Thou hast made known to me the ways of life: thou shalt make me full of joy (1) with thy countenance. Ye men, brethren," adds the apostle, "let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us unto this present day. Whereas, therefore, he was a prophet, and knew that God had sworn to him with an oath that of the fruit of his loins one should sit upon his throne; foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised again, whereof all we are witnesses. Being exalted, therefore, by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath (2) poured forth this which you (3) see and hear. For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand until I make thy enemies thy footstool. Therefore, let all the house of Israel know most certainly, that God hath made both Lord and Christ this same Jesus, whom you have crucified."

Whilst the chief of the apostles pronounced this admirable discourse, the Holy Ghost, who had suggested it to him, spoke also to the hearts of those who heard him. The first emotion wherewith he inspired them was one of profound sorrow for having been the murderers of the Lord of glory and the Saviour of Israel. (a) “Now

(a) Acts, ii. 37.

of Christ's soul into hell. Catholic interpreters who adopt this translation of the text, do not seem to consider that they are thus following in their footsteps.

Before the ascension of Christ the souls of all men descended into hell, or at least into Limbo. Hence it was that any one who was then restored to life was always said to be raised, his body from the tomb and his soul from hell. It is not surprising, therefore, that David should have made use of this form of speech, which has, moreover, a literal application with regard to Jesus Christ.

(1) The countenance of God was always present to Jesus Christ. But the sensible joy which is the natural effect thereof, was suspended during the time of his passion. He resumed the possession of this ineffable joy immediately after he had breathed

his last.

(2) Why should not He be God who hath the giving of the Holy Ghost? said St. Augustine to the Arians (lib. xv. de Trinitat., cap. 26): and how great is that God who giveth a God!

(3) They saw and heard him by his effects, which sensibly manifested his almighty operations.

when they had heard these things they had compunction in their heart (1), and said to Peter and to the rest of the apostles: What shall we do (2), men and brethren? Peter said to them: Do penance," it was by this same injunction that Jesus Christ and his precursor had also commenced their preaching: "Do penance (3), and be baptized, every one of you, in the name (4) of Jesus Christ, for the remission of your sins; and you shall receive the gift of the Holy Ghost (5). For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call."

(a)" And with very many other words did" Peter "testify,” and in order to impress their minds still more deeply, after having enlightened them, he "exhorted them, saying: Save yourselves from this perverse generation. They therefore that received his word

(a) Acts, ii. 40.

(1) This is the literal translation of the Latin text, compuncti sunt corde. The Greek has precisely the same signification.

(2) That person is very near salvation whose heart says through his mouth: What shall I do?

(3) He has reference to that penance which must precede baptism. It consists in a thorough detestation of the past, together with a firm purpose of amendment, to which must be added, according to the Council of Trent, a love of God, at least commenced. This is what the theologians call penance vertu. It is entirely in the heart, and is totally independent of satisfactory works, although these last are the natural consequence of the heart being truly contrite.

(4) That is to say, the baptism instituted by Jesus Christ, which derives all its virtues from his merits, and in which he is named as second person of the most Holy Trinity. Some ancient writers of respectability were of opinion that the apostles had commenced baptizing with this formula: I baptize thee in the name of Jesus Christ. This opinion has since been abandoned, and not without reason, The order which Jesus Christ had given them to baptize all nations, in the name of the Father, and of the Son, and of the Holy Ghost, is too precise and too positive to be susceptible of change or dispensation. Hence there is no satisfactory proof that the apostles ever departed from it in any degree whatsoever. It is, therefore, to distinguish the baptism of Christ from the other Hebrew baptisms, and especially that of John, which was, by many, considered sufficient, that St. Peter here says: Be baptized, every one of you, in the name of Jesus Christ. The conclusion of these proofs shall be given at the beginning of chap. xix.

(5) Sanctifying grace, according to these words of St. Paul: The charity of God is poured forth in our hearts by the Holy Ghost who is given to us (Romans v. 5). We also understand by the Holy Ghost being given in the sacrament of confirmation, that the apostles usually conferred it immediately after baptism.

were baptized: and there were added" to the infant church "in that day, about three thousand souls (1).”

These were the first-fruits of the sanctifying spirit, whose masterpieces they also were. These first Christians were, of all others, the most perfect; and the same grace which rendered them just, made them also saints of the very highest order. "And they were perse vering in the doctrine of the apostles, and in the communication of the breaking of bread (2), and in prayers. And fear came upon every soul:" for "many wonders and signs were done by the apostles in Jerusalem, and there was great fear in all (3). And all they that believed were together, and had all things in common (4).

(1) This was the foundation of the Church. Jesus Christ had formed the pastors, the pastors formed the people, who, on their very entrance, found the government already established. The people cannot, therefore, assume the right of choosing their pastors without reversing the primitive constitution of the Church. They may have a share in the choice by prayer and by testimony; or, at most, by presentation. The election, properly so called, the preservation, and the jurisdiction must all come from above. Such was Christianity in its cradle; and such shall it be till the end of ages.

(2) The Eucharist, according to the greater number of interpreters. Some understand it of the distribution of common bread, and it is certain that the breaking of bread has these two different meanings in Scripture. The first is, however, to be preferred, not only because it is the most generally followed (and this alone is a strong presumption in favor of texts which are susceptible of different meanings), but also because of the place wherein this word is here found. It is natural to think that the breaking of bread, which is here mentioned between two acts of religion, such as prayer and attention to the word of God, is rather the communion of the Eucharist than the eating of common bread.

It is worthy of note that most of those who understand it of common bread, are Protestants. They will not recognize any allusion to the Eucharist where only bread is mentioned, and this because the inference would be plain that one kind is sufficient for communion.

(3) Believers as well as unbelievers. The former experienced that religious fear with which men ever behold great prodigies; while the unbelievers were stricken with terror on seeing the wonders wrought by the apostles; very naturally fearing that these allpowerful men might become the avengers of the murdered Messiah. A great crime is always followed by great remorse, and though assured confidence be on the face, terror and apprehension are in the soul.

(4) This is the model of a perfect state of society. Plato had conceived this idea; but, as usually happens with philosophers, who seldom imagine any thing good without having therein a certain portion of extravagance, the divine Plato carried his notion so far that even women must be common property. The consequence was that his plan was deemed impracticable, and set down as a visionary scheme. Here we see it perfected and carried out by the fishermen of Bethsaida. We know not what our philoso

Their possessions and other goods they sold (1), and divided them to all, according as every one had need. And continuing daily with one accord in the temple," to join in prayer, "and breaking bread from house to house (2), they took their meat with gladness and simplicity of heart; praising God, and having favor with all the people. And the Lord increased daily together such as should be saved."

CHAPTER III.

THE LAME MAN CURED AT THE GATE OF THE TEMPLE. -SECOND PREACHING OF ST. PETER.

THE last feature of perfect Christianity was still wanting to them that is, persecution. Hell and the world were as yet silent and inactive; whether it was that terror had deprived them of voice and motion, or that God, by his almighty power, kept them enchained, in order that these new plants might grow and multiply. But the calm was not of long duration: the slumbering powers were soon aroused into action by a startling prodigy, which was followed by the most brilliant and complete success to the cause of religion. Then broke forth a war which was destined to be obstinately maintained, and in its issue most disgraceful to the aggressors, who were at last to find their entire strength and power overcome by weak

phers may think of the comparison, but we are quite sure that not one of them is a Plato.

The arm of God is not shortened: the apostles of the New World established this blessed community amongst the most barbarous tribes, and to the confusion of more civilized nations, this admirable policy subsisted in those remote regions for better than a century.

(1) A belief in the ruin predicted for Jerusalem and Judea might, in some measure, have facilitated this resignation of property; still the faith must have been great, indeed, that prompted men to make such sacrifices.

(2) Here it is much more probable that the breaking of bread signifies the eating of common bread. What renders this more likely is, that it is said immediately after: They took their meat with gladness, &c.

ness itself. The following was the cause of the first outbreak of hostilities.

(a)" Peter and John went up into the temple," to assist "at the prayer of the ninth hour (1). And a certain man who was lame from his mother's womb, was carried; whom they laid every day at the gate of the temple, which is called Beautiful, that he might ask alms of them that went into the temple (2). He, when he had seen Peter and John about to go into the temple, asked to receive an alms. Peter, with John, fastening his eyes upon him, said: Look upon us. He looked earnestly upon them, hoping that he should receive something of them. Then Peter said: Silver and gold I have none (3); but what I have I give thee: in the name of Jesus Christ of Nazareth (4), arise, and walk. And taking him by the right hand, he lifted him up, and forthwith his feet and soles received strength. And he leaping up, stood, and walked, and went

(a) Acts, iii. 1.

(1) Three o'clock, P. M. The Jews were wont to assemble at this hour in the temple for a general or joint prayer, which corresponded with our vespers. It is very probable that this prayer either accompanied, or immediately preceded the evening sacrifice. We know that this sacrifice was offered daily, according to the commandment given by God to Moses (Exodus, chap. xxix.). This is what thou shalt sacrifice upon the altar. Two lambs of a year old, every day continually. One lamb in the morning, and another in the evening. Those who place the evening sacrifice at three o'clock precisely, believe, in consequence, that it was to unite the reality with the figure that Jesus Christ chose to die at that same hour.

(2) Amongst the Christians, as formerly amongst the Jews, the poor are found standing at the gates of the churches. They presume that true piety is never devoid of charity, and in that they are not mistaken. We should take care lest we deceive ourselves on this point.

A poor man who solicits alms at the church-door is the representative of that Jesus to whom we there pray. Let us regard him as we would that he should regard us; let us hearken to him as we would that he should hear us; let us speak to him as we would that he should speak to us; let us give to him as we would have him give unto us: assuredly our measure of grace and mercy shall be his also (Matt., vii. 2).

(3) At present the Church possesses both gold and silver, and that by lawful right. But the duties arising from this possession are so onerous, that the servants of God who are the depositaries of these treasures, are often tempted to sigh after the poverty of early times.

(4) These miracles operated in the name of Jesus Christ were more glorious to him than if he had performed them in his own person. They demonstrated that the power which he possessed was not a borrowed power, but that of an independent sovereign, exercised in whatever way seemed good to him, either by himself or his ministers.