real danger comes on, because consent is the next thing, and it is difficult to discern the dividing line between one and the other. Hence there should not be an instant of delay in repressing all feeling of pleasure, for fear of being carried beyond the fatal boundary. If unhappily consent follow, here, alas! what has been a temptation so far, is now formal and accomplished sin within the soul. Everything, therefore, as we have observed, depends on consent. Let us keep those points in our mind, and we shall, with God's grace, avoid the extremes we have adverted to, scrupulosity on one side and laxity on the other.

3. It only remains that I should point out to you the occasions of these sinful thoughts and desires. Happily, the Catechism makes this an easy task for me. I have only to repeat the question and answer as put forth in the Catechism.

[Ask what are the immediate occasions, &c., repeating the question, and answering it :]

Besides avoiding these occasions, there are also certain means of a more positive nature we are to employ, in order to resist and overcome evil thoughts. See Bishop Hay's "Devout Christian," vol. 2, chaps. xvii. and xix.

CONCLUSION.

Exhort to have constant recourse to these means, assuring your hearers, if they do, they may hope to realise the blessing of the Apostle, which you wish them from your heart: "That the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus."

Consult Bishop Hay's "Devout Christian," as above referred to; also Theology and Guillet's "Projets d'Instructions," lvi. Inst.

THE COMMANDMENTS OF GOD

IN GENERAL,

AS COMPRISED IN THE TWO GREAT PRECEPTS OF

LOVING GOD AND OUR NEIGHBOUR.

THE LOVE OF GOD.

"Thou shalt love the Lord, thy God, with thy whole heart and with thy whole soul, and with thy whole mind. This is the greatest and First Commandment. And the Second is like to this: thou shalt love thy neighbour as thyself. On these two Commandments depend the whole law and the prophets."-MATT. xxii. 37, 38, 39, 40.

INTRODUCTION.

We have treated of the ten Commandments of God, one after another in detail, observing what is commanded, and what forbidden by each. We saw they are divided into two classes, as they were originally written on two Tables or slabs of stone by the finger of God, and delivered to Moses. The first Table contained the first three, which immediately relate to God Himself, and the second contained the remaining seven, which relate immediately to our neighbour.

God and our neighbour being, therefore, the objects. of these Commandments, it follows, that, if we love God and our neighbour, we shall observe our duties in their regard, since, according to nature, the most powerful motive of duty is love. On this account, our Blessed Saviour would summarize the whole of the ten Commandments under the two precepts of loving

God and our neighbour, telling us in express words that on them" depend the whole law and the prophets," and, therefore, too, our Catechism asks the question: "To how many Commandments may the ten Commandments be reduced?" and answers: "To these two principal Commandments, which are," &c. (Recite fully.) Consequently, as these two Precepts of loving God and our neighbour insure the observance of all the Commandments, it is of the highest importance. to have them always before our minds, and to understand them thoroughly, that we may faithfully comply with the duties they require, and thereby fulfil the entire law of the Commandments.

We shall consider the Precept of the love of God in the first place, reserving the Precept respecting the neighbour for a separate subject. Behold, then, our present subject, the Love of God. Can anything be more high or holy?

[Let us, therefore, dispose ourselves to enter, with the divine assistance, upon the subject, invoking, &c.]

I. Motives.

BODY OF THE SUBJECT.

First motive: It is the greatest privilege to be allowed to love Him. A few words on His dignity, His greatness, His infinite Majesty; whereupon conclude, that, apart from any Commandment, we should conceive it the greatest privilege to be allowed to love Him.

Second motive: His Amiability. Draw out this by saying we are naturally formed to love what is perfect. As the magnet, or loadstone, draws things to itself, and as these things of themselves follow this attrac

tion, so what is perfect attracts the human heart to itself, and the human heart follows this attraction.

Example of a mere human being, who is known to be not only exempt from fault, as far as poor human nature can be so, but also possessed of eminent virtues; is kind, affable, charitable, beneficent, &c. Every one loves such a one. Apply the example to God, and draw your conclusion.

Hence, St. Augustine, feeling how we should love God on account of this infinite amiability, and how we should consider it the highest privilege to be allowed to do so, felt it to be a subject of deep humiliation to be commanded to love Him, as if, without this Commandment, our nature being so perverse, we should fail in so great a duty.

Third motive: The Commandment. But we must acknowledge our depravity, and that we do require to be commanded to love God, and, therefore, God does command us in the most formal way and by repeated injunctions, and under the penalty of everlasting death, to love Him.

Here quote a few strong texts, as you will find them in the "Concordantia Scripturarum," and draw your conclusion.

Fourth motive. Gratitude, returning love for love. This motive is represented to us by St. John (1 John, iv. 19). Here make a rapid recital of all He has done for us, without any necessity or advantage on His part, but from His own spontaneous love for us, in the order of grace for our souls, in the order of nature for our bodies, so that whatever we are, in every way, that we are by the bounty of Him, "in whom we live, move, and have our being." (Acts, xvii. 28.)

2. What we are to avoid in virtue of the Precept. Introduce the point by saying that the love of God has its negative side, and its positive side; that is, it points to things we are to avoid, and duties we are to perform; just as to maintain fire we must not only keep away from it what would extinguish it, but supply it with fuel to keep it from being spent out of itself. The things we are to avoid.

Ist. To admit nothing into our hearts contrary to the love of God. He demands our whole heart, &c. Quote St. Francis de Sales: “If I thought there was the least affection in my heart, that did not belong to God, I would use every violence to myself to tear it out." However, we are allowed, nay, commanded also, to love our neighbour; but, as we will see, when speaking of the love of our neighbour, we must love him in God, and for God, &c.

2ndly. We must avoid everything in thought, word, or deed, that would offend Him, however great and pressing may be the motive to the contrary. (Quote Matt. x. 37.) Example of St. Clement, Bishop of Ancyra: The Emperor Diocletian placed before him all the instruments of martyrdom to terrify him, and on the other side a large quantity of gold, silver and precious stones to allure him, and said to the saint: "Make your choice: if you persist in loving your God, see the death that awaits you; but if you deny Him, all the riches you see before you shall be yours." The martyr, drawing a deep and indignant sigh, protested with the Apostle, that "neither death nor life," &c. (Rom. viii. 38). Also, example of Sir T. More. When conjured by his wife, by his love for her, for his