Christ, and he will not appear vile or despicable in your eyes. This consideration will lead you to reason thus with yourselves: This person, whom I hate and despise, is still the object of the tenderness and affection of my Saviour. It was for him, it was, for me, that this loving Redeemer spilt his precious blood. This should be an indissoluble tie of mutual love and friendship between him and me. I will, therefore, no longer bear an enmity to my neighbour, but love every one who is the friend of my Saviour and of my God, since a common friend unites those whom the most violent enmity had separated. Thus it is, that the spirit of charity should influence our conduct; thus it is that we are to shew ourselves the true disciples of Jesus Christ; for it is by this test alone that all men shall know us to be his disciples, as he himself declares in St. John, c. xiii.

v. 35.

What can be more reasonable than that this charity should constantly reign amongst all Christians? By the grace of baptism and regeneration we are all become children of the same heavenly Father, members of the same mystical body, supported by the same hand of Providence, and destined for the same end, the same eternal happiness. Our Blessed Saviour has broken down the wall of separation that stood between us; he has united us in the same worship, the same faith, the same sacraments, the same doctrine, the same discipline; he has formed one flock, one Church, one sheepfold out of all the tribes, all the nations of the earth. Are not these so many inducements to bind us closely together with the strictest ties of charity? How shameful then would it be, to behold christians unhappily divided amongst themselves? Must they not be stripped of all these tender sentiments which both nature and religion inspire, if they suffer such a division to take place? In vain do we flatter ourselves that we love God, when a spirit of discord and disunion, envy, malice, and hatred prevails between us and our neighbour. Whoever declares he loves God, says St. John, 1. Ep.c.ii.v. 20. and kateth his brother, he is a liar; though his life should otherwise seem devout, pure and angelical, he deceives you, he deceives himself; his piety is no better than hypocrisy and illusion, if he be void of charity and fraternal love for his neighbour. In short, he is no better than a sounding brass, a tinkling cymbal, and a mere empty nothing in the sight of God, if he fails to have charity. The distinguishing character of this divine virtue is given by St. Paul, writing to the Corinthians, 1. Ep. c. xiii. Charity, says he, is patient, it is bountiful, it envies not either the temporal or spiritual welfare of a neighbour. It does no prejudice to any person, either by its actions or by its discourse. It is not puffed up, it is not ambitious, nor does it pretend to domineer over the most despicable. It is so disinterested that it will sooner give up its right than enter into disputes which might disturb Christian peace. If you give the offence, it fancies it

has given the occasion; if you treat it with contempt, it thinks you do it but justice. All the faults that can be excused, it represents them in the most favourable light; it is afflicted when they are too visible, and is overjoyed when it finds any thing praise-worthy. It does not rashly judge, censure or condemn another, nor endeavour by malicious comments to misconstrue his actions, and turn his virtues into vices. It thinks not evil, but believes all that savours of piety to be true and genuine. It suffers without murmur, without complaint. It bears with the most imperfect, and finds even in their failings something that makes them worthy of its indulgence. God himself is its motive. Neither the indignity nor the ingratitude of men can stop the course of its liberality; but, in imitation of the great Creator, who causes his sun to shine on the unjust as well as on the just, it dispenses its favours with a liberal hand to the deserving and to the unworthy. The sick and suffering poor, in cellars and garrets, who are the most lively instances of human misery, and whose ulcerous bodies, under tattered garments, excite horror in the spectators, are the favourite objects of charity's tenderness and compassion. It still discovers, with the eyes of faith, something in them worthy of respect and veneration. The blood of their Saviour, which is the price of their redemption, is an embellishment that makes them agreeable in its sight, and the more nature abhors to approach such disagreeable objects, the more charity is pleased to comfort and assist them. It is the character of human love to seek its own private interest; it shews itself in empty compliments, in protestations of friendship, in offers of service, in deceiving promises, and in all those other disguises which policy has invented to ensnare men by a fair outside; but Christian charity is not counterfeit ; its words do not belie its actions, and its actions are always conformable to its sentiments, because sincerity is essential to it, as the Apostle observes, 1 Tim. c. i. v. 5. Charity from a pure heart, and a good conscience, and from an unfeigned faith. It never acts by the low and earthly views of interest and vanity, which generally influence the actions of men, but studies to do what is pleasing to God. If it does good, it takes care that it may not be seen; if it gives alms, it hides them in the bosom of the poor; it draws a veil over the gift, that the benefactor may not be discovered. The pleasure it feels in doing a good action is to it a far greater recompense than all the grand applauses of men. As all it does is for God's honour and glory, so it desires no other witness but him; it is enough that he should know the good works it does, to reward them hereafter with everlasting happiness. Hence the truly charitable Christian is that universal man, who, like St. Paul, transforms himself into all shapes to be of service to all. His ordinary employment is to succour, to defend, and to serve his brethren; he overlooks their im

perfections, and adapts himself to all their different humours. His is the comfort of the afflicted, the support of the feeble, the succour of the necessitous, the asylum of the persecuted, and the counsel of the ignorant. There is no weakness which he does not commiserate, no misery which does not excite his tenderness and compassion. Such are the characteristics of the amiable virtue of charity. You have heard the motives which are to induce you to it. The model of your love for your neighbour shall be the subject of the second point.

To love as we would willingly be loved, to love as we love ourselves, to love as Jesus Christ has loved us; these rules are to be the model of that charity which we owe our neighbour. We are willing to be loved by all men; we love ourselves sincerely; the Son of God has loved us solidly. Our charity, then, to be perfect, must have these three qualities: It must be universal, sincere and solid. First, it must be universal, that is, it must take in all mankind. Our Blessed Saviour gives us to understand, in the parable of the charitable Samaritan, that all men, without exception or reserve, are our neighbour, whether friend or enemy, countryman or foreigner, rich or poor. The Almighty has given us, in himself an example of this extensive and universal charity; his paternal providence procures the welfare of all created beings, and supplies the necessities of the most minute, the most abject creatures. He waters the land of the reprobate with as gentle showers, as that of the faithful Christian who is attached to his service. The universe subsists by his infinite power, and he showers down the gifts of nature on the unjust as well as on the just, Mat. c. v. It is thus Christian charity tenders its good offices to all, without exception, because it finds all inclosed in the heart of Jesus Christ. It embraces the whole universe, has as many relations, as many friends, as there are men on the face of the earth; and as St. John Chrysostom speaks, exceeds in its affection to all, that of the most tender parent to his children. All men in general, notwithstanding the difference of their religion, or the contrariety of their humours, are the objects of its tenderness and compassion; it excludes not the most imperfect nor the most vicious from a share in its affection, but commiserates their weakness and infirmity. Far from entertaining a bitter indiscreet zeal against then, or traducing their character, whilst it separates from them by way of precaution, it assists them with prayers, with good example, and interests itself in their favour at the throne of mercy. Charity is also sincere, like unto that love which we bear to ourselves, and which of all love is the most sincere, the most constant, the most durable, the most active, and the most extensive. Hence the love of ourselves is the model by which we are commanded to regulate the love we owe our neighbour. When I speak of the love of ourselves on this occasion, I do not mean that blind, inordi

nate and criminal self-love, which is governed by passion, grounded on the inclinations of corrupt nature, and which moves us to gratify our sensuality, curiosity and pride, and to consult only our own ease, pleasure and interest in all things; but I mean that true and just love of ourselves which is directed by reason and religion.

The Scripture also gives us to understand, that we are to imitate that love and union which subsists between the menbers of the same body; for we are all one body and fellowmembers in Christ, as the Apostle speaks, Rom. c. xii. v. 5. We have all different offices, functions and uses in this body, and have all mutually need of one another. Providence has wisely assigned us various employments and duties, which are necessary for the benefit of the whole body. Some are placed in a higher and in a more exalted rank, others in a lower and a more humble station; some are at the head, some at the feet, and all should rest satisfied with the station allotted to them without murmuring, or envying their fellow-members any advantage they may possess above them. There is no envy, no disagreement between the members of the same natural body, says St. Augustine. The feet do not envy the head, the eyes, or the hands; they do not despise or quarrel with each other, but are all solicitous for one another, and combine to give a mutual assistance; they all love each other, are in pain for one another, and are mutually careful one of the other, 1 Cor. c. xii. v. 24, 26. One member protects and defends another in danger. If the head be threatened, the eye discovers the danger; the hand is raised to prevent the blow, and the feet run away to escape it. If the foot happens to tread upon a thorn, the back stoops, the eye searches for it, the tongue complains and asks where it is, the hands are employed, and the fingers pull it out and deliver the suffering member from its torment. When one member is hurt all the rest are concerned, and ready to bring relief; and when it is cured and well, all the rest rejoice and are happy. Such is the love, such is the union, says St. Augustine, that ought to subsist amongst Christians, who are members of Christ's mystical body.

Our Blessed Saviour proposes another model of charity more sublime and more perfect. I give you, says he, Jo. c. xiii. v. 34. a new commandment, that ye love one another as I have loved you. By these words he undoubtedly demands of us a love for our neighbour, which has in view nothing less than the eternal salvation of his soul. Should I then assert, that to procure the eternal salvation of your husbands, of your wives, of your children and of your neighbours, you should sacrifice even life itself, were it necessary, I would tell you nothing but what St. John positively declares to be your duty. We ought to lay down our lives for our brethren, 1 Ep. c. iii. v. 16. But how could I think of preaching this doctrine at

present to those who, perhaps several times in the day, pray to God to damn the souls of their wives, children and domestics? How could I think of preaching it to those unhappy parents, whose houses resemble so many schools of the devil, and who are so far from instructing their children in the principles of religion, and they bring them up as so many victims. which they sacrifice to hell? What success could I promise myself by recommending it to those unfortunate sinners of our days, who seem to have nothing more at heart than the ruin and damnation of each other, as they daily endeavour to corrupt and debauch so many innocent souls by their filthy discourses, wicked intrigues, and scandalous example? Notwithstanding, the principal duty of charity is to assist each other mutually in the grand affair of salvation; for if it obliges us to succour our brethren in their temporal wants, it imposes. a far more strict obligation to assist them in their spiritual necessities, by giving them a brotherly admonition when we see them in danger of losing their souls, and by endeavouring to withdraw them from the road of perdition, and persuade them by good advice and example to the practice of virtue. O God of Charity inspire us with these Christian sentiments. Fill our hearts and inflame our souls, we beseech thee, with this celestial fire which thou didst come to kindle on earth, and grant us the great gift of final perseverance, that we may at our dying hour, through thy mercy, inherit those sacred mansions of bliss, where charity is to be the joy and constant occupation of thy Angels and Saints for a never-ending eternity. This is the blessing which I wish you all, my brethren, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

TENTH DAY OF SEPTEMBER.

On the Festival of St. Nicholas of Tolentine.

Mirificavit Dominus Sanctum suum.-Psal. iv. v. 4.

The Lord has rendered his Saint wonderful.-Psal. iv, v.

WHILST we admire the wonders of grace and mercy, which God has displayed in favour of his Saints, we are strongly moved to return him thanks for the large profusion of the heavenly blessings and gifts he conferred on them, and to praise and magnify his adorable goodness in them, as the Royal Prophet recommends, Ps. cl, saying, Praise ye the Lord in his Saints. In taking a view of their lives we learn the most