that such a misfortune may never happen to us, and that we may not lose any of the hidden treasures of adversity and suffering. What a wonderful prayer the Paternoster is! It is indeed a universal prayer, containing all that is best to ask for the glory of God and our own happiness. Such thoughts as these ought to make us say it with an ever-fresh satisfaction and devotion.

AFFECTIONS and RESOLUTIONS.

POINT III. Conclusion of the Paternoster.

CONSIDERATION. The seven petitions of the Paternoster are followed by the word 'Amen,'-so be it,—a brief but expressive desire, by which we virtually repeat all and each petition.

APPLICATION. As the word Amen contains the whole substance of the Lord's Prayer, let us learn the habit of saying it with attention and feeling, adding to it sometimes these words: Yes, my soul, let it be thus, let it be thus.'

COLLOQUY.

JULY 19.

SERMON ON THE MOUNTAIN: LAYING UP TREASURE.

1st Prel. Behold Jesus sitting in the midst of His Apostles. 2d Prel. Beg for grace faithfully to fulfil the three necessary conditions of laying up great spiritual treasures in a short time-the state of grace, a pure intention, sanctification of

crosses.

POINT I. The state of Grace.

CONSIDERATION. Lay not up to yourselves treasures on earth, where thieves break through and steal,' and which the great robber Death steals away in an instant, leaving nothing behind except regret, too often despair. Let us leave the blinded worldling to find out the solution of the grand problem, 'How to realise a great

fortune in a short time.' But we, following our Lord's counsel, Lay up to yourselves treasures in heaven, where thieves do not break through and steal,' will try to solve one infinitely more interesting-how we can in a short time lay up imperishable treasures of glory and happiness in heaven. The solution is not difficult, and consists of three things-'a state of grace, a pure intention, sanctification of crosses.'

APPLICATION. If, then, during the brief time of life, we wish to lay up much treasure in heaven (and who does not wish it?), we must be always in a state of grace, for faith teaches us that all good works without charity-i.e., done by a man in mortal sin-gain no merit for heaven: while every good action of the just, with the help of grace, will receive an eternal reward. And what a great number of good actions are done in a day, a week, a month! If the religious state possessed no other advantage but that of preserving us in sanctifying grace, how grateful we ought to be to God for having called us to it!

AFFECTIONS and RESOLUTIONS.

POINT II. A pure intention.

CONSIDERATION. Amongst the numerous actions which fill up one day, there are many which in their nature are neither good nor evil before God, but simply indifferent; such as eating, drinking, sleeping, studying, manual labour, receiving or making visits, taking recreation, &c.; but we can render them meritorious by a pure intention. St. Paul assures us of this when he says, writing to the Corinthians, Whether ye eat or drink, or whatsoever else you do, do all to the glory of God;' which is equivalent to saying, 'Do what is pleasing to God, and meritorious to yourself."

APPLICATION. It would be folly indeed not to turn this second means of increasing our spiritual riches to profit, especially as it is so easy. What is easier than to offer to God in our morning prayers all our actions,

protesting that we wish to perform them as well as possible, with the single motive of pleasing Him, and doing His most holy will? What is easier, again, than to renew this intention often in the course of the day? Our actions will be more meritorious, and we shall have less reason to fear lest vainglory should take somewhat from the purity of our first intention, or entirely corrupt it. With what care and what vigilance do you strive after a pure intention? Do you form one fervently and with great intensity of will in the morning? Do you renew it during the day?

AFFECTIONS and RESOLUTIONS.

POINT III. Sanctification of crosses.

CONSIDERATION. The great means of laying up treasures in heaven in a short time is, say the doctors of the Church, to labour without ceasing for the glory of God and the good of souls; but especially to suffer much, and to bear it with patience and entire resignation to the will of God in all the crosses which it pleases Him to send us.

APPLICATION. Let us dig into this rich mine of supernatural merit: we have not far to look. Misery, suffering, and crosses are the heritage of humanity, and no one is exempt from them. We complain of being overwhelmed by them. But what good does that do us? Let us rather sanctify them, make them meritorious, and of value for eternity, by accepting them as from the hand of God, and bearing them for love of the sufferings of Jesus Christ. Have we done this?

COLLOQUY.

JULY 20.

VARIOUS PRECEPTS OF OUR LORD.

1st Prel. Behold Jesus preaching to the crowd, who listen attentively to Him.

2d Prel. Beg for grace to follow His teaching in all things.

POINT I. Not to judge Others.

CONSIDERATION. 'Judge not, and you shall not be judged; condemn not, and you shall not be condemned; for with what judgment you judge, you shall be judged: and why seest thou the mote that is in thy brother's eye, and seest not the beam that is in thy own eye?' Powerful are the words which our Lord uses to induce us to abstain from judging our neighbours. These judg ments are almost always presumptuous, and often very sinful; because we can only judge from appearances, which are always deceitful; because we often go so far as to judge and condemn their intentions, which God alone can penetrate, and alone has the right to judge; finally, because these judgments are dictated almost always by jealousy or wounded self-love, which blinds us to such a degree that, as our Lord says in figurative language, we do not remark in ourselves faults and failings a thousand times worse than those which we see in others.

APPLICATION. In practice, when we are tempted to despise, to judge, or condemn our brethren, let us think of those divine words on which we have meditated, or of those other words which also fell from our Saviour's lips: As long as you did it to one of these My least brethren, you did it to Me.' Let us think that what seems blameable or even sinful to us may be perhaps a meritorious act of virtue in the eyes of God, who alone can justly understand our actions and intentions; or rather let us say to ourselves, 'Why occupy myself with others? It is not for their acts, but for my own, that I shall have to answer to the Judge of all men. If I

had always acted in this way, what a loss of time, what troubles, and what sins I should have avoided!' AFFECTIONS and RESOLUTIONS.

POINT II. The narrow Path.

CONSIDERATION. Enter ye in at the narrow gate: for wide is the gate and broad is the way that leadeth to destruction, and many there are that go in thereat. How narrow is the gate and straight the way that leadeth to life, and few there be that find it.' We naturally ask, 'What is the connection between these terrific words of our Lord and the doctrines He was preaching?' but it is soon explained. The Lord knew that we should try in course of time to misinterpret the sense of these doctrines, and to make them give way to the false maxims of the world, the habits and customs of the multitude, and He therefore warned us against these false interpretations.

APPLICATION. By embracing the yoke of religion we happily have entered the narrow path that leads to life. But, alas, even there also we find means of enlarging the way, so that two paths may be seen; one is that of the fervent, who are faithful to the maxims and holy practices of the novitiate; and the other, that of the Îukewarm, the degenerate religious, who are guided more by the maxims of the world than the teaching of Jesus Christ. In which of these two classes are you to be found?

AFFECTIONS and RESOLUTIONS.

POINT III. Not to listen to false Prophets.

CONSIDERATION. 'Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them.' This second warning of our Lord has the same purpose as the first to make us vigilant ; not only against heretics and unbelievers in disguise, but also against the