infinite love and compassion, and purifying the soul which he came from heaven to save.

When you bow your head to receive absolution in the Sacrament of Penance think not of the minister of the sacrament before whom you kneel, and who is, at the best, but a sinful man, but of Him against whom you have sinned, and who is now about to forgive you once more. Think only of that loving Saviour who is both your God and your Judge—your judge now not in justice but in mercy.

And, above all, at holy Mass remember who it is that is saying Mass; who it is that is there at that altar, offering himself in sacrifice for you. Do not be criticising the priest, and thinking whether he is devout or not; his dispositions do not concern you much more than those of your neighbor who is kneeling by your side. Say to yourself, as you look at the altar, Ecce Agnus Dei ecce qui tollit peccata mundi. Behold in the midst of that throne the Lamb standing as it were slain, and fall down with the angels in adoration before him.

Yes, my brethren, Christus apparuit nobis: venite, adoremus—"Christ has appeared to us; come, let us worship him." Such are the words of the church in the Divine Office at this time. Let us, them, seek him, find him, and adore him in this holy Catholic Church, and in all that is done in it by his power and in his name.

Second Sunday after Epiphany
Feast Of The Holy Name Of Jesus.

Epistle.
Romans xii. 6-16.

Having gifts different, according to the grace that is given us, whether prophecy, according to the proportion of faith, or ministry in ministering; or he that teacheth, in teaching: he that exhorter in exhorting; he that giveth with simplicity; he that ruleth with solicitude; he that showeth mercy with cheerfulness. Love without dissimulation. Hating that which is evil, adhering to that which is good; loving one another with brotherly love; in honor preventing one another; in solicitude not slothful; in spirit fervent; serving the Lord: rejoicing in hope; patient in tribulation; instant in prayer; communicating to the necessities of the saints; pursuing hospitality. Bless them that persecute you; bless and curse not. Rejoice with them that rejoice, weep with them that weep; being of one mind one to another; not high-minded but condescending to the humble.

Epistle of the Feast.
Acts iv. 8-12.

Then Peter, filled with the Holy Ghost, said to them: Ye rulers of the people and ancients, hear: If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole; be it known to you all, and to all the people of Israel, that in the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him, doth this man stand here before you whole. This is the stone which was rejected by you builders; which is become the head of the corner; nor is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.

Gospel.
St. John ii. 1-11.

At that time:
There was a marriage in Cana of Galilee: and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. His mother said to the waiters: Whatsoever he shall say to you, do ye. Now, there were set there six water-pots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water, the chief steward calleth the bridegroom, and saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and he manifested his glory, and his disciples believed in him.

Gospel of the Feast.
St. Luke ii. 21.

At that time:
After eight days were accomplished that the child should be circumcised, his name was called Jesus, which was called by the Angel, before he was conceived in the womb.

Sermon XX.

His name was called Jesus.
—St. Luke ii. 21.

To-day, dear friends, we keep the Feast of the Holy Name. Our dear Lord is known to us by many names—he is called the Word, the Christ, the Son of God, the Lamb of God, the Prince of Peace, and the like—but to-day we are met together to honor his real name; the name by which he was called when on this earth; the name which belonged to him just as our names belong to us; the name by which we are to be saved—the holy name of Jesus! Brethren, this name is a holy name, because it is the name of a God made man. It is a precious name: Jesus shed his Blood for us for the first time as he received it. It is a great and noble name, for it belongs to the mightiest Warrior the world ever saw—to Him who fought with sin and death, and conquered in the fight. It is a terrible name, for when we invoke it hell trembles, earth fears, and even heaven bows the knee. Oh! then, dear brethren, if this name is holy—if precious, if great and noble, if terrible—how much it ought to be revered and respected. We are told by our dear patron, St. Paul, that our Lord "humbled himself, becoming obedient unto death, even the death of the cross. For which cause God also hath exalted him, and hath given him a name which is above all names: that in the name of Jesus every knee should bow of those that are in heaven, on earth, and under the earth." And yet, in spite of all this, although it is so plain that this name is holy, precious, mighty, and terrible, although it is clear that when it is uttered the faithful on earth, the white-winged angels in heaven, ay, and even the lost spirits in hell bow to do homage to it, nevertheless there is a creature who will not worship; there is a created being worse than the very demons; there is found one who will not reverence that name, holy and good and true—and that creature is the blasphemer. Yes, brethren, in our streets, in our factories, in our very homes that holy name is taken in vain. Jesus—that sweet name is mixed up with everything that is foul and disrespectful. Jesus' name, the name of our King, our Saviour, and our Judge, is used as an oath; and not only by men coarse and hardened, but by boys and girls, by women, and, unheard of impiety! even by little children. Passing through the streets the other day, I heard a volley of curses in which the holy Name was mingled, and the curser was a boy who could not, I am sure, have been more than eight or nine years of age; and, alas! it is not the first time that I have heard such things. O brethren! I beseech you, by the wounds and cross of Jesus Christ, look to this great sin. When I hear these little baby blasphemers, who scarce, perhaps, know what they say, I know they have learned these oaths from the father, the elder brothers, and perhaps even from the mother, and I tremble to think how deep the evil has sunk into the hearts of men. Oh! then let us never again misuse the holy Name; let us cast out cursing and swearing from our midst, lest it drive us and our children into hell.

It belongs to us to be devout to the holy name of Jesus, for we are taught by holy church to ask for every blessing through it. Are we tempted? Let us call upon it, and He who bears it will come to our aid. Are we in sorrow? Let us whisper to ourselves, Jesus! Jesus! and he who knelt in the dark garden and sweat blood for us, he who faced the horrors of death, forsaken and heart-broken, will send us comfort and heal our wounds. Do our sins terrify us? Let us look up to the Cross of Calvary. There on the topmost beam is written the sweet name of Jesus; there beneath hangs the Saviour and the Comforter. Do we need strength for the battle of life, and courage in the struggle against the world, the flesh, and the devil? Jesus! Jesus! the Mighty One, the Conqueror, the Lion of Juda, he who is called "Faithful and true, and with justice doth he judge and fight"—he will arm us for the battle and nerve our heart for the combat. Oh! let us reverence the dear, holy name of our sweet Saviour while we live; and when at last our death-cold lips can part no more to utter it, may the great God give us each a friend to whisper it in our ears, so that Jesus! Jesus! Jesus! may be the last name that we shall hear on earth, and the first which our enraptured spirits will hear in heaven.