Catechetics Online

GOOD WORKS

I. THE THEOLOGICAL VIRTUES.

MY child, the Theological Virtues are Faith, Hope, and Charity ; they are called theological because they relate immediately to God. You have already read about these virtues in the three first volumes of this book ; you have there learned what they mean, and how they are to be practised, so it will be sufficient in this place to recall them briefly to your mind.

FAITH, HOPE, AND CHARITY.

Faith is a supernatural gift of God, which enables us to believe without doubting whatever God has revealed, for He is truth itself, and can neither deceive nor be deceived. We know what God has revealed to us, by the testimony, teaching, and authority of the Catholic Church, to which He gave Divine authority to teach when He said to His Apostles : " Go ye and teach all nations."

Hope is a supernatural gift of God by which we firmly trust that God will give us eternal life and all the means necessary to obtain it, if we do what He requires of us ; and our hope in God is founded on His infinite goodness, His infinite power, and His fidelity to His promises.

Charity is a supernatural gift of God, by which we love God above all things and our neighbours as ourselves for God s sake. We love Him above all things because He is infinitely good in Himself and infinitely good to us ; and w r e show God that we love Him by keeping His commandments. We love our neighbours as ourselves when we wish them the same good spiritually and temporally as we wish ourselves for God s sake, and by praying for them, and by never allowing ourselves any thought, word, or deed, to the injury of anyone.

II. THE CARDINAL VIRTUES: PRUDENCE.

There are four virtues which are called Cardinal Virtues. They are called cardinal because they are, as it were, the hinges on which all other moral virtues turn.

The four Cardinal Virtues are Prudence, Justice, Fortitude, and Temperance.

The first Cardinal Virtue is Prudence.

Christian prudence requires of us in the first place that we should make our eternal salvation secure by knowing, loving, and serving God, and also if necessary by sacrificing all the goods we possess in this world, and even our very lives, in order to secure for ourselves hereafter the joys of Paradise.

"AND THEN? AND THEN?"

There once lived in Rome a young man whose name was Francis, who was a great favourite of St. Philip Neri.

From the time when he was quite a little boy the Saint loved him with a special tenderness because he was so gentle and so pious. He was clever too, and learned his lessons with great care, so that everyone said he would become a great man some day, and make a name for himself in the world.

When he left school he entered a lawyer s office, where, in a short time, he became so famous that people even among the nobility and at Court began to speak about him.

Unfortunately this praise which people gave him began to have a bad influence upon him. He who used formerly to be so fervent and so pious, and who went so frequently to the Sacraments, now became so much taken up with his studies that he shortened his usual prayers and went to the Sacra ments more rarely and with less fervour.

St. Philip observed this falling off, and was much grieved at it. One day he sent for him to come to his house to speak to him. Francis went at once, for he loved his dear spiritual Father with a great affection ; and although he had at this time some forebodings in his mind that he was about to receive a reprimand for his negligence, yet he went.

When he reached the room of the Saint, he sat down in his usual place at St. Philip s knee, and looked up into his face, as if to ask him what he wanted to say to him.

The Saint put his arm around him, and lavished upon him the most endearing caresses.

"My own dear boy," he said, with a sweet smile on his countenance, "my own dear boy! So you are busy at your studies, and you intend, I hear, to gain for yourself a great name in the world. O happy you! And then you will, no doubt, be made a Doctor of Law, and begin to gain money. And then, my child, what then?"

"Then, Father," continued the youth, "I may become an advocate, and then some day, perhaps, I may be a prelate."

"And then?" said St. Philip.

"And then," said Francis, "I may become a Cardinal." And he went on with great enthusiasm to enumerate all the honours he might one day obtain. After each one that he mentioned, the Saint always said, "And then?"

When he had finished describing all the Honours he could think of, St. Philip said again to him, "And then, my child, what then?"

"Father," said the youth, "that is the highest dignity to which I can aspire."

St. Philip then, pressing the young man's head to his bosom, whispered once more in his ear: "And then, my child, what then?"

These words, so tenderly said, made such an impression on the mind of Francis that on the way to his own house, and when he reached it, he kept continually saying to himself: "And then? I am studying to get on in the world, and then? what then? They seemed to sound in his ears whatever he did, or wherever he went.

At last he said: "Yes, O my God, then I shall have to die; then I shall have to be judged. What will it avail me then to have got on in the world, and to have become great here below? When I die, all will be over; my fame will be at an end, and the praise of the world will be of no use to me ; and perhaps because I am trying to gain these perish able things I may lose my soul. O my God, I will no longer think of these things, but from this time forward I will serve Thee alone; from this moment I will trample under my feet all human praise, and seek only to gain merit which will last for ever. And then? Ah, yes, and then I shall be happy. *

He returned in haste to St. Philip, and threw himself at his feet, and besought him to receive him at once among his religious, where he would be able to serve God faithfully.

Life of St. Philip Neri.

One of the most important things we have to do while in this world is to discover in what path of life God desires us to walk, so that we may serve Him as we ought; our happiness in this world and in the next depends on this. The virtue of prudence causes us to have recourse to God, that He may be pleased to make this known to us.

ROBERT, THE STUDENT OF LYONS.

There was in the days of Alberic, Abbot of Citeaux, a young student at Lyons named Robert. The one desire of his soul was to serve God with his whole heart, and he prayed with the greatest fervour to God to make known to him in some way or other the state of life in which He desired him tc live while in the world.

God heard his prayer, and showed him in a vision what He wanted him to do. He thought he was standing in a valley, and that he saw before him a very high mountain, on the top of which there was a large and beautiful city. He felt a great desire to enter that city, and he set out with the intention of going up to it. But when he came to the foot of the mountain, there was a great and very deep river, over which he had to pass before he could reach the 4 mountain. He went up and down the banks of the river, looking for a place by which he might cross over it; but as the river was very deep, he could not find any. While he was wondering in his mind how he could get to the other side, he saw on the bank opposite to him twelve or fourteen poor men who were washing their clothes. One of them had on a tunic of snowy whiteness, and he was helping the rest of his companions each in his turn.

The student asked them: "Who are you?"

The one in the pure white garment answered: "These poor men whom you see are monks who are washing away their sins in the waters of penance ; I am their Lord and Master, Jesus Christ. The city which you see up there is Heaven, where I reign with those who have done penance. This path you also must follow if you desire to enter Paradise."

The student told this vision to the Bishop of Chalons.

"My child," replied the Bishop, "you must be come a religious in the monastery of Citeaux."

He went there at once. When he came to the gate, he knocked. To his astonishment the monk that came to open it was one of the poor men he saw in the vision. As he went into the monastery he recognized each of the monks as he met him. He then told the Superior the vision he had had, and how he had seen all the monks in his vision. This filled them all with great joy, and they thanked God, Who had granted him this vision for their encouragement.

Pett Bottand., i. 631.

ST. ALOYSIUS RENOUNCES THE WORLD TO SECURE HIS SALVATION.

St. Aloysius, full of the Christian virtue of prudence, had one thing continually before his mind, and this was how he might save his soul and obtain the eternal reward of Heaven.

In order that he might effect this more easily he resolved to renounce his title to the Marquisate of Castiglione, and all his worldly prospects, and to consecrate himself entirely to God in the religious life.

As soon as he had obtained the consent of his father, he prepared to leave his paternal home for ever. When his vassals heard of it, they all shed tears of unfeigned sorrow. "O Lord Louis," they all cried out in the midst of their sobs and wailing, "why are you going to leave us ? You are the heir to magnificent estates, and your vassals are most attached to you. Besides the natural love they have for you as their Prince, they love you for your own sake. We had placed all our future hopes in you, and now, when you have come to the age to rule over us, you go away and forsake us."

The only answer that Louis made them was this: "My friends, in leaving you I am seeking only the salvation of my soul, by labouring to attain the glory which can never be taken from me. You know how difficult it is for one who possesses the goods of this world to enter the Kingdom of Heaven. My only desire is to be there for ever with God. Let every one of you think of this, and have this desire also."

AGNES, THE FOOLISH CHILD.

A little girl whose name was Agnes had just reached her fifth birthday. Her father made her the present of a new dress, and her mother invited their friends to come and dine with them, in honour of the happy day.

Agnes s godfather was there also, and when the child ran to meet him, he put into her hand a sovereign in gold as his gift. Agnes, as may well be imagined, was full of joy when she saw the beautiful piece of money, and knew that it was all her own. She showed it to everyone who came into the house.

When her parents were at dinner, and when she had had her share of the good things upon the table, she left the room to amuse herself at the door of the cottage. Just at that moment a countrywoman was passing by, carrying a basket filled with fruit.

Agnes ran towards her, and cried out to her : "Look here ! look at the beautiful piece of money I have."

The woman took the coin into her hand, and seeing that it was gold, said to the child: "Yes, it is indeed very beautiful ; but see, here is an apple which is larger and still more beautiful. I will give you this large red-cheeked apple if you give me your little piece of gold."

The child looked at the apple ; it was indeed very pretty. "Yes," she said, "I will give you the money in exchange for the apple."

When the woman received the money, she went away at once, and was seen no more. Agnes, after admiring the apple for a few moments, thought she would run and show it to her mother.

"Look, mother!" she said, "look at this beautiful apple!"

"Where did you get that apple, my child?"

"Oh, a good woman that was passing by gave it to me for my little gold farthing; is it not beautiful?"

When her mother heard this, she became very angry, and her father gave her a severe scolding. But her godfather said to them: "Do not find fault with the child for what she has done ; she did not know the value of the piece of money, and it was quite natural for her to give it away for that beautiful apple, which she thought was much more valuable. There are many people more foolish than that child is, who at the same time think themselves very wise. For there are many who sell the endless joys of Heaven for the miserable things of this world ; and there are others who, for the pleasure of a moment, lose their souls in eternity. This child has given us a lesson which we should never forget."

CANON SCHMIDT.

III. THE CARDINAL VIRTUES : JUSTICE.

Justice, my child, is the second Cardinal Virtue. It consists in giving to everyone that which is due. It concerns not only the duties we owe one to the other, but also those which we ourselves must discharge towards God.

Jesus Christ has said: "Render to Caesar the things that are Caesar's, and to God the things that are God's."

"THIS DO, AND THOU SHALT LIVE."

The Ten Commandments prescribe to us our duties towards God and our neighbour ; in carefully observing them we will practise in an eminent degree this cardinal virtue of justice, or, in our Lord s own words, we will "fulfil all justice."

The first three Commandments have for their object our duties towards God. " The Lord thy God shalt thou adore, and Him only shalt thou serve." Justice towards God requires of us to honour God with a supreme and sovereign honour which can be given to no other, to worship Him as our Creator, our Redeemer, and our Last End, and to obey Him with all diligence as our true and supreme Lord.

In consequence of this He requires of us that we show outwardly a great reverence for His holy Name, and observe with great diligence the external signs of worship He has appointed, and especially by consecrating to His service the days He has ap pointed for this purpose, not only that we may manifest our submission to Him as our Lord and Master, but also that we may nourish in our hearts a greater love for Him.

The other seven Commandments explain to us in detail how we are to exercise this virtue of justice with regard to our neighbour, whom we must love as we love ourselves. Justice requires us in the first place to love, honour, and obey our parents and those who rule over us in God s Name ; secondly, to entertain towards our neighbour with regard to his person, his reputation, and his possessions, the same sentiments which we would desire him to entertain towards ourselves, and not even in our thoughts to bear towards him any feelings which might be to his prejudice.

From this, my child, you can easily see what this virtue of justice means, and how justly it finds a place among the four fundamental virtues of our holy Religion. You have already read in detail these various duties in the instructions upon the Com mandments, and you will often think of what you have read there that you may more readily practise this virtue of justice.

IV. THE CARDINAL VIRTUES: FORTITUDE.

The third Cardinal Virtue is Fortitude. It consists in supporting courageously the labours of this life, and in being willing to endure even death itself rather than neglect to accomplish our duties to God.

THE FORTY MARTYRS OF SEBASTE.

At Sebaste, a town of Armenia, there was a company of Christian soldiers, forty in number. When the Governor found out that they were Christians, he was very angry, and having brought them all before him, he told them that if they did not give up their Faith and worship idols, they would all be put to death.

But these brave soldiers answered with one voice: "We will never do what you command us ; we will neither worship idols nor forsake the true Faith which God has given us."

The Governor, who knew that these soldiers were amongst the bravest in the army, was very anxious to spare them; so he promised them honours and promotion if they would only consent to worship the gods which the Emperor worshipped.

But his promises had no more effect upon them than his threats, and they told him again that they would die rather than renounce their Faith. This answer made him still more angry, and, sending for his secretary, he ordered him to write out the sentence of death against them.

Now, it was the winter-time, and the rivers and ponds were all covered with ice. The cruel Governor, hoping still to make them yield to his orders, commanded them to be stripped of their clothes, and to be placed upon the ice till they should be frozen to death. At the same time he gave orders that a large tank of warm water should be placed at the side of the pond, so that if any of them should wish to renounce Jesus Christ and save his life, he might be taken off the pond, and put into the warm water.

When these good soldiers were put upon the ice, they encouraged each other not to be afraid to die, but to persevere till the end. They had not been afraid to face death on the field of battle for a little worldly honour, and surely they would not be worthy of the name of soldiers if they feared death when it was to bring them eternal joys.

"Let us take courage, brethren/ they said to one another; "one night of suffering, and then an eternity of happiness in Heaven."

At the same time, raising up their hands towards Heaven, they prayed thus to God: "There are forty of us, O God, who have entered on this pond; grant that every one of us may persevere, and that the number forty may remain complete in Heaven as it is now on earth."

What a terrible night of suffering it was for them ! For many hours they all remained faithful, and bore their slow, lingering death with heroic constancy.

It happened that the soldier who had been placed as a sentinel near the pond to see that none of them escaped, and who was a pagan, had a wonderful vision. As he stood watching the martyrs and admiring their courage, a bright light shone over his head, and, looking up, he saw thirty-nine angels coming down from Heaven, and each of the thirty- nine angels had a crown in his hand.

While he was wondering in his mind what could be the meaning of this, for he knew that there were forty men on the pond, and he saw only thirty-nine crowns in the hands of the angels, he heard one of the soldiers utter a cry. "Take me off! take me off!" he said, "for I cannot endure this cold any longer."

Very soon he was carried off the pond, and put into the bath of warm water which was near at hand. But the poor unfortunate man soon reaped the punishment of his sin. No sooner had he been put into the bath than he died ; so he lost not only his temporal life, but he also lost his poor soul. If he had persevered only a few minutes longer, he would have died a martyr, and gone at once to God.

When the thirty-nine others saw what had happened, they were greatly afflicted, for they had prayed so earnestly to God that forty should that day be crowned. But God very soon gave them consolation, for when the guard saw what had happened, touched by God s grace, he ran to the Governor, and said: "Put me on the pond, for I also am now a Christian, and I want to die with them." The Governor, in a rage, commanded him to be stripped of his clothes, and to be placed on the ice along with the others. This was done, and he died a martyr s death, instead of the other who had not persevered to the end.

Now it came to pass that next morning, when day light had come, the Governor went down to see the soldiers. He found them all dead but one the youngest one, whose name was Meliton, and he ordered the thirty-nine bodies to be put on a cart, and conveyed to a certain place to be burned ; but he told them to take the young man who was still alive to his own house, that he might try to make him renounce Jesus Christ, and so save his life.

But the mother of the boy, who was standing near and heard these words, was filled with grief. She was afraid that if he did not die, he might not perse vere to the end, so with her own hands she lifted him off the ice, and, carrying him in her arms, ran after the cart on which the bodies of his companions were, and laid him beside them. This heroic mother had the happiness of seeing him die there. "Now," she said, "my son is safe; he has fought the good fight, and is now in Heaven."

We all say we love God, but we must not be content with words only; we must show it also in our actions. We are Christians, and to gain Heaven we must do violence to ourselves that is, we must go against our own inclinations, and fight against our own passions, for this is the only condition on which God has promised us eternal life.

Lives of the Saints, March 10.

ST. BLANDINA'S COURAGE.

In the year 177 many Christians were arrested at Lyons, and condemned to death on account of their religion. Among these was a young Christian slave whose name was Blandina. She was a poor weakly girl, and the faithful were afraid that she might not be able to persevere to the end, and that her courage might fail under the threats of a cruel death. Her mistress in a more special manner feared for her, and anxiously waited to see the end.

Her tormentors caused her to endure unheard-of sufferings that they might make her deny her Faith ; but their most cruel efforts were all in vain. The only words they heard her utter were these: "I am a Christian; one who is a Christian does not commit sin." Her happy death obtained for her the crown of martyrdom.

Blandina was a Christian "in deed and in truth." Would to God that we would always remember these words: "I am a Christian; one who is a Christian does not commit sin."

THE SISTER OF CHARITY.

In one of the wars in modern times, which devas tated the most beautiful countries of Europe, a soldier, who was intoxicated and covered with blood, met on his way a Sister of Charity, who had come forth from her convent to comfort and bring aid to the dying. As she approached him he stood still, and placed the point of his bayonet towards her breast. Without showing any sign of fear, she gently turned it aside, saying : " My friend, do you think that I am afraid of a bayonet ? No ; I fear no one but God."

Then continuing on her way without even turning her head, she went to the assistance of a wounded soldier who had been pierced by a bullet, and lay at the point of death a few steps farther on.

Those who love and serve God fear no temporal evil, my child ; the only thing they fear is to offend God by committing sin.

THE SCOURGE OF GOD.

Everyone trembled in the presence of the King of the Huns, Attila, surnamed the " Scourge of God." He had already overrun all Europe, burned and pillaged more than five hundred towns, and used to boast that grass would never again grow on the highways over which his horse had passed.

When he had spread sorrow and desolation in every country of the North, he descended upon the fair lands of Italy, and pushed his armies onwards towards Rome.

The Emperor and the people were filled with dismay when they heard of his approach. The Pope who governed the Church at that time was Leo the Great great, indeed, by his piety, his eloquence, and his indomitable courage.

Valentinian the Emperor immediately besought him to come to his palace to consult with him in the emergency. " My Father," he said to him on his arrival, "everyone is flying from me, and I am left alone. How can I, single-handed, oppose this Attila, this barbarian, who in his pride calls himself the Scourge of God ? It is true, indeed, that God in His anger has raised him up for a time for the punishment of His people, and therefore it is you alone who can stem the torrent. Go forth, therefore, and meet him on the way, and endeavour by every means to calm his savage spirit. My Father, have you not often told us that in public calamities such as this the Good Shepherd is the best one to assure the safety of His flock?"

Leo answered: "O Prince, I hope soon to prove to you the truth of what I said. I will without delay go forth to meet this ferocious barbarian. I do not fear for my life, for God is the Master of life and death; Attila will not be able to injure me."

Immediately after this interview Leo departed from Rome on his errand of mercy and peace. When he reached the camp of the enemy, and was brought into the presence of Attila, he spoke to him with so much majesty, sweetness, and eloquence that the King of the Huns began to tremble before him.

Whosoever you are," said he to the holy Pontiff, "be you man or angel, Rome and Italy owe you their salvation. Old man, you have accomplished in one instant, and by a few words, what Valentinian and all the Senate of Rome could never have achieved with all their powerful armies. Give thanks, there fore, to the God Whom you serve ; Attila acknowledges himself conquered by you and by Him."

It was, indeed, a great glory for that great Pope to have had the fortitude, the courage to meet and conquer so powerful an enemy, but by the grace of the same God, my child, in whom he trusted, you will be able to resist and overcome a still more powerful enemy, whose only aim is the destruction of your soul. History of the Church.

WORDS OF CONSOLATION.

Blessed Henry Suso wrote the following words of consolation to a certain religious who was tried by many great afflictions: "It is, indeed, easy to speak of the sufferings, trials, and afflictions of others, but when they come to ourselves it is very difficult to bear them patiently. Sometimes the servants of God find so much pain in their crosses that they are tempted to think that God has forgotten them altogether."

"Like Our Divine Lord on the Cross, they cry out, My God, my God, why hast Thou forsaken me ? Hast Thou forgotten that I am in the world? Why art Thou so angry with me that Thy hand is falling so heavily upon me Thou Who art so merciful and so good?"

"To these loving complaints Our Lord answers : My child, look up to Heaven, and see the multitude of Saints who are there in eternal glory; remember that they were once in the world as you are now, and that they, in imitation of Me, had to endure many trials and afflictions before they entered their heavenly home. Were not My Apostles treated as fools by the world ? And the martyrs and the con fessors, were they not tormented, exiled, and made to endure the most excruciating cruelties that men could invent against them ? Take courage, then ; in a little time I will come again, and will take you to Myself, that where I am you also may be."

"Listen, then, my child, to these words of Jesus Christ," continues Blessed Suso, "and the burning desire you have of seeing God in Heaven, and of possessing the eternal happiness of the Saints, will give you courage to say: O my God, heap upon me now crosses, afflictions, pains and sufferings. Do not spare me; for love of Thee, my Jesus, I willingly accept of everything Thou art pleased to send me."

V. THE CARDINAL VIRTUES: TEMPERANCE.

Temperance, which is the fourth Cardinal Virtue, consists in "bridling our inordinate desires"; that means regulating the use we should make of the pleasures and the goods of this life.

A person who is guided by the virtue of temperance is simple in his habits, careful of how he uses his temporal possessions, full of modesty and gravity in his manner of living, and, even in his spiritual life moderating his practices of piety and regulating them in such a manner that they may not exceed his bodily powers, for this would arise from pride ; nor neglect them altogether, which would be the effect of sloth.

HE DESIRED TO THINK ONLY OF GOD.

We read in the Life of St. Macarius that a thought one day came into his mind that he would like to enjoy for five days without intermission the sweets of Paradise, by thinking only of God, and by speak ing to Him all the time, as the angels do in Heaven. So he shut himself up in his cell for this purpose, and said to himself: "My soul, since thou hast taken up thy abode in Heaven, where thou hast God and the holy angels to speak to, see that thou dost not come down again, nor think at all of earthly things."

The first two days were full of heavenly sweetness; but on the third day he was so much tempted by Satan that he was obliged to cease his contempla tion to drive away the temptations with which he was tormented. God, in this way, gave him to understand that this world is a place of trial, where we have to fight against temptations, and that it is only when this life is ended, and when we have reached Heaven, that we can enjoy, without fear of interruption, the contemplation of God.

THE BUNCH OF GRAPES.

Another time someone sent Macarius a beautiful bunch of grapes. He accepted the gift with gratitude, but would not eat of it.

There was, at a little distance, a solitary who was sick, so he sent it to him. This good man, also wishing to mortify himself, did not touch it, but sent it to another who he thought might need it more than he did. He also, thinking this to be an excellent opportunity for an act of mortification, sent it to a neighbouring monk ; but he too refused to touch it, and sent it to another, who also would not eat it, but sent it to someone else. Thus the bunch of grapes passed from one cell to another, until, in the end, it reached, a second time, that of Macarius. When the Saint saw how great was the spirit of penance among the monks, he gave thanks to God, and added, "They did not eat it, neither will I."

THE AUSTERITIES OF ST. SIMEON STYLITE.

St. Simeon Stylite, having resolved to leave the world and live for God alone, went to a certain monastery in the East, and placed himself under the direction of the holy Abbot Heliodorus. There he dwelt for ten years, trying every day to be more and more perfect.

At the end of that time he left the monastery, and went to dwell alone in the caves and silence of the wilderness. During the first Lent he spent there he thought he would imitate Our Blessed Lord and Moses and Elias, who fasted forty days without partaking of any food. But a certain venerable solitary whom he consulted told him that by doing this he would be tempting God, and might easily allow pride to enter his heart; so by his advice he procured ten loaves and a jar of water, which he placed in the cave.

At the end of Lent the solitary went to visit him. He found the loaves untouched, but Simeon was extremely weak from the rigour of the fast. The old man moistened his lips with water, and gave him a little of the bread, and he soon revived. In this way he spent the following twenty-eight Lents, but after that time he modified the severity of his fasting.

VI. FIRST EMINENT GOOD WORK: PRAYER.

Much has already been written in these books about prayer, its necessity and its power with God. It will be sufficient in this place, my child, to add one or two other examples. In them you will see how the Saints loved to pray, and how their greatest delight was to spend long hours in speaking to God.

ST. FRANCIS BORGIA AT PRAYER.

St. Francis Borgia spent eight hours every day in prayer ; he would willingly have spent a much longer time, but his Superiors would not allow him. When the eight hours were done, and when they came to tell him that the time granted him for prayer was ended, he would earnestly ask them, in the Name of Jesus Christ, to give him a few minutes more. "In the Name of our Lord Jesus Christ," he would say, "give me a few minutes more, only a little quarter of an hour."

This is how the Saints loved prayer, my child. How different were they from many who think themselves to be good Christians, and yet feel even a quarter of an hour in one day very long, and become anxious to reach the end of their prayer as soon as possible ! Try to pray as the Saints did, and prayer will be to you a pleasure, as it was to them. BROTHER MARIANUS DE LUGO AT PRAYER.

Marianus de Lugo was a lay-brother of the Order of St. Francis. Love of prayer was the great virtue which distinguished him even in that holy Order, which has for one of its chief objects prayer and contemplation of heavenly things.

Long before the daylight appeared, he rose and performed the work entrusted to him by his Superiors, that he might the sooner reach the chapel for prayer. Frequently he would remain for several hours standing or kneeling before the altar, his eyes raised up towards Heaven, and his whole soul wrapped in Divine contemplation, while his counten ance beamed with celestial brightness and tears of joy ran down his cheeks. It would seem as if God desired to show in his person that His delight is to converse with the simple.

Satan could not behold this fervour without attempting to destroy it. The evil spirits used to appear to him in the forms of hideous animals in order to distract him ; but all their efforts were in vain ; he had only to utter the holy Names of Jesus and Mary, and immediately they were put to flight.

At other times the Evil One made use of pious persons to attain his end, by inspiring them to admonish the holy man that his continual prayer would endanger his health, and that he ought to moderate his devotions lest pride might arise within him.

His answer to them was: "My friends, without prayer it is impossible to live in the state of grace, or to walk in the way of virtue, as we ought."

But in all these temptations God consoled His servant. Frequently did He appear to him to en courage him, telling him that, on account of his con stant desire of being united to Him by prayer, he was always ready to grant him, for himself and for his brethren, whatever he might ask.

My child, we can never speak too often to God, and it is by prayer that we speak to Him. Jesus Christ Himself tells us to "pray always."

Palmier Seraph., i. 12.

VII. THE SECOND EMINENT GOOD WORK: FASTING.

Fasting is a virtue which was practised by the pagans themselves to appease the wrath of Heaven. In the Holy Scriptures we see how the people of Ninive, when threatened by the prophet of God with entire destruction, endeavoured to avert their terrible fate by fasting and works of penance. How much more reason have we, my child, who are the special children of God, obliged to have recourse to the same means to turn away His face from our sins, and blot out all our iniquities!

JONAS AND THE PEOPLE OF NINIVE.

In the book of the prophet Jonas we read: "Now the word of the Lord came to Jonas the son of Amathi, saying: Arise, and go to Ninive the great city, and preach in it: for the wickedness thereof is come up before Me. . . ." And Jonas arose, and went to Ninive, according to the word of the Lord: now Ninive was a great city of three days journey.

"And Jonas began to enter into the city one day's journey: and he cried, and said: Yet forty days, and Ninive shall be destroyed."

"And the men of Ninive believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least. And the word came to the king of Ninive : and he rose up from his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes. And he caused it to be proclaimed and published in Ninive from the mouth of the king and of his princes, saying : Let neither men nor beasts, oxen nor sheep, taste any thing : let them not feed, nor drink water. And let men and beasts be covered with sackcloth, and cry to the Lord with all their strength, and let them turn every one from his evil way, and from the iniquity that is in their hands. Who can tell if God will turn, and forgive: and will turn away from His fierce anger, and we shall not perish."

"And God saw their works, that they were turned from their evil way : and God had mercy with regard to the evil which He had said that He would do to them, and He did it not."

jonas I? ^

ST. PACHOMIUS AND ST. PALEMON.

It is related in the history of the Fathers of the desert that there once dwelt in the wilderness of Thebais a very holy man called Palemon.

Pachomius, another hermit of eminent sanctity, having heard of the austere life he led, conceived the project of going to the desert, that he might place himself under his guidance.

When he reached the cell in which Palemon dwelt, and witnessed his fastings and watchings and other penances he imposed upon himself, instead of the severe life shaking his resolution, it only increased his desire of imitating him.

For twelve years he lived near him, fasting and praying as he did, and labouring with his hands, not only to keep himself from the dangers of idleness, but also that he might be enabled to assist those who were in need.

These two holy men lived so sparingly that they seemed to be already delivered from the necessity of partaking of food for the support of their lives. On festival days, especially on the Feast of Easter, they relaxed somewhat their rigorous mode of life.

One Easter morning Palemon said to his companion: "Prepare some food to-day of a better kind, in honour of the joy we should feel at the Lord's resurrection."

Pachomius did as he was asked, and poured a little oil over the herbs which always formed their daily food. But when Palemon was about to partake of it, he burst forth into tears, and, striking his breast, said: "What am I about to do? My beloved Saviour was crucified for me, and how can I touch this delicate food?"

So the food remained untouched, which to him was in appearance so delicious, though to others it would have appeared very insipid.

Life of St. Pachomius.

MACARIUS VISITS THE MONKS OF TABENNA.

It happened that when St. Macarius was already advanced in years he heard that in the monastery of Tabenna fourteen hundred monks were living under the direction of the holy Abbot Pachomius, of whom we have already spoken, and were leading lives of great austerity. A desire to go and visit them arose in his mind, that he might be edified by their example. So he changed his clothing, and, putting on the dress of a workman, set out for Tabenna.

After walking through the desert for fifteen days, he reached the gate of the monastery, and asked to see the Superior. When he was led into his presence, he said : " Be pleased, Father, to receive me into the company of your monks, that I may, like them, serve God by following the rules of this monastery."

But St. Pachomius, who did not know who his visitor was, answered : " You are now too old to begin this kind of life. One requires to come here when very young, in order that he may learn by degrees the practice of the rigorous life our Rule imposes. At your age you will soon become wearied of it, and then you will leave us, and, returning to the world, will speak ill of us."

Saying this, he went away; but St. Macarius remained at the gate for seven days without eating or drinking. At the end of that time he sent for the Abbot, and said to him: "Be pleased, my Father, to receive me into your house on trial; if I cannot fast as the others do, or if I cannot work like them, send me away."

St. Pachomius, seeing his great fervour, at length consented; but the other monks were displeased, and felt in their heart a secret dislike for the old man.

When Lent came, St. Macarius watched to see in what manner the monks spent that time of penance. He saw that some of them ate only once a day, towards evening, that others took a little food only once in two days, and some only once in five days Others stood all night, and sat only when at work during the day.

As for himself, he took some palm-leaves, which he soaked with water, and, going into a retired place, spent the forty days of Lent in silence, praying and working all the time, and eating nothing but a few cabbage-leaves on Sunday, and this more to avoid pride than through necessity.

When Lent was over, the monks went to the Abbot and said: "Whence did that man come? He cannot be of the same flesh and blood as we are, for he has surpassed us all. Send him away, for his presence here among us is a continual reproach to us. If you do not send him away, we ourselves will all leave you."

The holy Abbot, having heard how the old man had spent the time of Lent, asked God to let him know who he was ; and God revealed to him that it was St. Macarius.

Going up to him, Pachomius took him by the hand, and led him into the church, and, having embraced him, he said," So it is really you, O Macarius, whom I see! and you did not tell me! It is now a long time since I first heard of you, and I have ever had a great desire to see you. I thank you for the lesson you have given to my disciples; it will keep them humble when tempted to be proud of the austerities they practise. You have indeed edified us ; go back now to your monastery, and remember us in your prayers."

VIII. THE THIRD EMINENT GOOD WORK: ALMS-DEEDS.

God has not placed us all in the same position in life; to some He has given worldly possessions in great abundance; to others He has given them less abundantly, and some He has placed in poverty.

In the dispositions of His Divine Providence, He has thus given to some an opportunity of gaining merit for Heaven by disposing of their earthly pos sessions in favour of their poorer brethren, and to others that of aiding by their prayers those who have befriended them.

This virtue is not only most pleasing to God, but has attached to it magnificent promises of unspeak able rewards which He will one day bestow in return on those who practise it.

"LAY UP TREASURES IN HEAVEN."

The following are the eloquent words of Bossuet in praise of the virtue of almsgiving:

"Far from losing your riches in distributing them among the needy, you secure them more firmly than if you had hid them in the strongest receptacle. The poor, to whom you have given them, will one day return them to you again, not as you gave them to them, but in a manner entirely changed. While in your possession they were perishable; you might at any moment lose them. In their possession they become incorruptible, and can never be destroyed.

"They are more powerful than the most potent monarch. Kings, by their edicts, give a certain value to the pieces of money which bear their impress; the poor give to these same pieces a value which is infinite as soon as their hands touch them.

"Lay up, then, for yourselves treasures which can never fail. Lay up treasures, but lay them up where they may be in security against the chances of wars, or from the hands of robbers, or in the many vicissitudes of life. Deposit them in the hands of God."

"He that giveth to the poor lendeth to the Lord. Give, and it shall be given to you; good measure and pressed down, and shaken together, and running over shall they give into your bosom."

St. Luke vi. 38.

ST. GREGORY THE GREAT AND THE SHIPWRECKED MERCHANT.

St. John the Deacon relates that one day a poor man went to St. Gregory, and begged of him to bestow on him an alms. His pale and emaciated face told of the sufferings he had endured; his clothing was falling to pieces, and he had no shoes on his feet to protect him from the sharp stones of the road.

He had been a merchant of considerable wealth, but had lost all in a shipwreck ; he himself had been preserved from a watery grave by the manifest protection of God.

St. Gregory, full of compassion for him in his misfortune, commanded his servant to give him six pieces of silver.

A few days afterwards the same man once more approached St. Gregory, again beseeching him to grant him assistance in his needs. This the Saint did, and he went away full of joy and gratitude.

He came back a third time, saying that all he had received was expended, that he had no friend to help him, and that death from hunger threatened him if the Saint would not once more help him.

St. Gregory called his servant, and told him to bestow further alms on the unfortunate man. The servant told him that his purse was empty, as he had already given in alms all that it had contained.

"Is there nothing in the house of any value which I might give him?" asked the Saint.

"Nothing but the little silver dish in which your mother is accustomed to place the vegetables you take at meal-time."

"Go and bring it hither," said St. Gregory, with joy in his voice, "and give it to this poor man at once, lest he might depart in sadness without the consolation he came here to seek."

The poor man received with accents of great thankfulness the rich present the Saint gave him. He never again came back to him to ask an alms, but only to enrich him for what he had given, as he seems afterwards to have prospered once more in his worldly affairs.

It is generally thought that it was an angel under the appearance of a merchant who had come to solicit his assistance that he might receive a greater recompense for his generosity. God was pleased to make manifest how precious in His eyes was this action of the Saint, for He bestowed on him the gift of working great miracles, as we read in his Life.

La Charitt enscigntc aux en f ants, p. 8.

There was once a young man who had passed his youth in sin, but who afterwards sincerely wished to change his life. At first he thought that this would be impossible for him, for he feared that what ever he might do would be of no avail to excite contrition in his heart.

One day as he was plunged in deep melancholy he left his house in order to seek some relief in the society of his companions. On leaving his house he met at the door a poor beggar. As soon as he saw him, he remembered the words of Jesus Christ: "Whatsoever you have done to the least of My brethren you have done it to Me." He then went back, and, taking a loaf of bread, he cast himself on his knees before the beggar, and gave it to him, praying at the same time in these words: "My Lord Jesus Christ, I adore Thee in the person of this poor man. Most gladly would I give Thee my whole heart, but I cannot, because it is too hardened ; for the present, at least, take this loaf of bread which I am still able to give, and do with my heart what soever Thou wilt."

Oh, the wonderful power of prayer when accompanied with works of charity! No sooner had he prayed thus than he felt in his heart so bitter a sorrow for all his sins that he shed a torrent of tears.

He made a good Confession, and ever afterwards lived a pious life, receiving from God many extra ordinary graces.

When we give an alms to one in need we should not think of the person to whom we give it, nor take into account our liking or disliking him, but only of God, Whom we assist in His person, for are we not all the children of God, and has not Jesus Christ died for the redemption of all? St. Paul, in his Epistle to the Romans, says: "There is no respect of persons with God."

THE JEWESS AND THE BISHOP.

On one occasion it happened that a poor woman in great distress went to a pious Archbishop in France to ask of him an alms.

"My lord, what shall I give her?" said the secretary to him.

"How old is she?" asked the venerable prelate.

"She appears to be about seventy years of age."

"Does she seem to be in great need of help?"

"She says she is, my lord."

"We must, then, believe her word. Give her twenty-five francs" (one pound sterling).

"Twenty-five francs, my lord!" said the secretary in astonishment; "that is surely too much to give to one like her; moreover, she is a Jewess."

"A Jewess!" exclaimed the Archbishop.

"Yes, my lord."

"Oh, that makes the case quite different. Go and give her fifty francs" (two pounds), "and thank her for coming to honour me with a visit.

Fleurs de la morale.

THE POOR WOMAN AND THE PRINCE.

Father Lacordairc, in one of his Conferences, related the following incident:

A certain Polish Prince, who was known to every one for his unbelief, had just finished the com position of a book written expressly against the immortality of the soul. He was about to send his manuscript to the printer, when one day, as he was walking near his house, he saw approaching him a woman bathed in tears. When she came near him, she fell on her knees at his feet, and said to him in accents of great grief: "Good Prince, my husband has just died, and his soul at this moment is perhaps in Purgatory. Oh, how much he must suffer there! I would desire to have the Holy Mass offered up for him, but, alas! I am so poor that I have not even the little offering which is usually made to the priest on such an occasion. I have come, then, to ask you in your charity to give me as much as will procure for him this benefit."

Although the Prince saw nothing in the request but the outcome of a superstitious mind, yet he had not the courage to send away the poor woman, since by a little alms he could procure for her some relief in her sorrow.

As soon as she had received it she hastened to the church, and giving it to the priest, besought him to say Mass for her intention.

Three days afterwards, towards evening, [the Prince was sitting in his room reading once more the manuscript of the book he was about to publish. Suddenly he heard a slight noise behind him as if some-one had come into the room. Raising his eyes, he saw near him a man clad in the garments usually worn by labourers in the country. Surprised at this unexpected intrusion, he rose to put the man out; but he disappeared as suddenly as he had come.

He immediately summoned one of his attendants.

"Why did you permit anyone," he said, "to come hither without having previously informed me?"

"Of whom do you speak?" said the attendant.

"That man, that labourer who has just gone out."

"But, my lord," answered the other, "I never allowed anyone to come near your room, much less to enter it. I have seen no such stranger in the house."

This answer quieted him for the moment, although he was convinced in his own mind that he had seen someone. He said no more at the time.

Next day the same thing occurred.

This time the anger of the Prince was at its height. He immediately arose, and, rushing towards the apparition, was about to seize it, when it again suddenly disappeared as on the previous night.

He then made the most diligent search throughout the house, asking every one of the servants and inmates if any of them had seen the man enter. But the answer of every one of them was the same: "We have seen no one."

Overcome by the strangeness of the event, he awaited with impatience the next evening, determined to personally investigate the matter.

On the third evening, at the same time, the poor man reappeared. But this time, before the Prince could utter one word, the unknown man thus addressed him: "Prince, I have come to thank you. I am the husband of that poor woman who besought you to give her an alms that she might be able to have the Holy Sacrifice of the Mass offered up for the repose of my soul. This work of charity was most agreeable to God, and He has permitted me to come in person to thank you, and to inform you that there is another life hereafter, and that the soul is immortal, and can never die. It is for you now to profit by this admonition, and to make use of the favour God has granted you, that so you may save your soul."

Saying these words the countryman disappeared, leaving the Prince profoundly agitated. Immediately calling together all his servants, he told them what he had seen and heard, shedding at the same time many tears.

Then, going to his desk where his impious manuscript lay, he took it up, and burned it to ashes in the fire."

Charitt enseignte aux Enfants, p. 177.

THE FRUITS OF THE HOLY GHOST

I. CHARITY.

THE Catechism tells us that there are twelve fruits of the Holy Ghost. These fruits are the effects which the Holy Spirit of God produces in the souls of those who are docile to His inspirations, and who endeavour to serve and love God with their whole hearts.

The first fruit of the Holy Ghost is Charity.

Charity is that virtue which produces in our souls a love of God above all things, and a love for our neighbour for His sake.

A VISION OF JESUS AND MARY.

"On the Festival of Our Lady s Purification, being in the Church of the Friars-Minor at Foligno, early in the morning," relates Blessed Angela, " I heard a voice saying to me, It was at this hour that the Blessed Mother of God came with her Divine Son into the Temple/ I was then rapt in spirit, and I really beheld Our Lady enter. My soul was filled with intense joy when I saw her, but for a time I was afraid to go near her. But Our Lady, seeing rny hesitation, held out to me the holy Child Jesus, saying : O thou who lovest my Divine Son so much, come and take Him from me.

"She then placed Him in my arms. He seemed to be asleep, for His eyes were shut. Then she sat down as if she were fatigued after a long journey. She looked so lovely as she sat beside me that I could scarcely withdraw my eyes from her to look at her holy Child, whom I pressed to my breast.

"At this moment Jesus opened His eyes, and looked lovingly on me. This look filled my soul with so much joy that I should have died on the spot had He not sustained me by His Divine power. He then said to me : I have come to you and have presented Myself before you, that you may offer yourself to Me/ Immediately I did as He desired, and I knew that the offering was most pleasing to Him."

"MY BOOK IS JESUS CRUCIFIED."

On one occasion one of the companions of St. Francis found him weeping bitterly, and asked him the reason of his tears.

The Saint answered: "I weep .when I think of the terrible sufferings and ignominies of my beloved Saviour, but what causes me to grieve most is, that men, for whose sake He endured all the torments of His Passion, do not love Him, or even think of Him." Whenever he heard a lamb bleating, it brought to his mind the Lamb without spot Who died upon the Cross for the sins of His people, and he felt his heart penetrated with profound compassion and love.

During his last great illness, when he was advised to allow someone to read to him from a pious book, he answered: "My book is Jesus Crucified."

Life of St. Francis of Assisi.

ST. IGNATIUS'S MAGNANIMITY.

St. Ignatius was so much imbued with charity towards his neighbour, that he was accustomed to say: "If I were at the point of death, and the assur ance given me that I would immediately enter into the possession of the eternal happiness of Heaven, and if God should ask me to remain on earth for a few years longer at the risk of my salvation in order that I might gain souls to Him, I would most will ingly consent to remain."

On hearing these words one day, someone remarked to him that he considered it to be a most imprudent thing to expose himself to lose his own soul for the sake of saving the souls of others, "because," he added, "charity to ourselves requires of us, in such an important affair, to look to our own eternal interests in the first place before those of our neighbour."

The Saint, inspired by his zeal for the salvation of souls, and full of confidence in God, answered: "Is God perchance a tyrant, or is He so indifferent to the welfare of one whom He sees placing himself in danger for the promotion of His glory by en deavouring to save souls for whom His Divine Son died, that He would condemn such a one to hell- fire ? Oh no ; such a thought would be repugnant to the goodness and mercy of God."

LApostolat de la Prtire, p. 38.

ST. FRANCIS OF ASSISIS GREAT DESIRE.

One day St. Francis of Assisi was praying in the woods. In the midst of his prayer he cried out to God: "O my God, take pity on poor sinners!"

When He said these words, Our Lord Himself appeared to him, and said: "Your wish, O Francis, is just what I have most at heart, and willingly do I grant you what you ask of Me."

ST. COLLETTE'S LOVE FOR SOULS.

St. Collette one day asked Our Lord for the conversion of a thousand sinners. When she had finished her prayer, she became frightened at what she had asked, and thought that she had been too rash in asking for the conversion of so many. The Blessed Virgin then appeared to her, and showed her that she had not asked too much, and that she had already obtained the conversion of many sinners by her prayers.

A POOR MAN'S WISH.

There was once a poor man who lived in the country who had no learning. He was often seen to weep, and to be filled, as it were, with some secret grief. One day a priest who knew him, seeing him in this sad condition, asked him what was the cause of his sorrow. "My Father," he replied, "I am filled with sorrow when I see so many poor sinners wilfully throwing themselves into Hell when they could so easily obtain Heaven. Oh, I wish I had been a priest, so that I might go about and preach. Then I would be able, I am sure, to bring many souls to God."

The priest answered him: "My friend, it is not necessary for you to be a priest that you may bring souls to God. You can preach to them, even more eloquently than any priest could, for you can always show them good example, and pray for them. Good example and prayer are infallible means of bringing sinners back to God."

LOVE OF THE BLESSED CURE OF ARS FOR SOULS.

One day a certain priest asked the Cure of Ars what he would do if God gave him his choice to go into Heaven at once, or to labour for many years in this world for the conversion of sinners.

He answered: "I think that I would remain on earth."

"Is that possible?" exclaimed the other. "Would you not rather be in Heaven happy with the Saints, and free from all temptations and dangers?"

The good Cure answered: "Yes, it is true the Saints are happy, but they are living on their interest. They cannot any longer glorify God by labouring, by sufferings, and by sacrifices for the salvation of souls."

"And would you wish to live in the world to the very end of it for the sake of poor sinners?"

"Yes, I would," he replied.

"In that case," continued the priest, "you would have plenty of time for labour; you would not require to rise so early."

Yes, my friend," was his answer. "I would rise at midnight; I do not fear fatigue; I would be the happiest man in the world if I had not to appear before God with my sins." Saying this, he burst into tears.

II. JOY.

Joy is the second fruit of the Holy Ghost.

True Christian joy, my child, is not like the joy the world offers, which consists only in the enjoyment of a momentary pleasure which always produces remorse, but in the joy that is to be found only in the love and service of God a joy surpassing all understanding, and a joy in death which is the recompense of a good life, and which will bring you to the joys of Heaven, joys no one can take from you.

THE MEETING ON THE NILE.

St. Macarius sometimes left his cell to visit soli taries who dwelt in other parts of the deserts of Egypt, that from their example he might learn how to serve God with more perfection. Whatever he saw most perfect in any of these, he himself always tried to imitate.

On one of these occasions he went to visit another anchorite who bore the same name as he did. It happened that they were crossing the Nile together in a boat, in which there were also two tribunes or noble officers of the Imperial army. These were arrayed in magnificent garments, and were accom panied by a numerous train of attendants, also attired with great splendour. The tribunes saw the two solitaries sitting at the farther end of the boat, clad in the poorest clothing, but their countenances wearing an expression of perfect happiness. This astonished them : they could not understand how so much happiness could be found in the midst of such poverty.

So one of the officers, going over to where they sat, said to them: "You appear to be very happy although you seem to be poor."

They answered him: "You are right, for we are very happy; indeed, our name signifies happiness; but if we are so happy in having forsaken the world with all its goods, how miserable must those be who live attached to it!"

These words, spoken in a tone of earnestness, made so great an impression on the officer, that, as soon as he went home, he took off all his splendid garments, gave great alms to the poor, and, leaving the world, went to spend the rest of his days in soli tude, that he too might be happy, not only here, but also in eternity.

ST. GENEVIEVE IN THE FIELDS.

St. Genevieve belonged to a noble family in France, and was born about the middle of the fifth century. In those days it was not thought to be degrading in high families to tend the cattle in the fields. Nothing pleased the little Genevieve so much as when she was told to take her shepherd s crook in her hand and go to tend the sheep. It was during these days she was happiest, for she had no one to disturb her, and she was able to speak all day to her Heavenly Father, and to think on heavenly things.

If she saw a wolf coming near the sheep, she thought of Satan, who goes about seeking to devour souls. When she heard her sheep-dog bark, it put her in mind that she should be always on the watch lest the enemy might come ; and the sheep and the lambs, themselves so gentle and so tame, taught her that, like her Spouse, Jesus Christ, the Lamb of God she should be humble and meek. Tims did the holy child Genevieve live for God alone in perfect happiness and joy.

Life Of St. Genevieve.

BLESSED ANGELA'S JOY AT DEATH.

"As the Feast of Our Divine Lord s Nativity drew near, Blessed Angela, who was dying, said to those who were around her, The Son of God has been pleased to present me to His Eternal Father, and I heard from His Divine lips these words: "My well- beloved spouse, I do not wish that you should come to Me in sorrow, but in joy, as it behoves a queen to be received into her kingdom. Come, then, my dearest friend, my most beloved spouse ; come, for all the Saints in Heaven await you with great joy. I will not send an angel or a Saint to bring you to Heaven; I Myself will meet you and bring you thither, for you have been most dear and agreeable to My Majesty."

"During the day preceding her death she was often heard to say: Eternal Father, into Thy hands I commend my spirit.

Those who were kneeling around her bed said, while the tears ran down their cheeks, Alas ! it is now but too true ; you are going to leave us, you are going to forsake us.

"She replied: Yes, my dearest friends, I must tell you plainly, it is now time for me to go. "Her pains had now entirely left her, and she lay calmly awaiting the hour of her departure, and a heavenly smile lighted up her countenance, as if she already saw the inheritance promised to the just for ever.

"Towards evening, on the 4th day of January, sweetly smiling, she calmly passed away, and her holy soul went to Heaven in the company of her beloved Jesus, Whom she had so tenderly loved.

"This was in the year 1309. Her body rests in the Church of the Friars-Minor at Foligno, where many miracles made her dear to the people."

It is in this way, my child, that those who serve God live and die. May this fruit of " joy " be in your soul also during your whole lifetime and at the moment of your death!

III. PEACE.

Peace is another of the fruits of the Holy Ghost- not that peace which the world calls peace, but that peace the angels announced to the shepherds on the night when Our Divine Lord was born, when they sang: "Glory be to God in the highest, and on earth peace to men of good- will"; that peace of which Our Lord Himself spoke when He said to His dis ciples: "My peace I leave to you; My peace I give unto you."

ST. PAUL, THE FIRST HERMIT IN THE DESERT.

St. Paul was a rich Christian of the Province of Thebes, and was well educated in Greek and Egyp tian literature. He was, moreover, an excellent Christian, and loved and served God with his whole heart.

When the persecution of Decius and Valerian broke out and began to spread over the East, St. Paul, with his sister and brother-in-law, left the city and went to live in the country, where they hoped to dwell in peace till the storm should blow over. But they had not been there long when his brother-in- law went to the Governor and denounced him as a Christian in order that he might inherit his wealth. The Saint, having discovered his treachery, secretly left his house and fled into the desert.

At the foot of a high rock he found a cave, at the mouth of which there was a large stone which covered it. Near it was a fountain of water, and above it an old palm-tree, which stretched its branches over the top of the cave. In this cavern he found a number of rooms, which at one time must have been occupied by money-forgers, for he dis covered near the place the dies and implements which they had made use of for that work.

Here St. Paul took up his abode. At that time he was only twenty-two years of age. At first he lived on the fruit with which the palm-tree supplied him. He also made use of its leaves for clothing when that he had taken with him was worn out. He passed his life here in peace far from the tumult of the world. His time was employed in prayer and in the contemplation of heavenly things, and he never for a moment regretted the temporal goods he had left in the world, since his renouncing them pro cured for him so much true peace, and since he was able more easily to obtain possession of those treasures which never fade in Heaven.

THE HOLY PRIEST MONTEGAZON.

During the terrible Revolution that undermined the kingdom of France at the end of last century, a certain holy priest, named Montegazon, was driven from his home by the insurgents, and compelled to flee from village to village. But, faithful to his mission as a priest wherever he went, he gave the consolations of religion to the scattered people, even at the risk of his life.

After days and nights of fatigue, he heard that the enemy was following him to seize him and put him to death. On hearing this, he fled into the moun tains, where for some time he wandered about, till at length, overcome with weariness, he sank down on the ground.

"O my God!" he cried out, "I cannot go a step farther." Then, taking the pyx which he carried, containing the sacred Host, he placed it on his breast, saying: "O Jesus, my beloved Master, I have for many days carefully watched over Thee; I beseech Thee now to take care of me, and preserve me from falling into the hands of my enemies."

Saying these words, he fell asleep in peace, and with the sweet confidence that Jesus would watch over him. Now, it happened that the soldiers, who were in pursuit, came up to the place where he was lying, but they passed by without seeing him.

God thus rewarded the childlike confidence of His servant.

IV. PATIENCE.

Patience is that fruit of the Holy Ghost which arises from the thought that if we bear with resigna tion whatever crosses God may be pleased to send us in this life, we shall obtain from Him an everlasting reward hereafter.

THE ROSES OF PARADISE.

St. Felix of Cantalicia suffered continually from internal pains, but he was never heard to complain; on the contrary, he was always cheerful. He used to call them God's particular favours, and the "roses of Paradise."

p rom M S L^

ST. CLARE IN HER LAST ILLNESS.

St. Clare, far from complaining of the terrible sufferings she endured during the last few weeks of her life, gave thanks to God for sending them to her.

"my Divine Saviour," she exclaimed in her ecstasy, " eternal thanks be given to Thee for sending me these pains. Thou hast permitted me to drink of the chalice of Thy sufferings. Oh, how sweet to me is that chalice! Nothing now can give me sorrow nor afflict me ; everything is easy for me, because in my heart I love Thee, my Saviour."

The other religious were standing near her, weeping; but she consoled them, and said to them joyfully that they would meet again in the Kingdom of Heaven. Then she died, as if she had fallen into a peaceful slumber.

Catichistnc Pratique, \. 328.

BLESSED STEPHENA OF SONCINO.

Blessed Stephena, a nun of the Order of St. Dominic, being one day conducted in a vision into Heaven, saw there the souls of some persons whom she had known when they were on earth. They were high up among the Seraphim near the throne of God. She asked the angel who was showing her these things what they had done while in the world to merit so much glory.

The angel answered her: " When these blessed ones were on earth, they lived in perfect submission to the Holy Will of God, and bore with patience all the crosses He was pleased to send them. Therefore God has exalted them in Heaven to a high degree of glory, and given them a place amongst those who are for ever standing around His throne."

Lives of the Saints.

RESIGNATION IN POVERTY.

In a little town of Italy there lived a young girl who was confined to bed from sickness. She was obliged always to lie on one side, and could not be moved without suffering great pain. Moreover, she was poor, and her bed consisted of some straw covered with rough canvas.

The people who came to see her were edified by her patience. They never heard her complain, and she seemed to be always joyful and happy.

One day someone told her of a terrible famine that was visiting Italy, and how the people were reduced to the greatest want. This news seemed to make no impression on her. She heard it with signs of indifference.

"How can you hear of this sad event," said one of those present, "without being moved with compassion? How can you be so indifferent, when you know that so many of the people are pining away in hunger and want ? And you yourself, too; how can you be so calm and patient in the midst of such suffering as you endure, and in your great poverty?"

What reason have I to complain?" she answered. "Is it not the good God that directs all these things? When you spoke of the famine to me, I raised up my mind to God in Heaven, and said: It is Thy sweet will, O my God ; may it be done! And as for myself, I am always like a little bird under the wings of God s Providence. Why, then, should I be unhappy, or why should I yield to feel ings of sorrow or impatience?"

It is in this way that those who love God with their whole hearts accept with joy whatever He appoints.

V. BENIGNITY.

Benignity is that fruit of the Holy Ghost which is more generally known by the name of kindness, especially towards those who are our inferiors, in contradistinction to that harshness and hardness of heart so greatly condemned by Our Lord.

HOW ST. HONORATUS GAINED SOULS.

St. Honoratus, founder of the celebrated monas tery of Lerins, and afterwards Bishop of Aries in the fifth century, was, on account of his benign dis- position, the most amiable and the most beloved man of his time. He was born in the country of Toul, in the midst of the comforts and riches of this world, and his father had placed in him high hopes of his future worldly greatness.

But Honoratus, knowing how empty are all earthly honours and dignities, resolved to sever himself for ever from all worldly things. In order with more certainty to persevere in this resolution, he left his home, and for a time travelled as a pilgrim in Greece and in Italy, and finally took up his abode in Provence in the territory of Frejus.

The little island, or, rather, the high precipitous rocks which formed the Isle of Lerins, seemed to him to be a place most suitable for dwelling in a total separation from the world. In vain did those to whom he had confided his intention of going thither and of making it his dwelling-place endeavour to dissuade him from doing so. They told him that it was the abode of venomous serpents, and most dangerous to life. His faith arose above all their fears, and rendered their admonitions fruitless.

As soon as he went thither the reptiles seemed in the beginning to respect him and his disciples, and finally disappeared altogether from the island. In a short time that place, till then held in so much abhorrence by everyone, became the centre of one of the principal Orders of the Church. The super- eminent virtues of these great servants of God were the edification of all the people, and for centuries the monks of Lerins were held in honour as being the most zealous among the apostles of the French nation.

From all parts there came men of every age and rank to place themselves under the guidance of St. Honoratus, drawn thither by the reputation of his sanctity and his amiable disposition. His love for his neighbour was so deep and affectionate, and his conduct towards them so pleasing, that it was impossible for one who saw or spoke to him not to love and admire him. St. Eucher and St. Hilarius, two of his disciples, used often to say that a painter desiring to produce a picture to represent charity, could not possibly choose a better model than the features of St. Honoratus.

SCHOUPPE : Inst. relig., ii. 330.

ST. ODILO'S GREAT SWEETNESS.

It is related in the life of St. Odilo that all the religious of the monastery over which he ruled loved him. Though severe to himself, he was kind to them, and treated them with even maternal affec tion. Some who thought that he was too indulgent said to him : " Father, your kindness may lead to a want of regularity in the monastery, and you shall be responsible to God for the consequences."

"My children," he answered, "I would rather have to answer to God for too much kindness than for too much severity."

VI. GOODNESS.

Another fruit of the Holy Ghost is Goodness. Goodness is the fruit of piety and the fear of the Lord. It shows itself outwardly by our good con duct, and the good example that our life, " which is in God," gives to all who are witnesses of it.

GOOD EXAMPLE LED THEM TO GOD.

Saints Rufinus and Valerian were two noble Romans who were sent into Northern Gaul to preach the true Faith. They were both so fervent, so mortified in their lives, so edifying in their conversa tion, that they gained the confidence and the affection of the people among whom they lived, so that many of them began to listen to them, and in course of time besought them to make them the children of the great God whom they served, by bestowing on them the grace of Baptism.

Saints, June 14.

THE NOBLEMAN IN THE TYROL.

During the seventeenth century a nobleman was dying at Innsbruck, in the Tyrol. A great number of his friends and relations had assembled round his death-bed to wait for the end which they saw ap proaching.

Whilst they were there, the physician gave him a very bitter medicine to drink, and, to encourage him to take it and to lessen the nausea it would cause, he asked him to drink it in memory of the person he loved most.

The dying man looked around him from one to the other in silence ; then, fixing his eyes on a picture hanging on the wall, representing Jesus in the Garden of Olives, he said: "Ah, it is for Thee, my most beloved Friend, that I drink this bitter cup Thee Who for my salvation didst drink the bitter chalice Thy Heavenly Father sent Thee, even to the dregs."

CaUchisme Pratique, i. 328.

VII. LONGANIMITY.

Longanimity is the seventh fruit of the Holy Ghost.

The Holy Scriptures contain these consoling words: "As I live, saith the Lord, I desire not the death of the sinner, but rather that he should be converted and live." Hence He bears patiently with the sins of His children, that they may not perish for ever, but may return to His service, and so save their souls. In this He has taught us by His example to imitate Him, and bear patiently with those who offend us, hoping that one day they may cease doing us wrong, and become once more our friends on earth, as we hope that they will one day be our companions in Heaven.

JOSEPH, THE YOUNG JEW.

In the days of trouble and agitation which marked the reign of Constantine, the first Christian Emperor, when the pagans still lived in the superstitious worship of their false gods, and when the Jews still assembled in their synagogues, and when those who adhered to Jesus Christ in the profession of the true Religion came forth from the silence of the catacombs to raise up temples in honour of the one true God, there lived in Tiberiad a young man of Jewish origin, whose name was Joseph, who was much esteemed by the Jewish patriarch who dwelt in the midst of his nation.

When this patriarch, already advanced in years, was at the point of death, he sent for the Christian Bishop of Tiberiad, and on his arrival gave orders that those who were around his death-bed should retire and leave him alone with his visitor.

Joseph, anxious to know what was to take place, looked through an opening in the wood of the door, and, to his intense surprise, saw the Bishop pre paring everything necessary for the administration of the Sacrament of Baptism, and finally baptizing his Superior, the patriarch.

From that instant the young Jew s mind was filled with feelings of doubt and agitation concerning the religion which he had hitherto professed, more especially as he heard a secret voice within him, to which he could not shut the ears of his soul, urging him to do so likewise. But he neglected these in spirations, and remained unconverted.

Then it happened that a book of the Gospels and the Acts of the Apostles fell into his hands. He read it with great earnestness, and while doing so, accord ing to his own avowal, he seemed to hear within him the voice of Jesus Christ Himself, beseeching Him to embrace the true Faith. He also confessed that the same Jesus appeared to him in a vision, and said to him: "I am Jesus, Whom your fathers have crucified." Still he persevered in his spirit of resistance to the truth.

Not long afterwards he became dangerously ill, and all hope of his recovery was abandoned. One of the Jewish rabbis who assisted him, strange to say, whispered gently into his ear these words: "Jesus Christ, the Son of God, Who was crucified, will pronounce upon you the eternal sentence." He related also that on the same occasion the vision he formerly had reappeared to him, and he heard the same words as before. Although greatly surprised at all these supernatural manifestations, he still refused to correspond with the graces that were given him. He recovered from his illness, but still continued to live as in times past.

Some time afterwards he met in the street a man possessed by an evil spirit, and Joseph, re membering from what he had read in the Gospels the power of the holy Name of Jesus, made on the forehead of the unfortunate man the sign of the Cross, while with his lips he uttered the holy Name, more through curiosity to learn the effect that would be produced than from devotion. The man was cured, and the account of what had taken place was spread throughout the surrounding country. Still Joseph continued to profess Judaism. These graces of God seemed not sufficiently strong to move his obstinate heart: trials and persecutions were needed to effect this. This last event raised in the minds of some of his co-religionists sus picions of his tendency towards Christianity, and they determined to watch him.

One day they surprised him while reading the Gospels, and immediately seized him and dragged him to the synagogue. They were making prepara tions to scourge him, when the Bishop of Tiberiad suddenly entered and delivered him from their hands. Without any delay he embarked on a ship which was bound for Sicily, but his enemies pur sued him, and when they had captured him, they threw him into the sea. But by some means which appeared miraculous he was delivered from this danger. From that moment he avowed him-self a Christian, and publicly announced his desire to receive the Sacrament of Baptism.

The high consideration in which he was formerly held, and his present sincere attachment to the Christian Faith, joined with the many gifts and talents that had always distinguished him, soon gained for him the confidence of the Emperor Constantine himself, who raised him to the dignity of a Count of the Empire, and confided to his ad ministration some of the most important offices of the State.

VEITH: Les Sacrifices de paix, 196.

VIII. MILDNESS.

The next fruit of the Holy Ghost is Mildness. Our Divine Lord proposes Himself as a model for our imitation in this virtue, when He said, "Learn of Me, for I am meek and humble of heart," and it has been the desire of the Saints at all times to follow that lesson He gave us. This virtue is so dear to Him that He has in a very special manner promised the Kingdom of Heaven to those who possess it and practise it: "Blessed are the meek, for they shall possess the land."

OUR LADY MEEK BEYOND ALL OTHERS.

The Church, in one of her most beautiful hymns to Our Lady the "Ave Maris Stella" salutes her in these words: "O Virgin, above all others great and holy, above all others meek and gentle."

And Our Blessed Lord Himself revealed to St. Bridget that among the reasons why His Most Holy Mother was exalted above all the choirs of angels was her humility, which was the fruit of her meek ness and the gentleness of her heart.

Revel, of St. Bridget.

ST. VINCENT OF PAUL, GENTLE AND MILD.

One of the virtues for which St. Vincent was most renowned was his meekness and gentle dis position. But this was the effect of a long struggle against his natural inclinations.

He was by nature inclined to anger and to what is known as a hasty temper. But this he struggled against and overcame.

One day he said to a dear friend who asked him how to cure a bad temper: "I will tell you my plan. When I see myself inclined to get angry, I pray at once to God to help me, and to make me meek; then, with a little care and by the grace of God, the passion goes away, and my good humour comes back to me. But if sometimes it does not go away at once, and when I feel it about to burst out in angry words, I immediately stop, keep my lips closed, and do nothing till it is over; and then, when the tempest is past, I find it easy to speak gently and act kindly."

ST. ODILO AND THE ROBBER.

One day a robber came to the monastery of St. Odilo and secretly stole a horse which belonged to the Abbot. When he was about to take the horse out of the stable, he felt himself, as it were, fixed to the ground so that he could not move. In the morning the Saint found him there, and knew why he had come. He went over to him, and with a smiling countenance gave him a few pieces oi money, saying : " My friend, it would not be just in me not to pay you for attending to my horse during the night. Go now in peace, but, I beseech you, do not sin again/ The robber, touched by the Saint s generosity and fatherly kindness, became a sincere penitent.

IX. FAITH.

The ninth fruit of the Holy Ghost is Faith. By this is meant that life of faith by which we look on all things, good or evil, as coming from God, and are constantly looking forward, as St. Paul did, to the reward promised to those who while on earth live and labour for God alone and for Heaven.

ST. SERANUS THE GARDENER.

Whosoever lives a life of faith will find means of instructing himself and of sanctifying himself at every step he takes. St. Seranus was only a simple gardener, but as he looked on the plants and flowers amongst which he laboured daily growing up until they arrived at maturity, he would say to himself : This is how I ought to live to reach the end for which I was made ; it is my duty to labour without ceasing to advance from virtue to virtue, and to perform all my actions, direct all my thoughts, and regulate all my desires, so as to attain that perfection that God requires of me."

GODESCARD: Vie dc SS.

ST. ALDERIC AT THE COURT OF THE EMPEROR.

When St. Alderic was a little boy, his parents brought him to the Court of Louis, the son of Charlemagne. The Emperor loved him : he was so noble in all his ways, so full of courage, and so truthful and straightforward in all his words ; the boy was also surrounded with everything that this world can offer to make one happy.

But Alderic, although so young, did not allow his heart to rest on these things. He knew that riches and worldly joys and a life of pleasure are not only dangerous, but must all soon pass away. He used often to be heard saying to himself: "All the riches I enjoy are only the dust of the earth: why should I put any value on them ?"

He was living in the midst of other boys who thought very differently from him ; but he did not allow their bad example to change his resolution to love and serve God alone. The Child Jesus was the model he had always before his eyes, and he tried to do what Jesus did when He was a little boy like himself.

THE TARTARS BESIEGE THE CHURCH OF KIEVV.

St. Hyacinth had just completed a magnificent church at Kiew, in Poland, which he dedicated to the Most Holy Mother of God. One day as he had just finished the celebration of Holy Mass, it was announced to him that the Tartars, the most implacable enemies of the Christian name, had reached the walls of the town, and were endeavouring to force an entrance. The Saint was much surprised at this information, but he did not allow himself to be disturbed. He feared less the ruin of the city and the church than the outrages without number which these barbarians would inflict on the innocent people, and the sacrileges they would commit against holy things, especially the Most Holy Sacrament of the altar.

Full of confidence in God, he reverently opened the tabernacle, and, taking out the ciborium, he concealed it under his tunic near his heart ; then, turning towards the religious who were standing around him trembling with fear, he said to them: "Follow me, my brethren, and be not afraid."

But when he came near the door of the church he heard a loud voice which cried out: "Hyacinth, Hyacinth!" He stood and looked all around, but could see no one, so he turned to continue on his way. Immediately he heard the same voice again saying the same words. Once more he looked behind him, and, to his great astonishment and that of all those who accompanied him, he perceived that it proceeded from the statue of Our Lady, which was placed on an altar near the centre of the church. It was made of alabaster, and exceedingly heavy.

"My beloved Hyacinth," the voice added, "is it thus you are about to deliver my Son from the hands of the barbarians, and to leave His Mother to their impious insults ?"

As the Saint answered that it was impossible for him who was so weak to carry a burden which was so heavy, the voice replied: "If you had a little more faith and a little more love for me, it would be very easy for you to carry it."

"I desire nothing so much as to possess that love and confidence." replied St. Hyacinth. "See, I am ready to obey at once."

Saying these words, he approached the altar of Our Lady, and with loving respect, stretching out his arms, he placed the statue upon them, and carried it as easily as if it had been a little flower.

It was thus that he left the village, the image of Our Lady in his arms and the holy ciborium on his breast, accompanied by his brethren. He passed unmolested through the ranks of the enemy, who, by the permission of God, stood at a distance, and whose eyes were struck with blindness for a time so that they could not see them.

When they had passed out of the village, they directed their steps towards the city of Cracovia. Here another miracle occurred to console them on their journey. When they reached the banks of the river over which they had to pass, they could find no means of reaching the other side. But full of confidence in the power of the Most Holy Sacrament which he held in one hand, and in the protection of Mary, whose image he carried in the other, he made the sign of the Cross ; then, placing his feet on the surface of the waters, he reached the opposite bank without even moistening the soles of his sandals. The religious who were along with him, seeing re peated the miracle of St. Peter walking on the waters, followed him and also reached the other side of the river, the water not appearing even to touch them.

Another miracle still more marvellous is recorded in the process of the canonization of the Saint.

The river over which they thus miraculously passed for a considerable time afterwards continued to show the impression of the Saint's footsteps.

When St. Hyacinth reached Cracovia, he placed the ciborium on the high altar of the church, and the statue of Our Lady on one of the side altars. Many other wonderful things are recorded to have taken place there through the intercession of Our Lady, which caused many of the people to embrace the true Faith and strengthened and vivified the life of faith in the souls of those who already pos sessed it.

RlBADENEIRA, August l6.

X. MODESTY.

The tenth fruit of the Holy Ghost is Modesty. My child, if there is one virtue more than another that makes us resemble the angels of God in Heaven it is the virtue of holy modesty; and if there is one virtue more than another that the Devil seeks to rob us of, it is that same virtue. O my child, try to learn, then, its value, that you may be willing to sacrifice everything you possess on earth rather than lose it.

THE SNOW-WHITE DOVES.

Cardinal Baronius relates that when a certain pious girl called Georgia was on the point of death a great multitude of snow-white doves were seen hovering about her. And when her body was brought to the church after her death, the doves flew to that part of the roof which was immediately above the corpse, and remained there till after the interment. The people ran to the church to see this wonderful thing, and they were persuaded that God had sent His angels, under the appearance of doves, to honour one whom they all esteemed and reverenced on account of her angelic modesty.

ST. FRANCIS OF SALES'S ADVICE.

"My child," he says, "when the Devil tempts you to do something that offends the virtue of modesty, imitate the example of little children, who at the sight of some animal coming to hurt them always run to the arms of their parents, or at least cry on them to come and help them.

"Run in this way to the arms of Jesus, and ask Him to protect you, or call upon Mary, your heavenly Mother, not to let the Wicked One come near you ; run to her in spirit, and hide yourself under her mantle, and you will be safe, for Satan cannot touch you there."

A child who loves this great virtue of modesty will keep a strict watch over his eyes, so that they may not see things which may tempt him to offend God.

ST. ALOYSIUS AND THE EMPRESS.

St. Aloysius, before entering the Society of Jesus, was sent by his father into Spain, where he spent about two years in the Court of the Empress as one of her pages.

Some years afterwards, when in Rome, one of his companions said to him: "When the Empress comes to Rome, you will be able to recognize her." St. Aloysius replied: "If I were near her and heard her speak, I might be able to know her by her voice, but I would not know her by her face, for I never saw it."

So great was the angelic modesty of this young Saint that, although he had been for two years con stantly in attendance on the Empress, he had never raised his eyes to look at her face. Oh, what an example, my child, for many who allow their eyes to wander to objects that ought never to be seen!

ST. CLARE'S ANSWER.

St. Clare of Montefalco when speaking to anyone never looked up at them, but always kept her eyes modestly cast down upon the ground.

When she was asked why she always acted in this manner, she replied : "Of what use is it for one to look into the face of the person to whom he speaks, since it is the tongue that speaks and not the eyes ? If King David had only kept a watch upon his eyes when he was in the presence of others, he would not have had to shed so many bitter tears."

THE PICTURE OF A MODEST CHILD.

Father Mey, a holy priest in Germany, thus describes a modest child: "A child who is really modest," he says, "will rise in the morning with these words on his lips : God is here and sees me, then he will be careful never to do anything which he knows would displease God. When he sees by chance something that he knows ought not to be seen, or hears words which he knows ought not to be said, he will turn away his eyes that he may not look, and go away as soon as possible that he may not hear the words again.

If he happens to be in the company of those who do wrong, and invite him to do it with them, he will run away as quickly as if he were pursued by a wolf, and seek for a place of safety that he may escape destruction.

"At night he will retire to rest in the presence of God, as he arose in the morning, and fall asleep with his arms modestly folded on his breast.

Wherever he may be, he will always keep in mind that God is everywhere and sees all things, that His angel guardian is always at his side to watch over him; and who is there who would ever dare to conduct himself in an unbecoming manner in the presence of God and His holy angels?

"My children," continues the holy man, "let the virtue of Christian modesty be the guiding star of your life; for children who are modest and pure shall be for ever in Heaven with God ; but those who are immodest and impure shall be for ever in Hell with Satan."

The most certain and the easiest means of preserving holy purity is to be devout to the Blessed Mother of God. If you pray to her for help in every temptation against that holy virtue, she most certainly will protect you.

XI CONSTANCY.

Constancy is the eleventh fruit of the Holy Ghost. This virtue produces in our souls a firmness of mind, together with a resolution to accomplish faith- fully to the end the duties of our state of life and of our holy Religion, without being deterred from doing so by the fear or the love of anything whatsoever.

ST. BARHAD'S ANSWER TO THE GOVERNOR.

When the Governor of Adiabene commanded St. Barhad to renounce his Faith under pain of death, he courageously refused to obey him.

Orders were then given that he should be placed upon the rack, and be subjected to the most cruel tortures. While enduring these things, the Governor continued to tempt him: "Adore the fire and the water," he cried out to the martyr, "partake of the blood of animals, and your liberty will be immediately granted to you."

The holy man, with the sweet serenity on his countenance which was habitual with him, and rejoicing at being permitted to suffer for God s sake, made answer: "Neither your commands, nor the sufferings to which you are subjecting me, will ever separate me from the love of my God and my Saviour Jesus Christ, Whom I have served from the days of my childhood till my present old age."

The Judge, seeing that he could not shake his constancy by promises or by threats, gave orders that he should be beheaded.

Grande Vies des Saints, xiv. 369.

My child, when we read of the constancy of the martyrs, we should be ashamed of our cowardice in the service of God, and should resolve to serve Him for the future with the greatest love and fidelity.

XII. CHASTITY.

Chastity is the crowning fruit of the Holy Ghost. It is that virtue which made Our Blessed Lady so dear to God, as also all those who have imitated her example.

At the same time it is the virtue Satan hates above all others, and it is against it that his assaults are chiefly directed. Oh, how diligently you should labour, my child, to keep it undefiled I

ST. ODILO'S LOVE FOR HOLY PURITY.

From the time of his miraculous cure in the Church of Our Lady, when as yet he was only a child, St. Odilo's devotion to the Mother of God daily increased. He chose her as his protectress, and never omitted an occasion of procuring for her all the honour in his power; and Our Lady, on her part, never seemed tired of bestowing on him favours and heavenly blessings.

The virtue he strove to cultivate with the greatest care was that of holy purity, for he knew that this was the one that made her most agreeable to God, and the one she cherished most of all. So great was the perfection he attained in the practice of this virtue that a certain brightness shone on his countenance, which inspired those who approached him with a feeling of reverence.

When he grew up he felt in his soul a great desire of consecrating his whole life to her service. He became a monk in the Monastery of Cluny, so dear to the Mother of God, and made so much progress in virtue and learning that in the year 994, on the death of the holy Abbot, St. Mayeul, he was chosen to succeed him.

Life of St. Odilo, January I.

THE MARTYRDOM OF ST. AGNES.

The following is an account of the heroic death of this martyr of chastity, depicted by the great Cardinal Wiseman, culled from the ancient writings of St. Jerome and Prudentius, recorded in the works of Godescard :

Fulvius aspired to the hand of Agnes, the youthful virgin of Rome, but was repulsed by the spouse of Christ. " I am/ she said to him, "espoused to One Who has already pledged me to Him by His be trothal ring and has adorned me with immense jewels. He has girded my hand and neck with precious gems, and has set in my ears rings of peer less pearls."

Fulvius thought on hearing these words that the young maiden had lost her reason, for her eyes were fixed on Heaven, where her Spouse dwelt. But he soon regained courage, and repeated his request in words still more urgent.

Agnes, now seeing what he desired, said to him in a voice it was impossible to misunderstand: "Begone from me, you food of death, because another Lover has already taken possession of my heart. To Him alone I pledge my faith, to Him alone do I with entire confidence entrust myself."

Fulvius, and the others who had tried to gain her heart, seeing that they had ignominiously failed, denounced her to the Judge as being a Christian. They hoped that the sight of the terrible tortures to which she would be exposed would cause her to yield to their desires. But the young virgin stood unappalled in presence of her cruel accusers, and the Judge, still more unmerciful; nothing disturbed the serenity of her countenance in this extremity of danger. Her one desire was to obtain the crown of martyrdom by which she would be for ever united to Him Whom alone she loved, and every instrument of torture displayed before her eyes only made her more joyful, for she saw in them the means of the sooner reaching her coveted happiness.

"Hark!" exclaimed Agnes, as she heard the noise of the footsteps of those who came to lead her to her crown; "they come, they come! Hear the measured tramp of the soldiers in the gallery; they are the bridesmen coming to summon me. But I see on high the white-robed bridesmaids borne on the bright clouds of morning, and beckoning me forward. Yes, my lamp is trimmed, and I go forth to meet the Bridegroom."

Over the first part of the martyr s trials we cast a veil of silence, though ancient Fathers and the Church in her Offices dwell upon it as doubling her crown. Suffice it to say that her angel protected her from harm, and that the purity of her presence converted a den of infamy into a holy and lovely sanctuary.

It was early in the morning when she stood again before the tribunal of the Prefect in the Roman Forum, unchanged and unscathed, without a blush upon her shining countenance or a pang of sorrow in her innocent heart. Only her unshorn hair, the symbol of virginity, which had been let loose, flowed down in golden waves upon her snow-white dress.

Agnes was introduced by her guards into the open space, and stood intrepid before the tribunal. Her thoughts seemed to be far away, and she took no notice of those who surrounded her.

"Why is she unfettered?" asked the Prefect angrily.

"She does not need it, she walks so readily," answered Catulus the executioner, "and she is so young."

"But she is obstinate as the oldest. Put manacles on her hands at once."

The executioner turned over a quantity of such prison ornaments to Christian eyes really such and at length selected a pair as light and small as he could find, and placed them around her wrists. Agnes playfully and with a smile shook her hands, and they fell, like St. Paul s viper, clattering at her feet.

"They are the smallest we have, sir," said the softened executioner. "One so young ought to wear other bracelets."

"Silence, man!" rejoined the exasperated Judge, who, turning to the prisoner, said in a blander tone: "Agnes, I pity thy youth, thy station, and the bad education thou hast received. I desire, if possible, to save thee. Think better whilst thou hast time. Renounce the false and pernicious maxims of Christianity, obey the Imperial edicts, and sacrifice to the gods."

"It is useless to tempt me longer," she replied. "My resolution is unalterable. I despise thy false divinities, and can only love and serve the one living God. Eternal Ruler, open wide the heavenly gates until lately closed to man. Blessed Christ, call to Thee the soul that cleaveth unto Thee: victim first to Thee by virginal consecration, now to Thy Father by martyrdom's immolation."

"I waste time, I see," said the impatient Prefect, who saw symptoms of compassion rising in the multitude. "Secretary, write the sentence. We condemn Agnes, for contempt of the Imperial edicts, to be punished by the sword."

"On what road, and at what milestone, shall the judgment be executed?" asked the headsman.

"Let it be carried into effect at once," was the reply.

Agnes raised for one moment her hands and eyes to Heaven, then calmly knelt down. With her own hands she drew forward her silken hair over her head and exposed her neck to the blow. A pause ensued, for the executioner was trembling with emotion and could not wield his sword. As the child knelt alone in her white robe, with her head inclined, her arms modestly crossed upon her bosom, and her amber locks hanging almost to the ground and veiling her features, she might not inaptly have been compared to some rare plant, of which the slender stalk, white as the lily, bent with the luxuriancy of its golden blossom.

The Judge angrily reproved the executioner for his hesitation, and bade him at once do his duty. The man passed the back of his rough left hand across his eyes as he raised the sword. It was seen to flash for an instant in the air, and the next moment flower and stalk were lying scarcely displaced on the ground. It might have been taken for the prostration of prayer had not the white robe been in that minute dyed into a rich crimson washed in the blood of the Lamb.

St. Agnes was interred near Rome on the Nomentan.

CARDINAL WISEMAN ; GODESCARD.

LI. THE CORPORAL WORKS OF MERCY

I. TO FEED THE HUNGRY.

THE first corporal work of mercy is to feed the hungry. Jesus Christ says that He will consider as given to Himself the food we give to those who are hungry, and He has promised the Kingdom of Heaven to those who do this for His sake. "Come, ye blessed of My Father, possess the king dom which was prepared for you, because I was hungry, and you gave Me to eat."

THE WIDOW OF SAREPHTA.

St. Cyprian and St. Jerome place before us the example of the widow of Sarephta as a model of perfect charity towards our neighbour, because, although a heathen, she gave of what was even necessary for her own subsistence to help others who were in want.

This poor widow, as the Holy Scriptures relate to us, had been reduced to extreme poverty on account of the famine which at that time devastated the country in which she dwelt, when it happened that Elias the prophet came to her and asked of her something to eat and drink.

"And the word of the Lord came to him" (Elias), "saying: Arise and go to Sarephta of the Sidonians, and dwell there: for I have commanded a widow woman to feed thee.

"He arose and went to Sarephta. And when he was come to the gate of the city, he saw the widow woman gathering sticks, and he called her, and said to her: Give me a little water in a vessel, that I may drink."

"And when she was going to fetch it, he called after her, saying : Bring me also, I beseech thee, a morsel of bread in thy hand.

"And she answered: As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruse : behold, I am gathering two sticks that I may go in and dress it for me and my son, that we may eat it, and die."

"Elias said to her: Fear not, but go, and do as thou hast said : but first make for me of the same meal a little hearth-cake, and bring it to me : and after make for thyself and thy son. For thus saith the Lord, the God of Israel: The pot of meal shall not waste, nor the cruse of oil be diminished, until the day wherein the Lord will give rain upon the face of the earth."

She went and did according to the word of Elias ; and he ate, and she, and her house : and from that day the pot of meal wasted not, and the cruse of oil was