It is found to be convenient for the Preacher, and very advantageous to the audience, to make the recapitulation of a preceding subject the introduction of a subsequent one, more especially when he is engaged in treating a series of subjects in consecutive order. The matter of the previous subject is thereby refreshed in their minds, and more deeply impressed, whilst persons, who were absent, have the disadvantage, in a great degree, made good by means of these repetitions and recapitulations. By way of preparation for the treatment of the Commandments it has been deemed suitable to give some few Programmes on Sin, according to the distinctions of Mortal and Venial, and the Seven Capital Sins. ΟΝ FIRST DISCOURSE MORTAL SIN. They that commit sin and iniquity are enemies of their own soul." TOBIAS, xii. 10. INTRODUCTION. Our Catechism teaches us that the greatest misfortune that can happen to us in this world, is to fall into mortal sin. This great lesson we have learned in childhood. The teachings of religion have never allowed us to forget it; and now, as we are here in God's presence, we believe, and confess, it. Why, then, is it, that with this great truth constantly before our minds, we yield to temptation, and fall so readily into mortal sin? Why is it, that so many souls, after falling into mortal sin, remain in that wretched state? Why is it, that the world is so overrun with sin? Why this strange infatuation among mankind, that we should become our own enemies by committing sin and iniquity? Why all this? The reason is proclaimed to us by God Himself, for, speaking through His prophet, He says, "with desolation is all the land made desolate, because there is none, that considereth in the heart." (Fer. xii. 11.) Here is the cause why sin is so prevalent in the world: men do not reflect, they do not think. Hence arises insensibility, &c., and therefore, men sin, and as holy Job says, "swallow down iniquity like water." (Fob, xv. 16.) How important is it, therefore, to bring before our minds the consideration of sin, that we nay be penetrated with the great truth announced in the text, " They that commit sin," &c. [Invite attention and invoke a blessing.] BODY OF THE SUBJECT. I. What sin is, or the essential motive of sin. Sin is an essential evil, or, more properly speaking, the only evil in the world. Other things are accounted evils. Here detail a variety of things considered as evils, such as sickness, poverty, &c.; and assert, that these things are not real evils, that they may be turned into blessings, that good may be derived from them, by making them the occasions of practising virtue of various kinds, such as patience, penance, &c.; after which lay down, that there are many saints in heaven on account of the proper use they made of the evils, or so-called evils, enumerated. Observe, on the contrary, that sin is an essential evil, without any mixture of good, from which no good can be drawn ; whence the wise man, after saying, "we wearied ourselves in the way of iniquity," asks the question, "what did pride profit us? or what advantage did the boasting of riches bring us ? (Wisd. v 8) He then immediately adds, "such things as these the sinner said in hell." (Wisd. v. 14.) Apply the passage by appealing to various classes of sinners, asking them consecutively what advantage they have derived from their sins Further interrogate souls in hell in the same way; and infer, that sin is not only an evil, but the only evil, properly speaking, in the world. Repeat text for conclusion of point. 2. The evil of sin consists in its being opposed tɔ the Supreme Good, who is God. Ask, is not sin any thought, word, or act contrary to the law of God, and therefore opposed to Him. Add, it is not simply opposed to Him, but it involves a contempt of God by the sinner preferring sin to the Divine Majesty. Show this by representing the sinner, when tempted, balancing between God, on the one side, and sin, on the other, and turning his back upon God, to prefer sin and Satan. Illustrate this point by the example of Judas deliberating between his Divine Master, on the one side, and thirty pieces of silver, on the other. Here infer, with the universal teaching of the Church, that sin is an infinite evil, because of the infinite Majesty of God, Whom it assails, Whom the sinner despises and outrages by committing sin. Conclude this point by some sensational appeals. 3. The punishments with which God punishes sin. First punishment-Expulsion of rebel angels from heaven. Describe what the angels were before their fall, and what after, quoting St. Peter, 2nd Epistle, ii. 4. Reflect that their sin was only one, and a sin of thought merely, without any previous example of God's vengeance, and without a moment's time for repentance. Contrast our case with theirs in all these particulars. Second punishment-Fall of our first parents. Describe their happy state previous to, and their miserable state after, their fall, with all the evils of soul and body, of time and eternity, that ensued. Third punishment-The Passion of our Divine Lord. To bring out this point, observe, that all things are possible to God, and that by the power of His will He created the entire universe. "He spoke," says the Psalmist, "and they were made, He commanded and all things were created" (Ps. xxxii. 9.) But not so with respect to sin. Here appeal to the crucifix, going through a rapid recital of the leading points of the Passion, and infer how dreadful sin must be to have required a God-Man to lay down His life, and spill His blood for its atonement. Fourth punishment-Hell. Observe, there was no hell before sin, that sin is the cause of hell, &c., &c. Make a rapid summary of the sufferings of the damned, after which represent the sinner in this life, suspended over the gulf of hell by the mere thread of life, whilst the arm of God's justice is uplifted to cut that thread. CONCLUSION. Conclude by a vigorous recapitulation, with an exhortation to repentance. Consult "Bourdaloue's Spiritual Retreat," "Challoner's Meditations," and "Sinner's Guide." ΟΝ SECOND DISCOURSE MORTAL SIN. "Flee from sins as from the face of a serpent, for if thou comest near them, they will take hold of thee. The teeth thereof are the teeth of a lion killing the souls of men."— ECCL. xxi. 2. 3.. INTRODUCTION. We have a natural dread of what may do us harm. This comes from the instinct of self-preservation, the strongest feeling we have within us; however, we are so much occupied with what concerns our temporal life, the life of these mortal bodies, that we are more alive to what may injure them or endanger their life, than we are for our immortal souls, though infinitely more precious than our bodies. The Holy Ghost, therefore, taking advantage of our sensitiveness regarding our mortal life, desires us to have the same dread of what |