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Christian life. But when we carefully investigate the state of morals in the early ages, as described, for instance, by St. Cyprian, in the same pages which furnish examples of the old penitential strictness; or when, again, we look at the present social condition of the separated Oriental Churches, in which the primitive discipline has not been modified as amongst us; we detect at once the fallacy of their argument. No proof whatever appears in either instance of any superiority under the ancient system. On the contrary, the experience of those in the best position for forming an opinion, is universally to the effect, that the maternal indulgence of the Church, rightly understood, so far from tending to the deterioration of morals, vastly increases the good works and devotion of the faithful. "He loves less who is forgiven less."*

Let us hear the sentiments of Holy Church herself on this subject, as expressed in her last General Council-" Since the power of granting indulgences was given by Christ to His Church, and since she has used this divine power from the most ancient times, the Holy Council teaches and enjoins that this custom so useful to the Christian people, and approved by the authority of the sacred Councils, be retained; and condemns with anathema those who assert that indulgences are useless, or that the Church has not power to grant them." So speaks the Council of Trent.

O my God, in compliance with this judgment of Thy Church, I will take advantage of the gift

Matt.xiii. 29.

of holy indulgences, and will be extremely careful how I despise that treasure, which she has so religiously preserved. The Plenary Indulgences, constituting as they do, with the Sacrament of Penance, a kind of second baptism, since to Sacramental absolution they add the entire remission of all temporal satisfactions, both on earth and in purgatory-even these, inestimable as they are, I will not despair of obtaining, notwithstanding my manifold infirmities; for I know that they are easier to gain than many persons imagine, exaggerating to themselves the difficulty in order to find an excuse for their inertness. True it is, these plenary indulgences require very perfect dispositions of soul; yet as it is God who invites us to seek them, so too He is both willing and able to assist us in their attainment.

Nor

would Holy Church have multiplied them as she has, if we must be Seraphs in order to gain them. No. She offers them to all because they are open to all, and because the grace necessary for their acquisition is denied to none who ask it.

Then, too, there are the Partial Indulgences, 80 numerous, so diversified, so profitable, for all who have the wisdom to turn them to account. Alas! how much reason have I to blame myself under this head, looking to past years! What spiritual wealth might I not have stored up, had I only been attentive to these easily acquired gains! O Holy Church, with grief I acknowledge that I have not sufficiently valued my privileges as thy child. In order to allure us to various pious practices and

devotions, thou hast attached to them indulgences which double their value. We, on the other hand, too often close our eyes to the excellency of thy gifts, and regard them as we do the miracles of the natural world, which, from their number and constancy, are hardly noticed by the generality

of men.

Oh, let me be more careful for the future. Henceforward I will make it my habit to select certain definite indulgences as the object of my efforts. Every morning I will make a general intention to gain all the indulgences that may be attached to the acts of the day. And as I am aware that certain indulgences are applicable to the souls in purgatory, I will often so apply them; thus exercising one of the best works of mercy, and securing in turn the intercession of these holy souls in my behalf, which will be an inestimable advantage to me in the way of eternal life.

FOURTH MEDITATION.

The Church as ordaining Rites and Ceremonies.

Never am I present at the administration of a Sacrament, or at any other function of the Church, without feeling a profound admiration of her wisdom in thus clothing the divine but hidden

See the Raccolta, a collection of Indulgenced Prayers. Authorised Translation. By Ambrose St. John, of the Oratory of St. Philip Neri, Birmingham. Burns and Lambert.

operations of which she is the agent, with an outward expression of their interior majesty. The sacred vestments of the priesthood-the beautiful altar-incense and lights-solemn chant and symbolical ritual-all bear into my mind a sense of the Divine Presence; and at such times environed by so much that addresses itself to my religious associations, I find in prayer and praise an unwonted facility. True it is these exterior splendours add nothing to God's essential glory. His grandeur has nought in common with that of earthly potentates, who derive their dignity from surrounding circumstances. Thy power, Lord, lies in Thyself; and so too with the religion of which Thou art the Author. The strength of it, the beauty of it, is all within. Nevertheless, in order that it may vividly impress our senses, and through our senses our souls, it needs the aid of exterior objects; and here Thy Church comes in, supplying this need, and, under inspiration of the Holy Ghost, not only carefully preserving Thine appointed ordinances, but instituting others of her own, the utility of which can only be contested by those who are predetermined to see nothing good in her.

From the first Holy Church would seem to have perfectly grasped the important truth that there is a language in outward rite and ceremony, that appeals at once to the rudest and most refined minds. How often at Holy Mass, or at Benediction of the Blessed Sacrament, or at a Confirmation, or other similar occasions, may we surprise a sudden tear in the eye of the worldling

or heretic, who may chance to be present. So wonderfully do holy solemnities address themselves to the secret depths of our nature. So profoundly do they stir up within us the latent sense of that God, who hides Himself in pity to our infirmities, and constrain us to cry out with the Psalmist, "Great is the Lord and exceedingly to be praised, in the City of our God, in His holy mountain."*

Who does not remember St. Augustine's account of the sweet tears he shed, in the days succeeding his conversion to Catholicism, as he listened to the chant of Holy Church, in the assembly of the faithful at Milan? And who more earnest than this great and saintly genius in inculcating a devout reverence for all the rites of the Church, as supplying one of the purest and most substantial aliments of Christian piety?

But it is not only as impressing the mind through the senses that holy ceremonies have value. As outward manifestations of inward mysteries, they are a standing witness to the Faith of the Church, and constitute as such, an invincible appeal in our arguments with heresy. It was thus, for instance, that St. Augustine confuted the Pelagians, by reference to the exorcisms used in baptism. These exorcisms had been observed from the origin of Christianity; and this acknowledged fact proved incontestably that the doctrine of original sin which the Pelagians denied had ever been held in the Church. Then, again, they are an actual protection to the faith which

* Ps. xivii. I.

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