{"1": {"fulltext": "", "height": "3416", "width": "2191", "jp2-path": "fabriconciones00fabe_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\n^X I75t\\nChap. Copyright No...\\nShelflf a-f3\\nUNITED STATES OF AMERICA.", "height": "3455", "width": "2152", "jp2-path": "fabriconciones00fabe_0002.jp2"}, "3": {"fulltext": "", "height": "3455", "width": "2152", "jp2-path": "fabriconciones00fabe_0003.jp2"}, "4": {"fulltext": "", "height": "3440", "width": "2074", "jp2-path": "fabriconciones00fabe_0004.jp2"}, "5": {"fulltext": "FABRI CONCIONES\\nSERMONS\\nOF\\nREV. M. FABRI, S. J.,\\nTRANSLATED FROM THE LATIN\\nBy REV. M. J. CONWAY.\\nNEW YORK and SAN FRANCISCO\\nCHRISTIAN PRESS ASSOCIATION PUBLISHING CO.\\nIQOO", "height": "3440", "width": "2074", "jp2-path": "fabriconciones00fabe_0005.jp2"}, "6": {"fulltext": "TWO COPIES RECEIVED,\\nLibrary of Congret*\\nUfflco of the y\\nMAY21 1900 i^A(754\\nhcgittor of Copyrigfct^ f\\nO 8 6 6 4\\n/la /d t?M\\nSECOND COPY,\\n\u00e2\u0080\u00a2rsFa\\nTHE SERMONS OF\\nREVEREND M. FABRI, S. J.,\\nSPEAK FOR THEMSELVES.\\nTHE TRANSLATOR KINDLY ASKS THE\\nINDULGENCE OF THE\\nROMAN CATHOLIC CLERGY\\nTO WHOM THE WORK IS MOST RESPECTFULLY\\nDEDICATED.\\nCopyright, 1900,\\nBy CHRISTIAN PRESS ASSOCIATION PUBLISHING COMPANY.", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0006.jp2"}, "7": {"fulltext": "FIRST SUNDAY OP ADVENT.\\nWHAT SHOULD AROUSE US FROM THE SLEEP OF SIN\\nI. The vanity of sleep. II. The time of grace. III. The snares of\\nthe enemy. IV. The approach of reward. V. Present and\\nfuture calamities. -y\u00e2\u0080\u0094 n\\nIt is now the hour for us to rise from sleep (Romans 13 11).\\nTo-day we begin to expect our Lord who will shortly come\\nto us, and for this reason, Holy Mother Church, to arouse us\\nfrom the sleep of sin and to urge us to go forth like the pru-\\ndent Virgins, cries out in the words of St. Paul Brethren,\\nit is now the hour to rise from sleep, for our salvation is\\nnearer.\\nBy these words she means what Christ and John the Bap-\\ntist meant in the beginning of their preaching, namely\\nDo penance, for the kingdom of heaven is near at hand.\\nAt this time we should strive by all means to have Christ, on\\nthe day of his nativity, born in us in a new and spiritual\\nmanner and to accomplish this we must rise from the sleep\\nof sin.\\nFor as when, in the time of Augustus, Christ was born in\\nBethlehem, the glad tidings were made to those only who\\nwere tending and watching their flocks at nia:ht so they\\nonly will be joyful and partakers of the fruit of Christ s birth\\nwho, having risen from the sleep of sin, are watching in pen-\\nance and works of virtue.\\nIt is now the hour. These were the words that\\naroused St. Augnstine from the sleep of sin, as he himself\\nsays that, having been warned by a divine voice to take up\\nand read, by accident he opened the book at the words:\\nNot in rioting and drunkenness, not in chamberings and\\nimpurities, not in contention and envy. But put ye on the", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0007.jp2"}, "8": {"fulltext": "2 FIRST SUNDAY OF ADVENT.\\nLord Jesus Christ and at once he was changed into\\nanother man. Cannot this same voice arouse other sinners\\nI. The vanity and danger of deadly sleep. St. Chrysostom\\nsays The night is passed let us rise from dreams, for,\\nthough they be pleasant, they are nevertheless delusions\\n(Horn. 62 ad Pop.). Sleep indeed brings rest to man but not\\ndelight, for its sweetness is not perceived by any one, as then\\nall the powers of body and mind are fast asleep, the imagina-\\ntion only is working, by which the dreamer pictures to himself\\ndignities, honor, delights and wealth, and revels in them as\\nthough in actual possession but after he has awakened he sees\\nthat what he thought was his is a mere illusion and a dream.\\nSuch, according to the apostle, is the state of the sinner,\\nwhose higher reason, which should attend to eternal and\\nspiritual things, is fast asleep.\\nThe lower reason alone, which attends to temporal things,\\nis watchful and delights in the possession of earthly goods\\nafter awhile it shall awake and clearly see eternal things\\nand shall then understand that all temporal things are vain\\nand imaginary the only true and solid ones being eternal.\\nPhilip the Good of Belgium very happily illustrates this.\\nHaving found a man asleep outside the palace gate he or-\\ndered him brought in and laid on the royal couch. On the\\nfollowing day he had him clothed in princely attire and\\nshown all the honor possible. When night came, the man,\\nbeing drunk with wine, was clothed in his own garments and\\nplaced where at first he had been found. Awaking on the\\nfollowing day, he rightly concluded that the princely life he\\nled was all a dream.\\nThe same thing shall happen to sinners and lovers of this\\nworld when, on opening the eyes of their higher reason, they\\nbehold eternal things, they shall acknowledge that they had\\nbeen dreaming and that earthly pleasures were mere illusions.\\n(i And as he that is hungry dreameth, and eateth, but when\\nhe is awake his soul is empty and as he that thirsteth\\ndreameth, and drinketh, and after he is awake is yet faint\\nwith thirst, and his soul is empty so shall be the multitude\\nof all the Gentiles that have fought against Mount Sion\\n(Isaias 29 8).\\nThese, while they enjoy pleasures, consider themselves\\nblessed and that they are kings and princes, seated in the\\nclouds, and rate all other men as crawling ants. They do not\\nsee that they alone are poor and naked and miserable mortals.", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0008.jp2"}, "9": {"fulltext": "WHAT SHOULD AROUSE US FROM SLEEP OF SIN? 3\\nThis truth shall be made known to them on the day when\\nnaked they shall be returned to mother earth, whence naked\\nthey were born when they shall open their eyes they shall\\nsee how transitory were all earthly things. They have slept\\ntheir sleep and all the men of riches have found nothing in\\ntheir hands (Ps. 75 6). The danger of this sleep is that\\nthrough habit it binds men to earth. That is what happened\\nto Sisara, through whose brains, Jahel, Haber s wife, drove\\nnails into the ground and so passing from deep sleep to\\ndeath he fainted away and died (Judges 4 21). Thus he\\nwho sleeps with his mind filled with worldly thoughts will soon\\nbe nailed to earth by the nail of habit, so that he cannot rise,\\nand in the meantime he dies to awaken in hell. It often\\nhappens that, to avoid the heat, one lies down under a tree\\nbut after an hour or so, the shade is pierced by the rays of\\nthe sun, and then his head begins to ache.\\nSinners make a tree of earthly goods which God has given\\nthem beneath it they rest and inordinately rejoice, when\\nsuddenly the worm of death gnaws at its root and saps its\\nlife. Then they experience the burning wind of a bad con-\\nscience and see themselves in the flames of hell.\\nThis is what happened to the rich man Dives in the Gospel.\\nLooking up from his gloomy prison, he saw Lazarus in the\\nbosom of Abraham. He had followed his lower reason and\\nhad sated himself with earthly delights, while the poor man\\nfollowed his higher reason and looked on all worldly things\\nas illusions.\\nII. The advent of light, that is, Christ in the flesh, or the\\ntime of grace the dawn has appeared and it is time to rise.\\nAs the dawn comes between night and the full light of day,\\nso the time of grace comes between the darkness of infidelity\\nand sin and the light of heavenly glory. Before the coming\\nof Christ the Gentiles walked in darkness, not knowing\\nwhither they were going to death or to life. Aristotle, the\\nmost learned of philosophers, when dying said I know\\nnot whither I go. I know not if both body and soul shall\\ndie and if the soul does not die, I know not whither it goes.\\nThey could not easily order their lives, since they did not\\nknow if the way led to heaven or to hell. The night for\\nthem was most obscure. The fathers of the Old Testament\\nlived in darkness, but not altogether obscure, since they\\nwere illumined by prophetic lights as by stars yet they\\nwalked in the shadow of figures and in the expectation of a", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0009.jp2"}, "10": {"fulltext": "4 FIRST SUNDAY OF ADVENT.\\nfuture light nor did they clearly know the road to heaven\\nand the road to hell, for they had the darkness of errors in\\ntheir ceremonies, laws, traditions, and in the very intellect,\\nbecause they had not yet seen the Light of the world nor\\nhad heard the voice of the unerring guide, Christ. All\\nwere under a cloud/ says St. Paul. The blessed in heaven,\\nin the full light of day, see all things most clearly face to\\nface.\\nWe Christians have the dawn, since we have Christ,\\nand we know with him as leader and guide how we must\\njourney to heaven. We know, also, the way that leads to\\nperdition, although we do not see the end of the road, God\\nand glory, to which we are tending. f For we know in part\\nand we prophesy in part (1 Cor. 13). Therefore, when the\\nhour of rising is the dawn, it is time for us to rise from the\\nsleep of sin. What would the Gentiles not have done if they\\nhad this light The fathers of the Old Testament, beholding\\nand saluting this light from afar only, the nearer they ap-\\nproached it aspired more ardently to every species of perfec-\\ntion. Hence the Church, with St. Thomas, urges us to rise\\nfrom sin and to strive earnestly for virtue, because the com-\\ning of the Saviour is nearer than before. What would they\\nhave done if they had seen Christ Justly, then, will Jew\\nand Gentile condemn the Christian sleeping in sin.\\nIt is extremely dangerous to neglect such an opportunity\\nfor meriting, as the light is, as the Apostle indicates when\\nhe says Knowing the time, that is, the time is short.\\nThe whole of that time you spend in sin you lose, and you\\nthrow away all the good deeds that you could have stored up\\nfor yourself. If a rich city were given over to plunder to\\nthe soldiers who made all haste to secure the booty, and one\\nof their number lay down to sleep under a tree, saying that\\nhe would take another time to secure his portion, would not\\nthe others laugh at him and call him a fool When at this\\nprecious time the kingdom of heaven is given over to us to\\ntake away, for it surfers violence, and the violent take it\\naway, should not every prudent person hasten to share the\\nbooty, those heavenly treasures The sinner not only loses\\nthese treasures, but heaps up for himself most bitter punish-\\nments. Just as the interest on a loan increases until the\\ndebt is paid, so sins not soon wiped out in penance merit\\ngreater punishment and easily draw others, and so increase\\nthe rate of punishment.", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0010.jp2"}, "11": {"fulltext": "WHAT SHOULD AROUSE US FROM SLEEP OF SIN? 5\\nIII. The snares of our enemies. Some are within us,\\nnamely, sins which lay siege to the conscience and keep it in\\na continual state of turmoil, than which nothing in this life\\nseems more atrocious nor is there any other way of quieting\\nthe enemy but that of penance. Added to these are enemies\\nfrom without the devils themselves, who hold the sinner in\\nslavery, and who desire nothing more than that he be taken\\nout of this life or that power would be given them to\\nkill him, lest he should slip from them. If the sinner only\\nknew how they exult over him, and what cunning they use\\nto ensnare him, he certainly would tremble and rise from his\\nsleep immediately. Do we not know the story of Samson and\\nDalila He had slept, and in that sleep she cut off his hair,\\nthus depriving him of his strength and leaving him to the\\nmercy of the Philistines, who plucked out his eyes and cast\\nhim into prison (Judges 6). In the same way the sinner,\\nfilled with the delights of this world, sleeps in his sins then\\nthe evil ones surround him on all sides, despoil him of his\\nlove of virtue and power of resisting temptation, blind him\\nand drag him into hell. And how easily does the world he\\nloved cast him off and leave him on the broad road to ruin I\\nThis twofold enemy the Apostle speaks of in to-day s epistle\\nts Let us put off the works of darkness and put on the arms\\nof light (Rom. 13). What are the works of darkness un-\\nless sins the arms of light unless those to be used against\\nthe snares of the demons\\nIV. The nearness of the promised reward, for our salva-\\ntion is near at hand. This is the same argument Christ\\nand John used when they said Do penance, for the king-\\ndom of heaven is at hand. It is at hand because now, after\\nthe coming of Christ, we are not far from the kingdom of\\nheaven we are n earing the end of our earthly journey, the\\ngate of heaven has been opened with the key of the cross of\\nChrist, and if there be no obstacle, we can fly there at once,\\nnot like our forefathers who died before Christ, for some\\nhad to wait in Limbo a hundred a thousand and more\\nyears. Our years on earth are shorter than were those of\\nthe patriarchs and prophets. If an exile, after a long ab-\\nsence, on reaching his native land acquires new strength and\\nruns more swiftly if horses, though tired, begin to run as\\nthey near their stable, should not Christian men rise from\\ntheir sleep and gain new strength, running more swiftly to\\nblessedness the nearer they come to it Since heaven is our", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0011.jp2"}, "12": {"fulltext": "6 FIRST SUNDAY OF ADVENT.\\ntrue home, should we not strive to hasten thither The\\nsinner prefers to be a citizen of this world rather than of\\nheaven but since no one can be a citizen of this world for-\\never, he will lose both heaven and the world, like the Jews,\\nwho, according to St. Augustine (Tract 49 in John), feared\\nto lose their temporal possessions when they said The\\nRomans will come, and they will take away our place and\\nrace. They did not think of eternal life, and so they lost\\nboth.\\nSt. Gregory (Book V, Moral. C. 3) says Persons dig-\\nging for a treasure become more excited the nearer they\\ncome to it. The treasure hidden in the field of heaven is\\nnear the sinner, who can quickly find it by means of the\\nsacrament of Penance. Why, therefore, does he not, filled\\nwith joy, go sell all he has and buy that field Does he not\\nrather seek the treasure in this world and forget all about\\nthat in heaven Let him take care that he dig not down to\\nhell, for salvation is no nearer to the just than perdition is\\nto the wicked. If, therefore, the nearness of the heavenly\\ntreasure does not move him, at least let the nearness of hell\\ndo so.\\nSecondly, the kingdom of heaven is at hand and our sal-\\nvation is nearer, because now the grace and mercy of God,\\nnay, the kingdom of God, which is bought by grace, is most\\nliberally offered to us. Christ says to those seeking that\\nkingdom Behold, the kingdom of God is in you (Luke\\n17) that is, in your hand, in your power, for my grace I\\nliberally offer you, and if you have this in you, you will have\\nthe kingdom of God in you for this reason the time of the\\nnew law is called the time of grace. Why, then, sinner,\\ndo you hesitate to rise from sleep Did you deny 3^our\\nGod But Peter denied him three times and returned to\\ngrace. The penitent thief found grace with Christ, as did\\nMary Magdalene, Mary of Egypt, St. Paul and others.\\nV. The calamities of present and future. Boys are accus-\\ntomed to be roused by the rod. God asked Jeremias\\nWhat seest thou, Jeremias And he said I see a rod\\nwatching. And the Lord said Thou hast seen well for\\n1 will watch over my word to perform it (Jer. 1 11).\\nAccording to the Chaldaic You have seen the king of\\nthe Chaldasans, whom I use to scourge my people because\\nthey sleep in their crimes. I shall watch over them and\\nshall arouse them with the rod. What else does God do", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0012.jp2"}, "13": {"fulltext": "WHAT SHOULD AROUSE US FROM SLEEP OF SIN\\nwith us now Do we not see the watchful rod of wars, pes-\\ntilence and famine And why does it watch over us unless\\nbecause we are sleeping it would indeed sleep if we were\\nwatching but because we sleep it watches. When a boy is\\nslow rising from bed his father shows him the rod, and\\nhe rises immediately, otherwise he would not only see it but\\nfeel it also. Let no one deceive himself, this rod will watch\\nas long as we are asleep. Shortly after this vision Jeremias\\nsaw a boiling caldron, that is, the terrible anger of God,\\nwhich was poured forth and destroyed Jerusalem. If sin-\\nners do not rise at the stroke of this rod, it is to be feared\\nthat the caldron of fury will be poured on them and finally\\ndestroy them. Unless you do penance, you shall all like-\\nwise perish (Luke 13). Let us watch, therefore, with the\\nsimple shepherds, that we may be worthy to receive the\\nLord. Blessed is that servant whom, when the Lord will\\ncome, he shall find watching.", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0013.jp2"}, "14": {"fulltext": "SECOND SUNDAY OF ADVENT.\\nWHAT MUST BE DONE DURING ADVENT\\nI. Mortification. II. Purifying Conscience. III. Meditation on\\nthe coming of Christ. IV. Ardent desire to see Christ.\\nV. Almsgiving and preparation for Communion.\\nArt thou he that art to come (Matt, n 3).\\nWe know what elaborate preparations are made to re-\\nceive a distinguished visitor. We are expecting now a visit\\nfrom our great Leader, Christ, who is coming to treat of\\nwhat should concern us most, namely, our salvation. Let\\nus see what kind of house we prepare for him. Let us\\nhear David, who, when he had gathered a great quantity of\\ngold, silver, precious stones, and woods for the building of\\nthe temple, said The work is great for a house is pre-\\npared not for man, but for God (1. Paralip. 29 1). If\\nthe whole earth were gold or of a more precious metal, and\\nconstructed into one magnificent temple, then it would not\\nbe a suitable footstool for the Lord and Creator. The soul\\nfree from sin is a fit habitation for God. The Church,\\nknowing how basely the Bethlehemites acted who refused\\nadmittance to the coming Christ and forced him into a\\nstable, carefully admonishes us not to be guilty of a like con-\\ntempt and receive Christ in the foul stable of our heart,\\nlest we provoke his most just anger. The tabernacle of\\nour hearts will be pleasing to God, if we build it like the\\none Moses ordered for him. Five things he wished espe-\\ncially in it in the entrance, an altar of holocausts and a.\\n8", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0014.jp2"}, "15": {"fulltext": "WHAT MUST BE DONE DURING ADVENT. 9\\nlavatory where the priests should wash before the sacrifice\\nin the tabernacle a candlestick of many branches, an altar\\nof incense and a table.\\nI. First then let us erect an altar of holocausts, which is\\nthe heart immolating itself to God by mortification. This\\nought to be in the entrance that is before we approach the\\nholy of holies. The victims to be immolated are the con-\\ncupiscences, the delights of the body, all worldly cares and\\ndesires from which we should withdraw, especially at this\\ntime. Holy Church invites us to this, while during this sea-\\nson she omits the canticles of joy Glory to God in the\\nhighest, and Holy God, we praise thy name while she\\nclothes her ministers and altars in penitential purple.\\nThe example of holy David invites us. He withdrew from\\nthe court of King Saul and went to Bethlehem, his own\\ncity, because there were solemn sacrifices there for all his\\ntribe (1 Kings 20). What would he have done if he\\nknew that there he would find Christ born The shepherds\\nwho were keeping watch over their sheep invite us. When\\nthey had heard the glad tidings of the birth of Christ, they\\nhastened to that ever memorable town saying Let us go\\nover to Bethlehem and let us see this word that is come to\\nto pass (Luke 2). Let us do likewise, put aside all pro-\\nfane delights, all worldly pleasures, and let us go over to\\nBethlehem and witness the solemn ceremonies. Let us with-\\ndraw as much as possible from all worldly business and give\\nmore time to the service of God. If our hearts are filled\\nwith secular things, schemes of ambition, desires of wealth,\\netc., how will there be a place for Christ Was not Christ\\nexcluded from Bethlehem because there was no place in the\\ninn And why was the altar of holocaust hollow within,\\nunless that we should learn to make room in our hearts for\\nthe reception of Christ\\nWe should carefully observe the fast prescribed, and also\\ntruly deny ourselves some of those things that delight the\\npalate and if we are possessed of an abundance, give freely\\nto the poor.\\nII. A brass lavatory, that is, the sacrament of Penance.\\nIn this the priests first should wash, then the faithful, who,\\nin a manner, can be called priests and who become partakers\\nin the mysteries of Christ, before they approach the sacri-\\nfice and Communion for this reason the lavatory was\\nplaced in the entrance. Formerly holy water was placed in", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0015.jp2"}, "16": {"fulltext": "10 SECOND SUNDAY OF ADVENT.\\nfront of the churches so that the Christians about to com-\\nmunicate might wash their hands, which were to hold the\\nBody of Christ. Since, however, we now no longer receive\\nChrist in our hands but only in the mouth, it suffices for us\\nto cleanse the mouth by a sincere confession and by this\\nmeans the conscience, because through the mouth we trans-\\nmit the holy Eucharist to the heart. To this the Church in-\\nvites us these days, while she assigns three or four weeks\\nbefore Christmas for us to carefully examine our con-\\nsciences and prepare ourselves for the worthy reception of\\nthe Bread of Life. He made also the laver of brass,\\nwith the foot thereof, of the mirrors of the women that\\nwatched at the door of the tabernacle (Exod. 38 8).\\nThe women held these mirrors so that the priests could see\\nif there were any stains on themselves. St. Gregory says\\nThese mirrors are the precepts of God, in which holy souls\\nalways see themselves, and, if they discover any stains, they\\nwash them away, for they know what is pleasing to God\\nand what displeasing. And not without reason are they\\ncalled mirrors of women, for women are so given to behold\\nthemselves in the mirror, to discover the slightest flaw in\\ntheir appearance, so the examination of conscience should be\\ncarefully made to see if there be any stain of sin, and, if so,\\nto wash it away in penance.\\nThe example of the patriarch Jacob invites us. When he\\nwas ordered by God to go up to Bethel and there build an\\naltar, he called his household together and commanded them\\nto destroy their strange gods, to wash themselves and to\\nchange their clothing. So let every Christian who is called\\nat this time to Bethlehem make an altar of his heart, and\\ncall his household together, his will, memory and intellect,\\nhis five senses, and if he finds anything contrary to God, let\\nhim destroy it. The great St. Augustine on this very Sunday\\nthus addressed his hearers: With the greatest devotion\\nand with all our energies, we should prepare^ for this holy\\nand desirable, this glorious and singular solemnity the birth\\nof Christ and we should most carefully examine ourselves\\nand see if there be any hidden sin which is silently gnawing\\nour conscience, and which is offensive to the eyes of the\\nDivine Majesty. Although Christ after his passion rose and\\nascended into heaven, he watches carefully how each one of\\nhis servants, without avarice, pride, and anger, strives to pre-\\npare to celebrate his birth and according as he sees each one", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0016.jp2"}, "17": {"fulltext": "WHAT MUST BE DONE DURING ADVENT. H\\nadorned with good works will he dispense to him the grace\\nof his mercy. If he should see one drunk, avaricious, or\\nproud, I fear lest he would say what he said in the gospel\\nFriend, how have you come here, not having a nuptial\\ngarment and then, Let him be bound hand and foot\\nand cast into exterior darkness. Let each one then care-\\nfully prepare by a good confession to go to Bethlehem.\\nIf one is invited to a friend s wedding, how careful he is to\\nappear in his best what should one do when he is about to\\nmeet his Lord and Saviour\\nIII. The candlestick of many branches signifies the light\\nof consideration which during these days should burn in our\\nhearts, that we may fully penetrate the excellency and the\\nmagnitude of the benefit of the Incarnation. For this rea-\\nson, during Advent, the Church begins the divine office with\\nthese words Come, let us adore the Lord the King to\\ncome. She proposes the gospels about the forerunner of\\nChrist because he was a burning light and so she announces\\nto us the magnitude of the King to come, and places before\\nus the figures of this mystery and the prophecies of the Old\\nTestament. The seven branches of the candlestick repre-\\nsent seven circumstances of this benefit 1. Who will come\\nHe who is the Son of God. Who is not astounded If he had\\nsent one of the lowest order of angels to liberate us, his ene-\\nmies, would it not have been more than enough 2. Whence\\nwill he come From the highest heavens from a royal\\nthrone from the bosom of the Father from the company\\nof myriads of angels. 3. Whither will he come Into this\\nworld this valley of tears this prison of captives into the\\nregion of the shadow of death into the pool of Siloe filled\\nwith the suffering and afflicted. 4. To whom will he come?\\nTo exiles cast out of the garden of Paradise to his enemies,\\nslaves of the devil. 5. How will he come Being in the\\nform of God, he debased himself, taking the form of a\\nservant, being made to the likeness of men and in shape\\nfound as a man (Philip. 2). If to free a slave from death\\nan earthly monarch should descend from his throne and be-\\ncome a slave, would not the world wonder But far greater\\nwas God s descent, which no one could merit. It would\\nhave been the greatest of all, if in a glorious visible form he\\nhad wished to illumine the earth by his presence. 6. Why\\nwill he come To free us from the power of darkness to\\nseek his lost sheep to place him on his shoulder and bring", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0017.jp2"}, "18": {"fulltext": "12 SECOND SUNDAY OF ADVENT.\\nhim back to the fold as a Master to teach us to give us an\\nexample in the pursuit of virtue to make us his sons and\\nheirs. 7. When did he come When the night is in the\\nmidst of her course (Wisdom 18). When the human\\nrace was in the densest darkness of ignorance and the whole\\nworld was in odium.\\nIV. The altar of incense on which incense was burned to\\nGod, signifies the vows and pious desires with which the ad-\\nvent of Christ should be desired, that he would be born in\\nus and abide with us. As Christ s coming was formerly\\nwished and desired by the Prophets and Patriarchs, so he\\nwishes to be desired by us, that through his grace he may\\ncome to us. The Church warns us of this when for eight\\ndays before the birth she repeats (i Wisdom come to\\nteach us the way of prudence\u00e2\u0080\u0094 Adonai, come to redeem\\nus Eoot of Jesse, come to free us Key of David, come\\nto liberate us Orient, come to illumine us seated in\\ndarkness King of races, Emmanuel, come to us, etc.\\nIn the first place, the faithful should desire Christ to\\ncome to them in the Holy Encharist, for those who truly\\nlove rejoice in the presence of the one loved, and desire him.\\nTo this we should bend all our energy, if we wish to profit\\nwith great fruit by the coming of Christ, that is, with great\\nhunger, to seek him, for he has filled the hungry with\\ngood things/ Let us consider the magnitude of this Guest,\\nhis dignity, sweetness, beauty, riches our poverty and\\nweakness. How the Patriarchs and Prophets desired the\\ncoming of Christ\\nDid not Abraham rejoice to see that day Many\\nkings and prophets wished to see and did not see. How\\nthe afflicted tried to come to Christ and touch only the hem\\nof his garment Was not the paralytic let down through\\nthe roof and placed at the feet, of Jesus All who had a\\ngreat desire to come to Christ were healed. Behold the\\nbirds of the air see the young with open mouths in their\\nnest waiting food from the parent Would that we could\\nfeel our want with what appetite we would hasten to Com-\\nmunion, and with what fruit we would come back\\nV. The table to receive the twelve loaves of propitiation\\nbread signifies, first, almsgiving, which we should specially\\nindulge in during these days to conciliate Christ in his poor.\\nAs we show ourselves to the members of Christ, so will he\\nshow himself to us. St. Augustin says What vanity lost", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0018.jp2"}, "19": {"fulltext": "WHAT MUST BE DONE DURING ADVENT. 13\\nby the palate, let justice through mercy bestow on the poor\\nwhat luxury squandered in this world, let piety restore in\\nheaven, and although we should always give alms, especially\\nduring these occasions let us give more freely according to\\nour means. It is not just that some during this holy season\\nshould be filled to satiety and others suffering from hunger.\\nSince all are the servants of one God, redeemed with the\\none price, we have entered this world in the same condition,\\nin the same we will leave it, and if we live righteous lives we\\nshall equally share the same beatitude. And why does not\\nthe poor with you receive bread, since with you he will re-\\nceive the kingdom Why does not the poor receive an old\\ngarment, since with you he will receive the stole of immor-\\ntality Why is not the poor worthy of your bread, since\\nwith you he has been worthy to receive the Sacrament of\\nBaptism Why is he unworthy to receive the crumbs from\\nyour table, since he has been invited to the banquet of\\nAngels\\nLet us, therefore, during this season be kind and char-\\nitable to the poor.\\nSecondly, a preparation for Holy Communion. That in-\\ndeed was a precious table made of Setim wood, which did not\\neasily decay, and which was superior in solidity and beauty\\nto all other woods. It was inlaid with gold because it was to\\nbear the holy breads. So should our heart be made of Setim\\nwood, that is, a firm resolution to amend our lives, and to\\nthis end it should be covered and adorned with the golden\\nvirtues of faith, hope, charity, humility, etc. And then that\\nBread of Life which descends from heaven can be placed in it.\\nThese are the things we must do if we wish to prepare for the\\ncoming of Christ. It would be better not to receive him\\nthan to receive him without honor. Thou has multiplied\\nthe nation, and hast not increased the joy (Isaias 9:3). In\\nother words Thou hast illumined many with the splendor\\nof thy nativity, but because many excluded that light, thou\\nhast experienced little joy. The same thing happens if,\\nduring these days, many approach Holy Communion a few\\nonly properly prepared a great nation, not a great joy.\\nThat we may add a great joy to a great nation, let there be\\na great preparation.", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0019.jp2"}, "20": {"fulltext": "THIRD SUNDAY OF ADVENT.\\nTHE CHEAPNESS OF MAN.\\nL Man is a stranger and a wanderer. II. The guest of a day.\\nIII. A blade of grass. IV. A leaf, fearful of uncertain life.\\nV. A fleeing or inconstant shadow. VI. A Universal Vanity.\\nWho art thou (John 1 22).\\nThe Delphian philosophers, not without reason, ordered\\nto be inscribed in letters of gold in the temple of Apollo the\\nwords: Know thyself. This warning was such as of itself\\nto inspire men to strive after happiness. To know one-\\nself, says St. Clement (Book 3 PecL), is the greatest and\\nmost beautiful of sciences. St. Bernard, in Med. 0. 3,\\nsays Study to know yourself, for it is much better and\\nmore praiseworthy to know yourself than neglecting your-\\nself, you should know the course of the stars, the growth of\\nthe plants, the nature of man and beast, the science of things\\nheavenly and earthly. There is nothing very many know\\nso little about or care to know, as themselves. Plato says\\nThere is scarcely one in ten who knows himself. They\\nsimply ask of others, (i Who art thou Astronomers ask\\nof the heavens, philosophers of nature, lawyers of law, doc-\\ntors of sickness, the curious of the world. Let us not be so\\nblind, but rather send our ambassadors, the intellect and\\nsenses, not to others, but to ourselves, and ask of ourselves\\nthe question, Who art thou ee I am a voice, replies\\nJohn. What more fitting answer could he give For what\\nis a voice Something flowing which flies from place to\\nplace something momentary which suddenly perishes\\nsomething weak which is easily taken unawares something\\nvalueless which returns to nothing something rough which\\n14", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0020.jp2"}, "21": {"fulltext": "THE CHEAPNESS OF MAN. 15\\nhas no signification something unsteady which decreases by\\ndegrees something blind which knows not whither it goes.\\nSuch is man. Therefore,\\nI. Who art thou? David answers: I am a stranger\\nwith thee, Lord, and a sojourner, as all my fathers were\\n(Ps. 38 13). St. Chrysostom says David was a great man\\nwho abounded in glory and wealth, and yet he called himself\\na stranger and wanderer. In so much only was the king\\nloved by God as he was a wanderer on earth by what reason\\nthen shall we call ourselves citizens We are wanderers be-\\ncause one after the other we depart hence we migrate from\\nage to age. Like all the stars that come from the East,\\nalthough they are possessed of great brightness, nevertheless\\nthey tend to the West, and there, according to different cir-\\ncles, some more slowly, some more swiftly, they hide them-\\nselves from our view so also men. The stars seem to us to\\nremain immovable, when, however, they travel most swiftly\\nso also the days of man, as Job says, are swifter than a\\ncourier. They have passed by as ships carrying fruits, as\\nan eagle flying to the prey (Job 9 :26). No matter how\\nfast a courier may hasten, yet at times he must rest but our\\nyears do not rest for a single moment. For when we wish to\\nrest in sleep, we do not rest but like those sleeping in a\\nship, we are borne to our death. If, therefore, man, you\\nare not a citizen of this world, but a stranger and a wan-\\nderer, why do you build for yourself as though you were to\\nremain here forever What means this accumulation of\\nriches this desire for honors this love of fine clothes\\nWhat would you say of a traveler who, knowing that he\\nshould constantly hasten to his country, in the meantime\\nwould invest in houses and lands Would you not advise\\nhim rather to buy gems and precious stones which he could\\nbring to his home For this reason St. Peter admonishes\\nus Dearly beloved I beseech you as strangers and pilgrims\\nto refrain yourselves from carnal desires (1 Pet. 2:11).\\nLet us as merchants buy what we can bring to heaven, good\\nworks precious gems of virtues.\\nII. Who art thou A guest of one day, says Wisdom\\n(5 15). Cicero says the life of man is like a guest. He\\ncomes to-day, enjoys himself, and departs on the morrow.\\nWhen a traveler stops at a hotel (in Europe), he is asked\\nwhat time he is to be called, and what time the light is to be\\nbrought so man is scarcely born when he is warned of his", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0021.jp2"}, "22": {"fulltext": "16 THIRD SUNDAY OF ADVENT.\\ndeath for in baptism, the lighted candle is placed in his\\nhands, warning him to be like the prudent virgins, to be\\nalways ready for the last summons. In matrimony we have\\nthe words Till death do us part. What then are you\\nA guest of one day. How is this shown\\nFirst Many are sound and healthy to-day to-morrow\\nthey shall be borne to the grave. I am not so old, and yet\\nhow many such have I seen How many have I heard that\\nothers saw How often has the blushing bride received her\\nfirst kiss from death her orange-blossoms changed to a\\nfuneral wreath her wedding robe to a shroud\\nSecondly How small a portion of time belongs to life, if\\nyou take away what belongs to death Childhood and\\nyouth are not considered the life of man they are the life\\nof little birds besides, sleep consumes a third part of our\\nlives, and is called by poets the brother of death. How\\nmuch of life is taken up with cares, trials and afflictions, so\\nthat one who lives to seventy can scarcely count twenty of\\nthem life.\\nThirdly If we compare this life with eternity, it will ap-\\npear but a day and truly our life may be likened to the fish\\ncalled Day, because it lives but a day, according to Albertus\\nMagnus. How little do we think of the loss of a day And\\nyet to that fish a day is everything. Although the compass of\\nthe heavens seems so immense, yet it perfects its course in one\\nday so man with his life. Life is but a little while, as Christ\\nsays A little while and you shall not see me. Although\\nyou may live a long time and possess the goods of earth, not\\nmore than one day at a time is granted you only one now\\nfor your consolation for to-morrow you have not yesterday\\nstill less, for you had it, and of to-day you cannot have more\\nthan a single instant at once. If you have great wealth, you\\ncannot use it all at once. Such are things human and\\ncarnal, that before they have scarcely come they have van-\\nished. If, therefore, you are a guest of only a day on this\\nearth, why do you prefer momentary to eternal goods If a\\nguest for a day, why for a little pleasure do you purchase\\neternal torments If a guest for a day, why are you impa-\\ntient in carrying your cross Why do you not make the\\nbest use of time preparing for eternity\\nIII. Who art thou All flesh is grass, and all the glory\\nthereof as the flower of the field (Isaias 40 6). What is\\nmore perishable than grass What more feeble than", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0022.jp2"}, "23": {"fulltext": "THE CHEAPNESS OF MAN. 17\\nflower In heat they languish in cutting they die. The\\nmost delightful thing is a green meadow, the most beautiful\\nis a flower but that matters little, because when you take\\nit in your hands it withers. The grass is withered and the\\nflower is fallen because the spirit of the Lord has blown\\nupon it (Isaias 40 7).\\nThe same author also says that the life of man is more\\nfrail than the flower or anything else. Glass is frail, but\\nwith care it may be kept a long time but man, no matter\\nhow he is kept, cannot last. The vase is fragile, but it is\\nnot broken by the mere touch but man perishes by one\\npoisonous touch, one bite of a reptile. The flower is frail,\\nbut it is not destroyed by one gust of wind man is destroyed\\nby one breath of disease. A bubble is frail, but it is not\\nburst by a look yet man often succumbs to a poisonous\\nlook and dies. A pestilential odor, an infectious air, a\\ntorrid sun, a sharp winter, often take away life. If you ask\\nof what did So-and-so die, you will be told a drink of ice-\\nwater, a sunstroke, from fear, from grief, a few drops of\\npoison, a bone in the throat, the bite of a dog, etc., etc., etc.\\nWhy do clocks stop so often A wheel is out of order.\\nIf this happens in works of brass, how much more easily in\\nthe delicate mechanism of the human frame If, then,\\nman, you are but a blade of grass, a flower, why do you\\nnot provide before death cuts you down Why do you\\nsleep so long in your sins Why do you put off repentance\\nIf, while standing on a frozen lake, the ice should suddenly\\ngive way beneath your feet and you were immersed in the\\nwater, would you not cry out for help and seek to be saved,\\nsince death was staring you in the face You surely would\\nnot laugh and jest. Why not then, during life, seek help in\\npenance, since in a most frail body you see yourself daily in\\ndanger of death, and nothing between it and you but thin ice?\\nIV. Who art thou A. leaf that is carried away with\\nthe wind (Job 13 25) that is, living an uncertain and\\ndoubtful life. As a leaf always trembles on a tree, and at\\nlength falls or is torn from it, so the life of man always fluc-\\ntuates, and in course of time is either violently taken away or\\nquietly ceases. Solomon says Man knoweth not his own\\nend but as fishes are taken with the hook, and as birds are\\ncaught with the snare, so men are taken in the evil time,\\nwhen it shall suddenly come upon them (Ecclesiastes 9 12).\\nAnother wise man says man is a bubble, frail and evanescent.", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0023.jp2"}, "24": {"fulltext": "18 THIRD SUNDAY OF ADVENT.\\nSome linger a while and then vanish to be succeeded by\\nothers at intervals. Among men, some die before birth,\\nsome in infancy, some in childhood, some in old age. Some\\ndie suddenly, some by fire, some by sword, etc, etc. If, there-\\nfore, the end of life is so uncertain, what rashness for us to\\ngo on unmindful of the words of Christ u Watch, because\\nyou know not the day nor the hour (Matt. 24).\\nWhy is it that during war sentries are on guard day and\\nnight To watch for the enemy. And we are waging a\\ncontinual war for a heavenly crown, and are our sentries\\nalways on guard the five senses watching for our arch\\nenemv, the devil\\nV. Who art thou A fleeing shadow, Who cometh\\nforth like a flower, and is destroyed, and fleeth as a shadow\\n(Job 14 2). For as a shadow now is great, now medium,\\nnow small, and is nothing so man now is well, now sick,\\nnow joyful, now sad, now quiet, now disturbed, now doubt-\\nful, now certain, now timid, now bold now he laughs, now\\nhe weeps, now he wills, now he does not will. As the shadow\\nbefore noon falls on the right of one facing the meridian, and\\nafter noon on the left, so man in the morning is good, and in\\nthe afternoon perchance becomes bad, and so will stand on\\nthe left of God. As the shadow precedes one receding from\\nthe sun, and follows one approaching it, so man in this life,\\nnow is exalted and precedes others, again he is humbled and\\nfollows others. Among the Eomans, a rod and bell were\\nattached to the victor s car, and a crier followed calling out\\nLook behind thee, remember you are a man, to admonish\\nhim that should he fall from his high state, he was liable to\\nbe put to death if he did not watch himself.\\nThe poets say that all men hang from the threads of the\\nfates some from strong, others from weak ones some from\\na great height, others nearer the earth that is the common\\nlot of all, for the threads to be cut, with this distinction,\\nthat the higher one hangs, the greater the tumult caused by\\nhis fall. This changeableness and inconstancy of man is\\nknown not only by those who serve the world, but even by\\nthe Saviour himself, who despised the world. When enter-\\ning Jerusalem, he was received with loud acclaim in the\\nevening he was deserted. The people went before him with\\ngreen branches, and four days after with these same branches\\ndried they struck him they spread their garments in his\\nway, and afterwards stripped him of his own to scourge and", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0024.jp2"}, "25": {"fulltext": "THE CHEAPNESS OF MAN. 19\\nto crucify hini. They cried out Blessed is he who cometh\\nin the name of the Lord, and shortly after they called for\\nhis death Crucify him I\\nVI. Who art thou Universal vanity. And indeed all\\nthings are vanity every man living (Ps. 38 6). Man is all\\nvanity, for whatever defects are found in other creatures,\\nthey are all found in man. All the imperfections of animate\\nand inanimate creation are found in him. He suffers from\\nheat and cold he hungers and thirsts, feels grief and pain.\\nOne dies on account of sin, another despair, another grief,\\nanother too much joy, another hunger, another fleeing from\\ndanger, another seeking dignities, another in battle, another\\nin sleep, another from cold, another from heat, etc., etc.\\nEvery man is vanity. The king, surrounded by his sub-\\njects, the rich reveling in his wealth, the poor begging for\\nbread, the wise man and the ignorant, the strong and the\\nweak. St. Jerome says If every man standing and living\\nis vanity, what about the man falling and dying and dead", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0025.jp2"}, "26": {"fulltext": "FOURTH SUNDAY OF ADVENT.\\nTHE PRECIOUS DEATH OF THE JUST.\\nI. The just freely die. II. They do not dread judgment. III. They\\njoyfully enter heaven.\\nAnd all flesh shall see the salvation of God (Luke 3:6).\\nThat which Isaias foretold in to-day s Gospel has already-\\ntaken place All flesh shall see the salvation of God\\nbut it will happen again. It happened in the first coming\\nof Christ, when all who wished saw Christ with their cor-\\nporal eyes. It will happen again in his second coming, with\\nthis distinction, however The just shall see him with the\\ngreatest rejoicing the wicked with the deepest sorrow. St.\\nGregory says When the heavens are opened, Christ shall\\nappear on his throne of majesty surrounded by ministering\\nangels with his apostles all the elect and reprobate alike\\nshall see him the just rejoicing in the gift of heavenly re-\\nwards without end the unjust groaning in punishment for-\\never. The same saint says that the second coming of\\nChrist is represented by that angel who, as a witness of the\\nresurrection of Christ, terrified by the lightning of his coun-\\ntenance the guards of the tomb, and gladdened by his snow-\\nwhite garments the holy women, according to Matt. 28 3,\\nAnd his countenance was as lightning, and his raiment\\nas snow. In lightning there is the terror of fear in snow\\nthe allurement of beauty as in the general resurrection\\nChrist will come with the same countenance. A column\\nof fire by night preceded the people in the desert, and. a\\ncolumn of cloud by day. In fire there is terror, in cloud a\\ngentle blandishment of vision day is the life of the just\\n20", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0026.jp2"}, "27": {"fulltext": "THfi PREClOtTS DEATH OF THE JUST. 21\\nnight the life of the sinner. Paul says to converted sinners\\nYou were darkness before, now you are light in the Lord.\\nDuring the day the column was shown by a cloud during\\nthe night by fire because the mighty God will appear kind\\nto the just and terrible to the wicked kind to those dying\\nwell; terrible to those dying without repentance. Thus\\nSt. Gregory.\\nThere are three gates through which the just enter when\\nthey leave this world the gate of death, the gate of judg-\\nment, and the gate of heaven. Through the first they enter\\nfreely, the second confidently, the third joyfully. In the\\nfirst gate, the love of the world could deter one, the desire of\\nliving, worldly cares, the snares of the devil in the second,\\nthe fear of judgment in the third, the fear of hell but\\nnone of these disturb the just.\\nFirst Through the first gate they freely enter, because\\nthere is nothing in this world they loved so much that they were\\nnot always ready to lose. Whatever they had in the world\\nno more clung to them than a garment which is easily cast\\noff without any regret. It is one thing to cast off the flesh\\nof the body, another to cast off a garment this is done\\nwithout grief, the former not without great torture. Those\\ntied to the world, when they die, cast it off as though it\\nwere their very skin. How great will be their grief\\nOh death, how bitter is the remembrance of thee, to a\\nman that hath peace in his possessions (Eccle. 41 1). On\\nthe other hand, those who love nothing in this world will\\nfind no more trouble in laying aside worldly goods than they\\nwould an old garment.\\nWhen Cardinal Pole heard that Henry the Eighth had set\\nfifty thousand pieces of gold as a price on his head, he won-\\ndered at the insanity of the king, since he himself was tired\\nof this life, and would as willingly lay it down as he would\\nan old garment. St. Ambrose, speaking of the words,\\nBlessed are the dead who die in the Lord, says What\\ndead one can die No one, unless he has received a soul\\nbeforehand. Those truly are blessed and those dead die in\\nthe Lord, who die to the world first, and then to the flesh.\\nSecondly Because they have fulfilled the days which they\\nfound full of miseries in this world. Whichever way they\\nturned, they found calamities on all sides offenses against\\nGod, oppressions of the poor, daily funerals groans of the\\npoor, quarrels of the rich enmities and strife,", "height": "3440", "width": "2106", "jp2-path": "fabriconciones00fabe_0027.jp2"}, "28": {"fulltext": "22 FOURTH SUNDAY OF ADVENT.\\nSt. John (1 Epist. 5 19) says (l They see the world seated\\nin wickedness that is, filled with every crime, where\\neither the wicked only are, or the good are harassed by evils.\\nAbraham is said to have died full of days, having had\\nenough of living, and desiring to be dissolved. Jacob said\\nThe days of my pilgrimage are one hundred and thirty\\nyears, few and evil (Gen. 47 9) that is, full of bitterness,\\ntrials and temptations. On the other hand, the wicked\\nnever die full of days and not in their time, as the Wise\\nman says, for there never is a suitable time for them to die.\\nSt. Augustine says There are men who die with pa-\\ntience but they are perfect, since they live in patience.\\nHe who desires that life, when the day of death shall come,\\npatiently tolerates death but he who desires to be dis-\\nsolved and be with Christ does not die patiently, but lives\\npatiently, and dies with the greatest delight.\\nThirdly Because they pass from labor to repose, from\\nwar to peace. Not without reason is death often called\\nsleep by the apostles, and by Christ himself when he said\\nthat Lazarus and the girl were only sleeping. Also by St.\\nLuke when he wrote that St. Stephen had gone to sleep, and\\nalso commonly called by the Christians, who name their burial\\nplaces cemeteries, that is, dormitories. As one after a day s\\nlabor gently rests in sleep, so the saints, after the trying\\nlabors of life, in death rest as in sleep. Blessed are the\\ndead who die in the Lord. From henceforth now, saith the\\nSpirit, that they may rest from their labors (Apoch.\\n14:13).\\nSleep is sweet to a laboring man whether he eat little or\\nmuch but the fulness of the rich will not suffer him to\\nsleep (Ecclesiastes 5 11).\\nIn like manner the sleep of death is sweet to the just man\\nworking well, fatigued by labors, be he rich or poor. To\\nthose who do not labor it is difficult and restless. Nor is\\npeace less welcome to the just after so many wars of tempta-\\ntions, who are never out of battle for they have either ex-\\nternal enemies or, where they are wanting, internal ones.\\nLet peace come, let him rest in his bed that hath walked\\nin his uprighteousness (Isaias 57 2).\\nThis we ask when we pray for the dead May they rest\\nin peace. The just eagerly look forward to this peace,\\nsince it puts an end to all their struggles.\\nFourthly Because liberated from prison they fly like", "height": "3440", "width": "2176", "jp2-path": "fabriconciones00fabe_0028.jp2"}, "29": {"fulltext": "THE PRECIOUS DEATH OF THE JUST. 23\\nlittle birds to liberty, for the body and the world is a\\nprison to them.\\nThere were two captives in the prison of Pharao, a baker\\nand a cnp- bearer, and they were both led forth to torments\\nand death. As different was the leaving of each one, so the\\nwill of each was different. The baker went forth unwil-\\nlingly, for he dreamed that he would become the food of\\ncrows the cup-bearer went forth rejoicing, for he dreamed\\nthat he would be restored to his former dignity. So the just\\nwillingly shuffle off this mortal coil, but the wicked with\\nhorror and trembling, and only by force. The reason is be-\\ncause the just dream that they will enter into eternal joys,\\nthe wicked that they will descend into hell and become sport\\nfor the demons so that sinners, like pigs, must be forced to\\ndie. On the contrary, the just are said to prepare for death\\nlike Jacob. He drew up his feet upon the bed and died\\n(Gen. 49 32).\\nGod said to Moses, the figure of Christ on Calvary Go\\nup into this mountain, and die thou in the mountain\\n(Deut. 32 49). He did not say thou shalt die, but die. In\\nlike manner St. John entered his tomb St. Peter asked to\\nbe released from prison, St. Paul to be dissolved, and St.\\nFrancis, in the words of the Psalmist, Deliver me from\\nthis prison to confess thy name the just wait for me until\\nthou hast rewarded me.\\nFifthly Because they die in peace and great tranquillity\\nof mind. They do not fear the snares of the demons, be-\\ncause they have nothing that can be taken from them. St.\\nHilarion, falling among robbers, had nothing to fear, be-\\ncause he did not possess anything. So that the just man at\\nthe hour of death does not fear the devils, because he is free\\nfrom sin and all earthly affections. Finally, temporal cares\\nand disturbances of the mind do not oppress them as they do\\nsinners so that, like Moses and Aaron, they die on the\\nmountain, that is, in a quiet and peaceful mind the wicked,\\non the contrary, die in the valley of tears, of troubles and\\ntemptations. Hence many holy men die while singing.\\nSimeon the just man, having seen the Lord, wishing to die,\\nnay, as though already dying, sang Now dismiss thy\\nservant, Lord, according to thy word in peace.\\nSt. Bernard s brother Gerard, when dying, sang the words\\nPraise the Lord of the heavens, praise him in the highest,\\naccording to St. Bernard himself, in his funeral oration.", "height": "3418", "width": "2146", "jp2-path": "fabriconciones00fabe_0029.jp2"}, "30": {"fulltext": "24 FOURTH SUNDAY OF ADVENT.\\nBlessed Peter Celestine, having resigned the Pontificate, while\\ndying sang the Psalm Let every spirit praise the Lord.\\nSixthly Because they suffer the pains of death with resig-\\nnation. They are replenished with divine consolations by\\nwhich God brings aid to them on their bed of suffering.\\nThou has turned all his couch into his sickness (Ps. 40 4).\\nHe turns the couch by bringing consolation to the sick.\\nBy virtue of the suffrages of the Church and of the sacra-\\nments, and the more fertile the soil on which they fall, the\\ngreater will be the fruit reaped. Possibly David foresaw this\\nwhen he said By the fruit of their corn, their wine and oil,\\nthey are multiplied (Ps. 4:8); in other words, by the fruit\\nof the Holy Eucharist and Extreme Unction, they are strength-\\nened or grow so that they long for the embrace of death.\\nII. First They enter the second gate with confidence,\\nbecause they sleep in the Lord, that is, in grace, and, as it\\nwere, in the bosom of God, their friend. Blessed are the\\ndead who die in the Lord.\\nThe angel, having frightened the guards at the tomb of\\nChrist, spoke to the women saying: Fear ye not! as\\nthough he would say Let them fear who do not like the\\nadvent of heavenly messengers let them fear who, weighed\\ndown with carnal desires, despair of ever entering the\\nsociety of the blessed but you, why do you fear since you\\nbehold your heavenly companions So the just will have\\nnothing to fear when they approach Christ their judge. If\\nthose coming home at night fear not when they can say to the\\nguards Friends, we are your friends, so those coming to\\nthe gates of heaven, if they can say to the blessed We\\nare your friends, will have nothing to fear.\\nSecondly Because they know that they shall not appear\\nin the presence of God empty-handed, but full of good\\nworks. They die full of days, like Abraham, because, says\\nSt. Ambrose: The life of the just has fulness, but the days\\nof the wicked are empty. As Jacob sent gifts of sheep and\\ncows to his brother Esau coming on the way, to appease him,\\nso will the just send good works to meet Christ, the first-\\nborn, coming to judge us. Good works precede and follow\\nthe just to judgment precede with merit, follow with re-\\nward. Hence St. John Blessed are the dead who die in\\nthe Lord, for their works follow them like servants\\nattending their master. Esau, seeing his brother s house-\\nhold, his power and munificence, runs to embrace him so", "height": "3440", "width": "2176", "jp2-path": "fabriconciones00fabe_0030.jp2"}, "31": {"fulltext": "THE PRECIOUS DEATH OF THE JUST. 25\\nChrist will do with his servants nay, his brothers. There\\nthe angels with all splendor shall exhibit the works of the\\njust to Christ.\\nIII. Joyfully they enter through the third gate. They\\nshall pass from a severe winter to a most delightful spring,\\nfor the Lord compares that time of transition to spring\\nNow learn a parable from the fig-tree when its branch\\nis now tender and the leaves come forth, you know that\\nsummer is nigh. So also you, when you shall see all these\\nthings, know that it is near, even at the doors (Matt. 24).\\nThey cross the Jordan into Palestine that is, the river of\\njudgment, into the land of the living. St. Bernard calls the\\ndeath of the just the Pasch, or Passover, because they die\\nto the world that they may live to God.\\nBecause they pass from labor to reward from the battle\\nto victory and triumph; from sowing to harvest. The\\nlife of man upon earth is a warfare, and his days are like the\\ndays of a hireling. As a servant longeth for the shade, and\\nas the hireling looketh for the end of his work, so I also\\nhave had empty mouths, and have numbered to myself\\nwearisome nights (Job 7 :l-3).\\nSt. Jerome says What a glorious day, when the Mother\\nof the Lord, accompanied by a chorus of virgins, shall meet\\nyou, when after the Red Sea, and the horse and the rider\\nhave been submerged, she shall go before you with timbrel\\nand song Let us sing to the Lord, for he is glori-\\nously honored, he has cast the horse and the rider into\\nthe sea Then joyful Theckla shall fly to your em-\\nbrace. Then the bridegroom himself shall meet you, say-\\ning Arise, come, my precious one, my dove, because the\\nwinter is passed, and storms have disappeared. Then the\\nangels shall say Who is he that, looking like the dawn,\\nbeautiful as the moon, elevated as the sun Then the\\ndaughters and the qneens shall praise you. Then the little\\nones of whom the Saviour spoke by Isaias Behold, I and my\\nlittle ones, whom the Lord gave me, bearing palms of vic-\\ntory, shall sing: Hosanna in the highest: blessed is he\\nwho cometh in the name of the Lord/ As often as vain\\nambition of the world shall delight you, as often as you see\\nanything glorious in this world, go in spirit to paradise, be-\\ngin to be what you will be, and you will hear from your\\nspouse. Place me as a bower in your heart, as a seal on\\nyour arm (Canticle of Canticles).", "height": "3418", "width": "2146", "jp2-path": "fabriconciones00fabe_0031.jp2"}, "32": {"fulltext": "SUNDAY WITHIN THE OCTAVE OF CHRIST-\\nMAS OR THE NEW YEAR S DAY.\\nTHE DIGNITY AND THE VENERATION OF THE HOLY NAME\\nOF JESUS THE AVOIDING THE ABUSE OF IT.\\nI. A name full of mysteries. II. A precious name. III. A saving\\nname. IV. A holy name. V. A terrible name.\\n11 His name was called Jesus, which was called by the angel, before he was con-\\nceived in the womb (Luke 2 21).\\nIf any one receives a valuable gift from a dignitary for\\ninstance a precious ring he guards it very carefully, places\\nit in an ornate and strong box, wears it and exhibits it with\\ngreat pride. Thus Moses did when he received the heavenly\\nmanna from the hands of angels. He placed a portion of it\\nin the tabernacle as a perpetual memorial and for the con-\\nstant adoration of his people (Exod. 16). Likewise, when he\\nreceived the tables of the law from God on Mount Sinai, he\\nframed an ark of setim-wood overlaid with purest gold\\nwithin and without, and there placed them to be preserved\\nwith becoming honor (Exod. 25). We have received from\\nGod a most valuable gift a gift above all gifts, the soul-\\nsaving name Jesus, which, although belonging to our Divine\\nEedeemer alone, is communicated to us also. Where is the\\ncomparison between the manna, the tables of the law and the\\nname Jesus Your fathers ate manna and are dead this\\nis the bread of life coming down from heaven if any man\\neat of this he shall not die (John 6). The tables of\\nMoses contained the law of God the name Jesus contains\\nthe Lawgiver Himself. The manna and tables were deliv-\\nered by the hands of angels the name Jesus was selected by\\nGod and announced to us by an angel (Luke 11). We\\nshould, therefore, most carefully guard this noblest of names,\\n26", "height": "3440", "width": "2176", "jp2-path": "fabriconciones00fabe_0032.jp2"}, "33": {"fulltext": "VENERATION OF THE HOLY NAME OF JESUS. 27\\nand pronounce it with the greatest reverence. To this the\\nEvangelist adverts in the words of the text. He wishes to\\nsay that the mouth pronouncing the name Jesus should be\\nangelical as it passed first from the mind of God into the\\nmind of the angel, thence into the ears of the most holy\\nVirgin Mary. Therefore the breast in which that name is\\npreserved ought to be most pure and most richly adorned\\nthe mouth which speaks it ought to be an ark of setim-\\nwood overlaid with the purest gold within and without.\\nI. It is a name in Greek and Hebrew full of mysteries and\\nof wisdom. It establishes us in faith and in every action in\\nfaith because it teaches us the mysteries of the Most Holy\\nTrinity, and of the Incarnation. Of the Trinity, as the four-\\nlettered Jehova is the name of God signifying three persons\\nand one Godhead. The first letter is Iod beginning, and\\nsignifies Father the second is He life, and signifies Son,\\nbecause in him there was life says St. John the third\\nVau link, and signifies Holy Spirit, who is the link binding\\nFather and Son the fourth He again, and signifies the unity\\nof essence so in the name Jesus the first is Iod, signifying\\nFather the second Schin, representing the Word the third\\nVau, representing the Holy Ghost the fourth Ain fountain,\\nrepresenting the Deity, which is the perennial fountain of\\nall those relations and ideas, nay more, of all things.\\nIt teaches the mystery of the Incarnation, because it sig-\\nnifies Saviour and hence God Incarnate, for neither God alone\\nnor man alone could properly be the Saviour. Not God alone,\\nfor then there would be no one to whom he could offer\\natonement not man alone, for he could not have the means\\nfor atonement. Saviour, not as regards one kind only or\\nimperfect redemption, justification and glorification, but all\\nkinds and perfect in every way.\\nThe name Jesus, therefore, signifies the most acceptable\\ncombination of the Divine nature with the human which the\\nwhole world needed so much and which the Prophets so\\nearnestly longed for, as the Spouse in the Canticles says\\nWho shall give thee to me for my brother (8 1). The\\nother names of God signify Creator Being of beings Judge,\\netc. but the name Jesus God our Brother, Eedeemer,\\nJustifier, Glorifier. It teaches us to direct all our actions,\\nwith Christ as our Leader, to our eternal salvation. (i All,\\nwhatsoever you do in word or in work, do all in the name of\\nthe Lord Jesus Christ (Coloss. 3:17). Poets tell that", "height": "3418", "width": "2146", "jp2-path": "fabriconciones00fabe_0033.jp2"}, "34": {"fulltext": "28 SUNDAY WITHIN THE OCTAVE OF CHRISTMAS.\\nAriadne gave Theseus a thread for a guide lest in wandering\\nin the labyrinth he should be lost. The world indeed is a\\nreal labyrinth beset with many and varied dangers, so that\\nif we do not wish to err, if we do not wish to fall from justice\\nand glory, let us carefully study what helps us to our salva-\\ntion, let us follow God. When we pray, let us pray in the\\nname of Jesus. When we desire anything, let us ask for it\\nif it conduces to our salvation. Therefore, since this name\\nis so full of mysteries and saving doctrines it is to be\\ndevoutly kissed. If St. Thomas Aquinas did not hesitate\\nto say that he would not exchange St. Chrysostom s book\\non Matthew for the city of Paris, how much more should\\nwe venerate the name Jesus which St. Paul confessed\\n(1 Corinthians, 2 2,) was all that he knew.\\nII. It is a precious name. s( For you are bought with a\\ngreat price. Glorify and bear God in your body (1 Cor.\\n6 :20). So is the name Jesus bought by Christ at a great\\nprice glorify therefore, and bear it with the greatest love\\nand veneration. For as Jacob was no sooner called Israel,\\nthat is, seeing God, when he wrestled with the angel and\\nwas wounded by him so Christ was no sooner called Jesus,\\nthat is, Saviour, than he was wounded by circumcision and\\nshed his most precious blood for us. Although he lost\\nthen but a small quantity, yet it was sufficient for our re-\\ndemption besides it was a pledge of a more copious redemp-\\ntion to be shown by his atonement and death, hence buy-\\ning the name at the highest possible price. If Alexander,\\nwounded at the siege of Sicyon, on seeing the blood oozing\\nfrom his body, exclaimed How dearly have you bought a\\nrenowned name with how much more justice could Christ\\nnailed to the cross say the same thing Who does not know\\nhow much more honorable are those names bought by virtue\\nthan those acquired by heredity as the name Germanicus,\\nwhich Justinian acquired by conquering Germany Africanus,\\nwhich Scipio acquired by conquering Africa. So also the\\nname Jesus, which Christ acquired through his passion and\\nour liberation, for he no sooner received it than he began to\\nsuffer. Therefore, Christ is to be more glorified in the name\\nJesus than if he were simply called the Son of God or the\\nGod of armies the mighty Jehovah, etc., for these he\\nhas received by heredity the former through the shedding\\nof his most precious blood for us. When prostrate Saul\\nasked the Lord who he was, he did not reply I am who J", "height": "3440", "width": "2176", "jp2-path": "fabriconciones00fabe_0034.jp2"}, "35": {"fulltext": "VENERATION OF THE HOLY NAME OF JESUS. 29\\nam or I am the God of Abraham, Isaac and Jacob but I\\nam Jesus whom thou persecutest. If there is greater glory-\\nin the name Jesus, it surely follows that it is a greater crime\\nto abuse that name. If a precious balsam, ointment or oil,\\nor such as is distilled from gems and pearls, be of such great\\nvalue as to be kept in gold and silver vases and given drop\\nby drop to the sick, how much more valuable the name\\nJesus Thy name is as oil poured out (Cant. 1). Oil\\nindeed drawn from the crucible of the cross dripping from\\nthe wounds and members of Christ; poured out, because\\noffered and given copiously to the whole world to drink.\\nBut where Christ should receive more honor, there he\\nreceives less the more copiously that precious oil is poured\\nout the more it is despised and uttered by the mouths of men\\nin ribald jokes and jests, detractions and blasphemies, as if\\nit cost Christ nothing. I am poured out as water (Ps.\\n21:15).\\nIII. It is a salutary name. For there is no other name\\nunder heaven given to men whereby we must be saved\\n(St. Peter, Acts 4 12). Christ Jesus came into this world\\nto save sinners (Tim. 1 :15). Although, before the time\\nof Christ, many were called by that name, not, however, as\\nChrist, because neither by an angel nor by reason that they\\nwere to save a people from their sins, as the angel had told\\nof Christ but on account of some temporal power which\\nplaced them over the people, as Joshua, because he was the\\nfuture ruler of Israel and was to lead the people into the\\nland of promise Joseph, because he had saved a multitude\\nof men from hunger and famine but Christ came to lead\\nus to heaven and free us from the pains of hell. When\\nJoseph appeared in royal state, announced by a herald, be-\\ncause he had freed Egypt from the danger of famine, in such\\ngreat reverence was he held that, wherever he went, all the\\npeople bent the knee before him (Gen. 41). What should\\nwe do when it is proclaimed to us that our true and only\\nSaviour is being borne along in that royal carriage of the\\nname Jesus In the name of Jesus every knee should\\nbow, of those that are in heaven, on earth and under the\\nearth (Philip. 2 10). If the angelic choirs and the cohorts\\nof demons, who were not redeemed by Christ as we were,\\nbend the knee at the sound of that name, and adore it, what\\nmust be said of men who, when hearing it, not only do not\\nadore it, but bring ridicule on it Certainly they must", "height": "3418", "width": "2146", "jp2-path": "fabriconciones00fabe_0035.jp2"}, "36": {"fulltext": "30 SUNDAY WITHIN THE OCTAVE OF CHRISTMAS.\\ncount their salvation of little worth while they so hypocrit-\\nically carry their Saviour. As a person with a new garment,\\ncareless of its value, throws it here and there, unmindful of\\nthe cleanness or filth of the place, so does he act who carries\\nthe Salutary name with him. The name Jesus is the gar-\\nment of our salvation, in which only we can be pleasing to\\nGod, according to St. Paul For as many of you as have\\nbeen baptized in Christ, have put on Christ (Gal. 3 27).\\nThat garment is so precious as to have cost the blood of\\nChrist. Whoever, therefore, despises it cannot fully realize\\nits value. You are bought with a great price, glorify and\\ncarry God in your body.\\nIV. It is a holy name. Holy and terrible is his name\\n(Ps. 110). He was so announced by the angel to Mary\\n(Luke 1). And, therefore, also, the Holy, which shall\\nbe born of thee, shall be called the Son of God. For this rea-\\nson the blind man, having once called Jesus Son of David,\\ndid not repeat that sacred name, but was content with say-\\ning Son of David, have mercy on me.\\nAs the image of a king is to be honored because it repre-\\nsents a king, so also is the name of God to be honored be-\\ncause it represents God. It was the custom among some\\nraces to place the letters from their king upon their head\\nand fall on their knees through respect. The Angles, with\\nbowed heads and modest demeanor, paid homage to the\\nempty thrones of their kings. St. Chrysostom says\\nAmong the Jews the name of God was so sacred that, as it\\nwas written on pieces of metal, no one was allowed to carry\\nthem around unless the high priest now, indeed, we all\\ncarry that name as if it were something common. No one\\nbut the high priest, and that only once a year, dared pro-\\nnounce that name and when the people heard him, they\\nprostrated themselves on the ground, and whenever they met\\nwith it in the sacred writings, on account of their venera-\\ntion, they never pronounced it, but said only Adonai. But\\nthe name Jesus represents to us not only the divinity, but\\nalso the humanity of God, and thence the benefit of the In-\\ncarnation, and in very truth more than the four-lettered\\nHebrew Jehovah. The Eomans considered it a crime to take\\nthe names of their tutelary gods, as Plutarch writes. It\\nwould be a crime against injured majesty for one to treat with-\\nout respect the image of his king but a greater crime is it\\nto profane with our lips the most sacred name of God Jesus.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0036.jp2"}, "37": {"fulltext": "VENERATION OF THE HOLY NAME OF JESUS. 31\\nSt. Chrysostom says Do you know what God is and\\nhow he should be called Now how do we use the name\\nwhich is to be honored above all names, which is the sweet-\\nest to all on earth, which terrifies the listening demons\\nWhat shall we say of those people who stand with awe in the\\npresence of an earthly ruler and pronounce his name with\\nreverence, and when they hear the name Jesus spoken treat\\nit with contumely, as something filthy and vile\\nV. It is a terrible name. Terrible to the demons, who on\\nhearing it flee and tremble. Terrible to all its enemies, as\\nSaul discovered when on his way to Damascus to bind all\\nwho invoked that name (Acts 9). He fully understood for\\nthe first time what kind of name it was when, prone on the\\nearth, he heard I am Jesus whom you persecute. Ter-\\nrible, finally, to all who irreverently use it and take it in\\nvain, as we read in Deuteronomy 5 Thou shalt not take\\nthe name of the Lord thy God in vain for he shall not be\\nunpunished that taketh his name upon a vain thing.\\nWhat an appendage of threatening did God place as he\\nforesaw how prone men would be to this vice, how very com-\\nmon would be the irreverence for this divine name there-\\nfore, to deter them, he added threats to his commands.\\nWisely does Ecclesiasticus admonish us Make a balance\\nfor thy tongue to weigh, as it were, the words before they\\nleave the mouth, so that we may escape punishment, after the\\nmanner of bakers who are bound by law to weigh their\\nloaves of bread before they place them in the oven, that they\\nmay be neither heavier nor lighter than is allowed. So\\nought we weigh our words before they are placed on the\\ntongue and publicly uttered. Consider well how all your\\nidle, jocose and irreverent words are weighed in God s bal-\\nance and what punishment they deserve.\\nSt. Chrysostom tells that a certain preacher, from force of\\nhabit, was continually moving his right shoulder, and to cor-\\nrect himself he placed a sharp sword on it, so that the fear\\nof being wounded might prevent him from moving that\\nmember. Let us do likewise by placing the sword of God s\\npunishment on the tongue, and thus break ourselves of that\\nfilthy and damnable habit of taking the holy name of Jesus\\nin vain. It will not avail you to say that you do this by\\nforce of habit, and not with any bad intention, no more than\\nit would excuse the thief, when caught, to say he stole from\\nforce of habit. The greater will be his crime the more he", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0037.jp2"}, "38": {"fulltext": "32 SUNDAY WITHIN THE OCTAVE OF CHRISTMAS.\\nhas been accustomed to steal. Be not deceived, God is not\\nmocked. For what things a man shall sow, those also shall\\nhe reap (Gal. 6 7,8). If, therefore, by yonr tongue you\\nshall sow scurrilities, blasphemy, contempt of God and\\nderision of divine things, you shall reap the derision of a\\nderiding God.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0038.jp2"}, "39": {"fulltext": "FIRST SUNDAY AFTF EPIPHANY.\\nHOW MUST CHRIST OR HIS LOST GRACE BE SOUGHT\\nI. The loss of Christ must be acknowledged. II. We must retrace\\nour steps by the examination of conscience. III. We must\\ngrieve for the lost one by contrition. IV. We must return to\\nJerusalem by a firm purpose of amendment. V. Christ must\\nbe sought among the doctors by confession. VI. Three days\\nof satisfaction must be spent. VII. When found, he must be\\ncarefully guarded.\\nThy father and I have sought thee sorrowing (Luke 2 48).\\nThere were two trees in Paradise, by which the life of\\nman was to be either lost or preserved the tree of death and\\nthe tree of life no one was to die unless he had tasted of\\nthe tree of death no one was to be saved unless he had\\ntasted of the tree of life. For a like reason there are in the\\nChurch two trees as it were, by which the grace of Christ is\\neither lost or found sin and penance Christ cannot be lost\\nexcept through sin, nor once lost can he be found unless\\nthrough penance.\\nI. The loss of Christ or his grace must be acknowledged\\nsins must be acknowledged. The parents of Christ, although\\nat first they did not notice his absence when they left Jeru-\\nsalem, soon, however, perceived it during the homeward\\njourney. For the same reason when we commit sin we do\\nnot ordinarily advert to the loss of Christ. Let us at least\\nadvert to it afterwards while we are in a position to merit,\\nfor when we come to judgment it will be of no avail to ac-\\nknowledge sin. Unless we acknowledge it we will not seek\\nChrist, for no one seeks that which he knows not he has\\n33", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0039.jp2"}, "40": {"fulltext": "34 FIRST SUNDAY AFTER EPIPHANY.\\nlost. Wisely Seneca remarks The knowledge of sin is\\nthe beginning of salvation, for he who does not know that\\nhe sins is unwilling to be corrected. You should discover\\nbefore you amend. St. Bernard, in his epistle to Innocent,\\nsays He does not seek to be released who is ignorant of\\nhis captivity. If we do not seek to be released, we do not\\ngrieve that we are captives.\\nSecondly, if we do not acknowledge the loss of Christ we\\nwill not glorify God nor will we give thanks for graces re-\\nceived. For this reason Christ asked the blind man what\\nwas it he wished, so that before he could be cured he should\\nacknowledge his blindness and the benefit of the cure.\\nMany are spiritually blind and foolish because they do not\\nsee their defects. Seneca writes about his foolish wife Har-\\npaste She does not know that she is blind, and she asks\\nher preceptor to take her out for a walk, for, says she, it is\\ndark/ This same happens to us. No one believes himself\\navaricious no one covetous. The blind seek a leader we\\nwander about without one, saying: I am not ambitious,\\nbut nobody else can live in Rome it is not my fault that I\\nam passionate, for I have not yet reached a certain period of\\nlife youth does these things. How we deceive ourselves\\nIt is to be regretted that many live not only for a day but for\\na whole lifetime without Christ they never advert to it,\\nnever say to themselves Is God with us or not Where-\\nfore St. Gregory, commenting on Job 4, says that the wicked\\nare consumed by their sins as a garment is consumed by a\\nmoth without feeling. They shall be consumed as by a\\nmoth. A moth, he says, does damage, but makes no\\nnoise so the minds of the wicked, because they neglect to\\nconsider their iniquities, unknowingly lose their integrity.\\nTherefore, do not expect help from Christ, if you do not\\nknow you are sick do not think that you have found Christ,\\nif you do not know that you have lost him.\\nII. We must return by the way we traveled without\\nChrist, that is, our sinful life must be scrutinized by the ex-\\namination of conscience. The parents of Christ, knowing\\nhim to be missing, came a day s journey and sought him\\namong their relations and friends. In the same manner\\nmust you traverse the roads of your life on which you have\\nwalked, and examine the familiar places in which you have\\nlived, the persons with whom you were accustomed to asso-\\nciate, parents, relatives, friends and neighbors. Consider", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0040.jp2"}, "41": {"fulltext": "HOW MUST CHRIST OR HIS LOST GRACE BE SOUGHT? 35\\nwhat yon said, what yon did, what you thought you must\\ntravel everywhere, saying with the Spouse in the Canticles\\nI will rise and will go about the city, in the streets and the\\nbroad highways I will seek him whom my soul loveth. But\\nwhat need, you will say, of such a rigid examination Is it\\nnot enough, if I am ready to confess those sins which occur\\nto my mind By no means for we must use all our en-\\ndeavors to fathom the most secret sins in our heart, in order\\nto detest them and avoid them for the future for how can\\nwe entirely destroy that which we know not to be in us\\nWhen you have lost anything in the dark, you procure a light\\nand search everywhere you sweep the house as did the\\nwoman in the gospel, and you are not happy till you have\\nfound that which you had lost. If you knew there were\\nthieves in your house you would not be satisfied with pro-\\nclaiming the fact and berating them for their crime, but you\\nwould use your utmost endeavor either to banish them or to\\nhave them captured. Why do you not act in like manner\\nwith your soul How can your confessor expel your enemies\\nwho are destroying your soul, if you hide them from him\\nIf we wish to become worthy of the grace, friendship and\\nespousals of God in very truth, we must wash away all the\\nstains on our souls and become most pure and holy like\\nChrist, the Spouse of our souls, and thus more pleasing to\\nhim. If maidens use every art to become more pleasing in\\nthe eyes of their affianced, what should we not do to make\\nour souls acceptable to Christ, our heavenly Spouse If\\nthey consume a whole day in adorning themselves, should\\nwe not likewise spend an entire day in examining our con-\\nsciences His parents came a day s journey and they\\nsought him sorrowing.\\nIII. We must grieve for the loss of Christ by contrition.\\nBut why is contrition or sorrow and detestation of sin re-\\nquired Is not charity, faith or mercy sufficient These\\nare not sufficient for charity demands that we grieve\\nfor our offense and make reparation to our friend faith\\ndemands that we seek a remedy through the virtue of Christ,\\nthat is, through the sacraments mercy demands that each\\none alleviate his suffering through penance. Therefore,\\ncontrition is required, first, that by it and detesting our\\nsins we may repair the injury done to God. Tyrants\\nurged the Christians to detest Christ and his cross, and\\nshow themselves his enemies and their idols friends. Thus", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0041.jp2"}, "42": {"fulltext": "36 FIRST SUNDAY AFTER EPIPHANY.\\nthe king orders his subjects to break the treaty they had\\nmade with the enemy. Finally, with Job and Jeremiah,\\nwe curse the day we were born, that is, when we began to\\nsin. Secondly, that by this grief we may revenge the sins\\nin ourselves and strengthen our hatred toward them. For\\nour heart is the source of sin and we afflict it as the culprit\\nthrough sadness. For this reason the victorious commander\\norders all the fortresses in the captured towns to be destroyed.\\nThy heart, Christian, was the redoubtable fortress from\\nwhich you waged war against Almighty God therefore it\\nmust be destroyed if you wish to recover lost grace.\\nIV. We must return to Jerusalem by a firm purpose of\\namendment. In this way, with the parents of Christ, we\\nascend to the heavenly Jerusalem, whence we descended,\\nwhen we promise to return to the path of God s command-\\nments, which we had before deserted so that with the\\nProdigal Son we can say I will arise and go to my\\nfather. Through this firm purpose we retrace our steps,\\nwhich were leading us to hell, and Ave continue on our jour-\\nney to heaven. But what is the need of this firm purpose of\\namendment First, that we may detest our sins and excite\\nGod s mercy, by which he will receive us into his grace that,\\nwhile we cannot offer him any past submission, at least we\\ncan offer future submission, as the debtor in the gospel, who\\nwas unable to pay the ten thousand talents because he had\\nnot them, promised to pay if his lord had patience. (t Have\\npatience with me and I will pay thee all (Matt. 18). Unruly\\nchildren about to be punished promise their parents that\\nthey will behave in the future and their promise is accepted.\\nSecondly, to prove to God that in the future we will not\\nbe enemies, but dutiful and obedient children. So the vic-\\ntors despoil the vanquished of their arms, if they receive\\nthem as hostages, and these swear never again to join their\\nenemies. We read that Mary of Egypt, while yet a great\\nsinner, by divine power was barred from entering the Temple\\nof Jerusalem on the feast of the exaltation of the Holy Cross,\\nuntil she promised the Blessed Virgin that she would aban-\\ndon her licentious life.\\nV. We must seek Christ in the temple among the doctors.\\nThus did his parents whom we will imitate if we hasten to\\nchurch and tell our confessors, the doctors of the church, by\\nwhat manner of sinning we have lost Christ. The Spouse\\nseeking her beloved asks the guards of the city: Have you", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0042.jp2"}, "43": {"fulltext": "HOW MUST CHRIST OR HIS LOST GRACE BE SOUGHT 37\\nseen him whom my soul loveth When I had a little passed\\nby them I found him whom my soul loveth. Likely the\\nBlessed Virgin on reaching the gates of Jerusalem asked the\\nguards if they had seen her Son passing through. On\\nreceiving a negative answer she entered the city and sought\\nhim in the temple in the midst of the doctors, the true\\nguardians of the soul, not of the body, and they showed\\nher Jesus. For this reason pastors and confessors are\\ncalled guards of the soul. If, therefore, you wish to find\\nChrist, you must seek him through his confessors. And as\\nit is the duty of guards of the city to examine all as to\\nwhence they come and whither they go, so is it the office of\\nconfessors to examine those who wish to find Christ. But\\nyou may say, whjr should they know the secrets of my mind\\nThe answer is Christ the Euler of the Church so ordered\\nwhen he made them guardians of men and gave them the\\nkeys of the kingdom of heaven and the power of opening and\\nclosing, of binding and loosing.\\nHe did this, that by self -accusation we might merit his\\ngrace and indulgence. St. Augustine says i( A humble\\nconfession of bad deeds is better than a proud glorying in\\ngood ones. By this means we are deterred from sinning.\\nAs the thorny hedge surrounding a garden prevents one from\\nentering, so Christ wished to separate our life from sin by\\nthe thorny hedge of Confession. e I will hedge up thy way\\nwith thorns (Osee. 2.) It is of no use to tell your confes-\\nsor that you are a sinner, or to tell him only a few sins you\\nmust confess all in specie and with their circumstances that\\nis the bridle, these the thorns.\\nVI. Three days must be given to seeking, for after three\\ndays Christ was found. First day of Contrition second of\\nConfession third of Satisfaction. As Christ was found be-\\nfore the close of the third day according to the more prob-\\nable opinion of Euthymius and Cajetan, so by Penance\\nChrist is found, although the third partis not yet completed\\nbut begun only by the promise of satisfaction. Christ wished\\nthat man should add this third day to the labor of penance\\nfirst, that he might fully taste of the bitterness of sin, by\\nwhich we lose our highest good. See that it is an evil and\\na bitter thing for thee to have left thy God (Jerem. 2). If\\nevery offense with its punishment were to be remitted at the\\nfirst groan, we would not know how much gall and poison\\nwere hidden under the honeyed surface of sin. Therefore", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0043.jp2"}, "44": {"fulltext": "38 FIRST SUNDAY AFTER EPIPHANY.\\nwe are subjected to various miseries and afflictions so that w\u00c2\u00a9\\nmay know, from the little remains of pardoned sin, what a\\nsevere punishment awaits those who have not been forgiven.\\nSecondly, that by this means we may radically destroy sin,\\nusing the necessary antidotes fasting against gluttony,\\nalms-giving against avarice, etc. Confession alone does not\\ndestroy these roots nor bad habits.\\nVII. After Christ has been found he must be carefully\\nguarded lest he be lost again. Thus when the Blessed Virgin\\nfound her Son she brought him home and never lost him\\nafter. In like manner did the Spouse in the Canticles I\\nhave found him whom my soul loveth, I held him and will not\\nlet him go till I bring him into my mother s house and into\\nthe chamber of her who bore me. We must establish Christ\\nin our souls fleeing the occasions of sin, strengthening the\\nmind with serious resolutions and pious thoughts and medi-\\ntations on the love of God and our last end. Let us carefully\\nexamine our consciences daily, and if it be necessary to min-\\ngle with the world, let us never go without Christ. What\\nprofit will it be, after having with so much labor sought and\\nfound Christ, to lose him\\nWhat profit, if you be unable to find him, if he be finally\\nlost The blessed cannot lose Christ the damned cannot\\nfind him but we are able to lose, and when lost to find, him.\\nWhat profit in this life if, preoccupied with the thought of\\ndeath, we cannot find time for penance What profit if,\\nhaving fallen into the abyss of sin, we neglect to seek him,\\nnay more, if we despise him, as the wise man says: The\\nwicked man when he is come into the depth of sins con-\\ntemneth (Prov. 18). There is an infinite space between\\nChrist and hell thence no one can return to him, no one\\nseek him, no one find him. Therefore, if at any time we\\nhave gone to the tree of death, and there have lost Christ,\\nlet us go now to the tree of life to the tree of penance and\\nthere find him but in order to hold him we must taste of\\nthe fruit of the tree of life penance. As the tree of life\\ncannot always prolong life unless tasted often, so neither the\\nsacrament of Penance only once received if you should fall\\nagain. Frequent confession, then, is the sure means of\\nkeeping Christ with us and of receiving the necessary graces\\nfor the salvation our souls.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0044.jp2"}, "45": {"fulltext": "SECOND SUNDAY AFTER EPIPHANY.\\nTHE MUTUAL OBLIGATIONS OF MARRIED PEOPLE.\\nI. Let the husband be the head of the wife, and the wife obey the\\nhusband. II. Let the husband honor the wife, and the wife the\\nhusband. III. Love between husband and wife. IV. Mutual\\nhelp. V. Bear with each other s faults.\\nWoman, what is it to me and to thee (John 2:4).\\nThese words of the text our Divine Lord addressed to his\\nmother, that they might serve as a wedding-gift to the\\nnewly-married couple. What better manner of speech can a\\nhusband use towards his wife than Woman, what is it to\\nme and to thee in this sense What must I do and what\\nmust you do If married people knew this and carefully pon-\\ndered it, what a happy life they would lead In the kingdom of\\nMogor, on the wedding day, the prospective bride and groom\\nrepair to the cemetery and there seriously reflect how they\\nwill spend their new life. The cemetery indeed is the best\\nschool of discipline there is the potter s house (God s),\\nwhere the Word of God is heard and where each one learns\\nwhat he has to do (Jer. 18). But we shall conduct married\\npeople rather to the garden of paradise.\\nI. St. Paul, 1 Cor. 11 3, says The man is the head of\\nthe woman, that is, he must rule and govern gently as the\\nhead rules its members. It directs them by its eyes, it moves\\nand keeps them in place. Woman was made from a rib\\nof man, not from the breast, lest she should precede him\\nnot from his back, lest as a servant she should follow him\\nbut from his side so that as one of his members she should\\nobey him as the head. Hence, Adam calls her Bone of\\nhis bones. This power of head was given to man by God\\nwhen he created him to his own image and likeness, that he\\nshould rule the earth and woman also. Therefore, in order\\nto perform this office, he gave him greater knowledge,\\n39", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0045.jp2"}, "46": {"fulltext": "40 SECOND SUNDAY AFTER EPIPHANY.\\nstrength and power than to woman, to teach her, to rule and\\nkeep her in place, and thus he commanded Adam alone not\\nto eat of the forbidden fruit. Adam soon exercised this\\npower in communicating the same command to the woman\\nlest she also should transgress also by giving the name to\\nwoman as to all other living beings to show that it belonged\\nto the ruler to know the names of all whom he had subject\\nto him and to assign to each one his office. You see, there-\\nfore, by many arguments that man from the beginning was\\nmade the ruler and governor of woman but, as was said, a\\ngentle one, not a tyrannical one, not against the precepts of\\nGod and his Church. Nay more, this power of man over\\nwoman is so natural that the contrary is plainly monstrous\\nif for instance the woman were to rule the man she would\\nbe like those monstrosities of men who have their head below\\ntheir shoulders, in their breasts the woman was made from\\na rib of man, which should be below his head and shoulders,\\nand not above them. From this it follows that it is a great dis-\\ngrace for a man to allow himself to be deprived of his author-\\nity by his wife, no less than for one to allow himself to be\\nstripped of his sword and wounded by it. To man the sword\\nwas given, and not to woman. This is no reason, however.,\\nfor man to reject the advice of his wife it is often very\\nprofitable to follow it. If Henry II., King of France, on the\\noccasion of his sister Marguerite s wedding, had taken the\\nQueen s advice to desist and be satisfied with his victories of\\nthe preceding day in the tournament, he would not have\\nreceived a mortal wound, nor would he so truly have foretold\\nhis death when sending back word to her he said Just\\nfor this once and no more. Likewise the wife should be\\nsubject to the husband. Thou shalt be under thy hus-\\nband s power and he shall have dominion over thee (Gen.\\n3 :16). In like manner also let wives be subject to their\\nhusbands (1 Peter 3 1). But I suffer not a woman to\\nteach nor to use authority over the man, but to be in silence\\n(1 Tim. 2 12). A woman if she have superiority is con-\\ntrary to her husband (Ecclesiasticus 25:30). A woman\\nshows this subjection to her husband by obeying him in all\\nthings not contrary to the law of God.\\nII. The husband should honor his wife. Giving honor\\nto the female as the weaker vessel and as to co-heirs of the\\ngrace of life (1 Peter 3 :7). Although the man may be\\nmore distinguished and renowned as regards talent, strength", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0046.jp2"}, "47": {"fulltext": "THE MUTUAL OBLIGATIONS OF MARRIED PEOPLE. \u00c2\u00a31\\nand power than the woman, though more honored in his\\ncreation with many prerogatives, as to some, however, woman\\nsurpasses him. He was created outside paradise, she inside\\nit she had God for a bridegroom, who iu a separate place from\\nAdam, after he had taken the rib from him, built the rib\\ninto a woman, that is, he constructed it with peculiar artifice\\nand made it more beautiful and afterwards conducted her to\\nAdam as his image, not as a creature of Adam, but as designed\\nfor him. By these ceremonies, he wished to show us that\\nwoman is not to be despised nor treated contemptuously by\\nman. Finally, with great fitness, he created her from the\\nside of Adam so that she should be his companion, as Adam\\nhimself declared The woman whom thou gavest me to be\\nmy companion, gave me of the tree and I did eat (Gen.\\n3 13). God did not wish to make her from the head of\\nAdam, lest she should despise him, nor from his feet, lest she\\nshould be spurned by him but from his side, so as to be his\\ncompanion. God replaced Adam s flesh after the bone was\\ntaken, so that man should clothe himself with fitting meek-\\nness and moderation towards the woman and not with hard-\\nness of heart. Husbands, love your wives and be not bitter\\ntowards them (Coloss. 3 19). The best reason, however, is\\nthat of St. Peter about weaker vessels for although a glass\\nvase is far less valuable than one of gold, nevertheless it must\\nbe more carefully handled and guarded than the latter, be-\\ncause it is more fragile. No less do husbands err who on the\\nslightest provocation, with harsh and bitter words, scold their\\nwives, while they gain no glory by railing at the weaker ves-\\nsel, but rather do an injury to God because the wife belongs\\nmore to God than to man, who has the use only, not the\\ndominion. Likewise the wife should honor the husband as\\nher head and endowed with greater prerogatives by Almighty\\nGod. For this reason she was made, not from the right side\\nof Adam, but from the left, the less honored for the same\\nreason Eve was conducted to Adam, not Adam to Eve.\\nHence it is a reasonable custom for woman to walk on the\\nleft also for noble women to call their husbands lords as\\nSara obeyed Abraham, calling him lord. They should not\\ncomplain to others about their husbands, nor expose their\\nfaults, nor exaggerate them. In this matter St. Monica, ac-\\ncording to St. Augustine, was an excellent model. Much\\nless should a woman dare to raise her hand against her hus-\\nband this would be the same as for a pupil to strike his", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0047.jp2"}, "48": {"fulltext": "42 SECOND SUNDAY AFTER EPIPHANY.\\nteacher, a soldier his captain. A woman shall not be\\nclothed with man s apparel, neither shall a man use woman s\\napparel, for he that doeth these things is abominable be-\\nfore God (Deut. 22 5). Is it not to put on man s ap-\\nparel or to act the part of a man for a woman to strike him\\nThis is an abomination in the sight of God, and is as dis-\\nhonorable for the man as for the woman, no less than if a\\ncat attacked a hunting dog.\\nIII. A husband should love his wife as part of himself,\\nas his own flesh, even more than his own parents. He\\nthat loveth his wife loveth himself for no man ever hated\\nhis own flesh but nourisheth and cherisheth it as also\\nChrist doth the Church (Ephes. 5 28, 29). As a reminder\\nof this, Eve was made from the left side of Adam, on which\\nside the heart is, so that man should bestow his love on his\\nwife. This love should be genuine and sincere, not founded\\non the wife s beauty, riches, nobility, etc., for such love is\\nbuilt on sand and is soon swept away. It should be well-\\nordered neither too much, nor too little. It will be too much\\nwhen it is elevated above and against God, as in Adam, who,\\nbecause of the woman, did eat it will be too little when it\\nturns to hatred and is expended on others. It should be\\nstrong and brave so that man should be ever ready to expose\\nhimself to any danger for the protection of his wife no less\\nthan for himself, as Jacob did for his wives when he was going\\nto meet Esau, whom he feared for he went a little ahead of\\nthem to defend them, as we read in Genesis 33. Likewise,\\nafter God, the wife should love only .her husband, and un-\\nflinchingly stand beside him and study to preserve his safety,\\nhonor and his very life as the ribs guard and protect the\\nheart. Let her be like Michol, the wife of David, who, know-\\ning that her husband was to be put to death by her father,\\npersuaded him to flee, and let him down at the window, then\\nplaced a wooden image in the bed (1 Kings 19).\\nLet her imitate those noble matrons who, while the Guelph\\nEuler of Bavaria was besieged by Conrad III., besought the\\nEmperor to allow them to leave the city unharmed, prom-\\nising that they would bear nothing away with them but what\\nthey could carry on their shoulders. Imagine his surprise\\nwhen he saw each one of them, especially the Duchess, bearing\\nher husband on her shoulders. He was so touched at the\\nsight that all anger vanished, and he concluded a treaty of\\npeace and friendship with his bitterest enemy.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0048.jp2"}, "49": {"fulltext": "THE MUTUAL OBLIGATIONS OF MARRIED PEOPLE. 43\\nIV. The husband should provide for his wife and offspring,\\nby his labor and industry, as St. Paul says Every one\\ncherishes and nourishes his own flesh (Ephes. 5). As the\\nhead transmits food to all the members, so should the hus-\\nband to his wife and children. Woman was made from one\\nrib only rib signifies fortitude and labor, and as all the ribs\\nof man surpass one rib, so should the labor of the husband\\nexceed that of the wife. For this reason Adam was placed in\\nthe garden of paradise to guard and care for it not so of the\\nwoman. Again, woman was made from the weaker side so\\nthat man should understand that it belongs to him to provide\\nfor her.\\nWhat a great crime is it then for the husband to throw, not\\nonly the greater part of the burden, but even the whole, burden\\non the wife. How disgraceful it would be for a man on\\nhorseback to be led by a woman In the flight into Egypt,\\nJoseph is not pictured as seated on the ass, while Mary walked\\nalongside. But rather the contrary. Why should a man\\nmarry a woman, if he is unable to support her Is he not\\nlike the man who started to build a house and was unable\\nto complete it This man began to build and could not\\nfinish (Luke 14).\\nLikewise the wife should be a help to the husband in the\\nsupport of the family. Let us make him a help like unto\\nhimself (Gen. 2). The same help that a staff gives to a\\ntired man under a heavy burden, the same should a wife\\ngive her husband. Eve was made from Adam asleep, not\\nawake, to show that man has need of rest from his toil and\\nthe wife in the meantime should watch over him and on\\nher devolves the care of the family while he is sick or absent,\\nor even while he is lazy and negligent. Hence woman took\\nher name from man Isch Ischa-man masculine woman. It\\nis a great error for those who say It is enough for me to\\nbear children and then rest let the men work. A household\\nwith such a spirit reigning will soon come to naught. Such\\nwomen are like the asses mentioned in Job 1 And the\\noxen were ploughing and the asses feeding beside them, and\\nthe Sabeans rushed in and took all away. There is still\\ngreater misery in store when the wife becomes worldly and\\nsquanders the hard earnings of her husband. Of him it may\\nbe said with Aggaeus 1 He that hath earned wages, put\\nthem into a bag with holes. The spendthrift wife is such\\na bag whose only desire is the latest fashions, cost what they", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0049.jp2"}, "50": {"fulltext": "44 SECOND SUNDAY AFTER EPIPHANY.\\nwill who would starve rather than be without the newest\\nbonnet.\\nV. The husband should bear with the defects and infirm-\\nities of his wife. Let him remember that she was made from\\nhis bone, and for this bone he was given flesh, so that he\\nmight communicate his strength to her weakness and bear\\nher infirmities. Let him remember that with reason Eve\\nwas conducted first to Adam as his betrothed before he\\nmarried her, as the spouse appears before her beloved that he\\nmay deliberate whether he shall take her or not. Therefore,\\nAdam was to blame when he tried to shift the responsibility\\nof his sin by saying The woman whom you gave me for a\\ncompanion, gave me of the tree and I did eat. Did not the\\nLord lead her to him, did he not see her before he took her,\\nand did he not then exclaim This now is bone of my\\nbones Does not each man freely and of his own accord\\nenter the marriage state Let him then carry the cross\\nwhich he has chosen. Let him overlook the trifling defects\\nof the wife and strive by gentle reasoning to correct the\\ngraver ones. Let him answer a quarrelsome wife as Job did\\nhis scolding one You talk like a foolish woman.\\nLikewise the wife should bear with the husband as she is\\nsubject to him, she should study his wishes as an inferior\\nstudies those of his superior. The rib bends itself around\\nthe heart so should the wife bend her will to that of her\\nhusband. The Spouse in the Canticles 8 says Put me as\\na seal upon thy heart. The seal does not accommodate itself\\nso much to the wax as the wax to the seal, whose image it re-\\nceives because it is soft and impressionable in like manner\\nthe wife should be subject to the husband, pliable as wax and\\nsubmissive to his will. This she will do by bearing in silence\\nand patience with his defects and weaknesses. Let her learn\\na lesson from the lamb, true type of meekness, and be com-\\nforted by the words of Isaias In silence and in hope will\\nbe your strength. St. Chrysostom says The wife should\\nbe the port in the storm, but a tranquil port lest there the\\nhusband be shipwrecked. Since each has defects, let each\\nbear with the other and, by mutual aid, strive to live happily\\nlest they both come to ruin. Since man and wife are bound\\nirrevocably, the more reason exists for each to study the dis-\\nposition of the other. By each one giving way to the other,\\nand not being tenacious of his or her will, there can be no\\ndoubt but that harmony will prevail.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0050.jp2"}, "51": {"fulltext": "THIRD SUNDAY AFTER EPIPHANY.\\nWHY GOD EEQUIKES SATISFACTION.\\nI. Lest men should sin too freely. II. That by it they may destroy\\nthe roots of sin. III. More is required to repair than to make.\\nIV. Justice demands it. V. Punishment should be commen-\\nsurate with sin. VI. Involuntary punishment should be suf-\\nfered for voluntary faults. VII. We must be conformed to\\nChrist.\\nBut go, show yourself to the priest, and offer the gift which Moses\\ncommanded (Matt. 8 4).\\nWe read in Judges 20 that, notwithstanding the great and\\nrepeated slaughters by the tribe of Benjamin, the Israelites\\ncame out victorious. How They first consulted the Lord\\nwhether they should go to battle, and he consented, saying\\nto them Let Juda be your leader. And forthwith they\\nwent to battle, and that day the children of Benjamin slew\\nthe children of Israel to the number of two and twenty thou-\\nsand. Again Israel consulted the Lord yet so that they\\nfirst went up and wept before the Lord until night. And\\nhe answered them Go up against them and join battle.\\nAgain they were defeated and lost eighteen thousand.\\nWherefore all the children of Israel came to the house of\\nGod and sat and wept before the Lord and they fasted that\\nday till evening and offered to him holocausts and victims\\nand peace offerings. And they heard Go up, for to-\\nmorrow I will deliver them into your hands. And the chil-\\ndren of Israel set ambushes round about the city of Gaba,\\nand they drew up their army against Benjamin the third\\ntime as they had done the first and second. And they were\\nvictorious. What lesson may we draw from this Juda,\\nthat is confession, is not sufficient. Confession with tears\\ndoes not suffice, because satisfaction is wanting, and without\\n45", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0051.jp2"}, "52": {"fulltext": "46 THIRD SUNDAY AFTER EPIPHANY.\\nwhich God is not appeased. God commanded you to con-\\nfess your sins, but you do not immediately expiate them he\\ncommands you to weep for them by contrition, and yet you\\nare not victorious it is orJy after you have offered holo-\\ncausts and peace-offerings by prayer and fasting aud alms-\\ngiving that your efforts will be successfully crowned. This\\nis the lesson of to-day s gospel. The leper is sent to the\\npriest to offer the gift which Moses commanded. Although\\nyou are clean, go, for there is yet one thing necessary after\\nyour sin has been for given and your conscience purified, go,\\noffer the gift of satisfaction. But, if by confession and con-\\ntrition the conscience is purified, what need is there of satis-\\nfaction\\nI. Satisfaction is necessary, lest men should more freely\\nsin if there were none enjoined. As those who can heal\\ntheir wounds by certain drugs or hidden charms rashly fight\\nwith every one, and should they forget them are easily van-\\nquished, the same thing would happen if the sinner did not\\nbring with him the special remedy for the wounds of sin,\\nthat is, a sense of grief. Who should then be afraid of the\\ndangers of sin, and how many consequently would perish if\\nthe remedy without any cost were so easily at hand. The\\nIsraelites placed a like foolish confidence in the Ark of the\\nCovenant, as if its presence alone, without any exertion on\\ntheir part, could destroy their enemies. When they were\\nconquered by the Philistines, they returned to the camp,\\nand the ancients of Israel said Why hath the Lord de-\\nfeated us to-day before the Philistines Let us fetch into\\nus the Ark of the Covenant of the Lord from Silo, and let it\\ncome into the midst of us, that it may save us from the\\nhands of our enemies. And when the Ark of the Covenant\\nof the Lord was come into the camp, all Israel shouted with\\na great shout and the earth rang again/ While they were\\nshouting in the presence of the ark, instead of buckling on\\ntheir armor and preparing for the conflict, the Philistines\\nrushed upon them and literally cut them to pieces and cap-\\ntured the ark. The Philistines, on the other hand, when\\nthey heard the shout, exclaimed with fear and trembling\\nWoe to us Who shall deliver us from the hands of these\\nhigh gods And in the meantime they prepared them-\\nselves for battle, urging each other Take courage and be-\\nhave like men and fight and in this spirit they fought\\nand were victorious. In like manner, if no satisfaction for", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0052.jp2"}, "53": {"fulltext": "WHY GOD REQUIRES SATISFACTION. 47\\nsins were required, many Christians would say What use to\\navoid the graver sins Call the confessor and I will tell him\\nall at once. But because the guilt of the temporal punish-\\nment remains, and must be expiated either in this world or\\nin the next, the way is closed to him by his presumption.\\nWhen Sennacharib, the king of the Assyrians, confided and\\ngloried too much in his strength, the Lord said to him\\nWhen thou wast mad against me, thy pride came up to my\\nears, therefore I will put a ring in thy nose (Isaias 37 29).\\nAn iron ring is fixed in the nose of a wild ox, and the heavy\\ntrunk of a tree is tied to him, which he must drag after him,\\nand by this means he is soon tamed. The Lord very wisely\\ndid this same when he fixed in the wicked sinner the ring\\nof penance and tied to him the trunk of satisfaction, to be\\ndragged along after sin had been forgiven.\\nII. Satisfaction is necessary that by its works, as by anti-\\ndotes, the root of sin may be destroyed. Confession indeed\\ndestroys sin but it does not uproot the bad habit contracted\\nin the continuance of sinning. Wherefore, as after the disease,\\nthe relics and corrupt dispositions remain in the members, so\\nin the sinner the habits formed by many acts remain, and\\nunless they are destroyed by antidotes, easily draw you to\\nyour former sins. St. Gregory says The heavenly Doctor\\nfor each and every vice gives an antidote for voluptuousness,\\ncontinency pride, humility anger, mildness avaricious-\\nness, liberality. Confessors are accustomed to do likewise\\nin imposing penance. The Lord adverted to this when, after\\nhaving washed the feet of his disciples, he dried them with a\\ntowel. A towel is made of three kinds of thread prayer,\\nfasting and almsgiving. Unless the feet are carefully dried\\nafter washing, they are easily soiled again, for the water\\nadhering to the flesh, being mixed with dust, forms mud\\nfor the same reason, if the root of sin adheres to the affection\\nof the sinner, when you remove the dust, the former objects\\nof sin, instantly you gather mud. With this fruit God\\nseems to have washed David s feet when, having forgiven him\\nthe sin of adultery, he delivered the child born of it to death.\\nWhy was the son given to death, unless because he too ten-\\nderly loved him and this love might urge him on to other\\ncrimes. Therefore, do not wonder if fasting be enjoined for\\ndrunkenness, charity for avarice, mortification for carnal\\npleasures, for these seem to be the suitable remedies for the\\ndisease,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0053.jp2"}, "54": {"fulltext": "48 THIRD SUNDAY AFTER EPIPHANY.\\nIII. Because more is required to restore fallen man than\\nto create him. God without any labor created man perfect\\nbut how much did he suffer to redeem him In a short\\nwhile, seven years, as we read in (3 Kings 6), the temple\\nof Solomon was first built without strife but, after it was\\ndestroyed by the weighty sins of the Jews, it required forty\\nyears to rebuild it and that with armed force, as we read\\nin (2 Esdras 4), that every one with one hand did the work\\nand with the other held a sword. Such is the spiritual\\nedifice, which is built in the salvation of souls, In baptism,\\nregenerated without labor, we become, through the grace of\\nGod, his city and house. If, however, afterwards, by the\\nadvice of the devil, or by returning to our former sins, we\\nfall again, and the victorious enemy by the fire of vice des-\\ntroys the walls of virtue, it is necessary to restore the build-\\ning of good works by a more earnest application of the sorrow\\nof vigils and of a stricter life. It is more difficult to rid\\nourselves of known vices than unknown ones, and it is less\\nlabor to avoid the unknown pleasures of the flesh than to\\nreject the known. A horse that you have never driven to a\\ncertain stable will easily pass it by but if you once drive\\nhim to it, he will always want to go to it, when you go that\\nway, unless you use the whip. He does not need the whip\\nof penance who has not entered the stable of the devil but\\nhe is greatly in need of it who has entered only once how\\nwill you turn away your flesh, untrue horse, unless you use\\nthe whip of affliction\\nI will go after my lovers who give me my bread, my\\nwater, my wool, my flax, my oil and my drink (Osee 2 5).\\nBut listen to God s answer in the next verse Wherefore,\\nbehold I will hedge up thy way with thorns, and will stop it\\nup with a wall and she shall not find her paths.\\nIV. That judicial process should be observed. For when\\nthe sacrament of penance in a tribunal of conscience is ad-\\nministered, no justice admits that he who trampled on the\\nreceived grace of Christ should be restored by that sentence\\nof the judge without any punishment, for certainly he has\\nthe annexed obligation of satisfaction lest the force of justice\\nbe brought to bear. For whom the Lord loveth he chas-\\ntiseth and he scourgeth every son whom he receiveth (He-\\nbrews 12 6). Hence the beautiful distinction as to the man-\\nner of treating a son who remains faithful and the one who\\nruns away. The father chastises the former, that is, he repre^", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0054.jp2"}, "55": {"fulltext": "WHY GOD REQUIRES SATISFACTION, 49\\nhends by word, for that is properly to chastise according to\\nApoc. 3 19 Such as I love, I rebuke and chastise/ from\\nmere anxiety for the good of the son. The latter is sub-\\njected to more severe punishment if he returns to his father,\\nfor if he is scolded who remains, most justly should he be\\nscourged who deserts him. Wherefore David, although ap-\\npeased, had ordered Absalom to be recalled to Jerusalem,\\nhowever he would not allow him to appear in his presence\\nfor two years. This Absalom looked on as the greatest pun-\\nishment, so much so that he preferred to be put to death\\nrather than be any longer deprived of the sight of his father.\\nSince it is very ungrateful for a son to leave the best of\\nfathers and go over to the enemy, the indignation of that\\nfather is justifiable when he chastises that son on his return.\\nV. Because since there are two things in sin, a turning\\naway from God as our last end and a turning to the creature\\nwho is wickedly placed before God therefore, besides the\\npunishment inflicted for turning away from the Creator, the\\npunishment of the senses was decreed against the sinner\\nturning to the creature. Listen to Jeremiah speaking in the\\nperson of God For my people have done two evils. They\\nhave forsaken me the fountain of living water, and have\\ndigged to themselves cisterns, broken cisterns that can hold\\nno water. Thy own wickedness shall reprove thee, and\\nthy apostacy shall rebuke thee (2 13, 19) that is the\\npunishment of the senses and the punishment of the\\ndamned. See how a twofold punishment is fitted to a\\ntwofold crime. But since, according to St. Augustine,\\nto sin is having spurned the unchangeable good to ad-\\nhere to the changeable, how are there two evils, a turning\\nfrom God and a turning to the creature, and not rather one\\nonly If a servant flees from his lawful master, he seems\\nto commit only one crime. Certainly so. But if he flees\\nfrom the best and kindest of masters to the most vile and\\nmost cruel Does he not double the fault by leaving his\\nlawful master, acting against justice and right, and going to\\na most contemptible tyrant The Lord says They have\\nleft me their highest good and have gone to idols and\\nsince they are nothing they cannot aid them, they only can\\ndrink the turbid and fetid water of vice.\\nThe Lord said to Adam Because thou hast eaten of the\\ntree whereof I commanded thee thou shouldst not eat, cursed\\nis the earth in thy work with labor and toil shalt thou eat\\n4", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0055.jp2"}, "56": {"fulltext": "50 THIRD SUNDAY AFTER EPIPHANY.\\nthereof all the days of thy life. Thorns and thistles shall it\\nbring forth to thee (Gen. 3 :17). If God forgave the sin\\nof Adam, why not also the punishment Why did he not\\nleave him in Paradise, unless that it were just that he should\\ntaste the fruit of the tree which he had preferred to God\\nThus, when one repents, he eats the bitter fruits of sin\\nsatisfaction, which he himself had chosen. The same thing\\nis seen in David, whose child, born in adultery, the Lord\\nkills as a punishment so that in the death of the child David\\nshould taste the fruit of his licentiousness, prone on the\\nearth weeping and fasting. Nathan did not say to penitent\\nDavid God has remitted thy sin but he has transferred\\nthy sin from thy eternal death to the temporal death of thy\\nson he has changed for thee scorpions into stripes, the ser-\\npent s poison into wormwood, that at least you should taste\\nthe fruit of your sin.\\nVI. That voluntary sin should be atoned for by involuntary\\npunishment, as Gerson says. Although the intellect of man\\ninclines to the honest good and orders it to be chosen, hav-\\ning put aside the pleasing as noxious the sinful will, how-\\never, as by mere rashness and lust having left the better, that\\nis, the honest, selects the less good, the pleasing. Wherefore,\\nthat this rashness of a depraved will should be deservedly\\npunished it is proper that it be forced to undergo something\\nwhich it naturally flees from. Balaam s ass was a type of\\nthis, for when she saw the angel with a drawn sword on the\\nroad, she turned aside and went through the field but\\nBalaam beat her till she returned to the road, and there she\\nfound the angel again in a narrow place between two walls\\nand she was unable to turn aside. The same with sensuality\\nleading a man to sin against God. When he adverts to the\\nthreats of God warning him not to proceed, because its way\\nis perverse and leading from God, what does it do It leads\\nhim through the field of delightful good so that, in some\\nway having forgotten the injunction of God, he rushes freely\\ninto sin. If he returns through penance to the road of\\nvirtue, he will find him from whom he fled the sword of\\nsatisfaction, and he will go where he does not wish to, who\\nwent where he should not.\\nVII. That we may be likened to Christ, who satisfied for\\nus, and so apply his satisfaction to ourselves. If one wishes\\nto draw to himself the juice of the merits of Christ he should\\nbe likened to him in his passion, Christ, without a doubt,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0056.jp2"}, "57": {"fulltext": "WHY GOD REQUIRES SATISFACTION. 51\\nsatisfied for us, but only as to sufficiency, not efficacy, for to\\nthis second our cooperation is required. If you wish to drink\\nyou must first let down the bucket to draw the water, then\\npour it into your pitcher, place that on your shoulder and\\ncarry it home.\\nChrist has prepared for us a well of saving water to eternal\\nlife a well of his merits, not only sufficient for us, bat over-\\nflowing. But, because you see the well before you, do you\\nimmediately drink Lower first the bucket of your heart\\nand draw the water of contrition then by confession pour\\nforth your heart as water finally place it on your shoulder\\nand by satisfaction carry your sin.\\nChrist surely carried your iniquities when he carried the\\ncross but do you not read that Simon the Cyrene was forced\\nto carry the cross after Jesus as though he lifted the lighter\\npart while Christ had the heavier.\\nUnless you likewise carry it and lift at least the lighter\\npart you cannot apply his passion to yourself. Samuel, by\\nprophetic spirit knowing that Saul was coming to be\\nanointed king, ordered a shoulder of mutton to be kept from\\nhis dinner, saying Behold, what remains I place before\\nyou, eat. The shoulder is the member of labor Christ,\\nafter the supper of his passion, places it before you to carry\\nthe burden of penance. Christ by the cross redeemed all\\nbut there remained for him, who would be saved and reign\\nwith him, to be crucified. If we suffer with him, we shall\\nreign with him/ says St. Paul. Therefore, if one wishes to\\nobtain a complete victory over sin, his greatest enemy, he\\nmust not be content with mere confession, and the shedding\\nof tears of contrition he must besides add fasting and other\\nworks of satisfaction by these sacrifices he pleases God so\\nthat, not only the sin itself is remitted, but also the punish-\\nment due to it.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0057.jp2"}, "58": {"fulltext": "FOUETH SUNDAY AFTER EPIPHANY.\\nTHE MISERIES OF HUMAN LIFE.\\nI. Miseries of the body Nakedness, weakness, inconstancy, a\\nperpetual wave. II. Miseries of the soul Perplexity and in-\\nstability, continual anxiety, ignorance and inconstancy, rebel-\\nlious passions, burden of sin. III. External miseries: Ca-\\nlamities, snares of the devil, fear of death, fear of judgment of\\nGod.\\nLord, save us, we perish (Matt. 8 25).\\nWe see the state of human life depicted as by an artist s\\nbrush in to-day s gospel when we see Christ with his disciples\\nsailing on the sea of Tiberias. What is a boat, but the body\\nof man who sails in it, but his soul what is the sea, but\\nthe world what is the port whence we start, but the ma-\\nternal womb what is the port whither we are tending, but\\nthe grave\\nWherefore St. Gregory says truly Our life is like a\\nsailor. The damned in hell bear testimony to this as we read\\nin the Book of Wisdom (5 10) As a ship that passeth\\nthrough the waves, etc., so we also being born forthwith\\nceased to be. This is confirmed in the very birth of man,\\nin which the umbilical cord, which binds him to the mother\\nas a ship to the shore, is cut. When the ropes are cut the\\nship sails out into the deep so the child goes forth into the\\nworld.\\nI. Miseries of the body. When a ship is launched she is\\nwithout covering, unarmed and empty, without sails, motive\\npower, provisions, etc., so man comes into the world naked\\nand helpless, weak and ignorant neither can he speak nor\\nhelp himself, nor ask help from anyone he can only cry out\\nas though declaring his miseries. Other living beings are\\nborn with their coverings, some with their scales, some with\\nfeathers, some with hair, some with wool, as trees are covered\\n52", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0058.jp2"}, "59": {"fulltext": "THE MISERIES OF HUMAN LIFE. 53\\nWith bark. Soon after birth they know how to prepare food,\\nthey swim, fly, crawl, run, and without any guide they find\\nthe mother s breast man alone comes into the world naked,\\nexposed to all the storms of heaven he cannot eat unless he\\nis taught he does not know how to walk, he must be carried\\nhe does not know his parents he does not reach the age of\\nreason till about seven years he does not laugh till forty\\ndays after birth he cannot defend himself till he is in robust\\nhealth. 2. As a ship is a fragile pile of wood, of beams or\\njoists put together with spikes, a pile that is easily damaged\\nand rent asunder so the body of man is made of bones and\\nnerves, as Job says, weak and infirm. A pestilential odor,\\nan infectious air, a burning sun, a fierce winter easily pros-\\ntrates it and often causes death. One dies from a drink of\\ncold water, another from too much wine, another from\\ngrief, another from imaginary fear, another from the bite of\\na serpent, etc. I shall say nothing of everyday infirmities,\\nwhich must be expelled by medecines from the system else\\ndeath will ensue. 3. As a ship is always restless on the\\nwaves, never remaining in a fixed place, so the body of man\\nis subject to change in infancy it is four-legged, in old age,\\nthree-legged, in middle-life, two-legged flourishing and\\nbeautiful in youth, fading in manhood, gray-haired and\\nhomely in old age. Man born of woman, living for a\\nshort time, is filled with many miseries. Who cometh forth\\nlike a flower and is destroyed, and fleeth as a shadow and\\nnever continueth in the same state (Job 14 1, 2). Child-\\nhood is weak in both body and mind youth is weak in\\nmind, strong in body old age is weak in both body and\\nmind as a ship is narrow in the bow, wide in the center and\\nnarrow again in the stern. Childhood is cunning and sweet,\\nyouth and manhood serious, old age morose. 4. As a ship\\nin its course is always tending with utmost speed to its\\ndestined port, although the sailors may eat, play or sleep so\\nour body is continually tending to death and as the ship is\\npropelled by each stroke of the engine, so our body by each,\\nbeating of the heart. Hence, St. Gregory says He who\\nsails, stands, sits, lies down, walks, because the ship is mov-\\ning so with us, whether asleep or awake, silent or talking,\\nevery moment of time, we are moving to our end. In the\\nmeantime, deceived by self-love, we do not know that we\\nare rushing to death more swiftly than the east wind we\\nthink that others will die soon, that we shall live a long time,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0059.jp2"}, "60": {"fulltext": "54 FOURTH SUNDAY AFTER EPIPHANY.\\nas though our life were at our disposal. St. Jerome says\\nDaily we die and daily we are changed, and yet, against\\nfaith and experience itself, we believe that we are eternal.\\nThere is no one so broken down in old age, who does not be-\\nlieve that he has another year to live.\\nII. If we consider the mind of man, we shall see that it\\nresembles the captain of a ship who rules all on board. He\\nhas his own miseries. He has narrow quarters, must be con-\\ntent in a small cabin, even though he were a prince. So the\\nrational mind, born for the highest good, dwells within the\\nnarrow confines of the human body and is, therefore, always\\nrestless, seeks higher things, envies those who are better,\\nand finally is not satisfied with any created object. No one\\ndesires to exchange his state with another he thinks that\\nhe is happier. Farmers say merchants are happy, and mer-\\nchants say farmers are happy. The private citizen envies\\nthe honors of a judge the judge envies the rest and quiet of\\nthe citizen. Clerics hold that the state of lay people is more\\nsecure and tranquil, and lay people hold the opposite. There\\nis no one content with his lot. How many emperors and\\nkings have abdicated the throne As the sick are always\\nrestless in bed, now turning this way, now that, seeking rest\\nbut never finding it, because they do not know that the\\ncause of their unrest is an internal malady, so with mortals.\\nA man says And whereas, I have all these things, I think\\nI have nothing, so long as I see Mardochai the Jew sitting\\nbefore the king s gate (Esther 5 13). Man was born for\\neternity and therefore cannot be satisfied with the temporal.\\n2. The captain is always anxious about his ship, how he\\nshall govern it, how provide for the passengers, how defend\\nit against hostile ships, how bring it with its cargo safely into\\nport. So the minds of mortals are continually agitated by\\nfear, sorrow and grief even without cause, so they can say with\\n(Job 7 20) Why am I become burdensome to myself\\nHow many hardships do mortals suffer in earning a living\\nDo they not like the spider for years meditate, while they\\ndisembowel themselves with varions thoughts how they shall\\nweave the net to capture the prey although it is vile and un-\\ncertain\\n3. He is ignorant of many things and for this reason he is\\nupset in his calculations. Often he does not know whither\\nhe is going, whether he is to meet friends, or enemies. So\\nalso there is little light in the human intellect man knows", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0060.jp2"}, "61": {"fulltext": "THE MISERIES OF HUMAN LIFE. 55\\na few things and is ignorant of a great many and what he\\nknows, he soon forgets the unknown he learns with diffi-\\nculty he desires to know more and this desire becomes a\\ntorture for the more he knows the more he sees he does not\\nknow. What shall I say about his inconstancy he changes\\nevery hour, he quickly departs from the opinion he had\\ni formed when often he is most stupid, he believes himself\\nmost wise now sad, now joyful, now calm, now excited,\\nnow timid, now brave, now he laughs, now he weeps. In a\\nword, as the chameleon changes his color according to the\\nvariety of objects, so does man according to the various ideas\\nwhich present themselves as (Job 14), says: He never\\nremains in the same state.\\n4. In olden times slaves were used to ply the oars on the\\nships, and at times they would mutiny against the captain,\\noverpower him and take command of the vessel. So the\\nhuman reason has five senses, then rebellious passions bound\\nto the body love prefers itself to some and desperately\\nadores others hate scorns salutary things and sometimes it-\\nself and God concupiscence revels in harmful, foolish and\\nuseless things hope promises itself, that which will never\\ncome fear is dissolved in idleness and dreams of dangers\\nwhere they are not rashness rushes into all dangers of dam-\\nnation anger is insane etc., etc.\\n5. The weight of overloaded merchandise bears heavily on\\nthe ship, so that the captain, to save himself and crew, is often\\nobliged to throw it overboard. So the mind of man is op-\\npressed by the weight of sin, and the heavier it becomes the\\nlonger he lives. If he does not wish to imperil his salvation,\\nhe should get rid of it by penance, and resolve to lead a new\\nlife. Often this load of sin becomes so heavy that some men\\ncannot bear it, and therefore commit suicide and plunge\\nthemselves into the dreadful abyss others are always in a\\ndrunken stupor, so that they cannot see the gravity of their\\nsins others, conscious of their crimes, are like fugitives\\nrunning hither and thither, and even from themselves\\nothers, overcome by grief, willingly forsake their crimes.\\nIII. If we look outside the ship, we shall see dangers.\\n1. Storms by which the sea is lashed into fury and the\\nship is hurled on the rocks or driven to hostile shores, or\\ntossed about far from land until provisions give out, and\\nthey must fight against hunger and thirst. In like manner\\nexternal calamities ruffle the life of man pestilence, wars,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0061.jp2"}, "62": {"fulltext": "56 FOURTH SUNDAY AFTER EPIPHANY.\\nhunger, slavery, earthquakes, fires, robberies, etc. But the\\nvery calm itself and prosperous winds very often bring dan-\\nger to him plenty, power, health, etc. By these he is\\ncarried out into the deep and forgets his God, and at length\\nis shipwrecked by these adverse winds he is hurled into the\\nslough of weakness and despair. These two states play with\\nman as the waves with the mariner.\\n2. Enemies and pirates are met who must be fought, and,\\ntherefore, the ship must be well provided with arms and am-\\nmunition so each one must meet many enemies, who are\\nalways dangerous. He meets the pirates, those devils who\\nalways infest the sea of life, most cunning, most powerful,\\nand most cruel. Then men themselves who are wolves and\\ncut-throats then, not only the larger and more ferocious an-\\nimals, lion, tiger, bear, etc., but the smaller ones, flies,\\ngnats, frogs, etc.\\n3. The mariner meets rocks and other impediments to re-\\ntard his course. So the life of man is set in the midst of\\nnets, with which the world is so filled, as St. Anthony once\\nsaw it that, overwhelmed, he cried out Lord, who can\\nescape all these nets Such nets are honor, money,\\npleasure, wine, woman and song, which withdraw some from\\nprogress in virtue and draw others to themselves and hold\\nthem fast, and at length shipwreck them. Hence it is that\\nso many souls perish daily there is no security anywhere\\nas a ship is perfectly safe only when she is drawn up on the\\nbeach, so man is safe only when he has departed this life.\\n4. The fear of shipwreck is always before the mariner s\\neyes he is only a short distance from death. Certain phil-\\nosophers doubted whether the mariner should be placed in\\nthe number of the living or the dead. Another called mar-\\niners twice dead. For the like reason, it cannot be but that\\ndeath, than which nothing is more certain, is always before\\nthe eyes of man. Shipwreck is certain for him. Some suf-\\nfer it in their mother s womb as in port some in infancy\\nwhen they are launched on the sea of life some on the high\\nseas in middle age some in old age. And as mariners\\nperish from various causes rocks, enemies, storms, etc., so\\nmortals from various causes cease to live some by a violent\\ndeath, some by a natural one. As the ship was bare and\\nempty when it was launched, and again was empty when it\\nreached port, so the same is said of man. As he came\\nforth naked from his mother s womb, so shall he return, and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0062.jp2"}, "63": {"fulltext": "THE MISERIES OF HUMAN LIFE. 57\\nshall take nothing away with him of his labor (Eccles.\\n5 14). As a reference to this, of the twelve precious stones\\nplaced in the crown of the king of France, the most con-\\nspicuous is the onyx, resembling the color of the earth, that\\nhe may know he is to return to earth, whence he came, and\\nthat a king is nothing else while he reigns than elevated\\nearth. That is the greatest misery of all when men live so\\nsecurely as though they were never to die, and they never\\ngive death a thought.\\n5. Mariners arc captives in the hand of God, so that at\\nany moment he can destroy their ship and cast them into\\nthe deep, whence they can cry out with Job Eemember,\\nLord, my life is a wind. And although those who sail\\nthe seas seem to be exempt from the laws of men because\\nthey are out of their sight and power, as the fishes of the\\ndeep, yet they are not out of God s sight and power, who is\\nmost carefully watching them and all their actions. Jona\\nstrove to iiee from the face of G-od and betook himself to a\\nship, which was soon tossed about by a severe storm, and by\\nthe design of God he was cast into the sea and swallowed by\\na whale. So we are all in the hand of God. G-reat is our\\nmisery if we know that our Master is always standing over\\nus with the rod greater still if we do not know how easy it\\nis for him to destroy us. Whither shall we flee from the\\nface of him whom we always carry with us\\nSince these things are so, it is wonderful how man can be\\nelated. How can one love the world and its miserable life\\nso replete with bitterness How can we be without fear\\nwho navigate among so many dangers How many great\\nreasons there are for us to cry out Lord save us, we per-\\nish How seriously we should labor to have Christ always\\nin our boat and to be constituted in his grace.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0063.jp2"}, "64": {"fulltext": "SEPTUAGESIMA SUNDAY.\\nINDUCEMENTS TO LABOK WELL.\\nI. God animates us as often as he goes out. II. Our Christian\\nprofession. III. Good occasions. IV. Grace given for this.\\nV. Reward promised. VI. Punishment for the idle.\\nGo you also into my vineyard (Matt. 20 4).\\nIt is related that the King of Granata, on account of his love\\nfor a certain Ethiopian, was exiled to Alpuxara. At times he\\nwould stand on a high mountain and turn towards his na-\\ntive land, would fall on his knees and weep most bitterly\\nover the loss of his kingdom. His mother would chide him,\\nsaying that it was very proper and just for him and his fol-\\nlowers to weep like women since they did not fight like men.\\nThe state of Christians is not unlike that of the unfortunate\\nking. Paradise was formerly ours there we had full power\\nthere we had unalloyed pleasures and delights we had no\\nfear of misery and death. But on account of our love for the\\nabandoned Ethiopian a vile creature we were expelled\\nfrom our kingdom and home, and reduced to slavery. There-\\nfore we should often turn to the East, where paradise was,\\nfall on our knees and give vent to our sorrow in groans and\\ntears. This we do to-day while in the Office of the Church\\nwe recall the fall of our first parents, and the time of their\\nwandering and therefore the canticles of joy Te Deum,\\nGloria and Alleluia are silent in the Introit we sorrowfully\\nintone The groans of death have surrounded me, the\\nsorrows of hell have surrounded me. And while we are thus\\nlamenting, our Mother the Church, urging us to fight for the\\nrecovery of our lost kingdom, proposes to our consideration\\nthe story of the laborers in the vineyard. In the Epistle she\\nsays Thus run, that you may understand and in the\\n58", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0064.jp2"}, "65": {"fulltext": "INDUCEMENTS TO LABOR WELL. 59\\ngospel Why stand you here the whole day idle why do\\nyou weep in vain Go to work, take up your spades, take up\\nyour arms and use every endeavor to recover your lost country.\\nUnless you do this, you will surely weep like women, because\\nyou have not fought like men. Therefore, by a careful\\nstudy of good works and by spiritual warfare we can recover\\nall that we lost nay more, a celestial paradise instead of a\\nterrestrial one.\\nI. To this God urges us by so many means and labors.\\nThe householder went out five times to seek and conduct la-\\nborers into his vineyard. God goes out when he does any-\\nthing outside himself, when he invites us by various calls, by\\nthe Scriptures, sermons, miracles, etc. If these goings-out\\nare not laborious to God, that one was very laborious, in\\nwhich, by his very self and in his own person, he descended\\nto earth and for thirty-three years did nothing else than seek\\nlaborers, never resting from his journeys and even forgetting\\nto eat when he was hungry. (i Jesus being weary with his\\njourney sat thus on the well (John 4:6). He asked\\na drink of water from the Samaritan, in the meantime forget-\\nful of food and drink, because he was seeking laborers. If\\nwe would consider all the labors God underwent for our\\nsakes, who would not be animated who would not be urged\\nto work well and this alone he asks of us. If parents labor\\nso strenuously for the proper bringing up of their children,\\nleaving nothing undone to provide for them, depriving them-\\nselves of even the necessaries of life for their sakes should\\nnot the children, seeing all this, cheerfully respond and strain\\nevery nerve to profit by such noble self-sacrifice It often\\nhappens that the children of the poor advance more rapidly\\nat school than the children of the rich, because they know\\nhow much it costs their parents to keep them there. It is\\nGod who with so much labor keeps us in the school of the\\nChurch who has gathered together all that is necessary for\\nour eternal crown by many journeys, by great fatigue, by\\nhunger and thirst, by his most precious blood who went out\\nfrom heaven to visit us, who goes out often by various inspi-\\nrations, especially in the Holy Eucharist. Should we not\\nthen cheerfully respond to such labor undergone by God for\\nus If the parents should find that all their labor was in\\nvain, that their children turned out to be lazy, good-for-\\nnothing beings, squandering all they had accumulated in the\\nsweat of their brow would they not have just cause for", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0065.jp2"}, "66": {"fulltext": "60 SEPTUAGESIMA SUNDAY,\\ngrief What are we doing, they would say, for whom are\\nwe working, for whom do we suffer hunger and thirst Our\\nchildren are idle, lazy, voluptuous, giving free rein to their\\npassions to the concupiscence of the flesh, the concupiscence\\nof the eyes and the pride of life. Therefore, God in all truth\\ncould say of such children what we read in Eccles. 2 18, 21\\nI hated all my application wherewith I had earnestly la-\\nbored under the sun. When a man laboreth in wis-\\ndom and knowledge and carefulness, he leaveth what he hath\\ngotten to an idle man so this also is vanity and a great\\nevil.\\nII. Our Christian profession. We are bound by a special\\nobligation to work well for God and to serve him by good\\nworks on the strength of our calling, in which we should\\nimitate Christ our master, who went about doing good and\\nhealing all. This is indicated in the gospel while the\\nlaborers were gathered together and sent to the vineyard\\nfor the householder did not select the men at court, the\\nnobles nor the studious who might only walk around the\\nvineyard and amuse themselves eating grapes, but laborers.\\nNow there is no doubt but that we are invited to the vineyard,\\ntherefore we must be laborers in it. As Adam was placed in\\nthe garden of paradise, that he might guard it and care for\\nit, so we are placed in the Chnrch. What would the lord\\nof the vineyard say if he saw those whom he called lounging\\naround, and not working And we wish to be called laborers\\nof God when we spend our lives with our own personal affairs\\nand scarcely once in a day give a thought to our high and\\nnoble calling Are we ignorant of what God did with the\\nfig tree that bore leaves only and no fruit Did he not say\\nto it May no man hereafter eat fruit of thee any more\\nforever. This tree is a type of the Christian man. It is\\nmore fruitful than other trees, bearing oftener than once\\na year so the Christian above all others should be produc-\\ntive of good works otherwise he will be more severely pun-\\nished by God. After St. Bernard had become a monk, he\\nwas wont to ask himself Bernard, why have you come\\nhere Let us ask ourselves the same question Why have\\nyou come into the vineyard of the Church Why are you so\\ntaken up with secular pursuits as to be unmindful of your\\nhigh calling Why does the Church prescribe fasts, con-\\nfession, attendance at mass, etc. She wishes us to strive\\nearnestly after Christian perfection. It will not suffice to", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0066.jp2"}, "67": {"fulltext": "INDUCEMENTS TO LABOR WELL. fa\\nbe Christian in name only the fig tree bore leaves, and\\nyet it was condemned. We must be Christians in deed and\\nshow by our earnest labors that we cheerfully respond to\\nthe divine call.\\nIII. Occasions, opportunities, inducements to work well.\\nIn the vineyard of the Church we have the best opportunities\\nfor working well. Not so heretics, who are outside the vine-\\nyard. We are indeed the tree which is planted near the\\nrunning waters (Ps. 1), because, placed near the fountains\\nof grace, we can drink in the greatest moisture of merits.\\nWhat are the sacraments, especially penance and eucharist,\\nsermons, precepts of faith, examples of saints, holy books,\\nmasses, indulgences, ceremonies of the Church, sacred im-\\nages what are all these but fountains perpetually flowing by\\nour doors, whence, if we will, we can drink to satiety of the\\nwaters of life and lay up for ourselves a treasury of merits.\\nHeretics and Jews are not in this vineyard, nor have they\\nsuch an abundance of graces. More truly can they say than\\nwe No one invited us/ If they had the same opportuni-\\nties we possess, if they had the same fountains and rivers,\\nhow earnestly they would labor in the Lord s vineyard We\\nhave proof of this in what the Lord says in Matt. 11\\nWoe to thee, Corozain, woe to thee Bethsaida for if in\\nTyre and Sidon had been wrought the miracles that have\\nbeen wrought in you, they had long ago done penance in\\nsack-cloth and ashes. But I say unto you, it shall be more\\ntolerable for Tyre and Siclon in the day of judgment than for\\nyou. How do you think bad Christians will feel on the day of\\njudgment when they will remember how many rivers of grace\\nthey allowed to flow by without deriving any benefit there-\\nfrom Then they will bewail with intensest grief so many\\nopportunities forever lost.\\nIV. Implements to labor with given us by God grace,\\nknowledge, faith and other virtues. Why is grace given us\\nin baptism, strength in confirmation Why is faith ex-\\nplained to us in sermons, if not to teach us to live by it How\\nabsurd it would be for a laborer with a spade to go into a vine-\\nyard, and there walk around idly the same for the Christian\\nwho carries with him grace and knowledge and faith and\\ndoes not use them to his profit. We do exhort you not to\\nreceive the grace of God in vain (2 Cor. 6). Kings were\\nanointed on the shoulders that they might become strong and\\nvalorous. Christian kings are anointed in baptism and con-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0067.jp2"}, "68": {"fulltext": "62 SEPTUAGESIMA SUNDAY.\\nfirmation surely not to remain idle, but to battle bravely for\\nan eternal crown. By the grace of God I am what I am,\\nand his grace in me hath not been void but I have labored\\nmore abundantly than all they (2 Cor. 15). How many\\ncarry the sword of grace and never unsheath it How many\\ncarry the key of knowledge and never use it to unlock the\\nbountiful stores of Scripture How many have the oppor-\\ntunity of becoming enlightened in sermons with regard to\\ntheir duties and obligations and never seize it\\nV. Reward promised. There is a vast difference between\\nthe laborers of the Lord and our laborers. We give the\\npromised reward to the laborer, but we do not give him the\\nfruit of his labor. If some one sows for you, you do not\\ngive him the harvest if some one builds for you, you do not\\ngive him the house. But God does this. He not only nour-\\nishes us and rewards us while we labor in his vineyard, but\\nhe promises us and gives us the whole fruit of our labor in\\nheaven, because he wants us not to labor for him but for our-\\nselves. Say to the just man that it is well, for he shall eat\\nof the fruit of his doings. And the Lord of hosts shall\\nmake unto all people in this mountain a feast of fat things,\\na feast of wine, of fat things full of marrow, of wine purified\\nfrom the lees, he shall cast death headlong down for ever\\n(Isaias 3 25). Here the prophet seems to allude to the wine\\nfeast given after the vintage. As the laborers are invited to\\nthe feast, so will God invite his laborers to a feast in the\\nmountain of heaven. But there is a great difference in these\\nfeasts those of men, especially laborers, are not on marrow\\nnor wine with lees, that is simple, pure delight for with\\nthe delights of this world are mixed many cares, anxieties,\\nvanities, etc. Although they appear pleasant they will not\\nlast. But the heavenly banquet will consist of the best and\\nchoicest goods meats, refreshing to behold all the saints,\\nthe angels Christ himself the splendor of heaven a won-\\nderful symphony most pleasing to the ear the most delici-\\nous savors the sweetest odors the most charming society.\\nA banquet without care and sadness an everlasting banquet\\nfrom which no one will ever be ordered to rise. Formerly it\\nwas customary among some to place a skull on the banquet\\ntable to remind the guests that it was not to last forever. In\\nheaven there will be no such reminder for the Lord shall\\ncast death headlong down forever. Rightly was the reward\\nfor the laborers in the vineyard called a denarius, a coin of", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0068.jp2"}, "69": {"fulltext": "INDUCEMENTS TO LABOR WELL. 63\\nten asses. For denarins is a perfect number representing\\nthe observance of the ten commandments it is round, sig-\\nnifying eternity silver, the excellence of glory daily, the\\nshortness of labor, that is of a day for this laborious life is\\nas a day compared with the heavenly one its dawn is child-\\nhood morning, youth midday, manhood, and evening, old\\nage. On the coin is stamped the image of the ruler, that is,\\nthe beatific vision of God, and although it is the same in all\\nas in the coin, it is participated in in a greater or lesser de-\\ngree by the blessed as the sun is brighter to a clearer eye in\\nthe vineyard some went before, some followed, in receiving\\ntheir wages. The superscription is all the treasures of wis-\\ndom and knowledge of God. Who will not labor freely in\\nthe vineyard of the Lord If we labor for a coin for one\\nday, what should we do for an eternal reward\\nVI. Punishment for the idle. The lord of the vineyard,\\nChrist, will come and exact from us an account of our labor.\\nWo to you idle ones, when you shall be found void of gooc!;\\nworks what will you answer when you hear Why stand\\nhere the whole day idle Why have you passed your whole\\nlife without any fruit Where are your labors It will not\\ndo for you to answer Lord, we have not destroyed anything\\nin your vineyard we have not done harm to any one wo\\ndid not prevent any one from working. This will be of no\\navail, for he will not say Why do you stand here, ye evil\\ndoers Why did you destroy my vineyard but Why\\nstand ye here idle For this alone you will be condemned,\\nbecause you have done nothing good. We have a figure of\\nthis in Judges 12 And the Galaadites secured the fords\\nof the Jordan by which Ephraim was to return. And when\\nany one of the number of Ephraim came thither in flight\\nand said I beseech you let me pass, the Galaadites said to\\nhim Art thou not an Ephraimite If he said I am not,\\nthey ordered him to say Scibboleth, which is interpreted an\\near of corn. But he answered Sibboleth, not being able to\\nexpress an ear of corn by the same letter. They presently\\ntook him and killed him in the very passage of the Jordan.\\nThis is what will happen to us. We must all some time\\ncross the Jordan the river of judgment doubtful and dan-\\ngerous. The Galaadites guard it the angels bearing the\\nentire accumulation of testimony against us. Galaad means\\naccumulation of testimony. Therefore, when an Ephraimite\\na Christian soul comes to that river of judgment, the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0069.jp2"}, "70": {"fulltext": "64: SEPTUAGESIMA SUNDAY.\\nangels will ask, Is it a Christian soul It will not suffice to\\nsay yes, for then the angels will ask it to pronounce the\\nword Scibboleth ears of corn of good works, and if unable\\nto do so, wo to that soul, for it will be strangled and cast\\ninto everlasting fire.\\nChrist himself assures us that all these things will happen.\\nSo shall it be at the end of the world. The angels shall go\\nout, and shall separate the wicked from among the just.\\nAnd they shall cast them into the furnace of fire (Matt.\\n13 49, 50).\\nChrist shall separate the good from the bad, as the shepherd\\nseparates the sheep from the goats, and shall say to the wicked:\\nDepart from me, ye cursed, into everlasting fire which was\\nprepared for the devil and his angels for I was hungry and\\nyou gave me not to eat I was thirsty, and you gave me not\\nto drink I was a stranger, and you took me not in naked,\\nand you covered me not sick and in prison, and you did not\\nvisit me (Matt. 25 41-43).\\nLet us then work faithfully in the Lord s vineyard, so that\\nwhen evening comes we may hear that sweetest of invita-\\ntions Come, ye blessed of my Father, possess the kingdom\\nprepared for you.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0070.jp2"}, "71": {"fulltext": "SEXAGESIMA SUNDAY.\\nMANNEK OF HEARING THE WORD OE GOD.\\nI. Preparatory prayer. II. Preparatory compunction. III. Strict\\nattention. IV. Earnest memory. V. Careful consideration.\\nVI. Thanks.\\nAnd other some fell upon good ground, and being sprung up, yielded fruit a\\nhundred-fold (Luke 8:8).\\nThere is a great difference with regard to the seeds men-\\ntioned in to-day s gospel. Some fell by the wayside and were\\ntrodden down, some fell on rocks and perished, some fell\\namong thorns and were choked. What is the meaning of\\nthese various conditions They are not in the sower, who is\\none and the same, not in the seed, which was equally fruitful.\\nThe difference, therefore, is in the soil. From this we learn\\nthat the fruitfulness of the word of God depends on the con-\\ndition of the sinner. No matter who the preacher may be so\\nlong as he is commissioned by God no matter the kind of\\nsermon as long as it is consistent with the word of God\\nthere is little reference to the fruit. Everything depends on\\nthe hearer.\\nI. Before planting, the earth is prepared by plowing.\\nBefore hearing a sermon, the soul must be prepared by prayer\\nthat the heart may become docile, the mind collected, the\\nears opened. The preacher may fill the minds of his hearers\\nwith words, but he cannot open the ears of the heart, that\\nthe hearer may believe, receive and apply to himself what is\\nsaid. Only God can do this. And a certain woman named\\nLydia, a seller of purple of the city of Thyatira, one that\\nworshiped God, did hear whose heart the Lord opened to\\nattend to those things which were said by Paul (Acts 1@ 14).\\nSt. Chrysostom says Little or no fruit can be derived\\nfrom sermons without the preparation of prayer. St. Paul,\\n5 65", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0071.jp2"}, "72": {"fulltext": "66 SEXAGESIMA SUNDAY.\\nalways begins his epistles by prayer, that the light of prayer\\nmay guide and direct his speech. As the birds of the air,\\nthe demons are always laying snares for the word of God, it\\nshould be guarded and preserved by prayer, lest we be pre-\\nvented from hearing it, or deprived of its teaching. As\\ncrows are driven from the cornfield by the image of a specter,\\nlet us at the beginning of a sermon make on our foreheads\\nthe sign of the cross to drive away the crows of hell. All\\ngood Christians bless themselves and pray before sitting down\\nto meals. Let us do likewise before sitting down to partake\\nof the bread of life.\\nII. Before sowing, the field is cleared of thorns, briars,\\nstubble and stones. So, when you wish to hear the word of\\nGod with profit, you must cleanse the soul by compunction\\nand sorrow for sin. For although sinners can and should\\nhear the word of God they will hear it, however, with\\ngreater benefit, if their hearts are prepared by contrition.\\nBreak up anew your fallow ground and sow not upon\\nthorns (Jerem. 4). Wherefore, casting away all unclean-\\nness and abundance of naughtiness, with meekness receive\\nthe ingrafted word, which is able to save your souls\\n(James 1). St. Chrysostom says If one wishes to pat\\nsome precious ointment in a vessel, he sees that it is first per-\\nfectly clean. In what esteem do we hold the word of God,\\nwhen we allow it to enter an unclean heart Before sitting\\ndown to table we wash our hands. Sermons are the spiritual\\nfood of the soul. The Israelites were ordered to wash their\\ngarments before they heard the promulgation of the law\\n(Exod 19).\\nIII. The seed is sown in the field and not on the highway\\nso the word of God should be received in the heart, with a\\nwatchful mind and a silent tongue. St. Chrysostom says\\nIf when the letters of a king are read, there is profound\\nsilence all ears are open to hear their contents and should\\nany one make the slightest noise, he is in danger much more\\nprofound should silence be, much more attentive the listeners\\nwhen there is question of the word of God.\\nSt. Augustine requires the same attention in hearing the\\nword of God as in receiving communion lest the particles fall\\non the ground. He says He is no less guilty, who negli-\\ngently hears the word of God, than he who, through careless-\\nness, lets the sacred Host fall to the earth. Then he adds\\nI would like to know if, from the moment one begins to", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0072.jp2"}, "73": {"fulltext": "MANNER OF HEARING THE WORD OF GOD. 67\\npreach, your daughters would stand and receive the most\\nprecious jewels and gems we could desire. We, because we\\ncannot and should not offer temporal gifts, are not readily-\\nlistened to. He who freely hears the word of God is certain\\nthat he receives from heaven most precious gifts for the soul.\\nTherefore, the heart should be opened and the word of God\\ndrunk in with the greatest delight as something most precious\\nand necessary as the advice of a skilled and learned physi-\\ncian is listened to by his patient. With what attention and\\ncare and silence would that physician be heard who would\\ndeclare with the utmost confidence that he had remedies, not\\nonly against all ills, even incurable ones, but also how to ac-\\nquire wealth and successfully offset the machinations of our\\nenemies. But the word of God will do all these things.\\nMagdalene cast herself at her Master s feet, for she knew he\\nwas the heavenly physician of her soul. Many hear the word\\nof God with little or no profit because they do not apply it\\nto themselves as they are ignorant of their sickness. They\\napply what they hear rather to their neighbors. If so and\\nso were here, how nicely the cap would fit him. One would\\nimagine that the preacher knew exactly the mode of living\\nof so and so, so accurately does he depict his actions. I give\\nthee thanks, Lord, that I am not like these poor sinners.\\nThus they reason with themselves, never for a moment imag-\\nining that they are in need of any spiritual prescription, and\\nyet they may be suffering from a complication of diseases\\nwhich requires the tenderest nursing of the Divine Physician\\nhimself. They see the mote in their brother s eye and do not\\nsee the beam in their own.\\nWe must not attend to the art nor the eloquence of the\\npreacher, but to the spirit and the matter itself. Let us\\npluck the apples and heed not the leaves. We must not make\\ntoo much of the condiments of speech, which are sometimes\\nused to the delight of the hearer and to help the memory.\\nOtherwise he who prefers the sauce to solid food gives evi-\\ndence of possessing a disordered stomach. At table we\\nneither stand nor walk, but sit, that we may eat with more\\ncontentment and at our ease. We are careful about the\\ncrumbs that fall from the table, and would consider it a sin\\nto leave them to be trampled on. Is not the bread of the\\nsoul of more value than the bread of the body\\nIV. The harrow is used to cover the seed and bury it, as\\nit were, in the earth, lest the birds should steal it. So the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0073.jp2"}, "74": {"fulltext": "68 SEXAGESIMA SUNDAY.\\nword of God should be stowed away in the memory, lest it\\nshould soon be forgotten and become a prey to hellish birds.\\nWhen the magpie, says Pliny, sees that her nest is\\nsought by man, she transfers her eggs to another, lest she\\nlose her young. The word of God is a little nest of eggs\\nwhich the devil assails it should be carefully guarded and\\nplanted deep in the mind, lest through forgetfulness it\\nbe taken from us and that the eggs of good resolutions\\nmay never be rejected. David was wont to act this way when\\nhe says Thy words have I hidden in my heart, that I may\\nnot sin against thee (Ps. 118). The bottle in which distilled\\nwater is kept is tightly corked, so that the strength of the\\nwater should not evaporate. The same should be done with\\nthe word of God. But some one will object that there are\\ntoo many things in a sermon and that it is impossible to re-\\nmember them all. But it is not necessary to retain all it\\nsuffices that each one select what applies to himself and his\\nneeds. As at a banquet there are many kinds of food, yet\\none is not obliged to partake of them all, he may take what\\npleases him and leave the rest. When a preacher has a\\nvariety of hearers, he places before them a variety of doctrines,\\nnot that each one should observe them all, hut that he should\\ntake to himself the points which will benefit him. The same\\nmay be said of corporal food. After it has been taken the\\nstomach closes itself for digestion, which is a sign of good\\nhealth on the contrary, it is a sign of poor health to reject\\nthe food from the stomach. St. Gregory says i The food\\nof the mind is the word of God, and as received food is re-\\njected from the stomach, the received word of God is not\\nretained in the mind. The one who does not retain nour-\\nishment is certainly to be despaired of. Only those will\\nderive profit who, with a good heart hearing the word of God,\\nkeep it.\\nV. The seed in the field is crushed and in a way dies so\\nthe word of God must be handled with diligent consideration\\nas though it were given up to execution. The Lord ordered\\nthe Jews to bind the words of his law to their hands, to med-\\nitate on them when at home, when on a journey, when they\\nwent to bed and when they arose that they should place\\nthem not only in their hearts, but before their eyes, and\\nwrite them above their doors (Deut. 6 11). The Gentiles, in\\norder to be more deeply impressed by their laws and to pre-\\nserve them, formed them into songs and chanted them.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0074.jp2"}, "75": {"fulltext": "Manner of hearing the word of god. C9\\nWhat then should Christians do Incense does not emit an\\nodor nnless it is put in the fire so no sentence of Scripture\\nreveals its strength unless it is thoroughly cooked in the\\nmind. The messengers of God, his words, should be admitted,\\nnot only in the door, but even to the innermost recesses of\\nthe heart therefore, when you hear that one mortal sin\\nmerits hell-fire, you should examine whether perchance\\nin you there is only one or more, whether there be some\\nhidden ones you make no account of how easily you fall\\nand what would happen if you were to die in your sins. The\\nsame thing we can be taught from corporal food before we\\ntake it with profit, we must first masticate it well, otherwise\\nit will become injurious to us. This is well said in Proverbs\\nei A desirable treasure rests in the mouth of a wise man, but\\na foolish man swallows it.\\nThe treasure is the word of God, the mouth in which it\\nrests through consideration is the heart of the wise man.\\nSuch was the most wise Mother of Christ, as we read in Luke\\n2 But Mary kept all these words, pondering them, in her\\nheart. She made a careful review of them as diligent\\nstudents are wont to do after having read some works. The\\nfoolish man, who does not use reflection, swallows sermons\\nand derives no benefit from them.\\nVI. The seed committed to the earth is watered by rain\\nand nourished by the heat of the sun. The action of grace,\\nwhich we can merit through the goodness of God, should so\\nenvelope a sermon that an increase from the sown seed should\\nbe obtained. So after meals thanks are given to God, by\\nwhich we express the hope that he will allow us to eat again\\non the following day. The same thing we do at the end of\\na sermon, by reciting some prayer, so that the word of God\\nwith his blessing may produce great fruit in us.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0075.jp2"}, "76": {"fulltext": "QUINQUAGESIMA SUNDAY.\\nCAUSES OF SPIRITUAL BLINDNESS, WHICH IS UNMLNDFULNESS\\nOF OUR LAST END.\\nI. Craftiness of the devil. II. Incredulity of men. III. Love of\\nself. IV. Presumption. V. Fear of sadness. VI. Supine\\nneglect of salvation.\\nLord, that I may see (Luke 18 41).\\nThe Egyptian darkness was so dense that no one could see\\nhis neighbor it lasted for three days and nights and indi-\\ncated the blindness of mind of Pharao and the Egyptians,\\nwho, after so many plagues, would not believe in God nor\\nprovide against the calamity threatening them. In to-day s\\ngospel we read of the blind man near Jericho, a type of all\\nblind mortals seated by the wayside of salvation near a\\nfoolish world. For Jericho, according to St. Gregory, sig-\\nnifies the moon and represents foolishness.\\nUnmindf ulness of our last end is the greatest blindness\\nfor though we know for a certainty that we shall die and\\nthen be judged, yet we make no preparation for these\\nsolemn events. The same way, when we know that hell is\\nthe place for sinners, we revel in all manners of vice, and\\nsleep securely. What greater calamity could befall us If\\nat any other time, now more especially, men are blind so\\nthat it may be said with the Wise Man The number of\\nfools is infinite. They are a nation without counsel and\\nwithout wisdom that they would be wise and would\\nunderstand, and would provide for their last end (Deut.\\n32 :28, 29). On next Wednesday the Church will sprinkle\\nashes on your heads to remind you of your nothingness, after\\nthe example of Christ, who, with clay touched the eyes\\nof the blind man mentioned in another part of the gospel,\\n70", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0076.jp2"}, "77": {"fulltext": "CAUSES OF SPIRITUAL BLINDNESS. 71\\nand restored him his sight. Let us weigh well the causes of\\nthis wonderful blindness.\\nI. The craftiness of the devil and unceasing study to pre-\\nvent men from remembering their last end. For he well\\nknows the great power of memory. It is related that Getu-\\nlus, a shepherd, seeing a ferocious lion rushing at him and\\nknowing the great strength in his eyes, threw his cloak over\\nthe lion s head and thus easily subdued him. The devil\\nknows what strength is in the human eyes when they consider\\ntheir last end, and therefore he labors strenuously to cover\\nthem, and once covered, he has no difficulty in subduing them\\nand bringing them under his sway. Was not Sampson a lion\\nwho, while he could see, was not only invincible, but brought\\nterror and destruction to the Philistines but when they put\\nout his eyes he became helpless, and they made all kinds of\\nfun of him He who is unmindful of his last end walks\\neasily in the circle of his vices, which if he had his sight he\\nwould not do, to rejoice in evil things, to spurn salutary advice\\nand to make light of small things. Then the devil persuades\\nhim not to listen to the Word of God in sermons to read\\nobscene books to frequent places of sin to give free rein\\nto his passions to revel in all kinds of Bacchanalian delights.\\nKing Avennir pursued the same policy to prevent his son\\nJosophat from embracing the faith. He provided all kinds\\nof pleasure for him and banished the least indication of gloom\\nand sadness. And he would have succeeded, were it not for\\nSt. Barlaam, who, with a wiser cunning, instilled into the\\nmind of the young man serious thoughts of his last end, and\\nfinally succeeded in making a great saint of him. So the\\ndevil acts with men, keeping the mind fixed on the present\\nand filled with thoughts of pleasure, keeping a telescope be-\\nfore them in which pleasures are magnified and brought\\nnearer banishing from the mind all sadness, looking at\\nit through the inverted telescope, which makes it small and\\nas remote as possible. What foolishness to suffer to be\\nblindfolded or to have our eyes plucked out We should\\nhave our eyes wide open to all the suffering and misery\\naround us see the many funerals which pass our door daily\\nlisten to the Word of God read good books thus keeping\\nconstantly before us the memory of our last end.\\nII. Incredulity. When men see themselves living riot-\\nously, and when they know from the precept of Catholic doc-\\ntrine that, unless they shun the occasions of sin, unless thev", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0077.jp2"}, "78": {"fulltext": "72 QUINQUAGESiMA SUNDAY.\\ndo penance and have a firm purpose of amendment, they will\\nsuffer eternal torments. When they are unwilling to change\\ntheir lives and live a life of penance, they begin to persuade\\nthemselves that the doctrine of the Church about the severity\\nof judgment and the eternity of hell is entirely false and not\\nconsistent with the thought of a merciful God. And they\\nvery easily find arguments to confirm them in this belief.\\nHow can a most merciful God inflict eternal torments for\\none or a few light sins How can he allow innumerable\\nmortals who are almost all sinners to perish These doc-\\ntrines are only the bugaboos of preachers and they do not\\nrefer to us. At times they are moved by some sorrow, by\\nthe death of a relative, etc., but soon the original thought of\\ntheir incredulity stifles all fear the same as when pigs, hear-\\ning the gruntings of one of their number that has been\\nstuck with the knife, desert their food, but, when death\\ncomes, they forget their fear and return to the troughs. But,\\nif men would consider how grave and dangerous a disease sin\\nis, it would not be difficult to persuade themselves that they\\ndeserve eternal punishment even though the whole world\\nshould be infected by it. The gravity of sin is such that we\\ncannot comprehend it. It is such that, to conquer it, it was\\nnecessary for the Son of God to leave his home in heaven and\\ncome to earth. When we hear that some one is so sick as\\nnot to be content with the doctors in his own city, so that\\nthe most skilful from afar are called in, do we not conclude\\nthat he is in a very dangerous condition What must we\\nthink of sin when no earthly doctor was of any use but the\\nSon of God had to be brought from heaven and the most\\nprecious medicine made up from his body and blood\\nIII. Self-love promising a long life. Aristotle says that\\ncertain nations attributed all their good deeds to themselves\\nand all bad deeds and vices to some external cause. If\\nthey did anything good, they were anxious to receive reward\\nif anything evil, they did not wish to accept punishment.\\nFrom a like root have sprung certain errors of Christian\\nwriters, which are ably refuted by St. Augustine. Some as-\\nserted that Catholic Christians, dying in sin, would not suffer\\neternal torments others held that Heretics, who at some\\ntime had been Catholics, would not suffer others that after\\njudgment all faithful or unfaithful would be saved, whether\\nby their own merits or by the merits of others, etc. All\\nthese errors were caused by a blind self-love. It is this that", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0078.jp2"}, "79": {"fulltext": "CAUSES OF SPIRITUAL BLINDNESS. 73\\npuffs people up and causes them to fall. St. Peter, following\\nChrist and hearing him predict terrible things about his pas-\\nsion, said Lord, this will not be so but Christ answered\\nhim: Get thee behind me, Satan, you do not know the\\nthings that are of God (Matt. 16). So reason argues Be-\\nhold how soon you will be old how soon your days will pass\\nhow soon you will die it may be this day, month or year.\\nBut self-love says: You shall not die this shall not be\\nso. But what happened to that rich man who said Soul\\ntake thy rest, thou hast much goods laid up for many years\\nDid he not hear Thou fool, this night do they require\\nthy soul of thee (Luke 12). Do we not daily hear of sud-\\nden and unprovided deaths Babylon was accused Thou\\nhast said I shall be a ladv forever thou hast not laid these\\nthings to thy heart, neither hast thou remembered thy last\\nend (Isaias 47). Of the reprobate We have entered into\\na league with death and we have made a covenant with hell\\n(Isaias 28).\\nIV. Presumption on divine mercy. They say that the\\nthief found pardon at the last moment that peace was\\npromised to men of good will that good will and sorrow for\\nsin are easily compatible that God is more prone to be mer-\\nciful than to punish that heaven was made for men and not\\nfor geese, etc. Many blind mortals, because they see God\\nrich in mercy, although they know that they have very few\\ngood works, but rather many bad ones, think, nevertheless,\\nthat he will forgive all or accept a part for the whole. But\\nthey deceive themselves. Hear Job, who, though a great\\nfriend of God, said I feared all my works, knowing that\\nthou didst not spare the offender (9 28). As a king not\\nonly does not spare him whom he has exalted and who after-\\nwards becomes rebellious, but is much more incensed against\\nhim, so does God act. Did he spare offending angels Did\\nhe spare his only Son, when through love for us he clothed\\nhimself with our infirmities By no means. Vain, there-\\nfore, is the presumption of man. For, as God showed his\\ninfinite power in the creation of the world and his infinite\\nmercy in redeeming it, lo he will show his infinite justice in\\njudging it.\\nV. Fear of sadness and melancholy, if we keep before our\\neyes the thought of our last end. Those who argue this way\\nare like Julius Caesar, who, when asked which kind of death\\nhe desired, answered A sudden death. And this he ac-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0079.jp2"}, "80": {"fulltext": "74 QUINQUAGESIMA SUNDAY.\\ntually met in the Senate, when pierced with twenty-three\\nwounds, he fell at the base of Pompey s statue, which all\\nthe while ran blood. I should agree with Caesar if there\\nwere not a doubtful life after this. But a Christian, unless\\nhe is blind, cannot agree with him. There is this difference\\nbetween a sudden and an anticipated death, that the former\\ncomes to one unknowingly, from behind, as it were, and\\nplunges him into untold misery the latter appears before\\nhis eyes and makes him provide for his safety, and finds\\nhim ready. A thief while in prison can more seriously think\\non means for his release than if he were suddenly brought\\nbefore the judge so they act most prudently who always\\nhave their last end before their eyes. The thought of our\\nlast end certainly brings with it sadness and fear of death\\nand judgment but it does not hasten them, no matter how\\nmuch you think, as a ship glides on, whether you be asleep\\nor awake. It brings sadness, but not lasting, to those im-\\nmersed in pleasures to others a sweet sleep and a longing\\ndesire, as to St. Paul, l to be dissolved and be with Christ.\\nSuch Christians always rejoice and sing with David I re-\\njoiced in those things that were said to me. We will go into\\nthe house of the Lord. Finally, it brings a salutary fear.\\ni( For although I made you sorrowful by my epistle, I do not\\nrepent (2 Cor. 7 8, 9). Now I am glad not because\\nyou were made sorrowful, but because you were made sor-\\nrowful unto penance. This momentary fear is followed by\\nexternal joy.\\nVI. Supine negligence, when it is said in Isaias 47 7\\nThou has not laid these things to thy heart, neither hast\\nthou remembered thy latter end, St. Augustine says\\nMen die daily, and those who live carry them forth and\\nhold funeral services. No one says I will amend my life,\\nlest to-morrow I may be dead like he is to-day.\\nOur friends and relatives die around us daily, and we\\nnever think that we, too, like they, shall die. Animals pro-\\nvide for coming storms sailors provide for them life-\\nsavers provide for them. Foolish mortals, why do you not\\nprovide for eternal storms The Lord formerly complained\\nof the Jewish people The kite in the air hath known its\\ntime the turtle and the swallow and the stork have ob-\\nserved the time of their coming but my people have not\\nknown the judgment of the Lord (Jer. 8 7). Would that\\nthis were said against the Jews alone and not against us also", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0080.jp2"}, "81": {"fulltext": "CAUSES OF SPIRITUAL BLINDNESS. ?5\\nThe birds of the air know their time to come to us and to\\nleave us. In the springtime they come to build their nests\\nand at the approach of winter they seek warmer and more\\ncongenial climes. But we miserable mortals do not know\\nthe springtime, that is, the opportunity for doing penance,\\nfor pieasing God, for accumulating good works while we are\\nstrong and able. Let us not wait for the cold and bitter\\nwinter of God s wrath. Moses truly called ns a race with-\\nout wisdom, without prudence. Would that they had known\\nand understood and foresaw their last end. St. Bernard\\nsays Would that you knew the things of God that you\\nunderstood the things of this world that you foresaw the\\ntorments of hell surely you would dread hell, you would\\nseek heaven and despise the world.\\nLet us ask with the blind man first for ourselves Lord\\nthat I may see let us ask with Eliseus for our blind breth-\\nren Lord, open their eyes, that they may see. When a\\nband of robbers find themselves in a hostile country they flee\\nfrom it and never return so if we could see ourselves in the\\nmidst of enemies an angry God above us, death before us,\\njudgment behind us, hell beneath us, we would forsake all\\nsinful pleasures and give ourselves up entirely to the con-\\ntemplation of our last end.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0081.jp2"}, "82": {"fulltext": "FIEST SUNDAY OF LENT.\\nWHAT MUST WE DO DUKItfG LENT\\nI. Fast. II. Watch. III. Pray. IV. Restrain our desires. V.\\nStudy solitude. VI. Fight with the devil.\\nJesus was led by the spirit into the desert, to be tempted by the devil (Matt. 4:1).\\nWhat spirit led Christ into the desert, unless the spirit\\nwhich a short while before rested on him in the baptism in\\nthe Jordan, and which proceeds from the Father and the\\nSon With the greatest promptitude, the greatest alacrity,\\nthen, did Christ go into the desert, because as St. Ambrose\\nsays the grace of the Holy Spirit knows no slow en-\\ndeavors. that we would enter Lent with such a spirit of\\naction, that we would not be forced, that we would not be\\nsad, that we would merit to be called really the sons of God,\\naccording to the apostle For whosoever are led by the\\nSpirit of God, they are the sons of God (Eom. 8 14). I\\nwill believe, therefore, that you begin this season filled with\\nthe Holy Spirit, if you strive to do those things which Christ\\nhimself did in the desert.\\nI. Christ fasted, not as a remedy for himself, but as an ex-\\nample for us for when did Christ need to fast, since he\\nexperienced no rebellion of the flesh, much less could he be\\nconquered by it. What the master does for the pupil, Christ\\ndoes for us. A musician playing for his pupil does not play\\nto learn but to teach the pupil. The harp of the body of\\nChrist is admirably fitted there is no want of moderation of\\nthe passions, no discord of a rational and sensitive appetite\\nof the flesh and the spirit and hence it was prepared to\\npractise all the acts of virtue, and to fulfil all precepts.\\nNot so our bodies, in which there is a contradiction of spirit\\nand flesh, by which we are prevented from running easily in\\n76", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0082.jp2"}, "83": {"fulltext": "WHAT MUST WE DO DURING LENT? W\\nthe way of God s commandments the flesh must therefore\\nbe crushed the chords of the passions must be stretched\\nthe senses subjected to reason that they may be in accord\\nwith the spirit and will of God. For this reason Lent was\\ninstituted by the Apostles that we might, during it, prepare\\nto sing afterwards at Easter the joyous Alleluias of the\\nangels. St. Ambrose says He who says he is with Christ,\\nshould walk as Christ walked if, therefore, you wish to be a\\nChristian, you must do what Christ did. He who had no\\nsin fasted forty days and nights you who have sinned do\\nnot wish to fast during Lent. He had no sin, and, yet, he\\nfasted for our sins. What kind of Christian then are you\\nWhile Christ is suffering from hunger, you eat while your\\nSaviour is fasting, you are relishing good things. When\\nRudolph of Austria was at war with Otto of Bohemia, and\\nsuffering greatly from want of water, his soldiers brought\\nhim a measure full which they took from a farmer who was\\ncarrying it to his men in the field. (i Return the measure/\\nsaid Rudolph, for not for myself was I thirsting, but for\\nmy army whereupon the army resolved to suffer every hard-\\nship for the sake of such a leader. Will we not cheerfully\\nfast with our Leader Christ, since he does so, not for himself,\\nbut for us\\nII. He watched, because no one sleeping can be said to\\nfast. Christ is said to have fasted forty days and nights, and\\nthe tempter did not find him asleep. His only bed being the\\nhard earth, he was easily and very often aroused. The Lord\\nknew that when men wish to live piously, then are to be\\nfound the greatest snares. He was not tempted in Bethlehem,\\nnor in the Temple among the Doctors, nor in Nazareth, nor\\nat the time of his baptism but during his fasting and aus-\\ntere life because then the devil especially ensnares man\\nwhen by penance and reformation of life, he desires to flee\\nfrom him. Then did Pharao oppress the Israelites with la-\\nbors and punishments, when they wished to throw off his\\nyoke and sacrifice to the true God in the desert (Exod. 5).\\nWe have entered the arena of fasting, and we also will try to\\nthrow off the yoke of the devil by penance. He does not\\nleave a stone unturned to prevent us from our good resolve\\nhe prepares the bed on which we may lie sound asleep in our\\nformer sins but we must watch and be on our guard, re-\\ncalling to mind our manifold sins exciting remorse in our-\\nselves and preparing for Confession. Who could sleep if he", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0083.jp2"}, "84": {"fulltext": "78 FIRST SUNDAY OF LENT.\\nknew his house was surrounded by thieves Are we not\\nsurrounded by legions of devils, who are doing their utmost\\nto rob us of that most precious treasure, our immortal soul\\nShould they gain an entrance, eject them through the sacra-\\nment of Penance. It will help very much to this, if we add\\nto our corporal watching some time spent in pious reading\\nand prayer. How can soldiers be sluggish when their leader\\nis wide awake il And Urias said to David The ark of God\\nand Israel and Juda dwell in tents, and my lord Joab and the\\nservants of my lord abide upon the face of the earth and\\nshall I go into my house to eat and drink (2 Kings\\n11 11) He preferred to sleep before the king s gate, although\\nhe was commanded to go into his house.\\nIII. He prayed and meditated because he was led into the\\ndesert by the Holy Spirit, a place most suitable for prayer\\nand meditation for the same reason we must give more\\ntime now to prayer and meditation as the Church increases\\nthe number of prayers while she deprives us of bodily food\\nshe increases the heavenly food of our souls. Where are we\\nto find the desert to retire into The Church is that desert,\\nfor it is a most suitable place for prayer. At this time espe-\\ncially it resembles a desert it is made dismal by the exposi-\\ntion of the instruments of the passion its penitential altars,\\nits hymns of sadness all which should inspire us with a\\nsingular devotion and incite us to sincere compunction and\\nhelp us to profound meditation. Finally, the Church is\\ncalled a desert, because, alas, it is too often deserted as the\\nLord complains My house is desolate and you make haste\\nevery man to his own house (Agg. 1). Would that the\\nspirit lead you hither But how different are the spirits of\\nmany The good spirit of Christ leads him to watching, to\\nprayer and to fasting the evil spirit of sinners leads them\\nelsewhere the spirit of vanity to uncharitable gatherings\\nthe spirit of gluttony to an inordinate satisfying of the appe-\\ntite the spirit of avarice to gambling the spirit of intem-\\nperance to the loss of all self-respect, to the utter destruction\\nof both body and soul. These are the spirits that entered\\ninto the swine and rushed with them into the sea, according\\nto Matt. 8.\\nSt. Augustine says Our body is a desert when it is sub-\\ndued by abstinence when it appears pallid and wan from\\nthirst when the whole appearance of man is disfigured by\\ncontempt of human things Then Christ inhabits the desert", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0084.jp2"}, "85": {"fulltext": "WHAT MUST WE DO DURING LENT? ft)\\nof our bosom when he finds onr earth squalid from hunger\\nand dry and parched from thirst.\\nIV. He was with beasts, says St. Mark. But what did he\\ndo with them There is no doubt but that they all ran to\\nhim, crouched at his sacred feet, and obeyed promptly the\\nleast expression of his will, as they did Adam in Paradise,\\nas they did many saints St. Francis, St. Theodore, Father\\nAviedo in India, etc. There is no doubt they were all gentle,\\nand when he moved about they accompanied him when he\\nstood, they stood when he lay down, they lay down around\\nhim. Would that we could do the same, especially during\\nthis season, with our ferocious habits and desires. Our\\npassions are the wild beasts which, before sin, obeyed us and\\nwere subject to reason as they were to Adam after the sin\\nof Adam they began to rebel against reason, as they did\\nagainst him, and they roam through our mind, our heart,\\nour very being, like wild animals in a forest. Such beasts\\nare love and hatred, sorrow and joy, hope and despair,\\nrashness and fear. These beasts must be conquered and\\nbrought under subjection and made obey reason. If you\\nhave a roaring lion within yon, that is, a bitter hatred to-\\nwards your neighbor, command him to stand still and obey.\\nIf you have a leopard in you that trembles at the voice of a\\nlittle bird, that is, if you have a fear of the sacrament of\\npenance, command him not to fear if you have the wolf of\\ngreed and avarice, command him to make restitution if you\\nhave the panther of gluttony and drunkenness, command\\nhim to abstain if you have the bear of idleness and sloth,\\ncommand him to engage in prayer, to receive communion\\noften, to assist regularly at mass, etc. When the gentle St.\\nFrancis bade the little birds sing, they warbled delightfully\\nwhen he bade them be silent, they as promptly obeyed. Let\\nus also command our passions our love to be fixed on God\\nalone hatred to be detested as an abominable vice sorrow\\nto be borne with the patience of Christ, the Man of sorrows\\nrashness to be reprehended publicly fear not to be driven\\naway by the difficulty of penance.\\nV. He was alone except with the angels. The rest of the\\ntime he lived in cities among men now he converses in the\\ndesert with angels, for the angels came to him; nay,\\nmore, they ministered to him, and, according to some writers,\\nthey brought food to him. Let us also at this time abstain\\nas much as possible from human conversation, and engage in", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0085.jp2"}, "86": {"fulltext": "80 FIRST SUNDAY OF LENT.\\nangelic in its stead. Man has in his soul something angelic,\\nnamely, the superior part of his soul which attends to the\\naffairs of salvation and the inferior part, which provides\\nfor the temporal concerns the former, things angelic the\\nlatter, things human. During almost the whole year, the\\ninferior is troubled about what we shall eat and drink, what\\nwe shall wear, how we shall get rich how we shall be ele-\\nvated in the esteem of men scarcely ever does the superior\\npart pay heed to these. So now it must be given an oppor-\\ntunity to study how we are to deplore and extirpate our\\nvices how we are to implant virtues and to acquire merits.\\nBirds remain nearly always in the air or on the branches of\\ntrees they do not come down to earth only when they want\\nfood. Let us now seek food for our souls, who have been\\ncaring for our bodies our whole life.\\nBut where In the desert and in the solitude of our heart\\nlet us descend from the society of men from the tumult of\\nworldly cares let us compose the interior man let us watch\\nour footsteps that we may be elevated on high with the\\nangels that we may more intimately know the sinful\\nhabits and defects of our heart. We spend our lives in the\\nmidst of such tumult and noise that we cannot hear ourselves\\nand our conscience calling on us to reform. Let us now go to\\nthat solitude of the soul like Daniel, who, when about to pray,\\nentered his house by the windows towards Jerusalem and\\nthe temple, the other windows having been barred. Let us\\nalso bar our senses, cares and thoughts of the world that\\nlead to Babylon for in the tumult of the world we are\\nnot allowed to worship God as we should, nor to care for our\\nimmortal souls.\\nVI. He fought with the tempter. He is the very same\\ntempter now that tempted Christ, first, with regard to the\\npalate, to break his fast and eat forbidden food. He per-\\nsuades many that their delicate complexion or weakened state\\ndoes not oblige them to fast, to make bread of stones, to do\\naway with the severity of fasting and to indulge in all kinds\\nof food. We are commanded by the second precept of the\\nChurch to confess our sins and to receive Holy Communion,\\nbut he persuades us to cast ourselves down, that is, without\\nprevious examination of conscience, without fear of hell to\\nmake light of the Sacraments and to receive them unworthily.\\nWe are commanded to renew our lives, to give up our former\\nhabits, but he shows us the riches and pleasures of this world", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0086.jp2"}, "87": {"fulltext": "WHAT MUST WE DO DURING LENT? 81\\nthe riches unjustly acquired, the enmities and the hatreds,\\nand says What, will you desert us if you say good-by to\\nyour former sinful companions, how will you do without\\nthem if you surrender your unjust gains, how can you keep\\nup your former style of living who will not scorn you, if\\nyou suffer quietly the loss of your good name, and are not\\nrevenged on your detractors But we must fight against\\nthe tempter and use the same weapons Christ used the\\nsword of the Word of God, pious reading and attentive listen-\\ning to sermons. How can you argue against him, saying\\nIt is written, unless you read the Scriptures or hear them\\nexpounded by Christ s ministers If you are tempted to\\nbreak the fast, now can you say He that does not hear the\\nChurch, let him be to thee a heathen and a publican; also\\nNTot in bread alone does man live but in every word that\\nproceeds from the mouth of God. If tempted regarding\\nConfession Unless you do penance, you shall all likewise\\nperish. With regard to unjust possession of others goods,\\nSt. Augustine says Sin is not remitted unless what is\\nstolen is restored. If tempted to hatred and envy he\\nwho hates his brother kills his own soul. Secondly, by the\\nexclusion of temptations, saying Get thee gone, Satan.\\nThe Lord repulsed the enemy and would not allow him\\nto tempt him further, says Origen. Some order the tempter\\nto go before them and they themselves follow him those\\nwho consent to temptation some order him to go alongside,\\nwho wish to be delighted by thought only. Others order\\nhim to follow behind who do not wish to destroy the roots of\\ntemptation, but to remove it from the eyes for awhile and\\nthen return to it. Others finally with Christ expel the tempt-\\ner altogether. Do not parley with him, lest like Eve you be\\ndeceived. Whoever will observe these things during Lent\\nwill advance rapidly in the study of virtue, and at the last day\\nwill be joyfully received by the angels coming to him, bearing\\nhim the palm of victory. They will announce to the world\\non our resurrection day He is not here, he has risen from\\nhis sins, he has conquered his enemies, his passions, and the\\ntempter behold his crown of reward\\n6", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0087.jp2"}, "88": {"fulltext": "SECOND SUNDAY OF LENT.\\nTHE FOURFOLD TRANSFIGURATION OF MAN.\\nI. From the state of grace to the state of sin. II. From the state\\nof sin to the state of grace. III. From the delights of this world\\nto hell. IV. From the miseries of this life to eternal joys.\\nHe was transfigured before them (Matt. 17 2).\\nWhen a great prince in gorgeous array prepares for a\\nsolemn occasion, a wedding for instance, all his courtiers and\\nvassals put aside their ordinary attire and bedeck themselves\\nin their finest costumes. To-day our Lord the King of all\\nearthly kings appears as a Spouse coming forth from his\\nChamber, clothed in a new and wonderful garment, beauti-\\nful before the eyes of men while transfigured on the mount\\nhe shows his glory. What then remains for us who are in\\nbis court, the Church, having put off the old man, but to put\\non the new, that we may be transfigured with him and become\\nlike him Moses and Elias, who were present at the glory of\\nthe transfiguration, appearing in majesty, are certainly\\nan example for us. We must remember that Satan also\\ntransfigured himself into an angel of light and uses every\\nmeans to have courts and liveried courtiers glittering like\\nhimself. We must be careful not to be transformed into that\\nspecies which pleases rather the devil than Christ our King.\\nLet us see the twofold transfiguration of evil as well as of good.\\nFor a double reason man is transfigured either with Christ or\\nthe devil partially and completely. Partially with Christ,\\nwhen he passes from the state of sin to that of grace com-\\npletely, when he passes from this troublesome world to heav-\\nenly glory. With the devil partially, when he passes from\\nthe state of grace to that of sin completely, when he passes\\nfrom the delights of earth to hell-fire. Who will deny that\\nthese changes can be called transfigurations wonderful and\\ngreat\\n83", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0088.jp2"}, "89": {"fulltext": "THE FOURFOLD TRANSFIGURATION OF MAN. 83\\nI. Transfiguration from the state of grace to that of sin is\\nto be feared. This God has pathetically shown the world in\\nNabuchodonosor, King of Babylon, whose arrogance he pun-\\nished with a remarkable humiliation, so that cast out from\\namong men, he wandered through the woods as a beast for\\nseven years (Dan. 4).\\nFirst, deprived of the use of reason, he used only the im-\\nagination and that vitiated, by which he considered himself\\nchanged into an ox, and those things only belonging\\nto an ox, he revolved in his mind. In like manner,\\nthe sinner is deprived of supernatural light, while he\\nindulges in what are vile and hurtful and counts them good\\nand beautiful nor does he see the danger of his state who\\ndoes not fear God his Judge nor does he seek what is law-\\nful, he dreams of sinful pleasures only wherefore St. Paul\\ncalls sinners darknesses For ye were, heretofore, dark-\\nness (Ephes. 5 8).\\nSecondly, he took on a beastly appearance, because the\\ntemperament of his body was so changed and became so\\nsavage that he inclined only to beastly actions and pleasures.\\nIn like manner, the sinner, especially from the custom and\\nhabit of sinning, becomes so degenerate, that he should be\\nregarded more as a brute than a man on account of his dis-\\ntorted and depraved will and hence no longer is he called\\nman by God, but flesh, as we read in Genesis 6 My spirit\\nshall not remain in man forever, because he is flesh for\\nall flesh had corrupted its way upon the earth. In other\\nplaces men are called different beasts, on account of their\\ndifferent evil habits which liken them to such beasts.\\nThirdly, they do not utter human articulate sounds, but\\nbeastly ones, for the speech follows the imagination.\\nWhere there is a beastly imagination, there also is\\nbeastly speech. What sinners are always meditating,\\nthe same they give expression to. The ambitious honors\\nthe avaricious money and wealth drunkards their cups\\ngluttons banquets and feasts, etc. These things they speak\\nof in their sleep, when sober, and sometimes at the hour of\\ndeath.\\nFourthly, they walk after the manner of a beast rather\\nthan of a human being with a deformed face, a sharp and\\nhardened skin, nails of an eagle, long and unkempt hair as\\nto the other members, they are naked and exposed to all the\\nelements finally crawling on hands and feet on the ground.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0089.jp2"}, "90": {"fulltext": "84 SECOND SUNDAY OF LENT.\\nHe seems to call all these to witness when he says ee My\\nfigure has been restored to me. A manner very similar to\\nthis is noticed in man deformed by sin. For you see in him\\nthe face of conscience so deformed that he does not see the\\nstains of his crimes, or, if he sees them, he hides it in drunk-\\nenness or worldly affairs that he may not be forced to behold\\nit. He has a skin so hard and impenetrable that it cannot\\nbe pierced by exhortations, prayers, threats or wounds such\\na skin as the Ethiopian bulls have, with the hardness of flint\\nthrowing off every weapon. Claws of an eagle, to seize the\\nthings which appeal to the appetite. Hairs of perpetually\\nfluctuating thoughts, with which all shaggy he is covered\\nfrom head to foot a body so deprived of all comeliness, so\\ndepraved and so intent on passing goods, that at one time by\\npride he exposes himself to be laughed at by others urged\\nby avarice, he lives in hunger and want by excesses, he des-\\ntroys his health he is consumed by anger and hatred by\\ngluttony and intemperance, he becomes so enervated that he\\ncan scarcely walk.\\nFifthly, he ate grass like a cow, and this the sinner does,\\nwhen, despising the good and solid food prepared for him\\nthe Word of God, the Sacraments he seeks animal food and\\nfeasts his mind on the vilest things, such as splendor of dress\\nand gold, the pleasures of wealth, obscene conversations, de-\\ntractions and calumnies, etc., these are his food and finally,\\nman, who in baptism was consecrated to God, degenerates\\nand is changed into a wild beast from the temple of God,\\nhe becomes the cave of robbers from the house of God, the\\nhouse of vanity.\\nII. From the state of sin to the state of grace. A type of\\nthis we have in Joseph, who was freed from prison, into which\\nhe had been cast without any fault of his, by Pharaoh, and\\nraised to the dignity of a prince. He, who a short time before,\\nbound, hand and foot, sat in a loathsome dungeon, squalid\\nand unkempt, suddenly, by order of the king, is led forth,\\nwashed and robed in a new garment and crowned with great\\nhonors. And he took his ring from his own hand and\\ngave it into his hand and he put upon him a robe of silk,\\nand put a chain of gold about his neck and he made him\\ngo up into his second chariot, the crier proclaiming that all\\nshould bow their knee before him and he called him the\\nSaviour of the world (Gen. 41). What a great and sudden\\nchange from the deepest misery to the highest happiness on", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0090.jp2"}, "91": {"fulltext": "THE FOURFOLD TRANSFIGURATION OF MAN. 8\u00c2\u00a7\\nearth. Such a change is noticed in man when he is Con-\\nverted and repents of his sins. He who before was bound\\nby the chains of sin, in the darkness of ignorance under the\\npower of the demon, squalid and deformed from the habit of\\nsinning so that, as we saw before, he becomes beastly, he by\\npenance is entirely changed into another man. Treed from\\nthe prison of the devil, washed from the squalor and filth of\\nhis former vices, deprived of the hairs of worldly thoughts\\nand desires, he is endowed with the wonderful gifts of grace.\\nHe is clothed with a silken robe grace which, as a most\\ngorgeous garment made by the hands of God alone, so adorns\\nand embellishes man that the splendor of all nature, though\\nit be as great as in the angels themselves, is scant and paltry\\ncompared with that of grace. No stars can adorn the\\nheavens, no gems a crown, no gold, no purple and fine linen\\na king as grace adorns the soul and if we could contemplate\\nit here, we would prefer, with St. Catherine of Sienna, to\\ndie a thousand times, to be even crucified, if we could enjoy\\nthe sight of it. He receives a golden ring while he is busy\\nexercising works of virtue, which, with the aid of grace, be-\\ncome golden, agreeable to God and meritorious of eternal\\nlife. So he, who before was a thief, now gives freely to the\\npoor he who was ready to murder, now bears with his\\nenemy and does good for evil he who reveled at the ban-\\nquet of vice, now wears sackcloth and ashes and crucifies his\\nflesh he who was a drunkard, chastises himself by fasting\\nhe who cursed and swore, appeases God by many prayers,\\netc., etc. He receives a golden chain around his neck be-\\ncause all the merits, which before were as dead through sin,\\nare now given life and restored to him. These merits,\\nlinked together like golden rings, form a most beautiful\\nchain, and gently and without weight bend down the soul\\nwith the hope of eternal reward and display it to the admira-\\ntion of angels. He is seated in the royal carriage, which is\\npeace and tranquillity gently bearing the soul which\\npeace, says St. Paul, surpasses all understanding.\\nCertainly, whoever finds this peace in himself would not\\nexchange it for all the crowns and scepters of kings. St.\\nAugustine says How delightful it suddenly became for\\nme to want for vain pleasures and joys and which there was\\nfear before of losing, now there is joy in abandoning. His\\npraises are sung by all, and he acquires not only fame, lost\\npy sin, but also a glorious name, as in the case of Mary Mag?", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0091.jp2"}, "92": {"fulltext": "86 SECOND SUNDAY OF LENT.\\ndalene, who from the greatest sinner became the greatest\\nlover of Christ, and whose praises are on the tongues of all.\\nThe same of Matthew, Paul, Zachseus, Mary of Egypt, etc.,\\nthe stains of whose former lives were not only washed away,\\nbut converted to their glory. And this is the change of\\nwhich Amos speaks Seek the Lord, converting darkness\\ninto morning (5 8). For what is the sinner but darkness,\\nor the inhabitant of a dark dungeon? However, by pen-\\nance, he is changed and is converted into a most beautiful\\ngolden aurora. We have an example of this change in the\\nProdigal Son, who, having returned to himself and to his\\nfather, is clothed in royal raiment. But the father said\\nto his servants: Bring forth quickly the first robe and put it on\\nhim, and put a ring on his hand, and shoes on his feet and\\nbring hither the fatted calf and kill it, and let us make\\nmerry (Luke 15 22).\\nIII. Prom the joys of this present life to hell the most\\nterrible transformation of all. A type of this we have in\\nSampson, who, as long as he nurtured his hair according to the\\nrite of the Nazarenes, was most powerf uland an invincible ter-\\nror to his enemies but when, through the deception of Dali-\\nlah, his head was shaved, at the same time his strength was lost\\nto him then with great fury the Philistines rushed upon\\nhim, and at first put out his eyes, because, says St. Jerome,\\nhe used his sight badly, for he had looked on other wo-\\nmen and had loved them. And for that brief pleasure he\\nsuffered perpetual darkness by the loss of his sight. And\\nthis is the first grade of hellish transformation most dense\\ndarkness, or as the Lord calls it exterior, into which the\\ndamned fall after they have been deprived of life and handed\\nover to the power of the demons because here they loved\\nthe internal darkness of the mind, and the works of darkness\\nbecause moreover, they used the light of their eyes most\\ncriminally for their vicious desires. They led him to the\\nstrong city of Gaza, the most famous and most remote of all,\\nbecause it was most strongly fortified, and because he had\\nbrought great disgrace on it when he carried away its gates.\\nIn the same manner the reprobate are led to the city of the\\ndemons hell most remote from heaven, and most strongly\\nfortified. What mountains and valleys surround it Hear\\nwhat Abraham says to the rich man in hell Between us and\\nyou there is fixed a great chaos, so that they who would pass\\nfrom hence to you cannot, nor from thence come hither", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0092.jp2"}, "93": {"fulltext": "THE FOURFOLD TRANSFIGURATION OF MAN. 87\\n(Luke 16 26). They bonnd him with chains and threw him\\ninto prison. Such is the fate of the damned, who are bound\\nwith chains in a space so confined that they cannot move\\nabout. They made him turn the grindstone, a punishment\\ninflicted on the most miserable culprits but that is nothing\\ncompared with the grindstone which the damned are com-\\npelled to turn in hell. Who can count the stripes and blows\\nand the burnings with hot irons they receive Who can count\\nthe revolutions of that stone throughout eternity The anger\\nof God will perpetually pursue them, and that cursed stone\\nwill revolve forever. The voice of thy thunder in a wheel,\\nsays David that is, that voice shall thunder against them\\nforever who are turning the wheel of eternity. They led\\nhim with great shouts to his deep disgrace for they were\\nnot satisfied to lead him blind to Gaza, where before he had\\nsinfully looked upon strange women and where they deceived\\nhim, but, on account of this, they held sacrifices and ban-\\nquets. Who will explain the shame of this great hero\\nWhat a concourse of hostile people while he is led bound\\nwhat rejoicings what reproaches hurled at him what scof-\\nfings at his hair what vituperations against him and his\\nGod And perhaps they led him through the very entrance,\\nwhich he before had destroyed, to insult him the more\\nurging him, if he were a man, to repeat his former feat.\\nGreater by far and more bitter than these will be the impre-\\ncations and derisions hurled at the damned by their victorious\\nenemies, the demons. What a transfiguration, from the child\\nof God to the plaything of demons\\nIV. From the miseries and calamities of this world to ce-\\nlestial glory the happiest of all which change only the just\\nare to expect, according to St. Paul (1 Cor. 15 51): We\\nshall all indeed rise again but we shall not all be changed.\\nChrist in his transfiguration is a type of this change. In it,\\nhis face shone as the sun, denoting the beatific vision, by\\nwhich the blessed are so refreshed and satiated that in it\\nalone they will be happy, and will possess everything they\\ndesire. His garments became white as snow by which we\\nunderstand the adornments of body and soul in the blessed.\\nThe voice of his Father was heard saying This is my be-\\nloved Son, etc. representing the delights of the senses in the\\nblessed. Moses and Elias appeared talking with him so it\\nwill be in heaven a great society of the blessed, varied, most\\nresplendent and most delightful. A bright cloud over-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0093.jp2"}, "94": {"fulltext": "88 SECOND SUNDAY OF LENT.\\nshadowed them, denoting the royal bine heavens, the most\\nclear, the most serene, most secure and most ornate. There-\\nfore, the elect, on the day of resurrection, will be greatly\\ntransfigured with Christ, when they will pass from darkness\\nto the sight of eternal light God when they will receive,\\nfor the filth of a mortal body, a glorified one, that is, bril-\\nliant, subtle, agile and immortal for sorrow and anguish\\nthey will experience all the delights of the senses they will\\npass from the society of persecutors and reprobates to the\\nmost agreeable companionship of the blessed finally, they\\nwill desert this valley of tears for the eternal mansions of\\nheaven, where there are many nobles whose possession is\\ncalled paradise, whose tabernacles are made of light, whose\\nlife is God, whose conversation is immortal, whose garments\\nare sprinkled with the blood of the Lamb, on whose heads\\nare placed crowns of purest gems and gold and the King of\\nthat region is most powerful, whose name is the God of Gods\\nand the Lord of Lords whose messengers are called Angels,\\nwhose garments are all alike and whose touch is as a burning\\nfire. The city of this king is most renowned and is called\\nthe kingdom of Christ its wall is made of the purest gold,\\nhaving twelve gates in each of these hangs a priceless pearl\\nand these gates are named for the twelve apostles. There is\\na most wonderful temple there containing the Holy of holies,\\nand a golden altar before which stands a remarkable man,\\nholding a harp and exhorting all to join in the praises of the\\nKing Praise ye the Lord from the heavens, praise ye him\\nin the high places. Praise ye him all his angels praise ye\\nhim all his hosts (Ps. 148). And this man s name is David,\\nson of Jesse. And the streets of this city are paved with the\\npurest gold its river flows with eternal life its trees bear\\nfruit every month, and their leaves produce a soothing balm\\nfor souls its light is unerring, and its gates are never closed\\nthere, there is no night, no darkness but always joy and\\nperpetual peace. May Christ Jesus, who was transfigured to-\\nday, deign to lead us to this transfiguration", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0094.jp2"}, "95": {"fulltext": "THIRD SUNDAY OP LENT.\\n1\\ni\\nWATCHFULNESS OF THE DEVIL, BY WHICH HE GUARDS\\nSINNERS, HIS SLAVES.\\nI. He entangles them in sin. II. He does not harass them. III.\\nHe flatters them. IV. He occupies them with secular pursuits.\\nV. He prevents them from wishing to be converted. VI. He\\nafflicts them about to reform. VII. When converted, he\\ninsults them. VIII. When free, he again ensnares them.\\nWhen a strong man armed keepeth his court, those things are in peace which\\nhe possesseth (Luke 11 21).\\nIt is related that the devil, having taken possession of a\\ncertain holy man, when asked his name, replied We are\\nthree who live in this man, and I am called closing the\\nheart my business is to close the heart of the sinner against\\ncontrition. If, by chance, he escape me, and is filled with\\nsorrow for sin, I have another companion called i the mouth\\nwhose office is to persuade the sinner against confession if\\nhe fails, I have another called closing the purse/ who ad-\\nvises the sinner after confession not to restore ill-gotten\\ngoods, and consequently not to comply with that part of the\\nSacrament Satisfaction. Those demons were very much\\nlike the ones mentioned in the gospel, which, according to\\nLuke, made the man dumb, and according to Matthew, both\\nblind and deaf. Blind, lest he should consider the enormity\\nof his sins dumb, lest he confess them, and deaf, lest he\\nlisten to the advice of his confessor warning him to make\\nrestitution, not to bear malice, to give up his sinful mode of\\nliving. The devil fortifies himself after the manner of a\\ntyrant after he has occupied a fortified town. He knows\\nthat, especially during the holy season, a bitter war will be\\nwaged against him and that he will be overthrown and\\ntherefore the Church places to-day s gospel before us to in-\\nstruct us in the wiles and snares of the devil, and to warn us\\n89", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0095.jp2"}, "96": {"fulltext": "90 THIRD SUNDAY O? LENT.\\nfrom becoming his willing slaves. In the same gospel, two\\ncaptains are fighting for our sonls Christ and the devil.\\nChrist has conquered the demon and has ejected him from\\nhis stronghold and this he will readily do for all sinners, if\\nthey faithfully co-operate with him. Let us see how the\\ndevil works to keep his slaves in subjection.\\nI. After the devil has brought any one under his power by\\nthe commission of mortal sin, he labors to entangle him, and\\nin a certain way binds him, lest he retrace his footsteps.\\nThe spirit has bound him in his toils/ says Osee 4, as\\nthe King of Babylon did with King Mannasses, who says\\nI was so bent with the weight of iron chains, that I could\\nnot raise my head. Thus also he bound David, who laments\\nThe cords of the wicked have encompassed me (Ps. 118).\\nAnd behold there was a woman who had a spirit of infirm-\\nity eighteen years and she was bowed together neither\\ncould she look upwards at all (Luke 13 11). The sinner\\nis bound while he adds sin to sin, until he no longer fears it.\\nThe devil urges him to repeat again and again a sin commit-\\nted, until little by little, a habit is formed from which it be-\\ncomes almost impossible to extricate himself. The habit of\\nsin is a strong rope, which is composed of many slender\\ncords, each of which may be easily broken, but woven to-\\ngether readily resist the ordinary strength of man, as St.\\nAugustine knew and lamented. The devil uses many other\\nmeans to ensnare the sinner some he joins to evil societies,\\nwhich strongly hold them others to great dignity and\\nhonors, which through shame they will not give up. As the\\nspider, when he sees the poor fly caught in the net, enwraps\\nhis body with more web, and leaves him there secure until he\\nis ready to devour him, so the devil acts with the sinner.\\nBut the sinner must not, therefore, be cast down and dis-\\ncouraged as St. Augustine broke his chains, so can the\\nsinner by the grace of God, as Sampson did with the ropes\\nthat bound him. Confide strongly in God, and, fortified by\\nthe hope of his assistance, do what is in your power. He will\\nhelp you. How often have we not seen good come from evil!\\nII. He does not injure them after he has them in his net\\nnor does he afflict them with temptations, but leaves them in\\ntranquillity and peace. The reason is, because he is in full\\npossession of them as a dog neither barks at nor bites those\\nm the house only strangers. Hunters do not trap domestic\\nanimals but wild ones. So does the devil with men. He", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0096.jp2"}, "97": {"fulltext": "WATCHFULNESS OF THE DEVIL. 91\\nhas despoiled them of everything there is nothing more to\\ntake from them. St. Chrysostom says Sailors with an\\nempty vessel do not fear pirates, for they do not labor to\\ndestroy an empty ship but if it be loaded with a precious\\ncargo gold and valuable gems then there is every fear that\\nall will be lost so the devil does not pursue the sinner but\\nthe just because the prize is more valuable. He bitterly as-\\nsails and tempts the just. He tries hard to occupy the house\\nalready cleaned and adorned. In this way he afflicted holy\\nJob.\\nIII. He flatters them and fills their ears with his seductive\\nwords that they sleep securely. If their conscience begins to\\ntrouble them he quiets them by telling them that allowance\\nwill be made for youth that death is a long way off that\\nthere are many others like them that God is merciful, etc.\\nHe proposes many fictitious pleasures never to be had, and\\noften promises mountains of gold. So the servants of Pharao\\nassisted Abraham, while they brought his wife to Pharao.\\nThe fisherman, when the fish is hooked, does not immedi-\\nately draw him out but reels off the line until he is sure that\\nhe is safely hooked so the devil acts. The Babylonians\\nordered the captive Israelites to sing with their harps, so that\\nthey might forget their country. In like manner the devil\\nurges us by various flatteries to forget our former state in\\nwhich we lived piously but if you are wise you will answer\\nwith the Israelites If I forget thee, Jerusalem, may my\\nright hand be forgot. As the glories of the sunset disap-\\npear when night sets in, so shall the glories and splendor of\\nthis world when death arrives. Then he persuades them that\\ndeath is far off they have a long time yet to live and many\\nopportunities for repentance. Of him God says to Job\\nHis eyes are like the eyelids of the morning (41).\\nHis eyes are the counsels and thoughts which he suggests to\\nhis slaves they are not like the shades of even, but like the\\nearly dawn, because he does not suggest them in the evening\\nof life, at the hour of death, but as soon as they arrive at the\\nuse of reason in the dawn of life while there is a long day\\nbefore them, and thus it is not difficult to hold them captives\\nin sin c\\nIV. He keeps the mind and intelligence busily occupied\\nwith worldly affairs. So the hawker plucks out the eyes of\\nthe hawk lest he fly away so did the Philistines with Samp-\\n\u00c2\u00a7on and then made sport of him. So does the devil with", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0097.jp2"}, "98": {"fulltext": "92 THIRD SUNDAY OF LENT.\\nthe sinner he plucks out his eyes that he may not consider\\nhis last end may not turn away from the foulness of his sins\\nmay think nothing of the future, but everything of the\\npresent. He destroys their hearing that they may hear\\nneither the Word of God nor the voice of conscience. When\\nthe followers of Moloch were sacrificing boys to the idol, they\\nsounded the drums lest the cries of the children should be\\nheard by their parents so the devil fills the ears with all\\nworldly sounds, lest they hear the threats of an angry God,\\nand the cries of a stricken conscience deploring its lost vir-\\ntue. He deprives them of the power of speech, especially in\\nconfession, lest they tell their sins. In the life of St. Francis\\nwe read that there was a Brother renowned for his sanctity,\\nand so careful about the observance of silence, that he would\\nconfess only by signs. St. Francis, one day hearing him\\nhighly commended by the others, said Let him be ad-\\nmonished to confess ordinarily once or twice a week if he\\ndoes not, then it is a temptation of the devil and a fraudu-\\nlent deceit. When they advised him so he placed his hand\\non his mouth, and shaking his head, he refused to make an\\noral confession. What happened After a few days he re-\\nturned to his wicked life and died a miserable death.\\nV. To those desiring conversion, he proposes and exagger-\\nates the gravity of sin, the difficulty of conversion, the sever-\\nity of penance, the ineffable delights of sin, etc. When the\\nmourners were bewailing the daughter of Jairus as dead, the\\nLord said She is not dead but sleepeth so, when the\\ndevils can succeed in no other way, they fill the soul with\\ndespair, and sing a requiem over it as though it were lost\\nforever. How, they say, will you confess such a sin how\\ncan you ever repeat it, how can you with such shame leave\\nthat sinful company St. Augustine says that trifles of\\ntrifles and vanities of vanities fought against him while he\\nwas considering his conversion. So the devil held Judas,\\nhaving urged him to sin and afterwards so exaggerated his\\ncrime, as to finally cast him into despair. You must answer\\nthe devil Depart from me my soul is not dead, but\\nsleeps in the Lord, by whose grace it can be quickened\\nThen, again, he urges delay from day to day and in the mean-\\ntime, he is devising means to more surely secure his victim.\\nVI. He afflicts those about to leave him, as Pharao did the\\nIsraelites, with labors and stripes. The weight of the bucket\\nis not felt until it is drawn from the well, so the weight ol", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0098.jp2"}, "99": {"fulltext": "WATCHFULNESS OF THE DEVIL. 93\\nsin at the beginning of conversion. With what difficulty\\nyou confess how irksome to give up the long-contracted\\nhabit of sinning. This is shown in the life of St. Basil, where\\nthere is mention of a youth who had sold himself to the devil,\\nand when he desired to be converted, he was filled with un-\\nearthly shouts and yells. A cat does not harass the mouse\\nin her possession, but plays with it but if it tries to run\\naway, then she follows it and seizes it with her sharp claws.\\nHow many experience this when they wish to join the Church\\nto leave the world and enter religion to give up a life of\\nshame So that unclean spirit, when Christ threatened\\nhim, cried out and tore the boy so fiercely before he left him,\\nthat every one thought he was dead. So the devil acts with\\nthe sinner he does not trouble him when he has him but\\nwhen about to depart, forced by divine power, he suggests to\\nthe mind most filthy thoughts. Let us despise the insults\\nof the demon and persevere in our good resolutions and\\nworks of piety. The devil may terrify, but he cannot con-\\nquer unless we wish it.\\nVII. He insults the newly converted through detractors\\nand backbiters, as the Jews did, saying to the paralytic iC It\\nis the Sabbath you are not allowed to take up your bed.\\nSo they treated the blind man whom the Lord had healed,\\nthrowing him out of the synagogue, and heaping insults\\nupon him. This they did to Zacchasus, Matthew and Mary\\nMagdalene after their conversion.\\nVIII. He lays snares for the newly converted, taking with\\nhim seven more devils worse than himself, as the Lord says\\nand if he sees them negligent, throwing aside all care of\\nsalvation, giving up good works and taking delight in the\\npursuit of vanity again he besieges the lost castle and easily\\nrecovers it to himself. Therefore, after our hard-earned\\nvictory, let us watch carefully and always be on our guard,\\nlest we lose what cost us so much.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0099.jp2"}, "100": {"fulltext": "FOURTH SUNDAY OP LENT.\\nPKEBOGATIVES OF THE SEEVAHTS OF GOD ON EARTH.\\nI. Interior light is not found in the wicked. II. Divine protection\\nis not found in them. III. Sufficient corporal sustenance is not\\nfound in them. IV. Hearing of prayers is not found in them.\\nV. Health of soul is not found in them. VI. The odor and\\nauthority of a good name are not found in them. VII. Joy in\\npassing from this life is not found in them.\\nThe men therefore sat down in number, about five thousand (John 6 10).\\nAmong other causes which we saw last Sunday why many\\nserve the world and its vices, neglecting God and virtue, this\\nis not the least a certain general error in which men live\\nobstinately persuaded that all reward for serving God is post-\\nponed to a future state none whatever in this life. They,\\ntherefore, consider the way of virtue hard, and devoid of any\\ngood or consolation. For as the king insulted over holy\\nJob so his relations and kinsmen mocked at his life saying\\nwhere is thy hope for which thou gavest alms, and buriest\\nthe dead (Tobias 2 15, 16) So the wicked in Malachy\\n3 14 He laboureth in vain that serveth God, and what\\nprofit is it that we have kept his ordinances, and that we\\nhave walked sorrowful before the Lord of hosts The\\nChurch truly refutes this pernicious error, especially on this\\nSunday, when she orders the servants of God in the midst of\\ntheir fast to be joyful and cheerful. Eejoice, Jerusalem,\\nand make a compact all you who love her, rejoice with great\\njoy The history of to-day s gospel refutes it, in which\\nChrist feeds his followers in the barren desert. The history\\nof the march of the Israelites from Egypt through the desert\\nto the promised land refutes it, and this history the Church\\nbegins to read to-day. In that bitter and prolonged journey,\\n94", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0100.jp2"}, "101": {"fulltext": "PREROGATIVES OF THE SERVANTS OF GOD. 95\\nGod showed many signs of his goodness to his people, by\\nwhich they were so wonderfully refreshed and comforted\\nthat they preferred traveling and solitude to Egyptian\\nslavery. As this journey of the Hebrews represents the road\\nof virtue which the just follow, departing from the slavery of\\nthis world so the benefits which God showered on the\\nHebrews on that journey truly represent the graces which\\nGod will give to those who will faithfully follow him through\\nthis weary life.\\nI. A pillar of fire led them through the unknown desert\\nand warned them when to proceed and when to rest it pre-\\nceded them when they were to go forward, and stood still\\nwhen they were to rest. Nor did it lead them through the\\nland of the Philistines, lest being overpowered by the hosts\\nof their enemy they should be returned to Egypt (Exod. 13).\\nAn angel directed that pillar of fire. So the servants of\\nGod have an interior light by which they can see clearly\\nwhat they should see God and his attributes, his benefits,\\nhis providence in governing the world in sending good and\\nevil. They know themselves, their defects, their weakness\\nagainst which they may safely guard. They know the things\\nnecessary for salvation, what they should believe, what they\\nshould do. They know the gravity of sin, its wiles, dangers\\nand temptations. They know those things that belong to\\ntheir state and office. They consider their last end and pre-\\npare for it. _ Finally, they know how to apply the remedies in\\ntime to their defects and falls. Whence they are represented\\nin the Apocalypse 4, by those animals that have eyes before\\nand behind. A net is spread in vain before the eyes of\\nthem that have wings (Prov. 1 17). Those having wings\\nare the saints and elect of God who have the wings of faith,\\nhope and charity and of the other virtues by which they fly\\nto the contemplation of heavenly things they have spiritual\\neyes with which they watch out for the snares of the old\\nenemy, and thus avoid sin. In vain is the net spread, that\\nis, the net of snares of the devil, before the eyes of the holy,\\nbecause they can easily conquer him, because their conver-\\nsation is about heavenly things. For they do not see the\\nface of sin but its back they pay no attention to the pleas-\\nures it proposes, but to the evils which follow it grief,\\nshame, the worm of conscience, judgment and hell. The\\nguardian angel is wont to ilia mine them and direct them in\\ntheir acts, as St. Frances of Eome well knew, who consulted", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0101.jp2"}, "102": {"fulltext": "96 FOURTH SUNDAY OF LENT.\\nhim as her teacher in all things. The servants of the devil\\nhave not this light. We have groped for the wall, and,\\nlike the blind, we have groped as if we had no eyes we have\\nstumbled at noonday as in darkness, we are in dark places\\nas dead men (Isaias 59 10).\\nWhat can be greater blindness than to sell eternal goods\\nfor temporal gain and paltry, evanescent pleasure to see\\ndeath so often and riot to provide against it not to fear hell\\nto groan under the yoke of sin and not throw it off to be\\ncovered with wounds and not seek a remedy\\nThe Egyptians lived in such utter darkness that no one\\ndared move from his place while the Hebrews, however,\\nlived in light so the wicked in this world live in darkness\\nthe just in light.\\nII. By the pillar of cloud he protected them partly from\\nthe enemy, as when he enclosed the Hebrews and repulsed\\nthe attack of the pursuing Egyptians, covering these with\\ndarkness and illuminating the former. Partly from the heat\\nof the sun, which in the desert was very great (Deut. 32).\\nGod as an eagle flew above them, and spread his wings over\\nthem, and carried them on his shoulders. In the same man-\\nner he hovers about the just, and as the eagle directs his\\neyes to the nest and its young, so the eyes of the Lord are\\nfixed on the just. Hence the just are always joyful and glad,\\nbecause they know they are under the shadow of God s pro-\\ntection. When Pharao could not follow with his chariots\\nand horse, the Hebrews with uncovered heads went forward.\\nSo the just live in this world with uncovered heads, and in\\nthe midst of dangers they need no head-covering, since they\\nknow they are under the shadow of the wings of God. When\\nSt. Martin fell among thieves who were to put him to death,\\nhe said he feared nothing, since he knew he w T as in the power\\nof God. Other examples the three boys in the fiery fur-\\nnace, Daniel in the lion s den, Susanna, Job, Tobias, Abra-\\nham, Isaac, Joseph, David, etc., etc.\\nThe just have in themselves present and ready a reserve of\\nmany soldiers for all dangers. When the heart is afflicted,\\nthe blood from all parts rushes thither to lend aid so when\\nthe soul of the just is hard pressed, all the virtues rush to\\nher assistance and force the enemy to capitulate. Now faith\\nexcites it, now charity, now hope, again obedience, patience,\\netc. Faith teaches to rely on God for the saving medicine\\nhope shows that in a short while they shall be free from", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0102.jp2"}, "103": {"fulltext": "PREROGATIVES OF THE SERVANTS OF GOD. 97\\nthis wicked world charity shows that they are become like\\nChrist obedience subjects the will to the divine will pa-\\ntience consoles, etc. The wicked, on the other, hand are de-\\nprived of this good, because they are without God s help\\nand hence they are exposed to the enemy and to the heats of\\ntemptation. So of the impious Chanaans say Caleb and\\nJosue Fear ye not the people of this land, for we are able\\nto eat them up as bread. All aid is gone from them the\\nLord is with us, fear ye not (Numbers 14:9). They are\\nas a flock without a shepherd, a ship without a captain, an\\narmy without a general. They have not in themselves the\\nhelp of virtues but are found weak and exhausted from\\nmany temptations and trials and are easily overcome and\\nby impatience, double the weight of their crosses, and, like\\nbread, are devoured by the devil.\\nIII. He supplied what was necessary for the sustenance\\nof the body as the manna from heaven, the water from the\\nrock. Your garments are not worn out, neither are the\\nshoes of your feet consumed with age (Deut. 29 5). So,\\nalso, whatever is necessary for the bodies of the just, God\\ndoes not permit to be wanting and although ordinarily\\nthere is no abundance, for that would be dangerous, how-\\never he supplies sufficient as he gave the manna to the\\nIsraelites, and forbade them to collect more than they could\\neat nor should they keep any for the following day.\\nFear not, my son we have indeed a poor life, but we\\nshall have many good things if we fear God and depart from\\nall sin and do that which is good (Tobias 4 23). Fear\\nthe Lord all ye his saints, for there is no want to them that\\nfear him the rich have wanted and have suffered hunger but\\nthey that seek the Lord shall not be deprived of any good\\n(Ps. 33). Better is a little to the just than great riches of\\nthe wicked for the arms of the wicked shall be broken in\\npieces (Ps. 36). Because the former trust in the Lord;\\nthey are not avaricious nor prodigal they do not abuse the\\ngifts of God the wicked trust to lying and fraud and are\\nalways in want. He adds They shall not be confounded\\nin the evil time, and in the days of famine they shall be\\nfilled. Again I have been young and now am old,\\nand I have not seen the just forsaken, nor his seed seeking\\nbread. We, therefore, see the difference between the good\\nand the wicked with regard to the necessaries of life. But\\nsome may say it often happens that the good must go beg-\\n7", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0103.jp2"}, "104": {"fulltext": "05 FOURTH SUNDAY OF LENT.\\nging and the wicked have plenty. As to begging, David\\nspeaks of those who took pity on others by giving alms as to\\nsustenance, the just were not deprived of that. But you say\\nmany suffer from extreme poverty. But what if they are\\nnot just Surely God has not promised the necessaries to\\nsinners only to the good. Seek first the kingdom of God\\nand his justice, and all these shall be added to you (Matt.\\n6 33). Very many beggars have nothing of divine things\\nbecause they do not take care of them what wonder if\\nearthly things are not added to them. If they are just, they\\nwill at least be patient and as content in their poverty as\\nLazarus was. The poverty and want of the wicked are fully\\nshown in the siege of Jerusalem by Titus.\\nIV. As often as they asked anything God heard their\\nprayers to their desires and complaints he listened he\\nmade the bitter waters sweet gave them food from heaven,\\nwater from the rock, and cured them of the serpent s bite.\\nHe was so kind to them that Moses said Neither is there\\nany other nation so great that hath gods so nigh them as our\\nLord is present to all our petitions (Deut. 4 7). He acts\\nthe same way towards the just who in all their trials have\\nready recourse to him. They have the express promise of\\nChrist If you abide in me and my words abide in you,\\nyou shall ask whatever you will, and it shall be done unto\\nyou (John 15 7). What else is this, says Cardinal\\nBellarmine, than to constitute the just man lord of crea-\\ntion, and to give to him the keys of heavenly treasures, and\\nto make him in a measure omnipotent. David proves that\\nthe just man has life and good days, because the eyes of\\nthe Lord are on the just, and his ears open to their prayers.\\nIf they foresee evil coming, they cry out to God, and they\\nfind his ears open. If they do not foresee the danger, God\\nwatches over them, and either warns them to cry out or by j\\nsome other means averts the impending danger. David says\\nThe just cried out and the Lord heard them. Joshua\\nmade the sun stand still Elias suspended the waters in the\\nclouds, and released them at will. Many saints in the New\\nLaw also did wonderful things. But you say Why do\\nnot I and so many others experience this good Because\\nyou are not just. And when you stretch forth your hands,\\nI will turn away my eyes from you and when you multiply\\nprayer, I will not hear you for your hands are full of\\nblood (Isaias 1 15). If you were good you would receive", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0104.jp2"}, "105": {"fulltext": "PREROGATIVES OF THE SERVANTS OF GOD. 99\\nwhat you ask. He adds Wash yourselves, be clean, take\\naway the evil of your devices from my eyes and then come\\nand accuse me, saith the Lord and if your sins be as scar-\\nlet, they shall be made white as snow.\\nV. He preserved them strong and in good health during\\nthe whole journey. There was not among their tribes one\\nthat was feeble (Ps. 104). They needed this strength on\\naccount of the journey. Otherwise in the just it is not often\\nfound, because they do not need it they are compensated\\nby a better health, which is security of conscience and tran-\\nquillity of soul, by which they despise and even make sweet\\nthe bitter they spurn dangers, laugh at the tempestuous\\nwaves of the world, and know not fear. St. Chrysostom\\nsays As he who on a rock laughs at the waves as he sees\\nthem break with mighty force on the shore and dissolve into\\nfoam, so the good man, secure in virtue, fears not the rag-\\nings of hell itself, but is tranquil and composed. As in\\nfamine, war, tempest, sickness or death itself, he is calm,\\naccording to Pro v. 12 (l Nothing shall sadden the just\\nwhatever shall happen to him. The wicked, on the other\\nhand, are disturbed in mind whenever they are sick, when\\nthey read of accidents, whenever it thunders, when there is\\nlightning, when they see death, when they think of their\\nlast end, as Felix, who was terrified when he heard St. Paul\\nspeaking of the last judgment (Acts 24). From this good\\nfollows peace of heart and liberty of mind, which the wicked\\nhave not who are ever at war with themselves who obey\\ntheir evil inclinations, and are held captive by them. For\\nthis Diogenes chided Alexander the Great, saying that he\\nhimself served the gods, and Alexander served his cupidi-\\nties by far a worse slavery. The just man loves nothing so\\nmuch that he is not ready to lose it the wicked fears noth-\\ning so much that he is not ready to embrace and follow.\\nVI. He gave them fame and esteem before all peoples\\nalso authority and terror with the races (Deut. 2 Jos. 2,\\n9, 11). Balaam, who was called to curse them, could only\\nbless them. How beautiful are thy tabernacles, Jacob,\\nand thy tents, Israel As woody valleys, as gardens\\nirrigated near thy streams, and tabernacles which the Lord\\nhas placed as cedars near the waters. In the same way,\\nGod procures for his servants, if not suddenly, at least by\\ndegrees, the good esteem and the odor of a good name, and\\neven terror with the wicked, so that they are unwilling,\\nLifC.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0105.jp2"}, "106": {"fulltext": "100 FOURTH SUNDAY OF LENT.\\nif they wished to be honored, and are forced to be made\\ngreat of. The just are, as Balaam says, like cedars near\\nthe waters, always green and decked with leaves that is,\\npreserving their reputation, as David also says i( He shall\\nlive like a tree that is planted near running waters, which\\nshall bring forth its fruit in due season and his leaf shall\\nnot fall off, and all whatsoever he shall do shall prosper\\n(Ps. 1). They are feared by the wicked as Moses was feared\\nby Pharao, because he was a great man in the land of Egypt\\nand among its people (Exod. 11). John the Baptist was\\nfeared by Herod (Mark 6) Jacob by the Ohanaans (Gen. 35).\\nSo that God makes those who fear him terrible to all. The\\nwicked are like the dust which the wind drives from the face\\nof the earth they do not preserve their foliage an honor-\\nable fame but at length lost by their vices they become the\\nridicule of men and the wind of evil rumor robs them of\\nhonor and scatters their leaves to the earth and so they be-\\ncome dust. The dust is caught up by the wind, and flies\\nthrough the air for awhile, but soon falls to earth and be-\\ncomes mud, to be trampled on by the feet of men. The\\nglory of the sinner is dung and worms to-day he is lifted\\nup, and to-morrow he shall not be found, because he is\\nreturned into his earth (1 Maccab. 2 62, 63).\\nVII. He strengthened them by the hope of the promised\\nland for when they were not far off, he showed them the\\nfruits of it, from which they could know his goodness, espe-\\ncially by that great bunch of grapes. So the just are ani-\\nmated by and rejoice in the hope by which, as by a ring, they\\nsee and judge the goods promised them in heaven. Hence,\\nin all their necessities, they comfort and strengthen them-\\nselves, as an anchor a ship. Who have fled for refuge to\\nhold fast the hope set before us. Which we have as an\\nanchor of the soul, sure and firm (Heb. 6 18, 19). As an\\nanchor holds and preserves unharmed the ship in the raging\\nwaves, so hope holds firm the soul in the midst of the agita-\\ntions of this world. Only when the anchor is in the depths\\nof the sea, is it of avail so hope only in the highest heaven.\\nGod shows to his elect very often some signs of predestina-\\ntion, by which they are encouraged and stimulated to progress\\nin virtue. Sometimes he gives them a tasto of eternal hap-\\npiness. Finally, the just would not exchange this hope for\\nall the wealth of the world. Hence Job, 19, joyfully exclaims:\\nThis my hope is laid up in my bosom. The wicked have", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0106.jp2"}, "107": {"fulltext": "PREROGATIVES OF THE SERVANTS OF GOD. 101\\nnot this anchor. For the hope of the wicked is as dust,\\nwhich is blown away with the wind, and as a thin froth\\nwhich is dispersed by the storm, and a smoke, that is scat-\\ntered abroad by the wind (Wisdom 5).\\nVIII. He gave them a most happy and most joyful entry\\ninto Palestine, while he led them on dry land through the\\nJordan such a joyous spectacle that David (Ps. 113) says\\nThe mountains skipped like rams, and the hills like the\\nlambs of the flock. The mountains and hills laughed at the\\nsea and Jordan, for he adds What ailed thee, sea, that\\nthou didst flee and thou, Jordan, that thou wast turned\\nback Snch will be the joyful exit of the just from this\\nlife. They will enter Jordan, the river of judgment, without\\nfear they shall laugh at death saying with the Apostle O\\ngrave, where is thy victory death, where is thy sting", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0107.jp2"}, "108": {"fulltext": "PASSION SUNDAY.\\nMOTIVES FOR CONTRITION FOR THOSE WHO ARE AFFLICTED\\nWITH SIN.\\nI. God convinces the sinner. II. Christ convinces the sinner.\\nIII. His neighbor convinces the sinner. IV. All creatures con-\\nvince the sinner.\\nWhich of you shall convince me of sin (Jno. 8 46;.\\nIn the forty-fourth chapter of Genesis we read that, after\\nJoseph had filled with corn the sacks of his brethren, he\\nordered his steward to place his silver cup in the month of\\nBenjamin s sack and when they were on their journey to\\npursue them and accuse them of having stolen the cup. He\\ndid so and they became indignant. They speedily took\\ndown their sacks to the ground, and every man opened his\\nsack. When the cup was found in Benjamin s sack, they\\nrent their garments, and, loading their asses again, returned\\ninto the town. Who cannot readily imagine the fear that\\nfilled their souls But, while they, though innocent, acknowl-\\nedged their fault and prostrated themselves before Joseph,\\nthey were most kindly received by him. It seems to me that\\nat this time our true Joseph, Christ the Saviour, does the\\nsame thing, not because he accuses us of a feigned theft, but\\nbecause he very well knows that we carry thefts of sin the\\nsacks of our consciences. Wherefore he himself, especially\\nat this time to restore us to his friendship, sends his stewards\\nof the Church, the priests, to examine our sacks and to search\\nour consciences. Which one of us can say that he has no\\ntheft in his sack Who will dare say with Christ Which\\nof you shall convince me of sin Immediately John will\\naccuse us when he says If we say that we have no sin,\\n102", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0108.jp2"}, "109": {"fulltext": "MOTIVES FOR CONTRITION. 103\\nwe deceive ourselves, and the truth is not in us. (1 Epist.\\n1 8). It remains, therefore, for us with Joseph s brethren\\nto rend not only our garments but our hearts, as Joel says\\nEend your hearts and not your garments (2 13). Let us\\nrend them by true contrition and compunction of heart, and\\nwith this contrition let us return to our Saviour by oral con-\\nfession that we may merit to receive from him the much\\ncoveted friendship. But, as many like those brethren will\\nnot acknowledge their faults, I shall accuse them that they\\nmay understand what a grave and deplorable thing sin is.\\nI. God accuses you against whom you have especially\\nsinned, whose glory and regal crown you have stolen and to\\nwhom in consequence you have done the greatest injury.\\nYou ask how you have done this Listen. Have you not\\ndone it when contrary to the express will and command of\\nGod you have adhered to creatures and worshiped them\\nabove all else, you have preferred them to God and placed\\nthem on his throne have you not by this driven God, your\\nlegitimate King, from his throne, while you rebelled against\\nhim and acted in direct opposition to his will For Is\\nnot he thy father, that hath possessed thee, and made thee\\nand created thee? (Dent. 32:6). How would you feel,\\nif unknowingly you had killed your father and afterwards\\nfound that it was he Oh, if we only had eyes to see who\\nhe is against whom we have sinned We knowingly, will-\\ningly and with malice have offended God our Father, who is\\nour greatest benefactor. How do we live, move and have\\nour being unless from him Are these not continuous ben-\\nefits of God the earth which nourishes us, the air which we\\nbreathe, the bread and water which sustain us, the sun which\\nillumines us, the fire which warms us And if these\\nthings be little, I shall add far greater things unto thee, as\\nNathan said to David (2 Kings 12:8). And you will not\\nrepent of having offended such a benefactor Out on you,\\nand go to the lions John Osorius narrates that in Spain a\\ncertain lion was very fond of his keeper and lovingly ad-\\nmitted him to his cage. One day when the keeper appeared\\nin a strange garb the lion, not recognizing him, attacked him\\nand tore him to pieces. At length, perceiving that it was\\nhis keeper he had killed, the lion became inconsolable and\\nrefused all kinds of food. What shall we say to this The\\nlion knows and grieves for having offended his keeper and\\nman will not grieve for having offended his preserver", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0109.jp2"}, "110": {"fulltext": "104: PASSION SUNDAY.\\nblind and miserable mortals, if you did not know when yon\\nsinned behold now and contemplate him. Is it not he who\\nnourishes you and clothes you, enriches you, makes you\\nrulers of all creatures, and gives you angels for guardians\\nYou have broken his laws, you have burst his bonds you\\nhave stolen his glory and given it to Mammon and Bacchus.\\nKnow thou and see that it is an evil and a bitter thing for\\nthee, to have left the Lord thy God (Jer. 2 19). More\\nbitter indeed than to have been left by God (if however you\\nlove God). For who will doubt that it is more bitter for the\\nlover to have offended the beloved than to have been offended\\nby him St. Paul said he was ready to become an anathema\\nfor his brethren, to be separated from them but he never\\nwas ready to desert Christ, nor cease to be loved by him.\\nWho then shall separate us from the love of Christ\\nNeither death, nor life, nor angels, etc. (Eom. 8 35, 38).\\nII. Christ accuses you for, sinner, you have stolen his\\ncup, the merit of his passion, which he himself called his\\nchalice. Christ would not listen to Peter, who with drawn\\nsword wished to prevent him from undergoing his passion.\\nThe chalice which my Father hath given me, shall I not\\ndrink it (John 18 11). More keenly will Christ feel it,\\nif after having drained that chalice on the cross he finds that\\nhis blood was shed in vain. It is a greater injury to steal\\nfrom one a thing already bought than a thing yet to be paid\\nfor. Eecount, sinner, what Christ spent for you and for\\nme, what he did and what he suffered and see if you have\\nnot reason to deplore your prodigality. Did he not for our\\nsakes descend from heaven did he not clothe himself with\\nour frailty did he not seek our salvation in many journeys\\ndid he not preach and show us the way to heaven did he\\nnot suffer all kinds of torments, crucifixion and finally death\\nitself and you despise and make light of all these, and do\\nnot weep over your madness If two brothers were held cap-\\ntives by the Turks with the understanding that within a\\ncertain time they would be put to death unless a large ransom\\nwere paid for them, and their father hearing this should\\ntravel near and far begging the money and then bring it them\\nto obtain their freedom if those captives should begin to\\nindulge in revelry and spend the money with the Turks, their\\nenemy, until there was nothing left for their ransom, would\\nnot this be an enormous crime would it not be the basest\\nkind of ingratitude to so good a father When their day of", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0110.jp2"}, "111": {"fulltext": "MOTIVES FOR CONTRITION. 105\\ndeath was drawing near should they not with the prodigal\\nson enter into themselves and bitterly bewail their ingrati-\\ntude and folly What else did Christ do for thirty-three\\nyears but collect the price of our redemption How many\\ncalumnies, injuries, insults and torments did he suffer for\\nour sakes Y And what do sinners do They indulge in for-\\nbidden pleasures, squander the price of redemption, nay, even\\ncast it away. But they have thought to cast away my\\nprice I ran in thirst (Ps. 61 5). Enter into yourselves\\nthen, sinners, and see what and how much you have\\nlost, what kind of father you have offended. Say to your-\\nselves Was I baptized in vain confirmed in vain did I\\nconfess in vain are all those things which Christ did, said\\nand suffered of no benefit to me am I to remain a captive\\nof the devil Alas, what have I done But this is not\\nenough for many sinners. They repeatedly by the commis-\\nsion of new sins crucify Christ. They have added to the\\ngrief of my wounds (Ps. 68 27). unheard of ingrati-\\ntude Who hath trodden under foot the Son of God, and\\nhath esteemed the blood of the testament unclean\\n(Heb. 10 29). Crucifying to themselves the Son of God,\\nand making a mockery of him (Heb. 6 6). They act as\\nthe soldiers did on Calvary when they rudely stripped Christ\\nof his garment, thus re-opening his wounds and adding new\\ntorture. Alexander the Great in one of his drunken revels\\ntransfixed with a spear his deliverer, Clytus, who had cut off\\nthe hand Ehosacer, striving to slay his master. Becoming\\nsober and seeing the body of Clytus, he was so overcome with\\ngrief as to wish to kill himself with the same spear. Pre-\\nvented from doing this, he shut himself up for three days,\\nrefusing all food and wishing to starve to death. Infinitely\\nmore do we owe to Christ, who restrained the sword of an\\nangry God about to slay us, and who by his merits returned\\nit to its scabbard. How, therefore, does the sinner feel who\\nremembers too late that he has afflicted his preserver, and, as\\nfar as he could, has slain him\\nIII. Your neighbor accuses you, whom you have afflicted\\nwith many injuries and from whom in a manner you have\\nstolen a cup. First, by doing him bodily injury. Examine\\nyour conscience and it will tell you. Some by chance poor\\nin the goods of this world I have defrauded by strength or\\nfraud I have extorted from them what they did not owe me\\nto other poor ones seeking my aid I not only have given", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0111.jp2"}, "112": {"fulltext": "106 PASSION SUNDAY.\\nnothing when I could but have added to their affliction by\\nopprobrium and calumny the good name and esteem of\\nothers I have striven to lessen and to render them hateful\\nand despicable before God and man. Secondly, in the goods\\nof the soul. How often by my crimes have I provoked others\\nto sin How often was I a stone of offense and a rock of\\nscandal to others, when it would have been better for me,\\nwith a stone about my neck, to be cast into the sea How\\noften were my parents, children, brothers or neighbors pun-\\nished for my sins for often many are punished for the sins\\nof one. And what is greatest of all is that perhaps even\\nnow some are in hell, whose damnation I was the cause of or\\nwhom, at least, I helped to be damned. How often have I\\nseen some one rushing headlong to hell whom I might have\\nsaved by good advice what should be my feelings if I were\\nto understand that even one was burning in hell on my ac-\\ncount Could I easily expiate that sin Judas, having be-\\ntrayed Christ and seeing him condemned, was struck with\\nremorse, returned the thirty pieces of silver and went and\\nhanged himself. So great did he regard his sin, and what\\nkind of condemnation was it To a temporal death which\\nChrist freely invited and yet his traitor despaired on ac-\\ncount of his crime. What do you say who by your bad ex-\\nample, teaching and deceit have betrayed not one, but many,\\nto eternal death Will any one, on your account, be pun-\\nished in hell fire for all eternity Have you caused any evil\\nthat can never be repaired for all eternity Will you go to\\nheaven, who have cast another into hell Do you not fear\\nfor having been the cause of so many suffering in Purgatory\\nHow many parents cry out from that fire against their chil-\\ndren, through whose fault they are there how many chil-\\ndren against parents Are you not that wicked servant,\\nwho, unwilling to have pity on his fellow-servant, choked\\nhim While you have despoiled your brother of his goods\\nor persecuted him with hatred and envy or led him into sin,\\nin so much have you choked him and sent him to hell.\\nIV. All creatures accuse you, from whom you in a man-\\nner steal the silver cup, that is, that order and natural in-\\nclination, which they have to serve their Creator For all\\nthings serve thee (Ps. 118 91). When you withdraw them\\nfrom their Creator and force them to serve you contrary to\\nthe will of their legitimate Lord such your intellect,\\nstrength, form, wealth, dignities, the mixed elements, the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0112.jp2"}, "113": {"fulltext": "MOTIVES FOR CONTRITION. 107\\nstars, all creatures. For the creature was made subject to\\nvanity, not willingly, but by reason of him that made it sub-\\nject, in hope because the creature, also, itself shall be de-\\nlivered from the servitude of corruption into the liberty of\\nthe glory of the children of God. For we know that every\\ncreature groaneth, and is in labor even till now (Rom.\\n8 20-22). Therefore creatures groan because, unwilling,\\nthey are subject to the sinner why not rather the sinner\\ngroan, who brings such misery on harmless creatures By\\nhis rebellion against God he causes for himself and others\\nstorms, wars, plagues, etc. Are not these miseries sadly de-\\nplored by all Much more so should sins, the cause of those,\\nbe deplored. Let us therefore open the sacks of our con-\\nsciences and behold the thefts we have committed against\\nGod, Christ, our neighbor and all creatures, that we may\\nrend and crush our hearts. David opened his sack and\\nwatered his couch with his tears. The Publican opened his\\nsack and struck his breast, nor did he dare to raise his eyes\\nto heaven. Magdalene opened her sack and she washed the\\nfeet of Christ with her tears and dried them with her hair.\\nPeter opened his sack and going out he wept bitterly. And\\nso it shall finally happen that after our error is known by the\\nheavenly Joseph, Christ, we shall be admitted to his most\\nloving embrace.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0113.jp2"}, "114": {"fulltext": "PALM SUNDAY.\\nTHE PKOXIMATE PREPARATION FOR HOLY COMMUNION.\\nI. Cleanness of heart. II. Spiritual hunger. III. Reverence. IV.\\nHumility. V. Thanksgiving.\\nBlessed is he that cometh in the name of the Lord (Matt. 21 9).\\nWhen I behold the triumphal pomp of Christ in to-day s\\nGospel, I seem to see the same Christ the Lord coming to us\\nfrom heaven in the Holy Eucharist. Everywhere I see the\\nprofoundest humility joined with the highest glory. The\\nprofoundest humility of Christ appears when seated on an\\nass he descends from Mount Olivet to Jerusalem his highest\\nglory appears while the multitude strew the way with their\\ngarments and palm branches, crying out Hosanna to the\\nSon of David. What emperor ever triumphed on an ass\\nwho was ever received with such honor Now let us see\\nChrist coming in the Eucharist. Does he not there descend\\nfrom heaven to us on earth, hiding under the small species\\nof the Sacrament, conspicuous with no external splendor\\nAnd yet however before him in the Eucharist, Kings and\\nPopes with the universal Church prostrate themselves. Most\\nfittingly therefore while the Holy Eucharist is being con-\\nsecrated and elevated that same hymn is sung which the\\nmultitude sang in his former triumph Blessed is he that\\ncometh in the name of the Lord Hosanna in the highest.\\nSince at this time the same victor enters our hearts in Holy\\nCommunion it remains for us to see with what reason, what\\nhonor, we receive him. This to-day s multitude shall teach us.\\nL They divested themselves of their garments and spread\\n108", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0114.jp2"}, "115": {"fulltext": "PREPARATION FOR HOLY COMMUNION. 109\\nthem in the way by which he was to pass lest he should be\\nsoiled with filth and mud. What else does this mean, unless\\nthat we should cleanse our heart, in which we are to receive\\nthe Lord, from all stain not only of mortal sins (which is\\nabsolutely necessary) but, as far as we can, of venial also\\nlikewise of all inordinate affection to the former sins, sen-\\nsual desires and secular thoughts so that we may not only\\nshow the honor due our heavenly guest but that we may also\\nmerit to receive from him the celestial reward for entertaining\\nhim. For since he loves purity in the highest degree, the\\npurer we are the more worthy shall we be of such a guest\\nand of the grace he brings with him. Let us hear St.\\nAugustine I ask you, brethren, is there any one who\\nwould place his garment in a filthy chest And if a pre-\\ncious garment is not placed in such a chest, how is it that\\nthe Eucharist is received into the soul, foul with the filth of\\nsins What did God wish to indicate when he ordered\\nthe loaves of propitiation to be made of the whitest flour, to\\nbe placed on the purest of tables and the most fragrant in-\\ncense to be burnt before them Was it not because those\\nloaves were a type of the Eucharist, as Sts. Jerome, Cyril and\\nDamascene declare Thou shalt set over against the table\\nthe candlestick (Exod. 26 35). The lights were to be of\\nthe purest oil and the candlestick the cleanest. Should he\\nnot be the purest and free from all stain who wishes to place\\nthat heavenly bread in his heart Why was it that the\\nManna fell only in the early morning while the earth was\\ncovered, as it were, with a white cloth Moreover, he should\\nbe pure who wishes to be intimately joined to the most pure\\nSon of the Virgin. Note that after Christ had instituted the\\nEucharist he chose clean receptacles for his body. The dining-\\nroom in which the Eucharist was instituted was furnished.\\nThe winding-sheet was clean the sepulcher was new, and\\nno one had been placed in it before. What is the mystery in\\nall this Christ indicated that after that time he wished\\nto dwell among faithful friends who would receive him with\\nhonor and in a pure heart. Let it be enough for us to know\\nthat that immaculate Lamb was born in a stable, nourished\\nin a poor dwelling, clothed in poor garments that he often\\nslept on the hard ground, that he was thrown into a foul\\nprison, that he was crucified on Calvary now is the time to\\nreceive him in a more magnificent place such is the soul\\npure and free from all contagion of sin. Let there be no one", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0115.jp2"}, "116": {"fulltext": "HO PALM SUNDAY.\\nwho will not cast aside his garment, the old man and the de-\\nsires of the flesh.\\nII. And they went forth to meet him. Those who anx-\\niously expect a friend are accustomed to go to meet him.\\nThis we shall do, if with great desire and spiritual hunger\\nwe approach Christ s banquet for by this we shall show our\\ngreat love for him and shall dine with him with greater\\npleasure and profit. But how shall we excite this hunger,\\nthis desire in ourselves Surely if we consider who and how\\ngreat Christ is who comes to us and how much we need his\\npresence. The Samaritan woman, when she knew Christ\\nand tasted a little of the living water, leaving the well, ran\\nto the city and urged all to go and see him. But the same\\nLord comes to us in the Eucharist bringing with him\\nliving water flowing to life eternal. Oh, if you knew the\\ngift of God and who it is that comes to us, you would run to\\nthe city of your heart and exhort all your powers to go and\\nmeet your Lord. With what desire does a poor, desolate\\nspouse await her rich beloved one returning with precious\\ngifts from a far off country But your soul is such a miser-\\nable and deserted spouse when deprived of Christ. Will she\\nnot therefore rejoice when she learns the beloved one is com-\\ning We know that Christ with the greatest desire pre-\\npared the table of the Eucharist for us With desire I\\nhave desired to eat this pasch with you (Luke 22 15).\\nLet us not be slower to receive than he was to give. Let us\\nconsider on the one hand the diseases and miseries of our\\nsouls, on the other the excellency and efficacy of the medicine\\nwhich Christ gives us in Holy Communion. The Eucharist\\nis a kind of hospital where all the diseases can be healed\\nthe deaf will hear he thou opened the lame walk the\\nblind heboid the lepers he cleansed the dead rise, if,\\nhowever, we frequently and in the proper spirit approach it.\\nThe Lord erected it at the greatest expense, namely, his pre-\\ncious blood. Will he not be offended if we though afflicted\\ndo not frequent it, or unwillingly approach it\\nIII. And they cut boughs from the trees, and strewed\\nthem in the way, a mark of veneration lest he should walk\\non the bare earth. We also shall do this if with fear and\\nreverence we approach Holy Communion. That consists,\\nfirst, in a modest composition of the body if before Christ\\nwe fall on our knees, cast our eyes down and remain in a\\nposition of humble adoration. For thus the boughs of trees,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0116.jp2"}, "117": {"fulltext": "PREPARATION FOR HOLY COMMUNION. HI\\nthat is, the pride of man, we shall cut down and strew it be-\\nfore Christ, thus we shall decorate the earth with the leaves\\nof our body. Kings and queens took off their crowns and\\nprostrated themselves in the presence of the Holy Eucharist.\\nWas it wonderful that they should do so before the King of\\nheaven and earth The lowest angel in heaven is by far\\nnobler than all the kings of earth. And one of the Sera-\\nphim flew to me, and in his hand was a live coal, which he\\nhad taken with the tongs off the altar. And he touched my\\nmouth (Isaias 6 6, 7). Surely not because he would burn\\nhis hand (flesh only can be burnt, not spirit), but because that\\nlive coal was a type of the Eucharist as St. John Damascene\\nwhen he says Coal is not simple wood, but united to fire\\nso the bread of Communion is not simple bread, but united\\nto the divinity. Since, therefore, one of the highest angels\\ntreated with such reverence a type and shadow of the Eu-\\ncharist, consider what honor should be shown to the Eu-\\ncharist itself.\\nSecondly, it consists in a reverential fear lest perchance\\nanything should be found in us which would offend the\\neyes of the divine majesty. For we know that Oza sud-\\ndenly fell dead because he had touched the Ark irreverently,\\nalthough his intention was good, namely, of supporting it,\\nbecause the oxen kicked and made it lean aside (2 Kings\\n6 6). We know that God slew the Bethsamites by the thou-\\nsand because they had looked on this same ark with curiosity\\n(1 Kings 6 19). Besides, the high priest groaning and\\nwith a heavy heart was accustomed to enter the Holy of\\nholies, fearing lest, on account of some hidden sin, he might\\nbe killed by God. In the same manner our priests, about to\\napproach the altar, pray Take away from us, we beseech\\nthee, Lord, all our iniquities that with pure minds we may\\nmerit to enter into the Holy of holies/ 7 All these show us\\nwith what fear and reverence it behooves us to appear in the\\npresence of Christ our Lord.\\nIV. The whole city was moved at the coming of Christ,\\nsaying Who is this This shall be the case with us if we\\nconsider the majesty of the coming Lord and our own lowli-\\nness. For who is he that comes He it is before whom\\nthe pillars of heaven tremble (Job 26 11). Whom\\nthe morning stars praised together and whose beauty the sun\\nand moon admire (Job 38). For the whole world before\\nthee is as the least grain of the balance, and as a drop of the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0117.jp2"}, "118": {"fulltext": "112 PALM SUNDAY.\\nmorning dew (Wisdom 11 23). And who are we We are\\na shadow, dust, nothing. Will we not therefore exclaim\\nwith the humble Francis My God and my all, who art\\nthou, and who am I And with the humble Baptist al-\\nthough the greatest among those born of woman And you\\ncome to me I need to come to you. And with the\\nhumble Miphiboseth who when he heard from David\\nThou shalt eat bread at my table always, said Who\\nam I thy servant that thou shouldst look upon such a dead\\ndog as I am (2 Kings 9 7, 8). How much greater is\\nour Lord than his servant David how much more precious\\nthan his table Let us imitate St. Jerome who, when about\\nto receive the Eucharist for the last time, ordered that he\\nshould be taken from his bed and placed on the ground\\nthen kneeling erect, he struck his breast several times, ex-\\nclaiming Thou art my Lord and my God. It is related\\nthat even Henry VIII. King of England, though cut off\\nfrom the Church, had the greatest affection and reverence\\nfor the Holy Eucharist, for shortly before his death he said\\nIf I were to cast myself not only on the earth but even\\nunder the earth I would not seem to give sufficient honor to\\nthis Holy Sacrament.\\nV. They sounded the praises of Christ and cried out\\nHosanna blessed is he that cometh in the name of the\\nLord. In like manner after Holy Communion, thanks\\nshould be given to God for this heavenly benefit. We said\\nbefore that the High Priest of the Hebrews was accustomed\\nto enter the sanctuary (only once a year) in fear and trem-\\nbling after the service he ordered a banquet to be given his\\nfriends in thanksgiving, for his safe return from the Holy\\nof holies. Let us order a like banquet after Communion and\\nlet us invite all the powers of our body and soul to give\\nthanks to God and say with St. Monica My heart and my\\nflesh have rejoiced in the living God. And first let us in-\\nvite our intellect by acknowledging and pondering the gift\\nreceived, and saying with the Israelites What is this\\nwhat kind of manna what kind of bread whence has it\\nbeen sent to us by whose hands was it made Or with\\nDaniel Thou hast remembered me, God who hast fed\\nme with milk, with a wonderful gruel. Or with Paul the\\nHermit: Behold, the Lord has sent us a dinner, truly\\npious, truly merciful What thanks would we give, if like\\nthose, we received bread from heaven, from an angel, from a", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0118.jp2"}, "119": {"fulltext": "PREPARATION FOR HOLY COMMUNION. 113\\ncrow But the eucharistic bread is from heaven and from\\nGod, nay more, it is God himself. Let us then invite our\\nmemory let us be mindful of this great benefit let us\\nremember that manna let us inscribe on our soul I am\\nthe dwelling-place of the great God inaccessible to the world,\\nthe flesh and the devil. Let us invite our will by offering\\nourselves and all we have to the will and direction of God, so\\nthat for the future he may rule supreme in us. Let us in-\\nvite the powers of the body and our senses that they may all\\nserve Christ and admit nothing that might be offensive to\\nour guest. What would you say if your friend, whom you\\ntraveled a long way to see, should receive you kindly indeed,\\nbut shortly after, going out the back door, leave you alone, or\\nwhat is worse still should turn you out of his house The\\nJews certainly did this who in the morning with loud\\nacclaim received Christ in the evening deserted him and\\nafter five days put him to death. What benefit was it to\\nthem to have led him through the city with all honor and\\npomp, since afterwards they crucified him on Calvary What\\nbenefit was it to them to have cut boughs from trees and\\nspread them beneath him, since afterwards they gathered\\nthorns and a reed with which they tortured and mocked\\nhim What benefit was it to them to have asked Who\\nis this? since afterwards they cried out: He is worthy\\nof death Therefore through love for that poor king,\\nwho during these days will come to you in the humble\\nspecies of eucharistic bread, I beg of you not to imitate Juda\\nnor the versatile Jews but rather the disciples and innocent\\nchildren of Christ.\\n8", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0119.jp2"}, "120": {"fulltext": "EASTER SUNDAY.\\nCHRIST THE LION IN HIS RESURRECTION.\\nI. With regard to the sleep of death. II. With regard to his rais-\\ning himself. III. With regard to the glory of the rising one.\\nIV. With regard to his power. V. With regard to his liberality.\\nBehold the lion of the tribe of Juda hath prevailed (Apoc. 5 5).\\nAlthough those four animals seen by Ezechiel the man,\\nthe calf, the lion and the eagle are commonly held to\\nrepresent the four Evangelists nevertheless St. Jerome and\\nother commentators teach that they are figures of Christ the\\nLord. Because by man his humanity is shown by the calf\\nhis priesthood by the lion his kingdom, and by the eagle\\nhis divinity. Because Christ in his incarnation was man in\\nhis passion the calf, as it is the animal of sacrifice for\\nChrist our pasch is sacrificed (1 Cor. 5 7) in his ascension\\nthe eagle, that flies highest of all in his resurrection truly\\nthe lion this the prophecy of Jacob to Juda intimates, for\\nChrist was of the tribe of Juda Juda is a lion s whelp\\nto the prey, my son, thou art gone up resting, thou hast\\ncouched as a lion, and as a lioness who shall rouse him\\n(Gen. 49 9). Lion because he is king of heaven and earth\\nwhelp of the lion because, according to divine nature, he is\\nof the same divinity and majesty with the Father according\\nto human nature, he is less than the Father. Let us see by\\nwhat reason Christ is a lion, especially in his resurrection.\\nI. With regard to the sleep preceding death. Resting,\\nthou hast couched as a lion. The lion, having broken the\\nbones of his prey, lies down before he begins to eat so also\\non the cross, Christ, having bowed his head, gave up the\\nghost that is, bowing down he invited death to come, which\\notherwise would not dare to approach, according to Anastasius\\n114", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0120.jp2"}, "121": {"fulltext": "CHRIST THE LION IN HIS RESURRECTION. H5\\nSynaita. St. Gregory says: l Willingly he sought death.\\nI have slept and have taken my rest (Ps. 3). And this\\nis the glory of our lion who willingly and freely died. He\\nate the prey when he conquered hell and led our forefathers\\nfrom Limbo.\\nSecondly, the lion sleeps in an open place not in caves,\\nlike other wild animals, because he is fearless of all danger.\\nSo Christ laid him down to sleep in a most open place on\\nMount Calvary, although surrounded by his bitterest ene-\\nmies and was buried near by, fearing nothing from the\\nJews, because he knew they could not place any obstacle to\\nhis resurrection. They guarded the tomb with soldiers, and\\nsealed the stone and yet he slept securely, because his leonine\\npower prepared the way for his resurrection like Sampson\\nwho, bound by the Philistines, carried away the gates that\\nin vain shut him in. I have slept and have taken my rest,\\nand I have risen up because the Lord hath protected me I\\nwill not fear thousands of the people surrounding me (Ps.\\n3) St. Athanasius says Miserable and unhappy judge\\nwho loosed the chains of death, he will not break the seal of\\nthe tomb who conquered hell, he will fear the guard of the\\nmonument Strengthen the sepulcher, mark the stone,\\nplace soldiers around it You are doing a noble work you\\nare placing spectators and witnesses of the resurrection you\\nare preparing preaching ministers of my miracles.\\nThirdly, even when the lion sleeps, he is terrible so Christ\\nwas terrible to the Jews. Who ever saw a dead man wage\\nwar on those who surrounded his tomb, and send fear into\\nthem Great was the fear that the Infant Jesus lying in a\\nmanger aroused in Herod, who thought he was to lose his\\nkingdom but still greater when lying in the tomb, he de-\\nprived death and the demons of their power.\\nFourthly, the lion sleeps with his eyes open. So Christ, in\\ndeath, had the eye of his divinity open for there remained\\nthe union of the Word with soul and body, though they\\nwere separated. Hence, he calls his death a sleep only 1\\nhave slept and have taken my rest. Christ, in his death,\\nknew what he would do, how long he would sleep and when\\nhe would rise.\\nII. His most powerful raising of himself from the dead.\\nThe lion is most powerful. Christ, by the power of his di-\\nvinity, conquered all, even death itself. It is a fact related by\\nRufinus, Eucherius and others, that when the lion s young", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0121.jp2"}, "122": {"fulltext": "116 EASTER SUNDAY.\\nis whelped, he sleeps for three days and nights and then at\\nthe roar of the parent awakes from his trembling couch.\\nSo Christ, after he had slept for three days in the tomb,\\nat the voice or power of his Father, arose not without a\\ngreat commotion of the earth. But that same power was\\nChrist s, for he possessed it with the Father, and by it he\\nI raised himself. Hence Jacob, in his blessing of Juda, speak-\\ning of Christ, says Besting, thou hast couched as a lion,\\nwho will arouse him That is, he does not need any one\\nto arouse him for he himself as God has aroused him. St.\\nAmbrose says Who else will arouse him but himself by\\nhis own power and that of the Father I see him born by\\nhis own will, dying by his own will. What other aid does\\nhe need to rise from the dead He himself is the author of\\nhis resurrection. St. Augustine says: No man raised\\nhim as did some of the prophets or he himself did others\\nbut as though from sleep he rose.\\nSt. Bernard says Who else ever raised himself from the\\ndead Eliseus, the prophet, raised one, but not himself.\\nHow many years now is he in the tomb We say of others\\nthey have been raised from the dead of Christ he arose\\nfrom the dead. So indeed the lion of the tribe of Juda\\nhas conquered.\\nIII. dory and nobility of the resurrection. According to\\nPliny, the nobility of the lion appears when his neck is\\ncovered by his magnificent mane. So the majesty of Christ\\nshone especially in his resurrection for then, clothed in the\\ngarments of immortality, he showed himself the noble lion\\nof the tribe of Juda. When Sampson s hair was restored\\nto him he was more powerful and more beautiful than before.\\nAnd truly was the prophecy of Aggaeus fulfilled Great\\nshall be the glory of this last house, more than of the first,\\nsaith the Lord of hosts. For Christ rebuilt in three days\\nthe temple of his body destroyed by the Jews, and adorned it\\nwith a glory far surpassing what it formerly had. Great was\\nthe glory of Christ in Bethlehem when he was adored by\\nangels and kings of the East but there also were poverty,\\ncontempt and infirmity, because an infant he was lying in a\\nmanger but in his resurrection there was glory without con-\\ntempt, power without weakness, riches without alloy. Great\\nwas his glory on Tabor, but there he showed only one of the\\ngifts of glorified bodies brightness he did not show agility,\\nsubtility, impassibility. Then that brightness was visible for", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0122.jp2"}, "123": {"fulltext": "CHRIST THE LION IN HIS RESURRECTION. H7\\na short time only. Finally, there his words were of death.\\nIn the resurrection, Christ received all the gifts and retained\\nthem constantly. Great was his glory when he walked on\\nthe waters, commanded the winds and waves when he cast\\nout devils, cured the sick, multiplied the loaves and fishes\\nraised the dead but all these he did in the form of a serv-\\nant he hungered and thirsted and was weary. Greater\\nwas the glory of his second house, when he rose from the\\ndead and ascended glorious to heaven. Great was his glory\\non the cross, when man and the elements bore testimony to\\nhis divinity but there was grief, ignominy, deformity, death.\\nNone of these in the resurrection. Hence Aggaeus says\\nIn this place I will give peace. The glory of the first\\ntemple was not without poverty, contempt, weakness, fear,\\nlabor, grief, etc.; but the glory of the second temple ex-\\ncludes all these. How great is this glory, this happiness, to\\nlive without fear of death, without danger, without defect\\nTo have a body more splendid than the sun, stronger than\\niron, more agile than the wind entirely impassible and\\nspiritual, that is, entirely subject to the spirit. Compare\\nthe glory of the resurrection with the ignominy of the cross.\\nWhat a difference Behold him there patient, covered with\\nblood, pierced with wounds, between two thieves. In the\\nresurrection, behold him impassible, glittering like gold,\\nagile, subtle, attended by angels and patriarchs and prophets.\\nTruly the winter is passed, and the flowers have appeared in\\nour land. Truly now Christ could say with Joseph exalted\\nGod has made me forget all my labors. Such is the happy\\nend of a just life. They are tried here like Sampson and\\ndeprived of strength but wait till the hairs grow, wait for\\nthe day of resurrection then they shall conquer and shall\\nsay God has made me forget all my labors.\\nIV. As to power over earth for the lion is king of animals\\nand subjects them to his will by his roar, even by his look.\\nSo Christ after his resurrection, by the appearance of an\\nangel, by an earthquake shock, terrified the guards then\\nby the preaching of his apostles as by the roaring of a lion\\nby the fame and faith of his resurrection, he astonished the\\nnations, held them captive and drew them to his worship\\nand this is what Habacuc had foretold Horns are in his\\nhands, there is his strength hid. Death shall go before his\\nfeet. He stood and measured the earth. He beheld and\\nmelted the nations. And the ancient mountains were", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0123.jp2"}, "124": {"fulltext": "118 EASTER SUNDAY.\\ncrushed to pieces the hills of the world were bowed down\\nby the journeys of his eternity. This is as St. Jerome in-\\nterprets The Saviour, standing and beholding all and meas-\\nuring the world, scattered the multitude of nations and,\\nbeing scattered, the mountains and hills of this world were\\ncrushed, that is, the princes of this world who before stood\\nstiff-necked crushed by the journeys of his eternity, that is,\\nby his resurrection to immortal glory. The Jews were the\\nfirst to be frightened by his voice, but unhappily and with-\\nout avail, because they did not profit by it but rather\\nsought means to hide the glorious resurrection of Christ, by\\nbribing the soldier-guards to say that Christ was stolen by\\nhis disciples while they were asleep. But it otherwise hap-\\npened, for the guards gave testimony of the resurrection.\\nOther nations more fortunately listened to this voice and\\nbecame subjects in the kingdom of Christ. But there is a\\ngreat difference between the lion and Christ. The lion terri-\\nfies animals to devour them Christ terrifies people to save\\nthem and give them life. Wherefore the government of\\nthis king is not tyrannical, but paternal. Christ does not\\ndestroy sinners, but rather wishes to make them his friends\\nand chosen ones.\\nV. Liberality and munificence. The lion, according to\\nSolinus, is of such a generous nature, that he leaves^ part of\\nhis prey to the other animals. So Christ communicates to\\nus the prey glory and immortality which he has captured,\\nto be given in his own time. We have an example of this\\nin the honeycomb found by Sampson in the mouth of the\\nlion he had killed and not only himself ate, but he gave\\nto his parents and they did eat (Judges 14). The lion is\\nthe dead Christ from whose mouth afterwards came that\\nsweetest of honeycombs Peace be to you and Whose\\nsins you shall forgive they are forgiven, etc finally the\\nhoneycomb of resurrection and glory. Christ after the\\nresurrection ate the honeycomb with his disciples, and gave\\nthe remains to them (Luke 24) Tertullian says the\\nconfidence of Christians is the resurrection of the dead. If\\nthe heart of the husbandman is filled with hope, when he\\nsees the seed, he planted, living and flourishing, and looking\\nto a great harvest why should not we live in the hope of that\\nglory whose seed we have in the resurrection of Christ If\\nwe have risen with Christ, let us put on Christ and be con-\\nformed to him here that we may live with him hereafter.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0124.jp2"}, "125": {"fulltext": "FIRST SUNDAY AFTER EASTER.\\nTHREEFOLD PEACE.\\nI. Peace with God. II. Peace with our neighbor. III. Peace with\\nourselves.\\nPeace be to you (John 20 19).\\nThe holy patriarch Jacob has pictured to us Christ rising\\nin the form of a lion (Gen. 49). This, Ambrose, Augustine,\\nGregory and other Fathers believe Jacob had in mind and\\nJohn, in Apoc. 5, confirms this when speaking of the risen\\nChrist: The lion of the tribe of Juda has conquered.\\nWho would not expect from this lion, returning to life, a ter-\\nrible roar, which would strike fear into all, especially the\\nJews, his bitter enemies, and then his disciples who fled from\\nhim But it is not the roar of the lion that we hear but\\nthe bleating of the lamb proclaiming peace, not war, Peace\\nbe to you. We hear the voice of that Dove who, after the\\nsevere winter of his passion, announces the most joyful\\nspring of peace. We saw that dove leaving the Ark and re-\\nturning after the deluge of Passion Sunday, bearing in his\\nmouth the olive-branch, symbol of peace, to his disciples\\nalmost distracted at the absence of their master, in that same\\nhouse as though enclosed in the Ark, and who were then\\nassured that the waters of the deluge had ceased that the\\ntempest which overwhelmed Christ had passed that grief\\nhad departed, and on the contrary, the sweetest tranquillity\\nhad covered the face of the earth. Christ had been afflicted\\nwith many injuries, not only by the Jews, but also by his dis-\\nciples however, he does not come with the roar of a lion,\\nnor with the sword in his mouth threatening dire vengeance\\nbut with peace and love Peace be to you. He does not\\ndeclare war against his enemies who condemned him to\\n119", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0125.jp2"}, "126": {"fulltext": "120 FIRST SUNDAY AFTER EASTER.\\ndeath, and crucified him on the infamous gibbet of the cross\\nbut declares peace, and wishes peace to all and that he\\nbrings to us in many ways. Three times in to-day s gospel,\\nChrist repeats that salutation Peace be to you and not\\nwithout cause, for a threefold peace is necessary for our salva-\\ntion.\\nI. The first peace is with God, which Christ, by the merits\\nof his passion, established between God and the human race,\\nin the shedding of his blood and as by sin the human race\\nrebelled against God and incurred his anger so by the shed-\\nding of blood alone was he to be appeased. This great bene-\\nfit is often brought to our minds by the apostle in Ephes. 2,\\nColoss. 1 and 2, 1 Cor. 5. We are reconciled to God through\\nthe blood of Christ. The rainbow, which God gave as a sign\\nof treaty between himself and man, was a type of that peace.\\nThe rainbow/ says Lipomanus, (i signifies Christ who is\\nthe sign of our redemption, given us by God the Father. He\\nhimself is our peace, our constituted advocate with his\\nFather in heaven with God the Father when he considers\\nthe bleeding wounds of his Son with us when as suppliants\\nin faith we implore his mercy. I will establish my\\ncovenant with you (Gen. 9 9). Rupert writes What\\nkind of a covenant is this which is promised by God for\\nI will signifies future, and a covenant is not usually made\\nwithout being given and accepted. A covenant indeed is\\noften promised but only once entered into, as the Incarna-\\ntion or Passion. By such a covenant the enmities existing\\nbetween God and man are destroyed. In the covenant\\nspoken of there is an establishment of peace, by reason of\\nbeing given and accepted, while God, with the accepted faith\\nof man, gives Christ his Son that we may be saved. Hence,\\nthe rainbow is called peace. Christ in a measure showed\\nthis to his disciples when, after proclaiming peace, he showed\\nthem his hands and feet and the marks of his wounds, as if\\nto say Do not fear behold this rainbow by which peace\\nis established between you and God. When Christ was\\nborn the angels sang Glory to God in the highest, and\\npeace on earth to men of good will. At that time, peace\\nwas universal, for the temple of Janus was closed by Augustus,\\nwhich happened only in time of peace, for in time of war it\\nwas open. At the coming of the eagle, the king of birds, all\\nother birds fold their wiugs and rest in peace, not daring to\\nfight so on the coming from heaven of that divine eagle,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0126.jp2"}, "127": {"fulltext": "THREEFOLD PEAC 121\\nChrist our God, the King of kings, the Lord of lords, the\\nkings of earth are silent because he has appeared who is true\\npeace, of whom the apostle says He is our peace who has\\nmade both one. Isaias calls him the Prince of peace be-\\ncause, coming from heaven, he illumined the earth, quieted\\nthe perturbed souls of mortals and filled them in a wonder-\\nful manner with the spirit of peace. This peace brought to\\nus by Christ was first given to us in Baptism, and is again\\ngiven to us in Penance, when after that peace is violated,\\nwe are finally received into grace. But this peace brought\\nby Christ into the world must be so guarded by us, that in\\nthe future we must not offend God by sin. Isaias says\\nAnd they will convert their swords into plough-shares, and\\ntheir lances into scythes/ What are swords and lances, but\\nour senses and members with which as with arms of the devil\\nwe have fought against God. These, therefore, after recon-\\nciliation must be turned into arms of justice for the cultivat-\\ning the field of our soul and the Church so that it may\\nserve God with those members with which before we served\\nthe devil (Rom. 6).\\nII. The second peace is with our neighbor, but with a\\nthreefold difference. The first consists in fraternal charity\\nand in the union of souls, according to Ezech. 40, John 13,\\nActs 4, Isaias 32, 40. Hence Christ so of ten recommends\\nfraternal charity to us, especially in his sermon at the last\\nsupper My peace I leave you, my peace I give you and\\nMark 9. Have peace among yourselves. For the Lord\\nknew that we would be unconquerable as long as we preserved\\npeace and concord so long was the Ark of Noe safe and\\nsound, as long as those within were at peace, and all of one\\nmind. For if the animals in the Ark fought among them-\\nselves or with the men, they would have destroyed both them-\\nselves and the Ark. A community or kingdom will stand as\\nlong as there is harmony but it will fall as soon as discord\\ncreeps in and divides it into parts. For this reason, peace\\nwas held in high esteem by the nations of the earth and\\nTiberius had a temple of peace erected in Rome wherein all\\nhaving hatred should offer sacrifice and become reconciled.\\nNot far from this on the Palatine hill, a most magnificent\\ntemple of peace, the ruins of which may be seen to-day, was\\nerected by Vespasian. It is related that Pomponius Atticus,\\nsixty-seven years old, at the funeral of his mother, ninety\\nyears old, boasted that he was never reconciled to her, because", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0127.jp2"}, "128": {"fulltext": "122 FIRST SUNDAY AFTER EAST Eft.\\nhe had never offended her. If such was the spirit among\\npagans what should be the spirit among Christians We\\nshould preserve peace, not only with our friends and relatives,\\nbut with strangers and enemies, in fact with all peace not\\nof nature but of grace not of Gentiles but of Christ, if we\\nwish to observe the precept of Christ.\\nThe second consists in religion and its unanimous agree-\\nment. Such was the peace of the first Christians, believing\\nand feeling the same thing, and is to-day that of all Catholics,\\n(1 Cor. 1). Unless the Ark were made water-tight, it could\\nnot have withstood the force of the deluge nor could the\\nChurch have withstood the incursions of heretics if it were\\nnot endowed with this unit} By means of this unity, it has\\ngrown to be the most powerful of nations, and is spread over\\nthe whole earth. Material Eome from a humble hamlet be-\\ncame the ruler of the world but, owing to discord, it has re-\\nturned to its pristine lowliness. Spiritual Eome, the Church\\nof Eome, from the crib at Bethlehem has become the queen\\nof nations, and her empire will stand on account of her unity\\nof faith, and because all her members are united in one head.\\nThere are in the Church different states and different orders\\nof Eeligious, but these all agree in faith and charity, all be-\\nlieve the same thing. As in a clock there are many wheels,\\nsome large, some small some move quickly, some slowly\\nall, however, complete their course, and in a wonderful man-\\nner conspire to announce the hours of the day so in the\\nChurch, the orders and states, though they differ among\\nthemselves with regard to some things, agree in harmony of\\nfaith.\\nIII. Peace with man himself and that is twofold. The\\nfirst is found in a tranquil and healthful conscience, although\\nit is grieved by the world, the flesh and the devil. That\\nvictory is sufficient which often consists in patience and con-\\nstant toleration of temptations and adversities, rather than\\nin the exclusion of them. And this is the peace which the\\napostle so often recommends to us in his Epistles (Eom. 5,\\nPhilip. 4). He begins all his Epistles to the faithful, sa-\\nluting them t( Grace be with you and peace from God the\\nFather, etc. In this way Christ orders all houses to be sa-\\nluted (Matt. 10). It is a tranquillity and serenity of mind,\\nand the courage of a good conscience (arising not from a\\ncertitude of divine faith, by which one believes his sins for-\\ngiven i but from conjectures which make a moral certitude", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0128.jp2"}, "129": {"fulltext": "THREEFOLD PEACE. 123\\nthat he is constituted in the grace of God) when one, after\\npardon of sin is received in Baptism or Penance, is not\\ntroubled in mind nor gnawed by the worm of any sin what-\\never. This indeed is the only good according to St. Tibur-\\ntius, who says Punishment is of no account to us, where a\\npure conscience is our companion. And in the Apocalypse\\nit is said that it surpasses all reason, that is, it cannot be\\nunderstood how great it is. Only he knows it who possesses\\nthis peace it is that hidden manna which no one knows but\\nhim who receives it (Apoc. 2); or to speak more correctly,\\nit is a foretaste of that heavenly manna on which the blessed\\nin heaven feed. The kingdom of God is not meat and\\ndrink but justice, and peace and joy in the Holy Ghost\\n(Rom. 14:17); justice, because it is order, symmetry, judg-\\nment and the harmony of the powers in man, such as can be\\nhad in this life, so that the reason commands, the body obeys\\nand the passions are brought into moderation by the ruling of\\nvirtues peace, because it is a serenity and tranquillity of\\nconscience unobscured by any cloud of grievous sin joy, be-\\ncause a secure mind is like a continual feast (Prov.\\n15 15). This kingdom we daily seek in the Lord s prayer,\\nthat it shall come to us for we do not ask that we be brought\\nimmediately to heaven but that Christ, first through his\\ngrace and the peace of our heart, shall reign in us so that\\nfinally we may reign with him in heaven. Truly this king-\\ndom is not found in sinners, for there is no peace for the\\nwicked, saith the Lord (Isaias 57 21). Nor is there any\\njustice in them, for the wicked are like the raging sea,\\nbecause they are constantly agitated by the heat of the pas-\\nsions, as it were, by the breath of demons they are stimu-\\nlated by a perpetual stinging of crime even in the midst of\\npleasures in this way Pharao had no rest, at table or in bed,\\nfrom the plagues of gnats and flies. Nor is there joy in\\nthem but uneasiness of mind, fear of judgment and hell,\\nyes, even fear of the law of men whom they have treated un-\\njustly. The second consists in a complete extirpation of\\nvice, and subjugation of the passions, so that they will not\\ndare oppose the authority of reason so much so that the\\nspirit and the flesh shall agree in all things. Such a\\npeace, however, is not to be hoped for in this life, says St.\\nAugustine. The peaceful are now engaged in subduing the\\nconcupiscences of the flesh, so that some time they may come\\ninto a full enjoyment of peace. This peace, God promises to", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0129.jp2"}, "130": {"fulltext": "124 FIRST SUNDAY AFTER EASTER\\nthe just Rejoice with Jerusalem, and be glad with her all\\nye who love her, for thus saith the Lord Behold I will bring\\nupon her, as it were, a river of peace (Isaias 66 10). There,\\nwill be days of perpetual sunshine, where no tempest shall\\nrage nor billows roar here, continual storms and dangers\\nbeset the mariners of the sea of life. There, the beasts of\\nour passions will be entirely subject to us as they were sub-\\nject to Adam in paradise here, they cannot be entirely\\ntamed but subdued only, when they break loose they can\\nbe forced into submission, by the chains of reason and morti-\\nfication, lest they inflict the serious wound of sin. It is suf-\\nficient for us to seek this peace in death, as Simeon did\\nNow dismiss thy servant, Lord, according to thy word in\\npeace. St. Cyprian says i( Then will that peace and tran-\\nquil quietude come to the servants of God when, free from\\nthe turmoils of this life, we seek the haven of eternal securi-\\nty when we put off mortality to be clothed with immortal-\\nity. In peace, in the self-same I will sleep and I will\\nrest (Ps. 49). This is the prayer we offer up for all who die\\nin the Lord May their souls rest in peace. He who\\nwould possess this threefold peace must seek it in Christ, the\\nPrince of peace.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0130.jp2"}, "131": {"fulltext": "SECOND SUNDAY AFTER EASTER.\\nWHAT A GOOD SHEPHEKD CHEIST IS.\\nI. He defends his sheep. II. He leads them to good pastures.\\nIII. He seeks the erring ones. IV. He carries thosft found on\\nhis shoulders. V. He looks after their health and heals their\\nmaladies. VI. He gives his life for them.\\nI am the good shepherd (John 10 11).\\nIt might seem to some that this saying of our Saviour\\nsmacks of self-praise as though he were commending him-\\nself, when he says I am the good shepherd. But\\nEusebius Emisenus destroys this opinion when, in his expo-\\nsition of to-day s gospel he says That Christ is the shep-\\nherd is authority, not self-praise a bowing down, not an\\nexalting of any divinity. But he is not unworthy the name\\nshepherd, who is not ashamed to perform the duties of a\\nshepherd. No one is to be despised, says a Eoman\\nEmperor, ie if he asserts that he is a good husbandman or a\\ngood nobleman for by this speech he demonstrates to all that\\nthis humility of mind is to be admired.\\nThe Son of God from his nature and essence is good, and\\nfor this reason is the only good and in the meantime he\\ndeigns to call himself a shepherd what wonder then if he\\nadds good? For behold, says St. Gregory, he who not\\nfrom any antecedent gift, but essentially is good, says I\\nam the good shepherd/ In the sacred Scripture, kings\\nand princes are often called shepherds to lower their pride\\nbecause as St. Jerome says The proud name of ruler is\\nlessened by the word shepherd. St. Gregory asserts that\\nself-praise for us is dangerous, for God it is nothing. He\\nwho does not need praise, nor becomes higher nor greater by\\nlaudatory speech, can safely praise himself. The Greek in-\\nterpretation thus refers to the words of Christ I am that\\ngood shepherd as one of whom the prophets foretold a\\nshepherd who was to come some time, who was to feed his\\nown sheep and not strange ones.\\n125", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0131.jp2"}, "132": {"fulltext": "126 SECOND SUNDAY AFTER EASTER.\\nBehold the Lord God shall come with strength.\\nHe shall feed his flock like a shepherd he shall gather to-\\ngether the lambs with his arm and shall take them up in his\\nbosom, and he himself shall carry them that are with young\\n(Isaias 40). I will set up one shepherd over them, and he\\nshall feed them, even my servant David (Ezech. 34 23)\\nthat is, Christ the son of David, for David was already dead,\\nremarks St. Ambrose. Therefore, I understand that Christ\\nwished to say that he was the great and good shepherd, the\\nhead and model of all shepherds, who was foretold in the\\nScripture that he might strengthen the faith of the incred-\\nulous in his mission. For what reason is Christ called the\\ngood shepherd\\nI. The good shepherd defends his sheep against wolves,\\ndogs and wild beasts, and for this reason he always follows\\nthem into the pasture to protect them from harm. David\\nwas such a shepherd, who if wild beasts by chance stole one\\nof his flock, pursued them and snatched the prey from their\\njaws and killed them. The same in a higher degree may be\\nsaid of Christ, the prince of shepherds, who protects his\\nChurch. For as God formerly protected the Synagogue,\\nwill not Christ for a greater reason protect his Church\\nLike as the lion roareth, and the lion s whelp upon the\\nprey, and when a multitude of shepherds shall come against\\nhim, he will not fear at their voice, nor be afraid of their\\nmultitude so shall the Lord of hosts come down to fight on\\nMount Sion, and upon the hill thereof. As birds flying, so\\nwill the Lord of hosts protect Jerusalem (Isaias 31 :4, 5).\\nIn the first simile strength is shown in the second the piety\\nand clemency of divine protection. St. Jerome says If\\nthe lion and the whelp of the lion, going about, sees a flock\\nof sheep, no shepherd can terrify him, and even a multitude\\nof them he despises, being conscious of his own strength\\nso the Lord will fight on Mount Sion against all his adversa-\\nries. As birds, to defend their young, hover about the nest,\\nand if they see a serpent or men or strange birds, forgetful\\nof their weakness, they fight to the death giving vent to their\\ngrief in the shrillest notes, so will the Lord protect and\\nsave Jerusalem. And so Christ defends his Church with far\\ngreater zeal than he did formerly the Synagogue. This we\\nsee in the martyrdom of St. Stephen, when crushed by a\\nshower of stones, Christ in all his glory showed himself to\\nhim, urging and animating him to fight on to victory and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0132.jp2"}, "133": {"fulltext": "WHAT A GOOD SHEPHERD CHRIST IS. 127\\neternal glory. Afterwards he defended his little flock at\\nDamascus against the wolf Saul on his way to harass the\\nfaithful and bring back the conquered. Like the screech of\\nthe bird defending her young was the voice in the heavens\\nSaul, Saul, why persecutest thou me As the eagle, when\\nleaving the nest, always keeps his eye on it to defend it\\nagainst the enemy so Christ the Lord always looks with a\\nvigilant eye towards that nest, the Church, to guard it against\\nravenous wolves. The Lord showed this care while yet in the\\nflesh, when on Mount Olivet the storm was threatening him\\nand his disciples and as he was about to pray to his Father,\\nhe was separated from them, not willingly, but by some\\nforce but no farther than a stone s throw, so that he conld\\nreadily come to their assistance. We read in Genesis how\\nAgar the bondwoman, having cast her boy under one of the\\ntrees, went her way, and sat over against him a great way\\noff, as far as a bow can carry, for she said I will not seethe\\nboy die and sitting over against she lifted up her voice and\\nwept (21 16). Much more does Christ love his own than\\neven parents love their children. And while his disciples\\nwere asleep, he was watching and returned often to see\\nthem. Is he not indeed the good shepherd\\nII. The good shepherd leads his sheep to rich pastures.\\nThat Christ would do this was foretold by Ezechiel when,\\nspeaking of his office and mission, he says: (C 1 will feed\\nthem in the most fruitful pastures, and their pastures shall\\nbe in the high mountains of Israel there shall they rest on\\nthe high grass and be fed in fat pastures in the mountains of\\nIsrael (34 14). I will feed them in the mountains of\\nIsrael by the rivers and in all the habitations of the land.\\nThe pastures on the mountains are the contemplations and\\nexercises of anchorites and religious, who repose in them and\\ngrow fat in spirit, and with great pleasure play as sheep on\\nthe green grass. The pastures in the valleys by the rivers\\nare first, the preaching of the word of God propounded to\\nall. In this the Lord wishes to preserve the industry of all\\ngood shepherds. Vincentius says The good shepherd in\\nthe heat of summer feeds his sheep, not towards the sun, lest\\ntheir weak heads might be affected, but away from it so it\\npleased Christ that his sheep should learn the law from the\\nmouth of his priests nor should they pry into the sacred\\nScriptures and sacred mysteries, which they do not under-\\nstand if they did so, it would be at their peril on account", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0133.jp2"}, "134": {"fulltext": "128 SECOND SUNDAY AFTER EASTER.\\nof their weakened and obscure intellect. For the Scripture\\nis as a strong wine, which must be taken in small quantities,\\nand by the strong only, not by children, that is, the unedu-\\ncated. It is like a medicine-chest containing many medi-\\ncines, some salutary, others harmful, and therefore must not\\nbe partaken of by all alike.\\nSecondly, the pastures are the Sacraments, especially Holy\\nEucharist, of which Isaias foretold in a special manner\\n(30 23, 24): The lamb in that day shall feed at large in i\\nthy possession and thy oxen, and the ass-colts that till the\\nground, shall eat mingled provender as it was winnowed on\\nthe floor that is, corn and wine mixed and well prepared.\\nThis food of the faithful is the Eucharist, which contains\\nthat most delicious mixture of the divinity and humanity of\\nChrist under the species of bread and wine and effects in\\ntheir souls a wonderful mingling with the body of Christ, as\\nthey are incorporated and converted into him. What mag-\\nnanimity of this shepherd How great his love for his\\nsheep, that he gives them himself for their food Who is the\\nshepherd? asks St. Chrysostom, that feeds his sheep\\nwith his own blood Only Christ, the Shepherd of shep-\\nherds.\\nThirdly, the pastures are the examples of the saints, which\\nhe provides for us, which he has ordered to be written, and\\nwhich show in their pictures and images, their lives and con-\\nversation. Shepherds are accustomed to offer rock-salt to\\ntheir sheep, to whet their appetites and to induce them to\\nreturn to the fold. What else are the saints of whom the\\nLord said il You are the salt of the earth w Who does\\nnot know of these rocks of salt throughout the universal\\nChurch, even in our own times How many monasteries\\nand houses of religious Every town and hamlet has its\\npious and learned shepherds, living examples to their flocks.\\nIII. The good shepherd does not desert his erring sheep,\\nbut seeks them through highways and byways. This the\\nLord said of Christ by Ezechiel 34 11 I myself will\\nseek my sheep and will visit them. I will seek that\\nwhich was lost, and that which was driven away, I will bring\\nagain. He strives by various means to recall his erring\\nones First, by the still small voice of interior inspirations\\nby this means God made known his will to Elias, and he is\\naccustomed to use the same with those who readily hearken\\nto his voice, and who do not wait to be spoken to in tones of", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0134.jp2"}, "135": {"fulltext": "WHAT A GOOD SHEPHERD CHRIST IS. 129\\nthunder. Such was Isaias, who says The Lord God hath\\nopened my ear, and I do not resist I have not gone back\\nthis referring to Christ, who immediately acquiesced in the\\nwill, nay, the very sign of the will of his heavenly Father,\\nand offered himself for the redemption of the human race,\\neven to the death of the cross such are the true, genuine\\nsheep of Christ, Whose lives conform to that of their shep-\\nherd, and who, wishing to serve him, freely allow their ears\\nto be bored through at the door of the Lord, as we read in\\nExodus 21.\\nSecondly, the good shepherd seeks his erring sheep with\\nthe shepherd s crook, of which we read in Psalm 22 Thy\\nrod and thy staff, they have comforted me the former in-\\ndicates lighter, the latter graver thought and by both the\\nsheep are consoled, because by chastisement they return to\\nthe shepherd so that on this account Isaias gives thanks to\\nGod, saying I will give thanks to thee, Lord, for thou\\nwast angry with me thy wrath is turned away, and thou\\nhast comforted me (12 1). Then, indeed, is there full\\ncause for grief and lamentation when God does not chide the\\nerring one, but allows him to continue in his evil ways.\\nIsaias 11 says of Christ He shall strike the earth with\\nthe rod of his mouth. Who does not know how gently and\\npaternally Christ chides sinners When did he ever wound\\nor kill one Does he not in almost every admonition use\\nthe words do not do not do this or that evil And if he\\nchides, does he not do it to heal\\nThirdly, by means of preachers his sheep-dogs whom he\\nthreatens with punishment if they also do not call the erring\\nones to return to the fold. I myself will come upon the\\nshepherds. I will require my flock at their hand, and I will\\ncause them to cease from feeding the flocks any more\\nneither shall the shepherds feed themselves any more\\n(Ezech. 34).\\nFourthly, by example, by which he goes before his sheep\\nin whatever is difficult. Christ never said to his disciples\\nGo before me but Come after me, and follow me.\\nAnd, again Can you drink of the chalice of which I will\\ndrink Where is the soldier who does not cheerfully fol-\\nlow his leader Certainly the sheep follow their shepherd\\nwithout fear, because they know that under his leadership\\nthey are safe. Such a sheep was Jeremias 17 And I am\\nnot troubled following thee, for my pastor and I have not\\n9", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0135.jp2"}, "136": {"fulltext": "130 SECOND SUNDAY AFTER EASTER.\\ndesired the day of man that is, the day of pleasure sought\\nafter by the children of the world.\\nThe good shepherd does not afflict nor punish the sheep\\nfound, but rather places her on his shoulder and carries her\\nhome back to the fold. Christ says this of himself And\\nwhen he has found the sheep, rejoicing he places her on his\\nshoulders. St. Ambrose says: The shoulders of Christ\\nare the arms of the cross, where all sins may find a resting-\\nplace. This was the favorite image on the walls of the Cat-\\nacombs the good shepherd, with the sheep on his shoulders.\\nIsaias foretold this: He shall feed his flock like a shep-\\nherd he shall gather together the lambs with his arm, and\\ntake them up in his bosom, and he himself shall carry them\\nthat are with young (40). Christ did this when he bore\\nall our sins in bearing the weight of the cross. David cried\\nout I have erred like a sheep that is lost and Nathan,\\nseeing his contrition, said to him The Lord has taken\\naway thy sin. He transferred it from the shoulders of Da-\\nvid to the shoulders of Christ, the Eedeemer. When sin-\\nners sought and found return to Christ, he joyfully receives\\nthem and clothes them anew with his graces and favors, as\\ndid the father of the prodigal son. He received at his table\\neven publicans and sinners. He received Thomas, who would\\nnot believe and why did he receive him Because he was\\nas yet a lamb, tender and weak and just beginning to return\\nto the fold. Magdalene the saint he would not allow to touch\\nhim at the tomb while he had allowed Magdalene the sin-\\nner to wash his feet with her tears and anoint him with\\nprecious ointment. He ordered her to announce his resur-\\nrection to Peter especially, because Peter was as yet weak\\nafter his fall, and he wished to encourage him. Consoling\\nthought for the poor sinner Why will you die, house\\nof Israel For I desire not the death of him who dieth,\\nsaith the Lord God, return ye and live (Ezech. 18 31, 32).\\nV. The good shepherd looks after the health of his sheep,\\nand heals their infirmities. Christ the shepherd of all will\\ndo the same, as Ezechiel foretold I will bind up that\\nwhich was broken, and I will strengthen that which was\\nweak, and that which was fat and strong I will preserve and\\nI will feed them in judgment (34 16). How truly does this\\napply to Christ, who, while on earth, healed so many bodily\\ninfirmities and what shall we say of spiritual infirmities\\nhealed by means of the Sacraments Nor is he like other", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0136.jp2"}, "137": {"fulltext": "WHAT A GOOD SHEPHERD CHRIST IS. 131\\ndoctors, who often are unable to cure their patients nor\\ndoes he look for a fee, but rather gives a reward to those he\\nheals. I will feed them in judgment, that is, eternal life.\\nThose sheep that should grow, and are with young, are led to\\ndry pastures on the mountains while those destined for the\\nslaughter are fed in the rich fields of the valleys. Christ acts\\nin a like manner, for he has sheep of two kinds those that\\nare such in name and deed others called sheep, but in\\nreality goats the former are the chosen ones, the latter the\\ndoomed. Ezechiel says I will judge between flocks and\\nflocks, of rams and of goats. But where First, in this\\nlife, where the sheep and the rams feed on tribulations, ac-\\ncording to Isaias 30 I will give you short water and\\nbread, that is, the bread of tribulation and the water of\\nbitterness the goats, however, he fattens with earthly de-\\nlights of this world, that they may at least enjoy themselves\\nhere, since they are unwilling to enjoy themselves hereafter.\\nVI. The good shepherd gives his life for his sheep by ex-\\nposing himself to danger, to preserve their life by heat and\\ncold, rain and storm, he saps his strength, and courts prema-\\nture death. Christ freely died for all, expecting no reward.\\nOther shepherds expect meat and wool from their sheep\\nChrist could not expect anything from us, since we could\\ngive nothing. St. Bernard says Christ sustained our sins\\nin his assumed flesh and this not on his own account, but on\\nours, to render us strong from weak, friends from strangers,\\nfree from slaves.\\nSince, therefore, Christ was and is to-day the good shep-\\nherd, let us see that we are his good sheep.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0137.jp2"}, "138": {"fulltext": "THIRD SUNDAY AFTER EASTER.\\nSEVEif LITTLE THINGS TO BE CONSIDEEED.\\nI. The little while of time. II. The little service we give to God.\\nIII. The little or brief life given to us. IV. The little good we\\nhave done. V. The little number of the elect. VI. The little\\nthat is required for our damnation. VII. The little that is re-\\nquired for eternal happiness.\\nWhat is this that he saith, A little while (John 16 18).\\nIt was a common opinion of old, that the frequent repetition\\nof the same sound by the birds of the air was an omen of\\nfuture tranquillity. Putting aside this tradition, we can\\nsafely say that the frequent repetition in to-day s gospel of\\nthe word little four times by our Lord and three times by\\nhis disciples is not without some important signification.\\nIt certainly has much to do with the affair of our salvation.\\nFollowing the example of the disciples we can ask What\\nis this, they, Christ and his Apostles, say to us, A little\\nwhile The repetition of this word is nothing else than,\\nafter the tempest of Passion Sunday, an omen of future tran-\\nquillity and joy, according to the words of Christ And\\nyou shall see me and your sorrow shall be turned into joy.\\nThese seven littles give us ample food for reflection on the\\nseven days of the week, since they stimulate us to the right\\nordering of our lives and bring to us tranquillity of mind.\\nFour of these refer to the present the remaining three to\\nthe future.\\nI. A little while of time. For what is your life It is\\n132", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0138.jp2"}, "139": {"fulltext": "SEVEN LITTLE THINGS TO BE CONSIDERED. 133\\na vapor which appeareth for a little while, and afterwards\\nshall vanish away (James 4 15). Consider the time of\\nyour past life, how quickly it has vanished Before you\\nhave done anything, evening comes, and your schemes are\\nat an end you have scarcely begun to put your thoughts\\ninto execution, when all is over. The future is not less slow\\ni than the past. Therefore, if in the past, you have accom-\\nplished so little, do you not fear that the same will be said\\nof the future At the first halt on his journey, Tobias rested\\nby the river Tiger, which, according to St. Isidore, took its\\nname from the animal on account of the swiftness of its\\ncurrent and he went forth to bathe his feet (Tob. 6).\\nSo should we learn to look on life which goes quickly like\\nthe river Tiger and bathe our feet the affections and\\ncleanse them from the mire of worldly love, with which they\\nare tainted on our journey. Eivers flow into the sea and\\nthence return to flow into it again but not so with man,\\nwho is but a wind that goeth and returneth not. The\\nfalcons of Norway are said to be the swiftest and most indus-\\ntrious birds of prey, on account of the days being so short\\nthere. Since we know that our days are short, should we\\nnot be anxious to lay up a store of good deeds And a\\nstrange thing it is, that that falcon the devil is more earnest\\nin preventing our salvation than we are in securing it.\\nWoe to the earth and to the sea, because the devil is come\\ndown unto you having great wrath, knowing that he hath\\nbut a short time (Apoc. 12). Hence, in their agony, does\\nhe tempt men the more, and more cruelly afflicts them.\\nShould we not during this little while of time look forward\\nto the end, and be prepared to meet the attacks of the arch-\\nenemy\\ni( And when the Philistine arose and was coming and\\ndrew nigh to meet David, David made haste and ran to the\\nfight to meet the Philistine. And he put his hand into the\\nscrip and took a stone and cast it with the sling, and fetch-\\ning it about struck the Philistine on the forehead and he\\nfell on his face upon the earth (Kings 17). So must we go\\nforth to meet the devil and put our hand in the scrip of good\\nworks, and strike him on the forehead, that is, in the begin-\\nning, lest he strike us in death.\\nII. How little service during the day or the week do we\\nrender God, and how much could we do We should at\\nleast give a tenth part of the day to the service of God for", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0139.jp2"}, "140": {"fulltext": "134 THIRD SUNDAY AFTER EASTER.\\nthe same reason that a tenth part of the fruits should be\\ngiven to God, should a tenth part of time be given to him.\\nThis we can do by hearing Mass, praying morning and night,\\nbefore and after meals, examining our consciences once a\\nday to see if they be stained and how we can cleanse them\\nto remember him daily and to seize every opportunity af-\\nforded by his creatures to praise him to often sigh for our\\nheavenly home, and to dwell on the thought of death and\\neternal gloom. But if we ask ourselves Do we do all these\\nthings I am afraid we must answer no. All our time we\\ngive to the comforts of the body or the pleasures of the\\nworld sleeping, eating and drinking, walking, amusements\\nand pleasures of all sorts. And what do we derive from all\\nthese Hear St. Augustine on Ps. 89 Our years shall\\nbe considered as a spider. The spider, says he, 6 weaves\\nhis bowels the whole day to catch flies, but with no effect\\nso in the life of man, we seek possessions, we desire riches\\nand every enjoyment, and at the same time we forget to\\nweave the web of eternal happiness for w T hich we have been\\ncreated. Heliogabalus, the Emperor, ordered one thousand\\npounds of spiders to be collected for him and it is said that\\nhe finally had ten thousand pounds saying Let it be known\\nfrom this how great Home was. How many to-day are\\nhunters of spiders who seek honors and riches which are\\nnothing else than the web of spiders. But, you will say, I\\nmust look after myself and family, and I cannot give the\\ntime to the service of God. But listen to the decision of\\nSolomon, who ordered the infant to be divided into two parts,\\nand one part to be given to each woman who claimed the\\nchild. The soul, the nobler part of man, contends that the\\nwhole day should be given to the service of God the body,\\nthe weaker part, claims that the day should be given to itself\\nbecause it needs more. What is to be done Let the child\\nor the little while of life be divided and one part given to\\nthe soul the other to the body. Although we can give the\\nwhole time to the soul and God if we direct all our actions\\nto the greater glory of God.\\nIII. What little vices have we committed this day, week,\\nmonth, year The same pride, avarice, enmity, tepidity\\nwhich were in the beginning of the year, nay even for many\\nyears. What is it that hath been the same thing that\\nshall be. What is it that hath been done the same that\\nshall be done Solomon (1). The same may be said of the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0140.jp2"}, "141": {"fulltext": "SEVEN LITTLE THINGS TO BE CONSIDERED. 135\\nmajority of men. What do they do this year What they\\ndid last year. What kind of men are they this year The\\nsame that they were last year. Do you remember what that\\nblind man saw when partially healed by our Lord I see\\nmen he says, walking like trees/ And how do trees\\nwalk Do they move from place to place Certainly not\\nbut when swayed by the wind, they seem to change their\\nplace but to-morrow they will be found just where they\\nstood to-day, because their roots are fixed in the earth. So\\nwith many men who should advance daily in virtue, and\\ndestroy one vice after another. At times they are moved by\\nthe wind of divine grace, as when they receive the Sacra-\\nments at Easter but afterwards they are found in the same\\nplace in which they stood before, because they are tied to\\nthe earth and its affections, and their own depraved habits.\\nIV. What little of good deeds have you done to-day, or\\nduring the past week What use have you made of the\\nmerits of Christ, and how much of his mercy will you re-\\nceive You will find very many days devoid of good works.\\nConsider how little you have done to help the poor how\\nlittle you have mortified yourself with regard to food and\\ndrink how little you have given in the way of alms In\\nthis way, you will find how much time you have lost. If the\\nEmperor Titus, having failed on any day to give alms, was\\naccustomed to say Friends, I have lost a day what will\\nyou say, who have lost not only one but many days on which\\nyou neglected to do good {i He who soweth sparingly,\\nshall also reap sparingly, and he who soweth in blessings, shall\\nalso reap of blessings (2 Cor. 6:9). You shall receive\\na small measure of mercy from God, if you sow a small meas-\\nure of good works. il Because of the cold, the sluggard\\nwould not plough he shall beg therefore in the summer,\\nand it shall not be given him (Proverb 20 4). So it will be\\nwith the sluggard in the summer of the next life, who on ac-\\ncount of a little hardship will have neglected to till the soil\\nof his body with the plow of penance. This the foolish\\nvirgins found out to their sorrow when they had not brought\\noil with them, being forced to beg and then to be refused it.\\nV. How little is the number of the elect as the Lord\\nsays Many are called but few are chosen. St. Theresa\\nsaid that she saw souls falling into hell as the leaves fall from\\nthe trees in autumn. Strive daily to live like the few.\\nCompare your life and habits with the life and habits of", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0141.jp2"}, "142": {"fulltext": "136 THIRD SUNDAY AFTER EASTER.\\nothers and if you find that you live like the majority, you\\nhave cause to fear. Do not give the excuse I am not alone\\nin this or that vice others do the same I am not the first\\nnor the last. Therefore hath hell enlarged her soul and\\nopened her mouth without any bounds (Isaias 5 14); because\\nthere are many who walk on the open broad road to ruin.\\nVI. How little is required for damnation. One mortal\\nsin For Purgatory, a vain thought, an idle word, a\\njocose lie. This is the teaching of all the Fathers and theolo-\\ngians. Nothing defiled can enter heaven, says St. John.\\nWe must render an account of every idle word he who calls\\nhis brother a fool is guilty of hell-fire. Why then do we\\nmake light of little things If the law said that those who\\nlie, should lose their tongues those who listen to the de-\\ntractor, should lose their ears those who strike another,\\nshould suffer death who would not fear The fire of Pur-\\ngatory is destined for all who commit venial sins. How\\nanxious we should be to wash away venial sins by hearing mass\\nfrequently, using holy water, gaining indulgences how\\ncareful and watchful lest we commit the slightest fault.\\nVII. How little God requires from you for the glory which\\nhe wishes to give you. Love alone, he asks, which is so easy\\nand makes all things easy. Virtue according to its nature\\nis much more easy than sin which is against nature. The\\ndevil asks greater struggles for damnation and the wicked\\nundergo more to reach perdition than the good do to reach\\nheaven. We wearied ourselves in the way of iniquity and\\ndestruction, and have walked through hard ways (Wisdom\\n5: 7). The way of the proud is mountainous, because honors\\nare mountains which are not scaled without great labor.\\nThe way of the avaricious is thorny, because riches are thorns\\npiercing from all sides the way of the licentious is miry,\\nbecause it is defiled with foulness the way of the envious is\\ndark, because envy blinds the way of the angry is tumultu-\\nous, because anger destroys peace the way of the sluggard is\\nslow, because he holds fast to the earth. Certainly, the\\nwicked can say we have walked through hard ways. And\\nwhat, in the end, is the reward for this journey the same\\nthat beasts of burden receive. At the end of their journey,\\ntheir harness is taken off and they are then led into the\\nstable. So with the wicked at the end of life s journey\\nthey shall be stripped of all their goods and with wounded\\nconsciences led into the stable of hell.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0142.jp2"}, "143": {"fulltext": "FOURTH SUNDAY AFTER EASTER.\\nHOW WILL THE WOELD BE CONVINCED OF SIS JUSTICE AND\\nJUDGMENT\\nI. The Holy Ghost will convince the world of sin. II. Of justice.\\nIII. Of judgment.\\nAnd when he is come, he will convince the world of sin, and of justice and of\\njudgment (John 16 8).\\nI do not doubt, my brethren, but that you are persuaded\\nthat the Holy Ghost speaks through the preachers of the\\nChurch. The holy Fathers who expound the gospel teach\\nthis, and reason itself bears testimony to it for the very\\nsame spirit which formerly, through the mouths of the\\nApostles, reclaimed the world steeped in idolatry, now by\\npreachers reprehend the same world given over to all man-\\nner of vices. But you may ask how is it that the Holy\\nGhost, since he is the paraclete or consoler, continually\\nscolds us through his teachers Seldom we hear consoling\\nsermons more frequently, threatening ones. To this Job\\nanswers, when persecuted by the devil, he says And this\\nmay be my comfort, that afflicting me with sorrow, he spare\\nnot, nor I contradict the words of the Holy One (6 10).\\nSt. Gregory, explaining this, says The elect desire to be\\nchastised with paternal chastisement, and consider grief as a\\nhealing balm. As if he were to say openly Who spares\\ncertain ones here to chastise them hereafter therefore let\\nhim afflict me here so that he may spare me hereafter.\\nThe vexation and torture of the devil was a consolation to\\nJob, because it was a redemption from future and far more\\nbitter torments. The surgeon s knife and the nauseous drug\\nare often the messengers of joy to the afflicted patient. The\\nHoly Ghost is your consoler, when he reproves you.\\nI. The Holy Ghost convinces the world of sin, that is, men\\ngiven up to the world and its vanities, First, since they are\\nChristians and sworn servants of God, having in Baptism,\\n137", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0143.jp2"}, "144": {"fulltext": "138 FOURTH SUNDAY AFTER EASTER.\\nenrolled under his standard, in sinning they become traitors\\nand followers of the world, the flesh and the devil. He does\\nnot convince infidels and Jews because they have not received\\nthe faith, nor those aids of grace that have been given to\\nChristians. Baptism and Christianity, according to St. Cyp-\\nrian, are nothing else than the death of crimes and the life\\nof virtues. And what does the Christian sinner do The\\ncrimes destroyed by Christ in Baptism, he again revives\\nthe grace and virtues received then, he now destroys. What\\na dreadful imprecation was that uttered by Josue against\\nthose who would try to build up the walls of Jericho\\nJericho means iniquity, and it is destroyed by the trumpets\\nof the priests by the preaching of the word of God and\\nwoe to the one that shall rebuild it Is it wonderful that\\nthe Holy Ghost should reprimand more severely than infidels,\\nChristians who restore fallen Babylon With greater justice\\nhe reprehends those who not only after Baptism but also\\nafter Penance so often received, and after so many promises\\nof amendment, fall again and again into the same sins. As\\nleprosy once cured and afterwards breaking out in a sore was\\nmore detestable so that the priest was ordered to defile such\\nleprosy, for the plague of leprosy is broken out in an ulcer\\nso sin repeated is worse and more execrable in the sight of\\nGod. Such sinners, the Holy Ghost defiles by depriving\\nthem of his grace.\\nSecondly, because, after so many benefits received in pref-\\nerence to numberless other beings, they dare to offend God\\nand to return evil for good to make the gifts jof God\\nweapons to be turned against him. God is not slow with his\\ngifts to grateful ones on the contrary, he very often up-\\nbraids the ungrateful ones, as he did in the beginning with\\nthe Hebrew people. I made you go out of Egypt and have\\nbrought you into the land for which I swore to your fathers\\nand you would not hear my voice (Judges 2). We\\nhave examples also of Heli the high priest (1 Kings 2) Saul\\n(1 Kings 15) David (2 Kings 11). Christ himself could not\\nbut remark the ingratitude of the nine lepers whom he healed,\\nand who did not return to give thanks (Luke 17). Example\\nalso of the ungrateful servant (Matt. 21). The greater the\\nneed one is in, the greater should be his gratitude. As\\noften as we receive the sacrament of Penance, God grants us\\nremission of sins and his grace and yet how ungrateful we\\nare not to give him what we owe him Truly David says", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0144.jp2"}, "145": {"fulltext": "THE WORLD CONVINCED OF SIN, JUSTICE, ETC. 139\\n(Ps. 36) The sinner shall borrow and not pay again\\nthat is, he shall receive many gifts from God without giving\\none good work in return. St. Angustine says How much\\nhas the sinner received, for which he gives nothing in return\\nHe has received the form of a body, and in it a distinction\\nof senses eyes to see, ears to hear, a nose to smell, palate to\\ntaste, hands to grasp, feet to walk. But we have these in\\ncommon with the brute creation man has received more\\na mind to understand, to receive truth, to discern between\\njust and unjust, to desire his Creator, to praise and adore\\nhim. All this the sinner receives, but by living a bad life,\\nhe refuses to pay his Creator what he owes him, not only\\nthat, he returns evil for good therefore let him be cast into\\nprison, till he pay the debt.\\nThirdly, because with such an easy remedy as Confession at\\nhand, by which they could wash away their sins, they neglect\\nit however and continue for months and years in sin and in the\\nenmity of God and this surely is the height of madness, and\\ndeserving of the severest punishment. Did not the Hebrews\\nin the desert deserve to be upbraided, when bitten by serpents\\nthey had neglected to look up to the brazen serpent erected for\\ntheir benefit But sin is more poisonous than a serpent.\\nFlee from sins as from the face of a serpent the teeth thereof\\nare the teeth of a lion, killing the souls of men (Eccles. 21 2.)\\nWe have a remedy by looking up to Christ hanging on the\\ncross for our sins and filled with grief for our sins, we can\\nwash them away by showing their poisonous bites to the\\npriest. What an easy remedy If we are bodily afflicted,\\nhow quickly we seek relief but when the soul is sick, how\\nslow we are to apply the healing balm A person, having\\noffended a friend, strives in every way to make atonement,\\nand become reconciled but the sinner, having offended God\\nhis best friend, instead of placating him angers him all the\\nmore. On account of this slothfulness, God seems to have\\nupbraided Solomon who remained so long in sin unmindful\\nof his God and who knew that David his father, by one\\nword I have sinned, appeased the divine wrath (3 Kings\\n11). Because thou hast done this and hast not kept my\\ncovenant, I will divide and rend thy kingdom that _ is,\\nbecause you have nourished the serpent in your bosom, like\\nso many women, so many idols, when you could have easily\\ngot rid of them, you neglected, and therefore I will rend\\nyour kingdom as the serpent of sin rends your soul.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0145.jp2"}, "146": {"fulltext": "140 FOURTH SUNDAY AFTER EASTER.\\nII. He convinces the world of justice because, if you\\ntake away justice, the republic cannot stand nor the gov-\\nernment of the whole world, when it is not found in man\\nand then the anger of God begins, and it cannot be appeased\\ntill justice be restored. The Lord says of the Persians, who,\\nin the time of Zacharias under Cyrus and again under\\nDarius Hystaspus, had destroyed the impious Babylon\\ni They have quieted my spirit in the land of the North (Zach.\\n6) that is, I was restless, until appeased by the Persians\\ntaking summary vengeance on the Babylonian tyrants. He\\nshall convince the world of justice, first, badly administered.\\nThis is shown in the story of Heli the priest who had not\\npunished his sons for their grave crimes. God called four\\ntimes to the boy Samuel to go to Heli and reprimand him,\\nas though the justice of God could not rest until the guilty\\nwere punished. Behold I do a thing in Israel and\\nwhosoever shall hear it, both his ears shall tingle. For\\nI have foretold unto him that I will judge his house forever,\\nfor iniquity, because he knew that his sons did wickedly,\\nand did not chastise them (1 Kings 3 11-13). He\\nwishes to say I shall punish him in such a way that all\\nears shall tingle and tremble with fear/ In the same way\\nthe Lord treated King Achab on account of having let go\\nBenadad, the enemy of the Israelites. Because thou hast\\nlet go out of thy hand a man worthy of death, thy life\\nshall be for his life, and thy people for his people (3 Kings\\n20 42). The same thing happened to Saul for sparing\\nKing Agag.\\nSecondly, of justice entirely neglected or not administered.\\nFor this reason Absalom sought to deprive his father of his\\nkingdom, asserting, though falsely, that no one was con-\\nstituted to hear the poor, thinking that this would be a\\npowerful argument for dethroning David (2 Kings 15).\\nThis defect is such as to fill the whole republic with lamen-\\ntations, in which the Holy Ghost reproves by the mouths of\\nwidows and orphans.\\nThirdly, of justice impeded, overturned, eluded by vio-\\nlence and power, by gifts and cunning. Thy princes are\\nfaithless, companions of thieves they all love bribes, they\\nrun after rewards. They judge not for the fatherless, and\\nthe widow s cause cometh not into them (Isaias 1 23).\\nThey expect no gifts nor favors from them so their case is\\nput behind others or entirely rejected. And again (Isaias", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0146.jp2"}, "147": {"fulltext": "THE WORLD CONVINCED OF SIN, JUSTICE, ETC. 141\\n10 1-3) Woe to them that make wicked laws and\\nwhen they write, write injustice To oppress the poor in\\njudgment, and do violence to the cause of the humble of my\\npeople that widows might be their prey, and that they\\nmight rob the fatherless. What will you do in the day of\\nvisitation, and of the calamity which cometh from afar to\\nwhom will ye flee for help\\nHe convinces by means of gentiles and barbarians, who\\noften had the highest idea of justice as the Areopagite\\njudges, the most just and most severe, who by night and in\\ndarkness held court so that they might not see the accused\\nand be moved by the sight of them. Theocloric, on hearing\\nthat the case of a poor widow was continued for three years,\\nordered the judges to see to it and finish it in two days\\nand then had them beheaded for their unnecessary delay.\\nIII. He shall convince the world of judgment, not fore-\\nseen nor thought of. There will be no question in that\\njudgment of the loss of this life or of other temporal things\\nbut of our salvation or damnation, which is to endure for\\neternity. St. Gregory says The mercy of God is said to\\nforget him who has forgotten his justice. Who would not\\nblame those criminals who, being led to punishment, should\\ngo singing and dancing but they act thus, who forget that\\nthey are going to judgment who rejoice at having done\\nevil and who live as though there were no future.\\nSecondly, of judgment so often inculcated. The laws of\\nearthly rulers once promulgated, strike terror into the breasts\\nof evildoers. But the decrees and judgment of God are\\nso often announced to men yet, and yet they are so little\\nheeded. The judgment of G-od is seen in the fall of so many\\nthousands of angels for one sin only. Thou hast caused\\njudgment to be heard from heaven (Ps. 75 9).\\nSt. Bernard says What do you think He will indif-\\nferently admit men into that home of blessedness, in which\\nhe does not indifferently allow the angels to remain Or he\\nwill not discriminate between clods of earth, who has dis-\\ncriminated between stars What kind of a man should be\\nfound to enjoy the place of an expelled angel He incul-\\ncated it to our first parents, judged and condemned after\\ntheir transgression in the garden of paradise afterwards in\\nthe deluge in the burning of the five cities in the opening\\nof the earth and the swallowing of the rebellious. Finally,\\nin Scripture, there is nothing more frequently brought to", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0147.jp2"}, "148": {"fulltext": "142 FOURTH SUNDAY AFTER EASTER.\\nmind, than the last judgment and that especially among\\nthe prophets. It is onr tutor in exercising piety. He who\\nignores this tutor will see what answer he will make to God.\\nThe walls of Jericho fell after the priests had marched\\naround them seven times, sounding the trumpets. Not only\\nseven times, but hundreds of times do the priests cry out\\neverywhere and proclaim the judgment of God and in the\\nmeantime, the hardened hearts of sinners are not softened.\\nThirdly, of judgment contemned and despised, as though\\nthere will never be one. Origen says 1 fear we merit\\nfire, not for single members, but for the whole body. When\\nthe eyes are lascivious either through illicit desires or devilish\\nspectacles, what else do they gather for themselves but fire\\nWhen the ears are not turned away from hearing vain de-\\ntractions of our neighbor when the hands are always stained\\nwith murder and rapine when the feet are swift to shed\\nblood when the body is given, not to the Lord, but to the\\nlusts of the flesh and the world what else is this but to give\\nthe whole body over to hell But when these things are\\nproclaimed, they are received with contempt. Why Be-\\ncause faith is wanting. If an earthly judge were to tell you\\nthat you had but one more day to live, what would you do\\nWould you not spend all you had to have powerful ones in-\\ntercede for you Would you not bend all your energies to\\nobtaining that one thing, despising all else If so much\\ncare be taken to defend oneself before an earthly tribunal,\\nwhat shall we do before the heavenly one, where each one is\\nto render an account of all his words, deeds and actions\\nTruly the redemption of the soul of man are his riches.\\nHow can we believe or understand those things, since we\\npay no heed to them The Holy Ghost foresaw that, at the\\nend of the world, there would be men who would indulge\\nfreely their passions who would deny a future judgment\\nand these he reproves by St. Peter In the last days, there\\nshall come deceitful scoffers, walking after their own lusts,\\nsaying where is his promise or his coming (2 Peter\\n3 3, 4). For yet a little and a very little while, and he\\nthat is to come, will come and will not delay (Heb. 10 3, 7).\\nGod is either just or not. If just, he has named the day on\\nwhich he will render to each one according to his works.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0148.jp2"}, "149": {"fulltext": "FIFTH SUNDAY AFTER EASTER.\\nUTILITY AND FRUITS OF PRAYER.\\nI. It exhilarates the mind. II. Generates contempt of the world.\\nIII. Fortifies against the enemy. IV. Repels the devil. V. Con-\\nquers God himself. VI. Commands what it asks. VII. Al-\\nways merits something.\\nAsk, and you shall receive (John 16 24).\\nWe read in the book of Judith that, when Holofernes was\\nabout to lay siege to Bethulia, he went around the city and\\nfound that a fountain which supplied the people with\\nwater ran through an aqueduct without the city on the\\nsouth side and he commanded their aqueduct to be cut off.\\nHe surely would have accomplished his purpose, were it not\\nthat God by means of his servant Judith destroyed him. In\\na spiritual sense, the enemy of the human race does the same\\nthing, since he knows how much good comes to us through\\nthe celestial aqueduct, which is no other than prayer, the\\nfountain of all God s graces and therefore, he strives to de-\\nstroy this and divert men from praying, certain indeed that\\nthey can be easily overcome who neglect this salutary work.\\nBut what Holofernes could do by force, the devil cannot do\\nunless we ourselves consent. How careful then we should\\nbe lest our aqueduct be cut off. If we should be forced for\\nsome reason or other to give up many good works, let us\\nnever give up the work of prayer.\\nI. Prayer exhilarates the mind, as St. James says Is\\nany one of you sad let him pray (5 13). St. Paul (1 Thess.\\n5 16, 17) Always rejoice. Pray without ceasing that\\nis, if you wish always to rejoice always pray. ei I will make\\nthem joyful in my house of prayer (Isaias 56:7). The\\nJews joyfully went to the temple as to the house of the Lord\\n143", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0149.jp2"}, "150": {"fulltext": "144 FIFTH SUNDAY AFTER EASTER.\\nand there, rejoicing, prayed and sang and played all manner\\nof instruments. Hence David (Ps. 121) says I rejoiced in\\nthose things that were said to me, I will go into the house of\\nthe Lord. With what greater joy should we not enter our\\ntemples where really and truly God dwells in the Blessed\\nEucharist We know that David danced and played before\\nthe Ark of the Covenant, though that Ark was only a figure\\nof the Eucharist with what consolation should we not pour\\nforth our souls in our temples St. Hilary says that David,\\nwhile a shepherd, was accustomed to travel alone in the\\ncountry, and becoming melancholy, he would take his harp\\nand begin to sing the divine praises, and in this way cheered\\nhimself in his loneliness. ll So, whenever the evil spirit from\\nthe Lord was upon Saul, David took his harp, and played\\nwith his hand, and Saul was refreshed and was better for the\\nevil spirit departed from him (1 Kings 16). Following this\\nexample, when the spirit of sadness is on us, let us take the\\nharp of prayer, and sing the praises of God. The reason is,\\nthat when we make known the afflictions and miseries we\\nsuffer to another, and especially to a higher judge, we are re-\\nlieved and refreshed as though we had just put down a heavy\\nburden. Much more should we be consoled when we lay bare\\nall our miseries and afflictions before God, for he is our\\nfather-physician and judge. Commit thy way to the Lord\\nand trust in him, and he will do it. And he will bring forth\\nthy justice as the light (Ps. 36). Open your case, and place\\nit before God in prayer, and he will find away by which your\\ninnocence will be made known to your accusers. Such was\\nthe case with Susanna, who, when unjustly condemned, look-\\ning up to heaven, commended herself to God, for her heart\\nhad confidence in God, who, through the instrumentality\\nof the boy Daniel, proved her innocence and liberated her.\\nII. It generates contempt of worldly things. The man of\\nprayer approaches God and speaks with him about things of\\nthe greatest moment and having tasted of these, he begins\\nto despise, as puerile, the things of earth. As the counsellors\\nof a king, who are accustomed to treat with him about affairs\\nof state, the army, war, etc., when they return home, they\\npay no heed to private and domestic affairs, but look on them\\nas trifles so those who treat with God in prayer about the\\nimportant affairs that relate to God s glory and the salvation\\nof the soul, when they turn their eyes to earth, they look on\\neverything as void and empty. If one were to stand near", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0150.jp2"}, "151": {"fulltext": "UTILITY AND FRUITS OF PRAYER. l\u00c2\u00b1\\nthe sun and look down on the earth, he would consider it a\\nmere dot and if one were standing on a very high tower, he\\nwould rate men no greater than ants, and horses as little\\ndogs so the one given to prayer looks on earthly things as\\nnothing. Prayer is an ascending of the mind to God, and by\\nit God does not so much approach us as we approach him\\nas St. Denis the Areopagite says As one placed in a boat\\nbrings himself to shore, he seems to draw the shore to him,\\nwhile the contrary is the case so the man of prayer is rather\\ndrawn to God than he draws God to himself. Hence it hap-\\npens that such a one is not easily disturbed or saddened\\nthough he receives an offense or an injury, though he sees\\nothers possessing greater goods than himself, etc., because,\\nconscious of heavenly things, all these he despises in like\\nmanner he does not rejoice over temporal fortune, if he is\\npraised, if he acquires wealth, if he has costly garments, if\\nhe sees the misfortunes of his enemies, because he counts as\\nnothing what men of earth value so highly.\\nIII. He fortifies the wall against the dangerous incursions\\nof the enemy. There is an example of this in Exodus 17,\\nwhere it is told that, as long as Moses held up his hands in\\nprayer, Israel was victorious when he let them down for a\\nmoment, Amalec was victor. In like manner the priest\\nEliachim urged the Israelites to oppose Holofernes. The\\nsame thing happened to St. Gregory Thaumaturgus when he\\nwas fighting for his people against the tyrant. With his\\nDeacon, he betook himself to a mountain to pray, and was\\nfollowed by his enemies, who did not recognize them, but\\nthought rather that they were two trees. Hence the Em-\\nperor Honorius did not hesitate to say that the Eoman\\nEmpire fell or stood by the prayers of the priests. Jus-\\ntinian says The empire, the army, the fields themselves,\\nwhatever men possess, are preserved by the prayers of saints.\\nFor this end so many religious orders have been established\\nin the Church and there is a continual appeal ascending in\\nprayer to the throne of God. If the prayers of others avail,\\nhow much more so our own Judas Macchabaeus was vic-\\ntorious as long as he prayed as soon as he ceased, the battle\\nwent against him, and finally he was slain.\\nIV. Repels the devil. St. Chrysostom says The wicked\\nspirits immediately retreat, if we fortify our walls by prayer\\nthe same with thieves and robbers, when they find the sword\\nhanging over them. One not given to prayer becomes aij\\n19", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0151.jp2"}, "152": {"fulltext": "146 FIFTH SUNDAY AFTER EASTER.\\neasy prey to the demons who carry him off and subject him\\nto many indignities. It is told that Julian the Apostate\\nonce sent a devil from Persia to the west to bring back some\\nmessage. When he arrived at the place where Publius the\\nMonk lived, he stood there immovable for ten days, while\\nthe monk continued to pray and so was impeded on his\\njourney. Having returned, and on being chided by Julian,\\nhe told him about the monk. Indignant at this, the monk\\nwas ordered to be put to death but the unfortunate Julian\\nhimself died soon after. They say that the Thracian horses,\\nno matter how wild, can be held and subdued by a single\\nthread. Is not the devil a most ferocious beast And yet\\nhe is conquered and bound by the most slender thread of\\nprayer. In the Canticle of Canticles 4, we read Thy lips\\nare as a scarlet lace (some have it thread), clearly showing\\nthat the lips of the man of prayer are such a thread. Scaliger\\nwrites that when the chameleon, the enemy of all poisonous\\nanimals, sees a serpent, he ascends a tree, and from his\\nmouth, like a spider, he lets down a thread, on the end of\\nwhich is a drop glittering as a pearl and its touch is sure\\ndeath. Prayer made in the name of Jesus has the same\\npower against the devil according to Christ They shall\\nexpel demons in my name. Therefore the Church at the\\nend of all prayers adds a pearl to the thread of prayer by the\\nwords through our Lord Jesus Christ. Wherefore when\\nthe infernal serpent would ensnare us, let us ascend the tree\\nof prayer, raise our minds to God and weave such a thread.\\nWhen one sees a wild beast coming, he climbs a tree so\\nwhen wicked thoughts come, fly to God by prayer and you\\nwill be saved.\\nV. It conquers God himself. Thus Moses by prayer held\\nand bound God, as it were, lest he should destroy an idola-\\ntrous people. God says Let me alone that my wrath may\\nbe kindled against them, and that I may destroy them, and\\nI will make of thee a great nation (Exod. 32 10). But\\nMoses persevered in prayer and God was appeased. The\\nsame power of prayer was shown in the struggle Jacob had\\nwith the angel. He held him and would not let him go till\\nhe had blessed him. Great is the strength of that little fish,\\na foot long, which clings to the keel of mighty ships, and in\\nspite of wind and wave prevents their sailing. But greater\\nby far is the strength of prayer which restrains God from in-\\nflicting punishment. Amos writes that God once sent a", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0152.jp2"}, "153": {"fulltext": "UTILITY AND FRUITS OF PRAYER. 14^\\nplague of locusts to destroy the crops. And when they had\\npartly destroyed them Amos prayed Lord God, cease,\\nI beseech thee who shall raise up Jacob, for he is a little\\none The Lord had pity on this yea this also shall not be,\\nsaid the Lord God (Amos 7 5, 6). See what a short prayer\\nconquered the anger of God\\nVI. It commands what it asks. For prayer is as a golden\\nkey, such as was given to the keepers of the galleries by princes,\\nas a sign that they could open the locks at any time and ap-\\nproach the prince. Such a key Christ gives us when he says\\nin to-day s gospel Whatsoever you shall ask the Father in\\nmy name, he shall give it you. What wonderful things\\nmay be obtained with this key Moses obtained water from\\na rock, manna from heaven, the division of the Red Sea.\\nElias had, as it were, the keys of heaven he opened it for\\nrain, and closed it again at will. The Hebrews say that God\\nreserves to himself four keys the key of rain, key of gener-\\nation, key of plenty to dispel famine, key of resurrection.\\nBat prayer is a sort of universal key, opening all these closed\\nthings. Elias prayed and obtained rain, and destroyed the\\nfamine Isaac prayed for his barren wife and obtained two\\nsons Elias prayed and raised the dead. This key should\\nnot be used indiscreetly, lest the power be restricted so we\\nshould be discreet in what we ask of God. One of two\\nthings we can surely hope from God, says St. Bernard,\\neither he will give us what we ask, or what he judges more\\nuseful for us.\\nVII. A devout prayer always merits something, though it\\nmay not receive what it asks. That prayer of St. Paul was\\nnot heard when he prayed three times to have the sting of\\nthe flesh taken away from him yet he had the merit of\\nprayer. Whatever is not granted to one is not denied, but\\ndeferred, and is changed into a future reward. As when one\\npromises God and his Church a certain sum of money for\\nhealth, or has masses said although he does not obtain\\nwhat he asks, he does not, however, lose the merit of the\\nwork it is stored up for him in heaven.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0153.jp2"}, "154": {"fulltext": "SUNDAY WITHIN THE OCTAVE OP THE\\nASCENSION.\\nHOW THE APOSTLES GAVE TESTIMONY OF CHRIST, AND HOW\\nEACH CHRISTIAN SHOULD DO THE SAME.\\nI. By voice. II. By Christian conversation. III. By miracles.\\nIV. By martyrdom. Our tyrants and persecutors are free\\nwill the world the flesh the devil.\\nAnd you shall give testimony of me, because you are with me from the\\nbeginning (John 15 27).\\nA great dignity was conferred on the Apostles when they\\nwere called witnesses of the life and passion of Christ and\\nthis we see in the words of the text. For what else is a wit-\\nness but a defender and guardian of some cause And what\\nis it to be a defender of God Hence the Apostle Peter\\nglories in that name not because he is an Apostle, the\\nPrince of Apostles and head of the whole Church but be-\\ncause he is a witness of Christ. I beseech, who am myself\\nan ancient and a witness of the sufferings of Christ (1 Peter\\n5:1). St. Paul could not confer on St. Stephen, the first mar-\\ntyr, a more honorable title than witness of Christ, and when\\nthe blood of Stephen thy witness was shed (Acts 22 :20).\\nFinally, all the holy martyrs who shed their blood for Christ\\nwere called by this name, for the word martyr in Latin signi-\\nfies witness. Besides, if we note well, we Christians also are\\nunderstood by that name and are marked with that dignity.\\nFor if the Apostle (Heb. 12 1) called the ancient Fathers\\nwitnesses of Christ or martyrs, because they fought for the\\nfaith if John calls Enoch and Elias who are to come in the\\ntime of Anti-Christ witnesses of Christ who doubts that\\neven we can be his witnesses, nay should be, especially those\\nwho have lately become members of the true Church\\n148", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0154.jp2"}, "155": {"fulltext": "GIVING TESTIMONY OF CHRIST. 149\\nI. By voice or preaching, as is evident from Acts 4 20\\nFor we cannot but speak the things which we have seen\\nand heard that is, because we have been deputed as wit-\\nnesses of Christ we must fulfil our office. And farther on\\n(4 33 And with great power did the Apostles give testi-\\nmony of the resurrection of Jesus Christ our Lord. So\\ngreat was their fervor in preaching the gospel, that they were\\nsaid, by some, to be full of new wine then also they tried\\nto convert even their judges, as St. Paul says (Acts 26 26\\nas though there were no question of his danger, but of theirs.\\nTherefore, every Christian should believe in Christ, not only\\nmentally, but also when occasion requires, he should confess\\nhis faith by word of mouth like a clock, which not only\\nindicates the hours, but also sounds a bell. St. Ambrose\\nwishes all Christians to recite the Creed every morning, and\\nespecially when in danger. St. Augustine and St. Jerome\\nadvise us to repeat it before beginning any work. The\\nApostles gave it to us not in writing but by word of mouth,\\nto teach us to alway have it in our heart and mouth, and to\\nrecite it from memory. This should be especially observed\\nby converts, to do away with every indication of their former\\nbelief, and in order to be looked on by the faithful as sheep\\nand not as wolves they should give evidence of the sincerity\\nof their faith by external signs even as St. Paul who, when\\nnewly converted, continually entered the Synagogue and\\npreached Christ and when having entered Jerusalem, he\\ntried to mingle with the faithful, who did not know he had\\nbeen converted, and who feared him as a wolf he failed\\nuntil introduced by Barnabas then he defended the faith\\nagainst Greek and Gentile who strove to put him to death\\n(Acts 9). Much less is it by any means allowed to deny the\\nfaith what son dares, without committing a serious crime,\\ndeny his father\\nII. By the raising of two fingers, that is, by the holy con-\\nversation of a Christian life which contains two parts flight\\nfrom sin, and study of virtue, according to the Psalmist\\nDepart from evil and do good. How holy was the con-\\nversation of the Apostles we learn from the Acts, where it is\\nsaid that Christians lived then as religious live now. They\\nhad everything in common, were persevering daily in hearing\\nthe word of God, in communicating and in almsgiving. An\\ninstitution of disciples, so good, reflects credit on their\\nteachers as a fine work, on its originator. Hence the Apostle,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0155.jp2"}, "156": {"fulltext": "150 SUNDAY WITHIN OCTAVE OF THE ASCENSION.\\ndoes not require from the Corinthians any letter of recom-\\nmendation other than their life which he had taught them.\\nYou are our epistle (2 Cor. 3 :1, 2). St. Peter testifies\\nthat the Christians formed by him, on account of the\\nsanctity of their lives, are a miracle to the Gentiles (1 :4).\\nWhen St. Blandina was being tortured for a supposed crime,\\ni she said to her tormentors: I am a Christian, no evil is\\ncommitted by us. This testimony was most efficacious in\\nthe beginning, and in a wonderful manner moved heretics\\nto embrace the religion of Christ for it had been foretold\\nby Isaias (61 9 These are the seed which the Lord hath\\nblessed. Seeing this in his own time, Julian the Apostate\\nwrote to Araces the high priest of Salatia that he should\\nconform his customs to those of the Christians, and correct\\nthose of his priests. But he labored in vain for it belongs\\nto divine power, not to human, to form men in holiness of\\nlife. We Christians should, therefore, imitate the Apostles\\nin this, and by the innocence of our lives give testimony to\\nChrist, that he is the Son of God, and that he came down\\nfrom heaven as the Saviour of the world that he snatched\\nus from the power of darkness, and made us children of light\\nand of God this we should show by putting off the works of\\ndarkness, and putting on the armor of light, by avoiding evil,\\nand doing good. A wise woman hath sought wool and\\nflax and hath wrought by the counsel of her hands (Prov.\\n31 13). Wool is the outer garment, flax the inner. As no\\none would dare appear in public scantily clad so no one\\nshould be content with that faith which lies hidden in the\\nheart it is necessary to put on the external garment and\\ngood keeping of faith. This is. to work by the counsel of\\nthe hands, namely, when the hand employs the heart.\\nOtherwise, if our life does not correspond with the evangeli-\\ncal doctrine of Christ, we shall bring discredit and disgrace\\non Christ our teacher and guide. Be genuine Christians\\nsays St. Augustine, and do not imitate those who are\\nChristian in name, but vain in deeds. Such Christians are\\nlike a flower-bed, beautifully expressing the name Jesus,\\nwhich the growing grass soon covers, and renders it impos-\\nsible to distinguish the name. Beautiful indeed is the name\\nChristian in the garden of the Church but if vice covers it,\\nwho can read it, who will believe that you are a Christian\\nConverts to the faith especially should observe this lest they\\nconsider it sufficient to have made their profession they", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0156.jp2"}, "157": {"fulltext": "GIVING TESTIMONY OF CHRIST. 151\\nmust make certain of their vocation by good works. Let\\nthem not be content that they are a tree planted in the vine-\\nyard of the Lord but let them strive to bear fruit lest with\\nthe fig-tree they be cut down.\\nIII. By the imprint of the seal, that is, by the performing\\nof miracles. As a seal appended to a will and other writ-\\nings, so miracles prove the genuineness of the divine mission\\n(John 6:27). The Lord says that he was sealed by the\\nFather, that is, with the seal of miracles, by which he\\nproved that he was sent by the Father. That the Apostles\\nfor this reason gave testimony of Christ is clearer than\\nlight. Certainly by this they convinced very many Jews\\nand closed the mouths of the Scribes and Pharisees, as had\\nbeen predicted by Isaias (48 9) s for my praise I will\\nbridle thee that is, by glorious miracles. But how will\\nother Christians bear this testimony of Christ Surely\\nmiracles are not necessary now, nor are they required of us.\\nWe can, however, perform wonderful things not unlike\\nmiracles. If those in the midst of a depraved generation, as\\nPaul said of the first Christians, shine as lights in the world,\\nwill they not perform a great miracle The Apostle wishes\\nus to be such among those who as yet are not constituted in\\nthe true faith. St. Anselm says Christians should be as\\nstars which are fixed in the heavens, and care not for earthly\\nthings but intent on pursuing their course and shedding\\nlight on the world. Aristotle and Plato say that neither\\nthe morning nor evening star is as beautiful as a just man.\\nSuch a light was Job in the land of Hus, because he was\\ngood among the wicked. Such was Tobias serving God,\\nwhile captive among the Assyrians. Moreover, when all\\nwent to the golden calves which Jeroboam, King of Israel,\\nhad made, he alone fled the company of all, and went to\\nJerusalem to the temple of the Lord (Tob. 1:5). Such a\\nlight was Noe, when all flesh had corrupted its way. Such\\nwas Abraham among the Chaldasans the Macchabees among\\nthe Hebrews the Philippines and all the early Christians\\namong the Gentiles. It certainly is wonderful for good to\\nlive among wicked people, and not become tainted with\\ntheir vices. Such were St. Gregory Nazianzen and St.\\nBasil in the Academy at Athens. St. Gregory writes If it\\nis believed that a river, passing through a salt sea, retains its\\nfreshness that in a fire, everything is consumed, an animal\\ndances so were we among all the corrupt and depraved", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0157.jp2"}, "158": {"fulltext": "152 SUNDAY WITHIN OCTAVE OF THE ASCENSION.\\nyouth. Those who resist many grave temptations, perform\\nas many miracles, because they are in the fire and do not\\nburn.\\nIV. By martyrdom, and this is the last and most perfect\\nkind of testimony and the complement of the others. The\\nholy Martyrs obtained that name because they sealed with\\ntheir blood their testimony to the true faith. It is not nec-\\nessary to show here that this was done by the Apostles it\\nis readily admitted. But how will we give such testimony\\nof Christ There are no tyrants now but there are our\\nfree will, the world, the flesh and the devil, which we must\\noften encounter. If we conquer these, we shall follow\\nclosely the first martyrs. Our first tyrant and persecutor is\\nour own will, which we conquer by obedience. Obedience\\nhas its martyrdom, by which one br.eaks his head and sub-\\nmits to the will of another. Blessed Peter Faber, one of the\\nfirst companions of St. Ignatius, was ordered to come to\\nRome during the intense heat, and though dissuaded by the\\ndoctors, in a spirit of obedience he obeyed, and as a result\\nforfeited his life. Another tyrant is the world, which en-\\nsnares us by its blandishments and attacks us by its detrac-\\ntions. St. Augustine says Let us struggle against its\\ndeadly allurements, knowing that in it daily martyrdoms\\nare not wanting to Christians. St. Gregory says: To\\nbear contumely, and to love those who hate us is a hidden\\nmartyrdom. The third is the flesh, which as long as we\\nlive in it opposes us. St. Cyprian says In vain will you\\ngive the neck to the executioner unless you destroy the\\nmembers above the earth, that is, the affections that war\\nagainst the spirit anger, hatred, envy, pride, etc. Nor\\nwill the devil be found wanting in stirring up strife he\\nshould be carefully watched and resisted by every Christian.\\nFinally, every one should be always ready, to profess his\\nfaith and defend it against its enemies so that he will not\\ndeny it nor dissimulate when questioned let him rather\\nsuffer torments than recede one iota. There will be many\\nthings to try the patience of the newly converted. Habits\\nlong formed which are difficult to get rid of the manner of\\nliving of certain Catholics who are not as exact as they\\nshould be finally, the insults and threats of heretics. He\\nshould oppose these persecutors, remembering that custom\\nis overcome by custom that what seemed bitter at first, be-\\ncomes sweet by use, Seneca says It is a difficult thing", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0158.jp2"}, "159": {"fulltext": "GIVING TESTIMONY OF CHRIST. 153\\nfor shoulders unaccustomed to it to bear a burden a be-\\nginner pales at the thought of a wound a veteran boldly\\nbeholds his blood, who knows that he has often conquered\\nafter the shedding of blood. There will always be some-\\nthing for man to suffer, whether he professes the true\\nreligion or not. Everywhere, crosses and miseries. A long\\nold age a tender youth subject to all diseases it snows in\\nthe mountains it rains in the valleys. The Catholic\\n1 Church indeed professes sanctity, but not in all her members\\nshe urges them to aspire to it. St. Jerome says No one\\nis born without vices he is the best who is urged by small\\nthings. Epictetus says You wish to undertake the\\nstudy of wisdom, prepare yourself to be laughed at. The\\nSaints and Christ himself had their insultors who is\\nnot willing to bear with them The derisions of the\\nworld are to be spurned eternal goods to be desired before\\ntemporal ones. A storm proves a ship temptation a Chris-\\ntian. It is easy for a Christian to show himself such, as\\nlong as the world, the flesh and the devil do not allure him\\nwhen there are temptations, then the true Christians, the\\ntrue children of God appear. Many Christians pray, fast,\\ngo to church, to confession as long as there is no tempta-\\ntion but, when the devil offers special inducements, they\\nsoon show their true colors their religion is a house built\\non sand which is soon destroyed by wind and rain. Let\\nus then, build our house on the imperishable rock of the\\nChurch, and there let us give testimony of Christ, who one\\nday in heaven will give testimony of us.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0159.jp2"}, "160": {"fulltext": "PENTECOST.\\nCIRCUMSTANCES OF THE COMING OF THE HOLY GHOST.\\nI. He came on the day of Pentecost and at the third hour. II. H(?\\ncame upon these sitting in the same house, and rested upon the\\nApostles. III. He came suddenly with force. IV. He came\\nwith a sound from heaven. V. He came with a mighty wind.\\nVI. He filled the whole house. VII. He came to Jerusalem.\\nVIII. He came in the form of tongues. IX. In the form of\\ntongues of fire.\\nAnd suddenly there came a sound from heaven, as of a mighty wind\\n(Acts 2: 2).\\nWhen a King or an Emperor with solemn pomp enters\\na famous city, soon some painter depicts the scene most\\naccurately and exhibits it to those who were not present.\\nTo-day, with solemn pomp, the Holy Ghost enters the world,\\nso that this day may be called with Joel the great and\\nmanifest day of the Lord. He came with great thunder,\\nlike the sound of a bombardment he came with force and a\\nmighty wind he came from heaven he came with fire\\nand since all these contain mysteries, St. Luke as a renowned\\npainter depicts all that pomp for us who did not behold it\\nwith mortal eyes. Let us gaze on the picture.\\nI. The Holy Ghost came on the day of Pentecost. First,\\nto signify that on this day the old law was changed into the\\nnew. The old law was given to the Jews on Mount Sinai on\\nthe fiftieth day after the Pasch so on the fiftieth day the\\nlaw of grace was given to Christians on Mount Sion, accord-\\ning to the prophecy of (Isaias 2:3): f i for the law shall come\\nforth from Sion, and the word of the law from Jernsalem\\nas though putting an end to the old law, as the reality puts\\n154", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0160.jp2"}, "161": {"fulltext": "CIRCUMSTANCES OF THE COMING OF HOLY GHOST 155\\nan end to the shadow and figure for the promulgation of\\nthe old law was a type of the new. Then the mountain\\ntrembled as with an earthquake shock now the house of the\\ndisciples then amidst fiery flames and lurid lightning, the\\ncrash of thunder sounded now at the sight of tongues of\\nfire a sound from heaven as of a mighty wind comes then\\nthe sound of the trumpet went forth now the evangelical\\ntrumpet resounds from the mouth of the Apostles. For\\nyou are not come to a mountain that might be touched, and\\na burning fire, and a whirlwind, and darkness and storm,\\nand the sound of a trumpet but you are come to Mount\\nSion, and to the city of the living God, the heavenly Jeru-\\nsalem, and to the company of many thousands of angels.\\nSee that you refuse him not that speaketh (Hebrews 12 18,\\n22, 25). Surely that was a law of fear this a law of love\\nthat was written on tables of stone this on hearts of flesh.\\nSecondly, to signify that from this day begins a plenary\\njubilee of the remission of sins in the whole world for the\\nnumber fiftieth, which the word Pentecost means, is the\\nnumber of the jubilee which took place every fifty years, and\\nin which each one could return to his original possession\\nwhich had been sold to another (Levit. 25). In the same\\nmanner, on to-day on which the remission of sins begins to\\nbe preached, was begun the jubilee of Christians, by which\\neach one could return to his original possession, that is, lost\\ngrace and glory. This is that pleasing year of the Lord\\nwhich Isaias foretold of the time of grace, and which Christ\\nhimself interpreted, in which all the debts of sin began to be\\ndestroyed in the fire of the Holy Ghost. Thirdly, to indicate\\nthat on this day the harvest of Christ begins, and which the\\nLord said was near See the countries, for they are white\\nalready to harvest I have sent you to reap, etc. (John\\n4). It was customary for the Jews to reap the harvest after\\nPentecost so from this day the Apostles began to reap in the\\nfield of the Church. Fourthly, on the day of Pentecost, the\\nfirst fruits were offered Two loaves of the first fruits, of\\ntwo-tenths of flour leavened (Levit. 23 17). On this same\\nday two loaves of the first fruits, that is, two peoples began\\nto be converted and were baptized of two-tenths, that is,\\nby the observance of the ten commandments by each people.\\nHe came at the third hour from the rising of the sun. First,\\nbecause the Apostles and the others were then awake and\\nwatching serious and more fit to receive and consider this", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0161.jp2"}, "162": {"fulltext": "156 PENTECOST.\\nprodigy. Secondly, because that hour among the Jews was\\nthe hour of prayer. Thirdly, then was promulgated the\\nthird law the first was the law of nature the second, the\\nlaw of Moses the third, the law of Christ. Fourthly, be-\\ncause the Holy Ghost is the third person of the Trinity.\\nFor this reason the Church, at the third hour of prayer,\\ninvokes the Holy Ghost.\\nII. He came upon them seated together in the same house,\\nto signify first, that the Holy Ghost is not given to any but\\nthose dwelling in the house of the Church of Christ. As\\nthe dove sent by Noe could not find any place to rest outside\\nthe Ark, neither can the Holy Ghost outside the Church.\\nIn vain therefore, do those outside the Church invoke the\\nHoly Ghost and his grace like those prophets of Baal whom\\nElias laughed at when they were calling in vain for God to\\nsend down fire to burn the holocaust. Cry with a loud\\nvoice for he is a god, and perhaps he is talking, or is in an\\ninn or on a journey, or perhaps he is asleep and must be\\nawakened (3 Kings 18). God was deaf to their cries but\\nElias obtained immediately what he prayed for. And so,\\nno matter how much heretics may cry out and how much\\nthey may be by their pastor, they do not receive the Holy\\nGhost because they are not in the house of the Church of\\nChrist, outside of which there is no redemption nor forgive-\\nness. Secondly, the Holy Ghost is not given to those burn-\\ning with anger and hatred but to those living in peace and\\nharmony and brotherly love. Behold how good and how\\npleasant it is for brethren to dwell together in unity.\\nAs the dew of Hermon which descendeth on Mount Sion.\\nFor there the Lord hath commanded blessing and life for\\nevermore (Ps. 132). Theodoret interprets the dew as\\nmeaning the Holy Ghost sent to Mount Sion. For dew does\\nnot fall when a storm is raging, but when everything is calm\\nso the Holy Ghost does not come to the angry and the\\nwicked he prefers the quiet and peaceful. Although Mount\\nHermon is divided from Mount Sion by the river Jordan, it\\nis however the higher, and denotes heaven or Christ, from\\nwhom the Holy Ghost descends on Mount Sion, although the\\ndistance be great between Christ and the Apostles. He\\nrested on the Apostles, first to commission them as Doctors of\\nthe earth and, in a way, to crown them. Secondly, to show\\nthat in them and their successors he will remain till the end\\nof the world according to the promise of Christ,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0162.jp2"}, "163": {"fulltext": "CIRCUMSTANCES OF THE COMING OF HOLY GHOST. 157\\nIII. He came suddenly and with great force. First, that\\nthe miracle of this mission should be evident. Generally be-\\nfore thunder becomes deafening lightning is beheld afar off,\\nthen low rumblings before the mighty crash not so on\\nPentecost, tor suddenly a sound came from heaven, not to fill\\nall with fear and consternation, and urge them to flee but\\nto confirm the miracle that could not be gainsaid. This\\nsudden sound was as the stroke of a bell which in a public\\nnecessity is instantly rung to call the people. God wished\\nto call the people to the first sermon of the Apostles, that it\\nwas the word of God not of man that was promulgated.\\nSecondly, to signify that the Holy Ghost endows with\\nfervor the believers whom he fills, so that they may do all\\nthings quickly and with despatch. The grace of the Holy\\nGhost, says St. Ambrose, does not know straggling under-\\ntakings. After they had received the Holy Ghost, the\\nApostles began immediately to preach to the people and to\\nannounce the law of God. Whatever one should do, let him\\ndo it quickly and promptly. At the sound of the bell go\\nimmediately to Mass having fallen into sin go immediately\\nto Confession having discovered the occasions of sin, give\\nthem up immediately. He who acts thus gives evidence\\nthat he is impelled by the Holy Ghost. Thirdly, to teach us\\nto expect the Holy Ghost at all times and prepare our souls\\nto receive him, because he comes suddenly and without warn-\\ning, when it pleases him. The Spirit breath eth where\\nhe will and thou nearest his voice, but thou knowest not\\nwhence he cometh (John 3 8). Let the sinner not say I\\nwill wait till Easter or Christmas to go to Confession be-\\ncause it is uncertain at what time it may please the Holy\\nGhost to come to remit sin. Therefore the Apostles re-\\nmained the whole time indoors, from the Ascension to Pen-\\ntecost, expecting the Holy Ghost. The Angel who was\\nwont to descend to stir the waters in the pool had no fixed\\ntime, and consequently the sick were always in Bethsaida\\nawaiting the moving of the waters. Since then you do not\\nknow when the Holy Ghost will breathe, you should be al-\\nways ready to receive him.\\nIV. He came with a sound from heaven to indicate first,\\nthat the sound of the miracles, of the sanctity of the preach-\\ning of the Apostles, was to travel throughout the whole earth,\\naccording to Ps. 18 Their sound hath gone forth into\\nall the earth. The same thing was prefigured by the sound", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0163.jp2"}, "164": {"fulltext": "158 PENTECOST.\\nof the trumpets, at which the walls of Jericho were over-\\nthrown and leveled to the ground. Origen says Jericho\\nis destroyed by the trumpets of the priests for we see the\\nfortifications of the world the worship of idols, the dogmas\\nof pagan philosophers destroyed by priestly trumpets.\\nChrist coming sent his priests carrying the flexible trumpets\\nof preaching. Secondly, to denote that the gospel of Christ\\nis heavenly, for the sound came from heaven. It could have\\ncome from the bowels of the earth, but it did not, because\\nsuch a sound indicates the doctrine of heretics. And the\\nAngel opened the bottomless pit and the smoke of the pit\\narose as the smoke of a great furnace and the sun and the\\nair were darkened with the smoke of the pit. And from the\\nsmoke of the pit there came out locusts on the earth\\n(Apoc. 9 2, 3). The sound made by the motion of the earth\\ninfests the air and brings pestilence with it, as heresy brings\\na pestilence to souls. Not so the sound coming from heaven,\\nwhich rather purifies the air and this the sound of the\\nApostles has done.\\nV. He came with a mighty wind, to denote first, the won-\\nderful operations of the Holy Ghost. The life of man is pre-\\nserved by the respiration of air so the life of the soul by the\\nbreathing of the Holy Ghost. As the wind purifies the air,\\nso the Holy Ghost purifies the soul from sin. As the wind\\nmoves ships, so the Holy Ghost moves the hearts of men to\\ngood works on the road to heaven. As the wind in trumpets\\ngive forth sound, so the Holy Ghost fills the heart to speak\\nand teach heavenly things. Secondly, it denotes that, on\\nthis day, the boat of the Church began to be launched on\\nthe deep, and to start on its voyage around the world. This\\nlittle boat remained some time in the upper chamber await-\\ning the wind and that having come, began most happily to\\nnavigate for on the first day, it engaged the powerful fleet\\nof hell, and captured three thousand pirates. Thirdly, it\\ndenotes that the Apostles, like the winds, were to traverse\\nthe earth, purge the world, destroy the idols, strengthen the\\nfailing hearts of sinners by the gospel, the message that they\\ncould become the children of God.\\nVI. He filled the whole house where they were seated,\\nfirst, to denote the copious replenishing of the Holy Ghost\\ngranted to the church. He came to Elias in the whistling\\nof a gentle breeze (Kings 19) to Eliphaz in a whisper (Job\\n4) to indicate that, in the old law, the Holy Ghost was given", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0164.jp2"}, "165": {"fulltext": "CIRCUMSTANCES OF THE COMING OF HOLY GHOST. 159\\nvery sparingly but, in the law of grace, he is given with\\ngreat abundance and fulness. Hence the Apostles seemed\\nto the Gentiles full of new wine (Acts 2). Truly they were\\nfilled with the new wine of the Holy Ghost. Compare the\\nnumber of Saints in the new law with those in the old the\\nmiracles, the life and virtues of these with those, and you will\\nsee the result of the fulness of the Holy Ghost. Secondly,\\nas the Holy Ghost filled every corner of the house, so there\\nis no corner of the globe in which he has not poured forth\\nmost profusely. This Joel 2, foretold (as is interpreted by\\nSt. Peter in his sermon on this day), saying I will pour\\nout my spirit upon all flesh and your sons and your daugh-\\nters shall prophesy your old men shall dream dreams and\\nyour young men shall see visions. Moreover, upon my ser-\\nvants and handmaids, I will pour forth my Spirit. There\\nis almost no spot on earth where the Lord has not Saints.\\nProm the royal throne to the lonely hermitage among the\\nrich and the poor, the learned and the unlearned.\\nVII. He came to Jerusalem. First, because he suffered\\nin Jerusalem and was repudiated by the Jews he should\\ntherefore be glorified there through his Spirit, and received\\nby at least some of the Jews. The Holy Ghost was the glory\\nof Christ, because he showed that he had ascended into\\nheaven and that there he was Lord of all. Secondly, to show\\nthat having abolished Judaism, whose center was Jerusalem,\\nhe institutes Christianity. For on Pentecost, a new law was\\nto be promulgated by the Apostles, and it was necessary that\\nit should be publicly announced, and in such a place that it\\ncould be briefly understood by all the Jews. From that city, as\\nfrom the head of the members, it could easily be disseminated\\nthroughout the cities of Judaea. For this same reason the\\nApostolic See was placed in Rome, the capital of the\\nworLI.\\nVIII. He came in the form of a tongue, because the tongue\\nis the instrument of speech and preaching. The Holy Ghost\\nappointed the Apostles preachers of the gospel, and con-\\nferred on them the gift of tongues, the same as on the Church.\\nSecondly, because as from the word of the mind proceeds\\nthe voice of the tongue, so the Spirit proceeds from the Son.\\nThirdly, becanse as the tongue distinguishes tastes, so the\\nHoly Ghost causes men to discern heavenly things from\\nearthly things true doctrine from false and heretical.\\nFourthly, to instruct Christians and to help them to curb", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0165.jp2"}, "166": {"fulltext": "160 PENTECOST.\\nthe tongue, which St. James calls an inqniet evil full of\\ndeadly poison.\\nIX. In the shape of fiery tongues. First, to show the\\nnature of the law of grace which is the law of charity. In\\nhis right hand is a fiery law (Deut. 32). Secondly, to sig-\\nnify the effect which the Holy Ghost was to operate in the\\nsouls of the apostles and of all the faithful that he was to\\nconsume in them sloth, fear, concupiscence and all vices\\nand was to make them fervent, zealous and as it were, fiery.\\nThirdly, that hy this fire of love and consolation of the Holy\\nGhost, not torturing, not scorching, but rather refreshing\\nand exhilarating, they would conquer the burning and de-\\nstroying fire of tribulation and persecution.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0166.jp2"}, "167": {"fulltext": "TRINITY SUNDAY.\\nHOW CHRIST IS ALWAYS WITH HIS CHUKCH.\\nI. By preservation. II. By singular direction. III. By special\\nprotection. IV. By love and benevolence. V. By paternal\\ncorrection. VI. By his presence in the Eucharist.\\nBehold I am with you all days even to the consummation of the world.\\n(Matt. 28 20.)\\nAfter the Prophet Ezechiel had described the division of\\nJerusalem into twelve gates or exits, he concluded his book\\nin these words And the name of the city from that day,\\nwas The Lord is there/ (48 35). This imperfectly applies to\\nJerusalem in which God dwelt for a short time, from Esdras\\nto Titus and Vespasian but it perfectly applies to the\\nChurch and to it alone, according to St. Jerome and many\\nothers, because it is the Church alone with which God\\npromised in to-day s gospel to constantly abide. After he\\nhad commanded his Apostles to go forth into the whole\\nworld Going therefore, teach ye all nations, etc he con-\\ncluded his sermon in the words of the text Behold I am\\nwith you, etc. And thus Matthew closes his gospel as\\nEzechiel did his prophecy. The Church, therefore, is that\\ncity whose name is the Lord is there. Behold the reasons.\\nI. He is always with his Church by preservation, by which\\nhe keeps it so undefiled that it can never decay. The words\\nof the text prove this. For if the Chnrch could decay, how\\nwould Christ be in it all days even to the consummation of\\nthe world Who could be with him who does not exist\\nIt will not do to say that he spoke of the Apostles only, be-\\ncause the Apostles were not to live for all time. In them,\\ntherefore, he understood, as did the first Christians, the\\nwhole Church. Whence it is evident first, that the Catholic\\nChurch is the true Church of Christ because it alone comes\\n161", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0167.jp2"}, "168": {"fulltext": "162 TRINITY SUNDAY.\\ndown in an uninterrupted series from the Apostles, and\\nmoreover Christ was always with it. As the old heretical\\nsects did not begin from Christ, so they were not always with\\nhim, but perished. It is evident, secondly, that the heretics\\nof our day are not in the Church of Christ, because Christ\\nwas not always with them before Luther, they themselves\\ndid not exist. Let them show the continuation and deriva-\\ntion of their faith through each of the ages let them show\\nin which centuries who were the Fathers who taught that I\\nChrist is not really present in the Eucharist that Mass is\\nidolatry that the Pope is Antichrist that the Saints are\\nnot to be invoked that there is no free will no merit of\\nworks that God is the author of sin, etc. Since they cannot\\ndo this, they are forced to say that the Church of Christ could\\nand did decay from the time of Gregory the Great to their\\nown times. Therefore, according to them, Christ deserted\\nhis spouse, the Church, for nearly nine hundred years, and\\nthe gates of hell prevailed against it the pillar and ground of\\ntruth. The Mistress of faith and Doctor of truth absconded,\\nwhom Christ ordered to be sought and listened to in all\\ndoubts and difficulties. All these are in direct opposition to\\nHoly Scripture and make a liar of God.\\nII. By a singular direction with which he so directs it that\\nit cannot err, and be seduced in matters of faith. This direc-\\ntion is given specially to the Holy Father, so that he cannot\\nmake and publish decrees unless they be in conformity with\\nthe true faith. God formerly made a promise to Abraham\\nthe father of faith Fear not, Abraham, I am thy protector\\n(Gen. 15 1). The same he made to Peter, the second father of\\nfaith, and to his successors But I have prayed for thee that\\nthy faith fail not and thou being once converted, confirm thy\\nbrethren (Luke 22 :32). And this prayer was surely effi-\\ncacious for he never permitted any Eoman Pontiff to declare\\nor order to be believed anything heretical. The Church was\\nin great fear when that ambitious and wicked man Vigilius,\\na follower of the heretical Theodora Augusta, was forcibly\\nelected to the Papacy but to the great astonishment of all,\\nhe was suddenly changed into another man, he condemned the\\nfollowers of Theodora and, regardless of her snares, Theodora\\nherself. It is related that the Holy Ghost appeared in the\\nform of a dove to the Pontiffs St. Gregory, Fabian, Eugene\\nand Gregory while they were writing decrees. And unless\\nthere were such direction^ how could the Church continue to", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0168.jp2"}, "169": {"fulltext": "HOW CHRIST IS ALWAYS WITH HIS CHURCH. 163\\nexists since Councils could and did err In the other\\nministers of the Church there is this direction lest they should\\nerr in the administration of the Sacraments, in teaching,\\nin hearing confessions, etc. Although it sometimes happens\\nthat errors are committed by some they are rare, however.\\nSome may not live exactly as they should, yet the doctrines\\nthey preach are correct, as is also their administration of the\\nSacraments,\\nIII. By a special protection. The hedge planted around a\\nvineyard is a sign of this, namely, the guarding of Angels and\\nSaints, by whose intervention he is present in the Church in\\nafflictions and dangers, no less than formerly in the old law\\nby the pillar of fire and of cloud. History supplies indubitable\\nproof of this protection afforded the Church in the numerous\\nwars waged against her. Let heretics show the same and\\nwe will believe that Christ is with them. In the face of this\\nit certainly would be rash to deny that the Church is the\\nrepository of the true faith. It will not do to say that they\\nwere demons who represented the images of Saints for how\\ncould the devil fight for Christ against his own It is most\\ncertain that, by all those victories, the kingdom of Christ\\nwas greatly enlarged, while that of the devil was lessened.\\nAre not the devils always fighting among themselves How,\\ntherefore, can their kingdom stand And even though there\\nbe no harmony among them, yet they are united against\\nChrist.\\nIV. By love and benevolence which encircles it above all\\nthe kingdoms of other sects. He protected and exalted in\\na special manner the Princes who defended the Catholic\\nChurch. Constantine and Charles both surnamed Great, in-\\ntrepid defenders of the Church, by the aid of God, achieved\\nwonderful things and ruled with remarkable happiness. St.\\nAugustine says God showered so many earthly gifts on\\nConstantine, who did not seek aid from the demons, but who\\nworshipped God himself, as no one could dare to wish for.\\nHe held and defended the whole Eoman world in carrying\\non wars, he was most victorious in routing tyrants, he was\\nmost fortunate dying of old age, he left his sons rulers.\\nGod so favored the elder Theodosius that, during the battle,\\nthe weapons of the enemy were turned on themselves while\\nthe younger was at home praying, his army was victorious,\\nand about one hundred thousand Saracens were hurled by\\nAngels into the Euphrates, says Socrates. The Emperor", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0169.jp2"}, "170": {"fulltext": "1G4 TRINITY SUNDAY.\\nHonorius, by the aid of God, in one battle destroyed more\\nthan one hundred thousand Goths, and did not lose one of\\nhis own. As long as Justinian and Heraclins adhered to the\\nfaith, they were victorious but as soon as they fell, their\\nkingdoms dwindled. In modern times this protection was\\nso apparent that the enemies of the Church declared God to\\nbe a Papist Goliath can be killed with his own sword. We\\nare thankful for this testimony, that God at some time at\\nleast was a Papist if at some time, he always was and\\nalways will be, for he says: Iain God, and I do not\\nchange.\\nY. By paternal correction. For as a father shows great\\nsigns of love for his son nevertheless he chastises him whom\\nhe loves, so as to withdraw him from vice and urge him on\\nto virtue so Christ acts with his Church, for which he fore-\\ntold all manner of persecutions and adversities. It is he of\\nwhom St. John Baptist says The winnowing fan is in his\\nhand, and he shall clean up his threshing-floor. For when,\\nthrough a long reign of peace and quiet in the Church, vices\\nare apt to grow, then Christ takes the winnowing fan to clean\\nup. When, during the reign of the Christian Emperor, Philip\\nI., the virtue and vigor of the faithful were languishing in\\npeace, God sent Decius and Valerian to arouse them by dire\\npersecution. Eusebius gives, as the cause of the persecution\\nof Diocletian, the corrupt morals of Ecclesiastics and laics,\\nfostered by long continued peace and liberty. Therefore in\\ntime of peace and prosperity, a great deal of chaff grew in\\nthe Church. And therefore the fan of tribulation is used to\\nseparate the chaff from the wheat to destroy the former and\\nto preserve the latter. As in the time of Decius, at the first\\nthreatening word of the enemy, very many of the faithful\\nlost their faith nor were they overcome by the force of per-\\nsecution, as though this was what they had always been\\nlooking for so it happened in the time of Luther, Zwingli\\nand Calvin. The faithful were given up to luxury, ambition,\\navarice, contempt for sacred things,neglect of the Sacraments,\\netc. and therefore God wished to clean the floor. Men be-\\ncame like chaff, fickle and ready to embrace any doctrine\\nready to fly with a favorable wind, and they did fly from\\nthe Church the rest were confirmed in the faith. So that,\\nin a few years, he again cleaned his Church, when he began\\nto afflict and oppress her by heretical inmates who threw the\\nCatholics from the windows, banished them into exile and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0170.jp2"}, "171": {"fulltext": "HOW CHRIST IS ALWAYS WITH HIS CHURCH. 165\\nput them to death. This was a paternal chastisement, for,\\nwith the war in Germany, he sifted the wheat of Catholics,\\nand shook out the chaff of heretics from Austria, Bohemia,\\nthe Palatinate, etc.\\nVI. By the real presence in the Holy Eucharist. In this\\nwonderful and special manner, he wished to remain always\\nwith his Church. First, for as in heaven, he is adored by the\\nblessed spirits so on earth, he should be more earnestly\\nadored by us although he is clearly perceived by those by\\nus obscurely only and through faith. The presence of a\\nGeneral has much to do with keeping his soldiers in obedience,\\nfear and discipline, when it is known he is present. It is\\nfitting, therefore, since the Church is the same militant and\\ntriumphant that she should most earnestly worship and adore\\nher king in both places. Otherwise many would think and\\nsay with Eliphaz The clouds are his covert, and he doth\\nnot consider our things, and he walketh about the poles of\\nheaven (Job 22 14). Even on earth, we have our God\\nand we can say with Chrysostom While we are in this life,\\nthis mystery makes earth a heaven for us.\\nSecondly, that, when afflicted and cast down, we should fly\\nto him with greater confidence and hope for aid. For this rea-\\nson, in the old law, God wished the Ark to be built like a tri-\\numphal car, in which he showed his presence, his power and his\\nglorious triumph. Hence Moses says, Neither is there any\\nother nation so great, that hath gods so nigh them as our God\\nis present to all our petitions (Deut. 7:4). With much more\\ntruth can we Christians say this, with whom Christ God\\nand man, truly and corporally dwells in the Blessed Sacra-\\nment. When David went to the cave of Odollam all his\\nfather s house went with him, and he became the Prince of\\nthe afflicted and all that were in distress and oppressed with\\ndebt and under affliction of mind gathered themselves under\\nhim and he became their Prince (1 Kings 22 2). So\\nChrist in the Eucharist which is a memorial of his death\\nas Odollam signifies a testimony of his misery, and there\\nhe is always ready to receive the afflicted and heart saddened.\\nTrust in him all ye congregation of people put oat your\\nhearts before him God is our helper forever (Ps. 61 9).\\nEither Christ could not permanently be in the Eucharist\\nor did not wish to be. He could not How then is he om-\\nnipotent How can he be there when he is received He\\ndid not wish to be But he is our highest good, and what", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0171.jp2"}, "172": {"fulltext": "166 TRINITY SUNDAY.\\nis more conformable to his goodness than this glorious and\\nsaving institution\\nThirdly, that by his presence, he might animate us to\\nfight against the wiles of the devil, and bravely suffer all\\nkinds of adversity. St. Peter, seeing his wife led to death,\\nencouraged her saying: Remember your Lord. Let us\\nalso remember Christ present in the Eucharist.\\nFourthly, that we should constantly remember him. When\\na friend is about to depart, he generally leaves a token of\\nremembrance. When Christ was about to leave us and as-\\ncend into heaven, he left us his body, wonderfully enclosed\\nin the Sacrament of his love.\\nFifthly, to prove our faith, devotion and religion towards\\nhimself and that, not so much for his own glory as for our\\nbenefit. As he blessed the house of Obededom because he\\nreceived the Ark of the Covenant into his house and rever-\\nently kept it there so he is disposed to bless us, if we becom-\\ningly worship him as our king, and as courtiers, wait on his\\ntable.\\nHe wishes to prove whether we believe the Son of God as-\\nserting that he is in the Holy Eucharist, as we in our first\\nparents believed the serpent asserting that in the tree of life\\nwas power of deifying us. He wishes to prove with what\\nreverence we assist at Mass how eagerly and how often we\\napproach the holy table what devotion and preparation we\\nbring to it with what humility we adore him how fre-\\nquently we visit him to tell him all our trials and seek his\\nhelp. At the last day, he shall say to his faithful ones I\\nwas your guest on earth I was naked and a captive you\\nclothed me and visited me come ye blessed. And to the\\nwicked I was naked and a captive, and you did not clothe\\nme, nor visit me depart from me.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0172.jp2"}, "173": {"fulltext": "SECOND SUNDAY AFTER PENTECOST.\\nTHE HOLY EUCHAKIST IS A GKEAT SUPPEE.\\nI. On account of Christ, who instituted it. II. The great number of\\nthose invited. III. The choice food. IV. Its great necessity.\\nV. Its great utility. It strengthens for martyrdom it arms\\nagainst enemies it strengthens the weak it sustains some\\nwithout corporal food. VI. Its great danger.\\nA certain man made a great supper. (Luke 14 16.)\\nNot in vain did the Holy Ghost wish to be described and\\ndepicted in so many colors, the great banquet of Assuerus, of\\nwhich we read in the book of Esther. It prefigured the\\nEucharist which Christ instituted before his passion, and of\\nwhich the Church sings sacred banquet in which Christ\\nis received. By Assuerus, which is interpreted prince or\\nhead, we understand Christ who is the Prince of Kings\\nand of earth, and the head of all men.\\nThe city Susan in which the banquet was held, designates\\nthe Church for Susan signifies lily and of the Church,\\nthe Spouse says: As a lily among thorns, so is my\\nlove among the daughters (Cantic. 2 2). The tabernacles,\\nunder which very many tables were prepared for the banquet,\\ndenote the various dioceses in which are many parishes. The\\nbanquet given in the court of the royal garden signifies the\\nbanquet of the Church militant given in the court of the\\nChurch triumphant it is but a step from the former to the\\nlatter. Justly we call this banquet a great supper, because\\nit is greater by far and more excellent than the banquet of\\nAssuerus, which we will now show.\\nI. Because he is great who invites and gives the supper,\\nChrist God. Assuerus was the greatest king of his time\\n(Esther 11 13) but Christ more truly and absolutely is the\\ngreatest of all kings. First, because he was king from all\\neternity and moreover he was born a king, as the Magi say\\n167", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0173.jp2"}, "174": {"fulltext": "108 SECOND SUNDAY AFTER PENTECOST.\\nWhere is he that is born king (Matt. 2 2). Secondly,\\nbecause he himself created all other kings, for he says By\\nme kings reign (Prov. 8 15). Thirdly, because his king-\\ndom is not perishable as those of other kings, but eternal.\\nThy kingdom is a kingdom of all ages (Ps. 144:13).\\nFourthly, because it is universal. All other kings are his\\nservants and vassals. And all the kings of the earth shall\\nadore him all nations shall serve him (Ps. 71 11). If it\\nbe considered something great to be invited by a king to a\\nbanquet it certainly is more for us to be invited by the\\nKing of kings. A man counted himself first among the\\nprinces of Assuerus, because he was invited to the banquet\\nby the King and Queen. And after this he said Queen\\nEsther also hath invited me and with her also I am to dine\\nto-morrow with the king (Esther 5 12). Have we not a\\ngreater right to rejoice who have been invited by the Son of\\nGod himself Assuerus gave that banquet for two reasons.\\nFirst, to show the power and riches of the glory of his king-\\ndom. Secondly, on account of the beginning of his reign in\\nSusan, for according to the Hebrew, Susan was the imperial\\ncity. Christ likewise instituted his supper, first, on account\\nof the beginning of his reign, which he fully commenced in\\nhis passion, when he placed his throne on the cross. There-\\nfore, immediately before his passion, he instituted a memo-\\nrial of his passion, in which he gave himself up to death as\\nfood for us, as he gives himself to us in the Eucharist.\\nSecondly, to show in the Eucharist the riches of his power,\\nwisdom and goodness. Of his power, because by his only\\nword, and in a moment, he performed many miracles as well\\nin the bread as in his body when he changed bread into\\nhis body, when he sustained the accidents without the sub-\\nstance when he constituted a whole in the smallest particle,\\netc. Of his goodness and charity, because he gave himself\\nto us as our food and with himself everything virtues, merit,\\nglory. Of his wisdom, because he formed an ineffable man-\\nner of communicating himself to us and intimately uniting\\nhimself to men so that by him and in him we live, as the\\nbranches on the vine.\\nII. Because very many have been invited. Assuerus in-\\nvited to his banquet all the princes and their children and\\nall the people to be found in Susan from the greatest to the\\nleast. Greater by far is the banquet of Christ. He prepared\\nit first, for the Apostles, and through them afterwards invited", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0174.jp2"}, "175": {"fulltext": "THE HOLY EUCHARIST IS A GREAT SUPPER. 109\\nto it the whole world, and he extends the same invitation to-day\\nto all the faithful without distinction. The highest and the\\nlowest are welcome the same amount of food is there for\\neach one. Even after all these centuries and after so many\\nmillions have banqueted, there is no diminution in the\\nsupply, but an over abundance for all. The banquet of\\nAssuerus lasted for one hundred and eighty days the ban-\\nquet of Christ has already lasted nineteen hundred years\\nand will last to the end of time. One was allowed to\\nenjoy the banquet of Assuerus only once but he is allowed\\nto enjoy the banquet of Christ as often as he pleases. Then,\\nas in the banquet of Assuerus, there were many servers whom\\nJosephus calls deacons, so in the Church there are by far\\nmore servers of the Holy Eucharist priests and deacons\\nordained specially for this, and endowed with a heavenly\\ncharacter, who preside at the table of the Lord and who care-\\nfully instruct those who approach it.\\nIII. Because the food is most choice. In the banquet of\\nAssuerus, there were various kinds of choice food served in\\nthe most costly vessels. The best of wine was in abundance.\\nIn the banquet of Christ, the food and drink are so choice\\nthat there can be nothing more excellent. First, Christ is\\nthere with his divinity, which is the fountain of all good.\\nSecondly, with his soul most full of wisdom, grace and virtue\\nby its perfection surpassing all creatures. Thirdly, with his\\nblessed flesh formed by the Holy Ghost from the virginal\\nflesh of his mother, and hypostatically united to his divinity.\\nFourthly, with his most precious blood shed for us one drop\\nof which is of infinite value and more precious than all the\\nmerits of all the Saints. What greater delicacies could we\\nwish for A great misery, says St. Francis, and a de-\\nplorable weakness, when you have Christ himself present, and\\nyou desire something else in this world. Let every man fear,\\nand the whole world tremble, and the heavens rejoice when\\nChrist the Son of the living God is in the hands of the priest\\non the altar. Then the Eucharist is made in a wonder-\\nful manner. First, by consecration, with one word and in\\na moment, bread is changed into the body of Christ.\\nSecondly, the accidents of bread remain without the sub-\\nstance. Thirdly, Christ with his whole natural quantity is\\nin each small host, and in each particle of it, if it be broken.\\nFourthly, he is in all places at the same time, wherever there\\nare consecrated hosts. Fifthly, in the host he does not suffer", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0175.jp2"}, "176": {"fulltext": "170 SECOND SUNDAY AFTER PENTECOST.\\nthough it be broken or burnt. Sixthly, this food remains\\nalways the same to-day as on the day of its institution.\\nIV. Because this supper is very necessary for all. In the\\nbanquet of Assuerus, the queen did not wish to obey the com-\\nmand of the king, and so incurred his anger, and was repu-\\ndiated by him. They may expect the same from Christ who\\ndespise his supper. In this sense we can understand, as we\\nread in the Gospel, what the angry master of the house said\\nto his servants None of those men that were invited shall\\ntaste of my supper/ This will happen to those who refuse\\nto receive the Holy Eucharist at Easter time and at the hour\\nof death. Of it the Lord says Except you eat the flesh\\nof the Son of Man and drink his blood, you shall not have life\\nin you (John 6 54). The Eucharist was instituted by Christ\\nas a necessary provision for our journey, for without it (at\\nleast in desire) we cannot reach our heavenly country. Christ\\nseems to have alluded to this when he said I have com-\\npassion on the multitude for they have nothing to eat, and if\\nI send them away fasting to their home, they will faint in\\nthe way (Mark 8:2). For as the body cannot live long\\nwithout corporal food, but it soon weakens and falls so also\\nthe soul cannot exist without spiritual food. The Eucharist\\nwas prefigured in that bread, with which Elias was nourished\\nby an Angel. And he walked in the strength of that food\\nforty days and forty nights unto the Mount of God, Horeb\\n(3 Kings. 19 8.)\\nV. Because it is of the greatest utility. In his banquet,\\nAssuerus wished to exhilarate the guests to engage himself\\nwith and delight in the displayed beauty of bis queen. But\\ngreater by far is the fruit of the supper of Christ the Lord.\\nBesides its ordinary effects, it produces wonderful and extraor-\\ndinary ones. First, it formerly strengthened the martyrs\\nand animated them to bravely endure all hardships and for\\nthis reason, during the time of persecution, they were\\nallowed to carry the Eucharist home with them, that they\\nmight receive it immediately before their martyrdom this\\nwas also granted by the Pope to Mary, Queen of Scots, who\\nhad been deprived of the services of a priest. For the same\\nreason, Anacleus decreed that all Christians assisting at Mass\\nshould communicate on account of the fierce persecution of\\nTrajan.\\nSecondly, it armed the Christians against their enemies\\nand prepared them for victory. History records many", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0176.jp2"}, "177": {"fulltext": "THE HOLY EUCHARIST IS A GREAT SUPPER. 171\\nastounding victories for the Christian arms through the\\naid of the Holy Eucharist. Among others, is the remarkable\\nvictory gained by Alphonsus VIII,. King of Castile, over the\\nSaracens, on July 16, 1212. Over two hundred thousand\\nSaracens were destroyed, while the Christians lost but twenty-\\nfive. This victory is celebrated to this day in Spain, and is\\ncalled the triumph of the cross. In the year 834, when\\nKing Ramirus, wounded, betook himself to the mountains and\\nbesought God for aid, St. James appeared to him ordering\\nall his soldiers to go to confession and Communion then,\\nseated on a white horse at their head, he charged the enemy,\\nwho were completely routed, with seventy thousand Moors\\ndead on the field. On account of this, the Spanish soldiers\\nworship St. James as their patron Saint.\\nThirdly, it strengthens the weak, as is shown by many\\nexamples in the lives of the Saints. Fourthly, it sustains life\\neven without the assistance of corporal food. It sustained\\nthe Emperor Louis the Pious for forty days a girl, in\\nthe reign of Tully, for three years. Even in our own day,\\nwe know of its wonderful effect in the case of Louise Lateau.\\nVI. Because it is most dangerous to receive it unworthily.\\nIn the banquet of Assuerus, there was abundance of royal\\nwine which was of the best, and because it was most dangerous\\nto drink much of it, the king ordered that no one should\\nforce another to drink it. Likewise in the supper of Christ\\nit is common bread and wine, but royal, that is celestial,\\nangelic, divine. Of such wine Christ spoke No man\\nputteth new wine into old bottles, otherwise the wine will\\nburst the bottles (Mark 2 22). New wine is the Eucharist,\\nand because Judas received it unworthily (it is probable\\naccording to St. Luke and St. Augustine that he received it)\\nhe went and hanged himself.\\nWherefore the Apostle orders the body of the Lord to be\\ndiscerned, that is, not to be taken as common bread, For\\nhe that eateth and drinketh unworthily, eateth and drinketh\\njudgment to himself, not discerning the body of the Lord\\n(1 Cor. 11 29). He confirms this later Therefore are\\nthere many infirm and weak among you, and many sleep\\nthat is, they become sick and die because they have com-\\nmunicated unworthily. Formerly, many on account of this\\nsin were sorely punished by the devil. The Eucharist is\\ndeath to the wicked, and life to the just. Honey is harmful\\nto the choleric, and beneficial to the phlegmatic. The same", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0177.jp2"}, "178": {"fulltext": "172 SECOND SUNDAY AFTER PENTECOST.\\npillar that illumined the Hebrews cast darkness over the\\nEgyptians. From the same fount the Hebrews drank clear\\nwater but the Egyptians blood, as Josephus writes. From\\nthe same flower the bee extracts honey, while the spider\\nextracts poison. Wherefore, lest we drink death at the fount\\nof salvation, let each one purify himself and thus eat of that\\nbread. Since, therefore, this supper is so great, let our\\nreverence for it be great also great piety and devotion in\\nadoring it, great humility and abjection in venerating it\\ngreat preparation for receiving it.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0178.jp2"}, "179": {"fulltext": "THIED SUNDAY AFTEE PENTECOST.\\nPOWER AND EFFICACY OF PENANCE.\\nI. It destroys sin. II. Restores grace. III. Restores good works\\nthat were dead. VI. Renders the conscience tranquil. V.\\nRestores reputation. VI. Changes the decree of God. VII.\\nChanges one into another man. VIII. Edifies our neighbor.\\nIX. Bears violence against heaven.\\nNow the publicans and sinners drew near unto him. (Luke. 15 1.)\\nHappy publicans, happy sinners, who draw near to Christ\\nBy this they deserved that Christ should draw near to them.\\nAs St. James says Draw near to God, and he will draw\\nnear to you (4:8). But how can we draw near to God\\nThe same apostle answers Cleanse your hands, ye sinners\\nand purify your hearts, ye double-minded. Be afflicted and\\nmourn and weep let your laughter be turned into mourn-\\ning, and your joy into sorrow. This is as if he had said\\nDo penance cast out sin from your hands and heart. By\\nthis means Magdalene approached Jesus and undoubtedly\\nalso the publicans and sinners in to-day s gospel. Let us\\nconsider the power and efficacy of penance so that following\\ntheir example we also may approach Christ. The efficacy of\\npenance we learn from the parable of the prodigal son, which\\nfollows those of the shepherd and of the woman. The son\\nentered into himself, returned to his father and was received\\nwith a paternal embrace which indicates that the sinner\\nthrough penance, his sins having been wiped out, will be\\nreconciled to God. He was clothed with the first robe, and\\nthis is the first grace justifying and adorning the soul of the\\nsinner. A ring was put on his hand, and this indicates the\\nprinciple of good actions by which the justified can merit\\n173", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0179.jp2"}, "180": {"fulltext": "174: THIRD SUNDAY AFTER PENTECOST.\\nheaven, and also the restoration of actions formerly dead by\\nsin. A banquet was prepared for him this indicates peace\\nand tranquillity of conscience, because a secure mind is like\\na continual feast (Prov. 15 15). Shoes were placed on his\\nfeet, and those denote a good name for formerly only f reed-\\nmen wore shoes the slaves were barefoot. His father fell\\nupon his neck this signifies that God changes his decree\\ntowards the justified. The fatted calf was killed for him\\nas by penance the sinner in a way is killed, and the just\\ncreated. That banquet was a joyous one for him so the\\npenitent delights and edifies his neighbor.\\nI. It destroys sin according to the words of Christ\\nWhatsoever you shall loose on earth, shall be loosed also in\\nheaven. Such is its efficacy that it destroys sins and does\\nnot permit them to return even if one commit them again,\\nalthough such a one sins more gravely. For the gifts of\\nGod are without repentance (Rom. 11 29). He will cast\\nall our sins into the bottom of the sea (Mich. 7 19). A\\nstone cast into the sea does not rise again so neither sins\\nonce steeped in the blood of Christ by penance. Moses said\\nto the Israelites about Pharaohs army already submerged in\\nthe Red sea The Egyptians whom you now see, you will\\nnever see again, for they were all drowned so sins are so\\ndrowned in the blood of Christ that they can never return.\\nGod will blot them from his memory, as we read in Ezechiel\\nIf the wicked do penance for all his sins, I will not remem-\\nber all his iniquities (18 21). As a confirmation of this, we\\ndo not read that Christ, after his resurrection, accused Peter\\nof having denied him, nor the Apostles for having abandoned\\nhim but all these sins, already atoned for, he buried in the\\ndeepest silence. Finally, penance destroys not one sin alone\\nbut all sins. And as all the Egyptians were drowned, for not\\none escaped so all mortal sins are destroyed by penance, and\\nnot only all that we confess but also those which, through igno-\\nrance or forgetf ulness, or any other blameless cause, we omit\\nfor the gifts and judgments of God are perfect and entire.\\nII. It restores to man first grace and spiritual life of the\\nsoul original health and beauty the gifts and supernatural\\nvirtues received in Baptism. As all leprosy was washed from\\nNaam while bathing in the Jordan, and his flesh was\\nrestored to him, as the flesh of a little boy (4 Kings 5 14),\\nso the soul in that purity, which is similar or equivalent to\\ninnocence, is restored to the penitent. We know that Mag-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0180.jp2"}, "181": {"fulltext": "POWER AND EFFICACY OF PENANCE. 175\\ndalene after penance was loved by Christ in preference to\\nothers. Peter was raised to the highest dignity in the\\nChurch, and was more beloved than others so much so that\\nhe acquired more by penance than he lost by sinning. Na-\\nbuchodonasor, after he had done penance, returned to him-\\nself, and acknowledged and glorified the true God whom\\nhe denied before and it is probable that he so died and\\nwas saved. Many have labored to find the philosopher s\\nstone, by whose touch all things were turned into gold;\\nbut as yet, it has not been found. Penance, however, is such\\na stone, through which the soul, that was dead, comes to life\\nwhat was horrid becomes beautiful all its moral works, that\\nbefore were brass, become golden and meritorious of eternal\\nlife so that a drink of cold water given to the thirsty has\\nits reward in heaven.\\nIII. It restores the good works that were dead through sin,\\nand their merits and rights to formerly deserved crowns of\\nglory. It renews the spiritual marriage of the Holy Ghost\\nwith the soul and moreover restores to the soul as a spouse\\nthe ornaments which God had sriven it. Our heavenly Father\\nknew that he placed the treasures of his grace in frail vessels\\nwhich are easily broken, and that it would be a great affliction\\nto his servants if all their past labor were in vain therefore\\nin the vessel repaired by penance he replaced the treasure\\nwhich it had contained. This he promised them (in a mys-\\ntical sense) by Joel when he said And I will restore to you\\nthe years which the locust and the bruchus and the mildew\\nand the palmer-worm have eaten (Joel 2 25). Who does\\nnot know the damage wrought to gardens and crops by these\\nanimals Of the Egyptian locusts we read And they cov-\\nered the whole face of the earth, wasting all things. And\\nthe grass of the earth was devoured and what fruits soever\\non the trees, which the hail had left and there remained\\nnot anything that was green on the trees or in the herbs of\\nthe earth of all Egypt (Exod. 10:15). In the same way,\\nmortal sin in a moment feeds on the soul, be it ever so adorned\\nwith all the splendor of virtue. If the just man turn him-\\nself away from his justice and do iniquity, all his justices\\nwhich he hath done shall not be remembered (Ezech. 18 24).\\nBut penance restores all that sin had destroyed.\\nIV. It renders the conscience tranquil and serene and more\\ndelightful than any banquet. For as the air which was\\ndense and obscure by clouds becomes serene after it hag", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0181.jp2"}, "182": {"fulltext": "176 THIRD SUNDAY AFTER PENTECOST.\\nlightened them by rain so our soul, led in the darkness of\\nsins, becomes tranquil, joyful and delightful when it casts\\nthem down and pours them into the ears of the confessor.\\nJob testifies to this If thou wilt put away from thee the\\niniquity that is in thy hand, and let not injustice remain in\\nthy tabernacle then mayst thou lift up thy face without\\nspot, and thou shalt be steadfast, and shalt not fear. Thou\\nshalt also forget misery and remember it only as waters that\\nare passed away. And brightness like that of the noon-day\\nshall arise to thee at evening and when thou shalt think\\nthyself consumed, thou shalt rise as the day-star. And thou\\nshalt have confidence, hope being set before thee, and being\\nburied thou shalt sleep secure. Thou shalt rest and there\\nshall be none to make thee afraid (Job 11 14-19). By all\\nthese, he describes the joy of the man who through penance\\nhas extricated himself from the net of sin. When the Ark\\nof the Lord was brought back to Cariathiarim from Philistine\\ncaptivity, all the house of Israel rested following the Lord\\n(1 Kings 7:2); that is, they lived in great quiet and tran-\\nquillity. So when one, snatched from the captivity of Satan,\\nhas recovered the grace of God, how can he but have peace\\nand quiet of mind. Certainly when the good thief heard the\\nwords This day thou shalt be with me in paradise, he was\\nsatisfied, and sought nothing else, neither relaxation of pain,\\nnor a hastening of death, nor envy toward the Jews. With\\nwhat joy of mind and what equanimity did he pass the re-\\nmaining moments of life on the cross What a river of joys\\nflooded his heart, when he heard the voice of Christ He,\\nwho before could scarcely examine his conscience for the\\nhorror of sin, after absolution retires in joy and rests serene\\nin the recesses of his heart.\\nV. It restores the good name which sin had taken away.\\nAs a tree, that has been injured in any part of the trunk,\\nsoon covers the wound with a new growth of bark, that no\\ntrace of the injury is left so penance and a correction of\\nmorals makes amends for a former bad name, and restores his\\nhonor to the fallen one. Such was the case with David,\\nMagdalene, Matthew, Zachaeus, Peter, Paul and others of\\nwhose sanctity only we speak, not of their sins of which in\\nafter life they repented. Adam and Eve as a sign of repent-\\nance clothed themselves with fig leaves, because as St.\\nIrenseus says they were more tormenting to the flesh than\\nany others a species as it were of hair-cloth, Wherefore, if", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0182.jp2"}, "183": {"fulltext": "POWER AND EFFICACY OF PENANCE. 177\\nthe sinuer strives to make reparation for his crimes, God will\\nsoon come to him and clothe him with honor and esteem, so\\nthat he may again appear among men. And these are the\\nshoes of the prodigal son with which he walks not as a slave\\nbut as a freeborn.\\nVI. It changes the decree of God, as Jeremias says speak-\\ning in the person of God If that nation against which I\\nhave spoken, shall repent of their evil, I also will repent of\\nthe evil that I have thought to do them (18 8). He proved\\nthis in the case of the Ninivites who listened to the preaching\\nof Jonas, and who punished themselves in sackcloth and\\nashes. God had mercy with regard to the evil which he\\nhad said he would do to them, and he did it not (Jonas 3 10).\\nSee how the penance of the Ninivites wrenched the rod from\\nGod and changed his decree. Tertullian says: Inasmuch\\nas you do not spare yourself, in so much will God spare you.\\nSt. Gregory calls penance the city of refuge, because the sin-\\nner fleeing to it is free from death and the anger of God.\\nVII. It changes one into another man from the carnal to\\nthe spiritual, from a beast of lust into a man. An example\\nof this was JSTabuchodonosor, who, on account of his sins, was\\ncast out from among men, in the woods among beasts\\ncrawled on hands and feet and fed like an animal. After-\\nwards, being restored and coming to himself and penitent,\\nhe put on the species of man and the dignity of king (Dan. 4).\\nSo, true and sincere repentance disrobes man of beastly habits\\nand clothes him with human ones.\\nVIII. It edifies our neighbor. In the old law, whatever\\ntouched the flesh of the holocaust was sanctified signifying\\nthat the groans of the penitent cleanse the imitator.\\nIX. Finally, it bears violence against heaven, and this was\\nforeshadowed in the old law, while once a year on the day\\nof expiation, the people afflicted themselves with fasting and\\npenance, and the high priest entered the holy of holies\\n(Levit. 16). This indicates that the way to heaven is opened\\nby penance. Since penance is such a powerful battering\\nram, let us use it effectively to destroy the walls of heaven.\\nThis salutary means is given us by God himself.\\nz", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0183.jp2"}, "184": {"fulltext": "FOURTH SUNDAY AFTER PENTECOST.\\nPETER S BOAT A TYPE OF THE CATHOLIC CHURCH.\\nI. In the Church Peter is the ruler and his successors. II. In the\\nChurch is the pure word of God. III. In the Church are true\\nmiracles. IV. In the Church there is one visible head. V. The\\nChurch is led into the deep. VI. By the Church the faith is\\npropagated everywhere. VII. The Church has the calling and\\ngoverning of ministers. VIII. From the Church heretics recede.\\nIX. The Church is tempest tossed, but does not sink.\\nAnd going into one of the ships that was Simon s (Luke 5 8).\\nWhen God wished to send Moses into Egypt to be the\\nleader of the Hebrew people in their flight from Egypt to the\\npromised land, he first showed him by a figure the type of\\npeople he was to govern and also of his own ruling. He\\nshowed him a bush which was burning but was not consumed\\nand this signified the Hebrew people, who under Pharao\\nwere burning from Egyptian scourgings and burdens, who,\\nhowever, were not destroyed but rather so strengthened that\\nby many and various plagues they had wounded the Egyptians,\\nby whom they were persecuted. He then showed him\\nanother. When he let fall the rod he was carrying, it was\\nturned into a serpent. This signified that that same people,\\nwho under Pharao crawled as a serpent, under the rule of\\nMoses would be restored to their original liberty and power.\\nSymbolically it denoted the power of Moses, by which he\\nwas to punish the Egyptians but to rule the Hebrews so\\nthat the rod was a serpent to the Egyptians but a shepherd s\\ncrook to the Hebrews. Eor the same reason in to-day s\\ngospel, Christ, about to designate Peter as supreme ruler and\\npastor of his people, showed him the miracle of the wonderful\\ndraught of fishes and by that clearly placed before him a\\ntype of his future rule, and of the Church which he was to\\ncapture and govern for all time.\\n178", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0184.jp2"}, "185": {"fulltext": "PETER S BOAT A TYPE OF THE CATHOLIC CHURCH. 179\\nI. Christ went into one of the ships which was Simon s, not\\ninto the other which was near it. He certainly had an object\\nin view in this choice, for he wished to indicate that he was\\nto be found in that Church alone which is governed by Peter\\nand his successors. St. Ambrose says Christ went into that\\nboat alone of the Church of which Peter is the ruler/\\nWhence the Eoman Pontiff has on his ring and seal a boat\\nwith Peter as captain. The other boat signifies a false\\nreligion, which is not named nor is it said whose it would be,\\nbecause nowhere are they with God who are outside the\\nChurch. There are many such ships along the shores of this\\nworld the Lutheran, Calvinist, Hussite, etc., all which call\\nto the people and promise to bring them safely to heaven but\\nif you wish to be safe, climb into that boat into which Christ\\nwent and which is governed by Peter and his successors.\\nMeaningly one is said, because the Church of Christ should\\nbe one, and because she alone is the spouse of Christ, who is\\nnot a bigamist (Cant. 6:8); because there is one Lord,\\none baptism, one God and Father (1 Cor. 12) because\\nall its members dispersed throughout the whole earth are\\nmost tightly bound together in one body under Christ their\\nhead and this Christ prayed for li Father, preserve them\\nas one as we are one. Hence they most gravely err who\\nbelieve that they can be saved in any faith whatsoever. All\\nthe sects are in error and cannot exist in peace, since they\\nare without a visible head and supreme arbitrator of con-\\ntroversies and as long as they believe in the private inter-\\npretation of Scripture.\\nII. From this ship Christ teaches the people, and that\\nseated, that is paternally, without intermission through his\\npreachers. Because only in the ship of Peter, or the Church\\nof Eome, has the pure word of God been preached through\\nall ages and indeed we can show doctors of our faith from\\nthe time of the Apostles to our own. JSTo sect can do that.\\nIn it alone are washed and cleansed the nets of Scripture and\\nof holy dogmas. The other sects corrupt the Scriptures and\\nhave dogmas filled with the filth of impurities.\\nIII. In Peter s ship, the Lord confirms his sermon by the\\nmiraculous draught of fishes. Likewise in the Church the\\nevangelical preaching has been confirmed by miracles in all\\nages by the casting out of devils, by the raising the dead,\\nby the spirit of prophecy, etc. and this was necessary since\\na new doctrine is brought to introduce a new religion. If", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0185.jp2"}, "186": {"fulltext": "180 FOURTH SUNDAY AFTER PENTECOST.\\ntestimonial letters are not believed, unless they have the ap-\\npended seal, much less will there be faith in a new gospel\\nunconfirmed by any miracle since very many mysteries of\\nfaith surpass our intellect, natural arguments will not suffice\\nto confirm them supernatural ones are required. Hence\\nMark says of the Apostles But they going forth preached\\neverywhere the Lord working withal, and confirming the\\nword with signs that followed (16 20). Paul says of him-\\nself Yet the signs of my apostleship have been wrought\\nin you, in all patience, in signs and wonders and mighty deeds\\n(2 Cor. 12 12). Therefore, the Apostles everywhere should\\nshow this seal and prove their doctrine and mission. Now\\nin the Catholic Church it is clear that in each age many mir-\\nacles have been wrought, and if, as may be said, they were per-\\nformed through the aid of the devil, the whole world will cry\\nout because, moved by many and powerful arguments, it\\nlooked on them as true miracles wrought by the power of\\nGod. Many of them were written of by holy men. Those of\\nSt. Gregory Thaumaturgus by St. Gregory of Nyssa and St.\\nBasil of St. Benedict by St. Gregory the Great of St.\\nHilarion by St. Jerome of St. Malachy by St. Bernard of\\nSt. Francis by St. Bonaventure of whom St. Thomas said\\nLet us permit a Saint to work for a Saint. The writings\\nof these authorities have never been refuted. If miracles\\nwere to be rejected, all history should be rejected. Secondly,\\nthey were not wrought by aid of the devil, because they were\\nwrought by holy men many surpassed the power of the\\ndevil, such as the raising the dead they have continued,\\nthose of the devil do not last if the devil wrought them to\\nhold Catholics in error, why does he not do the same for\\nother heretics, if Catholics are heretics On the contrary,\\nthe founders of different sects cannot produce one miracle to\\nconfirm their faith, unless it be to pervert for a short time\\nthe voluptuous to that religion which encourages the liberty\\nof the flesh, enkindles the fires of vice, and excludes sanctity\\nand austerity of life.\\nIV. In this ship there is only one Captain, to whom it is\\nsaid Launch into the deep he is the only one asked to\\nloose the ship from her moorings. So also in the Church there\\nis and should be a supreme, visible head, Peter or his suc-\\ncessor. For as in a ship, there should be only one Captain, lest\\nthere should be discord and certain destruction awaiting it\\ngo in the Church, where there is not one supreme ruler, nee-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0186.jp2"}, "187": {"fulltext": "PETER S BOAT A TYPE OF THE CATHOLIC CHURCH. 181\\nessarily numerous schisms arise, and such a kingdom divided\\namong itself cannot stand. As the foxes of Samson, bound\\nby the tails, but separated by the heads, destroyed the crops\\nof the Philistines, so that religion which has not one head but\\nmany or none at all ruins everything while one interprets\\nScripture one way, another, another, each one sets himself\\nup as a judge in controversies of faith. Therefore, Christ,\\nforeseeing this, appointed Peter supreme pastor and judge of\\nall controversies, to whom especially he gave the keys of the\\nkingdom of heaven, whom he ordered to feed his sheep\\nwhom he promised assistance the same he intimated in to-\\nday s gospel: Launch out into the deep. From hence-\\nforth thou shalt catch men catch not lose them.\\nV. This ship is ordered to be launched and it is launched\\nby Peter, into the deep first into the capital of the world,\\nEome, so that from there the Church and the faith of Christ\\n(for men of all nations were found there) could more easily\\nreach the peoples of the whole world or as St. Leo says\\nMost Blessed Peter, Prince of the Apostles, repaired to the\\ncitadel of Eome so that the light of the truth, which was re-\\nvealed for the salvation of all, should more efficaciously diffuse\\nitself as from the head to the entire body of the world. As\\nthe tower of Pharao near Alexandria showed the port to nav-\\nigators, so the Church of Rome. And who will not ascribe\\nit to a singular providence of God, that Rome, the head of the\\nworld, became the head of the Pontiff without force or arms\\nSecondly, into the deep, that is, perfection of life, to which\\nthe Church leads according to the words of Christ. In it\\nthere have always been many who, through voluntary poverty,\\nchastity and obedience, have followed the evangelical coun-\\nsels to which the Lord invited that young man If you wish\\nto be perfect, go sell what thou hast, etc. and as so many\\nreligious orders show in which God is served and praised\\nday and night. On the other hand, other sects, especially in\\nour times, do not launch out into the deep because they not\\nonly do not follow the evangelical counsels nor persuade others\\nto do so, but they even despise them and dissuade others\\nfrom them. No one is found among them who renounces his\\npossessions and honors, and embraces poverty and humility for\\nthe love of Christ who forswears carnal pleasures for a life\\nof virginity who subjects his will to the will of another. All\\nthese they condemn, and if their pastor is not married they\\nsuspect him of leaning towards the Catholic faith. Thirdly,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0187.jp2"}, "188": {"fulltext": "182 FOURTH SUNDAY AFTER PENTECOST?.\\ninto the deep, that is, to the most remote regions of the\\nworld, to propagate the faith and to convert gentiles. This\\nthe Church has done in every age, sending her missionaries\\ninto every corner of the globe. Heretical ministers remain\\nat home resting quietly on the shore, as it were, and con-\\ncerned more about temporal than eternal things.\\nVI. From this boat the nets are let down, and a great\\nnumber of fishes of all kinds is taken so in the Catholic\\nChurch are let down the nets of evangelical preaching\\nthroughout the whole universe. For their sound is gone\\nforth in the whole earth the faith is propagated on all sides,\\nmany Gentiles of all nations are captured moreover, all who\\nare converted to the faith, are converted by the Church of\\nRome. During the fifteenth century were converted and are\\nstill being converted innumerable Indians, Orientals, Japa-\\nnese, etc. In the fourteenth century, twenty-five thousand\\nJews and Saracens were converted by St. Vincent Ferrer. In\\nthe thirteenth century many Tartars were converted by two\\nDominican Fathers sent out by the Holy Father. In the\\ntwelfth century the Norwegians by Eugene III. and Adrian\\nIV. in the eleventh century, many Hungarians at the in-\\nstance of their King, St. Stephen in the tenth century,\\nmany kingdoms embraced the faith as the works of St. Henry\\nEmperor, Adelbert and Methodius testify in the ninth cen-\\ntury, the Danes and Bulgarians in the eighth century, the\\nGermans by St. Boniface who was sent by Gregory II in the\\nseventh century, the oriental Franks by St. Killian in the\\nsixth century, the Angles by St Augustine in the fifth cen-\\ntury, Britain and Scotia by Palladius. Who will count all\\nthe other nations, Ireland, Brabant, Flanders, Holland,\\nFrisia, Westphalia, etc., which, through the preaching sons\\nof the Eoman Church, Servarius, Eligius, Patrick, Rumoldus,\\nAmadus and others, were converted from infidelity and from\\nbarbarism to civilization On the other hand, especially in\\nour times, no nations have ever been converted by heretics\\ntheir only aim seems to have been the perversion of the faith-\\nful. This is not to catch fish but rather to let go those that\\nhave been caught. Whence we can most truly say that all\\nthe fish caught have been caught by the Roman Church\\nalone none whatever by heretical sects. Not by the Church\\nalone but also by Peter and his successors as by the principal\\nfisherman who with his co-operators caught the whole world.\\nVII. In this boat the net is broken on account of the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0188.jp2"}, "189": {"fulltext": "PETER S BOAT A TYPE OF THE CATHOLIC CHURCH. 183\\nmultitude of fishes. So in the Catholic Church the number\\nof the faithful increased it was necessary with such a mul-\\ntitude for the net to be broken, and rents and schisms to take\\nplace according to the Apostle For there must be also\\nheresies (1 Cor. 11 19) considering the inconstancy and\\ncuriosity of men especially in such a multitude. So in a\\nlarge family there must be strifes and contentions where\\nthere are so many different natures. Therefore, all who\\nwere authors of heresy departed from the Church, having\\nbroken its net. They gnawed the net of Scripture, destroy-\\ning what did not please them preserving what pleased them\\ndepriving it of sense and interpreting it according to their\\nfree will. They made a hole through which they followed\\nthose nearest them, those inclined to the same liberty, which\\nis the dangerous sea of this world. It is no wonder that in\\nsuch a multitude there should be schisms and heresies but\\nit is wonderful that there should be among heretics them-\\nselves, who are so few in number. All who left the Church\\nperished in their obstinacy and though divided among\\nthemselves, they met the same death, having achieved\\nnothing.\\nVIII. This boat called on its companions to come and help\\nit with the capture so the Roman Church has the legitimate\\ncalling of ministers, and their just subordination also the\\ncommunion of churches. As Jerusalem was the principal of\\nthe Hebrew cities, so is Rome of the Christian cities. Who-\\never is a Catholic is associated with Rome, that is the Sov-\\nereign Pontiff. St. Jerome writes to Damasius If one is\\njoined to the chair of Peter, he is mine. According to the\\nearly Fathers, Jerome and Ambrose, whatever was Catholic\\nwas Roman. Whoever wishes to fish in the Church of\\nChrist must be called by Peter and his companions, not by\\nothers who have no authority. Peter was called by Christ\\nthe companions of Peter by Peter those in the other boat\\nby the companions of Peter so in the Church, Bishops are\\ncalled by the Pope, and priests by Bishops. This boat was\\nin danger of sinking but it did not sink. So the Church\\nof Rome can be tossed by the waves, but it cannot be wrecked\\nas Pius II. wrote to the ruler of the Turks You may try\\nin vain to sink the ship of Peter that boat is tossed by the\\nwaves, but it never sinks. This was apparent in the three\\nfirst centuries, when the ship of the Church, during so many\\npersecutions, not only did not sink, but rather crested the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0189.jp2"}, "190": {"fulltext": "184 FOURTH SUNDAY AFTER PfeTElCOSf\\nwaves, as Noah s Ark did during the deluge. Also around\\nthe year five hundred, when it flourished and was vigorous\\nunder Anastasius the Eutychian Emperor the Arian kings\\nof Italy, Spain and Africa the pagan kings of the Franks,\\nAngles and Germans. It was apparent around the year one\\nthousand when secular princes were noted for their sanc-\\ntity St. Henry Emperor and his wife Cunegunda, the Ro-\\nman Emperor, the Greek, Canute, King of Denmark and Eng-\\nland, St. Stephen, King of Hungary, with his son, St.\\nEmeric, St. Robert, King of the Franks, Ferdinand the Great\\nof Castile with his wife. Luther, through envy, in this text\\nof to-day s gospel omits the word almost which is given in the\\nold Latin and Greek texts. And it necessarily belongs here,\\nfor who can say that those boats sank entirely Would not\\nChrist again, by this act, have destroyed what he had before\\ncreated by a miracle Should we not be stupefied with Peter\\non account of the wonderful haul of fishes, or the increase of\\nthe Church, its stability, order, etc.\\nShould we not justly bend the knee to Christ and his Ro-\\nman Church Let us be convinced that it was said of the\\nchair of Peter Fear not, etc. Finally, let us always be\\nsuspicious of the heretical ship about which nothing is writ-\\nten in the gospel.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0190.jp2"}, "191": {"fulltext": "FIFTH SUNDAY AFTER PENTECOST.\\nDIFFEKE^CES BETWEEN THE OLD LAW AND THE NEW.\\nI. The old law was written on tables of stone, the new on the ta-\\nbles of the heart. II. The old law was obscure, the new is\\nclear. III. The old was confined within narrow limits,\\nthe new has been spread throughout the whole earth. IV.\\nThe old was temporary, the new eternal. V. The old was\\na heavy yoke, the new a light one. VI. The old was one of\\nfear and of slaves, the new of love and of children. VII. The\\nold of itself justified no one, the new has the power of justify-\\ning. VIII. The old was for the young, the new for the grown\\nones. IX. The old promised only temporal things, the new\\neternal. The old had heaven closed, the new has it open.\\nYou have heard that it was said to them of old. (Matt. 5 21.)\\nIt is declared that Josue, that most illustrious leader, was a\\ntype of Christ not only on account of the similarity of name\\n(for Josue signifies the same as the most sacred name\\nof Jesus); but also on account of other analogies. Passing\\nover many, we read that Josue was given by the children\\nof Israel possession of the city of Thamnathsaraa, a poor\\nand badly constructed one, almost tottering, which he finally\\nrebuilt and made habitable it became famous in the\\ntime of St. Jerome it was still in existence. Some wished its\\nname changed and it was called Timnathcheres as it is called\\nin the Hebrew text. What is that battered city unless the\\nSynagogue or Mosaic law, lacerated and destroyed by the\\nmorals of the Jews. Therefore Christ began to rebuild and\\nfinish this city so that those who wished, could live comfort-\\nably in it, not as in an old but in a new one. Each name of\\nthe city is in accord with this view, for the first signifies a\\nsuperfluous image, decaying and rotting the second signifies\\nan image of the sun. What was there in the Synagogue, only\\na superfluity of human traditions and of carnal sacrifices,\\nfetid and nauseating what was itself, only a foul-smelling\\nimage and wanting in virtue But the Church is the image\\n1S5", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0191.jp2"}, "192": {"fulltext": "Igg FIFTH SUNDAY AFTER PENTECOST.\\nof the sun shining far and wide, representing Christ the Sun\\nof justice, by holiness of life, faith, worship and love. And\\nour Josue begins to-day to build this partly from the tot-\\ntering, partly from the heaped-up ruins of the old law. We\\nshall see the difference between the old city of the Synagogue\\nand the new one of the Church.\\nI. The old law was written for the Jews on tables of stone\\nto signify the hardness of their hearts that they would not\\nobserve the law, says St. Augustine. Wherefore the Jews\\nattended only to the letter of the law and for that reason,\\nthey wrote it on parchments and on the hems of their garments,\\nso as to have it always before their eyes, and to fulfil it\\nexternally, not caring with what regard, what mind or what\\nintention. The new law is written and inscribed for Christians,\\nnot on tables of stone, but on the fleshy tables of the heart,\\nthat is, sensitive and flexible tables, as St. Paul says (2 Cor.\\n3). God himself through Jeremias says: I will give my\\nlaw in their bowels, and I will write it in their heart, and I\\nwill be their God and they shall be my people (Jer. 31 33).\\nBy a living voice the law was proclaimed to the faithful in\\nSion, and by the Holy Ghost impressed on their hearts more\\nsolidly than the old law on tables of stone. In no way,\\nneither by threats nor torments, by wiles nor promises, could\\nthe tyrants extract the law from the hearts of so many\\nthousands of faithful, who willingly shed their blood in\\ndefense of it. The law is imprinted on the hearts of the\\nfaithful with it they become eminent through faith and\\nother illustrations, by which the excellency, the divinity and\\nutility of the law are indicated to them. Again with it they\\nare strengthened to not only retain the law in memory, but\\nalso to uphold it by the sacrifice of their lives.\\nII. The old law was obscure, hidden in many shadows of\\nfigures, and therefore signified by a veil with which the face\\nof Moses was covered, when he was speaking to the people\\n(Exod. 34) likewise by the veil of the temple which was rent\\nthrough the death of Christ. Then the hidden meanings of\\nthe old law became evident. The same thing was signified\\nby the cloud and smoke around Mt. Sinai, when God gave\\nthe law to Moses, for he said to him. Lo now will I come\\nto thee in the darkness of a cloud (Exod. 19 9) that is, in\\nthe obscure science of law for the deepest mysteries of faith,\\nTrinity, Incarnation, Eucharist, Eesnrrection, Judgment,\\neternal beatitude were shown only by figures, and that most", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0192.jp2"}, "193": {"fulltext": "THE OLD LAW AND THE NEW. 187\\nobscurely, and only to those who were friendly with God.\\nThe new law is clear and most lucid, as is evident from the\\ngospels, which, with regard to the Scriptures of the old law,\\nespecially the prophecies, are as day to night. For there,\\neach one can learn what pertains to faith, salvation and the\\nright manner of living. What formerly the most learned\\nEabbis could not understand, now is readily believed by the\\nmost illiterate, and, as much as is necessary, clearly under-\\nstood.\\nIII. The old law was confined within narrow limits, not\\nextending farther than from the river Euphrates to the\\nMediterranean Sea, to the Hebrew nation alone included in\\nPalestine. The new law is spread throughout the whole\\nearth, according to David He shall rule from sea to sea\\nand from the river unto the ends of the earth (Ps. 71 8).\\nThis was designated also in the fleece of wool of Gedeon,\\nwhich at first was covered with dew while the ground all\\naround was dry afterwards only the fleece remained dry\\nwhile the ground was covered with dew (Judges 6 37-40).\\nSt. Augustine says I do not see what else is prefigured\\nhere unless we understand by the ground the whole earth,\\nand the place of the fleece, the people of Israel. For we\\nknow that formerly that race was covered by the grace of the\\ndivine Sacrament as by heavenly dew, of which gift there\\nwas, as it were, a dryness among the neighboring nations who\\ndid not possess it. This people had this gift in a fleece of\\nwool, that is, in a veil in the disguise of a secret, because it\\nhad not yet been revealed. Now we see the whole world\\ncovered by the revealed dew through the gospel.\\nIV. The old law was temporary, lasting only until the time\\nof Christ as a tutor is assigned to boys while they are young\\nafterwards they are placed with masters and professors.\\nWherefore the law was our pedagogue in Christ, that we\\nmight be justified by faith. But after faith is come, we are\\nno longer under a pedagogue (Gal. 3:24-25). With the\\nadvent of the law of Christ the pedagogue is removed. The\\nnew law, therefore, is eternal and endures to the end of the\\nworld. A type of the old law were the first tables of the law,\\nwhich were broken by Moses and this signified that that law\\nat some time was to be abolished. A type of the new law\\nwere the second tables which were not broken but were\\nalways preserved in the Ark of the Covenant, that is, the\\nChurch of Christ. Another indication of this is that the old", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0193.jp2"}, "194": {"fulltext": "133 FIFTH SUNDAY AFTER PENTECOST.\\nlaw was given with a movement of the earth at least of Mt.\\nSinai. The earth was moved at the presence of the God of\\nSinai (Ps. 67 9). And all the mount was terrible\\n(Exod. 19 18), that is, in Hebrew, trembling and panting\\nbecause the law was movable and was to be abolished. But\\nthe new law was given without this movement, because it was\\nto remain to the end of the world.\\nV. The old law was a heavy yoke and almost unbearable\\nthis is what the heavy hands of Moses denoted according to\\nSt. Bernard, which he could not hold up for a long time in\\nprayer unless supported by Aaron and Hur so also the\\nweight of that law could not be borne long without a special\\ngrace. It was very heavy, first, on account of the multitude\\nof precepts, which numbered six hundred and thirteen and\\nif so many negative, how many positive Secondly, on\\naccount of their difficulty in food, touch, sacrifices, ceremonies\\nand judgments. Thirdly, because those sacrifices and sacra-\\nments did not confer grace from the work performed which\\nwould lessen the difficulty nor did that law, without\\nfaith in Christ, have the power of justifying. Finally,\\nbecause heavy punishments were inflicted on delinquents for\\nlight offenses as stoning for instance, if one had blasphemed\\nor had violated the Sabbath forbidden the temple if one had\\ntouched the dead, etc., etc. But the new law is called a\\nlight yoke by Christ, because the law of love only commands\\ncharity towards God and our neighbor because it has\\nthe example of Christ it has abundant grace to lighten the\\nburden.\\nVI. The old law was a law of fear and of slaves, as St.\\nPaul says For you have received the spirit of bondage\\nagain in fear, but you have received the spirit of adoption of\\nsons of God (Rom. 8:15 and again he compares in Gal. 4\\nthe yoke of slavery to Agar, and on the contrary the law of\\ngrace to Sara. Agar was a handmaid and the bondwoman of\\nAbraham and she, with her son Ismael, the persecutor of\\nIsaac, the son of Sara, was expelled from the house of Abra-\\nham, denoting the Synagogue which, because its children\\npersecuted the children of the Church, was destroyed by\\nGod. Sara, who was the true wife of Abraham, signifying\\nthe Church, always adhered to God. The new law is the law\\nof love and of children, also of liberty, because by love and\\ngrace it gently leads us to its observance then it confers a\\nfourfold freedom first, from the slavery of the appetites and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0194.jp2"}, "195": {"fulltext": "THE OLD LAW AND THE NEW. 189\\nvices to which sinners are subject secondly, from coercion\\nand fear, so that we may observe the law, not through fear of\\npunishment, but through love of God and virtue thirdly,\\nfrom the old law which contained judicial precepts and cere-\\nmonials not moral nor belonging to the decalogue. The\\nfourth it confers in the resurrection from death and all\\nmisery. Therefore the new law given on Mount Sion was in-\\nscribed on the hearts of the faithful without any fear, nay,\\neven with the greatest joy and to their consolation, through\\na fire not burning and consuming, but soothing and nourish-\\ning. But the old law was given on Mt. Sinai with terror,\\nthunder and lightning, on a burning mountain in the terrible\\nvoice of a proclaiming Angel.\\nVII. The old law of itself, that is, without faith in Christ,\\njustified no one, nor could it justify or absolve from sins and\\nconfer grace, as St. Paul testifies (Gal. 2:3; Hebr. 10).\\nThe sacrifices of that law were weak and needy elements\\n(Galat. 4:9). A type of this was the altar of holocaust, which\\nwas not solid, but empty and hollow on the inside (Exod.\\n27 8). But the new law of itself has the power of justifying.\\nHence its altars are not empty, but solid and of stone.\\nEliseus showed a type of this to the Hebrews when he first\\nsent his servant with his staff to raise the dead boy, but he\\nfailed then he himself went to the child and raised him\\nfrom the dead (4 Kings 4 35). The servant with the staff of\\nEliseus denotes the old law by which alone the prophets\\ncould never bring the life of grace to sinners. The descent\\nof Eliseus himself indicates the new law of Christ which\\nraises sinners. The same thing is seen in the parable of the\\ngood Samaritan, who alone carried the wounded man on his\\nhorse and caused him to be cured in the inn, which the\\npriests and Levites did not do. For these represent the\\npowerlessness of the old law the Samaritan, the virtue of\\nthe new law to justify.\\nVIII. The old law was the law of young and ignorant\\npeople for the law brought nothing to perfection (Heb.\\n7 19) that is, it could not perfect anyone, for it was occupied\\nwith externals only how one should care for his appearance\\nbefore men, not before God, pure and holy. If one touched\\na dead person, or an unclean one, the law ordered him to be\\nwashed. If one committed murder, he was killed, but the\\nlaw did not expiate the sin itself. It paid attention only to\\nexternal and grave sins, as we gather from to-day s gospel,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0195.jp2"}, "196": {"fulltext": "190 FIFTH SUNDAY AFTER PENTECOST.\\nbecause it was prescribed for ignorant men. St. Cyril of\\nAlexandria says that the reason the evangelical law was\\nnot given in the beginning was because the Israelites, when\\nfreed from Egypt, were, as children, rude and ignorant, and\\neasily led hither and thither. They needed education,\\nwhich was given them in figures as a more delicate food to\\nlead them on the way to perfection. And if one carefully\\nstudies their manners he will see that they were not worthy\\nof the shadow, as Moses showed by breaking the tables\\nof the law. And for this reason, St. Paul justly called\\nthat law a pedagogue, as it were, because it instructed\\nignorant children. A pedagogue among the Greeks was\\ncalled a servant who led and ruled the child and prepared\\nhim for higher studies to be given by a professor. There-\\nfore the new law is for men and fitted for more sublime\\nstudies. Whence its professors are more accurate and more\\nsubtle, as the Lord shows in to-day s gospel and at length\\n(Matt. 5). It will not do for the lessons of men to be pre-\\nscribed for children and vice versa. As the Jews were guided\\nmainly by the senses and their own cupidities, the law pre-\\nscribed for them the lowest grade an eye for an eye a\\ntooth for a tooth. This was to prepare them for a higher\\ndoctrine. I tell you not to resist evil, but if one strike\\nyou on one cheek turn to him the other/ Again it was said\\nof old Love your friend; another lesson for children.\\nBut the Lord raised it to a higher Love your enemies.\\nTherefore the old law is not opposed to the new, but as a\\npedagogue sends his children to a tutor, so it transmits to\\nChrist from the more common precepts to the more perfect.\\nLet each one examine carefully to which school he belongs\\nwhether he is satisfied with the preparatory lessons of the\\nHebrews or the higher ones of the followers of Christ.\\nIX. The old law promised only temporal goods, as the\\nland of promise flowing with milk and honey and abounding in\\nall kinds of fruits blessings for children, flocks, fields, houses,\\netc. If you be willing and will hearken to me, you shall\\neat the good things of the land (Isaias 1 19). There is no\\nexpress mention of eternal goods, nor of the kingdom of\\nheaven. The first to speak of heaven and promise it to the\\nrepentant was John Baptist, who began his discourse as\\nChrist did Do penance for the kingdom of God is at\\nhand then, because heaven was closed until the ascension\\nof Christ again, because they were a carnal race seeking", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0196.jp2"}, "197": {"fulltext": "THE OLD LAW AND THE NEW. 191\\nonly earthly commodities, and counted for little the promise\\nof future goods especially at that time when heaven was not\\nopen to any one. In the new law, the first thing promised\\nis the kingdom of heaven. For this reason, the Lord begins\\nhis sermon on the Mount Blessed are the poor in spirit,\\nfor theirs is the kingdom of heaven. The new law scarcely\\nmentions any promise of temporal goods, as though it would\\nbe unworthy to promise them to its observers. t\\nX. The old law had heaven closed against it, and sent all its\\nfollowers to Limbo, even the most holy The good Jacob\\ndid not seek Joseph in heaven but in Limbo. I will go\\ndown to my son in hell, mourning (Gen. 38 35). The\\ngood Ezechias when dying said I shall go to the gates of\\nhell (Is. 38 :10). ISTo one could open the gates of heaven\\nonly the King of glory, as we read (Ps. 23). The new\\nlaw, after the ascension of Christ, has heaven open, so that\\nthe souls of the just, cleansed from all stain are brought\\nthither to eternal glory to see God face to face. St.\\nStephen fighting for heaven cried out Behold I see the\\nheavens open (Acts 7). St. John writes that the twelve gates\\nof the heavenly city are open, three on each side north, south,\\neast and west that is, heaven is open on all sides to receive\\nthe elect from every part of the earth. But some one may\\nobject that the old law in those things we have spoken of is\\nnot surpassed by the new and, in fact, it seems to be more\\nexcellent on account of the divine favors and the stupendous\\nmiracles God wrought in it. But, I answer, this rather argues\\nthe imperfection of the Jews whom God, through such signs,\\nwished to retain in his service. Secondly, there are not\\nfewer miracles in the Church but rather far more, partly in\\nfavor of the Saints, partly wrought by the Saints themselves.\\nIf the miracles in the new law are not the same as those in\\nthe old, they are not very unlike them. Jacob saw a ladder\\nreaching from earth to heaven St. Eomuald saw such a ladder\\nand the brothers of his Order on it ascending to heaven.\\nThe impious Sodomites blinded by God could not see the\\nentrance to Lot s house, lest they might molest the just man\\nin the same way St. Gregory Thaumaturgus, with his deacon\\npraying on the mountain and sought by his enemies, was not\\nrecognized by them, for they seemed as two trees and not two\\nmen. An Angel led the Hebrews through the desert so also\\nin 1144 did an Angel seated on a white horse lead the Chris-\\ntian army to the gates of Jerusalem. Manna rained from", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0197.jp2"}, "198": {"fulltext": "102 FIFTH SUNDAY AFTER PENTECOST.\\nheaven for the Jews the same happened in 418, when, in the\\nBalearic Isles, many Jews were converted to the faith of\\nChrist. Elias was fed by a crow Paul the hermit likewise\\nwas fed for sixty years. These are a few of the many which\\nprove that the miracles of the new law are greater and more\\nfrequent than those of the old. It was formerly considered a\\nmark of the highest honor to be a citizen of Rome how\\nmuch greater is it for a Christian to be a citizen of the Church\\nof Christ For this is nothing else than to be a citizen of\\nheaven. il You are come to Mt. Sion, to the city of the liv-\\ning God, the heavenly Jerusalem and to the company of\\nmany thousands of Angels and to the church of the firstborn\\nwho are written in the heavens (Heb. 12 22). Let us then\\ngive eternal thanks to God, who are citizens not of an earthly\\nRome, nor of the old Synagogue, but of the new Church of\\nChrist. And this dignity we have purchased not with our\\nown coin but with another, the most precious blood of Christ.\\nLet us show ourselves worthy of the dignity of this name, so\\nthat passing from the Church militant we may enter with\\njoy the eternal city of the Church triumphant.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0198.jp2"}, "199": {"fulltext": "SIXTH SUNDAY AFTER PENTECOST.\\nHOW APPROPRIATELY THE SEVEN SACRAMENTS HAVE BEEN\\nINSTITUTED IN THE CHURCH.\\nI. Cause of the institution. II, They are instituted under visible\\nsigns. III. Definite words are used. IV. They are instituted\\nseven in number and that aptly. V. They are to be adminis-\\ntered by the ministrations of men, VI. A twofold virtue is con-\\nferred by the Sacraments.\\nHow many loaves have ye Who said, Seven (Mark 8 5).\\nChrist so wisely performed all his miracles as to intimate,\\nthrough them, the remarkable doctrine concerning us. The\\nspouse announcing the miracle of her beloved says His\\nhands are turned and as of gold, full of hyacinths (Cant. 5\\n14) that is, all his works and miracles are so round and so\\nwisely prepared as though they were turned, and they con-\\ntain not only the gold of charity but also the hyacinths of\\nheavenly doctrine. This is evident in to-day s miracle, in\\nwhich he beautifully depicts for us why he was to refresh and\\nsatiate the universal Church. As the entire multitude was\\nfed with seven loaves, so the whole Church is nourished by\\nseven Sacraments. As those loaves were by no means con-\\nsumed, but were more than abundant so, also the virtue of\\nthe Sacraments is inexhaustible. This satiating of four\\nthousand people is similar to the institution of the Sacra-\\nments by which the whole Christian world is replenished.\\nThe cause why Christ provided loaves for his followers was\\ntheir weakness and hunger for he says I have compas-\\nsion on the multitude, for behold they have now been with\\nme three days and have nothing to eat. And if I send them\\naway fasting to their homes, they will faint in the way.\\nSo also the cause of instituting the Sacraments in the Church\\n193", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0199.jp2"}, "200": {"fulltext": "194 SIXTH SUNDAY AFTER PENTECOST.\\nwas the necessity of the people, the failing and feebleness of\\nstrength into which they had fallen through the sin of Adam,\\nas into a sickness from which they could not rise without the\\ngrace of God in which they could accomplish nothing good,\\nbut only continue in temptations. Hence, medicine was\\nnecessary for the sick, and also food for the hungry. That\\nman denotes this, who fell among robbers by whom he\\nwas not only wounded but also robbed. Unless the good\\nSamaritan, Christ, moved by mercy, had prepared wine and\\noil for our wounds, that is, the Sacraments, for they contain\\nthose two oil, the grace of the Holy Ghost, wine, the blood\\nand merits of Christ in no manner could we live but, with\\nthe crowd in the gospel, we would faint in the way. There-\\nfore we were in need of Baptism, by which we would be\\nwashed from original sin and incorporated into the Church\\nof God. We needed Confirmation, by which we would be con-\\nfirmed in the faith and so strengthened that we should never\\nabandon it. We needed Penance by which we could rise\\nfrom any sins into which we might have fallen, and also re-\\ncover lost grace. We needed the Eucharist, by which we\\nwould be sustained on the road to virtue and persevere in the\\nsame. We needed Extreme Unction, by which Christian\\nathletes would be fortified in the last and most difficult\\nstruggle against the snares of invisible enemies. We needed\\nanother grace, which would indissolubly unite married people\\nand help them in their dangerous state to legitimately prop-\\nagate their offspring. We needed another grace, which would\\nclothe some men with power to administer these Sacraments\\nto others, and hence the Sacrament of Holy Order so that\\nthe Sacraments are certain vessels in which are contained the\\noil and wine of our Samaritan, Christ they are channels\\nthrough which these must flow to us they are seven Col-\\numns on which the Church rests (Prov. 9).\\nII. Christ wished to feed that multitude with corporal\\nfood borrowed from the disciples themselves when he could\\nhave used invisible and spiritual food. So he instituted the\\nSacraments under the visible and material signs of water,\\nchrism, bread and wine, etc., when he could, in an invisible\\nmanner, confer invisible grace and this he did, first,\\nbecause we are composed not only of soul but also of body,\\nand we are accustomed to arrive at a knowledge of spiritual\\nthings by means of sensible ones. Whatever is performed in\\nthe Sacraments externally for the body, this also can be un-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0200.jp2"}, "201": {"fulltext": "INSTITUTION OF THE SEVEN SACRAMENTS. 195\\nderstood internally of the soul. Tertullian says The body\\nis washed that the soul may be cleansed the body is\\nanointed that the soul may remain consecrated the body is\\nnourished by the species of bread and wine that the soul may\\nbe satiated with the nourishment which the body and blood\\nof Christ give it. Secondly, because our sickness has its\\nbeginning in sensible things. Sins begin in the flesh in car-\\nnal things with which it is fed and nourished therefore it\\nstands to reason that the antidotes should be sensible and\\nbegin in the flesh so that we would understand the root and\\norigin of our disease. Therefore, because our leprosy adhered\\nto the body and from it passed to the soul, it behoved us\\nwith Naam to enter the waters of the Jordan and wash seven\\ntimes therein. The sting of the scorpion was cured by the\\noil of the scorpion. Thirdly, in sinning, we subjected our-\\nselves to corporal things it is necessary then for us if we wish\\nto be saved to subject ourselves to these same things and in a\\nmanner extract a remedy from them to subject our intellect\\nto believing that God our Lord in such common things as oil\\nand water, placed the communication of such sublime things\\nas his graces to believe likewise that the words of the sac-\\nramental form pronounced by the minister have the super-\\nnatural power of effecting interiorly in our souls what they\\nsignify exteriorly. Fourthly, that by these, as by military\\nsigns or passwords, we should be known and distinguished\\nfrom others. Soldiers are distinguished by the Colors and\\nmarks of their uniforms.\\nBaptism distinguishes us from Jew and Gentile the other\\nSacraments distinguish us from heretics. While we may\\nparticipate in these same Sacraments, how can it be that we\\ndo not begin to love one another and be bound by the chain\\nof charity Fifthly, that, by the use of those signs, we\\nshould publicly profess the Christian faith. While we re-\\nceive them, the faith which we carry in our hearts we profess\\nexternally by deed. Sixthly, that we should have some ex-\\nterior sign of sins forgiven us and of grace conferred of our\\nformer health restored, that we may be comforted, when\\nthere is nothing wanting on our part, and for the rest that\\nwe should live in peace and tranquillity of spirit. Such a\\nsign, but of restored health, Ezechias sought for a greater\\nreason we also, because our disease is invisible and spiritual,\\nneeded some sign of health restored to us.\\nIII. Christ used words also. Taking the seven loaves,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0201.jp2"}, "202": {"fulltext": "196 SIXTH SUNDAY AFTER PENTECOST.\\nhe gave thanks and blessed them; that is, he besought\\nand commanded a multiplication of them. So in the insti-\\ntution of the Sacraments, besides the material signs, he\\ninstituted a certain form of words such as I baptize thee,\\nI absolve/ etc. First, that they might be suited to body\\nand soul. As man consists of body and soul as matter and\\nform so also a Sacrament has matter and form the former\\ncorresponds to the body, the latter to the soul as the body\\nis washed by water, the soul perceives and believes the Word,\\nand in believing, becomes clean and so a medicine suitable\\nfor body and soul was prepared. Secondly, that the Sacra-\\nments should represent Christ the Author of our salvation.\\nAs Christ is a divine word joined to a visible body, so in the\\nSacraments there are words joined with a visible material.\\nThirdly, that we might be recruited to a new and better\\nstate of life and to the fellowship of the divinity in the same\\nmanner in which we had been created. For then, God\\nsaid, and they were made. Because by Christ we are re-\\nstored, (a word also was used in this restoration) to give us\\nto understand that we were created anew spiritually. Fourth-\\nly, that what is effected by each Sacrament should be signi-\\nfied more clearly. Fifthly, that he would honor also the\\nmen to whose words, in the administration of the Sacraments,\\nhe gave a divine virtue instrumental for the destroying of\\nsin and the effecting and conferring of grace. This is a great\\ndignity given to man, that he could say with Christ to the\\nsoul of the sinner Son, thy sins are forgiven thee nay,\\neven, I remit you your sins, I free you from hell and con-\\nstitute you an heir to the kingdom of heaven. When the\\nLord said to the paralytic Arise, take up thy bed and go\\ninto thy house, he arose, took up his bed and went into his\\nhouse, and the multitude, seeing this, feared and glorified\\nGod who gave such power to men. But in reality it is more\\nto forgive sins than to say Take up thy bed and walk,\\nbecause the grace of the soul is more excellent than the\\nhealth of the body.\\nIV. Christ used seven loaves with which to feed the multi-\\ntude. So he also instituted seven Sacraments, neither more\\nnor less, as all Catholics always held and do hold to-day.\\nWhen Christ asked How many loaves have ye the dis-\\nciples unanimously answered: Seven; so if Catholics\\nare asked the number of Sacraments, in whatever part of the\\nglobe, they will answer seven. On the other hand,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0202.jp2"}, "203": {"fulltext": "INSTITUTION OF THE SEVEN SACRAMENTS. 197\\nheretical sects differ as to the number; some holding two, some\\nthree, some one some say such are Sacraments, others say\\nothers. But Christ consistently instituted the Sacraments in\\nthis number. First, because by them he provides for the\\nspiritual life in the same manner one is accustomed to pro-\\nvide for the corporal life. For man to live and to preserve his\\nlife, these seven seem necessary that he be born that he\\ngrow that he be nourished that he be cured if he fall\\nsick that he be armed if he is to oppose his enemies\\nthat he have a ruler by whose authority and will he may be\\ngoverned finally, that by legitimate propagation of off-\\nspring he may preserve himself and the human race. These\\nsame things were necessary for our spiritual life, which is\\ngrace, and they are shown in the sacraments. By Baptism\\nwe are born again, grace being born in us, and we enter a\\nnew life. By Confirmation we grow and advance in grace\\nand faith, as Christ about to ascend to heaven said to his\\nApostles Stay you in the city till you be endued with\\npower from on high. By the Eucharist we are nourished\\nand sustained in virtue and grace according to the words\\nUnless you eat of the flesh of the Son of man, you shall\\nnot have life in you. If through sin we should fall into\\nsome sickness of the soul, we are cured by Penance, and we\\nrecover lost grace. By Extreme Unction we are strength-\\nened to fight the enemies of our soul, in our last agony. By\\nthe Sacrament of Order in the Church we are governed by\\nour pastors and multiplied spiritually. By Matrimony the\\nhuman race is preserved by a legitimate offspring and prop-\\nagated corporally. Secondly, because these seven Sacra-\\nments are accommodated to the seven states of man as is seen\\nin the soldier s Baptism, the state of those entering life\\nConfirmation, of those fighting Eucharist, of those resum-\\ning strength after the battle Penance, of those rising from\\ntheir fall and wounds Extreme Unction, of those leaving\\nthis life Order, of those governing and in charge of the\\nsupplies Matrimony, of those introducing new soldiers.\\nThirdly, because they prepare the sonl for the seven principal\\nvirtues, three theological, and four cardinal. Baptism for\\nfaith, Confirmation for hope, Eucharist for Charity, Penance\\nfor justice, Extreme Unction for fortitude and perseverance,\\nOrder for prudence, Matrimony for temperance.\\nV. Christ employed the assistance of his disciples who dis-\\ntributed the loaves that the bread should multiply in their", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0203.jp2"}, "204": {"fulltext": "198 SIXTH SUNDAY AFTER PENTECOST.\\nhands. So, also, the Lord instituted the Sacraments that\\nhe might use the ministry of men as the instrumental cause\\nin dispensing them, and so that one should administer to\\nanother and not to himself. First, to show the leaning\\nof his goodness towards men to whom he communicated\\nthis his greatest power, that they should be one with him-\\nself as an instrument with a principal cause or author, as a\\npen with a writer, a brush with a painter, to paint grace in\\nthe human heart, which is a certain communication of the\\ndivinity. Secondly, that men might by this have a new oc-\\ncasion for deserving well of others, as indicated when in the\\nother banquet spoken of by Matthew, the disciples asked the\\nLord to send away the people to buy victuals, he replied\\nThey have no need to go give you them to eat (Matt.\\n14 16). God could have conferred sufficient wealth on each\\nman, but he wished to give some less, and some more, so\\nthat the rich would have an occasion of being blessed by the\\npoor, and the poor an occasion for praying for the rich.\\nThirdly, that there might exist a reason why men should be\\nbound together in mutual love, since they understand that\\ngood only such as divine grace can be communicated to them\\nby men, ministers of the Sacraments the grace of Confirma-\\ntion and Order by Bishops grace of Penance, Eucharist\\nand Extreme Unction by Priests grace of Baptism by any\\none in case of necessity. Hence they acknowledge them-\\nselves debtors they revere and love them they fear to\\noffend them, because they look on them as fathers no less\\nthan parents in the flesh. St. Paul says For if you have\\nten thousand instructors in Christ, yet not many fathers.\\nFor in Christ Jesus by the gospel I have begotten you\\n(1 Cor. 4 15). Fourthly, that we might gather from this\\nthat the virtue and efficacy of the Sacraments are so great\\nthat they cannot be impeded even by unworthy ministers,\\n5 as long as they duly administer them. The Lord knew that\\nthere would be many wicked dispensers of the Mysteries he\\nby no means would have conferred that power if the virtue\\nof the Sacraments depended on their lives. If they were to\\nbe administered by angels or holy men only, sanctification\\nwould be ascribed rather to their sanctity than to the efficacy\\nof the Sacraments. As an expert penman takes up any pen\\nand nevertheless writes well, so that it is his art that is\\npraised, not his pen, so God wished to act in this case.\\nSacraments are called signs and seals. If on two rings/", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0204.jp2"}, "205": {"fulltext": "INSTITUTION OF THE SEVEN SACRAMENTS. 199\\nsays St. Gregory ISTazianzen, te one gold and one iron, the\\nsame image be engraved, they will both make the same impres-\\nsion. So the same sanctification is conferred through the\\nSacrament administered by the golden priest remarkable for\\nsanctity as that administered by the unworthy one.\\nVI. Christ conferred a twofold virtue on those loaves one\\nof appeasing hunger, the other of restoring strength to the\\nexhausted so also the Sacraments confer a twofold virtue.\\nFirst, the virtue of banishing sin and partly its remains, or\\nthe punishment due to them. Secondly, the virtue of\\nbringing grace to the soul, of preserving and increasing to\\ncertain determined acts. As Eliseus so prodigiously mul-\\ntiplied the widow s oil, which she had in a certain vessel, that\\nshe was able to fill other vessels brought her, to pay her\\ncreditors and to live comfortably with her sons so also Christ\\nmultiplied the Sacraments for us, that through them we\\ncould pay the debts of our sins and then to cherish the life\\nof grace in us.\\nTherefore, it remains for us to see that vessels for receiving\\noil be not wanting, lest it stand. The oil of that grace which\\nthe Sacraments give is always in the Church as long as there\\nare men disposed to receive it. Alas, how few now are the\\nvessels empty of worldly cares and secular pursuits How\\ninfrequent the use of the Sacraments Since the Sacraments\\nare such holy and precious things, let us learn to treat them\\nwith the deepest reverence and honor, not only in our hands\\nbut also in our mouths. What madness then is it to desecrate\\nthe Sacraments, which should be our means of salvation. Is\\nthis not to destroy the bridge over which we must cross to\\nescape our enemies Is it not to tie a rope around the neck\\nto prevent breathing Is it not to close the gates of heaven\\nAs often as we hear the name of a Sacrament, we should fall\\non our knees and give thanks to God for those loaves of bread\\nleft us in the Church and let us ask him to give us a spir-\\nitual hunger and desire for them that we may partake of them\\nmore fervently and more worthily than we have heretofore.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0205.jp2"}, "206": {"fulltext": "SEVENTH SUNDAY AFTER PENTECOST.\\nTHOSE WHO WILL SAY TO GOD IN YAIN I LOKD, LOKD.\\nI. Such are heretics. II. Christians who by voice confess Christ\\nby deed deny him. III. Who do not complete their good\\ndesires. IV. Whose whole devotion is in external works.\\nNot every one that saith to me, Lord, Lord, shall enter the kingdom of heaven.\\n(Matt. 21.)\\nIt is customary among civilized nations in receiving a\\nguest to not only salute him by word of mouth but also to\\nextend him the hand. This was observed by Jehu, the King\\nof Israel who on his way to destroy Baal and his priests, met\\nJonadab and said to him Is thy heart right as my heart\\nis with thy heart And Jonadab said it is. If it be, said\\nhe, give me thy hand. He gave him his hand. And he\\nlifted him up into the chariot. And he said to him come\\nwith me and see my zeal for the Lord (4 Kings 10 15, 16).\\nMystically Jehu signifies Christ the Son of God who will\\ncome from heaven to judgment, to destroy sin and its followers.\\nWhen we all shall go to meet him, he will ask us if we love\\nhim as he himself has loved us.\\nHe will, by no means, be content with a vocal assertion\\nalone, because as we read in the text Not every one that\\nsaith to me, Lord, Lord, shall enter into the kingdom of\\nheaven. He will ask for the hand, that is, trne and sincere\\nwork by which we shall really and sincerely prove our love\\ntowards him. He adds If any one do the will of my\\nFather, etc. And then he will lift us up into the chariot of\\nhis glory not otherwise. Therefore, before we go to meet\\nChrist, let us ask ourselves how we will face him.\\nBefore judgment, examine thyself, and thou shalt find\\nmercy in the sight of God (Eccl. 18 20). Those who do\\nnot rightly appear before God shall say in vain, Lord, Lord,\\n200", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0206.jp2"}, "207": {"fulltext": "THOSE WHO WILL SAY IN VAIN LORD, LORD. 201\\nI. Such are the Lutherans and Calvinists, who have a certain\\nkind of confidence they call special, by which they believe\\nthey will be surely saved without works, for they believe they\\nhave been made partakers of the divine promises of justification\\nand remission of sins. But this confidence is a mere figment,\\nand is destroyed by the words of the text. They are said to\\nhave faith in Christ the Lord, and otherwise they are not\\nreprehended unless because they do not the will of the Father\\nhowever, the kingdom of heaven is denied to them. Likewise,\\nthose who on the day of judgment will say Lord, Lord,\\nhave we not prophesied in thy name they had faith, but\\nnot on account of this are they rejected, but because they\\nwere doers of iniquity. And yet they will hear I never\\nknew you. Heretics say Lord, Lord, have you not suffered\\nfor us and satisfied for us are not your passion and merits\\nperfect but let them hear was not Christ baptized for us\\nand yet he should be baptized who wishes to become a\\npartaker of the merits of Christ. I could also say Did not\\nChrist rise for us and ascend into heaven therefore it is\\nnot necessary for us to rise and ascend. e Heirs indeed of\\nGod, and joint heirs with Christ, yet so if we suffer with him,\\nthat we may also be glorified with him (Rom. 8 17).\\nHe is not crowned unless he strive lawfully. If we be\\ndead with him, we shall also live with him. If we suffer, we\\nshall also reign with him. If we deny him, he also will deny\\nus (2 Tim. 2 5, 11, 13).\\nChrist is denied not only by words but also by deeds. The\\nreason is, if faith alone and the merits alone of Christ without\\nour co-operation would suffice for salvation, would not Christ\\nencourage idleness in men, nay more, give license and security\\nto commit all kinds of evil Luther himself writes Many,\\nwhile they heard that so long as they believe all their sins are\\nforgiven them, construct a faith for themselves and think they\\nare clean, by which they become rash and secure but whose\\ncarnal security is worse than any error that existed before this\\ntime. However, on this figment, he built his whole gospel\\nand his whole doctrine. What else could we say against\\nhim Although Christ promised us justice, remission of sins,\\nglory should we not therefore co-operate Let the ass wiser\\nthan Balaam talk let the body more prudent than the mind\\ntalk let the farmer more learned than the doctor talk.\\nChrist promised us temporal supplies food, clothing, etc.,\\nsaying Behold the birds of the air, for they neither sow,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0207.jp2"}, "208": {"fulltext": "202 SEVENTH SUNDAY AFTER PENTECOST.\\nnor do they reap, nor gather into barns and your heavenly\\nFather feedeth them. Are not you of much more value than\\nthey (Matt. 16 26). And, therefore, farmers neither\\nsow nor reap, nor gather into barns, because they know that\\nGod has promised them food Men certainly are like those\\nheretics of old who condemned labor, and said that food was\\nto be expected from God.\\nII. Such are bad Christians, who by voice confess to know\\nChrist, and that good works are necessary for salvation,\\nbut who deny him in deed. They say, Lord, Lord, because\\nthey think it sufficient to be baptized and confirmed, to be\\nCatholics, to observe the precepts they are solicitous about\\nnothing, nor do they strive to offer any good works to God.\\nTo these the Lord will justly say Not every one, etc.\\nDo we not know what happened to the fig tree which had\\nleaves only and bore no fruit Was it not withered by the\\nvoice of the Lord After three years of barrenness was it not\\nordered to be cut down The Christian devoid of good\\nworks is designated by that tree, and who like the fig tree\\nshould frequently and constantly produce the fruits of good\\nworks by always observing the negative precepts the positive\\nones according to the exigency of time and place. It will not\\ndo to merely say I am a Christian and a Catholic. If\\nthe Roman censors, by chance, found any idler in the city,\\nthey asked him what art he followed they examined his\\nhands to see if he were an artisan or a tramp useless to the\\nrepublic if they found him the latter, he was expelled the\\ncity. God will do this on the day of judgment with Chris-\\ntians especially he will examine their hands, that is, their\\nworks. I was hungry and you did not give me to eat,\\netc. Nor will he be content with a naked confession of faith\\nwhich we carry with us as the instrument of art. Those\\nworkmen carried their tools with them, yet they heard the\\nwords Why stand ye here all the day idle When they\\nwere to be paid, call the laborers, said the lord, not the\\nidle ones nor would he pay them for merely walking around\\nthe vineyard. If they had not labored for the lord but for\\nthemselves, they would not have been paid so also unless\\nwe labor for God and seek the things that are Christ s, by no\\nmeans will we be workers of God. Certainly the laborers\\nwhom you send into your field must work steadily or you\\nwill not pay them. And how can we be called workers of\\nGod who spend nearly the whole week in our own affairs and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0208.jp2"}, "209": {"fulltext": "THOSE WHO WILL SAY IN VAIN LORD LORD. 203\\nscarcely give a single hour to divine things It is a burden\\nto spend one half-hour hearing Mass we are bored by ser-\\nmons we are satisfied with approaching the Sacraments once\\nor twice a year on feast days we never think of giving extra\\ntime to prayer. And we think the Lord will reward us when\\nwe say to him Lord, Lord, we have always labored we\\nhave struggled to educate our children we have prepared\\nfood and clothing in the sweat of our brow, etc. St. Jerome\\nwrites of himself that, in the midst of his vigils and fasts, he\\nfound time to read the works of Cicero and Plato, and being\\nbrought in spirit to the tribunal of Christ, he was asked his\\nprofession, and answered I am a Christian. You lie,\\nsaid the Judge, You are a Ciceronian, not a Christian,\\nfor where your treasure is there also is your heart. On\\nhearing this, he did great penance and so obtained pardon\\nfor his offense.\\nIf this man, otherwise pleasing to God, was so treated on\\naccount only of his greed for study of profane authors, what\\ncan be said of those who give all their time to the study of\\nsecular gains and pursuits How can they ask reward from\\nGod He who does not labor, neither let him eat, says\\nthe Apostle.\\nIII. Such are those who often have the pious desire of\\navoiding sin, of doing penance, of working well, and who\\nlean to God and virtue, but who never effectively propose,\\nnor in fact cultivate, God and piety. Many, often during\\nsermons, while reading pious books, in sickness and affliction,\\nmake the strongest resolutions to avoid this or that vice, to\\ndo this or that good work, to confess that sin so long hidden,\\nto restore stolen goods, to enter religion, etc. All these say\\nLord, Lord, we are ready to obey you, we will do what you\\nrequire of us, only have patience with us and we will pay you\\nall. But in the meantime they do not execute what they\\nresolved they are like a painted runner who seems to run,\\nbut does not advance one step, because he never raises the\\nother foot, that is, of execution. Job says of these The\\nwing of the ostrich is like the wings of the heron and of the\\nhawk (39 3). These birds fly very high, and he tries to\\nfly, but, on account of his size and weight, he can only run\\nalong the ground. Such are those who wish and desire to\\nserve God, to follow piety, to shun vice, but who are re-\\nstrained by cares, pleasures and riches. Balaam was such an\\nostrich who at first prayed well for the Israelites, but con-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0209.jp2"}, "210": {"fulltext": "204 SEVENTH SUNDAY AFTER PENTECOST.\\nqnered by the occasion of gain taken away, which he before\\nhad despised, he persisted in his obstinacy and malice. He\\nsaid Let my soul die the death of the just, and my last\\nend be like to them (Israelites) (Num. 23 :10). But in\\nthe meantime he did not strive to live well with the Israel-\\nites nay more, those whom he had praised by word of mouth\\nhe destroyed by bad advice. A certain prince, when asked\\nhis opinion of Calvinists and Catholics, replied that he pre-\\nferred to live with the Calvinists, but to die with the Catholics\\nbecause the death of the latter is more secure, while the life of\\nthe former is more voluptuous. But he should have said\\nSince I prefer to die with the Catholics, I prefer to live with\\nthem, for a good death depends on a good life it is impos-\\nsible for him to die well who lives badly. Balaam should\\nhave said more prudently Let my soul live the life of the\\njust, that it may die the death of the just. Truly those\\nwho live a pious life will die a pious death and the con-\\ntrary also is true. There are some Catholics who wish to die\\nwith the just but who do not live with the just in frequent-\\ning the Sacraments, observing the Sabbath, etc. They make\\nstrong resolutions when it is too late they should have made\\nthem effectively sooner. You shall begin to stand without\\nand knock at the door, saying Lord, open to us and he\\nanswering shall say to you, I know you not whence von are\\n(Luke 13:25).\\n]V. Such are those whose entire devotion consists in ex-\\nternal works hearing mass and sermons, giving alms, mak-\\ning pilgrimages, etc. about internal works how they will\\nget rid of their vices, how conquer themselves, how mortify\\ntheir depraved appetites they have no anxiety, since, how-\\never, these are more difficult and more necessary. Such were\\nthe Pharisees whom the Lord rebuked saying Woe to you\\nPharisees because you tithe mint and rue and every herb\\nand pass over judgment and the charity of God. Now these\\nthings you ought to have done, and not to leave the others\\nundone (Luke 11 42). It was of little profit to that Phari-\\nsee who said I fast twice on the Sabbath, I give a tenth\\npart etc; and who in the meantime did not conquer his\\npride. For, as it is of more account for the cup to be clean\\non the inside than to be gilded on the outside, so God re-\\nquires much more that we purge our heart from vice, and\\nconquer ourselves, than that we should perform external\\nworks, while at the same time we are wedded to sin. Tho", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0210.jp2"}, "211": {"fulltext": "THOSE WHO WILL SAY IN VAIN: LORD, LORD. 205\\nreason is, because charity is the foundation on which the\\nwalls of good works should be erected. Therefore he who\\nsimply prays, fasts, gives alms, etc., and does not strive to\\nuproot his vices is like the house built on sand and the rain\\nfell and the floods came and the winds blew, and they beat upon\\nthat house and it fell, and great was the fall thereof (Matt.\\n7 27). All those trees were bad or useless. The first were\\nbarren the second gave forth leaves only those that gave\\nflowers and no fruit, those that bore fruit but of little use.\\nOf all these it is said Every tree that bringeth not forth\\ngood fruit, shall be cut down, and shall be cast into the fire\\n(Matt. 7 19) and from this judgment may the Lord pre-\\nserve us", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0211.jp2"}, "212": {"fulltext": "EIGHTH SUNDAY AFTER PENTECOST,\\nWASTING THE GOODS OF GOD.\\nI. The goods of the mind supernatural science and learning\\nhonor and esteem. II. Goods of the body form and beauty\\nstrength and health life. III. Goods of fortune dignity and\\npower nobility riches fruits of the earth.\\nAnd the same was accused unto him, that he had wasted his goods.\\n(Luke 16 1.)\\nI do not doubt that if an Angel of God, coming to us,\\nwould say that some one is squandering the goods of God,\\nwho shortly will be called to judgment, we would all\\ntremble. So also the Apostles when Christ said to them\\nOne of you will betray me all trembled and looked at\\none another as though each one suspected himself saying\\nIs it I In to-day s gospel the Lord clearly indicates that\\nmany such men are found who waste the goods of God.\\nWill I or this one or that one be found such What shall we\\ndo when we hear the Lord commanding Render an account\\nof your stewardship Let each one study in time and ex-\\namine himself whether he is such as we see in the gospel\\ncited before the tribunal and deposed from office, lest at\\nsome time the same thing happen to him also.\\nI. There are three kinds of goods which man has received\\nfrom God goods of mind, of body and of fortune. To the\\ngoods of mind belong first, the supernatural, as grace.\\nThis certainly they waste who by sinning expel it from\\nthemselves. Insane was that prodigality of Cleopatra, Queen\\nof Egypt, who, through pride and haughtiness, took from\\nher ear a great and most costly pearl, and having dissolved\\nit in a bowl of vinegar, consumed it. But this is nothing\\nto the prodigality of the sinner who by one taste of sin wastes\\nand consumes grace, the ornament of the soul and the price\\nof a heavenly kingdom. Who will not be incensed at such\\n206", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0212.jp2"}, "213": {"fulltext": "WASTING THE GOODS OF GOD. 207\\na squanderer Cleopatra took the other pearl and was\\nabout to do the same with it, but was restrained by Lucius\\nPlancus, who was enraged at such extravagance. And we\\ndo not strive to prevent ourselves or our neighbors from sin.\\nSecondly, science and learning. They waste this good who\\ndo not use it for their own or others benefit. As he loses\\ngold who buries it in the earth, so also he loses science who\\ncommunicates it to no one. Hence the wise man says\\nWisdom that is hid and treasure that is not seen: what\\nprofit is there in them both (Eccl. 20 32.) How much\\nsweat is used to heap up a treasure how much labor to ac-\\nquire science What malice therefore to abuse both Those\\nmen are like the stags of Epirns which, as Aristotle says,\\nthrough envy or sloth, hide in the ground the right horn\\nendowed with physical strength. This horn is science, which\\none through sloth or envy hides from others, and who as its\\nsquanderer will render an account to God for those who,\\nby habitual drunkenness, destroy science and learning become\\nuseless to themselves and others. What benefit is it to build\\na merchant-ship if, after it is launched, you sink it What\\nbenefit to have acquired science at very great expense if,\\nwhen you should communicate it to your neighbor, you bury\\nit in sloth and drunkenness Secondly, those who use it for\\nevil, fraud, vanity, self-praise, vain-glory and to the det-\\nriment of others. Eightly has it been said Science\\nwithout the fear of God is as a sword in the hand of a mad-\\nman. Thirdly, honor and esteem, whose squanderers are\\nthose who live at their ease and care not what others think\\nof them unmindful of the words of the wise man Take\\ncare of a good name. We know that Judas was indignant\\nbecause Mary Magdalene poured a most precious ointment\\non the Lord he would have reason to be if she had poured\\nit on the earth. But a much more unworthy thing it is if\\na good name is wasted. iC A good name is better than pre-\\ncious ointments (Eccles. T). In the second chapter of\\nthe Canticle of Canticles we read that Christ the spouse of\\nour souls feeds among lilies. Lilies excel not only by\\ntheir whiteness but also by their odor, says St. Bernard.\\nSuch should be the Christian, also excelling by the whiteness\\nof his conscience and the odor of a good name i We owe\\nour conscience to God and our good name to our neighbor,\\nsays St. Bernard. So Judas did not say badly that the oint-\\nment should be given to the poor, for the odor of a good", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0213.jp2"}, "214": {"fulltext": "208 EIGTHH SUNDAY AFTER PENTECOST.\\nname is necessary for those especially who are poor in virtue.\\nSecondly, those who live sordidly and shamelessly, and who\\ndefile their name by public scandals. Those, in a manner,\\ngive their souls to the devil and all manner of crimes. He\\nwho would destroy the hedge around his garden or the walls\\naround his city, would be considered as laying waste the\\ngarden and city themselves. This he does, who wastes a\\ngood name. A good name is the guardian of virtue and\\nhonesty, and this taken away, the entrance to the soul is\\nopen for all vices whatsoever.\\nII. The goods of the body are first, form and beauty.\\nThese are wasted by those who use them for lasciviousness,\\nand who seek after vile pleasures and vain-glory no less\\nthan those who would cast an elegant picture into the mire.\\nHence Solomon says: A gold ring in a swine s snout, a\\nwoman fair and foolish (Prov. 11 22). A pig rooting in\\nthe ground, soils the gold ring in his snout so a foolish\\nwoman indulging in vice destroys the beauty of form received\\nfrom God, and which she could possess with grace and\\ndignity. Secondly, strength and health. They waste this\\ngood who do not use it wisely, in things pleasing to God and\\nbeneficial to themselves and others but for seeking vanity,\\nostentation, etc. Hence they deserve to be deprived of it\\nby God by taking away their gifts from those not using\\nthem. Take the pound away from him and give it to him\\nthat hath the ten pounds (Luke 19 24). Secondly, those\\nwho destroy it by inordinate freedom of life, by idleness,\\ndelights, drunkenness, etc. By these daggers very many\\nwound themselves. Thirdly, life. They waste this who,\\nwithout reason, place themselves in manifest danger, as\\nfighters, crazy drinkers and suicides. Again, those who do\\nnot strive to preserve their lives, as those in dangerous sick-\\nness do not consult a doctor for fear of his making his charge\\ntoo high. It is a cruel avarice which wishes to lose rather\\nlife than money, and does not allow the possessor to use the\\nnecessary means for preserving it. There is also another\\nevil, which I have seen and that frequent among men A\\nman to whom God hath given riches and substance and\\nhonor yet God doth not give him power to eat there-\\nof (Eccles. 6 12). Hence good men did not count the\\nyears of their life unless those which they had spent well\\nas Barlaam answered Josaphat, who asked him how old he\\nwas. He said he was forty-five, although a septuagenarian", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0214.jp2"}, "215": {"fulltext": "WASTING THE GOODS OF GOD. 209\\nbecause he had lived only forty-five years for God. The\\nepitaph of Hadrian Similius read Here lies H. S., who\\nled a long life, but lived only seven years. These only he\\nhad lived well. How much do they waste who spend the\\nwhole time of life in the j)ursuit of vanity Titus, when on\\nany night he remembered that he had done nothing good\\nthat day, was accustomed to say To-day I have lost a\\nday. We do not think we lose a day, days or years when we\\nspeak an idle word, etc. Do not merchants who give them-\\nselves up to sport during business hours lose much profit\\nThis they do who do not devote the short time of life to God,\\nwho gather no merits for themselves, and who do not repent\\nof past offenses.\\nIII. Among the goods of fortune are named first, dignity\\nand power, which good those waste who do not use it when\\nthere is need. Magistrates received a sword, but while they\\ndid not unsheath it, they allowed it to become rusty. Of\\nthese Jeremias says Cursed be he that withholdeth his\\nsword from blood (48 10). So the magistrate who does\\nnot justly punish delinquents, makes them worse, and brings\\ntheir crimes on themselves, for which they will be account-\\nable to God. Secondly, those who abuse this good, for luxury,\\npride, rapine, contempt and oppression of the poor. They\\nsoil and use for tyranny the crown and scepter given them\\nto preserve their lives and to regulate the lives of their sub-\\njects. The sword was given them, not that they themselves\\nshould be free but to free others, not to wound their subjects\\nbut rather to defend them. Solicitude not dignity, is the\\noffice of a prelate, says St. Bernard. 0, shepherd and\\nidol that forsaketh the flock the sword upon his right arm\\nand upon his right eye (Zach. 11 17). Such wish to be\\nadored as an idol and. when they should be shepherds, they\\nare butchers, who have the sword in hand, and their eye on\\nthe fattened ones as they slay them. So David looked on\\nBethsabee, and because she pleased him, he sent his ministers\\nto bring her, and they stole her from her husband. So rulers\\nand magistrates use the sword to threaten their subjects, and\\nwhatever they see, they want for themselves, whether it be\\njust or not. They should study the lives of their subjects,\\nto be of service to them on the contrary, they are always\\nplanning how to bleed them. Of these it is said There\\nis a judgment against you, because you have been a snare to\\nthem whom you should have watched over (Osee 5 1),\\n4", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0215.jp2"}, "216": {"fulltext": "210 EIGHTH SUNDAY AFTER PENTECOST.\\nThirdly, riches which are wasted in various ways. First,\\nwhen one lives more extravagantly than he can afford and\\nbeyond his station in life and especially, when money is\\nspent for unlawful purposes. Secondly, when one shares with\\nthose he should not when one is liberal towards wicked\\nrather than towards honest people towards strangers, rather\\nthan poor and needy friends and relations towards intem-\\nperate rather than temperate towards rich rather than poor\\ntowards horses and dogs, rather than suffering humanity.\\nThirdly, when something is given which should not be given\\nsomething harmful and dangerous, though by accident it was\\npromised. Truly Agesilaus said If it is just what you\\nask, I promised it if it is unjust, I did not promise it.**\\nFourthly, when they are not bestowed discreetly when\\neverything is given to one person and nothing to others, and\\nthis without reason or advice. Fifthly, with a bad intention\\nfor the sake of receiving human praise with the design of\\nreceiving equally as much if not more of obtaining a higher\\noffice. In these and like ways, they sow in water whatever\\nthey scatter and more so waste it. Amen, I say to you,\\nyou have received your reward. Sixthly, when they are\\nshared with no one, but are hidden away through a miserly\\nspirit of avarice. Fourthly, those waste the fruits of the\\nearth, who use them immoderately in luxury and intemper-\\nance. These are like ducks that are not satisfied to drink\\nfrom the vessel, but must plunge in and take a bath. Sec-\\nondly, those who hide them from the poor who are in need\\nof assistance and for this reason they are often punished,\\nand the fruits themselves destroyed by worms or fire or other\\ncause. To all these, God says through Osee I gave her\\ncorn and wine and oil, and multiplied her silver and gold\\nwhich they have used in the service of Baal (2 8). Who-\\never wastes the goods of God do this, for they sacrifice them to\\nthe devil, the world and the flesh, and when they shall appear\\nbefore the judgment seat of God, they shall hear il Bender\\nan account of your stewardship, for now thou canst be stew-\\nard no longer.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0216.jp2"}, "217": {"fulltext": "NINTH SUNDAY AFTER PENTECOST.\\nTHE DEATH OF THE SIK^EE.\\nI. Enemies shall surround him by frightening him with specters\\nby assailing with temptations by assailing with sins com-\\nmitted. II. They shall straighten him on all sides. III. They\\nshall beat him flat to the ground because he will be taken away\\nby violence because he has forgotten spiritual things because\\nhe is urged to despair. IV. Nor shall they leave a stone upon a\\nstone because he will be despoiled of his goods he will be de-\\nprived of the fruit of works done without grace his vows will\\namount to nothing.\\nFor the days shall come upon thee (Luke 19 43).\\nIt seems that many no more fear to-day s gospel than an\\nexploded bomb or an empty rifle. They think that the\\npreaching and the warning of Christ is already complete with\\nthe Jews, and does not pertain to others. Whence, they\\nseem to say these days shall not come upon us. Yet we\\nclearly see those things, which in the gospel are predicted of\\nthe impenitent Jews, are predicted also of those dying in sin,\\nand hence this gospel is a twofold prophecy one which re-\\nlates to the Jews, the other to all sinners. For as the de-\\nstruction of Jerusalem is a type of the annihilation of sinners\\nso it is understood that those things which literally happened\\nto Jerusalem will spiritually happen to man dying in the\\nstate of sin. Let us examine each one separately.\\nI. Thy enemies shall cast a trench about thee and com-\\npass thee round. This happened to the Jews because they\\nwere surrounded by the Roman army and encompassed by a\\nwall and trench. The devils will do this to the dying sinner.\\nFirst, by frightening him with cruel and horrid specters, in\\nthe form of dragons, lions, serpents, etc. Sinners who led\\nbeastly lives, and clothed themselves with the vices of beasts,\\nare justly terrified by the devils with the forms of atrocious\\nand horrible beasts, so that they behold with their eyes what\\nthey were and what they adored. Secondly, by assaulting\\n211", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0217.jp2"}, "218": {"fulltext": "212 NINTH SUNDAY AFTER PENTECOST.\\nthem with temptations and stimulating them by the scourges\\nof worldly affairs so that they will not have time to think of\\ntheir salvation. For as the Hebrews were then especially\\ncrushed by Pharao with labors and stripes when they wished\\nto depart from him and sacrifice to God and as when the\\ndrivers of horses on nearing the goal urge their steeds with\\nwhip and spur so when sinners are nearing the goal of life,\\nthen especially are they bitterly assaulted by the devil, who\\nthen comes down to them, having great wrath, knowing\\nthat he hath but a short time (Apoc. 11 12). And Christ\\nenlarges this by saying Thy enemies shall cast a trench\\nabout thee and compass thee round. Thirdly, by laying\\nbefore them sins committed and exaggerating them from their\\nmultitude, their foulness and ingratitude and constant repe-\\ntition. The sins, which in the beginning the devil persuades\\nand makes light of, in the end, when one is about to die, he\\naggravates so as to lead him to despair. He shows him sins\\nsurrounding him on all sides, tells him there is no hope of\\nescape and thus easily fills him with despair. This is what\\nDavid feared when he said Why shall I fear in the evil-\\nday The iniquity of my heel shall accompany me\\n(Ps. 48 6) that is, if in the hour of death, I shall find my\\nsins around me, they will surround me like a wall and there\\nwill be no chance for escape. This wall the devil shall build\\nfrom the multitude of sins which one has committed. Of\\nthat figuratively, of Nabuchodonosor literally, Habacuc\\nspeaks And he shall laugh at every stronghold, and shall\\ncast up a mount and shall take it (Tyre 1 10). As many\\nvices as one has committed, with so many trenches shall the\\ndemons surround the unfortunate one and as though already\\nconquered and taken they shall rejoice over him.\\nII. They shall straiten thee on all sides/ This hap-\\npened to Jerusalem it was straitened on the outside by the\\nEomans, and inside by famine, pestilence, rapine and sedi-\\ntions, so that there was no escape. This will happen to the\\ndying reprobate. Job very well describes the perplexities of\\nthe dying sinner when he says The lamp of the wicked\\nshall be put out and a deluge come upon them (21 17). For\\nas before the deluge all the bound-up waters were held in the\\nclouds, in the abyss of the sea and in fountains lest they\\nshould injure men who therefore traveled freely all the paths\\nof sin suddenly, however, the deluge came, and from every-\\nwhere most copious waters flowed from the heavens, earth.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0218.jp2"}, "219": {"fulltext": "Me death of the sinner. 213\\n8ea and fountains, and crashed men on all sides so, while\\nthe sinner lives, he freely goes along and rejoices in his pos-\\nsessions bufc, when he approaches the gates of death, then\\nfrom all sides the most copious waters of grief and anxiety\\nrush upon him. Wherever he looks, he can see no escape,\\nfind no defender. If he looks up he sees an angry God\\noffended thousands of times if he looks down, he sees hell,\\nthat bottomless pit yawning for his soul if he looks into\\nhimself, he sees the worm of conscience gnawing and accusing;\\nif he looks outside, he sees friends and relatives filled with\\nsorrow at the thought of parting, sometimes troublesome and\\nimportuning for a share of his goods, and very often hinder-\\ning him on the road to salvation. He sees all the goods he\\nmust leave behind. Around him everywhere are the hosts\\nof demons, ensnaring him and waiting for the departure of\\nhis soul, like cats watching for their prey to appear. Before\\nhim he sees death, too, suddenly approaching. There he will\\ncast his eyes on the tomb which he will be forced to enter.\\nBehind him is the judgment, severe and uncertain, in which\\nhe will pay all his debts to God, which he contracted in this\\nworld by gluttony, pleasures and riotous living. If Baltassar,\\non seeing the handwriting on the wall, thongh unintelligible\\nto him, so trembled that his face was changed and his knees\\nknocked together, how will he feel who sees already the final\\nsentence to be written against him, sees himself already in\\nthe balance and in one side so much weight of sin placed\\nagainst him And this is the sad and dark time of which\\nEcclesiastes speaks i If a man live many years and have\\nrejoiced in them all, he must remember the darksome time\\nand the many days which, when they shall come, the things\\npassed shall be accused of vanity (11 8). ~No one is cer-\\ntain that he will live many years, nor can he be always happy\\nin them, who is not sure of the morrow. Can one sentenced\\nto death be happy for a moment Grant that a man live a\\nlong and happy life, he should, however, remember the dark-\\nsome time and the many days that is, death whose time is\\nshort though it seems long on account of its straitness and\\nthat which follows eternity. That will be a darksome time\\nbecause it will be filled with sadness whether you consider\\nthe senses and pains of the body, friends or relatives or\\ncounseling priests because it is a doubtful exit. The sin-\\nner sees himself standing and knocking at the gates of heaven\\nor the gates of hell. What darkness what griefs", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0219.jp2"}, "220": {"fulltext": "214 NINTH SUNDAY AFTER PENTECOST.\\nIII. They shall beat thee and thy children flat to the\\nground. This happened to Jerusalem because, not only the\\nbuildings in it were overthrown, but its people were either\\ndestroyed by pestilence or killed or led into captivity. The\\nsame happens to the dying sinner. First, because unwill-\\ningly forced with great violence he severs the ties of life and\\nis laid in the grave because he was strongly bound to the\\nworld like a lofty tree, which fixes its powerful roots deep in\\nthe earth and is not destroyed by the storm without great\\nviolence and resistance. death, how bitter is the remem-\\nbrance of thee to a man that hath peace in his possessions\\nBecause he did not think beforehand about death, and seeing\\nit now before him he is astonished and dismayed like stuck\\npigs frightfully grunting and groaning because they feel\\ndeath coming. So that fat and trembling king, Agag, ordered\\nby Samuel to be put to death, said Doth bitter death\\nseparate in this manner? (1 Kings 15:32). And so he\\nwho thought only of life is suddenly cast into the grave.\\nBut with what swiftness will he be hurled into hell Satan\\nhimself fell like lightning from heaven, so will his followers\\nfall into hell. Secondly, because all his thoughts are turned\\nto earthly matters the intenseness of his malady, his wife and\\nchildren, his will, doctors, medicine, etc., he forgets spiritual\\nthings. He is so taken up with worldly things that when\\ndying he forgets himself, who while living forgot his God,\\nsays St. Augustine. It often happens that then he reviews the\\ncharms of those sins in which, when well, he took great de-\\nlight. The proud and vain, when dying, wish to be decked\\nwith all their jewels the misers and avaricious tenaciously\\nclutch their gold in the clammy grasp of death the power-\\nful and ambitious issue their accustomed orders, not knowing\\nthat they will be obeyed for the last time. Is not this to be\\nbeaten to the ground Thirdly, because he is urged to de-\\nspair, either by evil spirits, or by his own crimes, with his\\nthoughts arousing and exciting his soul. Despair is secure\\nwhich entirely destroys the tree, and by one blow hurls it to\\nearth. Thus acted Julian the apostate, when taking the\\nblood from his wound, he cast it towards heaven, crying out\\nThou hast conquered, Galilean I Calvin, when dying of\\na loathsome disease, invoked the devil, blaspheming God.\\nIV. Nor shall they leave in thee a stone upon a stone.\\nThis happened to Jerusalem, because it was destroyed by\\nTitus and afterwards entirely blotted out and moved from its", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0220.jp2"}, "221": {"fulltext": "THE DEATH OF THE SINNER. 215\\nsite by Adrian. This happens in the death of the wicked.\\nFirst, he is despoiled of all his goods and fortunes in which\\nhe reveled, and there is nothing left him but a winding sheet.\\nSt. Mark narrates that one time when Jesus was leaving the\\ntemple, which he had predicted would be destroyed in three\\ndays, one of his disciples pointing to that magnificent pile\\nsaid Master, behold what manner of stones and what\\nbuildings are here (Mark 13 1). St. Luke adds that he\\ncalled to mind the goodly stones and gifts which adorned\\nit, and which should not be destroyed. But what did Christ\\nanswer i These things which you see the days will come\\nin which there shall not be left a stone upon a stone that\\nshall not be thrown down (Luke 21 6). This happened to\\nthe temple, not figuratively but truly, first, under Adrian, then\\nunder Julian, for the Jews, wishing to rebuild it, dug up the\\nold foundations, and then fire came and destroyed it entirely.\\nThis daily happens to dying sinners. See a prince of this\\nworld endowed with riches and power, attended by a retinue\\nof servants, arrayed in majesty, glory and splendor. What\\nstones, what a structure But all these shall be destroyed\\nwealth, glory, pomp, servants and the very bones of the body\\nso that a bone shall not be left upon a bone. See the adorn-\\nment, the pride, the vanity, the beaut}? of woman all shall\\nbe destroyed. The more a sinner delights in those things,\\nthe more bitterly shall he feel their loss and what were\\nbefore his dearest idols will now be his bitterest cross. The\\nbody which he pampered, nourished with delicacies, and\\nclothed with elegance, will now be relegated to the earth\\nthe senses to be closed and composed in perpetual sleep a\\ndear wife and children to be committed to the care of others\\nhis house and grounds to be left forever. Oh, the bitterness\\nof things formerly so sweet Secondly, he is deprived of the\\nfruit of his works, whether good or evil, for good works with-\\nout grace avail nothing for salvation. While the sinner adds\\nusury to usury, drunkenness to drunkenness, pleasure to pleas-\\nure, sin to sin, he places a stone upon a stone. While he adds\\nlot to lot, palace to palace, gold to gold, even also moral good\\nworks charity to charity, justice to justice, he places a stone\\nupon a stone, and rears a great structure. But at the hour\\nof death there shall not be left a stone upon a stone because\\nthese shall all crumble his labors will count for nought.\\nAs a stone cut without hands destroyed the statue which\\nNabuchodonosor had made of gold, silver, brass, clay and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0221.jp2"}, "222": {"fulltext": "\u00c2\u00a316 NINTH SUNDAY AFTER PENTECOST.\\niron, and reduced it to ashes (Dan. 2 34) so death secretly\\ncoming overturns and destroys the whole structure of the\\nsinner which he had built of bad, indifferent and good works.\\nThirdly, his vows and promises amount to nothing. I will\\npull down my barns and will build greater and unto them\\nwill I gather all things that are grown to me, and my goods.\\nAnd I will say to my soul Soul, thou hast much goods laid\\nup for many years, take thy rest, eat, drink and make\\ngood cheer (Luke 12 18, 19). He built in the air, for on\\nthe following night he was dead, and his building vanished.\\nThe promise of doing penance, of restoring ill-gotten goods,\\nof avoiding strong drink, of redeeming sins by almsgiving\\nand other works, such promises no doubt the sinner often\\nmade or at least conceived when seriously ill If I could re-\\ncover from this sickness, I would change my life if only\\nto-morrow were given to me, then I would confess and receive\\nthe Sacraments then he would prefer a life of penance to\\none of luxury to be hungry with Lazarus and despised by\\nthe world rather than to feast with the rich man. Alas, in\\nthe hour of death all these will have flown. Since, therefore,\\nwe understand that the threats made in to-day s gospel apply\\nnot only to the Jews but to each one of us, let us turn our\\neyes, not to Jerusalem already destroyed, but to the temple of\\nour own bodies soon to be overthrown. And if Christ thought\\nthe Jews were to be pitied who, placed in such danger, failed\\nto provide for themselves, are we also not to be pitied who,\\nafter so many warnings, do not prepare for our imminent de-\\nparture and that an eternal one If we are wise, let us de-\\nplore our sins here lest we be forced to weep in vain forever\\nthere, where there is weeping and gnashing of teeth.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0222.jp2"}, "223": {"fulltext": "TENTH SUNDAY AFTER PENTECOST.\\nDEFECTIVE PRAYER OF THE PHARISEE.\\nI. He sins by recounting his good works with an evil purpose\\nascribing them to himself cloaking his boasting valuing\\nhighly things not great. II. Removing sins from himself not\\naccusing himself removing grave ones only those only by\\nwhich his neighbor is offended not acknowledging his hid-\\nden sins. III. By comparing himself with the publican\\nrashly judging his neighbor accusing the same despising\\nthe same praising himself above others. IV. The good\\nprayer of the publican.\\nThe Pharisee, standing, prayed thus with himself (Luke 18 11).\\nWe discern the wonderful judgment of God in to-day s\\ngospel. St. John Chrysostom says The sinner excels the\\njust man, the publican the Pharisee, and words were supe-\\nrior to facts. How were words? The Pharisee says: I\\nam not as the rest of men, extortioners, unjust, adulterers I\\nfast twice in a week I give tithes of all I possess. The\\nPharisee boasted of works of justice the publican spoke\\nwords of modesty, and words availed more than deeds.\\nSuch a treasure is rejected with scorn such poverty is\\nchanged into wealth. There came two ships heavily laden;\\nthey both entered port but the publican sails in safety,\\nwhile the Pharisee has been shipwrecked. The ship of the\\nPharisee was great and built with the equipment of good\\nworks, yet it was shipwrecked. The ship of the publican\\nwas weak and poorly built, and it arrived safe in the port of\\nsalvation. This man went down to his house justified\\nrather than the other. Let us see in what the Pharisee\\nwas wanting.\\nI. He sinned first, because he recounts his good works\\nwith a bad end in view, namely, to justify himself. It is\\nnot always bad to enumerate one s good works but it is\\ngood and allowable when it is done for the glory of God or\\n217", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0223.jp2"}, "224": {"fulltext": "218 TENTH SUNDAY AFTER PENTECOST.\\nthe benefit of our neighbor, as did Job, Ezechiel and Paul.\\nBut neither of these urged the Pharisee to recount his works.\\nAgitated, therefore, by mere vanity, he pleased himself in\\nhis works as a peacock in the feathers of his tail. For this\\nreason, he stood near the altar as though he were a just man\\nand a friend of God, and this is inferred because the publi-\\ncan alone is said to have stood at the door. Secondly, be-\\ncause he ascribes his works to himself and his own industry.\\nHe does not say: I am not, by your gift of grace, like\\nother men; as Paul said: By the grace of God, I am\\nwhat I am/ He looks on gratuitous gifts as owing to him,\\nwhich is great ingratitude, as if one were to give thanks for\\na golden vase as though it were silver. This is to kiss the\\nhand, which Job counted the greatest iniquity u If I have\\nkissed my hand with my mouth, which is a very great in-\\niquity (32:27). Thirdly, because he cloaks his boasting\\nand elation with the religious garb of thanksgiving, while in\\nthe meantime he gives thanks rather to himself than to God.\\nWherefore, he acts the hypocrite and tries to thrust upon\\nGod false money for sound like that servant of King To-\\ntila, who, arrayed in the garments of his master, came to St.\\nBenedict, hoping to deceive him. But the fictitious king\\nheard the saint say: Son, put off what you carry, because\\nit is not yours. By a like scheme all hypocrites adorn\\nthemselves, and under strange masks strive to deceive God;\\nbut they will one day hear him say: Put off what you\\ncarry, for it is not yours. Certainly he discovered the\\nPharisee in to-day s gospel and exposed his fraud. They\\nimitate the Pharisees who recount their works, lying mean-\\nwhile, that they seek not their own but God s glory.\\nFourthly, because he lays too much stress on his works and\\nrates them greater than they are. He enumerates only ex-\\nternal works, which often contain a disguise, and are not\\nalways necessary for salvation he does not remember the\\ninternal works of faith, hope, charity, humility, mercy, etc.,\\nwhich are the principal and necessary ones. The devil easily\\ntolerates external works, so that by them you may become\\nproud and rest secure in sin. The works coming from a bad\\nworkshop, namely, vainglory, do not merit j)raise, but rather\\nconlusion. Then he recounted only two works I fast\\ntwice in a week, and I give tithes of all I possess, as though\\nin these alone consisted perfection. Where is almsgiving,\\nthe other wing of prayer Where the other works And", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0224.jp2"}, "225": {"fulltext": "DEFECTIVE PRAYER OF THE PHARISEE. 219\\nso many attend to external works only and neglect internal;\\nthey do not heed whether they perform them with good or\\nbad intention. Finally, as long as they perform one work or\\nanother, they fulfil one or another precept they count them-\\nselves already just, not hearing the Lord saying: It is\\nnecessary to do this and not to omit that. St. Gregory says:\\nThe Pharisee by elation opened the city of his heart to the\\nbesiegers, which he closed in vain by fasting and almsgiv-\\ning. The others are fortified in vain while there is one place\\nnot fortified, where there is an opening for the enemy.\\nII. He sinned, because in no way does he accuse himself,\\nas though he were entirely innocent. Solomon says The\\njust is first accuser of himself (Prov. 18 17). Hence the\\nsame Solomon prescribed this form of prayer We have\\nsinned, we have done unjustly, we have committed wicked-\\nness (3 Kings 8 47). The holy men Daniel, Azarias and\\nBaruch used the same formula. Beggars travel in tattered\\ngarments and expose their wounds to excite pity. Could they\\ndo this if they were dressed in style and wore jewelry This\\nthe Pharisee did who, while he should recount his miseries\\nto obtain relief from God, recounts his good works. Sec-\\nondly, because he removes from himself only grave sins\\nrapine, injustice, adultery he cares not for the lighter ones,\\nnor does he seek to profit by the example of his betters.\\n(t But, let everyone prove his own work, and so he shall\\nhave glory in himself only, and not in another (Galat.\\n6 4). The sense of this, according to St. Hilary, is You\\nconsider yourself spiritual and are stronger by the infirmity\\nof another you should not consider the weakness of one\\nlying down, but your strength. An athlete, therefore, is not\\nstrong because he conquers a weak man, but if he be robust\\nand he glories in his own strength, not in the weakness of\\nanother. Therefore, the Pharisee was not immediately\\njust and pleasing to God because he was not unjust and an\\nadulterer. Some swiftly hasten to hell, others step by step.\\nIt is enough for the hunter if he holds the falcon by one\\nfoot, although the other is free so it is enough for the devil\\nto know that you are held by one, even though light, mortal\\nsin. Wherefore, the apostle advises us to consider, not\\nthe things which are behind, but those that are before.\\nThirdly, he cleanses himself from those sins only by which\\nhe offends his neighbor he does not remember those bj\\nwhich God is offended, and he counts them as nothing. So", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0225.jp2"}, "226": {"fulltext": "220 TENTH SUNDAY AFTER PENTECOST.\\nalso those who do not fear God, but men only, count and\\nheed those sins only which injure their neighbor. The\\ninjuries done to God they heed not. On this account the\\nLord reprehended the Pharisees who said: Whosoever\\nshall swear by the temple, it is nothing but he that shall\\nswear by the gold of the temple is a debtor (Matt. 23 16).\\nFor it was the custom among the Jews for rich and poor to\\nplace their goods in the temple, as the safest place. There-\\nfore to swear by this gold of their neighbors was a grave\\ncrime to swear by the temple of God was nothing. But\\nwhat did the Lord say to these Ye foolish and blind\\nfor whether is greater, the gold or the temple that sanctifieth\\nthe gold Which is greater, to offend a servant, or a king,\\nman or God Fourthly, he does not pray God to remit those\\nother sins, which he does not discover in himself. The\\nmost holy men, even though they could find no sin in them-\\nselves, nevertheless feared lest they should be attached to\\nhidden ones. Holy David, when he said to God that he ob-\\nserved the commandments, with fear added Who can\\nunderstand sins From my secret ones cleanse me, Lord\\nand from those of others spare thy servant (Ps. 18 13).\\nHe corrects himself as though to say I said that I observe\\nthy commandments, but how much does human frailty\\nsuffer. For I am not conscious to myself of anything, yet\\nI am not here justified (1 Cor. 4 4). St Basil says\\nSince we may offend in many things, we do not understand\\nthe greater part of our offenses, and therefore, the apostle\\nsaid I am not conscious to myself. He concludes finally\\nthat you will not lie if you call yourself a sinner. This is\\nwhat the Pharisee should have adverted to.\\nIII. He sins because he rashly judges his neighbor. He\\naccuses the publican and others of rapine, injustice and\\nadultery which things are known only to the searcher of\\nhearts. Wherefore, by a twofold reason, he constitutes him-\\nself a robber. First, because he arrogates to himself what\\nbelongs to God to know the ways of man. Secondly, be-\\ncause without cause he, in his heart, steals esteem from his\\nneighbor. Even though he had seen nothing good in tho\\npublican, he should not think evil of him and more so wheiu.\\nhe saw that he had come to the temple. He should think\\nthat he had come there to ask pardon of God for his sins.\\nWhat perversity to draw evil from good signs Wherefore,\\nthou art inexcusable, man, whosoever thou art that", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0226.jp2"}, "227": {"fulltext": "DEFECTIVE PRAYER OF THE PHARISEE. 221\\njudgest. For wherein thou judgest another, thou condemn-\\nest thyself. For thou dost the same things which thou\\njudgest (Rom. 2 11). You call the publican a robber,\\nand you are a twofold robber. Secondly, because he accuses\\nhis neighbor before God, imitating the devil the accuser of\\nour brothers, who accuses men in the sight of God. Nay,\\nhe is worse than the devil, for the devil does not accuse his\\nown brothers, but ours only. Although God highly detests\\nsin, however, he wishes us rather to excuse the sins of others\\nthan to accuse them, as Christ did on the cross, praying for\\nhis murderers: Father, forgive them for they know not\\nwhat they do. Thirdly, because he despises his neighbor\\nwhen he says As also is this publican. This is a common\\nfault with the proud. Whilst the wicked man is proud,\\nthe poor is set on fire (Ps. 9 21) that is, the wicked\\nman says such bitter words about the poor that he seems to\\ncast fire on him. Pride is called smoke by David. The\\npride of them that hate thee ascendeth continually (Ps.\\n73:23). As smoke expels men from buildings, so pride\\nvexes and afflicts the neighbor so that it is difficult to live\\nunder the same roof with a proud man. The proud man is\\nnot content like smoke to ascend above others, he must also\\nvex and despise them. So the Pharisee was not satisfied\\nwith lauding himself, he must besides despise the poor pub-\\nlican. Agar was not satisfied with being pregnant, she\\nmust laud it over her mistress for, seeing herself with child,\\nshe despised her mistress (Gen. 16:4). So Phenenna\\nupbraided the sterility of Anna (1 Kings 1:6). What\\nwas the reason Goliath did not draw his sword against David\\nScripture says that David drew the sword from the scabbard\\nof the prostrate Goliath. Goliath, presuming on his strength,\\ndespised David and thought him unworthy his steel. And\\nso the proud do not deign to notice their inferiors, to speak\\nor to walk with them. Fourthly, he praises himself above\\nothers as though he were better than all. lam not as\\nother men, etc. in this very saying, by arrogance, he\\nmakes himself like them. Isaias says of the proud And\\nthe unicorns shall go down with them (34 7). With the\\nvile and abject into hell. The proud are called unicorns,\\nbecause like them they travel alone, rearing aloft their heads\\nand declining the company of others so the proud do not\\nwish to be among men but above them they wish to have\\neverything below them, nothing on a level, David prayed", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0227.jp2"}, "228": {"fulltext": "222 TENTH SUNDAY AFTER PENTECOST.\\nSave me from the lion s month, and my lowness from the\\nhorns of unicorns (Ps. 21 22). Him whom the devil in\\nno other way can conquer, he conquers by esteem, and strikes\\nhim with the horns of unicorns. The Pharisee, who could\\nnot be conquered by luxury and rapine, is conquered by\\npride. Be not lifted up on high/ warns the Lord.\\nIV. We saw what happened to the ship of the Pharisee\\nlet us briefly see what happened to the ship of the publican.\\nHe did not recount any of his merits, his humility, his mod-\\nesty, his penance, nor any other good work done before. He\\nstands in the background. He confesses himself a sinner\\nhe ascribes his sins to himself, not to another, and therefore\\nhe strikes his breast and for shame does not dare lift up his\\neyes. He does not compare himself with the Pharisee, much\\nless does he place himself before him he stands behind him;\\nhe does not judge rashly of him. And this man went\\ndown into his house justified rather than the other. The\\nPharisee with Simon Magus soared aloft and was hurled to\\nthe earth the publican crawling on the ground was exalted.\\nThe former was shipwrecked the latter sailed safely into\\nport. Therefore, let us avoid the ship of the Pharisee and\\ngo into the ship of the publican, which will bring us securely\\ninto the haven of eternal rest.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0228.jp2"}, "229": {"fulltext": "ELEVENTH SUNDAY AFTER PENTECOST.\\nMEANS FOR CURBING THE TONGUE.\\nI. Avoid the crowd. II. Consider what you say. III. Remember\\nthat your tongue is the bearer of the Eucharist. IV. Beg this\\ngrace from God, and note that he is everywhere present. V.\\nConsider the destruction of the tongue. VI. Firmly resolve to\\nguard the tongue.\\nAnd they wonder, saying he hath done all things well (Mark 7 37).\\nThe spectators wondered at this miracle in to-day s gospel.\\nWe also can wonder, not only because he cured the mute, but\\nalso because of the preambles and ceremonies. I do not re-\\nmember any one cured so laboriously as this mute. Very\\noften by one word Christ healed others this one he first led\\nfrom the crowd then placed his fingers in his ears then\\nspitting on the earth he touched his tongue, and after these,\\nraising his eyes to heaven, he groaned, and finally restored\\nhis voice. Why all these Was it such a great work to\\nmake one not altogether mute, but badly speaking, speak\\ncorrectly Certainly Christ found no difficulty in this, but\\nhe wished to impress us how difficult it is to correct and\\ncurb the tongue that we may never speak badly but correctly.\\nSo St. James testifies when he says For every nature of\\nbeasts, and of birds, and of serpents, and of the rest is tamed\\nby the nature of man But the tongue no man can tame, an\\nunquiet evil, full of deadly poison (Epist. 3 7, 8). That is,\\nit cannot be tamed without the grace of God, in the same way\\nas God said No more than a camel could pass through the\\neye of a needle could a rich man enter heaven without the\\ngrace of God. The tongue can be tamed, but not without\\nthe grace of God and great labor. The ceremonies which\\nChrist used in curing the mute clearly teach us what we\\nmust do to learn to speak correctly.\\nI. He took the mute from the multitude apart. Go apart\\n223", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0229.jp2"}, "230": {"fulltext": "224 ELEVENTH SUNDAY AFTER PENTECOST.\\nfrom the multitude therefore, and its tumult, if you do not\\nwish to speak badly. For it is very difficult to see, or hear,\\nmany things and not speak of them the tongue is in the\\nbrain, and the mouth of reflection is next it, and what that\\nconceives, is soon brought into the mouth. At the hearing\\nof a word, the fool is in travail, as a woman groaning in\\nbringing forth a child. As an arrow, that sticketh in a\\nman s thigh so is a word in the heart of a fool (Eccli. 19\\n11, 12). The desire for talking is as new wine which\\nwanteth vent, which bursts the new vessel (Job 32:19).\\nDo you wish not to bring forth from your mouth, aa abor-\\ntive word See that you do not become heavy with worldly\\nrumors do not curiously investigate those things which do\\nnot pertain to you avoid especially wicked company, that\\ndoes not know how to speak properly. For it is difficult to\\nassociate with such and not conform to their manners and\\nspeech. From the wicked, we learn to speak wickedly from\\nliars, we learn to lie, from blasphemers, to blaspheme. Pass-\\ning through a market we seek to buy only what we need and\\nwill be useful so in this world, only those things are to be\\nexamined and imitated which are most useful to us.\\nII. Christ spat on the earth. Spittal signifies wisdom,\\nbecause as saliva flows from the head and is gathered in the\\nmouth and afterwards ejected saliva means the taste of\\nsalt, and salt means wisdom so our speech proceeds from\\nthe brain or judgment, and should be weighed beforehand,\\nbefore it is given forth. Make a balance for thy words\\n(Eccli. 28 29). As gold coin is most carefully weighed so,\\nalso, should our words. Four things should especially be\\nconsidered what to speak, how to speak, time for speaking,\\nand time for silence. St. Paul tells us what to speak Let\\nno evil speech proceed from your mouth but that which is\\ngood to the edification of faith, etc. (Ephes. 4 29) also,\\nFornication, and all uncleanness, or covetousness, let it not\\nso much as be named among you, as becometh saints or\\nobscenity, or foolish talking or scurrility, which is to no pur-\\npose (5 3, 4). As the sailor has all the dangerous places\\nmarked on his chart, so also, the servant of God should take\\nnote of all kinds of evil speeches lest he perish in them. In\\nthe manner of speaking we must take care not to speak too\\ndelicately, inconsiderately, affectedly, curiously, conten-\\ntiously, not to use too fine language. To speak in time and\\nopportunely has as much grace as to speak out of season", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0230.jp2"}, "231": {"fulltext": "MEANS FOR CURBING THE TONGUE. 225\\nmerits hatred. To speak a word in due time is like apples\\nof gold on beds of silver (Prov. 25 11). A parable com-\\ning out of a fool s mouth shall be rejected for he doth not\\nspeak it in due season (Eccli. 20 :22). The end or the in-\\ntention of speech must be looked after, namely, the glory of\\nGod, and the benefit of our neighbor. Vainglory and\\nhypocrisy should be shunned. Besides these it is well to\\nnote the place and with whom you talk. All these require\\nsaliva salt of wisdom of which the apostle speaks Let your\\nspeech be always in grace seasoned with salt (Colloss. 4 6).\\nAs we dip food in salt, so should the tongue be dipped in\\nreason. He who does not observe this is often and gravely\\ndelinquent. Jephte, judge of the Hebrews, discovered this\\nwhen he hastily vowed to immolate to God the first one\\nwhom he should meet outside his house. His only daughter\\nmet him, and then he gave way to violent grief, saying\\nAlas, my daughter, I have opened my mouth to the Lord,\\nand I can do no other thing (Judges 11 :35). Herod saw\\nthis when he promised the dancing-girl whatever she should\\nask. Afterwards he was grieved when he saw that she asked\\nfor the head of John the Baptist. Therefore, as one about to\\nleave the house looks to see that everything about him is in\\nproper shape so the one about to speak should see that his\\nwords are fit and decorous. St. Augustine says As you\\nchoose what you eat, so, also, choose what you speak.\\nIII. He touched the tongue of the mute. And you,\\nChristian that you may learn to tame your tongue, think\\nhow often it has been touched by Christ in Holy Commun-\\nion. For your tongue is the vehicle, the royal chariot in\\nwhich Christ comes to you. How can we make this chariot\\nof the King of Heaven the chariot of the devil, to carry and\\nutter blasphemies and perjuries\\nIV. He looked up to heaven, showing that the gift of\\nright speaking was expected from heaven. If you wish to\\ntame your tongue, look up to heaven and fervently, with\\nDavid, beseech God Set a watch, Lord,- before my\\nmouth and a door round about my lips (Ps. 140:3). In\\nwhich place he asks two gifts of the Holy Ghost necessary\\nfor right speaking: the gift of counsel, that he may know\\nwhat, when and how to speak the gift of fortitude, that he\\nmay dare to speak what he should and fear to speak what he\\nshould not. The first he asks when he asks a guard the\\nsecond when he asks for a door. For these two are mutually\\n5", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0231.jp2"}, "232": {"fulltext": "$26 ELEVENTH SUNDAY AFTER PENTECOST.\\nnecessary to protect the house. Without a guard, the door\\nwill be either always closed or always open. Without a door,\\nthe guard cannot prevent people from coming and going.\\nThat it is most difficult to tame the tongue we have heard\\nalready from St. James, who did not hesitate to say, No\\nman can conquer the tongue/ because man from his vitiated\\nnature is most prone to talkativeness, to self-praise, to de-\\nfaming, judging and detracting his neighbor and because\\ngreat prudence is necessary for speaking rightly, and for this I\\nthe aid of God should be sought. St. Augustine says Let\\nus understand that since no man can conquer his tongue, we\\nmust have recourse to God, who conquers our tongue. To\\nconquer animals man is sought to conquer man let God be\\nsought. And unless the special help of God were required to\\nrule the tongue, the wise man would not have said It is the\\npart of man to prepare the soul and of the Lord to govern\\nthe tongue (Prov. 16 1). Look up to heaven, that is, con-\\nsider that God is everywhere present and most attentively\\nlistening to all your words. The old philosophers taught to\\nso speak with men as if the gods were listening. Let Chris-\\ntians observe this and they will say nothing wicked.\\nV. He groaned, considering into how many evils the\\ntongue precipitates man. The ungoverned tongue is a horse\\nwithout a bridle, a ship without a rudder, as St. James says\\nin his epistle where he speaks of four things of the evil\\ntongue. First, the tongue, a small member, exploits great\\nthings, it boasts. This is the tongue of the flatterer when it\\nelevates superiors and makes them higher than they really\\nare the tongue of the calumniator and detractor, which\\nmakes the small vices of our neighbor great and the great\\nones greater the lying tongue, the quarrelsome tongue,\\nmurmuring tongue, etc., which makes an elephant out of a\\nfly. Such is the tongue of the serpent: You will be asj\\ngods the tongue of the young man instigating Roboam to\\noppress his subjects the tongue of Job s wife Curse God\\nand die. But the evil tongue destroys the speaker himself,\\nas Cain, the builders of Babel, the young Amalecite, Sennach-\\narib, etc. Secondly, the tongue of fire is a universe of ini-\\nquity, because it fills with its iniquity the universe, all states,\\ntowns, cities, villages and dwellings because it is vile and a\\nconciliator of iniquity. For all iniquities are either per-\\nfected or advised by the tongue, or defended or excused, be-\\ncause it wages war against all God, the angels, saints, just", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0232.jp2"}, "233": {"fulltext": "MEANS FOR CURBING THE TONGUU. 22?\\nmen, irrational creatures, the Word of God, sacraments,\\ncross of Christ, his passion, blood, wounds, all virtues,\\nheaven and the elements then because, like a university, it\\nteaches all iniquities as a university teaches all sciences.\\nThirdly, the tongue stains the whole body because it stains\\nthe whole man with a foul odor of lewdness, strifes, wounds\\nand infamy as a fire blackens everything which it burns.\\nAnd as the murmuring tongue of Mary, the sister of Moses,\\ncovered her with leprosy, so the evil tongue of murmurers\\nafflicts the whole man the heart thinks evil of the neighbor\\nthe ears do not admit his prayers and excuses the eyes be-\\nhold him grievously the tongue does not defend his inno-\\ncence it hides virtue the nose does not smell his good name\\nand laudable life the hands give him nothing, arrange noth-\\ning, procure nothing. Fourthly, it inflames the circle of\\nour birth that is, the entire course of our life in the same\\nway that hot-iron tires affect wheels when they encompass\\nthem. So the evil tongue occupies the whole course of life.\\nSome vices affect certain periods of life petulance, child-\\nhood sensuality, youth ambition, middle life avarice, old\\nage all, however, grow old and die with man but the vice\\nof the tongue occupies the whole life. For lies, detractions,\\nimmodest speeches, murmurs, derisions, trifles, etc., are\\nheard as well from old as from young. Finally, it inflames\\nand burns man in hell, as is evident from the story of the\\nrich man who begged for a drop of water. Considering these\\nand like evils of the tongue, Christ groaned, because men do\\nnot weigh these, and to teach us to groan over these evils\\nand to carefully avoid them.\\nVII. He said to him Be thou opened. By this word, as\\nby a key, he opened the tongue of the mute. That key signi-\\nfies a firm purpose of moderating the tongue, of closing it by\\nsilence and not opening it without cause and previous reflec-\\ntion, of freeing our minds with the briefest speech possible.\\nMake doors and bars to thy mouth (Eccli. 28 28) that is,\\nstrengthen thy mouth by the virtue of silence, with serious\\nresolves, as locks and bars, so that it will never be open,\\nunless beforehand, by a decree of reason, you say to it Be\\nthou opened. A hawker does not let loose the hawk unless\\nhe sees a goose and a rational mouth is relaxed to pour forth\\nirrational things, says Peter Damien.\\nI said I will take heed to my ways that I sin not with\\nmy tongue. I have set a guard to my mouth, when the sinner", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0233.jp2"}, "234": {"fulltext": "228 ELEVENTH SUNDAY AFTER PENTECOST.\\nstood against me (Ps. 38 1, 2). That this vow may b\u00c2\u00a9\\nmore efficacious, add some punishment to it, if you nave\\nblundered with the tongue. Melt your gold and silver,\\nthat is, restrain your words which as gold and silver you should\\nguard as when one is about to travel into foreign countries,\\nhe melts his gold and silver plate. It is not necessary to say\\nfew things in many words, but many things in few words.\\nFor the word melt others like St. Ambrose read bind bind\\nyour speech lest it swell out, lest it become obscene and cause\\nmany sins, as garments trailing on the ground are wont to\\ngather dust and mud. Speak very little, and slowly and con-\\nsiderately according to the advice of Seneca The greatest\\nof all great things is this I command you to be slow of\\nspeech. Let each one say and implant in his heart I\\nwill take heed to my ways that I sin not with the tongue.\\nThere is a Greek proverb which says Tongue, whither\\ngoest thou to build a city and finally destroy it The\\nWise man says Death and life are in the power of the\\ntongue (Prov. 18 21).\\nLike a janitor, ask your tongue going out l Tongue,\\nwhither goest thou to build a city, go and build it to\\ndestroy a city, stay at home in your room. If we curb the\\ntongue with this bridle, it will build for us a city in heaven,\\nbecause, as St. James says If one does not offend by the\\ntongue, this is a perfect man.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0234.jp2"}, "235": {"fulltext": "TWELFTH SUNDAY AFTER PENTECOST.\\nMANIFOLD FALSE FRIENDSHIP.\\nI. False friends are those who approve everything. II. Who praise\\none before his face. III. Who render homage. IV. Who are\\ncompanions of the table and of gain. V. Relations. VI. Pa-\\ntrons and companions in crime. VII. Who love by turns.\\nAnd who is my neighbor (Luke 10 29).\\nThis is not an easy nor a useless question Who is my\\nneighbor Not easy because the old law seems to have given\\nreason for this question Thou shalt love thy friend as\\nthyself. Since it is uncertain who can be considered a friend\\nor an enemy, not unwisely is it asked: And who is my\\nfriend Nor is it useless. For from this ignorance arise\\nmany uncomfortable things. First, because you do not know\\nwhom you should avoid you will easily shun open enemies,\\nnot so pretended friends. When the wound of Alexander the\\nGreat was bound, and his friend Parmenio chided him for ex-\\nposing himself to the enemy, he answered Do you preserve\\nme from my pretended friends, and I will preserve myself\\nfrom my enemies/ Friends killed Alexander, Alcibiades,\\nAgesilaus, Antigonus, Demetrius, Caesar, Lentulus, Pyrrhus\\nand Pompey whom enemies could not. David is ordered by\\nthe prophet Gad to return to the land of Juda from the house\\nof Moab, as though he would live more securely in the land of\\nhis open enemy Saul than in the house of his false and sus-\\npected friend. You will often err in your choice of men\\nunless you know your friends you will do what Joab up-\\nbraided David for doing Thou lovest them that hate thee,\\nand thou hatest them that love thee if Absalom had lived,\\nand all we had been slain, then it would have pleased thee\\n(2 Kings 19 6). The Lord in to-day s gospel shows us a\\ntrue friend, the Samaritan.\\n229", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0235.jp2"}, "236": {"fulltext": "230 TWELFTH SUNDAY AFTER PENTECOST.\\nI. Some have for friends those who never contradict them,\\nbut praise and approve their deeds, or at least excuse them.\\nBut they err for it is said by Isaias 0 my people, they\\nthat cali thee blessed, the same deceive thee and destroy the\\nway of thy steps (3:12). God threatens such, saying:\\nWoe to them that sew cushions under every elbow and\\nmake pillows for the heads of persons of every age to catch\\nsouls (Ezech. 13 18). If your bed were the hard floor,\\nyou would not sleep well but if a mattress were placed on it,\\nthen you could sleep with comfort. So some people sleep in\\ntheir sins, but their conscience at times troubles them, and\\nso their rest is broken. What then do false friends do\\nThey excuse, nay, even defend, their crimes or at least by\\nsilence approve them then their masters sleep soundly in\\ntheir sins. But, when they shall awake in judgment, they\\nshall see what kind of friends they had, and they shall curse\\nthem for all eternity. Hence David prays The just man\\nshall correct me in mercy and shall reprove me but let not\\nthe oil of the sinner fatten my head (Ps. 140 5) that is,\\nI do not wish the smooth tongue of the flatterer who exten-\\nuates my sins and paints them in glowing colors I wish\\nrather for correction. Oil, says Galen, if it be mixed\\nwith cold substances, becomes cold if with warm, it becomes\\nwarm. So those flatterers Do you assert they assert\\ndo you deny they deny. Like the chameleon, they put on\\nthe form of things they see like an echo which gives back\\nsound like a mirror which shows all forms. Oil refreshes\\nand allays the pain of a wound if it be too hot or too cold,\\nit injures the wounded member and causes fever and weak-\\nness. And so the flatteries of such friends. Whence in the\\nPsalm cited above, St. Jerome for oil of sinner reads oil of\\npoison. Therefore, wise men had for their best friends\\nthose who corrected their defects. David had his Nathan,\\nthe Emperor Theoclosius his Ambrose. Finally, the Samar-\\nitan who bound the wounds of the injured man poured not\\nonly oil into them but wine also. Wine stimulates, oil allays,\\nand therefore friends are to be reproved, but not without\\nkindness.\\nII. Some think those friends who praise them to their face\\nor from whom they hear things pleasing to themselves. But\\nwe do not learn this from Proverbs (29 5) A man that\\nspeaketh to his friend with flattering and dissembling words\\ngpreadeth a net for his feet. St. Ignatius Martyr says", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0236.jp2"}, "237": {"fulltext": "MANIFOLD FxlLSE FRIENDSHIP. 231\\nThey who praise me scourge me. They are accustomed\\noften openly, to detract those whom they praise to their\\nface, like Judas to salute a friend with a kiss, and in the\\nmeantime to betray him or as Joab, to kiss Amasa, and to\\nstab him in the back. Thus the Pharisees did with Christ\\nthey approach him as friends, and say Master, we know\\nthat thou art a true speaker. True friends do not do this\\non the contrary, they chide and reprehend those present when\\nthey fail those absent, however, they commend. So Christ\\nacted with the Jews, for when present, he chided them You\\nare of your father the devil (Matt. 8 44) but when absent\\nhe calls them sons. The Samaritan did well in pouring oil\\nand wine into the wounds of the injured man. Oil on the\\noutside and wine inside are most agreeable tonics for a man,\\nsays Pliny. Friends therefore are to be chided on the inside,\\nthat is, secretly outwardly or in public when absent, are to\\nbe commended.\\nIII. Some have for friends those who serve them and ex-\\ncite recreations. They err, for those friends are built on the\\ngood fortune of their masters but when that is taken away\\nthey are friends no longer. u He is a friend for the time,\\nhe will not be found in the day of trial. My brethren\\nhave passed by me as the torrent that passeth swiftly in the\\nvalleys (Job 6 15). If in the rainy season, when thirst\\ndoes not easily afflict the traveler, you cross the torrent, you\\nwill find it full and swollen if a little while after and when\\nthe sun is pouring down, you cross the same, you will thirst\\nand wish to drink and you will not find a single drop in it.\\nThis is what Job discovered for himself for while he was\\nhappy, he was recognized by many friends but when adverse\\nfortune overtook him his friends did not know him any\\nlonger, nor did they speak one word of consolation. Cicero\\nsays ks swallows are present in summer, but fly away at\\nthe approach of winter, so false friends are present in the\\njoyful time of life but in time of calamity they disappear\\nwhen they see the winter of misfortune, they fly away. True\\nfriendship is specially found in adversity then, indeed, one s\\nvery misery requires and implores a faithful friend. il Pros-\\nperity draws a friend, adversity drives him away, says Seneca.\\nDemetrius Phalerius says True friends are called to be\\npresent on joyful occasions, but are not willingly called in\\nadversity. The Samaritan teaches this who is willingly\\npresent with the unfortunate man in time of necessity, when", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0237.jp2"}, "238": {"fulltext": "232 TWELFTH SUNDAY AFTER PENTECOST.\\nlie goes down from Jerusalem, the state of prosperity, to\\nJericho, the change of fortune and adversity. In Jerusalem\\nand peace you will find many friends, but when you go down\\nto Jericho, none.\\nIV. Some believe those to be friends whom they always\\nhave as guests and followers of gain. But these, by no\\nmeans, are friends because they do not love you but yours, and\\nmoreover rather themselves, and when they see their emolu-\\nments dwindling, they cease to love. And there is a friend,\\na companion at the table, and will not abide in the day of\\ndistress (Eccli. 6 10). The mice in our houses live on our\\nfood, yet they do not trust us like those friends whom Al-\\nphonsus, King of Sicily, on a voyage compared to certain\\nbirds flying around the ship as long as he threw food to them.\\nSome of my courtiers, said he, are very much like these,\\nfor, when they receive a gift or benefice for which they have\\nbeen fighting among themselves, they run away. Abraham\\nwas not such a friend to the King of Sodom, who, although he\\ngreatly assisted him in overcoming his enemies, refused any\\ncompeusation and would not accept a share of the booty\\noffered him. I lift up my hand to the Lord God the Most\\nHigh the possessor of heaven and earth, that from the very\\nwoof thread unto the shoe latchet, I will not take of any-\\nthings which are thine, lest thou say, I have enriched\\nAbram (Gen. 14 22,23). Nor did the Samaritan act\\nthus, for although he did not act like certain doctors who\\nattend those only from whom they expect a fee, and neglect\\nthe poor but gratuitously, since he could hope for nothing\\nfrom the wounded man already robbed, he spent his own money\\nfor his cure. Many accompany a friend in taverns as long as\\nhe loosens his purse-strings but when he ceases to spend\\nmoney, they desert him, and not without anger and male-\\ndictions.\\nV. They reckon relatives and those joined to them by\\nsome necessity among their friends. But they very often\\nerr. For if these truly are friends, why does the Lord say\\nAnd a man s enemies are those of his own household\\n(Matt. 10 36). Then why does he order to hate them, say-\\ning If any man come to me, and hate not his father and\\nmother and wife and children and brethren and sisters and\\nhis own life also, he cannot be my disciple (Luke, 14 26).\\nThose related by blood he wishes us to hate, not outsiders\\nand unknown ones, because those for the most part seek and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0238.jp2"}, "239": {"fulltext": "MANIFOLD FALSE FRIENDSHIP. 233\\nprocure for us temporal gains, but obstruct our salvation,\\nbecause the way of salvation is contrary to the flesh. St.\\nBernard says of such a friend If he tries to persuade me\\nthat something bad is just, he is on the right, but as Judas,\\nhe betrays us with a kiss. Such was Peter once when he\\nwished to dissuade Christ, willing to suffer, saying Lord,\\nbe it far from thee, this shall not be unto thee. But what\\ndid he hear from the Lord Go behind me, Satan, thou\\nart a scandal unto me because thou savorest not the\\nthings that are of God, but the things that are of men\\n(Matt. 16 23). Holy men learned this from Christ,who did\\nnot allow themselves by flatteries to be impeded on the road\\nto salvation by friends and relatives. His brothers tried in\\nmany ways to prevent St. Bernard from entering religion\\nhis mother and brothers tried the same with St. Thomas\\nAquinas. His relatives urged St. Gordian, martyr, to deny\\nChrist with the lips at least, but to believe in him in his\\nheart, in order to save his life. But these great heroes did\\nnot listen to the hissing of the serpent and the enticements\\nof relatives. We behold this in that wounded man for\\nalthough he was a Jew, the priest and Levite passed him by,\\nbut the Samaritan, a traveler and a stranger, showed him\\nmercy, that you may understand that relatives are not always\\nfriends, that they often desert man and care not for the\\nsalvation of his soul.\\nVI. Some have for friends the companions and pa-\\ntrons of their crimes. But these are indeed deadly enemies,\\nbecause they lead the miserable ones to death. Hence the\\nWise man says An unjust man allureth his friend and\\nleadeth him into the way that is not good (Prov. 16 29).\\nThus the false prophets allured King Achab into an unjust\\nwar, promising him victory but the king perished. How\\nmany such are there How many frequent saloons with\\ncompanions which they would not do alone How many\\nlike to benefit friends and foolishly take on themselves strifes\\nand enmities How many parents provide for their sons and\\nenrich them by evil gains Do not these dead bury their\\ndead? Do they not lead them along the wrong road? Josa-\\nphat had contracted such a bad friendship with Achab, too\\ntenderly saying As I am so art thou. Deceived by\\nAchab, and ordered to put on the royal armor, he bore the\\nbrunt of the battle and narrowly escaped being killed with\\nhis seducer, Achab. Not so our Samaritan, who did not lead", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0239.jp2"}, "240": {"fulltext": "\u00c2\u00a334 TWELFTH SUNDAY AFTER PENTECOST.\\nthe wounded man into a lonely place, nor into the woods,\\nto desert him and to leave him there to be devoured by wild\\nbeasts, but into an inn, to be cured. Many also lead each\\nother into saloons, not to be cured, but to be filled with\\nliquor. The Samaritan raised the poor man and placed him\\non his own beast, and forced him to ride who was unable to\\nwalk. Those friends effect that healthful people shall fall\\ninto sickness or afflictions of the body, that horsemen, who\\nformerly had plenty, shall walk on foot, while their money\\nhaving been spent on drink, they begin to want with the\\nprodigal son.\\nVII. Some consider those friends by whom they them-\\nselves by turns are loved. But these are not always to be\\nreckoned true friends, for when you shall have ceased to love\\nthem, or by one word offend them, you will often find\\nthem enemies. {i And there is a friend that turneth to en-\\nmity (Eccl. 6 10) that is, for a slight offense. Like\\nsome dogs that caress you while you pet them, but that show\\ntheir teeth and bite if you vex them. Proud friends, when\\ntouched by a light word, often become the bitterest enemies.\\nIt seems that it was said of these in Psalm 143 5 Touch\\nthe mountans and they shall smoke. The devil thought he\\nwould see the same thing in Job when he said to God\\nTouch his mouth and flesh, and then you will see that he\\nwill bless you before your face. But true friends, such as\\nJob was, are not so perverted they always love who truly\\nlove, even made enemies. Our Samaritan teaches this for\\nalthough the Jews were most hostile to the Samaritans, per-\\nsecuted them, and despised them, nevertheless the Samaritan\\ndid not despise the wounded Jew, but treated him most\\nfriendly. David is also an example, who, although he daily\\nnoticed the sinister look of Saul towards him, and even his\\nopen hatred, did not cease to love him, but, on the contrary,\\nprevented Abisai from putting him to death his death\\nfinally he deplored with bitter tears, and he revenged it by\\nkilling the slayer (2 Kings 1). Therefore, friends are\\nmany, but true friends are few, because, as the Wise man\\nsays I also am his friend but that is only a friend in\\nname (Eccl. 37 1). The Pharisee does not ask who is\\nhis friend in name, nor does Christ so answer; but he is a\\nfriend in truth and deed who performs the offices of a neigh-\\nbor and true friend and they believe that such a one is a\\nfriend, and he only.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0240.jp2"}, "241": {"fulltext": "THIRTEENTH SUNDAY AFTER PENTECOST.\\nCONFESSION.\\nThe purification of leprous persons was ordered for five reasons.\\nI. On account of an offended God 1, because thus we show the\\nworship due to God 2, we thus confess the justice of God and\\nour own injustice 3, by it we acknowledge the power of God\\nand our own weakness. II. On account of Christ 1, that we\\nmay testify to his innocence 2, that we may magnify his\\nglory 3, that we may prove our love for him 4, that we may\\nprepare to receive him in the Holy Eucharist. III. On account\\nof the one confessing 1, that man might have a judge like him-\\nself 2, that he might have a sensible sign of his reconciliation\\n3, that he might have a faithful friend to whom he could open\\nall his secrets. IV. On account of sin 1, that the disease of\\nthe soul might be cured by an antidote 2, that confession might\\nsubdue the passion of sinning 3, that the punishment of sin\\nmight be mitigated. V. On account of our neighbor 1, lest\\nhe might be scandalized 2, that he might be edified 3, that\\nno one should be esteemed above another.\\nGo, show yourselves to the priests (Luke 17 14).\\nThere are many, especially heretics, and some Catholics\\neven, to whom it is distasteful to be sent to the priests for the\\nremission of their sins it seems enough and more to confess\\nto God and be absolved by him, especially since we hold that\\nman is justified by an act of contrition even before confession\\nof sins. Why then, they say, is confession necessary\\nThis objection is clearly destroyed in to-day s gospel, in which\\nChrist sends the ten lepers to the priests G-o, show your-\\nselves to the priests. Why did the Lord do this Could\\nnot he alone cleanse them It is added that while on they\\nwent, they were cleansed. If he wished to cleanse them on\\nthe way, why did he send them to the priests The Lord\\nwished by this to describe the precept of confession, that\\nalthough before it the sins of a man are often remitted, if\\nbefore it he shall have made an act of contrition, neverthe-\\n335", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0241.jp2"}, "242": {"fulltext": "236 THIRTEENTH SUNDAY AFTER PENTECOST.\\nless, that we may know we are still obliged to show ourselves\\nto the priest by confession. But why did Chris fc wish this\\nWhy did God wish the lepers to show themselves to the\\npriests The law of God ordered it, you say. I say, likewise,\\nChrist ordered this. Wherefore, it should suffice for a\\nChristian to know that this is a precept of Christ, and not to\\ncuriously investigate why this is a precept, and, moreover, with\\nthose ten lepers and in simplicity of mind to go and show him-\\nself. Lest there should be any room for argument I shall pres-\\nently show how worthily and aptly the confession of sins was\\ninstituted and ordered for us by Christ. That solemn purifi-\\ncation of the lepers in the old law, it seems to me, was ordered\\nfor five reasons. First, on account of God, that they should\\ngive glory to him and worship due for their cure therefore,\\nthe leper is ordered to offer sacrifice secondly, on account of\\nChrist, through whose blood all men, lepers in soul, were re-\\ndeemed therefore, they should offer two sparrows, kill one\\nand release the other, the former signified humanity dead on\\nthe cross the latter, the immortal divinity of Christ thirdly,\\non account of himself, that being cleansed he could securely\\nand freely mingle with men without contumely or oppro-\\nbrium fourthly, on account of the leprosy itself which, since\\nit is a contagious disease, must be isolated and cleansed\\nand purified by contact with the priest fifthly, on account\\nof our neighbor, so that he should not doubt about its cure.\\nI. It was instituted most fittingly on account of an offended\\nGod. First, because by it we show the worship due to God\\nnot otherwise than by sacrifices and oblations. The sacrifices\\nof the old law were not pleasing to God unless they were des-\\ntined for the honor of God and accompanied by internal acts\\nof virtue. If we draw away from these, you will hear Isaias\\nimmediately saying To what purpose do you offer me the\\nmultitude of your victims, saith the lord I am full/ etc.\\n(1 11). They were acceptable to him only inasmuch as they\\nwere some protestation of divine worship made by the humble.\\nBut sacramental confession is the most express protestation\\nof divine worship, while man subjects and humiliates himself\\nin it to God for his honor and not for his own, nay, even at-\\ntributing to himself ignominy and confusion according to\\nDaniel To thee, Lord, justice but to us confusion of\\nface (9 7). For this reason David says With burnt of-\\nferings thou wilt not be delighted, a contrite and humble\\nheart thou wilt not despise (Ps. 50 18) that is, that will", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0242.jp2"}, "243": {"fulltext": "CONFESSION. 237\\nbe an agreeable sacrifice to yon which in body and spirit will\\ntestify to your majesty that which confession does more ex-\\npressly than the sacrifices of the old law, for these of them-\\nselves were indifferent, but that in conceived words looks to\\nthe worship of God. We will render the calves of our lips\\n(Osee 14 3). The calf of the lip is confession of sins, by\\nwhich we give glory to G-od but to ourselves as sinners, we\\ngive confusion. Secondly, because by it, we declare the jus-\\ntice of God, but our own injustice. Many have been so mad\\nas to have ascribed their sins to God himself as the cause\\nall the Gentiles, now also many heretics, especially the Cal-\\nvinists. Our first parents labored under this vice, while Adam\\nlaid the blame on the woman whom he had received from\\nGod, and therefore, indirectly on God Eve placed it on the\\nserpent. Hence, St. Gregory says that the branch of this\\nerror in the human race has grown from that root to the\\npresent time. Therefore, that we may controvert that\\nhorrible blasphemy, which makes God the author of sin,\\nConfession has been most fittingly and most wisely instituted,\\nin which man asserts that he himself is the author of sin,\\nvindicates God from all blame, attributes justice to him and\\niniquity to himself. For, who confesses a crime of which he\\nis not the author While, therefore, the sinner confesses,\\nby the very fact he acknowledges that he is the Author of\\nhis crimes, and thus vindicates God. Thirdly, because by\\nit we declare the power of God and our own weakness. It\\nis customary in war for the conquered to give up their arms.\\nSince, therefore, the sinner takes up arms against God and\\nshows himself rebellious to his laws as often as he transgresses\\nthem it is but just then that he who took glory from God\\nshould make a retraction and declare himself conquered and\\nunequal to the strength of God, by laying down his arms, his\\nsins by objection. Hence, it is that God humiliates and op-\\npresses refractory and insolent men until, by confessing their\\nsin, they cede the victory to God. Thus he afflicted Pharao,\\nwho said I do not know the Lord, until he said I have\\nsinned this time also, the Lord is just I and my people are\\nwicked (Exod. 9 27). Thus he oppressed Nabnchodonosor,\\nwho said u Is not this the great Babylon which I have built to\\nbe the seat of the kingdom, by the strength of my power and\\nin the glory of my excellence (Dan. 4 27). He cast him\\nforth from among men to eat grass as an ox until he should\\nbless the Most High, and praise and glorify him that liveth", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0243.jp2"}, "244": {"fulltext": "238 THIRTEENTH SUNDAY AFTER PENTECOST.\\nforever, for his power is an everlasting power. Thus he\\nafflicted Antiochus with a most painful malady until he said\\n1 know, therefore, that for this cause these evils have found\\nme (1 Mach. 6 13). In this manner glory is given to God\\nso that to confess the truth and to accuse oneself is nothing\\nelse than to give glory to God, for as St. Augustine says\\nWhen we acknowledge our sins, we commend the glory of\\nGod. Joshua, about to force Achan to confess, said Give\\nglory to the Lord God of Israel, and confess and tell me what\\nthou hast done and hide it not (Jos. 7 19).\\nII. On account of Christ the Lord, that with our mouth\\nwe should declare his innocence. The Jews, and Gentiles,\\nsay that Christ was crucified on account of his sins hence to\\nthe former he was a stumbling block to the latter, foolish-\\nness. They crucified him between two thieves, that he\\nshould be reputed among the wicked, as Isaias says. But we\\nChristians, that we may openly proclaim his innocence, con-\\nfess our crimes, and call ourselves guilty, to vindicate Christ.\\nWhen we confess our sins we do nothing else than assert\\nourselves guilty, and Christ innocent and this we justly do\\nso as not to place our burden on other shoulders. So David,\\nseeing his people punished for his sin, cried out to God It\\nis I, I am he that have sinned, I have done wickedly these\\nthat are the sheep, what have they done (2 Kings 24 17).\\nDo you think the same as often as you confess and say It is\\nI who have sinned Christ who was a sheep, what has he\\ndone Thus you will vindicate Christ from the accusation\\nof sin, while you proclaim yourself the guilty one, and that\\nChrist suffered innocently for you. Secondly, that we may\\nmagnify the glory of Christ, while we show him so many and\\ngrave wounds of the soul to be healed. Great is the glory of\\na physician who cures a hopless case. How much greater\\nappears the glory of Christ when we see so many sinners\\ndaily afflicted with such enormous crimes and falling so often\\nhaving recourse to him through confession, and departing,\\nhealed with wonderful quickness. St. Augustine says i Is\\nit not to the praise of God when you confess your sins\\nCertainly, it tends greatly to his praise, because the more\\ndesperate the case of the sick person, the greater the praise\\nof the doctor. Thirdly, that we may prove our love for him.\\nHe who truly loves his friend, easily tells him all his secrets\\nif he did not, he would not truly love him. Dalila, wishing\\nto try Samson s love for her, asked nothing more from him", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0244.jp2"}, "245": {"fulltext": "CONFESSION. 239\\nthan that he should tell her his secret. How dost thou say\\nthou lovest me, when thy mind is not with me Thou hast\\ntold me lies three times, and wouldst not tell me wherein thy\\ngreat strength lieth (Judges 16 15). There was nothing\\nthat Christ our spouse did not make known to us he mani-\\nfested his glory in his transfiguration, his weakness in his\\npassion, the name of God in his preaching, so that no one\\ncould doubt of his love. It remains for us to prove our love\\nfor him. And in what way shall we better prove it than if\\nwe reveal to him the most hidden secrets of our heart, which\\nwe do not dare to reveal to any one else This is done by\\nconfession, for what is said to the confessor is said to Christ.\\nFourthly, that we should prepare a clean dwelling for Christ\\nthe Lord coming in the Eucharist. When John the Baptist\\nwas preaching penance, he often inculcated Prepare the\\nway of the Lord. But which is the way of the Lord in\\nreceiving the Eucharist Is it not the mouth and heart of\\nman And how can we cleanse them more profitably than\\nif we eject the filth of sin from the heart through the mouth\\nDavid, who could not receive his Lord, swept his spirit\\nwhat would he have done if he had this guest Let us there-\\nfore use the broom of confession that we may prepare the way\\nand dwelling worthy of God.\\nIII. On account of the penitent, it was aptly instituted\\nfirst, that man would have a judge for all things, like him-\\nself, and according to his will. The Israelites appealed from\\nGod the judge to man the judge, Moses saying to him: Speak\\nthou to us and we will hear let not the Lord speak to us\\nlest we die (Exod. 20 19). If we were to have only God\\nfor a judge, we would be miserable in many ways, because his\\njudgments are incomprehensible and his ways are inscrutable.\\nSt. Paul says For who hath knoAvn the mind of the Lord\\nOr who hath been his counsellor? (Rom. 11:34). Where-\\nfore, God, in a manner, ceded his right and gave us a judge\\nlike ourselves not only in flesh and blood but also in weak-\\nness. For we have a high priest who can have compassion\\non our infirmities, one tempted in all things like as we are,\\nbut without sin (Heb. 4: 15). This seems to be the reason\\nwhy Christ did not give the keys of Penance to John the\\nBaptist but to Peter because as John was without sin, and\\nPeter at one time was a sinner to the latter and not to the\\nformer, he gave the keys, that a sinner might more easily pity\\nft sinner, and grant him pardon a sinner has no difficulty", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0245.jp2"}, "246": {"fulltext": "240 THIRTEENTH SUNDAY AFTER PENTECOST.\\nin confessing to a sinner. Secondly, that man should have\\nsome sensible sign by which he might understand, as far as\\nGod is concerned, that his sins are forgiven. David sought\\nsuch a sign of his forgiven sin saying To my hearing thou\\nshalt give joy and gladness and the bones that have been\\nhumbled shall rejoice (Ps. 50:10). And he obtained it\\nwhen, having made confession, he heard from the prophet\\nNathan as though he were his confessor The Lord hath\\ntaken away thy sin (2 Kings 12 13). If the sacrament of\\nPenance were not instituted, we would have no sign of the\\nremission of sins. If we ourselves place no obstacle, although\\nnot infallibly, prudently, however, we can conjecture, abso-\\nlution is a most efficacious and a most certain sign of the\\nremission of sins. After King Ezechias had heard from\\nIsaias that he was healed by the Lord, who condemned him\\nto death, he sought some sign in testimony of the prophecy\\nsuch as that the shadow should return back ten degrees and\\nit did (4 Kings 20 10). This reversing of the shadow sig-\\nnifies nothing else than the confession of sins. Sin is a\\nshadow because, as this is a privation of light, so that is a\\nprivation due rectitude, by which man transgresses the ten\\nlines of precepts. What sign then do you wish of the remis-\\nsion of your sins If the shadow of crimes lying hid in your\\nheart is reversed through the ten precepts which have been\\ntransgressed, if it is cast out by confession, there is no doubt\\nbut that you will have a sure sign of your cure when you\\nhear the words I absolve thee. Thirdly, that man might\\nhave some faithful friend to whom he could open the hidden\\nsecrets of his heart. There is no friend to whom a secret\\ncan be securely committed he can at any time be forced in\\ncase of public necessity to reveal it. But there is no power\\nunder heaven which could force the confessor to reveal his\\nsecret even though the destruction of the whole world de-\\npended on it. For this reason this secret is called the seal of\\nconfession. It is not of wax but of iron and what is\\nstronger than iron And it happens, without doubt by the\\nsingular providence of God, that although a priest may be\\na wicked man, he cannot be urged by any one to violate the\\nseal of confession. Christ seemed to have insinuated this,\\nwhen with breathing, he gave the apostles the power of the\\nkeys. For as a breath cannot be seen, nor measured, nor\\nseized, nor is it known whence it comes or whither it goes so\\nsins deposited in confession, he wished to be intangible, and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0246.jp2"}, "247": {"fulltext": "CONFESSION. 241\\nat the same time it seems that a special gift was joined to the\\npower of the keys, by which the secret of confession should\\nbe holily preserved. Therefore, although priests in other\\nthings may be men, weak, frail, liable to fall in this, how-\\never, they are as Gods, firm and inflexible according to the\\nsaying I have said you are Gods.\\nIV. On account of the crimes first, that the disease of\\nthe soul might be cured by an antidote. It is common for\\nmen to hide their sins, because an offense of the Creator is\\nopposed to nature. But as God brought into the light Adam\\nhiding after the crime was committed, that he might ac-\\nknowledge that he had sinned so it has been justly ordained\\nthat he who is not ashamed to sin should be ashamed in con-\\nfessing it and acknowledging that he has sinned. This is\\nwhat Jeremias says Thou hadst a harlot s forehead, and\\nthou wouldst not blush. Therefore, at the least from this\\ntime call to me thou art my father (3 3, 4). A dissolute\\ngirl is not as much ashamed of the sight of any one as of\\nher father, whom she knows she has most grievously of-\\nfended it is just, therefore, that her impudence be cured by\\nshame, and that she should appear before him from whom she\\nfled. He does not as yet entirely hate sin who loves its cave.\\nSecondly, that confession might curb the passion of sinning.\\nBecause to declare one s sins is greatly opposed to human\\nnature. A bridle restraining man from sin could not be\\nmore aptly put on him than if this yoke were placed on him.\\nGod said to Sennacherib, the king of Syria Thou hast\\nbeen mad against me, and thy pride hath come up to my\\nears therefore, I will put a ring in thy nose, and a bit be-\\ntween thy lips, and I will turn thee back by the way by\\nwhich thou earnest (4 Kings 19: 28). A bull with a\\nring in his nose and a horse with a bit in his mouth are\\neasily managed. The same thing is done with a sinner, who\\ncan easily escape an earthly magistrate. Thirdly, that the\\npunishment of crime might be mitigated. He who has de-\\nstroyed what belongs to another is bound by a twofold debt\\nof satisfaction to the magistrate, that he suffer punishment\\nfor his theft to his neighbor, that he make restitution.\\nLikewise, he who sins, contracts a fault and a punishment\\nthe former by contrition he is bound to atone the latter by\\nsatisfaction. If one wished to forgive a thief a stolen thing\\nwhile the thief humbly acknowledged his error, certainly he\\nwould act most kindly with the thief. This happens gener-\\n16", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0247.jp2"}, "248": {"fulltext": "242 THIRTEENTH SUNDAY AFTER PENTECOST.\\nally in confession, for God has prescribed for the sinner the\\nmeans of confession, by its nature a punishment, so that by\\nit at least some part of the debt of satisfaction may be for-\\ngiven him. He would be a very good doctor who,m place of\\nmoney, would order the taking of medicines which he pre-\\nscribed. This God does in confession, who indeed has pre-\\nscribed a more bitter remedy, but that through it you might\\nallay part of the punishment. Shame itself, says St.\\nAugustine, (l is part of the remission.\\nV. On account of our neighbor first, that he may not be\\nscandalized when he sees those whom he knew to be sinners\\napproaching the holy table. If confession not to man but\\nto God would suffice, it could be easily believed that those\\naccustomed to sin would communicate unworthily. But\\nwhen one is seen to go to confession, suspicion fades and\\nscandals cease. The Pharisee was indignant when he saw\\nthe sinful woman approach and he would have cause if she\\nhad sat at the banquet but it was because she came to weep\\nand show her wounds that she approached the feet of her\\nDoctor and heard from Christ Thy sins are forgiven\\nthee. Secondly, that our neighbor may be edified and ani-\\nmated to penance. How can one withdraw from confessing\\nwhen he sees earthly rulers kneel at the feet of the priest\\nHow can one despise confession when he sees men renowned\\nfor sanctity kneeling penitent How can one fear when he\\nsees the most desperate cases treated so easily and with such\\na sweet remedy Thirdly, that no one should be esteemed\\nabove another when he sees this one and the same measure\\nsuited to all. Alphonsus, King of Aragon, said that ashes\\nmade all men, high and low, equal but this was the meas-\\nure of the dead confession is the measure of the living,\\nwhom it makes equal. St. Paul says For all have sinned\\nand all need the glory of God that is, the grace and mercy\\nof God, which they seek through penance. All have sinned\\nand all need absolution. What, therefore, proud earth and\\nashes, who art bound by the same law, you must undergo\\nthe same judgment and expect the same pardon. What if\\nthe memory of ashes lowers your plume consider that you\\nneed God s grace, and with the common lot of all bend your\\nknee to the priest, strike your breast, and say Through\\nmy fault,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0248.jp2"}, "249": {"fulltext": "FOURTEENTH SUNDAY AFTER PENTECOST.\\nTOO MUCH SOLICITUDE FOR PASSIKG THINGS SHOULD BE LAID\\nASIDE.\\nI. Because no one can serve two masters. II. Because he who gave\\nmore will give less. III. Because he feeds the birds and clothes\\nthe lilies. IV. Because too much solicitude is useless. V. Be-\\ncause that solicitude belongs to the Gentiles. VI. Because God\\nis our father. VII. Because, by agreement, he has promised us\\nsustenance.\\nI say to you, be not solicitous for your life, what you shall eat, nor for your\\nbody, what you shall put on (Matt. 6 25).\\nWith very good reason St. Peter Chrysologus, Bishop of\\nKavenna, exclaims on to-day s gospel 0, how much does\\neternal piety disturb itself with love of man He who could\\nconfirm his precepts by his authority alone recommends them\\nwith all the labor of a doctor so that he who was able to\\nplace the limit of his promise in faith alone leads his hearers\\nto faith in the thing promised, after the example of an ad-\\nviser. The word of a prince should be of as much value for\\nkeeping a promise as the oath of his subjects. And, if the\\nword of a prince is sufficient, is not the Word of God more so\\nChrist could have used one word to promise us support, and.\\nwe should be content, because the Word of God is more than\\nan oath. Nevertheless, however, he wished to convince us\\nby many sweetest arguments to have faith in his Word and\\nto place in him the solicitude for our necessities. Since,\\ntherefore, the Lord has deigned to advise what he could\\ncommand, let us listen with all attention to the most gentle\\nof orators.\\nI. Because no one can serve two masters God and Mam-\\nmon for whoever is bound by too much solicitude for\\n243", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0249.jp2"}, "250": {"fulltext": "244 FOURTEENTH SUNDAY AFTER PENTECOST.\\nearthly things, cannot be mindful of God and heavenly\\nthings either he loves God and will despise earthly things\\nor he loves these and will despise God. St. Cyprian says\\nAs the same eyes cannot behold heaven and earth at the\\nsame time so the love of the world and of God cannot dwell\\nin the heart together. The reason is there are three\\nthings in riches, when they rule man, which disagree in a\\ngreat measure with the service of God. First, they wish to\\nbe preserved, increased and magnified but God has ordered\\nus to administer them faithfully, to share with the needy\\nand to despise them. Secondly, they draw to themselves the\\nhearts of their lovers. Where thy treasure is there also is\\nthy heart/ says the Lord but he orders the same thing\\nIf riches abound, do not set the heart on them. And\\nagain Son, give me thy heart. Finally, they bring fear,\\ndiffidence and solicitude with them. But God wishes these\\nto be far from us saying Be not solicitous, etc.\\nII. Because he who gave what is greater will give what is\\nless. God gave us a body and soul. But is not the soul\\nmore than food and the body more than raiment says the\\nLord he will give the latter, therefore, because they are far\\nless. There is a common saying He who gives a horse,\\ngives also a bridle. Why, therefore, may we not expect the\\nsame from God, especially since he has given a body and soul\\nto those in no way cooperating with him If, therefore, he has\\ngiven us a body and soul without our cooperation, much more\\nwill he give food and raiment to us cooperating. We know\\nthe force of this argument in Adam and Eve, for whom, be-\\nfore their creation, he prepared this world as a most magnifi-\\ncent dwelling. We know it in infants, whom he nourishes in\\nthe mother s womb, and whom, when born, he furnishes with\\nmother s milk. Why these Because he who gave a body\\nand soul gives also food and raiment. But it is not enough\\nto have given us a body and soul, he gave us also his only be-\\ngotten Son he gave us him and gives him daily in the\\nEucharist.\\nIII. Behold the birds of the air, for they neither sow nor\\ndo they reap, nor gather into barns and your heavenly\\nFather feedeth them. And again, Consider the lilies of\\nthe field, how they grow they labor not nor do they spin.\\nIf God feeds the brute animals and those that do not lay up\\nstores for themselves, and that are not fed by men, such as\\nbirds that fly most freely through the air, especially ravens,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0250.jp2"}, "251": {"fulltext": "TOO MUCH SOLICITUDE SHOULD BE LAID ASIDE. 245\\nthe most gluttonous of birds, that are deserted in the nest by\\ntheir parents again, if the lilies of the field grow without\\nthe aid of man and if he so clothes them that they surpass\\nthe splendor of Solomon how much more will he do for\\nman, whose father he asserts himself to be For he does not\\nsay God feeds those but your heavenly Father feedeth\\nthem. Truly, each species of animals uses different foods,\\nand of these there is provided for each although some cannot\\nseek their food. Some are deserted by their parents, as the\\nraven s young, who are therefore said to invoke God (Ps.\\n148), and in the meantime they are nourished by the falling\\ndew. The providence of God appears wonderful towards the\\nkingfisher, a maritime bird a little larger than a sparrow as\\nPliny writes, which places its nest in the sand on the shore\\nand about the middle of winter hatches its young. Is it not\\nwonderful that the nest with its young is not swallowed up\\nby the ocean? But on account of this bird, otherwise called\\nhalcyon, the winds are silent, and the turbulent elements are\\nappeased and those days of hatching and nourishing are\\ncalled by the sailors halcyon. They know these days and\\nthat they are safe for navigation. Why, therefore, do you\\nnot rely on God even beyond the hope of all, even when over-\\ncome by the greatest calamities you whom he wishes to be\\nlike his own image, since in mid-winter he calms the vast and\\nangry sea for the sake of those little ones Another argu-\\nment for the same providence is written of the whale, which\\nwhen it becomes too fat cannot hear any more, the moun-\\ntains of flesh stopping up that sense. Therefore, nature has\\nassigned him a leader, a fish of white color with a very long\\nhead and short tail, that never parts company with the whale\\nbut always swims before him like a leader or guiding star\\nit provides everything for him and warns him with its tail\\nwhen to recede and when to advance by a sign it warns\\nhim of the snares of fishermen in time to avoid them. Who\\nwill not admire the providence of God, who has given to the\\nlargest animal of the sea one of the smallest as leader and\\nguide How much more, therefore, will God provide for\\nthe necessaries of man and especially a guardian angel to\\ndirect and govern him If he so provides for brutes that\\ndo not know him as their benefactor and creator, and\\nthat cannot praise him will he not have greater care for\\nmen who know and adore him and who give him thanks\\nIf, on entering a royal banquet hall, you should see tables", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0251.jp2"}, "252": {"fulltext": "246 FOURTEENTH SUNDAY AFTER PENTECOST.\\nprepared and loaded down with a variety of food for servants\\nand cooks and stablemen would you not think that surely\\nthe friends and children of the king were to feast there\\nSince, therefore, in the hall of this world we see tables filled\\nwith the necessaries for all creatures, why should we despair\\nIV. Because too much solicitude is useless, as is indicated\\nby the words And which of you by taking thought can\\nadd to his stature 07ie cubic Why, then, are you solicit-\\nous about food and clothing, since in this world you can\\neffect nothing unless God aids you, who causes you to\\ngrow without your knowing it We gather from this that\\nthe prohibited solicitude deals mostly with thoughts only.\\nWhat profit is it for you to always think how your ship will\\nland its freight how the crops will be preserved how your\\ndebts will be paid how your house will remain in your ab-\\nsence Who does not know how fruitless were the thoughts\\nof that rich man who said I will destroy my barns, etc.\\nFor that very night he heard the voice of God Fool, this\\nnight they shall require thy soul of thee and what you\\nhave prepared, whose shall they be Such anxiety is not\\nonly useless, but also harmful to both body and soul it de-\\nstroys health, shortens life, disturbs sleep, and continually\\ntortures the mind. But it afflicts the soul with greater evils\\nthan these for it so obscures the intellect that it has less\\ndiscernment for spiritual things, namely, the providence of\\nGod and the truth of his promises the same way that a\\ncloud obscures the light of the sun. It afflicts the will with\\nsloth towards the same divine things it weakens faith, hope\\nand charity towards God it chokes the seed of the husband-\\nman, or the Word of God it distracts in prayer it loses\\ntime and sometimes leads to despair like that mule that in-\\nvolved Absalom, so the devil involves us by the hairs of\\ncares, and afterwards we are easily pierced with the triple\\nlance, concupiscence of the flesh, of the eyes, and the pride\\nof life. The Egyptians knew this well, and therefore im-\\nposed on the Hebrews the burden and solicitude of collect-\\ning chaff, that they might be withdrawn from their sac-\\nrifices and delayed in their journey to the promised land\\n(Exod. 5).\\nV. For after all these things do the heathen seek as\\nthough the Lord said You Christians are friends of God,\\nto you more is due than to infidels, who neither worship nor\\nknow him nor believe in his providence, and, therefore, it is", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0252.jp2"}, "253": {"fulltext": "TOO MUCH SOLICITUDE SHOULD BE LAID ASIDE. 24?\\nnot wonderful if they are solicitous about their support\\nbut you believe that God governs all things most wisely and\\nmost justly and you serve him faithfully. It is becoming,\\ntherefore, that on this account you should by far have\\ngreater confidence in God than heathens, and for this rea-\\nson God in many ways has strengthened the hope and confi-\\ndence of the faithful in himself. He wished them to wor-\\nship him on the Sabbath he wished that manna should be\\ncollected on one day only; and if more than enough should\\nbe collected, it should be scattered to the worms (Exod. 16).\\nHe ordered that the seventh year should be one of rest, that\\nis, in each seventh year they should not sow anything nor\\nprune the vines (Levit. 24). For God promised that he\\nwould give them manna daily, and that the earth would,\\neach seventh year, produce spontaneously. Finally, he\\nwished us to ask in prayer, not for our annual but daily\\nbread. If we believe in the providence of God, we should\\nfirmly trust in it, especially because we are Christians, and\\nwe know that the eye of the Lord is always watching over\\nthe just especially. If God provides necessaries for the\\nheathen, and often wonderfully, will he not provide for\\nChristians If he feeds those ravens, the Turks if he\\nclothes that grass which to-morrow is thrown into the oven\\nthat is, unbelievers, Jews and public sinners, why will he not\\nprovide necessaries for Christians, who serve him In\\nEgypt, where rain is scarce, the Nile yearly overflows its\\nbanks and waters the fields sufficiently for the maturing of\\ncrops. In Cappadocia, Media and Thrace, where there are\\nno bees, honey is distilled from trees. In the extreme\\nNorth, where there is no wood, the bones of fish serve for\\nkindling. On Mount Cassius, says St. Basil, every year\\nat a certain time innumerable locusts are born, which de-\\nstroy the crops. Wherefore, God provides a certain kind of\\nbird, most voracious, that devours them and frees the fields\\nfrom the pest. From all this it is evident how mindful\\nGod is of men, even of wicked and infidels, and therefore\\nChristians have every reason to be filled with hope.\\nVI. For your Father knoweth that you have need of all\\nthese things. If he is our Father, how can he forget his\\nchildren Can a woman forget her infant, so as not to\\nhave pity on the son of her womb (Isa. 49 15) and if\\nshe should forget, yet will I not forget thee. Ask some\\nboy, says Cardinal Bellarmine, what will you do when", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0253.jp2"}, "254": {"fulltext": "248 FOURTEENTH SUNDAY AFTER PENTECOST*\\nyonr clothes will have been worn out You are small, yon\\nhave no money, you will have to go naked. You cannot\\nfrighten him. He will quickly answer i My father will\\nprovide them he will not allow me to suffer. Why, there-\\nfore, do we not have as much confidence in God as children\\nhave in their parents Some one may answer that he is so-\\nlicitous for food and raiment and other necessaries because\\nhe is in need of them. St. Chrysostom says You should\\nbe more confident and less solicitous because, if they are\\nsuperfluous, it is no reason why you should expect to be pro-\\nvided by God.\\nVII. Because God has promised us necessary sustenance\\non condition that we seek first the kingdom of God when he\\nsaid Seek first the kingdom of God and his justice, and\\nall these things shall be added unto you. He seems to say\\nto us what he said to St. Catherine of Sienna Think of\\nme and I will think of thee. Thus the father speaks to his\\nson You go to school and study diligently, and whatever\\nyou need I will provide. So God acts with us. Bellarmine\\nsays If a Jew promised you a valuable gift, and you had\\nhis handwriting for the same, you would sleep content and\\nyet you have only the written promise of an infidel. But we\\nhave not one but many agreements of God in which he prom-\\nises us all that is necessary for our support, and yet we are\\nsolicitous, as though we believed God to be powerless or deceiv-\\ning. In to-day s gospel how many agreements Let, there-\\nfore, there be an end to all care and anxiety, because he who\\ngave life will also give the necessaries of life because he\\nwho feeds the birds and clothes the flowers will do the same\\nfor you because such solicitude is useless and harmful be-\\ncause it is for heathens, and not for Christians, to seek such\\nthings because your Father knows that you need all these\\nbecause he has promised you the kingdom of heaven and\\nhas bound himself by an agreement Seek first the king-\\ndom of God and his justice, and all these things shall be\\nadded unto you.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0254.jp2"}, "255": {"fulltext": "FIFTEENTH SUNDAY AFTER PENTECOST\\nTHE CEMETERY, THE SCHOOL OF VIRTUE.\\n1. It teaches who and how much you are. II. It shows that young\\nand old equally die. III. It shows that all will be alike in the\\ngrave. IV. It makes peace and harmony among the conten-\\ntious. V. It shows what flesh is, which is so much loved. VI.\\nIt shows the seed-time of our resurrection.\\nBehold a dead man was carried out (Luke 7 12).\\nOn last Sunday we went out and saw the lilies of the field,\\nbeautiful and sweet smelling to-day we are called out again\\ninto afield, much unlike, however, to the former, less odor-\\niferous and less beautiful. For behold, a young man is\\nbrought out from Nairn, and whither to the cemetery, which\\nis also called God s acre. This is the field, unless I am\\nmistaken, into which Isaac went forth, when he was awaiting\\nhis spouse, to meditate on holy and heavenly things such\\ncertainly is meditation on death. And this is the best school\\nfor young people to be sent to, that in the school of death\\nthey may learn to live well. Surely to such God sent Jere-\\nmias and us with him when he said Go forth, into the\\nvalley of the son of Ennom (the Septuagint says cemetery).\\nAnd thou shalt break the bottle in the sight of the men that\\nshall go with thee and thou shalt say to them thus saith\\nthe Lord of hosts even so will I break this people, and this\\ncity as the potter s vessel is broken, which cannot be made\\nwhole again, and they shall be buried in Topheth Jer. 19\\n2, 10, 11). Like little bottles we shall be broken in death,\\nand shall be buried, in God s acre. With Jeremiah, there-\\nfore, let us go forth to that school and let us learn to live\\nwell so that we may die well.\\nI. In this school, we see and learn who and how much you\\n249", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0255.jp2"}, "256": {"fulltext": "250 FIFTEENTH SUNDAY AFTER PENTECOST.\\nare earth, namely, into which you shall be resolved, and\\nas little as six or seven feet. We hear that God often said to\\nAdam: You are earth, and to earth you shall return.\\nVery many blind mortals seem not to believe this since they\\nare so proud, and exalt themselves above other men, until\\nthey come to that school where they are plainly convinced\\nthat they are only earth, because they shall be resolved into\\nit. The Babylonians with their king labored in great blind-\\nness when they adored the idol of Bel, which, Strabo writes,\\nwas a golden statue forty feet long, and in weight one thou-\\nsand Babylonian talents, to which was dedicated a golden\\nbowl of twelve hundred talents. The king said to Daniel\\nDoth not Bel seem to thee to be a living god Seest thou\\nnot how much he eateth and drinketh every day Then\\nDaniel smiled and said king, be not deceived, for this is\\nbut clay within, and brass without (Dan. 14 5, 6). After-\\nwards, with authority from the king, he destroyed Bel and\\nproved what he had said that Bel was clay, adding Be-\\nhold him whom you worshiped. How many labor in the\\nsame blindness, who attending to external splendor only think\\nthey themselves are golden, as though they were gods hav-\\ning no clay, nothing in common with men when in reality\\nthey are all clay except the garments they wear If you do\\nnot believe this come to the cemetery and show me anything\\nleft of them except dust and clay. The impious Antiochus\\nlabored in such blindness when he threatened to turn all\\nJerusalem into a cemetery. On his way he commanded his\\nchariot to be driven without stopping it happened, as he was\\ngoing with great speed, that he was thrown from his chariot\\nand sustained several injuries. Thus he that seemed to him-\\nself to command even the waves of the sea, being proud\\nabove the condition of man, and. to weigh the height of the\\nmountains in a balance, now being cast down to the ground,\\nwas carried in a litter, bearing witness to the manifest power\\nof God himself (2 Mach. 9 4-8). Worms ate him alive and\\nhe died a horrible death. Philip the emperor saw this when,\\nhaving fallen from his horse in the hippodrome, he rose and\\nturning to the place said See how a little sand upsets us\\nwho foolishly affect to rule the world.\\nII. See here that not only old men die, but even young\\nmen, boys and infants. See the graves, small and large\\nnearly as many small as large ones. Eead the epitaphs- how\\nmany will you find there who scarcely began life or reached", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0256.jp2"}, "257": {"fulltext": "THE CEMETERY, THE SCHOOL OF VIRTUE. 251\\nthe middle when taken away. When Daniel, having spread\\nashes on the floor of the temple, had caught not the idol Bel,\\nbut the priests and their wives, and children, who had\\nentered during the night, and had eaten the food placed be-\\nfore Bel, he showed the king their footprints in the ashes.\\nHow many young men who live riotously consider themselves\\nas immortal gods But see the cemetery strewn with ashes\\nyou certainly will find there the footprints and graves of\\nyoung and old, in almost equal number among them is the\\nyoung man in to-day s gospel. Certainly not without grave\\nreason did Samuel give to Saul, among other signs, this one\\nof the royal dignity to be conferred on him that, on his way,\\nhe would find two men by the tomb of Eachel, and they\\nwere to assure him that the asses had been found (1 Kings 10).\\nHe wished to admonish the future king, of human frailty\\nfrom the tomb of Rachel, his great mother, for Saul was\\nof the tribe of Benjamin, whose mother was Rachel, who\\nhad died on that very way in spring-time, that young men\\nand Saul with them should fear lest they themselves should\\nsuffer a like fate on the road to royal or other dignity even in\\nthe spring-time of youth. By another simile, Isaias proposes\\nthe same in these words As if a few olives that remain\\nshould be shaken out of the olive tree, or grapes when the\\nvintage is ended (24 13). Olives are picked when they are\\nas yet bitter and unripe on the contrary, grapes are not\\npicked from the vine until they are ripe. So blind death\\ntakes away not only those ripe in age the old but also the\\nunripe the young.\\nIII. See and learn that here there is no distinction between\\nnoble and ignoble rich and poor learned and ignorant that,\\ntherefore, no one should despise another, nor exalt himself\\nabove another since the cemetery shows us that all are\\nequal that it encloses them equally in a narrow bed that\\nthey equally putrefy and are equally devoured by worms.\\nSt. Ambrose says A narrow bed is sufficient for rich and\\npoor alike, and the earth which was not for one rich man\\nliving hides all dead. Alphonsus, King of Aragon, being\\nasked what made princes and paupers alike, answered Ashes.\\nWhen St. Francis Borgia, Duke of G-andia, saw the ravages of\\ndeath in the once beautiful countenance of Isabella of Spain,\\nand what a narrow kingdom would receive and enclose her\\nroyal majesty, he bade farewell to the world and resolved to\\nserve God saying Narrow death has brought me life/", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0257.jp2"}, "258": {"fulltext": "252 FIFTEENTH SUNDAY AFTER PENTECOST.\\nSt. Angustine says When we, my mother and I, were wait-\\ning for favorable weather to return to Africa, the Prefect\\nPontianus, who had come from Rome to see us, urged us to\\ngo back with him, to inspect more closely the magnificent\\nbuildings and works of the Pagans. And being led with\\nothers to see the corpse of Oassar in the tomb, I saw that it\\nwas of a livid color putrefying and being devoured by worms.\\nAnd turning to my mother, I said Where is the renowned\\nbody of Caesar, where the greatness of his riches, his abun-\\ndance of delights, his multitude of slaves, his mighty armies,\\nhis hunting dogs, swift horses, his singing birds, his royal\\ncouch, his imperial throne, his royal purple, his comely face,\\neverything under heaven Men trembled before you, princes\\nfeared you, cities worshiped you, all feared yon. Where\\nare all these whither fled all your boasting, all your magni-\\nficence And my mother answered Son, all these have\\nperished when his spirit departed, they left him bound in\\nthe tomb to putrefy/ He continues Faithful of Christ,\\nconsider what we are Go, young and powerful ones, to\\nthe tombs of your fathers consider what they were and\\nwhat they are. Let us open their vaults and see who is master\\nand who is servant who is beautiful and who ugly who is\\nerect and who bowed down among them. Let us open the\\neyes of body and mind and consider that our great misery\\nfrequently is no trouble. Let us enter the tombs and what\\nwill we find there Bones and ashes and worms. And this\\nwill be the end of us all/\\nIV. See and learn how much peace and concord reign among\\nthe buried ones even those who, while alive, were sworn\\nenemies who could not live in the same house, much less eat\\nat the same table. There in the cemetery in the same grave,\\npeace reigns among all. Who could have effected this while\\nthey were living Death effects it now. Seneca says\\nWhy are you angry with your servant, your master, your\\nking Wait a little. Behold death comes, which makes us\\nall equal. Swarms of bees, when together, fight among them-\\nselves but a little dust thrown on them separates them.\\nThose who in life persist in not being reconciled, at length\\nin the grave when a little dust is thrown on them, become\\nfriends. David says: They are laid in hell (the Hebrew\\nhas it grave) like sheep death shall feed upon them (Ps.\\n48 15). Or as St. Augustine says Death is their shep-\\nherd, The dead, therefore, like sheep lie in the cemetery", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0258.jp2"}, "259": {"fulltext": "THE CEMETERY, THE SCHOOL OF VIRTUE. 253\\nwith their shepherd death, who were unwilling to congregate\\nin the sheepfold of the Church, with Christ the Shepherd\\nand it is to be feared that they are now lying in hell.\\nV. See and learn what that flesh is which here miserable\\nmortals love so much even to insanity. See those corpses\\nnaked and stripped to the bone by worms. Is this that Jez-\\nabel who a little while before so beautiful adorned and painted\\nherself Nothing left of all this beauty but those bones\\nWhere is the brow, the eyes, the cheeks, the power and royal\\nmajesty Think of this and see, can you love those bones.\\nSt. Gregory says There is nothing more apt to subdue the\\ndesire of carnal appetites than for each one to think how that\\nwill be dead which he loves living. A fire is more easily put\\nout by throwing earth on it than by water. In Melesia there\\nis a plant which when burning cannot be extinguished except\\nby throwing earth on it. Therefore, let him who feels the\\nburning of passion go to the cemetery, throw a little earth\\non himself, at least in thought, and he will extinguish the\\nfire.\\nYI. Finally, in this field see our seed-time and the hope of\\nour harvest not so much buried as deposited. This is that\\nfield of the blood of Christ for the burial of pilgrims the\\nfield of the heavenly potter who formed us from clay, and by\\ndeath breaks and scatters it, and on the day of resurrection\\nwill reconstruct it and he will reform the body of our hu-\\nmility fashioned after the body of his brightness, as he showed\\nJeremias in the figure of the potter s house. In this field\\nthe body is sown in corruption it shall rise in incorruption.\\nIt is sown in dishonor, it shall rise in glory. It is sown in\\nweakness, it shall rise in power. It is sown a natural body,\\nit shall rise a spiritual body (1 Cor. 15 42, 44). Therefore,\\nas the field sown with seed is the hope of farmers, so is the\\ncemetery the hope of Christians. Hope, I said, not the\\naffair because as the farmer fears while he hopes, lest his\\ncrops fail so justly we fear the harvest of our resurrection,\\nlest it blast our hopes, for it is written The hope of the\\nwicked is dust which is blown away with wind. Many seeds\\nin the field are devoured by birds. On the day of judgment\\nmany bodies in the cemetery will be despoiled by the ravens\\nof hell and many of the dead in that field will be struck by\\nthe lightning of the Judge. What, therefore, is to be done so\\nthat our hope in this field may not be crushed Certainly we\\nshould be like those whom Christ wished to be buried in the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0259.jp2"}, "260": {"fulltext": "254: FIFTEENTH SUNDAY AFTER PENTECOST.\\nfield of his blood, bought for the bnrial of pilgrims. Let ns\\nbe such pilgrims in this world as St. Peter wishes when he\\nsays u I beseech you as strangers and pilgrims to refrain\\nyourselves from carnal desires which war against the soul\\n(1 Pet. 2:11). If we live in this world as pilgrims in a\\nstrange land, then our harvest will be great and we shall\\nhave no reason to fear that terrible day.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0260.jp2"}, "261": {"fulltext": "SIXTEENTH SUNDAY AFTER PENTECOST.\\nWHAT MUST BE DONE OK SUNDAY.\\nI. We must abstain from sin and rise from it. II. We must put\\naside all secular business and cares. III. We must more liber-\\nally give alms. IV. We must hear the word of God. V. We\\nmust hear Holy Mass.\\nIs it lawful to heal on the Sabbath day (Luke 14 3).\\nChrist was accustomed often to heal maladies on the Sab-\\nbath and was not questioned by any one, for example the\\nman with dropsy (Lake 14) the man whose right hand was\\nwithered (Luke 6) the blind man (John 9) the sick man\\nat the pool (John 7) the woman bowed together (Luke 13).\\nFor this very reason, the Jews persecuted him and sought to\\nput him to death as a transgressor of the law, since miracles\\nwere works of piety and belonging to God rather than to\\nman. Wherefore Christ wished to make the Sabbath more\\nhonorable by the curing of disease. But why To show\\nus that our souls should be healed on the Sabbath. For the\\nhealing of souls he resorted to the healing of bodies. And\\nwhat he did corporally, he wished to be understood also\\nspiritually, says St. Augustine. He wished to show that\\nSunday was the proper day for healing the soul rather than\\nthe body. In the gospel we find five people healed by Christ\\non the Sabbath, who certainly indicate the five cures to be\\nused on Sunday.\\nI. He cured the man with dropsy. Who is he but the\\nsinner? Job 15 says How much more is man abominable\\nand unprofitable who drinketh iniquity like water that is,\\nhe freely commits sin as though there were no punishment\\nfor it, like water is drunk without payment. This drinking\\nhabit must be corrected on Sunday at least the habit of\\nsinning must cease, for it is written in (Deut. 5) Observe\\nthe day of the Sabbath to sanctify it that is, observe it by\\n255", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0261.jp2"}, "262": {"fulltext": "256 SIXTEENTH SUNDAY AFTER PENTECOST.\\ngood works, do not defile it by sin. The wicked Jews them-\\nselves did not dare to seize Christ on the Sabbath. Sunday\\nis called the Lord s day because it is given to his service.\\nWherefore, if any one has fallen into sin, let him strive to rise\\non that sacred day by penance, and if not by confession, at\\nleast by contrition. This is what Christ intimates in the\\nparable of the ass having fallen into the pit, by which he un-\\nderstands literally the man with dropsy, mystically, the sin-\\nner. For what is the imprudent sinner but an ass fallen into\\nthe pit of hell The Lord s day is the day of resurrection\\non which Christ did not wish to remain in the tomb but to\\nrise early in the morning. Whence we devote that day to\\nprayer in memory of him as did the Christians of old. Be-\\nsides, Sunday was instituted as a day of rest for servants as\\nwell as beasts of burden. But how does the ass rest in a pit\\nhow does your soul rest in a state of mortal sin Eise from\\nit, therefore, that you may find rest on the day of rest. If\\nSt. Jerome said f When I shall have been angry and pon-\\ndered in my mind some evil, and some nightly imagination\\nshall have deceived me I do not dare to enter the church of\\nthe Martyrs, I tremble so in body and soul how will you\\ndare in a state of mortal sin to enter into the house of God\\nII. The woman bowed together, who was entirely unable\\nto look up, stood erect on the Sabbath. Who is such a one\\nSt. Gregory answers The sinner who follows his lower\\nappetites is bent from the uprightness of his mind that is,\\na man bent with secular cares and business, seeking the\\nthings of earth, and solicitous about food and clothing,\\nwife and children. This one should stand erect on our Sab-\\nbath and contemplate rather heaven and divine things than\\nearth and secular things. We have the same command\\ntypically when God forbade the Jews to collect manna on the\\nSabbath, which should be done with the body bowed down\\nnor did he permit them to go out but ordered each one to\\nremain by himself. That the first Christians acted thus is\\nevident from the writings of the Fathers. St. Gregory the\\nGreat in one of his letters says: On the Lord s day we\\nmust cease from labors and by all means spend the time in\\nprayer, so that any negligence done during the six days may\\nbe expiated by prayer on the day of the resurrection of Our\\nLord. St. Chrysostom says Let us make this a fixed\\nlaw, not only for ourselves, but for our wives and children,\\nthat we shall spend this one day of the whole week by listen-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0262.jp2"}, "263": {"fulltext": "WHAT MUST BE DONE ON SUNDAY. 257\\ning in meditation to the things which have been said. St.\\nJerome, with his companions, was accustomed on Sunday to\\nvisit the churches of the Martyrs in Rome. Finally, if there\\nbe anything most necessary for raising the soul to God and\\nhealing it, it is the examination of the life led during the\\npast week and of the state of the soul, whether any part of it\\nhas been wounded, what it has gained and what it has lost\\nduring the past days. When the servants of the followers of\\nCalvin saw that, according to his spirit, feast days were abol-\\nished on which they were wont to mend their garments, they\\nasked their masters for a free day in the week, namely, Wed-\\nnesday, on which to do their mending. If they were so\\nanxious to repair their garments, why do you not, on Sunday\\nat least, repair the injuries and vices of your soul, for the\\nother six days your attention was given to the body and none\\nwhatever to the soul\\nIII. He healed the man whose right hand was withered,\\nsaying Stretch forth thy hand. Who is such a one? Hear\\nSt. Ohrysostom ic The hand not giving alms is withered.\\nLet the hand be extended especially on the Lord s day. Such\\nwas the custom in the time of the apostles (St. Paul, 1 Cor.\\n16). On the first day of the week, let every one of you\\nput apart with himself, laying up what it shall well please\\nhim, that when I come the collections be not then to be\\nmade. He included every one there was no exception.\\nAfter over three hundred years this custom which had fallen\\ninto disuse was again revived in a powerful sermon by St.\\nOhrysostom. Wisely, said he, did the apostle order\\ncollections on Sunday, because on that day we received very\\nmany benefits from God. On that day, by the resurrection\\nof Christ, we have been resuscitated and made immortal on\\nthat day we receive the Holy Ghost, etc. A type of this\\nwere the loaves of propitiation which every Sabbath were\\nplaced on a clean table before the Holy of holies, by which is\\nindicated that we should by alms enter the house of God, for\\nthrough it we enter heaven. St. Jerome says that the man\\nwhose hand was withered was a stone-mason and was much\\nin need of that hand to earn a living. Wherefore, the rich\\nare more in need of extending a charitable hand to the poor\\nthat they may obtain grace for themselves and build a taber-\\nnacle in heaven.\\nIV. He cured the blind man by placing clay on his eyes\\nand sending him to the pool of Siloe. Who is this blind\\n*7", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0263.jp2"}, "264": {"fulltext": "258 SIXTEENTH SUNDAY AFTER PENTECOST.\\none St. Augustine says The human race is this blind\\nman. This blindness came to the first man through sin.\\nEvery man born in ignorance of all things is that blind man.\\nHe should have the sight restored on Sunday through the\\nfrequent hearing of the Word of God, which he calls clay,\\nmade from spittle and earth spittle is the Word of God\\nclay is the preacher. The custom of preaching on the Lord s\\nday dates from the time of the Apostles. And on the first\\nday of the week, when we were assembled to break bread,\\nPaul discoursed with them (Acts 20:7). But the next\\nSabbath day, the whole city almost came together to hear\\nthe Words of God (Acts 13 :44). St. Clement commands\\nthe same thing saying How can he be excused before the\\nLord, who does not hear the salutary Word of God on Sun-\\nday St. Augustine tells how he was wont to hear St.\\nAmbrose preaching every Sunday. The church did not\\nmake it of precept to hear sermons on Sunday for all did not\\nneed them. Nevertheless, the custom of the church of hav-\\ning sermons always in very many places seems to have a cer-\\ntain force of law. Certainly Christ teaches that he does not\\nwish to know those who do not hear the Word of God.\\nV. He healed the sick man at the pool, whom he ordered\\nto rise, take up his bed and walk. Wlio is such a one unless\\nthe man who is too weak to do good works. That pool fitly\\nrepresents the Holy Mass into which the angel of Christ de-\\nscends, moving the water, that is, recalling his passion to\\nour minds, and in a certain way renewing it. It has blushing\\nwaters from the passion of Christ as the pool had from the\\nblood of immolated sheep. Here the weak are strengthened\\nand healed for the Mass gives man strength and blessing to\\nperform other actions, especially if during it he communi-\\ncates spiritually by meditation on the mystery. If formerly\\nthe sight of the brazen serpent could cure the Hebrews from\\nsnake-bites, why cannot also the sacrifice of the Mass, con-\\ntaining Christ crucified, heal our maladies The early\\nChristians were accustomed to communicate every Sunday.\\nAfterwards it was ordered that they should at least be pres-\\nent and communicate spiritually through faith and desire\\nand humility that they should place themselves, like little\\ndogs, under the table and judge themselves unworthy the\\nbread of children, as the Canaan and the Centurion, who\\nconsidered his house unworthy for Christ to enter therein.\\nSo Magdalene in the house of the Pharisee did not sit at the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0264.jp2"}, "265": {"fulltext": "WHAT MUST BE DONE ON SUNDAY. 259\\nbanquet, but placed herself at the feet of the Lord. The\\nutility and necessity of this mystery were so evident that the\\nChurch in the Council of Agatho, in 506, prescribed that all\\nthe faithful should hear Mass on Sundays and holidays.\\nMany ask Which would we prefer to hear a sermon or to\\nassist at Mass. Stanislaus Hosius answers Which is pref-\\nerable to hear the will of God or to do it In a sermon\\nwe behold the road to heaven in Mass we receive strength\\nto walk in it. It is necessary, therefore, to do one and not\\nto neglect the other. Therefore, when we know that those\\nthings were done by Christ on the Sabbath, it remains for us\\nto embrace them as our guides.\\nThis much we have seen, that Christ the Lord wished us\\nto spend the Sabbath in the healing of the soul in the above\\nfive ways. INTor is this wonderful, for the more prudent\\nheathens, following the law of nature, have set aside certain\\ndays for curing the ills of the soul. I have fixed my mind\\nto this as not less pious, to spend some feast-days first free from\\nanger, as dry and abstemious as though I were making days\\nof sobriety and sacrifices of honey, says Plutarch. Could\\nnot he and others like him accuse some Christians on the\\nday of judgment Therefore, whatever the world and the\\ndevil may suggest, let us not be hindered from doing those\\ngood works as Christ himself did not cease to heal the sick\\non the Sabbath, although he knew it was displeasing to the\\nfoolish and wicked Jews. Moreover, on account of their\\nhatred, let us study to be intent on those pious actions, as\\nChrist opposed himself to the Jews and confounded their\\nblindness by honoring the Sabbath with the present mir-\\nacles. Behold yourself afflicted with various ills cure them\\non the Sabbath. Have mercy on your soul, pleasing\\nGod (Eccl. 30). Do not worry because you displease the\\nworld and the devil as long as you please God. Therefore,\\nif during the week you have a withered hand, extend it on\\nSunday if you have been bent to earth, straighten up to\\nheaven if you have been dropsical and immersed in the pit\\nof vice, struggle to get out of it on Sunday if you have\\nbeen blind and weak, run to the pool of Siloe to receive your\\nsight and health. Christ saw the man with dropsy in a most\\npitiable and miserable condition and healed him. Do you\\nbehold yourself no less miserable and have pity on your soul.\\nThus we shall hope to pass from the Sunday of time to the\\nSunday of eternity.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0265.jp2"}, "266": {"fulltext": "SEVENTEENTH SUNDAY AFTER PENTECOST.\\nTHE LOVE OF CHEIST.\\nI. He is most lovable 1, in form 2, in speech 3, in virtue. II.\\nHe has the greatest love for us 1, because he was made man\\nfor us 2, he is our Physician and Master he is our food in the\\nEucharist, and there turns to us. III. As man he is like us.\\nThou shalt love the Lord thy God (Matt. 22 37).\\nIt is a common saying that love descends, not ascends.\\nExperience proves this in parents from whom a strong love\\ndescends to their children but it does not ascend with like\\nardor from children to parents. Parents treasure their chil-\\ndren, but not children their parents. We must confess that\\nthe same thing happens with Christ the Lord, our common\\nParent, whose love descends to us, but does not ascend from\\nus to him. Christ burns too much with love for us, and we,\\nalas are too cold in returning it. What base ingratitude\\nWhat is the remedy for this The Lord says Consider\\nthe ravens, for they sow not, neither do they reap, neither\\nhave they storehouse nor barn, and God feedeth them (Luke\\n12 24). Pliny writes that he saw a raven piling up stones\\nin the form of a bucket, in which the rain remained, so that\\nhe might stand on this pile of stones to drink the water\\nwhich he could not otherwise touch with his bill. Let\\nus imitate this industry, and, that our love may ascend\\nto our Kedeemer, cast into our heart some stones on which\\nwe may stand to return his love, siuce, as St. Anthony says,\\nnothing should be placed before the love of Christ. We\\nsay elsewhere that there are three things which excite love\\nin us the lovable object itself, some likeness between the\\nlover and the beloved, and reciprocal love. As all these are\\nin God, they are in Christ also, and they urge us to love him,\\nand they are clearly meant in these words (i Thou shalt\\n200", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0266.jp2"}, "267": {"fulltext": "THE LOVE OF CHRIST. 26i\\nlove the Lord thy God. He is God behold the object of\\nour love He is our Lord behold the likeness He is the\\nLord behold reciprocal love.\\nI. Christ is to be loved because he is most lovable, not\\nonly as God as such he must be loved above all things as\\nthe highest good, the highest wisdom, power and majesty\\nbut also as man, for as such he is in a way God corporate,\\nbecause in his humanity, as in a mirror, his divinity is re-\\nflected, and the fulness of all graces is contained. His form\\nand comeliness make him lovable, according to the proverb\\nWhat is beautiful is lovable. That Christ excelled in\\nelegance of form and in dignity of countenance is the common\\nopinion of theologians, and is indicated in Ps. 44 Thou art\\nbeautiful above the sons of men. St. Jerome thinks this,\\namong others, the reason why the apostles so quickly fol-\\nlowed him. St. Chrysostom thinks this was the cause of the\\ncontention among the crowd who held him, lest he depart.\\nMark 5 They were attached to him, he says, some\\nloving him, admiring and wishing to remain always with\\nhim. For as he was wonderful in working miracles, so he\\nwas most beautiful to behold. If in his mortal state he\\nwas so beautiful as to draw beholders to himself, what must\\nhe have been in his resurrection, and what will he be now in\\nglory, where the beauty of his countenance gladdens the\\neyes of the saints\\nGrace of speech or eloquence renders one lovable, and that\\nthis was the highest in Christ is gathered from Ps. 44, where\\nit is said Grace is poured abroad in the lips. And St.\\nLuke testifies, saying And they wondered at the words of\\ngrace that proceeded from his mouth (4 22). The minis-\\nters sent to seize Christ were seized by him, by the virtue of\\nhis speech, for they said to the high priests Never did\\nany man speak like this man (John 7 46). Peter and\\nhis disciples so hung on his words that they could not leave\\nhim. Lord, to whom shall we go Thou hast the words\\nof eternal life (John 6:69). St. Bernard says: They\\nclung to him, delighted by his speech and countenance,\\nwhose voice is sweet and whose countenance is comely.\\nFinally, virtues make one lovable, those especially which\\ncome into the conversation of men, such as affability, hu-\\nmility, innocence, kindness, mercy, etc. But what was\\nmore affable than Christ, who most lovingly received little\\nones coming to him, embracing them, placing his hands on", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0267.jp2"}, "268": {"fulltext": "262 SEVENTEENTH SUNDAY AFTER PENTECOST.\\nthem and blessing them who did not hesitate to touch the\\nlepers who was wont to most sweetly console the afflicted\\nand raise their spirits by a word, as when he said to the par-\\nalytic Be of good heart, son, thy sins are forgiven\\nthee and to the widow mourning her son Weep not\\nwho deigned to call his disciples sons and brothers who did\\nnot refuse to go to the sick I will come and heal him.\\nWhat more innocent than he who knew not sin not only\\ndid no injury to any one, but chided his disciples wishing to\\ndo so. His gentleness was incredible according to Isaias\\nThe bruised reed he shall not break, and the smoking flax\\nhe shall not quench (42: 3). For when the Pharisees, jealous\\nof his miracles, planned to destroy him, he calmed their fury\\nand continued to heal many of those who followed him.\\nWas not the woman taken in adultery a bruised reed, accused\\nby the Jews, who sought her death and whose crime he\\ndid not hold up to the gaze of the people, but so hid it that,\\nbending down, he wrote with his finger on the ground but\\nwhat did he write Surely the accusation of the Pharisees,\\nwhich could be easily destroyed, as though by this writing\\nhe wished to say It is well I shall inscribe your accusa-\\ntion on tablets, but on such where it will be easily erased.\\nSee his kindness in absolving the woman. Woman, where\\nare they that accused thee Hath no man condemned\\nthee? Who said: No man, Lord. And Jesus said:\\nNeither will I condemn thee. Go, sin no more (John\\n8 10, 11). Some say that he wrote on the ground, so\\nthat by doing something else he pretended not to hear what\\nher accusers were saying. But when the accusers were gone\\nhe stood up.\\nSt. Ambrose admiringly says See the gentleness of\\nChrist when the woman is accused, he bows his head,\\nand raises it only when her accuser is gone so that he\\nwishes no one to be condemned, but all to be forgiven.\\nFinally, he did not revenge himself on his enemies, so that\\nafter his resurrection he did not even mention any injury he\\nhad received. There was nothing more liberal he opened\\nto all his bosom of mercy, to give them what they wished.\\nWhat will you that I shall do for you he said to a cer-\\ntain one. He sent no one away who sought anything.\\nSuch is our Beloved, that for the rest I am silent. And\\nwho will not love this man Who, with the crowd, will\\nnot seize him and make him king", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0268.jp2"}, "269": {"fulltext": "THE LOVE OF CHRIST. 263\\nII. Because he has most deeply loved ns and showered so\\nmany blessings on us, that by these as chains he might draw\\nmen to mutually love him as he foretold by Osee And I\\nwill draw them with the cords of Adam, with the bonds of\\nlove, and I will be to them as one that taketh off the yoke\\nfrom their jaws, and I put his meat to him that he might\\neat (11 4). By these words seem to be indicated the first\\nbenefits conferred on us by Christ. With what love for us\\nhe is made Adam, that is man, our flesh and brother, an in-\\nfant naked, suffering those things which we suffer hunger,\\nthirst, cold, heat, etc. How great are these The Creator\\nto descend from his home in heaven to his creatures on earth,\\nthe greatest to the smallest from God to become man from\\neverything to nothing as it were, for the love of man only.\\nSecondly, by which he wished to become our doctor and\\nleader by word and example, nay more, the doctor of our\\nmaladies and these benefits we justly call the chains of\\ncharity. Who will not be drawn to the love of his master,\\nleader and doctor, especially if he understands that he is the\\nmost noble, most wise, most humane, who has taught not any\\nart whatever, but the most noble of all, the way to heaven\\nwho has shown the most stupendous examples, who has\\ncured incurable diseases of body and mind, who has coma\\nfrom the remotest land for the sake of the weak. That\\ncharity conquers all these by which he gave his own life for\\nmiserable dying man to give him life. These words seem\\npertinent here I will be to them as one that taketh off\\nthe yoke on their jaws. This is nothing else than what the\\nApostle says The charity of Christ presseth us (2 Cor.\\n5 14). We are accustomed to urge horses to run more\\nquickly by pulling the bridle on their jaws and by whipping\\nthem till they obey us. Christ did the same thing to draw\\nferocious men to his love, when he himself for us wished to\\nbe beaten with stripes, to raise the yoke of the cross on his\\nown shoulders, and, finally, to be lifted up on it. When we\\nhear that the Son of God was scourged for us, burdened with\\nthe yoke of the cross to testify his love for us, do not those\\nstripes strike our heart and admonish us to love in return\\nsuch a lover to carry the yoke of sweet love placed on our\\nnecks _ Hear St. Bernard Above all things, good Jesus,\\nthe chalice which you drank renders you lovable to me, the\\nwork of our own redemption. This indeed proves his love\\nfor us, more kindly provokes our devotion, more justly de-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0269.jp2"}, "270": {"fulltext": "-264: SEVENTEENTH SUNDAY AFTER PENTECOST.\\nmands it, and more vehemently binds it. I ask you What\\ndo you owe him, how much should you love him, who so\\ncomforted you in your most bitter griefs, in your various\\nmaladies be of good heart, I will take your sorrows, I will\\nbear your maladies in my body but you take my health and\\nlive. Should you not worship such a Saviour all your life,\\nand love him always most fervently St. Catherine of\\nSienna did something like this when she, by divine conces-\\nsion, transferred to herself the pains of her father in purga-\\ntory, so that she really suffered them in this life. But how\\nmuch greater is that which Christ has done For he has so\\nfreed us from the everlasting torments of the soul as well as\\nof the body, that what we should have borne, he himself\\nwill bear for us. Surely he hath borne our infirmities and\\ncarried our sorrows (Isaias 53 4). How is it possible, then,\\nthat we can forget him who gave his life for us, and turn to\\nother creatures Xenophon writes that Tigranes, King of\\nArmenia, with his wife, was put in chains by King Cyrus, and\\nbeing asked by him what price he was willing to pay for his\\nwife s freedom, replied I will freely give my life for\\nher. This so pleased Cyrus that he freed them both. On\\ntheir journey, Tigranes asked his wife what she thought of\\nthe kindness of Cyrus, and she answered I did not regard\\nCyrus, but him who would save me with his life. Hear\\nthat, Christian you are the spouse of Christ who did not\\nsay to you in word that with his life and blood, he would\\nfree you from the chains of hell, but in reality did so. Why\\ndo you not, therefore, turn your eyes to him alone who gave\\nhis life for you How can you look on the world, the flesh\\nand the devil, and turn away from your Saviour How can\\nyou admit any other lover but him Thirdly, by which he\\nleft himself as food in the Blessed Eucharist, which height\\nof divine love, Osee touches when he says And he put\\nmeat to him that he might eat. He speaks literally of the\\nmanna with which God fed the Hebrews in the desert alle-\\ngorically he signifies the Eucharist with which God feeds us in\\nthis church and this he does daily. First, while at the voice\\nof the priest, he descends from heaven as often as he is called\\nto the altar, and when we wish he even enters under our\\nroofs. Because he sees that we cannot come into his pres-\\nence, while we are in this world, he himself comes to us.\\nThe affection of the lover is much more greatly inflamed\\nwhen it is said Behold, here or there is your beloved, than", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0270.jp2"}, "271": {"fulltext": "THE LOVE OF CHRIST. 265\\nif it were said only He is not far from you. With the finger\\nwe can point out our Beloved in the Eucharist. Secondly,\\nwhile he hides and encloses his glory and splendor, under\\nsuch a common covering, as the species of bread and wine,\\nfor our good and reward. How could he annihilate himself\\nmore and show his love Thirdly, while he comes down to\\nus with no other object than to be our food, to dwell among\\nus and to be intimately united ,to us. What more beautiful\\nand efficacious love-charm could love and our lover find\\nAnd who will not grow warm by the strength of that charm\\nTruly that food is a pledge of the eternal banquet which he\\nhas prepared for his followers there he will reveal the\\nsweetness which here lies hidden. Christ, therefore, is to be\\nloved, because he is Our Lord, who bought us, who feeds us,\\nand who rewards us in heaven.\\nIII. Because he was made man like to us, not of necessity\\nbut by his will and the impulse of love. Hence, David called\\nhim by his proper name his Lord. The Lord said to\\nmy Lord, as Christ convinces the Jews in to-day s gospel.\\nIn other parts of Scripture he is properly called our God\\nas in Deut. 6 64 Hear, Israel, the Lord our God is\\none Lord. And in Ps. 6Q 6 May God our God bless\\nus, may God bless us. Behold the mystery of the Blessed\\nTrinity, and the second person our God properly called,\\nas also the Church acknowledges, which commonly calls him\\nby the name Our Lord, as in the Creed And in Jesus\\nChrist his only Son our Lord. He is ours because he is our\\nFather, for so he is called by Isaias 9:6: The Father of\\nthe Word to come because by his death he has brought us\\nforth to grace, which is the life of the soul because he has\\ninstructed us bv his evangelical doctrine to a newness and\\n%j o\\nholiness of life because he has merited for us a right to\\neternal life. Do not think that this is a title of honor only,\\nfor the same Holy Spirit that dwelt in Christ is sent to us by\\nGod, by whose aid we as sons can safely have recourse to\\nGod and cry out Abba, Father. Secondly, because he is\\nour brother by our human nature assumed by him. Hence,\\nhe is called by the Apostle the firstborn among many\\nbrethren (Rom. 8). And he himself calls his disciples:\\nhis brethren (John. 20). Thirdly, because he is our Spouse,\\nfor by faith and Baptism he has espoused us and has given\\nus the ring of his grace. The love of brothers is great, of\\nchildren and parents, greater, of husband and wife, greatest,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0271.jp2"}, "272": {"fulltext": "266 SEVENTEENTH SUNDAY AFTER PENTECOST.\\nAlthough for no other reason should the charity of Christ\\nurge us to love him, it should at least for this, that since by\\nhis nature he was God, he wished by mere kindness and\\nbenevolence to be our brother, that he might communicate\\nto us his paternal patrimony and share it with us. Some\\nbrothers are wont to be envious of one another on account\\nof a common heritage, though they are of the same condition,\\nas Esau of Jacob, Cain of Abel. On the contrary, the Son\\nof God, that he might share his paternal goods with us alike,\\nthough we had no claim to them, introduced himself into our\\nbrotherhood. But if this as yet seems little, we are still\\nbeholden to him as Father who did not recreate us as easily\\nas he created us not by one word alone, but by many and\\nimmense sorrows, and by his very death bought us life, who,\\nthat he might infuse into us the breath of life, gave up his\\nown spirit. And if this is not enough, know that Christ is\\nyour Spouse who loves you and your flesh, and wishes to be\\nloved by you in like manner. Nor has he bought you with\\na mean price, but with his blood, so that you can truly say\\nwhat Sephora said to Moses A bloody spouse art thou to\\nme (Exod. 4 25). Because you are bought by his blood,\\nyou should shed your blood rather than offend him. Nor\\ndoes it matter that he has other spouses beside you. Eor\\nwhile the sun shines for all, it shines no less for you, than if\\nit shone for you alone so also Christ, although he loves\\nothers besides you, he does not therefore love you less, be-\\ncause he is infinite and inexhaustible. St. Cyprian says\\nman, you are sufficient for God, let God be sufficient\\nfor you. St. Paul says il If any one does not love our Lord\\nJesus Christ, let him be anathema (Cor. 1 16). On the\\nother hand Grace be with all them that love our Lord\\nJesus Christ (Ephes. 6 24).", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0272.jp2"}, "273": {"fulltext": "EIGHTEENTH SUNDAY AFTER PENTECOST.\\nPARALYTICS IK SOUL.\\nI. All mortals after the fall of our first parents. II. All sinners.\\nIII. Avaricious and misers. IV. Lazy and negligent. V. The\\nsouls in purgatory.\\n44 And behold, they brought to him one sick of the palsy lying in a bed (Matt. 9 2).\\nA wonderful offering, my brethren, a stupendous gift\\nwhich in to-day s gospel the Capharnaites offer to Christ their\\nguest. A man paralyzed, deprived of the use of hands and\\nfeet and all his members, lying in a bed. What do you do,\\ncitizens Did not God in the Old Law order you not to\\noffer him a weak sacrifice, full of defects Did he not say\\nthrough Malachias If you offer the blind for sacrifice, is\\nit not evil and if you offer the lame and sick, is it not evil\\noffer it to thy prince, if he will be pleased with it, or if he\\nwill regard thy face, saith the Lord of hosts (1 8). Wonder-\\nful, therefore, is this offering, but pleasing to Christ the\\nLord, whose food is the conversion of sinners. This is his\\nhunting this wild beast is flesh which our heavenly Isaac\\nfreely eats, and of which the Lord said once to his disciples\\nI have a food to eat which you know not of the soul,\\nnamely, of the Samaritan woman, like the soul of the weak\\nparalytic, whose salvation he then sought. The Capharnaites\\nsaw the Lord take from their midst and in a manner devour\\nall the ills of the sick therefore, to-day on his coming into\\ntheir town, they bring him a paralytic as a most agreeable\\nmorsel. Rightly, therefore, should the infirm be brought to\\nthe Lord while he remains in our city, while as yet in this\\nworld, he is waiting for sinners to do penance for in the\\nnext world he will not receive them. There he will say what\\nhe has already said by Malachias I have no pleasure in\\nyou, saith the Lord of hosts and I will not receive a gift at\\n267", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0273.jp2"}, "274": {"fulltext": "268 EIGHTEENTH SUNDAY AFTER PENTECOST.\\nyour hand. Therefore, let us bring our weak and infirm to\\nChrist let ns offer him our paralyses, while he remains with\\nns. Let ns see who are paralytics in soul.\\nI. Paralytics are all mortals after the fall of onr first par-\\nents. For when our first parents lost original justice, which\\nas a golden bridle restrained all the passions of the soul, held\\nthem within bounds, and subjected them to reason as the\\nflesh to the spirit, then when that bridle was taken off, they\\nwith their posterity fell into a certain languor, a paralysis, a\\ndissolution of all the members, senses and passions, which like\\nan animal let loose began to indulge in evil desires they be-\\ncame wild, and only by the greatest labor can they be restrained.\\nFor I do not that good which I will, but the evil which I\\nhate, that I do (Rom. 7 15) that is to say I desire to\\nmove my members and passions to the right according to the\\nlaw of reason, and they turn to the left according to the\\nlaw of concupiscence, carnal and beastly. As the members\\nof a paralytic scarcely ever do anything right, so also the\\npowers of a paralytic soul are easily prone to evil, but with\\ngreat difficulty to do good. We have a figure of this in Agar\\nthe handmaid, and Sara the wife of Abraham. Agar quickly\\nand easily brought forth a son, Ismael, but he was a bad and\\nwild man Sara with difficulty gave birth to Isaac who was\\ngood and obedient. We are Agar in bad deeds, and Sara in\\ngood ones. But what is the remedy for this paralysis\\nThrough the grace of Christ we can be restored to our orig-\\ninal state. Therefore we should be brought to Christ and\\nhis Church, by Baptism then we should rise from our sins\\nby the Sacrament of Penance after this, take up our bed,\\nnot yielding to our former conversation and evil desires, but\\nconquering them finally by going into our house and pro-\\ngressing in virtue, and striving to reach that perfection\\nwhich we had in paradise, whence we were expelled, and\\nwhich we can obtain by the frequent and worthy use of the\\nSacraments of Penance and Eucharist.\\nII. All sinners, especially inveterate ones. Paralysis is a\\nrelaxing of the nerves, so that man cannot use the members\\ntouched by it, nor can he walk nor labor. Sin effects this in\\nthe soul of man, so that he cannot move one step towards\\nheaven, nor accomplish anything worthy of heaven. As the\\nEgyptians in their utter darkness were unable to move from\\nplace to place, and feared to do so lest they should meet with\\ndestruction so men placed in the darkness of sin can do", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0274.jp2"}, "275": {"fulltext": "PARALYTICS IN SOUL. 269\\nnothing of themselves, only lie in their vileness without the\\nlight of divine grace, they cannot rise nor perform one meri-\\ntorious act. The nerve of merit grace is relaxed in them\\nand cut. The Egyptians in their darkness, as though bound\\nby chains, could do nothing but cry out, and in a piteous\\nvoice call for help so sinners bound by the chains of their\\ncrimes, can only implore the help of God, since they can\\nmerit nothing. If the Egyptians started a fire, it was either\\nextinguished by the wind or overcome by the thickest dark-\\nness. Solomon says And no power of fire could give\\nthem light, neither could the bright flame of stars enlighten\\nthem that horrible night (Wisdom 17 5). In like manner,\\nthe good works which one in a state of sin wishes to perform,\\nare either impeded by the devil, or at least are obscured and\\ndeprived of the favor of God, overcome by sins more than by\\nthat darkness which obscured everything. More than others,\\ninveterate sinners are considered paralytic because they are\\nby no means bound by the nerves and chains of the fear of\\nGod. Of such Jeremias says How long wilt thou be dis-\\nsolute in deliciousness, wandering daughter (31 22),\\nthat is, how long will you spend your life dissolute and prone\\nto every crime how long will you wander outside yourself\\nand your God And these seem to lie not in an ordinary\\nbut in an iron and immovable bed like the one Og, King of\\nBasan, had, thirteen feet long and six feet wide. What is\\nthat iron bed, but the obstinate habit of sinning, by which\\nSt. Augustine bewails he was at one time bound. I\\npanted/ he says, ei bound not by a strange iron but by my\\niron will. The enemy held my will and then made a chain\\nfor me and bound me. From a perverse will sensuality was\\ncreated, then habit, then necessity. And painful slavery by\\nthese held me captive. That bed of the sinner, especially\\nthe libertine, noted in that iron one of Og, is beautifully\\ndescribed by Alphonsus Tostatus, Bishop of Abul (C Og in\\nHebrew is the same as accumulating, and signifies the sinner\\nwho piles up sins upon sins, until he comes to the bottomless\\npit of evil for sin, for which he seeks no remedy through\\nPenance, soon gathers to itself worse companions, until he\\nbecomes a dwelling for every unclean spirit, especially luxury\\nin which like Og in the bed he sleeps undisturbed. How-\\never, he must not despair, even in this paralysis. What must\\nhe do The Lord indicates three things Rise, take up\\nthy bed, and go into thy house. First, rise to God by prayer", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0275.jp2"}, "276": {"fulltext": "270 EIGHTEENTH SUNDAY AFTER PENTECOST.\\nand a constant imploring of his grace. St. Augustine becom-\\ning anxious about his conversion, one day stretched under a\\ntree, and with tears prayed And you, Lord, how long\\nWill you be angry to the last Do not remember my former\\niniquities. Meanwhile he heard a voice saying Take and\\nread, take and read. He took up a book and read the\\nwords of St. Paul not in riotings and drunkenness, not in\\nchamberings and impurities, etc. Soon after he was con-\\nverted. Secondly, take up your bed, by exercising the vir-\\ntues opposed to your vices temperance to intemperance,\\nalmsgiving to stealing, modesty to immodesty, so that you\\nmay overcome habit by habit. Thirdly, go into your house,\\nby a strong, constant and frequently repeated resolution of\\nthe mind that you wish to depart from your evil ways and go\\ninto the house from which you fled.\\nIII. Avaricious and misers. Although these are not par-\\nalytics in other members, in the hands, at least, they are\\ndeprived of power a type of whom was that man with the\\nwithered hand who was healed by Christ. The hand of the\\navaricious is withered, because it has not the moisture of\\ncharity and mercy. St. Chrysostom says The hand not\\ngiving alms is withered. That which steals is wicked and\\nvile. Let no one eat with such hands. Does it not seem\\nto you that the glutton who refused Lazarus the crumbs\\nfrom his table had withered hands And since he himself\\nwould not extend his hand to feed Lazarus, so neither did\\nAbraham wish to extend his hand to quench his thirst in the\\nfires of hell and because he would not give to Lazarus\\nbegging, he must at length beg from Lazarus. Send Laz-\\narus, etc. St. Jerome says that that man whose hand the\\nLord healed was a stonemason who had special need of that\\nhand to earn a living. There is nothing that the rich need\\nmore than a liberally extended hand, by which they may ob-\\ntain the grace of God and build for themselves eternal dwell-\\nings in heaven. Since, then, they should be builders, let\\nthem see above all things that they have not withered hands\\nwith which to destroy and not build up their home in heaven,\\nlike that rich man who said I will pull down my barns\\nand will build greater. He extends his barns to store his\\nplentiful crops, but he does not extend his hand. He de-\\nstroyed his barns, and he heard from the Lord Thou\\nfool! But if he had extended his hand to the poor and\\nthere stored his crops, he would have built a much greater", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0276.jp2"}, "277": {"fulltext": "PARALYTICS IN SOUL. 271\\nbarn for himself in heaven. There is only this remedy left\\nto the miser, what God said to the man with the withered\\nhand Kise and stand in the middle and stretch forth thy\\nhand. Eise from the table of avarice with Matthew, the\\nusurer, then, standing in the middle, be content with the\\ngolden mean and you will not have too much, and you will\\nnot want finally, stretch forth your hand to the poor do\\nnot draw it back, because the Lord said It is a more\\nblessed thing to give rather than receive (Acts 20 35).\\nYou ask the reason. First, because to give is a sign of\\nabundance to receive is a sign of want, says St. Augustine.\\nThe generosity of the giver is more blessed than the poverty\\nof the receiver the former is a sign of liberality, the latter\\nof necessity or avarice. Secondly, because the love of the\\nbenefactor to the one benefited is greater than the love of\\nthis one to him. So children are more loved by parents than\\nparents by children. Thirdly, because the giver is freer\\nthe receiver is under an obligation. Fourthly, because he\\nwho gives is more honorable than he who receives. Fifthly,\\nbecause it is more useful to give than to receive. He who\\ngives, gives temporal and corporeal things, and in return\\nreceives eternal and spiritual goods.\\nIV. The lazy and negligent. Those who are slow and\\nsluggish with regard to divine things and the worship of\\nGod. They seem to have paralysis in their feet who are\\nalways among the late-comers to church. It is said that in\\nthe island of Java there are birds without feet that always\\nrest in trees. Will we be doing an injury to such paralytics\\nif we call them feetless, although they possess them but,\\nnevertheless, they do not use them for the glory of God nor\\nfor their own salvation Others have no hands, or they are\\nparalyzed, since throughout the whole year they make no\\noffering to the altar. When there is question of offending\\nGod, honoring the devil, preparing for worldly display,\\nthere is no delay and no thought of expense. See the He-\\nbrews. When they were in the desert, they begged Aaron\\nto make gods for them, and in order to turn them from\\ntheir madness he asked them to give him their gold ear-\\nrings, women and children alike, thinking that they would\\nnot part with such precious jewels but wickedness and pre-\\nposterous liberality overcame them, and they brought them\\nto him. But when something is to be brought to the altar\\nof God they sadly bewail their fate. They have always will-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0277.jp2"}, "278": {"fulltext": "272 EIGHTEENTH SUNDAY AFTER PENTECOST.\\ning hands for pleasure and luxuries, but when there is ques-\\ntion of promoting the service of God they have no hands,\\nthey are paralytics. When gold or other precious jewels are\\nused to ornament the church, they seem indignant like Alex-\\nander, the Eoman Emperor, who would not allow a particle\\nof gold in the temple, saying li Of what use is gold in the\\ntemple? And this in order to hide his avarice. Others\\nseem paralyzed in the whole body, who spend Sundays and\\nholidays even in sleep and laziness, tied to the bed like the\\nparalytic in the gospel. Hence not only precious time is\\nlost, but also divine things and the habit of laziness, like\\nthat of paralysis, is contracted, by which man becomes\\nslothful in every good and honest work and prone to evil,\\nbecause, as Cato says In doing nothing we learn to do\\nevil. What is the remedy for this paralysis That which\\nChrist said to the paralytic Kise, and order yourself\\nfrom the table of laziness, because you lie not so much in a\\nbed as in a grave. The laziness of a living man is his\\ntomb, says Themistocles. If you were to lie in a pit which\\nbecame filled with snakes, how quickly you would rise. But\\nis it not more dangerous to lie in sin than in such a place\\nEise, therefore, go to work, and if you are weak, implore\\nGod for strength. Then take up your bed and force your-\\nself to labor and good works. Progress in work renders it\\nlight. In the beginning David could not carry the arms of\\nSaul, not being used to it but becoming accustomed to mil-\\nitary life, he not only could carry arms but he knew how to\\nwield the ponderous sword of Goliath. Finally, go into\\nyour house. What house The house of eternity. Man\\nshall go into the house of his eternity (Eccl. 12 5). Go,\\ntherefore, in mind to your grave, to the tribunal of judg-\\nment, to the house of joy or of weeping, and then begin to\\nrest.\\nV. To these let us add an extra, the souls in purgatory.\\nOf these the same thing must be said that the centurion said\\nto Christ Lord, my boy lies at home a paralytic and is\\nbadly troubled. The poor souls are boys on account of their\\ninnocence, free from fault, however, not yet from punish-\\nment. They lie on a burning bed in a house of horror and\\nvast solitude. There is nothing to see but torments, nothing\\nto hear but groans, nothing to taste but bitterness, nothing\\nto touch but fire. sorrowful house And what kind are\\nthe souls who dwell tjiere All paralytics, deprived of all", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0278.jp2"}, "279": {"fulltext": "PARALYTICS IN SOUL. 273\\nuse of their members, that is, the power of meriting, because\\nwhen life is over they are beyond the state of meriting.\\nTherefore, they cannot help themselves, cannot turn from\\nside to side, nor raise the hand to the mouth they depend\\nentirely on others and wait for our aid. Finally, they are\\nsadly tormented with a twofold and most bitter torment.\\nThe first comes from the pain of the damned, which in a\\nfourfold manner brings grief to them. First, they see that for\\na time they are deprived of the highest good, and in that time\\nin which they should enjoy it. Most earnestly do they seize\\nthe immensity of that good, and most ardently they desire it.\\nSecondly, they see that on account of their fault they are\\nkept away from it. Thirdly, because in time they neglected\\nto satisfy for their fault when they could easily have done so.\\nFourthly, because they neglected to acquire the immense\\ntreasure of heavenly goods and degrees of heavenly glory.\\nThe second comes from the pain of sense which for a three-\\nfold reason is most bitter. First, on account of the intensity\\nof the fire of purgatory, which, according to the Fathers, is\\nfar greater than the fire on earth. Secondly, on account of\\nduration. For there are very many souls detained there for\\na long time, as the Church indicates on All Souls Day. The\\npain of fire in this life cannot be long but there it will be,\\nbecause the soul can neither die nor lose the strength and\\nvivacity of the senses. Thirdly, on account of continuance\\nin the same state. Tortures in this life gradually grow mod-\\nerate as the animal spirits weaken little by little not so in\\nthe other life, where the soul does not use the aid of the spir-\\nits, but by itself immediately suffers the strength of tortures.\\nIn the sorrows of this life there is frequent interruption by\\nsleep, by the conversation of friends, by various distractions,\\nof the mind. None of these in purgatory. What, therefore,\\nis to be done with these paralytics? They can merit nothing,\\nthey cannot come to us, they cannot call out to us. Should\\nwe not then in their stead, after the example of the centurion,\\ngo to Christ, beseeching him Lord, our boys, our brothers,\\nour parents, are lying in the house unable to move and\\ngreatly tormented. Should we not imitate those men who\\ncarried the paralytic and placed him at the feet of Jesus\\nLet us, therefore, stand together, break through the roof of\\nheaven by our prayers and other pious works, until at length\\nwe can carry our parents, brothers and sisters, into the pres-\\nence of God and join them for all eternity.\\n18", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0279.jp2"}, "280": {"fulltext": "NINETEENTH SUNDAY AFTER PENTECOST,\\nTHREEFOLD MARRIAGE OF CHRIST.\\nI. With human nature. II. With the Church. III. With the soul\\nof each of the faithful.\\nThe kingdom of heaven is likened to a king who made a marriage for his son\\n(Matt, 22:2).\\nWe have heard in to-day s gospel, that the king s son was\\nmarried but who was his spouse The Fathers who explain\\nthis parable, assign a threefold one. Some say human nature\\nwhich the Son of G-od united to himself others the Church\\nwhich he wedded on the Cross others, the soul of each of\\nthe faithful which he espoused in Baptism and after falling,\\nin Penance. That threefold promise of espousals made by\\nGod corresponds with the threefold espousal of Christ\\nAnd I will espouse thee to me for ever and I will espouse\\nthee to me in justice and judgment and in mercy and in\\ncommiserations. And I will espouse thee to me in faith\\nand thou shalt know that I am the Lord (Osee 2 19).\\nI. The Son of God contracted marriage with human nature\\nwhen he united it to himself hypostatically in his divine\\nnature. St. Gregory so understands to-day s parable When\\nthe divine Word assumed human nature, then the Father\\nmade a marriage for his Son, when he joined him to human\\nnature in the womb of the Virgin. Not in a common but\\nin a new and wonderful manner, for in the marriage of human\\nbeings two persons are united in this, however, not two\\npersons but two natures in one person only are united. The\\nmessenger between the two was the Archangel Gabriel per-\\nsuading the consent of the Virgin, to give from her immacu-\\nlate and virginal womb her flesh as a spouse to the Son of God.\\n274", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0280.jp2"}, "281": {"fulltext": "THREEFOLD MARRIAGE OF CHRIST. 275\\nThis marriage is to be admired, first, because the bridegroom\\nwas of the highest and divine majesty the spouse, on the\\ncontrary, of the lowest condition and misery, removed by an\\ninfinite distance from the dignity of the bridegroom. For\\nalthough the flesh which Christ received from the Virgin was\\npure and free from all stain, however it was subject to other\\nmiseries which men suffer, sickness and mortality, for nature\\nitself in all men except the Mother of God was corrupt and\\nabominable on account of original sin. Men very often enter\\nmarriage on account of the beauty of the spouse, or on account\\nof riches or nobility o birth. None of these was in the human\\nnature which the Son of God espoused but rather of itself\\nit was deformed, poor and ignoble. The Ethiopian whom\\nMoses married was a type of these espousals (Exod. 2 21).\\nSt. Bernard says What so much shows his mercy than\\nthat he took on him misery itself But the Son of God\\nknew how to render his spouse beautiful, rich and noble.\\nSecondly, because a wonderful union was effected in this\\nmarriage. In other marriages there are two persons united\\nin one flesh but in this, not two persons, but two natures\\nin one person are united namely, the divine and the human\\nthe divine which, like a most powerful giant, sustains the hu-\\nman hypostatically, as it is well called by David, first a bride-\\ngroom, then a giant He as a bridegroom coming out of\\nhis bride-chamber, hath rejoiced as a giant to run the way\\n(Ps. 18 6). Hence, the expression that the Word received\\ncommunication from both natures and was called the God-\\nman, immortal and mortal, immense and small, etc. St. Dam-\\nascene says: When we speak of the person, whether we\\nname it from both parts together or from one only, we attri-\\nbute to it the qualities of each nature. For Christ, which\\nword embraces both, is called God and Man, created and un-\\ncreated, passible and impassible. But since on one side the\\nSon of God is called God, he received the qualities of the\\njoined nature, that is, the flesh. For God is called passible,\\nand the Lord of glory is nailed to the cross not as God but\\nas man. In the same manner as man he is called the Son of\\nman and has received the qualities and adornments of the\\ndivine essence. The boy is said to be older than time, and\\nman is without a beginning not indeed as mere boy and man,\\nbut as God the boy was created before all time. And this is\\nthe manner of communication by each nature, namely, com-\\nmunicating its qualities to the other, because they constitute", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0281.jp2"}, "282": {"fulltext": "270 NINETEENTH SUNDAY AFTER PENTECOST.\\none and the same person, they mutually merge into each\\nother. Thirdly, because the bond is made indissoluble.\\nDeath cuts the tie of other marriages, not so the bond of the\\ndivine Word with human nature, both as to the body and to\\nthe soul. Although death separated the soul of Christ from\\nthe body for three days, it could not, however, separate the\\nsoul or the body from the divine Word. For what the Word\\nonce assumed it never laid aside. Fourthly, because the per-\\nfection and consummation of this marriage contrary to the\\norder of nature, was made in the passion and death of Christ,\\nand, therefore, on the bed of the cross when he said It is\\nconsummated. Then he was made Father of future ages,\\nand merited to receive a most choice and numerous offspring,\\nthe Church, of which Isaias said If he shall lay down his\\nlife for sin, he shall see a long-lived seed (53 10). Human\\nflesh, his spouse bore him this seed or offspring, after he\\npoured forth water and blood from his side, to which Isaias\\nseems to have alluded when he said Thy sons shall come\\nfrom afar, and thy daughters shall rise up at thy side\\n(60 4). A type of this was shown by God in paradise, when\\nfrom the side of Adam sleeping, his spouse Eve was formed\\nso by the death of Christ, the Church redeemed was born\\nand instituted, formed and sanctified. Hence, we see how\\nmuch we are indebted especially to God the Father who made\\nthis marriage for his Son with a spouse so abject, urged\\nmerely by his great love for man. For God so loved the\\nworld as to give his only begotten Son (John. 3 16). Then\\nto his Son our Lord, who did not repudiate such a vile spouse,\\nbut by his most cruel death regenerated her to a life of grace\\nand glory. Truly we are the children of sorrow, who have\\noppressed with sorrows and put to death our parent. But\\nmost of all we are indebted to the Mother of God who to con-\\ntract this marriage, gave, by consenting, her immaculate flesh\\nas a spouse when she said Be it done unto me according\\nto thy word if she had not given her consent, this marriage\\nwould not have taken place.\\nII. The Son of God celebrated his wedding with the\\nChurch when he espoused her on the cross. This by very\\nmany is understood to be the meaning of this parable. St.\\nJerome says God makes a marriage for Christ and the\\nChurch which was composed of Jews and Gentiles. Of\\nthis spouse, St. John Baptist speaks when he says of Christ\\nHe that hath a bride is the bridegroom (3 ;28). And.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0282.jp2"}, "283": {"fulltext": "Threefold marriage of christ. 277\\nSt. Paul This is a great Sacrament but I speak in Christ\\nand in the Church (Ephes. 5 32). This marriage was\\nmade and ratified on the cross, and will be consummated and\\nperfected on the day of judgment when he will raise it, in\\nhis elect, from earth and introduce it into his heavenly\\nbridal chamber. The messenger of this marriage was John\\nBaptist, when by his testimony, baptism and preaching, he\\ndisposed and prepared the Jews to embrace the faith of\\nChrist. This is a stupendous marriage, because in it a most\\nnoble bridegroom received a spouse not only vile and com-\\nmon, but also foul and abominable, defiled by numerous and\\nweighty sins of whom Eebecca bore a type when, seated on\\na camel, she was brought to her spouse Isaac, as St. Ambrose\\nnotes. As Rebecca, at the sight of her spouse Isaac,\\ntaking her cloak, quickly covered herself so the Church,\\nsays St. Gregory, covered herself with a cloak, because\\nhaving seen the Lord, she was ashamed of the actions of her\\nweakness and not without reason, for before she was\\nwashed by her spouse, she was vile and deformed. Do you\\nwish to hear of her deformity Listen to St. Paul For\\nyou were heretofore darkness (Ephes. 5:8). What is\\nblacker than darkness And jet he gave himself for one\\ndeformed as though beautiful, aimable and admirable. Won-\\ndering at this the Apostle says Por scarce for a just man\\nwill one die (Rom. 5 7). And since he had received such\\na one, he adorns and cleanses her (St. Chrysostom). The\\nwife of Moses was also a type, who was an Ethiopian black\\nand deformed, yet she was named Sephora, that is beau-\\ntiful according to the Chaldaic and as the Church is called,\\nblack but beautiful (Cant. 1), because what was before\\nblack and deformed afterwards is made beautiful by her\\nSpouse. Secondly, because he bought her with his blood.\\nIt was the custom formerly among the Hebrews and even\\nthe Gentiles that the bridegrooms should buy their spouses\\nfrom their parents and from themselves. So David bought\\nMichol, the daughter of Saul Jacob bought Rachel by\\nserving her seven years. This custom existed among many\\nnations of the earth. Christ the Son of God bought his\\nspouse the Church, not by conflict nor by service, much less\\nby money, but with his most precious blood he even gave\\nhimself for her nor was he content with a single shedding\\nof blood he poured it forth to the last drop. Who will not\\nfoe dumfounded at this Thirdly, because he showed a", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0283.jp2"}, "284": {"fulltext": "278 NINETEENTH SUNDAY AFTER PENTECOST.\\nwonderful love for his spouse and suffered from it, to conquer\\nher and to draw her to himself. Those who intend marrying\\nlook for reciprocal love from their affianced and strive to\\ncultivate it by kindness and costly presents, and hearing\\npatiently with sudden outbursts of temper. All these Christ\\ndid and bore in order to win the love of his spouse. He went\\naround everywhere through the Synagogues of Jerusalem and\\nin these uttered the sweetest and most heavenly words words\\nof eternal life so that they wondered at the words of\\ngrace that proceeded from his mouth. He gave his spoase\\ngifts when he fed the multitude with the best and most\\nnourishing food he healed all kinds of diseases he raised\\nthe dead he forgave sins and performed innumerable mira-\\ncles. Then from her he bore all manner of injury spitting,\\nscourging he received from her a crown of thorns, was\\nnailed to the cross and there died for her nay, he received\\nall these as gifts from his spouse and who having joy set\\nbefore him, endured the cross. Finally, on the cross, he\\nprayed for this wicked and ungrateful spouse, and extended\\nhis arms to embrace her, and dying, bowed his head to kiss\\nher. Fourthly, because he communicated to his spouse him-\\nself and all he possessed his merits, examples of virtue,\\nheavenly wisdom, his prayers, labors, sufferings and finally\\nhis name, so that from Christ or anointed we should be called\\nChristians, as wives are accustomed to take the names of\\ntheir husbands. Eliezer, the servant of Abraham and mes-\\nsenger between Isaac and Eebecca, when the marriage con-\\ntract was signed, immediately brought gifts to the new\\nspouse And bringing forth vessels of silver and gold and\\ngarments, he gave them to Eebecca for a present (Gen.\\n24 53). Certainly a figure of the liberality of Christ, with\\nwhich he was to endow his spouse the Church as St. Ambrose\\nteaches When the Church was espoused, she received\\ngold and silver vases in which is the treasure of faith as\\nthough Christ did not seem to love his Church enough unless\\nhe made her wealthy. Finally, he gave himself to his spouse\\nas food as intimately as possible he was joined to her, and\\nhe most familiarly conversed with her. Thus in holy com-\\nmunion between the Word and the soul/ says St. Bernard,\\nas though between two friends, there is familiar converse.\\nPride departs where affection reigns. Where the beloved is,\\nthe master and king disappear, dignity is put aside, rever-\\nence takes its place. The language of the Word the favor", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0284.jp2"}, "285": {"fulltext": "Threefold marriage of christ. 279\\nof majesty the language of the soul the fervor of devotion.\\nFinally the love and generosity of other couples often last\\nfor a short time only but the love and generosity of Christ\\nfor his Church know no end, and on the day of judgment\\nthey will be exposed to view when the Bridegroom will come\\nin his splendor to bring his spouse into his kingdom, as the\\nparable of the coming of the bridegroom indicates (Matt. 25).\\nIII. He made a marriage with the soul of each faithful one\\nwhen he espoused it in Baptism by faith and love. li For I\\nhave espoused you to one husband that I may present you a\\nchaste virgin to Christ (2 Cor. 11:2). But that spouse\\ndoes not always remain bound to Christ by the twofold bond\\nof faith and charity for in some of the faithful, those in a\\nstate of sin, there is the bond of faith only, who as bond-\\nwomen are not loved. The son of Sara was heir to all his\\nfather s possessions, the son of Agar received from his father\\na few movable gifts. So those who cling to Christ by faith\\nand charity are the heirs to his heavenly kingdom but\\nthose who cling by faith only, receive temporal goods only.\\nThis marriage also is to be admired. First, because it is the\\nmarriage of the Son of God, with a vile and miserable crea-\\nture, his handmaid. Lest on account of this disparity there\\nshould beany discord, the bridegroom annihilated himself and\\nput on the form of a servant, so that his spouse without dif-\\nfidence might cling to him as her equal. Her humble origin\\nhe decorated with his nobility her poverty he enriched with\\nhis treasures. Secondly, he held all in common with his\\nspouse his power, wisdom and honor, even the Father him-\\nself, as she was called the daughter of God and co-heir of the\\nBridegroom. Hence in the Canticles he is said to commu-\\nnicate his goods to her Flowers have appeared in our land,\\nthat is, in my land and that of my spouse. St. Bernard\\nsays The expression, in our land/ plainly does not denote\\nsovereignty but partnership, familiarity, as though a bride-\\ngroom, and not the Lord, says this. Thirdly, this marriage,\\nthis love on the part of the bridegroom is perpetual and in-\\ndissoluble as long as the spouse does not repudiate it. St.\\nAugustine says Let not the spouse fear that she will be\\ndeserted by the bridegroom he does not destroy his pledge.\\nWhat pledge did he give He shed his blood he sent the\\nHoly Spirit. If he did not love his spouse, he would not\\nhave given such proof of it. Fourthly, the Bridegroom is\\nunited to the soul when, in Holy Communion, he enters the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0285.jp2"}, "286": {"fulltext": "280 NINETEENTH SUNDAY AFTER PENTECOST.\\nheart, where they become as two in one flesh, and where he\\ncommunicates to her his spirit and virtues according to the\\nWords of Christ He that eateth my flesh and drinketh\\nmy blood, abideth in me and I in him (John. 6 57). St.\\nLaurence Justinian says The Lord Jesus has given his\\nspouse as a pledge of his love the sacrament of his body and\\nblood, that they might be one, not only in spirit but in flesh\\nalso. Since these things are so, let each one of the faithful\\nsee how much he owes to Christ the Bridegroom. St. Ber-\\nnard says Whence this to you, human soul, whence\\nsuch inestimable glory as to merit to be his spouse whom the\\nangels desire to look upon Whence this that you should\\nbe the spouse of him whom the sun and moon admire, at\\nwhose beck worlds are changed What will you render to\\nthe Lord for all that he has done for you Who has made\\nyou the companion of his table, the partner of his kingdom\\nYou are espoused to him and the wedding feast is spread in\\nheaven there wine will not be lacking we shall be filled\\nwith the fulness of the house of God, and shall drink of the\\ntorrent of his delights.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0286.jp2"}, "287": {"fulltext": "TWENTIETH SUNDAY AFTER PENTECOST.\\nFKUIT OF TKIBULATIOK.\\nI. Tribulation purifies 1. From filth already contracted 2. From\\npunishment due to sin 3. From filth of sins by chance to be\\ncontracted. II. It illuminates 1. It causes us to see what is\\nabove us 2. To see what is below us 3. To see what is around\\nus 4. To see what is in us. III. It perfects 1. It disposes to\\nvirtue 2. It stimulates to progress in virtue 3. It perseveres in\\nvirtue and grace.\\nHe went to him and prayed him to come down and heal his son (John. 4 47).\\nAt a banquet formerly, Samson proposed this riddle\\nOut of the eater came forth meat, and out of the strong\\ncame forth sweetness (Judges 14 14). What does this\\nmean Samson had killed a lion and found in his month a\\nhoneycomb. And this is the solution of the riddle honey\\nfrom the mouth of a lion. But we can in a mystical sense\\notherwise solve this riddle and especially from to-day s gospel.\\nIs not death or deathly sickness a fierce lion It had\\nalready begun to devour the ruler s son for he was at the\\npoint of death and yet from this lion sweetness came forth,\\nbecause the affliction of the son was the conversion of the\\nfather. While the lion eats the son, the father goes to\\nChrist, and thus receives his son and with him salvation\\nAnd himself believed and his whole house. gracious\\nlion sweet honey If the lion had not entered the\\nhouse of this ruler, he would not have believed. The lion\\ngnawed at the house and left there the honeycomb of faith\\nand salvation. But the ruler is not the only one so fortu-\\nnate as often as any tribulation, such as hunger, pestilence,\\nsickness, death, enters our homes we seem to behold the lion,\\nbut if afterwards we reflect we will see that he bears honey\\n281", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0287.jp2"}, "288": {"fulltext": "TWKNTiivrii siND.w A.FTEK PENTECOST,\\nin his mouth, the incomparable fruit whioh we shall now\\ncontemplate. St. Denis recounts three hierarchical works\\nin which the perfection of the Church is contained to pur-\\nify to illuminate to perfeot. Tribulation especially per-\\nforms all these, and is a wonderful instrument employee! by\\nGod,\\nIt purifies, first from filth already contracted beoause if\\nmakes man return to himself and afterwards to God. Thus\\nthe prodigal son, forced by hunger, f returning to himself said:\\nHow many hired servants in my father s house abound with\\nbread, and 1 here perish with hunger I will arise and will\\ngo to my father, etc. (Luke L5 L7, L8). Thus Jonas flee-\\ning from the faro of the Lord, returned to himself in the\\nwhale s holly, and bitterly bemoaned his fate, When my\\nsoul was in distress within mo. 1 remembered the Lord\\n(Jonas 2 ;8), Thus a young man, for example, who lias\\nlived a long time in sin, when ho falls siok or is oast into\\nprison for somoorimo. soon begins to rot urn to himsolf. to oall\\nfor the priest, to confess his sins, and to promise an amend-\\nment o( Life, partly on aooount of foar of temporal punish-\\nment, partly of eternal death. And this ho would never have\\ndone if that adversity had not overtaken him. For this\\nreason the Abbot Moses, impelled by the foar o( death whioh\\nawaitod him for the crime of homicide, fled to a monastery.\\nAngerius Busbeqius Caesar, legate of Ferdinand the First to\\nTurkey, relates that when in Asia near the river Halym, he\\nasked a peasant if there were many fishes in that stream, and\\nhow they were oaught. He replied that there was plenty of\\nfishes, but that they could not be caught, torevery timehe\\nput his hand in the water they would run away from him.\\nAftor the laughter had subsided amongthe legate s followers,\\none of them produced a not and surprised the Turks by the\\nnumber o( fishes ho caught. Often and oft on the Lord extends\\nhis most Liberal hand to catch the souls of men but they, like\\nthe fishes, flee from him and do not allow themselves to bo\\ncaught. Hence Habacuo says well And thou wilt make\\nthom as tishos of the sea w (i it). What, therefore, does the\\nLord do He spreads the net o\\\\ tribulation oyer thom. in\\nthe shape of pestilence, war, famine, etc, and thus draws\\nthem against their will to his service. Jeremias testifies to\\nthis in t ho person o( Jerusalem, when ho says From above\\nhe hath sont fire into my bones, and hath chastised me: he\\nhath spread a net for my feet he hath turned me back", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0288.jp2"}, "289": {"fulltext": "FRUIT OF TRIBULATION. 233\\n(Lament 1 13). The same thing happened to Jonas when he\\nfled from the command of the Lord Secondly, it purifies\\nfrom the punishment due to sin, if not entirely, at least in\\npart. For as the flail separates the wheat from the chaff, so\\ntribulation separates the soul from combustible matter the\\nflames of Purgatory. If any chaff adheres to you it will be\\nburnt in Purgatory if you purify yourself from it while\\nhere, there will be nothing to burn, and yon will be gathered\\ninto the heavenly mansions. Hence G-od calls his people\\nIsrael: my thrashing and the children of my floor.\\n(Tsaias21 10). Wherefore, to be afflicted by Cod, is the\\ngreatest benefit we can receive here below. St. Augustine\\nsays: If you are gold, why do you fear the fire? if you\\nare wheat, why do you fear the flail You will not appear\\nwhat you were in the field unless you are separated from the\\nchaff. Thirdly, it purifies from the possible contracting of\\nthe filth of sin because it urges man not to be idle and not\\nto give himself up to pleasures; for it beats down his flesh\\nand holds captive that ferocious beast concupiscence lest it\\nharm us and draw us into many crimes. As long as the\\nRomans were tormented by their enemy the Carthaginians\\nso long were they warlike and powerful after they had des-\\ntroyed Carthage they became dissolute and effeminate and\\ntorn by internal strife. In like manner, as long as Cod\\nharasses us by the movements of his soldiers famine, war,\\npestilence, disease, etc., so long will we take care of ourselves\\nand abstain from wiekedness and vice. When he ceases to\\ntrouble us, then we become worse. Our concupiscence, un-\\nless restrained, is like an unmanageable horse bearing us to\\nsure death, according to the words of God They are all\\nturned to their own course, as a horse rushing to the battle\\n(Jer. 8 G). What, therefore is the remedy That which\\nGod formerly prescribed to Josue Thou shalt hamstring\\ntheir horses (Jos. 11 G). God therefore hamstrung this\\nhorse of ours by famine, pestilence, etc. Then the horse\\nbegins to go lame, then ceases all sinful revelry and it ap-\\npears as though some pestilence had seized the city. As you\\nwould not grieve if some one were to seize you by the foot as\\nyou were falling into a pit, even though he should dislocate\\nyour foot, so it is to be counted a benefit if by temporal\\nafflictions we are seized and prevented from falling into the\\ninfernal pit.\\nU. It illuminates. This is very well represented by the", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0289.jp2"}, "290": {"fulltext": "284: TWENTIETH SUNDAY AFTER PENTECOST.\\ngall of that fish which by the aid and advice of the angel\\nTobias took, and to whom the angel said Take with thee\\nthe gall of the fish, for it will be necessary (Tob. 11 4).\\nWith the gall Tobias illumined the eyes of his father, who\\nhad been made blind by the filth of swallows. And what is\\nthis filth of swallows but the honors, wealth and pleasures\\nof this world By these man is blinded, and only through\\ntribulation is he illumined, as through contempt, poverty,\\nhunger, sickness, etc., as our first parents then only knew\\nthey were naked when they had been despoiled of original\\njustice. St. Gregory says The eyes which crime closes,\\npunishment opens. But what does tribulation make us\\nsee First, those things that are above us, God and the\\nsaints. Those who in the time of prosperity forget God and\\nhis saints in the time of tribulation are accustomed to remem-\\nber and to have recourse to them, having learned that refuge is\\nto be found in God alone and in the patronage of his saints.\\nThus the Hebrews when prosperous worshiped false gods,\\nbut in adversity they returned to God, as we read in the\\nbooks of Exodus and Kings. The same thing appears to-\\nday in the ruler who would not have come to Christ if he\\nhad not been afflicted. Lactantius writes of the Gentiles\\nThey never remembered God unless when they were in\\ntrouble. Afterwards, when there was no longer any fear\\nand the evils had vanished, they quickly returned to the\\ntemples of their gods and offered sacrifice but God, whom\\nthey had implored in their necessity, they did not thank by\\neven a word. So Julian the Apostate, at the sight of spec-\\nters, made the sign of the cross, which he otherwise would\\nnever have done. So some men, when forced by necessity,\\nremember God. I shall say nothing of the power of God,\\nwhich can crush the strongest the justice of God, which at\\nlength justly punishes sin the mercy of God, who even\\nwhen angry remembers mercy, and who giveth snow like\\nwool that is, he does not send it all at once, to crush us\\nand ours, but after the manner of wool as though carding\\nit so that it should fall on us gently and sweetly. He does\\nthe same with tribulation by not placing it heavily and at\\nonce on us, but lightly and by degrees. Secondly, those\\nthings that are below us, hell and purgatory. When we\\nsuffer from headache or toothache we think and say good\\nGod, what will be the pain of purgatory or hell if the brief\\npain of one member, with so many remedies at hand, con-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0290.jp2"}, "291": {"fulltext": "FRUIT OF TRIBULATION. 285\\ntinues to harass us What will it be, without any comfort\\nand hope of redemption, to be tortured in hell in all the\\nmembers and senses Thirdly, those things that are around\\nus, the world and the things in it. In times of prosperity\\nwe scarcely know the world who is a friend, who is an\\nenemy which is wheat and which is chaff. But when trib-\\nulation comes upon us, then we know who is our friend and\\nGod s, and who is not. The wheat remains, the chaff flies\\naway. Then we do not know the good things in this world,\\nbecause either we rate them too much, or through ingrati-\\ntude, we do not rate them as much as we should. Or we\\nshow too much affection for them, as though they were\\neternal and could make us happy, and then tribulation shows\\nus how frail and weak they are like a reed staff. How many\\nare there who, having lost the highest honors, wealth and\\npleasures, descend to the commission of even atrocious crimes.\\nWe never think whence our good fortune comes to us, and\\nwe are ungrateful to God. When tribulation deprives us of\\nit, then we open our eyes and exclaim what a blessing\\nis health how sweet is peace how smoothly things went\\nwith us when our barns were well filled Fourthly, those\\nthings that are in us infirmity, blindness, inconstancy, our\\nsins and defects. How many things with Peter do we pre-\\nsumptuously propose which in time of adversity we forget,\\ndenying Christ How blind we are to our defects which we\\ndo not see unless through tribulation The brothers of\\nJoseph did not perceive the crime they committed against\\nhim until after they had been afflicted by him, although un-\\nknown to them. Then they began to say We deserve to\\nsuffer these things, because we have sinned against our\\nbrother (Gen. 42 21). In like manner the impious Antio-\\nchus when stricken with a deadly malady, cried out But\\nnow I remember the evils which I have done in Jerusalem.\\nI know therefore that for this cause these evils have found me\\n(1 Mach. 6 12). Malicious ones often point out our sins to\\nus which we ourselves do not see. Philip of Macedon re-\\njoiced that the Athenians were hostile to him, because on\\naccount of their accusations he saw his defects and corrected\\nthem so as to make liars of his enemies.\\nIII. Tribulation perfects because it leads us to the end for\\nwhich we were created. First it disposes to all virtues and\\na fuller grace. Hence the apostle says Tribulation\\nworketh patience (Rom. 5:3). It renders man patient and", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0291.jp2"}, "292": {"fulltext": "286 TWENTIETH SUNDAY AFTER PENTECOST.\\nobedient in all things. As birds of the forest are tamed in a\\ncage, wild horses by the bridle, dogs by the leash so man\\notherwise unruly, by tribulation becomes meek, patient and\\nobedient to God. We often see sick people who before were\\nuncontrollable at length become mild, and suffering patiently:\\nlikewise murderers, thieves and robbers subdued in jail and\\nif they are led forth to punishment they show themselves\\nmeek and humble. Patience is a fruitful soil tribulation\\nthe plow and after plowing it bears rich fruit. Blessed\\nAntiochus says: Unless the wax be softened it will not\\ntake the impression of the seal so man, unless he be tried,\\nand softened by tribulations cannot receive the impression of\\nthe seal of divine grace. Poverty carried poor Lazarus on\\nto philosophy, grief to virtue, and contempt to patience,\\nsays Peter Chrysologus. What causes this beggar deserted\\nby all to suffer hunger patiently, and not curse the rich\\nman, until at length he is borne by the hands of angels to\\nheaven Poverty surely and tribulation. In summer time\\nthe robin disports himself in fields and woods, seemingly un-\\nmindful of man but when winter comes, he hastens to our\\ndoors and windows humbly begging a few crnmbs of bread.\\nWhat makes this bird so tame, and clothes him as it were\\nwith another nature unless the winter of adversity These\\nthings we have before our eyes daily and yet we do not per-\\nceive that God is playing the same game with us. How many\\nin time of prosperity, revel in luxury and wealth and boast\\nof it But when the winter of adversity comes upon them,\\nthey sink to the lowest level and call those friends whom be-\\nfore they would not acknowledge. How many become tame\\nin want who in plenty were wild and hard-hearted. Secondly,\\nit impels to progress in virtue and to the love of God while\\nit forbids worldly things and makes them bitter. The\\nbeauty of the road, while it delights, retards the footsteps of\\nthe traveler. The Lord therefore makes the road hard for\\nthose traveling to him, lest they, feasting on earthly delights,\\nshould prolong their journey/ says St. Gregory. No one\\nwill delay long on a road infested with robbers. Where\\nthere is pleasure, where things are offered at a low price,\\nthere the travelers stop. But what are the delights of this\\nworld only filth and the inns only stables Therefore\\nGod by tribulation teaches us to seek better things Lest a\\ntraveler tending to his country should choose a stable for\\nhis home, says St. Augustine,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0292.jp2"}, "293": {"fulltext": "FRUIT OF TRIBULATION. 287\\nThirdly, it preserves and confirms us in virtue and the\\nlove of God. The heat of the sun easily deprives the traveler\\nof his coat not so the cold northern blast. So prosperity\\noften deprives man of the grace and charity of God, while it\\nopens to him the door to temporal comforts. But adversity,\\nas it were, so wraps up a man that he cannot even if he wished\\nindulge in fleeting pleasures.\\nFinally, this is the key of heaven itself, as the apostles tes-\\ntify That through many tribulations we must enter into\\nthe Kingdom of God (Acts 14 21). With this key Christ\\nhimself opened the gate to his glory Ought not Christ to\\nhave suffered these things, and so to enter into his glory\\n(Luke 24: 26).\\nThey therefore err who, when afflicted by various tribula-\\ntions, consider themselves worse than other men. Christ cor-\\nrects this error in the Jews when he says Or those eight-\\neen upon whom the tower fell in Siloe, and slew them\\nthink you that they also were debtors above all the men that\\ndwell in Jerusalem No, I say, to you but except you do\\npenance, you shall all likewise perish (Luke 13 4, 5). The\\ninhabitants of Melitus judged the Apostle Paul a wicked man\\nbecause a viper attacked him and clung to his hand. So the\\nfriends of Job did not believe him innocent when they saw\\nhim covered with so many sores. But they all erred. They\\nwould have been more correct had they judged them as\\nchildren of God, whom they saw so afflicted by the father.\\nWherefore, rather consider it a joy, brethren, when you\\nshall suffer many temptations, says James.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0293.jp2"}, "294": {"fulltext": "TWENTY-FIRST SUNDAY AFTER PENTECOST\\nTHE SOULS IN PURGATORY ARE MOST DESERVING OF AID.\\nI. Because they are in a most calamitous state. II. Because they\\ncannot help themselves. III. Because they are holy and heirs\\nof heaven. IV. Because they are our brothers and sisters. V.\\nBecause they are held captive only on account of the guilt of\\npunishment.\\nAnd cast him into prison till he should pay the deht (Matt. 18 30).\\nI am forced, my brethren, to ask yon to-day for a very\\ngenerous alms. There are numberless Christians detained\\nin a certain most cruel prison and bound for certain debts\\nnot so great. They are all noble and of the highest family\\nnay more, they are your relatives and friends. In that prison\\nthey are cruelly tortured, nor can they leave it to seek aid\\nfrom others. In the name of these, then, I beseech you,\\nbrethren. Do you wish to know who they are They are\\nthe faithful souls detained in purgatory on account of certain\\ndebts contracted and not yet redeemed. They are all noble\\nbecause they are children of God and heirs of heaven, they\\nare your relatives and friends. Their prison is not that into\\nwhich a wicked servant is thrown never to be released (such\\nmeans hell), but that into which to-day s gospel says the\\nservant was cast by his master for a debt of one hundred\\npence. There they are kept by God, a severe judge, nor are\\nthey allowed out until they pay the last farthing unless you\\nChristians come to their aid. Therefore, open the bowels\\nof your mercy but listen first to what I shall say.\\nI. These souls are most deserving of aid because they are\\nin a most calamitous state, tortured by the two severest\\npains, that of the damned and of the senses. The former\\nexcludes the heirs from that most delightful kingdom pre-\\npared for them from the presence of a most loving parent,\\n288", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0294.jp2"}, "295": {"fulltext": "SOULS IN PURGATORY ARE DESERVING OF AID. 289\\nas Absalom from the sight of his father preferred rather to\\ndie than to live. It excludes them from the most delightful\\ncompanionship of the Angels and Saints, from the gorgeous\\nsplendor of heaven and holds them in darkness. The latter\\nafflicts them more gravely than the pains of the martyrs, or\\nthe tortures of condemned criminals according to Saint Au-\\ngustine, St. Gregory, Bede, Anselm, Bernard, Thomas Aqui-\\nnas, who adds that it is more cruel than the tortures of the\\nsuffering Christ. According to the common opinion, the\\nfire of purgatory does not differ in species from the fire of\\nhell it acts not with natural force, but as the instrument of\\nGod. The heavier the stripes, the stronger the one who\\nadministers them. The jaw-bone of an ass, in the hand of\\nSamson, slew a thousand men, which in the hand of another\\nwould not have killed even a dog. The scourge made of\\ncords in the hand of Christ ejected sheep and oxen and all\\nthe sellers from the temple, which in the hand of another\\nwould not frighten a child. Whence God says If I shall\\nwhet my sword as the lightning, and my hand take hold on\\njudgment (Deut. 32 41). Who does not know the power\\nof lightning It penetrates everything it destroys every-\\nthing so with the sword of God. We have the testimony\\nof those who have seen the torments, and of those who have\\nsuffered them. St. Antoninus says that to a certain soul one\\nhour in the pains of purgatory seemed longer than many\\nyears, so that he begged to come back to earth to suffer any\\nkind of pain for any number of years. Another, according\\nto St. Boniface, having come back to life, saw the souls in\\npurgatory as in a lake of burning sulphur, some partly im-\\nmersed, others entirely, until at length they came out puri-\\nfied.\\nII. They are so confined and bound, as to be unable to\\nhelp themselves, or free themselves. Nor can they any\\nlonger work for themselves, for that night has come to\\nthem of which Christ says: The night cometh when\\nno man can work (Jno. 9:4). Nor can they cry out\\nto us, much less can they go out to seek help. Very rarely\\nhas it been permitted one of them to appear to the living to\\nseek aid either for himself or others. Did not the Caphar-\\nnaites carry the paralytic to Christ, since he was unable to\\nmove himself, and let him down through the roof Cranes\\nin flight are accustomed to sustain their weakened and tired\\ncompanions until they regain their strength, as natural\\n19", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0295.jp2"}, "296": {"fulltext": "200 TWENTY-FIRST SUNDAY AFTER PENTECOST.\\nhistorians relate. Storks nourish and carry on their backs\\ntheir featherless parents, says St. Basil. Tired out and\\nfeatherless are the souls in purgatory of their own strength\\nthey cannot fly from their chains to heaven moreover, they\\nare blind, while they do not know how long they will be de-\\ntained in prison. And will we not render them assistance\\nas brutes render to brutes\\nIII. Because they are not of a low or servile condition,\\nbut all most noble, all holy and innocent, all sons and daugh-\\nters of God, heirs of the heavenly kingdom, although now in\\nwant, misery and chains. Who will not have pity on such\\nBlessed Peter Damien narrates that when the Marchioness\\nGuilla was traveling through Italy she came to a church,\\nwhich was commonly called St. Mary the Poor. Being very\\nindignant she remarked Far be it from us to call her poor,\\nwho elevated above the angels possesses eternal riches in\\nheaven. She made a large bequest to that church, and from\\nthenceforward no one dared call it poor. The purifying souls\\nare children of God, and yet, while they are in purgatory,\\nthey are poor, nay, vory poor. Whence they are commonly\\ncalled the poor faithful souls. Who will suffer the children\\nof God to be called poor who will not be indignant, who\\nwill not constantly strive to assist them Certainly the more\\nvirtuous one is, the more worthy is he of benefit as the\\nricher the soil the more abundant the fruit. But, because\\nall those souls are holy, they are therefore most worthy of\\naid who, also, in their time will yield fruit a hundred-fold.\\nIV. Because, moreover, they are our brothers and sisters.\\nWhen Mary the sister of Moses was struck with leprosy for\\nmurmuring, she was placed outside the camp in a solitary\\nplace for seven days, (C and the people moved not from the\\nplace until Mary was called again (Num. 12 15). As\\nthough they should not cease to pray for her until she should\\nbe healed, the woman of their race, the sister of their leader.\\nSo our brothers and sisters have been confined in purgatory\\nfor crimes committed. What shall we do shall we ignore\\nthem By no means. Let us stand together and not move\\na foot until we have used every means for their liberation.\\nOtherwise, the very brute creation will confound us. Lewis,\\nof Granada, writes that a dog in a certain monastery of his\\norder was accustomed to steal food and bring it to his sick\\ncomrade lying outside the monastery gate. What more\\ncould man do", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0296.jp2"}, "297": {"fulltext": "SOULS IN PURGATORY ARE DESERVING OF AID. 291\\nA species of fish in the Norwegian ocean on account of\\ntheir hoodlike appearance are called monks, and if one of\\ntheir number is captured they create such a tumult around\\nthe boat as almost to upset it, and they do not depart until\\nthe captive is set free. Shall we not do the same thing for\\nour captive brothers and sisters in purgatory\\nOur tumult and noise will be pleasing to God, if by good\\nworks we bear violence against heaven. St. Augustine says\\nThe pig grunts and all the others grunt with him the\\nass falls and many rush to raise him. But the poor soul\\ncries out in torments and there is no one to answer. What\\ninhumanity\\nY. Because they are detained there for no crime, but only\\non account of the guilt of punishment or certain debts for\\nsin contracted and not yet paid. They, therefore, do not\\nsuffer as malefactors but as debtors and that for slight offenses.\\nIt is not necessary for us to deprive ourselves of all our good\\nworks to liberate them it will be sufficient to offer a part\\nfor them. There are three parts in every satisfactory work\\nmerit, satisfaction and obtaining by request. The first re-\\nmains always with us, the other two we may apply to others,\\nand if we apply them to the poor souls God will reward us a\\nhundred-fold.\\nBut how, you will say, shall we free them from that prison?\\nIn four ways by the Sacrifice of the Mass, by which as a\\nmost grateful gift we please God by prayer and intercession\\nby almsgiving and by fasting. All these the Sacred Scripture\\nclearly professes to us. Judas Macchabseus ordered sacrifice\\nto be offered for his dead soldiers (2 Mach. 12). St.\\nAugustine says that the poor souls are more benefited by the\\nsacrifice of the Body of Christ, if in the old law they were\\nbenefited by the sacrifice of animals. In the Sacrifice of the\\nMass we send to God the Father his Son as a most acceptable\\ngift, and by this we appease his justice and temper his stern-\\nness. Pilate became reconciled to Herod when he sent Christ\\nto him will not God be pleased if we send him his beloved\\nSon in the Sacrifice of the Mass\\nSecondly, prayer. Of this Judas Macchabseus says It is\\na holy and wholesome thought to pray for the dead that they\\nmay be loosed from their sins.\\nThirdly, almsgiving. Tobias said to his son Lay out\\nthy bread and thy wine on the burial of a just man (4 18)\\nthat is, give alms to the poor and to the priests. This is a", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0297.jp2"}, "298": {"fulltext": "292 TWENTY-FIRST STTNDAY AFTER PENTECOST.\\ntwofold charity because it nourishes the poor and frees the\\npoor suffering souls.\\nFourthly, fasting and other works of mortification. Of\\nthis we have an example in David who on account of the\\ndeath of Saul fasted till evening (2 Kings 1).\\nFor the same reason the men of Jabes G-alaad fasted seven\\ndays (1 Kings 31 :13).\\nSince all these are so, who will be so hard-hearted, so in-\\nhuman as not to strive to liberate those poor captives Who\\nwill not despoil himself of superfluities, go and sell them,\\nand thus buy freedom for those suffering ones Do you\\nneed all the jewelry you wear, the extravagant clothing you\\norder Will not the poor souls in purgatory more securely\\ncarry you to heaven than those superfluous things Would\\nnot your entry into heaven with some poor soul be more pleas-\\ning to Christ than if you were arrayed in the most costly\\nraiment and jewels Use therefore every means in your\\npower to release the poor souls from their torturing flames\\nand they in turn will bring you to share in their eternal joys.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0298.jp2"}, "299": {"fulltext": "TWENTY-SECOND SUNDAY AFTER\\nPENTECOST.\\nHOW OUR GOODS MUST BE DIVIDED WITH GOD.\\nI. Thoughts. II. Words. III. Studies and labors. IV. Days.\\nV. Wealth.\\nRender therefore to Caesar the things that are Caesar s and to God the things\\nthat are God s (Matt. 22 21).\\nIt is narrated in 3 Kings 3 that two women contended be-\\nfore Solomon about the possession of a child whom each\\nclaimed as her own. In order to find the true mother, the\\nking in a most wise judgment ordered the child to be divided\\ninto two parts, and one part to be given to each woman.\\nWhen the true mother heard this she begged the child to be\\ngiven alive to the other woman but the other who was not\\nthe mother said Neither to me nor to thee, but let it be\\ndivided. By this it was discovered that the former was the\\ntrue mother. In like manner God and the world fight for\\nman. God as creator and Lord the world as a friend,\\nwithout whom it is difficult to live.\\nBut Christ in to-day s gospel pronounces a wise judgment\\nnamely, that man be divided, and what belongs to God be\\ngiven to God, and what belongs to the world be given to the\\nworld.\\nI. The thoughts of our heart must be divided, which are\\ncommonly made little of, since however they should be highly\\nvalued as the offspring of a most noble mother, the intellect,\\nand therefore they are earnestly desired by God, that they\\nmay be busy with him and not with vain and secular things.\\nHence he says to the spouse, that is, to each just soul Put\\n293", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0299.jp2"}, "300": {"fulltext": "294 TWENTY-SECOND SUNDAY AFTER PENTECOST.\\nme as a seal upon thy heart (Cant. 8 6), that is, always\\nremember me and think of me as those do who use some\\nsign to help the memory. The wax receives from the seal\\nits form and likeness so our heart, when it thinks of God,\\nreceives the actual likeness of God. God desires, therefore,\\nas far as possible, that we should always be engaged in the\\ncontemplation of the highest good, and moreover that by this\\nvery act we may be assimilated. But, on the other hand, the\\nworld protests against this and as Pharao so burdened the\\nHebrews with labors that they could not think of God and\\nhis sacrifice, so the world strives to draw all our thoughts to\\nitself many things are necessary to be done, to be disposed\\nof, to be sought for the nourishment of the body, to preserve\\nthe family, friendship, etc. What therefore must be done\\nLet these thoughts be divided a part given to God, since\\nall cannot be given a part that is necessary given to the\\nworld. Let no day pass without often thinking of our high-\\nest good and the things pertaining to him why am I here\\nby whom created and for what end why have I received an\\nimmortal soul and how long shall I remain here what\\nshall I answer to that Judge Likewise daily remember\\nyour last end. This is most fitting, because God is the most\\nnoble object of our intellect and the most necessary and the\\nscope of all our actions, to whom in all our works we should\\ncry out and moreover have him always before our eyes, be-\\ncause on him we depend each moment of our lives because\\notherwise we show that we do not love God, who never or\\nvery rarely remember him for the heart of the lover is where\\nhe loves, or as the Lord says For where thy treasure is,\\nthere is thy heart also (Matt. 6 21). Hence Dalila said to\\nSamson: How dost thou say thou lovest me, when thy\\nmind is not with me (Judg. 16 15). Secondly, it is most\\npleasant, for the memory of God can expel all sadness from\\nthe heart, as David found when he said I remembered\\nGod, and was delighted (Ps. 76 3). It is a certain portion\\nof beatitude to think of God, for beatitude itself consists in\\nthe intellectual vision of God. Who will not rejoice if he\\nconsiders that he has the greatest, most just, richest, mildest\\nGod, who cannot be taken away from him by any one,\\nwhom he can find at all times and in all places, and before\\nwhom he cannot be accused falsely Thirdly, because it is\\nmost useful. For the soul is not only fed and nourished by\\nguch thoughts, but even greater merits are acquired, since", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0300.jp2"}, "301": {"fulltext": "HOW OUR GOODS MUST BE DIVIDED WITH GOD. 295\\nwith secular thoughts time for the most part is hadly spent.\\nSt. Jerome says Do you wish to know how the thoughts\\nof men are vain The father and mother nourish their son\\nand promise themselves happiness with him they educate\\nhim he becomes a young man a grand career is open to\\nhim fever attacks him and he is carried off. 0, the cares\\nof men One thought alone brings happiness to think\\nof God.\\nII. What are our words which we use among ourselves\\nNearly all about food and raiment, about feasts and ban-\\nquets, about gain and honors, etc. nothing about God and\\ndivine things nay, more, if one should speak of these at a\\nbanquet he would be laughed at and not listened to. But\\nby what right is this He who gave speech and tongue, is\\nhe not also entitled to some part of your speech Peter says\\n6 If any speak, let him speak as the words of God (1 Pet.\\n4 11). Therefore by right we divide our speech, and give part\\nto secular affairs and part to God. First, this is most just,\\nbecause if we bear God in the heart and sincerely love him, we\\nwill speak freely about him, we will act and will hear Prom\\nthe abundance of the heart the mouth speaketh. We should\\ngive thanks for the daily benefits of God and say with Daniel\\n(i God has remembered me. Secondly, because this is\\npleasing. For when David was tired from work he was ac-\\ncustomed to sing the psalms. Thy justifications were the\\nsubject of my song, in the place of my pilgrimage (Ps.\\n118 54). The same thing the Apostle advises Speaking to\\nyourselves in psalms and hymns, and spiritual canticles,\\nsinging and making melody in your hearts to the Lord\\n(Ephes. 5 19). What traveler is not refreshed when he\\nhears talk about the Holy Land to which he is tending\\nWho does not freely read about it, speak about it and inquire\\nabout it But we all are tending to that land of celestial\\nhappiness. In the time of St. Jerome even the laborers and\\nfarmers sang their sacred hymns. The first word that infants\\nlearned was Alleluia. Thirdly, it is most fruitful. Where\\nthere are two or three gathered together in my name, there\\nI am in the midst of them, says the Lord. This was the\\ncase with the disciples who, on their way to Emmaus, were\\nspeaking of his passion. On the other hand, without doubt,\\nwhen the conversation is profane and vile, there the devil is\\nin the midst rejoicing aud urging them on.\\nIII. If we consider our studies, labors and industries,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0301.jp2"}, "302": {"fulltext": "296 TWENTY-SECOND SUNDAY AFTER PENTECOST.\\nnearly all these the world wants for itself. Like ants we\\nrun on the earth and bend all our energies to seeking food\\nand raiment, honors and wealth, etc. But what does our\\nLord say to this Lay not up for yourselves treasures on\\nearth where the rust and the moth consume, and where\\nthieves dig through and steal. But lay up for yourselves\\ntreasures in heaven where neither the rust nor the moth\\ndoth consume, and where thieves do not dig through nor\\nsteal (Matt. 6 19, 20). Labour not for the meat which\\nperisheth, but for that which endureth unto everlasting\\nlife (Jno. 6:27). Behold God seeks our industry; the\\nworld also seeks it. What must be done It certainly would\\nbe desirable to give all to God, but since that cannot be, let\\nthe labor be divided, and a part for nourishing the body be\\ngiven to the world, and a part for nourishing the soul be\\ngiven to God. Therefore, let no day pass without some\\ngood works. For if the Emperor Titus did not allow a day\\nto pass without doing some good, and if by chance he omitted\\nit, he said Friends, I have lost a day how much more\\ndoes it behoove us Christians to do good works What we\\ndo here we store in heaven, and in the proper time shall find\\nit. But if we store little when we could have stored much,\\nshall we not then say Alas, friends, how many days have I\\nlost If we could ask of the damned and the souls in pur-\\ngatory, nearly all would answer Alas, how many days\\nhave I lost That labor is lost which we spend on the\\nbody only that remains and lays up a treasure in heaven\\nwhich we spend on the soul. He who has two horses equally\\ndivides their food we have body and soul let us give to\\neach, therefore, its just measure of food.\\nSecondly, the incomparable excellence of the heavenly re-\\nward demands it. Because (i eye hath not seen, nor ear\\nheard, nor has it entered into the heart of man what God\\nhas prepared for those who love him.\\nShould we not then fight strenuously for such a reward\\nIf we spend all our days, months and years in secular pur-\\nsuits and derive no spiritual profit, how can we expect an\\neternal reward St. Paul savs If any man will not work,\\nneither let him eat (2 These. 3 10).\\nIV. We must make a division of our days let the work\\ndays be given to the world, and the holidays to God since\\nhe calls these his own. They have violated my Sabbath\\n(Ezech. 20). Let us therefore give to God what is God s", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0302.jp2"}, "303": {"fulltext": "HOW OUR GOODS MUST BE DIVIDED WITH GOD. 297\\nand he will give to us what is ours food and sustenance.\\nAs Peter walking on the water did not begin to sink until\\nhe had doubted in like manner we shall not want if we\\ngive to God the days that are his. But because we have not\\nconfidence in God, then we begin to sink.\\nV. What about our substance shall we give nothing to\\nGod Solomon spent more on the temple than on his own\\nhouse. Honour the Lord with thy substance (Prov. 3 9).\\nAlthough God does not seek our goods, but his honor, let\\nus show that we are his vassals, that we have all things from\\nhim, by offering him a small part at least, after the custom\\nof all nations. There was no law in existence when Cain\\nand Abel brought their offerings to God the former, the\\nfruits of the earth the latter, the first of his flock nature\\nalone impelled them to do this. The world on the contrary\\norders that we should spend all our substance on ourselves,\\nfamily, friends, animals, etc. How unjust it is to have noth-\\ning to give to God and his poor. To whom does God liken\\nsuch a spendthrift To that rich man in the gospel who\\nsaid Soul, thou hast much goods laid up for many years,\\ntake thy rest, eat, drink and make good cheer but on the\\nfollowing night he heard the Lord saying to him Thou\\nfool, this night do they require thy soul of thee and whose\\nshall those things be, which thou hast provided And im-\\nmediately the Lord adds So is he that layeth up treasure\\nfor himself, and is not rich towards God (Luke 12 19-21).\\nMany indeed are rich towards the world but not towards\\nGod. If you have two houses and you wish to spend the\\nwinter in one, will you not in summer send supplies there so\\nas not to be in want But we wish to live in heaven why\\ntherefore do we not send thither a part of our substance\\nfor as the Apostle says He who soweth sparingly, shall\\nalso reap sparingly and he who soweth in blessings, shall\\nalso reap of blessings (2 Cor. 9:6); that is, liberally and\\nprofusely.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0303.jp2"}, "304": {"fulltext": "TWENTY-THIRD SUNDAY AFTER PENTE-\\nCOST.\\nWHY PEKAKCE SHOULD NOT BE PUT OFF FKOM DAY TO DAY.\\nI. Because God is waiting for you to do penance. II. Because there\\nis danger in delay. III. Because from one sin it is easy to fall\\ninto others. IV. Because in the meantime much good is lost.\\nV. Because those who always put off scarcely ever will effica-\\nciously. VI. Because the longer penance is put off the more\\ndifficult it becomes. VII. Because it is stupid not to wish to\\neject the enemy immediately.\\nLord, my daughter is just now dead but come, lay thy hand upon her, and she\\nshall live (Matt. 9 18).\\nLet us, with good reason, hear that ruler as though he\\nwere a doctor of our law also. For he teaches us two things\\nmost necessary and salutary. The first, after sin has been\\nadmitted, to seek the remedy immediately and not to put off\\npenance. The second, to hasten to the priest, who through\\nthe imposition of hand may absolve us from sin. St. Peter\\nChrysologus says Since this man was a ruler, he knew\\nthe law and had read that man was formed by the hand of\\nGod he believed, therefore, that by the same hand, by\\nwhich his daughter had been created, she could be restored\\nto life/ Our only daughter, as was this one of Jairus, is\\nthe soul, which, alas, dies when it admits mortal sin. The\\nsoul that sinneth, the same shall die (Ezech. 18:20).\\nThere is a remedy, however, for this death, if you go to the\\nconfessor and ask him through the imposition of hand to\\nrecall your soul back to life. But see that with the ruler\\nyou hasten while the soul is yet warm see that you do not\\nput off from day to day, for you have only one soul. St.\\nChrysostom says God gave us all things double two eyes,\\n298", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0304.jp2"}, "305": {"fulltext": "WHY PENANCE SHOULD NOT BE PUT OFF. 299\\ntwo ears, two hands, two feet. If one of these be wounded,\\nwe have the other to console us. He gave us but one soul.\\nIf we lose this, how shall we live Let us provide then for\\nthis, preferring nothing to its salvation. There are many\\nreasons which urge us not to put off the salvation of the soul.\\nI. Because God is waiting for us to do penance, who can at\\nany moment more easily cast us into hell than if we allow a\\nglass to fall and to be broken into fragments. Surely if we\\nwere called by our superior to patch a friendship which we\\nviolated, who would dare to trifle with him, to delay But\\nfor this end God calls us, and do we dare to bear enmity\\ntowards him for a moment When Antiochus Epiphanes\\nlaid siege to Alexandria, which was under the protectorate of\\nthe Romans, Popilius Lsenas, a Roman Senator, was sent to\\nhim who ordered him to raise the siege, if not, he would be\\nconsidered an enemy of the Romans. He answered that\\nhe would more maturely consider the matter and then give\\nhis answer. At this the Senator made a line around Antioch\\nand said Is there a doubt that you are an enemy of the\\nRomans you shall not pass this line until you define your\\nposition. I will obey/ said Antiochus, and he raised the\\nsiege. How much more truly can this be said to the sinner\\nDo you dare to put off your return to the friendship of God\\nYou shall not pass a day, the circle of the sun, until you de-\\nfine your position. Otherwise how will you not stimulate\\nthe anger of God more and more towards you who so long\\nput him off waiting. Remember that vine from which the\\nLord expected grapes and it brought forth wild grapes\\n(Isa. 5 4), and therefore he ordered it to be destroyed.\\nRemember the unfruitful fig-tree which for three years was\\nexpected to bear fruit and at length was ordered to be cut\\ndown. No wonder this negligence redounds to the great-\\nest injury to God as though we had a stupid or wooden\\nGod.\\nII. Because there is danger in delay for perhaps life will\\nnot be prolonged for you as long until you repent and if\\nthat be conceded you, perhaps the grace of repentance will\\nnot be given you. Hasten therefore to penance as to the\\nhealing pool when the water is moved, lest perchance an-\\nother go down before you, for he who went down first to the\\npool was healed (Jno. 5). Whence Ecclesiasticus says:\\nDelay not to be converted to the Lord, and defer it not\\nfrom day to day. For his wrath shall come on a sudden", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0305.jp2"}, "306": {"fulltext": "300 TWENTY -THIRD SUNDAY AFTER PENTECOST.\\nand in the time of vengeance he will destroy thee (5 :8, 9).\\nPerhaps there is no doubt but that the water is oftener\\nmoved, that is, the grace of vocation is offered you but it is\\nuncertain whether you pay heed to that movement and voca-\\ntion. Cling to penance as a drowning man clings to a\\nplank, says St. Ambrose. Penance is the second plank\\nafter the wreck. But perhaps you will object that in Scrip-\\nture life and salvation are promised to those hoping in God.\\nBut do you not notice that those promises are made not to\\nsinners but to the just only The eyes of the Lord are upon\\nthe just and his ears unto their prayers (Ps. 33 16).\\nSay to the just man that it is well (Isa. 3 10). He speaks\\nof sinners otherwise. Cut it down therefore why doth it\\ntake up the ground? (Luke 13 7). Do not flatter yourself\\nabout the mercy of Cod for in him there is justice also, and\\nthat the most severe since he did not spare the sinning\\nAngels, but on account of one sin he hurled them into hell.\\nHe is the same now who from the highest throne of glory\\nbeholds those in the intolerable flames of hell wailing and\\nlamenting, nor will their cries move him to mercy through-\\nout all eternity. Therefore do not flatter yourself too much.\\nIII. Because from one sin, unless you soon repent, you\\nwill be precipitated into others one begets many, as was the\\ncase with Cain, who from envy fell into hatred, then into\\nmurder, from this into lying, then into rebellion against God\\nand finally into despair. From adultery David fell into\\nmurder. Who does not know that a single rope is easily\\nbroken, but if many are twisted together how difficult? By\\nadding sins to sins, you are making a stronger rope. Woe\\nto you that draw iniquity with cords of vanity (Isa. 5 18).\\nAs moneys received from a usurer, unless soon returned, always\\nincrease the debt so sms which are not soon wiped out in-\\ncrease. The devil, the usurer, demands sins as usury for sins\\nwhen you pay him you lay up wrath for yourself against the\\nday of wrath.\\nIV. Because in the meantime you lose very many goods\\nwhich you could have gained if you were in the state of grace.\\nFor as long as you are in the state of sin, your wife, your\\nsoul brings forth dead offspring to you, works namely wanting\\nin merit, nothing profitable for heaven, and when others are\\ntaking heaven by force, you are absent asleep.\\nV. Because those who put off from day to day almost never\\nefficaciously will and he who does not begin with the pres-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0306.jp2"}, "307": {"fulltext": "WHY PENANCE SHOULD NOT BE PUT OFF. 301\\n\u00c2\u00a9nt occasion offered, scarcely will begin afterwards. They\\nput off from feast to feast, from year to year, no time pleases\\nthem. As lazy girls bind the flax on the distaff but do not\\napply the hand with the spindle nor do they begin to make\\nthread so many carry the flax on the distaff because they\\npropose to amend in the meantime they never seize the\\nspindle. On the other hand the wise woman hath sought\\nwool and flax, and hath wrought by the counsel of her hands\\nand her fingers have taken hold of the spindle (Prov. 31\\n13, 19). Alcuin says Perhaps you say, to-morrow you will\\nbe converted. crow voice, the crow did not return to the\\nArk, the dove returned. It seems that the crow returned\\nto the top of the Ark and perched there, from what is said\\nin the Chaldean text He went out and returned, but he\\ndid not return into the Ark and to Noe. By the same reason\\nsome propose to return to God through penance, nor are they\\nfar from it they come into the church but they cannot\\nenter the Confessional.\\nVI. Because the longer conversion is put off, the more\\ndifficult it becomes, as can be gathered from to-day s Gospel.\\nThe girl did nothing towards her resuscitation the woman\\nwith the flow of blood should do many things, rush through\\nthe crowd, follow Christ and touch his garment. Again, this\\ngirl recently dead is soon raised by the Lord and is said to\\nbe only sleeping, but Lazarus four days dead was aroused by\\na strong voice, because he was a type of the inveterate sinner.\\nWhence Jairus said Place your hand on her and she\\nlives, as though the raising would be certain and easy\\nMartha, on the other hand, as though diffident of the raising\\nof Lazarus, said to the Lord ordering the sepulcher to be\\nopened Lord, by this time he stinketh for he is now of\\nfour days. Four days, I say, on account of four causes\\nfrom which this difficulty arises.\\nFirst, from the watchfulness of the devil, who holds his\\nslaves captive, and the more strongly the longer they are\\nbound to him. The disciples of Christ could not expel the\\ndemon that possessed the man from his youth (Mark 9).\\nAs the fly falling into the spider s web, unless he soon extri-\\ncates himself, is so wrapped by the spider that he cannot es-\\ncape so the sinner, unless he soon extricates himself from\\nthe net of the demon, becomes more and more entangled.\\nSecondly, from the crowd of thoughts impeding conversion,\\nsuch as the loss of goods, honors, friends, and other com-", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0307.jp2"}, "308": {"fulltext": "302 TWENTY-THIRD SUNDAY AFTER PENTECOST. i\\nmodities, the remembrance of past pleasures, etc. By\\nwhich iron chain St. Augustine confessed himself to have\\nbeen bound. These impediments always increase as an over-\\nflowing stream, which if you were scarcely able to cross in the\\nmorning, much less will you be able in the evening, while in\\nthe meantime you hope for it to diminish. Many, for in-\\nstance, so rarely hear sermons, that at length they are\\nashamed to hear them, nor do they abandon other vices\\nwhich for a long time they have contracted lest their neigh-\\nbors will wonder at them if they follow the narrow path and\\nrepent.\\nThirdly, from personal weakness and feebleness of strength\\nfor the intellect is obscured by sin, the judgment is dulled,\\nthe will depraved, rebellion of the sensitive appetites in-\\ncreases, so that the sickness becomes daily. As in a clock,\\nif one wheel stops they all stop so, if the powers of the mind\\nbecome feeble and depraved, the whole man becomes weak.\\nSamson with his hair cut could no longer break the rope,\\nwhich he so easily did before. But to break the chain of sin\\nis a difficult thing the love of God above all things is re-\\nquired, serious grief for offenses against God, a firm purpose\\nof amendment all these are not so easily acquired.\\nFourthly, from a contracted habit which is as another na-\\nture. Hence in Jeremias 13 23, we read If the Ethi-\\nopian can change his skin, or the leopard his spots you, also,\\nmay do well when you have learned evil. When Diogenes\\nwas arguing with a certain wicked man he was asked what he\\nshould do. I wash the Ethiopian/- said Diogenes, to make\\nhim white, signifying that his labor with the wicked man\\nwas in vain. The more strokes a nail receives the more\\nfirmly is it fixed so the more frequently crimes are commit-\\nted the more strongly are they impressed on the mind and\\nit becomes more difficult to remove them. It is believed that,\\nwhen Sisara felt himself affixed to the earth, he moved his\\nhand to the nail and tried to extract it (Judg. 4). In vain did\\nhe strive, for by many strokes it was firmly fixed in the floor.\\nSo when the sinner shall feel the blows of deathly sickness,\\nhe tries to extract the nail of bad habit, but how difficult it\\nis. What shall be the end of such a life Shall it not be\\nbad Search all the Scriptures, and you will find nothing\\nmore frequently than what man sowed, that also did he\\nreap, as he was in life, so was he in death. For every tree\\nis known by its fruit. For men do not gather figs from", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0308.jp2"}, "309": {"fulltext": "WHY PENANCE SHOULD NOT BE PUT OFF. 303\\nthorns nor from a bramble bush do they gather the grape\\n(Luke 6 44). For her house inclineth unto death, and her\\npaths to hell (Prov. 2:18). He, therefore, whose life,\\nwhose thoughts, words and works, always incline to hell,\\nwhither at length shall he go unless to hell He who walks\\nhere in interior darkness, whither shall he go unless into ex-\\nterior darkness\\nVII. Because it is stupid, when you can, not to wish to\\neject the enemy immediately this Pharao did when asked\\nby Moses when he wished to be relieved of the plague of frogs\\nto-morrow he answered. The frogs of your sins are always\\nwith you tormenting you, and yet you do not wish to be re-\\nlieved from them to-day, but to-morrow. It is stupid to\\nchoose the uncertain and let go the certain. To-day is cer-\\ntain for you, to-morrow uncertain.\\nLet go the uncertain and hold the certain, says St.\\nAugustine.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0309.jp2"}, "310": {"fulltext": "TWENTY-FOURTH SUNDAY AFTER PENTE-\\nCOST.\\nSIX PLACES OF REFUGE FROM THE WRATH TO COME.\\nI. The Faith of the Catholic Church, and obedience to her teach-\\nings. II. The tribunal of penance. III. Works of mercy. IV.\\nEarnest and constant prayer. V. An ever present fear of and\\nmeditation on the judgment. VI. Entrance into the religious\\nstate, or other like state of security.\\nThen they that are in Judea, let them flee into the mountains (Matt. 24 16).\\nGreat indeed was the favor which God showed to the\\nfamily of the just Lot, when he sent his two angels to warn\\nit and to rescue it from the fiery destruction that was to\\ncome upon Sodom but greater far the favor that he showed\\nus when he sent his only Son, Christ, the Angel of Great\\nCounsel, to forewarn us of the coming and final destruction\\nof the world, and the day of Judgment. This does Christ\\nin to-day s Gospel. Angels warned Lot to flee from the\\nburning of his home but Christ, the master of Angels,\\nwarns us to flee from the destruction of the world, and the\\nanger of a wrathful God.\\nThe Angels commanded that no one look behind him in\\nthe flight Christ, that he who is in the fields, return not\\nto take his coat, and that he who is on the housetop, descend\\nnot first into his house. The Angels said Save thyself\\nin the mountain Christ, Then let them that are in\\nJudea flee to the mountains/ What are these mountains,\\nto which we should betake ourselves if we would hide from\\nthe wrath to come\\nIn the old law, God ordered that there be set aside six\\ncities, within which he who had unwillingly taken blood\\nmight seek refuge, and thus escape the death penalty at the.\\n304", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0310.jp2"}, "311": {"fulltext": "SIX PLACES OF REFUGE FROM THE WRATH TO COME. 305\\nhands of the relatives of him whom he had killed and the\\nsix were so set aside after the coming of the children of\\nIsrael into the promised land.\\nThns also do we find set aside for us just so many places\\nof refuge wherein we may lie hidden from the wrath of that\\npursuing God, whose only Son we have too often, and even\\nwilfully, killed.\\nI. The faith of the Catholic Church and obedience to her\\nteachings in the first of these God-given places of safety.\\nSt. Ambrose and St. Basil commenting on the words of the\\nPsalmist: the rocks are a refuge for the conies, tell us\\nthat the sea-cony, foreseeing the tempest, cleaves with all\\nits strength to the nearest rock, that it may not be washed\\nup to its death on the dry sands of the shore. Thus also\\nmust we cling steadfastly to the rock upon which is built the\\nCatholic Church, if we would weather the tempests that rage\\nabout us. As no one outside the ark escaped the flood and\\nits attendant destruction so also will no one, refusing God s\\nimitation, be saved outside the Catholic Church. Whence\\nsays the Lord, He that does not believe, is already judged\\n(Jno. 4 18).\\nSince, however, faith alone cannot save, and since there\\nare, even within the Church, good and bad, sheep and goats,\\njust as in the ark there were animals both clean and unclean\\nso it must be distinctly borne in mind that he, who would\\nstand with confidence at the judgment, must also obey the\\nordinances of the Church and of her Prelates, and must\\nprove himself a sheep of the fold of Christ. Thus, on that\\nlast day, will Christ call the elect standing on his right hand,\\nsheep and the wicked on his left, goats because the former\\nlike the gentle sheep have hearkened to him and have followed\\nhis shepherd voice whithersoever it directed, as he himself\\nhas said, My sheep hear my voice, and follow me but the\\nlatter the wicked like unto goats, have ever turned aside\\nto the hillsides and would not be kept in the beaten path.\\nReason itself manifests that, if the Church and her Prelates\\npoint out the way, they alone will be unseverable for us on\\nthat awful day and that we, the unresisting sheep, who\\nhave followed the guidance of the Church, obeyed her pre-\\ncepts, and hearkened ever to the voice of her Prelates\\nand Shepherds, will revel in the rich, nourishing pastures\\nof the word of God and of the Sacraments, and will be held\\nwholly unaccountable when the Judge comes to his judgment.\\n20", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0311.jp2"}, "312": {"fulltext": "306 TWENTY-FOURTH SUNDAY AFTER PENTECOST.\\nTherefore, in obedience, says St. Jerome, not only is the\\nmind relieved from giving an accounting of those committed\\nto it, but even from an accounting of itself. 0, height of\\nliberty, wherein man can scarcely sin\\nIf the blind man be led among the growing crops and\\ntrample them down, will not he who led him thither be ac-\\ncounted the wrongdoer So much the more the shepherd\\nthat has led his sheep astray. Plutarch tells us that a little\\nfish called the leader is given to each of the great mon-\\nsters of the deep to direct its course, lest perchance it run\\nupon the shallows or enter into narrows whence there might\\nbe no exit. Absolute is the dependence of the monster upon\\nits little guide for when the little one stops, the big one\\nalso rests, and when the little one goes forward, the big one\\nmust perforce follow and many indeed have perished and\\nhave been thrown upon the land because they essayed to\\nmove without their leader. God has given to Christians an\\nexample, in this big fish, of the proper obedience to his\\nChurch and her prelates. Whatsoever the religion and\\nWisdom of the layman, says Basil, never let him cease to\\nbe a sheep, since he ought to follow the leading of the\\nChurch and his spiritual director, and thus avoid the shal-\\nlows and the rocks of the divine judgment.\\nII. The tribunal of Penance. St. John the Baptist, be-\\nholding those who had come to him out of Jerusalem, to\\nconfess their sins, wondered who had shown them this saving\\nrefuge Ye brood of vipers, who hath showed you the way\\nto flee from the wrath to come Bring forth, therefore, fruits\\nworthy of penance (Matt. 3 7, 8).\\nSt. Gregory, commenting on these words, says that the\\nanger to come is the final, avenging castigation which the\\nsinner cannot then escape who does not now betake himself\\nto tears of penance. Let penance run apace, says Peter\\nCrysologus, lest the condemnation outstrip it and lest we\\nbe judged, let us be the judges. Thus did the Ninivites,\\nhastening to do penance, forestall the Judge and avert his\\ndecree of divine wrath. Compare the tribunal of penance\\nwith the tribunal of the Judge to come, and note the gentle-\\nness of the one and the unbearable rigor of the other. Here,\\nthe penitent examines his own conscience there, with ac-\\ncusing angels and saints standing round about, will it be\\nexamined by a relentless Judge here, grief and contrition\\nwill avail there, but gnawing despair will be left here, a", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0312.jp2"}, "313": {"fulltext": "SIX PLACES OF EEFUGE FROM THE WRATH TO COME. 307\\nlight penance there, the pain of an eternal hell here, for-\\ngiveness there, damnation.\\nWho would not most willingly undergo this light judg-\\nment, that he might thus escape that other, fraught with\\nsuch terrible rigor Do we not drink bitter draughts,\\nundergo painful privations, and even suffer the life s blood\\nto be drained from us, that we may avoid a temporary ill-\\nness Then, why will we not drink deeply of the bitterness\\nof penance, that we may avoid a death, terrible and eternal\\nTherefore judge thyself by daily examinations, and then in\\nfrequent confessions strive to empty the fetid sink of\\nvices (St. Augustine).\\nIII. Works of mercy for to such is promised great\\nsecurity in the day of Judgment Blessed are the merciful,\\nfor they shall obtain mercy (Matt. 5:7); and again,\\nAlms shall be a great confidence before the most high God,\\nto all them that give it (Tobi. 4 12). Alms, says St.\\nChrysostom, stands at the tribunal of Christ, not alone as\\nan advocate, but as one persuading the Judge to accept the\\nadvocate in the place of the criminal. With what lightness\\nof heart would not he, who is about to contend for the\\ndoctor s degree, approach the examination, had he one to\\ninstruct him and solve beforehand the very questions that\\nwould surely be asked This does alms for as we know\\nthat God s examination will be especially concerning works\\nof mercy, it provides us beforehand with the answers to his\\nquestions. What shall I do For my master takes away\\nfrom me my stewardship, thought the faithless steward,\\nwhen he knew that he must give an accounting. And was\\nit not alms-giving, even out of the goods of his master, that\\nsuggested itself to his mind as his only refuge And the\\nmaster praised him, because he had done well.\\nIf then, because of age or infirmity, you cannot dig, that\\nis to say, chastise the body by fastings and other voluntary\\nafflictions or again, if you are unable to assist at prayer,\\nbecause of the exaction of your business, public and private,\\nthen hasten, as did the wise steward, to make unto thyself\\nfriends of the children of Mammon.\\nThe scarlet rope hanging from the window of Eaab was a\\nguarantee of safety and mercy to all that household, because\\nby that same rope had mercy been done, when by it the ex-\\nplorers were lowered from the city s walls. It was to Eaab\\na shield surpassing embattled walls. He, therefore, who does", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0313.jp2"}, "314": {"fulltext": "308 TWENTY-FOURTH SUNDAY AFTER PENTECOST.\\nmercy will by the same token be secure at the Judgment\\nfor he has but to say, will yon not, God, have pity on him\\nwho was ever mindful of yours\\nIV. Earnest and constant prayer. This was assuredly the\\nmeaning of Christ when, having foretold the Judgment, he\\nadded Watch ye, therefore, praying at all times, that you\\nmay be accounted worthy to escape all these things that are\\nI to come, and to stand before the Son of man (Luke 21 36).\\nNote here that it is only earnest and continual prayer that\\nwill save us from the anger to come. Therefore they do\\nlittle or nothing, who pray but rarely. Our Lord also teaches\\nthe same in that parable of the king who, wishing to join\\nbattle with an enemy more powerful than he, first sits down\\nand considers whether with his ten thousand soldiers he\\nshould go out to meet him who is coming with twenty\\nthousand, and, if he foresees that his forces are unequal to the\\ntask, sends to his enemy while yet a long way off and asks\\nthose things that tend towards peace. Thus would our Lord\\nadmonish us to go out and meet afar off the Eternal King,\\nwho is even now on his way with an army of untold Angels\\nand Saints. Since then we can never cope with his strength\\nand power, for as Job says, we cannot oppose even one to his\\nthousands, let us now, whilst he is at a great distance, that\\nis to say, at the present moment, send forward an embassy\\nof fervent prayer, and make our peace with him. If we do\\nnot anticipate him before he is obliged to come with his\\narmy, then will his anger be more bitter, from the fact that\\nwe have contemned the wealth of his goodness, patience, and\\nlong suffering, and have but laid up to ourselves treasures\\nof a God s wrath. Is it not so with the kings of the earth\\nDoes not the anger of a king grow apace with the persever-\\nance of the rebels, and their refusal to sue for pardon, or to\\nhumble themselves before him, until finally the day comes\\nwhen he takes up arms to crush the rebellion and will abso-\\nlutely ignore any plea for mercy Therefore, lest at some\\ntime we offend an irate God, let us hasten to appease him.\\nSo admonishes St. Augustine A pacified God is our only\\nrefuge from an angry God, alluding most likely to the\\nwoman, who, having asked the aid of Caesar, who would not\\nin his anger hear her, cried out that she would appeal to\\nCaesar. To what Caesar will you appeal? said he: to\\nwhom the woman replied From Caesar angered, to Caesar\\npacified. With like effect did a woman appeal from Phillip", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0314.jp2"}, "315": {"fulltext": "SIX PLACES OF REFUGE FROM THE WRATH TO COME. 309\\nsleeping to Phillip awake. Christ now watches and waits\\nfor us let us then appeal to him watching and waiting for\\nhe, also, will be at some time asleep, and perhaps will not be\\nawakened in time.\\nV. Constant fear and thought of judgment for it is writ-\\nten With him that feareth the Lord, it shall go well in\\nthe last (Eccl. 1 :13). Whoever fears that day will so\\ndirect his actions that he offend not God, nor fall upon his\\nanger. The steersman who would keep his ship from the\\nrocks stands guiding it from the stern and not from the\\nprow and thus the soul, the pilot of our life, will direct all\\nthings successfully if it keeps the eye steadfastly upon the\\nlast judgment. Holy Job testifies to the same What\\nshall I do, when God shall rise to judge and when he shall\\nexamine, what shall I answer him (Job 31 14) and he\\nhimself answers I feared all my works, knowing that thou\\ndidst not spare the offender (Job 9 28). St. Jerome also\\nWhether I eat, or drink, or whatever else I do, those words\\nare always sounding in my ears Arise, ye dead, and come to\\njudgment, and my soul and body tremble with a great fear\\nat the very thought. And still further on he adds Nor\\nhave I ever had a joy that could banish from my mind the\\nbitterness of the judgment to come. So also the Abbot\\nAmon c Put yonrself in the place of one confined in prison\\ndoes he not continually ask Where is the judge, and when\\nwill he come and in his fearful expectation, does he not be-\\nwail the punishment that is to fall upon him with the coming\\nof the judge So also do you say to your soul Woe is me,\\nif I forget that fearful tribunal, and the account that I must\\ngive Did I but continually meditate thereon, I would be\\nsaved\\nVI. Finally, there is a mountain wholly secure, which I\\nshall point out, although it may not be altogether attractive\\nto you. Renounce the world, and seek safety from its storms\\nand tempests in a life of perfection wholly given to the\\ndirect service of God. The old fable about the swallows is\\nto the point. When first man began to sow flax, the swallow\\nadvised his fellow birds to prevent the sowing of the seed, for\\nthat would lay danger to their whole race. But they laughed\\nat the would-be prophet. Again, when the flax peeped forth\\nfrom the ground and began to take on a young strength, did\\nhe beg them to pluck it up by the roots and still did they\\nlaugh him to scorn. In the fulness of the season, again did", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0315.jp2"}, "316": {"fulltext": "310 TWENTY-FOURTH SUNDAY AFTER PENTECOST.\\nhe exhort them to lay waste the ripened crops and wheil\\nthey would not even yet hearken to him, he left the assembly\\nof birds and made to himself a compact with man, living\\nthereafter with him, and coaxing him to kindness with cheer-\\nful twitterings at his very door-posts. Truly a wonderful\\nlesson to the other birds, since from flax are made nets and\\nsnares for their destruction Wouldst know what the fable\\nmeans Then listen. God sows his flax when he writes\\ndown against us the sentence of condemnation according to\\nour merits and his flax is ripened when the judgment is at\\nhand. Let us pluck up the seeds by serious and constant\\nrepentance and change of life even though the world stand\\nand laugh at us, and perhaps impede our every effort. And\\nif you would be assuredly safer, flee from the dangers of the\\nworld, and enter into a state of perfection, where there will\\nbe only God and his divine service. Notwithstanding the\\nexplicit command of the angel that they flee to the moun-\\ntain, did not Lot s wife, fearful of the fatigue, wish to stop\\nin the little town of Segor that lay at the foot of the hills\\nAnd even so do I expect you to murmur. Difficult indeed\\nis the ascent of the mountain of religion, and it is a hard\\nroad to the many therefore would they stay in Segor, that is,\\nin a state not wholly removed from the world and its allure-\\nments. Note the extreme solicitude with which the mer-\\nchant chooses his road that he may bring his goods safely\\nhome. Does not he who would cross a broad and precipitate\\nriver with his goods upon his shoulders, trusting solely to\\nhis ability as a swimmer, run the imminent danger of losing\\nboth life and goods He who commits himself and his\\ngoods to a skiff is more prudent, although he still in-\\nvites destruction from the rocks and the whirlpools and even\\nif he load his goods upon a merchant vessel, he has yet the\\ngreat tempests and storms with which to contend. He only\\nis perfectly secure who seeks the bridge, even be it out of his\\nway, and hard of access. The world is this vast and swift\\nruin in which they are completely engulfed who are wholly\\ngiven over to its worries and cares. Others there are who\\nuse the world as if they did not use it not altogether carried\\nalong by it, but kept therein by family ties and these are\\nsomewhat more secure. But he who passes over the world\\nupon the bridge of religion, is wholly without fear since\\nthe protecting sides of the bridge shut out even the sight of\\nthe madly rushing waters below. Let each one then measure", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0316.jp2"}, "317": {"fulltext": "SIX PLACES OF REFUGE FROM THE WRATH TO COME. 3H\\nhis own strength, and presume not too far. If he be unwill-\\ning to seek the bridge, let him at least embark in a merchant\\nvessel and if this be too great an undertaking, then let him\\nby all means take a skiff but under no circumstances should\\nhe, solely relying upon his own natural strength, commit\\nhimself and his weight of cares and business to the swiftly\\nrunning current of the world.\\nWhilst the elect are fleeing to the mountain, what are the\\nrejected doing Just what the inhabitants of Sodom long\\nago did under like circumstances Likewise as it came to\\npass in the days of Lot They did eat and drink, they\\nbought and sold, they planted and built. And in the day\\nthat Lot went out of Sodom, it rained fire and brimstone\\nfrom heaven, and destroyed them all. Even thus shall it be\\nin the day when the Son of man shall be revealed (Luke\\n17 28-30). And woe and alas how many there are to-day\\nlike unto thern\\nThe day will come when, all too late and in vain, they will\\ncall upon these mountains Fall upon us, and hide us from\\nthe face of him that sitteth upon the throne, and from the\\nwrath of the Lamb (Apoc. 6 16). Let them make use\\nof the advice here given, and flee now to those mountains,\\nthat they may lie secure on the great day that is to come.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0317.jp2"}, "318": {"fulltext": "LIST OF OUK OWN PUBLICATIONS.\\n1900.\\nChristian Truths. Lectures by Right Rev. F. S. Chatard, D. D.,\\nBishop of Vincennes.\\nThe Personality of God. TJie Existence of the Soul in Man,\\nThe Relation Between God and its Simplicity and Spirituality.\\nthe Soul Revelation. Faith and its Requisites.\\nThe Rule of Faith. Infallibility.\\nThe Liturgy of the Church and Penance.\\nCatholic Devotions. Early Christianity.\\nThe Blessed Eucharist. Net, $1.25.\\nCradle Lands. Egypt, Syria, Palestine, Jerusalem, etc. By\\nLady Herbert. Eight full-page Illustrations. $1.25. Net, 75c.\\nThis is an account of a tour for the benefit of an invalid. It in-\\ncludes Egypt, the Holy Land particularly describing Jerusalem,\\nBethlehem, and Nazareth through Asia Minor, the journey closing\\nin Constantinople.\\nEssay in Aid of a Grammar of Assent. By Cardinal New-\\nman. $1.25.\\nAt the outset three states are distinguished assent, inference,\\nand doubt, corresponding to the external actions of assertion, con-\\nclusion, and interrogation, though not necessarily accompanying\\nthem. The subject of the essay is, as its name implies, principally\\nthe first of these doubt being merely alluded to, and inference\\ntreated in its relation to assent, and only that species being con-\\nsidered at length which is not strictly demonstrative. The various\\nmodes in which assent exists and in which it is found, are the first\\nobjects of examination.\\nOzanam, Frederic, Professor at the Sorbonne. His Life and\\nWritings. By Kathleen O Meara. With Preface by Cardinal\\nManning. Price, $1.00. Net, 50c.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0318.jp2"}, "319": {"fulltext": "LIST OF OUR OWN PUBLICATIONS.\\nThis edition was published at the request of the Supreme\\nCouncil of the Society of St. Vincent de Paul, of New York, and we\\ntrust there is not a member of the society in the country who will\\nnot read this life of one of the founders, in fact, we may say the\\nfounder, of the great and useful Society of St. Vincent de Paul.\\nCatholic World.\\nThe Iroquois and the Jesuits. A story of the labors of the\\nMissionaries among these Indians. By Rev. Thomas Dono-\\nhoe, D. D. Price, $1.00. Net, 50c.\\nTeaching Truth by Signs and Ceremonies or, The Church,\\nits Rights and Services Explained for the People. By Rev.\\nJames L. Meagher. 12mo, fine cloth. 39 Editions. One of\\nthe most popular books of our times. Illustrated with twenty-\\none beautiful engravings. Retail price, $1.00.\\nMan the Mirror of the Universe or, the Agreement of Science\\nand Religion. By Rev. James L. Meagher. 375 pages, 12mo,\\ncloth. Retail price, $1.00. Net, 50c.\\nMarriage and Family Duties. By the Most Rev. Archbishop\\nPurcell, D. D. 35 pages, 18mo, paper. Retail, 10 cents.\\nBattlefields of Ireland. From 1688 to 1691, including Limerick,\\nAthlone, Aughrim and The Boyne. Price, 80c.\\nAnglican Orders. The Bull of Pope Leo XIII. Against\\nthem. An authorized translation of the Papal Bull on Angli-\\ncan Orders entitled Letter Apostolic of His Holiness Leo\\nXIII. Price, 5c.\\nGropings after Truth. A life journey from New England\\nCongregationalism to the one Catholic and Apostolic Church.\\nBy Joshua Huntington. Price, 45c.\\nSeven Gates of Heaven; or, the Teachings, Disciplines, Cus-\\ntoms, and Manners of Administering the Sacraments by all\\nDenominations. Simply explained for the People. By Rev.\\nJames L. Meagher. Superbly Illustrated. 472 pages 8vo,\\nfine cloth. Retail, $2.00. Net, $1.00.\\nDefense of Catholic Principles. To which is added An Appeal\\nto the Protestant Public. By the Rev. D. A. Gallitzin.\\nFifth and new edition. Retail, 45c.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0319.jp2"}, "320": {"fulltext": "LIST OF OUR OWN PUBLICATION^.\\nSymbolism of Early Christianity, from the Catacombs of Rome^\\nBy the Right Rev. Bishop Chatard, D. D., of Indianapolis,\\nInd. Net, 25c.\\nThe Interior Christian. In eight books, containing maxims of\\ngreat importance, to conduct us in a spiritual life. By M.\\nBernier De Louvigny. Retail, 45c.\\nO Reilly s Life of Pope Leo XIII. By Right Rev. Mgr.\\nO Reilly, LL.D.,D. Lit. Elegant edition. Large type. Illus-\\ntrated with steel plates, colored oleographs, and fine wood cuts.\\nNew edition, with 76 pages new matter added by the author,\\nmaking 712 pages in all. Retail, $2.00, being less than one-half\\nthe original price. Net, $1.00.\\nSocialism and the Church or, Henry George vs. Archbishop\\nCorrigan. By Rev. Willibald Hackner, priest of the Diocese\\nof LaCrosse, Wis. 59 pages, 12mo, large clear type. Retail,\\n10c.\\nSoul on Calvary. Meditating on the sufferings of Jesus Christ,\\nand finding at the Foot of the Cross Consolation in her\\nTroubles. With Prayers, Practices and Examples on various\\nSubjects. 294 pages, 16mo, cloth. Retail, 45c.\\nFestal Year; or, the Origin, History, Ceremonies and Meanings\\nof the Sundays, Seasons, Feasts, and Festivals of the Church\\nDuring the Year, Explained for the People. By Rev. James L.\\nMeagher. Illustrated with numerous engravings. 12mo, cloth.\\nRetail price, $1.00.\\nGlories of the Sacred Heart. By Cardinal Manning. Net, 75c.\\nIn this book I have intentionally confined myself to the dog-\\nmatic side of the devotion and for the following reasons I believe\\nfirmly that when divine truth is fully and duly apprehended, it\\ngenerates devotion that one cause of shallowness in the spiritual\\nlife is a superficial apprehension of the dogma of the Incarnation\\nand that one divine purpose in the institution and diffusion of the\\ndevotion of the Sacred Heart, in these last times, is to reawaken in\\nthe minds of men the consciousness of t^heir personal relation to a\\nDivine Master. Preface.\\nChalloner s Meditations, For every Day in the Year. Contain-\\ning also Meditations on The Sacred Heart. Black silk cloth.\\nNet, 85o.", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0320.jp2"}, "321": {"fulltext": "LIST OF OUR OWN PUBLICATIONS.\\nFather Mack. This is a beautiful Story written by a noted Hu-\\nmorist, Leo Gregory, and is bound in fine Linen Cloth.\\nPrice, 60c.\\nChrist s Kingdom on Earth or, The Church and her Divine\\nConstitution, Organization, and Framework, Explained for the\\nPeople. By Rev. James L. Meagher. Illustrated with seventy\\nbeautiful engravings, octavo, fine cloth. Retail, $2.50. Net,\\n$1.25.\\nNew Testament. Of Our Lord and Saviour Jesus Christ. Trans-\\nlated from the Latin Vulgate. With Annotations, References,\\nand an Historical and Chronological Index. Retail, $1.00.\\nHoly Bible. (Douay Version.) Translated from the Latin Vul-\\ngate, and diligently compared with the Hebrew, Greek, and\\nother editions in various languages, with annotations by Dr.\\nChalloner. Cloth. Retail, $1.50. Net, 75c.\\nHornihold. The Commandments and Sacraments Explained in\\nFifty-Two Discourses. By Right Rev. Bishop Hornihold,\\nD. D. 560 pages, 12mo. Cloth. Price, 75c. Net, 50c.\\nCatechetical Instructions of St. Cyril of Jerusalem. From\\nthe Italian of Canon D. Fanucchi. By Right Rev. F. S. Chat-\\nard, D. D., Bishop of Vincennes. Net, 25c.\\nCatechism of Council of Trent. Published by command of\\nPope Pius V. Translated by Rev. John Donovan. Net, $1.25.\\nThis is the translation of the Roman Catechism, which was com-\\nposed by decree of the Council of Trent, and the same authority\\ncommands all Bishops to take care that it be faithfully translated\\ninto the vernacular language and expounded to the people by all\\npastors.\\nSacerdotus Vade-Mecum. Seu Rubricae Generales Missalis\\nRomani. In Commodiorem Celebrantium Usum. By Rev. J.\\nL. Andreis. Cura. Bound in flexible cloth. Net, 40c.\\nThe Christian at Mass or An Explanation of the Mass in all its\\nParts. Flexible cloth, red edges. Net, 50c.\\nThe Question Box or Answers to Objections Against the\\nCatholic Church by Non-Catholics. By Rev. G. F. 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This\\nbook contains Meditations for a Private Retreat of Eight Days,\\nand a Compendium of Rules for a Christian Life. Net, 50c.\\nThe Protesting Christian. Standing before the Judgment-Seat\\nof Christ to Answer for His Protest against that Parent Church.\\nBy Rev. J. Perry. Flexible cloth. 20c. Net, 10c.\\nCatholic Controversy. A Reply to Dr. Littledale s Plain\\nReasons. By H. I. D. Ryder. 12mo. Cloth. Net, 75c.\\nReligious Missions Among the Irish and Catholic Coloniza-\\ntion. New edition. By Rt. Rev. J. L. Spalding, D. D. Retail,\\n$1.00.\\nThreshold of the Catholic Church. A course of plain instruc-\\ntions for those entering the Church. By Rev. John F. Bag-\\nshawe. Retail, 75c.\\nCurious Questions. By Rev. H. A. Brann, D. D. Fine cloth.\\nRetail, 75c.\\nLectures and Discourses. By Bishop Spalding, D. D. Cloth\\nbinding. Retail, 75c.\\nElia or Spain Fifty Years Ago. A beautiful story. By Fernand\\nCavallero. Retail, 75c.\\nThe Spirit of Faith. What must I do to be Saved By Rt. Rev.\\nBishop Hedley, O. S. B. Retail, 45c.\\nLenten Lectures. In answer to the Thirty-Nine Articles of the\\nChurch of England. By Rev. Thomas Maguire. Retail, 75c,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0322.jp2"}, "323": {"fulltext": "LIST OF OUR OWN PUBLICATIONS.\\nVisits to the Blessed Sacrament for every day in the month.\\nAspirations of love to Jesus. Rules for frequent communion\\nand meditations for every day in the week. By St. Alphonsus\\nLiguori. 316 pages. Cloth, red edges. Retail, 30c.\\nWay of Salvation. Meditations for every day in the year. By\\nSaint Alphonsus Liguori. 16mo. Cloth. Retail, 45c.\\nSpiritual Combat. To which is added the Peace of the Soul and\\nthe Happiness of the Heart which Dies to Itself in Order to\\nLive to God. Profusely illustrated cloth, red edges. Retail,\\n30c.\\nTriumph of Religion or a choice selection of edifying narratives.\\nCompiled from various authors. By Rev. James Fitton. 216\\npages. Fine cloth. Retail, 45c.\\nPoor Man s Controversy. Be always ready to give an account\\nof your faith. By Rev. J. Mannock, O. S. B. 182 pages.\\n18mo., cloth. Retail, 40c.\\nQuestions on Vocations. A Catechism of instruction for the\\nuse of Colleges and Academies. By Rev. D. J. Downing, C.\\nRetail, 40c. Net, 20c.\\nLenten Sermons. From the Italian of Father Segneri, S. J. 2\\nvols. Net, 85c. each.\\nThis is a translation of a portion of the celebrated Quaresimale, or\\ncourse of forty sermons for Lent, of Father Paul Segneri, S. J., who\\nwas one of the most remarkable missionaries that the Church has\\nproduced. These discourses are models of eloquence. They are\\nadmirable samples of what sermons for Lent, or for a mission,\\nshould be, and will be of great assistance to clergymen.\\nNouet s Meditations on the Life and Passion of Our Lord\\nJesus Christ, for the Year. By Rev. J. Nouet, S. J. To\\nwhich are added Meditations on the Sacred Heart of Jesus\\nChrist. By Rev. B. Borgo, S. J. Net, $1. 25.\\nOur author commences with the first Sunday in Advent, by medi-\\ntating on the Hidden Life of our Lord. Then follow meditations\\non the Suffering Life, which are adapted to the Season of Lent, and\\nare devoted almost exclusively to the passion of Christ.\\nOakeley on Catholic Worship. A Manual of Popular Instruc-\\ntion on the Ceremonies and Devotions of the Church. By\\nCanon Frederick Oakeley, M. A. Net, 30c,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0323.jp2"}, "324": {"fulltext": "LIST OF OUR OWN PUBLICATIONS.\\nOakeley on the Mass. The Order and Ceremonial of the Most\\nHoly and Adorable Sacrifice of the Mass explained in a Dialogue\\nbetween a Priest and a Catechumen. By Canon Frederick\\nOakeley, M. A. Net, 30c.\\nConverts and inquirers after religious truths frequently expe-\\nrience some difficulty in understanding the ceremonies of the Church\\nand the various devotional practises of Catholics.\\nJournal of Eugenie de Guerin. Edited by G. S. Trebutien.\\nNever was there penned a book so full of the highest and most\\nrefined sentiment, touching pathos, combined with so much\\ndeep philosophic and poetic thought. Her descriptions are full\\nof the intensest interest and charming naivete. Catholic\\nWorld. Price, $1.25. Net, 63c.\\nLetters of Eugenie de Guerin. Edited by G. S. Trebutien.\\nThe volume of Letters is, like the Journal, a delicious literary\\nrepast from which we rise with mind and heart equally glad-\\ndened and refreshed. Catholic World. Price, $1.25. Net, 63c.\\nNellie Netterville or, One of the Transplanted. A tale of the\\nTimes of Cromwell in Ireland. By Miss Caddell. It is a\\nsad, but interesting story, and is written with no little ability.\\nCatholic Standard. Retail, $1.25. Net, 63c.\\nPearl. By Kathleen O Meara. This is a novel of English and\\nFrench life when Napoleon was still flourishing in France. There\\nis a break nowhere. The interest deepens with the progress of\\nthe story. The dialogue has the crisp brilliancy of the French.\\nThe situations, as the playwrights say, are brought out with\\nmuch naturalness, yet with great power, Catholic World.\\nPrice, $1.00. Net, 60c.\\nA Winged Word, and other Stories. By Mary Agnes Tincker.\\nIt is a book full of human interest, made up of human stories,\\nand treating of sorrow and want as well as of joy and peace.\\n\u00e2\u0080\u0094Catholic World. Price, $1.25. Net, 63c.\\nCHRISTIAN PRESS ASSOCIATION PUBLISHING COMPANY, NEW YORK,", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0324.jp2"}, "325": {"fulltext": "", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0325.jp2"}, "326": {"fulltext": "Deacidified using the Bookkeeper proces:\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Jan. 2006\\nPreservationTechnologie!\\nA WORLD LEADER IN PAPER PRESERVATIO\\n1 1 1 Thomson Park Dnve\\nCranberry Township, PA 16066\\n(724) 779-21 1t", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0326.jp2"}, "327": {"fulltext": "", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0327.jp2"}, "328": {"fulltext": "", "height": "3457", "width": "2146", "jp2-path": "fabriconciones00fabe_0328.jp2"}}