How Christ said the first mass, By Rev. James L. Meagher, D.D. Part 29.

ORIGIN OF THE IMPOSITION OF HANDS.

The next personage was the chazzan, 1 called to-day by Jews hassan, "minister," in Greek diakonos, "worker," in Hebrew shemash. The word is mentioned in the account of Christ in the synagogue. "And when he had folded the book he restored it to the minister," 2 —the hassan. He thus fulfilled the duties of the deacon and subdeacon when waiting on the Rabbi. 3 The same rules were followed in his selection as for the Rabbi. He opened the synagogue doors, prepared things for the service, often acted as the school-teacher, sang the services and responded to the Rabbi during divine worship. Good singers and active hassans of our day receive large salaries, sometimes $2,000 to $3,000 a year. With the Rabbi he was ordained in the time of Christ with a long ceremony, and the laying on of the hands of the Rabbis and hassans on his head. This gave rise to the custom of imposing the hands of the clergy with the bishop on the head of the clergyman the day of his ordination.
Besides these officials, in every congregation were ten men, called batlanim "men of leisure." They were not obliged to labor for their living, and could therefore attend, not only the Sabbath, but the, Monday and Thursday services. No congregation was complete, nor could any service be held without them. At one synagogue the writer attended, they had to wait before beginning the service till ten men were resent, the women not being considered, as they cannot take part in any religious function. Seven of these men, called Stationarii, or viri Stationis in the synagogue of the Roman empire, collected the synagogue alms for the poor, read the Law during the services, and gave rise to the church clergy in minor orders. They are sometimes called shepherds, in Hebrew hassans, in Greek hiepeus "priest" while the Rabbi was sometimes named apostolos "sent," "legate" of the congregation. These words are found in decrees of later Roman emperors regarding the Jews after the destruction of the Temple.

ORIGIN OF OUR MINOR OFFICIALS,

Each synagogue had either five or seven Gabai Zedakah. "Charity Collectors," who took up the collection during the service. The people offered either money or victuals. This took place after reading the Law and Prophets. The custom was continued in the early Church when the people brought their offerings and placed them on a table in the sanctuary and that part of the Mass is called the Offertory.
Two Jews took up the collection, and four or five distributed them. They were the leading men of the congregation and took care of the widows and orphans. We trace the collectors in the Church back to the synagogue. Some writers think the apostles had these seven men in mind when they ordained the seven deacons. 4
The Jews of the time of Christ had an order of exorcists: "Who went about and attempted to invoke over them that had evil spirits." 5 When Christ gave power over unclean spirits he followed the synagogue regulations.
The reader will see in these four officials of the synagogue the minor orders of the Church coming down from the apostolic days. They are mentioned in the most ancient records and are found in all the apostolic Liturgies. The priests who prepared the bread and wine in the Temple imaged the acolytes, the men who read the Scriptures the readers, the chassans who opened doors of Temple and synagogue the porters, and the men who drove out demons, the exorcists.
The synagogue service was always sung in the days of Christ. From the time Jubal invented musical instruments, 6 song, timbrel and harp 7 were used at weddings, religious gatherings, and feasts of joy. Music and poetry went hand in hand. Poets composed and sang their songs accompanying themselves on musical instruments. This custom obtained among all primitive peoples. 8

COMPOSITION OF THE BOOK OF PSALMS.

Moses sang his hymn of glory to the Lord. 9 All Israel, forming a mighty choir, voiced their joy in Jehovah's praise when they found water in the desert. 10 Before his death God told Moses to write a glorious canticle of praise and prophecy. 11
Down the history of the Hebrews we find the hymn, "sacred song" and canticle of "praise" during religious worship. Seventy-four times the canticle is found in the Old Testament. When Moses built the tabernacle, parts of the services were sung by priest and Levite choirs, and that was the order of exercises till Temple replaced tabernacle. 12
David, Jesse's seventh son, keeping his father's flocks on Bethlehem's hills, moved by the spirit of poetry, composed songs of praises to the God of his fathers. Chosen king in place of Saul, when he had brought the ark to Jerusalem, David formed priests and levites into twenty-four courses for the better service of the Temple his son Solomon was to build. Then began the composition of the Book of Psalms, the Temple Hymn-book. Later other prophet-poets added psalms "songs of praise," till the Hebrew Hymn-book, the Book of Psalms was formed as it comes down to us.
Written in pure Hebrew, in verse sometimes in faultless meter, in striking figures, filled with history of the nation, uniting past, present and future, telling the story of David the king, and David the Christ, the Hebrew Church and the Catholic Church, David's sorrows and Christ's sufferings, the Babylonian Captivity, and the glories of Christianity, the preaching of the Apostles, and the conversion of the Heathens, the glories of the Redeemer's reign, and the triumph of the Saints,—the Psalms come down from the reigns of David and of Solomon as the most remarkable compositions of any age or people.
Used ever after as Temple Hynni-book, sung twice a day by two choirs of priests and Levites, each formed of more than 500 members, the Psalms were sung in the synagogues after the destruction of the Temple. To this day in their synagogues, scattered over the world wherever they have wandered, the Jews still sing these wonderful devotional prophetic hymns and religious canticles.

ANTIQUITY OF THE FLUTE.

They look on David as their holiest and greatest king. But why they should now hold that these hymns relate to a king, an adulterer and a murderer 3,000 years dead, especially when in hundreds of places the long-looked-for Messiah is mentioned, is surprising.
The flute, in Hebrew mashroqitha, "to blow," under different forms was used in Egypt 2,000 years before Christ. It was a favorite instrument of Greek and Roman shepherds, and was used in military bands, and at festivals and funerals. Its Latin name comes from fluta, an eel of Sicilian waters, with seven spots on each side like flute holes. 13
The piccolo is an octave higher, and many flutes, tuned in unison, became the organ used before the flood. 14 David introduced the organ into the Temple services 15 translated "musical instruments."
Musicians sometimes played two flutes at the same time, one an octave higher than the other, as we see in sculptures and pictures of shepherds and satyrs. The pagans played the flute at feast and funenil. The Rabbis taught that not less than two flutes must be played at a funeral, Jews having learned that custom from Greeks and Romans.
Many flutes formed into one instrument became the organ run by water invented by Ctesbius of Alexandria in the second century before Christ. In the Temple was a large organ they called the magrephah, the bellows being of elephant hide. 16 It sustained the singing. The Rabbis write it could be heard down to Jericho, but this is incredible for the distance is fifteen miles. When it gave forth a peculiar note, the priest behind the veil in the Holies spread the incense on the gold altar. From the beginning the organ has been used in our churches.
In David's day 4.000 singers formed choirs of Levites under the leadership of Asaph, Heman and Idithun, and they sang the Temple service. Asaph had four sons, Idithun six, and Heman fourteen, each son being placed over a choir or band, and thus David divided the Levites into twenty-four bands or "courses." Each son of these great music teachers, had under him eleven teachers of vocal and instrumental music.

VARIOUS MUSICAL INSTRUMENTS,

They taught the priests and Levites to sing the glories of Jehovah. Families became famous for musical abilities. These sons of Caath, at the time of Christ, stood in the center, with the sons of Merai on the left, and the descendants of Gerson on the right. While Idithun's family in David's day played the cithern called the cinnor, Asaph's family drew music from the psaltery, called in Hebrew nabat and Heman's struck the Mizlothaim, "the timbrels," with them beating time. These were the three chief musical instruments used in the temple from David's day and are called by Jewish writers the viol, psaltery and cymbal.
"And now David, being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of meter, some of which he made were trimeters and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the Sabbath-day, and on other festivals. Now the construction of the instruments was thus. The viol was an instrument of ten strings, it was played on with a bow. The psaltery had twelve musical notes, and was played by the fingers. The cymbals were broad and Uirge instruments, and were made of brass." 17
According to Josephus, David composed the Book of Psalms, not at different times as is generally supposed, but towards the end of his life, and he alone is their author. He says Moses composed his Canticle at the Red Sea and his other Canticle in hexameter meter. But the Psalms were of various meters.
The Hebrews carried their music, instruments and the liturgy of the destroyed Temple to Babylon, and used them in the synagogues. When they returned and rebuilt the Temple, they continued the Temple service in the synagogues they built in all the towns of Judea, and in cities and towns of the world into which they had scattered at the time of Christ. Synagogue services were always sung by priests Levites and members of the congregation. 18

CHOIRS AND SERVICE OF SACRED SONG.

The choirs of Levites in Solomon's Temple were clothed in white tunics of byssus and fine linen, to distinguish them from the priests vested in cloth of gold; on solemn feasts they put on vestments of magnificent embroidery. Some time after the death of Christ, Herod Agrippa gave the Levites permission to vest in robes like those worn by the priests in their ministry, which Josephus says was contrary to the law.
Priests and Levites formed two choirs, one responding to the other, using as hymn-books, Psalms, Job, Proverbs, Ecclesiasticus and Canticle of Canticles—the Book of Psalms being the one most used. Following the example of Moses' sister Mary and the women with her who sang and danced, 19 women sang in the synagogues. We do not find that women ever formed a choir in the Temple, perhaps they sang in congregational singing in the Women's Court.
The priests' choir began the Psalm, sang as far as the star in our breviaries, and the Levites sang the rest of the verse like a response. This is the reason that the latter part, in thought is like an echo of the former, for the Psalms were written for the Temple service. The two choirs of Temple and synagogue passed into the two choirs of the Church or into the priests' choir in the sanctuary, and the lay-choir in the organ gallery. From the Jewish church came the versicles and responses, and parts taken by the celebrant of the Mass, and they are seen in missals. Breviaries, rituals, liturgical books, and are found not only in the Latin, but in all Oriental Churches.
Temple service of sacred song and hymn were introduced into the synagogue long before the time of Christ, and continue down to our day among both Jews and Christians. The Passover services was always sung in imitation of the Temple worship. Many reasons force us to conclude that the services of the Last Supper were sung. The Gospel states they sang a hymn before they left the Cenacle. 20
The Passover the writer attended in Jerusalem was sung by the thirteen Jews in their own peculiar tone and melody.

THE GREGORIAN OR PLAIN CHANT.

The Oriental Christians sing Mass in their crude nasal tone, reminding you of Jewish vocal music. Roman Catholics sing the offices of Holy Week round Christ's tomb in Jerusalem, and it is so strikingly superior to Oriental music that great crowds gather. The prophecies relating to the Saviour's Passion and death are then read in the spot where they were fulfilled.
The next week the Oriental Christians, Armenians, Copts, Greeks, Nestorians, Jacobites, etc., gather in the Church of the Holy Sepulchre, each band being led by their clergy and bishop, the laity going first, then the clergy and last the bishop. One band follows another to the number of six or eight, and each band, having a different language, rite, and method of singing—all together make the most awful discord heard on earth.
Pope Gregory I. reformed the crude Jewish and oriental music, and he is the author of what is now called the Gregorian or plain chant—the official music of the Church. St. Augustine says St. Athanasius condemned certain ways of modulating the voice in singing the Psalms, which he himself does not condemn, which shows that our services were sung in the early Church. 21
In the Temple Holy of Holies, the ark with the Shekina resting on its mercy-seat, having the tables of the Law, was most holy to the Hebrew. The synagogue ark, containing the Torah "the Law" and the Haphtorah, the "Prophetic Books" was the most sacred object. It was a box about three feet square and high, and covered by a veil, it rested next the farther wall in the middle of the sanctuary and was approached by steps. In the early Church the altar was made the same size and shape as the Jewish ark. The Greek and Oriental Christians have altars of the same kind rising in the middle of the veiled sanctuary, the bishop's throne being behind, where he sits facing the people. The Orientals cover the altar with silk altar cloths and allow on it nothing but the liturgical books—the Book of the Liturgy in the center, that of the Gospels on your left and that of the Epistles on your right, resting on the silk-covered altar table. Even the candles must be on a little shelf in the Slavonic Rite. The Jews allow nothing but the Scrolls of the Law in the ark.

THE READING OF THE LAW.

Jews in this country form the ark as an ornamental recess curtained off, having two doors opening out, behind which they keep the Scrolls, the place being approached by steps. The synagogue ark came down from the Temple, for God told Moses to place the Law, that is the first five Books of the Old Testament in the ark, 22 At the time of Christ another box received the Haphtorah "The Prophets," for they were not written till after Moses' time.
The writer examined different synagogue Scrolls which Jews claim are now written the same as in the days of Moses. They are in the peculiar angular Hebrew letters written with a reed pen. The last line of a paragraph has the letters spread out, so that all lines will be of an equal length. These Scrolls come from Europe, where they are produced by learned Scribes—generally old men learned in Biblical and Talmudic lore. The Torah used in the synagogues was never printed with type, but is always copied with the extreme care and labor as in the ancient days of Christ and the prophets.
The Jews say it is hard to read these Scrolls, as they must remember the vowels and put them in as they go along during the reading of the Law in the synagogue. Many centuries ago the vowels were put into some writings. In other Hebrew writings the vowels were put in, and they appear as little dots and signs. But no change was ever made in the Scrolls of Moses' Five Books, still copied, in the purest Hebrew. 23 The Jerusalem Talmud was written in the Hebrew of Moses and the Temple, while the Babylonian Talmud was written in the mixed Hebrew and Babylonian forming a language called the Syro-Chaldaic of the time of Christ. The Jews of our time publish works and newspapers in their vernacular language, such as German, Russian, etc., using the Hebrew letters in Scrolls, Talmuds and their modern publications.
The Jews call these five first Books of the Bible, "The Five Books of Moses," the Greeks named them the Pentateuch, "The Five Books." But their ancient Hebrew name is Torah, "The Law," a word found more than six hundred times in the Bible. Sometimes the word law means these five Books Moses wrote, in other texts it refers to the Law and the Temple ceremonial, while often it signifies the whole Hebrew religion with the Old Testament, Temple, synagogue and Jewish faith.

HOW THE SCROLLS WERE FORMED.

 But when the Jews of our day mention the Torah or Law, they mean these five books Moses wrote on the scrolls and placed in the Temple in a special ark, and which they claim come down in the synagogue to our day in the exact form as Moses wrote them on the vellum scrolls.
The Sheepskins are about two feet square, each cut from a whole skin, scraped nearly as thin as paper, and tanned white; they are called vellum, from vel, "skin," whence our word volume. They are then sowed together with sheep-gut, so as to form a band many feet in length. In the middle of each square piece of vellum are written two or three columns of the Hebrew writings, which read, not from left to right like our books, but from right to left like all Semitic writings. You begin at what would be the back of our books.
The long sheets of vellum are rolled on two sticks, the ends having rollers so the vellum does not touch the table. The ends of the sticks and rollers are ornamented with silver, gold, or other ornaments, decorated and richly finished according to the wealth of the congregation. The scroll of the Law, with its ornaments, is covered with a rich embroidered case when placed in the ark. During the synagogue service, officers vested like our inferior clergy, go up to the ark, draw aside the veil and take out the Law. Forming a procession, they go to the reading desk, where it is read in a loud singing tone. This gave rise to the ceremony of singing the Gospel. The deacon taking the missal places it on the altar and kneels in prayer. Taking the missal from the altar, he receives the celebrant's blessing, and goes with the other ministers to the place where the Gospel is sung. The reader will find in Zanolini 24 accurate descriptions of the synagogue worship at the time of Christ. Jewish and Protestant writers we have quoted treat the subject extensively.
The synagogue service 25 began with the Psalms, prayers, and doxology: "praise." Then they read the part of the Law or Torah of Moses relating to the feast.

1 Geikie. Life of Christ, i. 178.

2 Luke iv. 20.

3 Edersheim, Life of Christ, i. 231, 438, 443.

4 Acts vi,; Edersheim, Sketches, p. 283.

5 Acts xix. 13; Matt. xii. 27; Mark iii. 15-30; Luke vi. 18, viii. 29, xi. 24.

6 Gen. iv. 21.

7 Gen. xxxi. 27.

8 Migne, Cursus Comp. S- Scripturæ iii. 1029.

9 Exod. xv. 1.

10 Numb. xxi. 17.

11 Deut. xxxi. 19, etc.

12 See Migne, S. Scripturæ, ii. 1129, 1131, 1132, 1155, etc.

13 See Migne, Cursus Com. S. Scripturæ, iii. 1002.

14 Gen. iv. 21.

15 I, Par. xv. 16.

16 Edersheim, Temple, 137; Geikie, Life of Christ, i. 338.

17 Josephus Antiq., B. vii. C. xii. n. 3.

18 See Migne, S. Scripturæ, iii. 915-2, 1345.

19 Exod. xv. 20, 21.

20 Matt. xxvi. 30; Mark xiv. 26.

21 S. Augustine, Confes. 1. xc, xxxiii.

22 Deut. xxxi. 25, 26.

23 Geikie, Life of Christ, i. 553; ii. 607, 608, etc.

24 De Festis et Sectis Judæorum.

25 See Palestine, 338-343.

Practical Exercises Of Prayer. ON THE SACRIFICE OF THE MASS By The Very Rev. John Baptist Pagani.

We must acknowledge, in the words of the holy Council of Trent in its twenty-second Session, that there is no work in which Christians can be engaged on earth so holy and so divine as this tremendous mystery, wherein is daily immolated on our altars, by the hands of the priest, that life-giving Host and Victim, by whom we are reconciled with our Heavenly Father.

Such is the excellence and sublime dignity of this divine Sacrifice, that, even in heaven itself, there is no more exalted act of worship. In this the Church on earth vies with the heavenly Jerusalem; in this the very angels of God, envying as it were the blessedness of man, come down from heaven to assist at the divine ministry of the priests of God on earth. Herein the most ecstatic devotion is satisfied to more than fulness.

For what is wanting here of all that is great and holy, most abundant in grace and mercy, and most tender in love? What longings can we feel for the venerable, the useful, the lovely, and the sublime, which are not satisfied to overflowing in this heavenly Sacrifice 1 Well may the author of the Imitation of Christ exclaim: 'Many travel from place to place to visit the holy relics of the Saints, and marvel much at hearing of their acts, and at beholding the lofty churches built to their honour, and love to kiss their sacred bones, enveloped in silk and enshrined in gold. But behold, I have Thee, my God, the Saint of saints, the Creator of men, the Lord of angels, here present with me upon the altar. To gaze at these other sights, men are moved, perhaps in some degree, by curiosity; but to contemplate Thee, we are drawn, not by any curious craving after novelty, but by firm faith, devout hope, and sincere charity.'

Whoever, then, is a lover of perfect devotion, let him give himself to hear Mass well, and worthily to assist at this divine Sacrifice. Every day, if he desires it, he will find something new, every day he will learn something fresh, he will each day be conscious of new affections arising in his heart; every day it will become more sweet, and he will discern how vastly it surpasses every other devotion; and, lastly, he will each day become more deeply persuaded that the devotion which is most truly pleasing to God, and most profitable to the soul, is that of worshipping in spirit and in truth, without which a multitude of pious practices are useless.

In order to assist at the holy Mass in spirit and in truth, it will be of great service to adopt a method which will help us to penetrate well with our understanding into this act of worship, and follow it with the mind and heart through every part, thereby partaking of it in the fullest and most intimate manner possible: such a method we propose to give in the following articles. But, in the first place, we offer a short history of the holy Sacrifice of the Mass in its origin and progress; secondly, a short exposition of the meaning of the various objects, ceremonies, and prayers made use of in its celebration; and, in the third and last place, a practical method for assisting and taking part in the divine Sacrifice.

Practical Exercises Of Prayer. Section III. Evening Prayers. By The Very Rev. John Baptist Pagani.

In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

Blessed be the holy and undivided Trinity, now and for ever. Amen.

Our Father, &c. Hail Mary, &c. I believe in God, &c.

Acts of Adoration and Thanksgiving.

O Eternal God, who, dwelling in the highest heavens, dost vouchsafe to regard the lowest creature upon earth, I humbly bow down before Thy sacred Presence, and adore Thy Majesty. Thou art my Creator, O my God, and beneficent Protector. Thou art my first beginning and my last end; under the shadow of Thy wings is perpetual repose; and from the light of Thy countenance flow perpetual joy and felicity. To Thee be honour and glory; to Thee adoration and obedience from all Thy creatures.

And now, O most gracious and bountiful Lord, with my whole strength, and with all the faculties of my soul, I thank Thee for Thy great and innumerable benefits, which proceed purely from Thy bounty, and are directed entirely for my good; particularly for preserving me this day amidst so many dangers, and for delivering me from those evils and miseries which I have merited by my sins.

Ask light and grace for discovering and detesting your sins.

O sweet and merciful Jesus, true and never-failing light, illuminating every man who comes into this world; vouchsafe, I beseech Thee, to enlighten my understanding, and to inflame my heart, that I may know my sins, and conceive a lively sorrow and purpose of amendment.

Here examine diligently what sins you have committed during the day by thought, word, deed, or omission. Afterwards say:

I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, and to all the Saints, that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever Virgin, the blessed Michael the Archangel, the blessed John the Baptist, the holy Apostles Peter and Paul, and all the Saints, to pray to the Lord our God for me.

An Act of Contrition.

O Eternal God, my most loving and merciful Father! I have sinned against heaven and before Thee, and am no more worthy to be called Thy servant, much less to be accounted Thy child, having repaid Thy bounty with contempt, and Thy benefits with ingratitude. Oh, how could I, who am the work of Thy hands, and who was purchased by the blood of Thy Divine Son, expiring on the Cross for my salvation; how could I dare rebel against Thee, and offend Thy infinite Majesty! Alas, it is dreadful to provoke the wrath of the living God! But what chiefly grieves my heart is, that I have offended against a God of infinite goodness, who is worthy of all my love. How shall I, O Lord, express my detestation of all the crimes I have committed? Have pity on me, O merciful Lord, and spare me for the sake of Thy beloved Son. Turn away Thy face from my sins, and blot out my iniquities. Forgive, Almighty Love !—forgive, and bear not the sins of my past life in remembrance. Look upon me, O my God! not in Thine anger, but according to the tender bowels of Thine infinite mercy; for Thou art our Father, and we are Thy children; Thou art our Maker, and we are all as clay in Thy hands. Thou canst cleanse all our defilement with those waters which flow from the fountains of Thy beloved Son our Saviour Jesus Christ; and with one drop of His blood Thou canst mould us again into vessels of honour. From Thee, O merciful Father, I beg and hope for pardon; upon Thee I call, and upon Thee I trust for help, whereby I may hereafter constantly serve Thee with a true and faithful obedience, and be inseparably united to Thee with a pure and perfect love for ever. Amen.

An Act of Purpose of Amendment.

O Almighty and Eternal God, I would from the bottom of my heart that I had never sinned against Thee; but since I have been so unhappy as to sin against Thy Infinite Majesty, O grant me now Thy grace, that I may never do so again. Thou hast said, "I will not the death of a sinner, but rather that he be converted and live;" convert me, then, and save my sold. "Have mercy on me, according to Thy great mercy; and according to the multitude of Thy tender mercies, blot out my iniquities." I abhor and detest all my sins, and firmly purpose to walk henceforth in the path of holiness and justice. Accept, O Lord, of this my resolution, and grant that by the help of Thy holy grace, and through the infinite merits of Thine only Son our Lord Jesus Christ, I may keep it faithfully during the whole course of my life.

O most gracious and bountiful Lord, Thou hast ordained the day for labour and the night for us to take our rest, I praise Thee for the blessing of this day past, and I beseech Thee to protect me during this night. Look upon me with a merciful eye, and let Thy holy angels keep their watch over me, that, being safely delivered from all dangers, I may be enabled to perform so faithfully the duties of my state, that, having passed my days in Thy holy service and love, I may end them in Thy favour, and reign with Thee for ever in Thy heavenly kingdom, through our Lord and Saviour Jesus Christ, who, with Thee and the Holy Ghost, liveth and reigneth ever one God, world without end. Amen.

A Prayer to our Blessed Lady. 

Hail, O most holy and blessed Virgin Mary, full of celestial grace, and replenished with beauty and loveliness, of whom our Saviour Jesus Christ, the Son of God, the King of heaven, the brightness of His Father's glory, was pleased to be born and nourished; obtain for me, O blessed Lady, of your only-begotten Son, whatsoever you know to be necessary for the salvation of my soul. O holy Mother of God, help my frailty and weakness; assist me by your powerful intercession at all times, but especially at the hour of my death, that I may overcome the devil, and reach safely the port of eternal life.

Hail holy Queen, Mother of mercy, our life, our sweetness, and our hope; to you do we cry, poor banished sons of Eve; to you do we send our sighs, mourning and weeping in this vale of tears. Turn, then, most gracious Advocate, your eyes of mercy towards us, and after this our exile ended, shew unto us the blessed fruit of your womb, Jesus, O most clement, most pious, and most sweet Virgin Mary.

To the Angel Guardian.

O Angel of God, to whose holy care I am committed by the mercy of our heavenly Father, enlighten, govern, and defend me this night from all sins and dangers.

A Prayer for the Bead.

Out of the depths I have cried to Thee, O Lord; Lord, hear my voice. Let Thine ears be attentive to the voice of my supplication. If Thou, O Lord, wilt mark iniquities, Lord, who shall stand it? For with Thee there is merciful forgiveness; and by reason of Thy law I have waited for Thee, O Lord. My soul has relied on Thy word; my soul has hoped in the Lord. From the morning watch even until night, let Israel trust in the Lord. Because with the Lord there is mercy, and with Him , plentiful redemption. And He shall redeem Israel from all his iniquities. Give them, O Lord, eternal rest, and let perpetual light shine upon them.

Let us pray. O God, the Creator and Redeemer of all the faithful, give unto the souls of Thy servants departed the remission of all their sins; that by pious supplications they may obtain the pardon that they have ever desired: who hveth and reigneth, world without end. Amen.

Give them, O Lord, eternal rest.

And let perpetual light shine upon them.

May they rest in peace.

Amen.

The Blessing.

God the Father bless me, Jesus Christ defend and keep me, the virtue of the Holy Ghost enlighten and sanctify me, this night and for ever. Amen.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Practical Exercises Of Prayer. Section II. Devout prayers, which may be said during the day with spiritual profit. By The Very Rev. John Baptist Pagani.

When the sign of the Angelus is given at morning, noon, and evening, say:

The angel of God brought the message unto Mary, and she conceived by the Holy Ghost. Hail Mary, &c.

Behold the handmaid of the Lord; be it done unto me according to Thy word. Hail Mary, &c.

And the Word was made flesh, and dwelt amongst us. Hail Mary, &c.

Let us pray.

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts, that we to whom the incarnation of Christ Thy Son was made known by the message of an angel, may by His Passion and Cross be brought to the glory of the resurrection, through the same Christ our Lord. Amen.

May the souls of the faithful, through the mercy of God, rest in peace. Amen.

A Prayer before beginning any important Office.

Prevent, we beseech Thee, O Lord, our actions, by Thy holy inspiration, and carry them on by Thy gracious assistance, that every prayer and work of ours may always begin from Thee, and by Thee be happily ended. Through Christ our Lord. Amen.

At the end of any important Office.

We give Thee thanks, almighty and merciful Lord, for all Thy gifts, who livest and reignest, world without end. Amen.

In going forth from your house, say:

Shew me, O Lord, Thy ways, and teach me Thy paths. Direct my steps according to Thy word, that no injustice rule over me. Make perfect my steps in Thy paths, that my feet be not moved.

Grace before Meals.

Bless us, O Lord, and these Thy gifts, which of Thy bounty we are going to receive. Through Christ our Lord. Amen.

Grace after Meals.

"We give Thee thanks, almighty God, for all Thy benefits, who livest and reignest, world without end. Amen.

Vouchsafe, O Lord, for Thy name's sake, to render unto all our benefactors everlasting life. Amen.

May the souls of the faithful, through the mercy of God, rest in peace. Amen.

A Prayer for Scholars before Study.

O incomprehensible Creator, the true fountain of light and only author of all knowledge, vouchsafe, I beseech Thee, to enlighten my understanding with the rays of Thy brightness, and chase away from me all darkness of sin and ignorance. Thou who makest eloquent the lips of the speechless, instruct my tongue, and pour on my lips the grace of Thy blessing. Give me a diligent and obedient spirit, quickness of apprehension, capacity of retaining, and the powerful assistance of Thy holy grace, that I may apply all to Thy honour and the everlasting salvation of my own soul. Through Christ our Lord. Amen.

A Prayer for Priests before instructing the People.

Come, O Holy Ghost, replenish the hearts of Thy faithful, and kindle in them the fire of Thy love. Send down Thy Spirit, and they shall be created, and Thou shalt renew the face of the earth.

O God, who didst teach the hearts of Thy faithful by the illumination of Thy Holy Spirit, grant unto us, we beseech Thee, in the same Holy Spirit, to relish that which is right and pleasing in Thy sight, and evermore to rejoice in His holy consolations, through Jesus Christ our Lord, Thy Son, who with Thee and the same Holy Ghost, ever liveth and reigneth, one God, world without end Amen.

Prayer after the Instruction.

Accept, O most gracious God, the office of our service. If, by Thy grace, we have performed any thing according unto our duty, in Thy clemency do Thou regard it: and whatever we have done with negligence, do Thou mercifully forgive the same, who livest and reignest, one God, in perfect Trinity, world without end. Amen.

Litany of the Holy Name of Jesus.

V. Lord, have mercy on us.
R. Christ, have mercy on us.
V. Lord, have mercy on us. Jesus, hear us.
R. Jesus, graciously hear us.
V. God the Father of Heaven
R. Have mercy on us.
V. God the Son, Redeemer of the world,
R. Have mercy on us.
V. God the Holy Spirit,
R. Have mercy on us.
V. Holy Trinity, one God,
R. Have mercy on us.
V. Jesus, Son of the living God, R. Have mercy on us.
Jesus, splendor of the Father, [etc.]
Jesus, brightness of eternal light.
Jesus, King of glory.
Jesus, sun of justice.
Jesus, Son of the Virgin Mary.
Jesus, most amiable.
Jesus, most admirable.
Jesus, the mighty God.
Jesus, Father of the world to come.
Jesus, angel of great counsel.
Jesus, most powerful.
Jesus, most patient.
Jesus, most obedient.
Jesus, meek and humble of heart.
Jesus, lover of chastity.
Jesus, lover of us.
Jesus, God of peace.
Jesus, author of life.
Jesus, example of virtues.
Jesus, zealous lover of souls.
Jesus, our God.
Jesus, our refuge.
Jesus, father of the poor.
Jesus, treasure of the faithful.
Jesus, good Shepherd.
Jesus, true light.
Jesus, eternal wisdom.
Jesus, infinite goodness.
Jesus, our way and our life.
Jesus, joy of Angels.
Jesus, King of the Patriarchs.
Jesus, Master of the Apostles.
Jesus, teacher of the Evangelists.
Jesus, strength of Martyrs.
Jesus, light of Confessors.
Jesus, purity of Virgins.
Jesus, crown of Saints.

V. Be merciful, R. spare us, O Jesus.
V. Be merciful, R. graciously hear us, O Jesus.

V. From all evil, R. deliver us, O Jesus.
From all sin, deliver us, O Jesus.
From Your wrath, [etc.]
From the snares of the devil.
From the spirit of fornication.
From everlasting death.
From the neglect of Your inspirations.
By the mystery of Your holy Incarnation.
By Your Nativity.
By Your Infancy.
By Your most divine Life.
By Your labours.
By Your agony and passion.
By Your cross and dereliction.
By Your sufferings.
By Your death and burial.
By Your Resurrection.
By Your Ascension.
By Your institution of the most Holy Eucharist.
By Your joys.
By Your glory.

V. Lamb of God, who takest away the sins of the world,
R. spare us, O Jesus.
V. Lamb of God, who takest away the sins of the world,
R. graciously hear us, O Jesus.
V. Lamb of God, who takest away the sins of the world,
R. have mercy on us, O Jesus.

V. Jesus, hear us.
R. Jesus, graciously hear us.

Let us pray.

O Lord Jesus Christ, You have said, "Ask and you shall receive, seek, and you shall find, knock, and it shall be opened to you." Grant, we beg of You, to us who ask it, the gift of Your most divine love, that we may ever love You with our whole heart, in word and deed, and never cease praising You.

Give us, O Lord, as much a lasting fear as a lasting love of Your Holy Name, for You, who live and are King for ever and ever, never fail to govern those whom You have solidly established in Your love.

R. Amen.

Aspirations which may be used in the midst of our ordinary Occupations.

Lord Jesus, I believe that Thou art the Son of the living God; increase my faith.

In Thee, O Lord, is my hope; oh, let me never be confounded.

Hide me, O dear Jesus, in Thy sacred wounds; bathe my soul in Thy precious blood.

O Fountain of Mercy, have pity on me, and save my soul.

Lord, be merciful to me a sinner.

Oh, rather let me die a thousand deaths, than be separated from Thee!

Oh, that I had the heart of the highest cherubim and seraphim, that I might worthily praise, love, and glorify Thee!

O my God, teach me to love Thee; teach me to serve Thee as I ought.

O Divine Love, how little art Thou loved by men!

Take possession. Lord, of my heart, and inflame it with the fire of Thy love.

Too late I have known Thee, O ancient Truth! Too late I have loved Thee, O ancient Beauty!

Thou art, O Lord, the God of my heart, and my portion for ever.

My God and my all, I desire to be dissolved, and to be with Christ.

As the hart panteth after the fountain of living water, so does my soul long after Thee, my God.

Who will give me the wings of the dove, and I will fly and repose in Thee 1

My soul has thirsted after God, the Fountain of living water, which springs to eternal life. Oh, when shall I come and appear in the presence of my God!

My heart and flesh rejoice exceedingly in the living God.

O Lord, enlighten my eyes, that I may never sleep in death.

The sins of my youth and my ignorances remember not, O Lord.

Not unto us, O Lord, not unto us, but to Thy Name give glory.

Into Thy hands, O Lord, I recommend my spirit.

Let God arise, and let His enemies be put to flight. Say to my soul, O Lord, I am thy salvation.

Let the name of the Lord be ever blessed.

My heart is ready, O Lord; my heart is ready.

All ye works of the Lord, bless the Lord, praise Him, and glorify Him for ever.

O Sweet Heart of my Jesus, give me the grace to love Thee evermore.

Give me, O Lord, Thy grace with Thy love.

O Heart of my Jesus, burning with love for me, inflame my heart with love for Thee.

O Mary, conceived without sin, pray for us who have recourse to thee.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 12.(ON THE EXAMINATION OF CONSCIENCE. sections III & IV) By The Very Rev. John Baptist Pagani.

SECTION III.
Method for the general examination of conscience.

The general examination of conscience, which should be made before going to confession, and in the evening before going to rest,—comprehends the five following parts.

The first is an act of thanksgiving to God for all the blessings and graces which, in His mercy, He has vouchsafed us during our lives, and particularly in the course of that day. It is most fit that we begin our examination by such an act; for by considering the goodness of Almighty God towards us, we are better enabled to conceive a holy confusion and sincere sorrow at the sight of our own ingratitude and sinfulness.

The second is, to beg the grace of God, that we may obtain a clear knowledge of our sins, so as to discover the real state of our souls, and that we may not yield to the illusions of the devil or of our own self-love. We shall be greatly assisted to make this prayer to God with fervour, by reflecting how apt we are to be blinded by self-love, and how inscrutable is the heart of man, unless illuminated by Him who searches the reins and the heart. Hence it behoves us to say with the Prophet David, "Enlighten, O God, my darkness Enlighten my eyes, that I may never sleep in death."

The third is, to search diligently into our conscience, in order to discover our sins. To perform this part well, we may consider the following points, or at least some of them:—1st, the number of our faults; 2nd, the malice and heinousness of them; 3rd, the affection we bear to them; 4th, the causes and occasions of them; 5th, which are habitual; lastly, it is most important that we reflect on the best means we can adopt to avoid them for the future. A traveller who is anxious to reach his destination, on perceiving that he has missed his way, directs all his attention towards entering into it again, and considers the best means to secure himself from the danger of again going astray. The same is the conduct of one who has undertaken to ascend to the top of a high mountain. For he does not employ his thoughts to consider only how often he has fallen in the way, but also he directs them towards considering how far he i« still from the top, and upon what may facilitate or hinder him from gaining the point. And so must we act when we are examining our conscience. For we must not rest satisfied with merely discovering our sins, but must also apply ourselves with attention and care to find out the best remedies to heal the evils of our souls, and to avoid falling into them for the future.

There are, however, three things which we must avoid in this examination: — 1st, we must guard ourselves against a false rigorism, which tends to find faults where there are none; 2nd, we must not be troubled if we cannot discover the true nature of our sins, and whether we have given way to them or not; but in this case we should rest satisfied with the obscure knowledge which we have of them, without harassing ourselves further; 3rd, we must not presume that we know ourselves thoroughly, and that we have succeeded in discovering all our faults; but however diligently we may have examined ourselves, we have always good reason to exclaim, with holy David, " From my hidden sins, deliver me, O Lord; and from the sins of others spare Thy servant." The great Apostle St. Paul says, "Though I am not conscious to myself of any thing, yet I am not thereby justified." And such also should be our feeling, if we wish to walk safely in the path of humility, and to draw God's blessing on our soul.

The fourth part is an act of contrition for our sins. This part is most important; for what would it avail us to know our faults, if we were not sorry for them? This knowledge would only increase our guilt before God, and add to our confusion and shame. This sorrow must extend to all kinds of sins, however small and light they may appear; for even the slightest fault is a great evil, because it offends our most sweet and bountiful Lord, prevents the perfect union of our soul with His Divine Majesty, and would, if we died in that state, hinder us for a time from the enjoyment of the beatific vision. We ought to imitate on this point the conduct of the Saints, who were accustomed to detest most bitterly even their slightest faults. Thus we read of St. Aloysius, that he could not restrain himself from tears when he approached to confession, though he had only committed some slight faults during his whole life. Besides detesting the sins committed in the course of the day, it is an excellent practice to renew again our sorrow for the sins of our past life, and particularly for those whereby we have most defiled our soul, and offended most grievously His Divine Majesty. That our contrition may be offered to God in the spirit of humility, we may imagine, with St. Francis Borgia, that we stand as a criminal at the bar, loaded with chains, with the devil on one side ready to accuse us; or as a steward before his master, who calls him to a strict account.

The fifth part is a sincere purpose and firm resolution to avoid all sins for the future, and particularly to overcome those faults which we have committed in the course of the day. This resolution must extend, 1st, to those faults which are the causes of other sins; 2ndly, to those which are habitual. We must also resolve to adopt the proper means in order to keep our souls free from sin. Amongst the various means adopted by the Saints for this purpose, one was that of inflicting upon themselves some particular punishment, or of performing some determinate penance for their sins. Thus St. Mary Magdalen of Pazzi, after the examen, would sometimes retire to her cell and take a discipline. Thus also St. Ignatius used to inflict upon himself as many strokes of the discipline as were the sins or imperfections into which he had fallen.

SECTION IV.

Method for the particular examination of conscience.

The method for performing the particular examination of conscience is the same in substance as that which is used for the general one. In order to facilitate the good success of this pious exercise, St. Ignatius suggests the following means:—1. As soon as you awake in the morning, renew your resolution of gaining that virtue, or of subduing that vice, which forms the subject of your particular examination. 2. At noon, examine whether, and how often, you have failed in your good purpose, and renew again the resolution which you have made in the morning. 3. Each time that you fail in your resolution, place your hand on your heart, as a token of your sorrow for having broken it. 4. Examine yourself again in the evening, in the same manner as you did at noon, and renew the same resolution as before.[The particular examination in the evening is made together with the general examination of the day. We consider, first, the subject of the particular examination, and then proceed to examine in general the faults committed during the day.] 5. Note down on paper the number of times you have offended against that virtue, or fallen into that fault, and then compare one day, one week, and month with another. You will also be assisted to perform well this pious exercise, by observing the following points:—1. Examine what is the chief cause of your failings, the greatest hindrance to your sanctification, and direct against it your greatest attention and care. 2. Collect reasons, sentences, examples from holy Scripture, and from the doctrine and lives of the Saints, in order to animate yourself in the strife. 3. Direct your ejaculations, mortifications, and devotions to the same end. 4. Make every day frequent acts of the contrary virtue.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

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Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 12.(ON THE EXAMINATION OF CONSCIENCE. section II) By The Very Rev. John Baptist Pagani.

SECTION II.
Advantages of the examination of conscience.

The examination of conscience, when duly performed, is the source of many spiritual blessings, the first of which is a solid knowledge of ourselves. We read in history that even the sages of Pagan antiquity looked upon the knowledge of oneself as a great gift, and the highest qualification of the followers of true wisdom, and hence arose amongst them that common saying, 'Know thyself.' Now this knowledge of oneself, which is so highly appreciated by all wise men, is a fruit of the worthy examination of conscience; for it is by the practice of this holy exercise that we discover to what defects we are most subject, what virtues we most stand in need of, how we are advancing in the path of justice, and what are the best means for securing our eternal salvation.

As those Christians who often examine their conscience attain to a solid knowledge of themselves, and may je said to walk in the light, 'keeping constantly their souls in their own hands;' so, on the contrary, those who neglect this holy exercise are labouring under spiritual blindness, and may be said to walk in darkness and in the shadow of death. They resemble the Bishop of Laodicea, of whom mention is made by St. John in the Apocalypse; for he thought himself to be rich, well provided with everything; whereas Almighty God declared him to be poor, and naked, and in want of all things. "Thou sayest, I am rich, and made wealthy, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." They think that they are going on well, that they are performing many good actions, that they are advancing in virtue every day, whereas there is perhaps at the bottom of their heart some vicious affection which corrupts and destroys all the merit of their labours before God. Neglecting this means of salvation, they pass through life in a state of constant distraction and of spiritual darkness, and when they are presented before the tribunal of God, they will hear those words, "Amen, I say to you, I know you not."

The second blessing which flows from the examination of conscience is the spirit of humility, the contempt of ourselves. This is, however, only a consequence of the first blessing, — the solid knowledge of ourselves. For when we know ourselves thoroughly, when we discover our own baseness and misery, and become conscious of our own sinfulness and corruption, we are thereby greatly assisted and impelled to subdue our pride, to humble our arrogant nature, and to conceive a holy hatred and contempt of ourselves. It is related of St. Francis Borgia, that having directed his particular study and care to attain a clear and thorough knowledge of himself, he acquired such a spirit of humility and contempt of himself, that he wondered how the people whom he met in the way did not rise against him, and fill him with reproaches and shame. One day, being on a journey, he was met by one of his friends, a man of quality, who seeing him destitute of all the conveniences which he had enjoyed in the world, and feeling compassion for him, begged of him to take a little more care of himself. The Saint thus answered him, with a cheerful countenance: 'Let not the condition in which you see me in the least trouble you; I am not so unprovided of all things as you think, for I always send a harbinger who takes care to have everything ready for me.' On being asked who was that harbinger, he replied, that it was the knowledge of himself, and the consideration of what he had deserved for his sins. 'Being in possession of this knowledge,' said the Saint, 'wherever I arrive, and however bad the lodging I find, I always think I am better treated than I deserve.'

Another blessing which flows from the examination of conscience is, great purity of heart. The souls of those Christians who practise it may be compared to a house over which the master keeps a constant watch, taking care that it shall be often swept and cleaned from dust; whilst, on the contrary, the souls of those who neglect this holy exercise may be likened to a house which is deserted by its master, which is filled with all sorts of uncleanness, and left to go into ruin and decay. It is generally taught by the Saints, that if the faults which we commit, instead of being quickly rooted out, are allowed to remain in the soul, they grow stronger every day, and become more firmly fixed in it—impair its moral energy, diminish the power of Divine grace therein, and gradually produce hardness of heart, which is exactly the case of those who utterly omit the examination of conscience. For such a neglect raises, as it were, a thick veil before their minds, hiding from them their daily faults, by which their souls become almost imperceptibly filled with sins, which, getting more and more deeply rooted in the bottom of their hearts, at length succeed in making it impenetrable to the influence of grace. But far different is it with those who are careful to examine their conscience diligently, and to scrutinise their actions; for by this holy exercise they are enabled to discover their failures immediately, and destroy them before they have taken root in their hearts.

Lastly, another great advantage which arises from carefully and frequently examining our conscience is, a great confidence of attaining eternal salvation. No one, indeed, can feel a perfect certainty that he shall attain eternal life, since "man," as the Holy Ghost says, "knows not whether he is worthy of love or hatred." Yet there are certain signs which afford us sufficient ground for hoping that, by Divine grace, we are doing right, and walking in the way of salvation. One of these signs is the practice of frequently and devoutly examining our conscience; for if we judge ourselves during our lives, we shall escape being judged by the Lord at our death. "If we would judge ourselves," says St. Paul, "we should not be judged." If we examine our conscience carefully, and judge our own actions severely, in this life, we shall not fall into the hands of an angry Judge at the last day; but shall meet Him all sweetness and love, and our part will be amongst the elect of God. Now what is meant by judging ourselves but the looking carefully into the state of our souls, examining diligently how we are progressing in the way of justice, discovering and detesting our sins, and weeping over and correcting our evil habits?

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 12.(ON THE EXAMINATION OF CONSCIENCE. section I) By The Very Rev. John Baptist Pagani.

The examination of conscience is a pious exercise directed to the discovery and detestation of our sins; and it possesses especial efficacy towards aiding us in the work of our sanctification. St. Ignatius, and after him the whole host of spiritual writers, divide it into general and particular. The general examination has for its object all the sins of our life, or all those which we have committed during a certain period of time; as, for instance, during the course of a year, a month, or a day. The particular examination, which is intended to be an instrument for reducing to practice the good resolutions made in the general one, has for its object some particular virtue, which we need more especially to acquire; or some particular vice, which we need more especially to overcome.

SECTION I.

Importance of frequently examining our conscience in order to purify our soul from sin and advance in virtue.

We learn from history that the wisest of the ancient philosophers looked upon the examination of conscience as a most powerful and efficacious means to preserve themselves free from vice, and advance in virtue, and in the attainment of solid wisdom. Thus Pythagoras was accustomed each night to examine how he had spent the day, and whether by thoughts, words, or actions he had deviated from the path of justice, and violated his duties. And the same practice he also recommended to his disciples; so that it afterwards became a rule amongst his followers to perform carefully this exercise every day. Cicero also, in his treatise De Senectute, greatly extols this practice, and recommends it to those who desire to attain true wisdom and to advance in virtue.

But if the examination of conscience is deemed to he of so great importance for the attainment of mere human wisdom and the advancement in natural justice, what shall we say of its necessity for the acquisition of that heavenly wisdom, and for the attainment of that supernatural justice, to which Christians are called? Who can reflect upon this without seeing at once the particular obligation under which Christians lie of often searching into the recesses of their hearts, of scrutinising the actions of their life, and carefully examining their own conscience?

That we may be the better convinced of this truth, let us consider the practice and teaching of the Saints on this point. The great St. Basil, the father of the ancient monks, speaks of this examination as being practised by all the religious of the East every day. St. Ephrem, also one of the most ancient Oriental fathers, speaks with great praise of this holy duty; and, in order to promote its practice amongst religious, makes use of the following comparison: 'As a merchant,' says he, 'who wishes to succeed well in his business, and to gain a good fortune, diligently examines each day his books, to see whether he has lost or gained on that day; so should the religious carefully examine every day his own conscience, to see how he is proceeding in the path of perfection, whether he is advancing or falling back.' St. John Chrysostom also highly commends this practice, and exhorts all Christians to adopt it. 'As a master of a family,' says he, 'calls together his different servants at the close of the day, to see how they have fulfilled their various offices, so must the Christian summon before the tribunal of his reason every day the senses of his body, and all the various faculties and powers of his soul, and ask of them to give a strict account of the manner in which they have fulfilled their respective functions.' St. Gregory says, that he who neglects to examine his conscience walks at random, and, as it were, blindfolded; and that he knows not whither he is going, nor how he is proceeding in the path of virtue.

In addition to highly extolling and recommending the practice of examination of conscience, the Saints have always been most diligent in adopting it themselves. Thus we know that St. Ignatius was not satisfied with making the two examinations prescribed by his rules at the evening and at noon, but he examined himself every hour in the day, to see what advances he was making in perfection. On a certain occasion, meeting with one of his religious, who was regarded by all as a saint, St. Ignatius, to see how far he was advanced in perfection, asked him how often he had examined his conscience that day, and having received for answer that he had done it seven times, the Saint subjoined, with a kind of surprise 'Only seven times!' Thus shewing in what esteem he held this practice.

The principal reason which shews this necessity of frequently examining our conscience, that we may purify our souls from sin, and advance in the path of holiness, is the corruption of our nature. If we had retained those excellent dispositions and that perfect righteousness in which our first parents were created, we should have no need of examining our conscience so often. For in this case our understandings would be bright and enlightened with perfect clearness by the lamp of truth, and our hearts sweetly and strongly inclined towards virtue. But far different is our present condition from that of our first parents; for we are now encompassed by a corruptible flesh, which continually struggles against the spirit, making us violently bent towards evil and averse to good. Our fallen nature is like a wild and desert land, which naturally yields only thorns, briers, and thistles. Our mind is bewildered amidst darkness and obscurity, and overrun with innumerable distracting thoughts. Hence, whatever may be our good purposes, however desirous we may be to do right, however fervent our aspirations to love and serve our most sweet and bountiful Lord, we are always exposed to the danger of committing innumerable faults, which spring up almost imperceptibly from the bottom of our corruption. This is beautifully expressed by the Prophet David in several passages of his Psalms, and particularly where he says that even the just man falls seven times in the day. This is also pointed out in a most emphatic manner by St. John in those words, "If we say that we have no sin, we deceive ourselves, and the truth is not in us."

And such being the case, it follows that all Christians, whatever may be their rank and state of life, and however advanced they may be in virtue, stand in need of examining their conscience frequently, in order to purify themselves ever more and more from sin, and persevere in the path of virtue. He who abandons this holy practice is like a gardener who neglects the care of his garden, which quickly becomes overrun with weeds and wild herbs; for, as St. Bernard remarks, the sins which we eradicate to-day are ready to spring up again to-morrow, and in the end will choak the good seed and ruin our souls, unless we take pains to discover and root them out again and again by examination and contrition.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 11.(ON SEVERAL EXCUSES FOR NOT ATTENDING TO THE PRACTICE OF PRAYER.) By The Very Rev. John Baptist Pagani.

ARTICLE IX.

ON SEVERAL EXCUSES FOR NOT ATTENDING TO THE PRACTICE OF PRAYER.

It is generally remarked by the Saints, and is continually confirmed by experience, that the devil, aware of the great advantages which a soul acquires by the practice of prayer, exerts himself to the utmost of his power to deprive her of this blessing. He acts against us as Holofernes did against the city of Bethulia, when, in order to facilitate the taking of it, he destroyed the aqueducts through which the city was supplied with water. Prayer is the aqueduct through which our soul receives the water of grace; it is the principal means by which God fills us with His choicest blessings; and therefore the devil uses his best endeavours to break it, and he strives, by raising a thousand obstacles, to induce us to abandon it. Amongst the various means which he employs in order to encompass his wicked design, one is, to suggest to us several pretexts or excuses, by which he endeavours to persuade us either that prayer is useless, or that it is out of our power to attend to the practice of it.

The principal pretexts or excuses which he suggests for this purpose are the following:

First, To some of those persons who experience no sensible sweetness or devotion in their prayers, he represents that their labour is thrown away; that their dryness and insensibility of heart destroys all the merit of their devotions; that their manner of prayer, instead of being pleasing to God, offends Him and provokes His anger; and that consequently it would be better for them to give up altogether the holy practice. One who is not instructed in the science of the Saints might very easily be induced to listen and follow this suggestion of the enemy; but he would make a great mistake; for what renders our prayers pleasing to God and profitable to our soul, is not the abundance of sensible delight which we experience in performing them, but our humility, our patience, our sincere and solid desire of pleasing Him, and fulfilling with fidelity His holy will. Let us be persuaded that the solidity of the love of God, and the consequent merit of our prayer, does not depend so much on the milk of consolation as on the bread of desolation, which is the food of the strong. Oh, how much more precious was the blood shed by our Redeemer on Calvary, amidst a sea of sorrow and affliction, than the splendour diffused over the mount Tabor in an ocean of sweetness! Contemplate our divine Saviour in the garden of Gethsemane, praying to His heavenly Father prostrated on the ground. The Evangelist tells us that His prayer was accompanied with the greatest anguish and sorrow, with dejection and intense agony of heart; that "His soul was sorrowful even unto death;" and yet who can describe the merit and excellence of this prayer? Who can measure the glory which it rendered to God, and the blessings which it obtained for us 1Let us, then, in time of desolation, look up to our Saviour in His agonising state in the garden, and take courage to bear patiently our cross. 'He who wishes to draw fruit from prayer,' says St. Teresa, 'must make no account of spiritual consolations; for I have learnt from experience that the soul which enters upon this path with a true determination to be quite indifferent whether God bestows or withholds sensible pleasures and delights, and which faithfully acts up to this determination, is already greatly advanced in the way of holiness.' And speaking of herself, she said, 'I do not desire any other prayer than that which is best suited to make me increase in virtue. Hence if I knew that I could advance in sanctity better by means of great aridities and frequent temptations, I should regard them as great blessings.' We read of St. Francis of Sales, that he was never troubled or afflicted when desolations, aridities, and internal abandonments attended his prayers; and he once said to the holy mother St. Jane Frances de Chantel, that 'when engaged in prayer, he never stopped to consider whether he was in consolation or desolation; but that when God filled his soul with spiritual sweetness, he received it with the most profound reverence and simplicity; and that if it was withheld, and he was left desolate, not one thought of discontent ever crossed his mind, but he continued before God in perfect filial confidence as a child of love.' Those who act in this manner will not fail to enjoy great peace, and to acquire great merit before God.

To persevere in prayer and in the service of God when He caresses us with tenderness is not difficult, for we then repose in His bosom, and enjoy the sensible effects of His presence; but to continue constant in prayer, and be entirely resigned to His holy will, when He sends us nothing but bitterness and sorrow, is an act of heroic virtue, which has wonderful efficacy in raising the soul to union with God. We ought to go to prayer, not to please ourselves, but to please God; not to seek the consolations of God} but the God of all consolation. Even the most holy souls are sometimes subject to aridity in their prayers; but on account of their perseverance, God enriches them with His blessings. St. Teresa was afflicted for eighteen years with such distressing aridity, that sometimes she seemed to have for her Beloved neither heart, nor will, nor faith, nor hope, nor love; St. Mary Magdalene of Pazzi at times was so overwhelmed with desolation, that she felt as if she were in the midst of hell; and St. Francis of Assisium was prepared to receive the precious gift of the sacred stigmata by such distressing aridity that he could scarcely speak without discovering in his countenance the sadness by which he was overwhelmed.

In the time of aridity the soul should do nothing but humble herself and ask God's grace; for there is no better time for knowing our own misery than when we are desolate in prayer. We then clearly perceive that of ourselves we can do no good. Hence, whenever we are in such a state, we ought to unite ourselves with Jesus abandoned on the cross, humbling ourselves and asking mercy, and repeating from the bottom of our heart these or similar pious ejaculations: 'Lord help me; Lord have pity on me; my Jesus, mercy.' 'When the soul feels herself oppressed with aridity and spiritual desolation,' says St. Jane Frances de Chantel, 'she must apply herself to make acts of adoration, of confidence, and of conformity to the Divine will, presenting herself before the throne of God as a poor beggar standing in the presence of his prince, and making use of such words as will best express a loving submission to His most holy and adorable will.' 'When God gives spiritual comfort,' we read in the Imitation of Christ, 'receive it with thanksgiving; hut know that it is the bounty of God, not thy merit. Be not puffed up, be not overjoyed, not vainly presume; but rather be the more humble for this gift, and the more cautious and fearful in all thy actions; for this hour will pass away, and temptation will follow. When comfort shall be taken away from thee, do not immediately despair; but wait with humility and patience for the heavenly visit, for God is able to restore thee a greater consolation. This is no new thing, nor strange to those who have experienced the ways of God; for in the great saints and ancient prophets there has often been this kind of variety. Hence one said, at the time when grace was with him, "I said in my abundance, I shall not be moved for ever." But when grace was retired, he immediately tells us what he experienced in himself: "Thou hast turned away Thy face from me, and I became troubled." Yet in the mean time he despairs not, but more earnestly prays to the Lord, and says, "To Thee, O Lord, will I cry, and I will pray to my God." Lastly, he receives the fruit of his prayer, and witnesses that he was heard, saying, "The Lord hath heard me, and hath had mercy on me; the Lord is become my helper." But in what manner [Kempis, book ii. chap. ix] "Thou hast turned," says he, "my mourning into joy to me, and Thou hast encompassed me with gladness." If thus it has been with great Saints, we that are weak and poor must not be discouraged, if we are sometimes fervent, sometimes cold, because the Spirit comes and goes according to His own good pleasure. Wherefore holy Job says: "Thou visitest him early in the morning, and on a sudden Thou triest him."

Prayer made in this manner will be most acceptable to God, and will draw upon us a great abundance of the divine blessings. St. Francis of Sales used to say, 'that a single ounce of prayer offered amidst sorrow and desolation of spirit is of more value than an hundredweight amidst consolation and sweetness.' 'Statues,' says St. Liguori, 'do honour to a prince, by standing in his galleries; whenever, then, the Lord wishes us to remain like statues in His presence, let us be content to honour Him as statues. It will then be enough to say to Him, Lord, I remain here to please Thee.'

Another pretext or excuse by which the devil strives to create in the hearts of Christians a disgust or disrelish for prayer, so as to induce them to abandon it, is to represent to them that the many and frequent distractions which they suffer destroy all the value of their devotions, and render them abominable in the sight of God. Whosoever sincerely desires to advance in virtue, and to secure the attainment of eternal life, must certainly endeavour to repress all wilful distractions during prayer, and to raise his mind and heart to God as much as his infirmity permits; but after he has done this, and endeavoured, with sufficient diligence, to keep his mind and heart recollected in God, let him not trouble himself on account of those distractions which he suffers against his will, but let him rather console himself by reflecting, that all the efforts which he makes to repel the distractions, and to acquire interior recollection, are acts of virtue most pleasing to God and profitable to his soul. St. Francis of Sales, speaking of persons of this description, says that 'if in their prayer they do nothing else than banish distractions and temptations, the prayer is well made.'

'There is one thing,' says the holy mother St. Teresa, 'which greatly afflicts pious souls, which is, the distraction they suffer in prayer On such occasions it is necessary to call back our wandering thoughts by renewing our faith of the presence of God, and by again placing ourselves before Him with reverence and respect; and if we cannot succeed in fixing our mind in the subject of our prayer, then we must endure with resignation and humility the painful cross. For the time will not be thrown away as at first sight might appear; but, on the contrary, one single hour of prayer performed in this manner will oftentimes prove more fruitful than many hours passed in recollection and peace; for each effort which the soul makes to drive away distractions, in order that it may not displease God, but be enabled to serve Him better, is an act of the love of God.' The blessed mother de Chantel gave this advice to her daughters, and was accustomed to follow it herself, that when troubled with distractions in the time of prayer, they should consider patience as their prayer, and say, with humility and love, 'O my God, Thou art the only support of my soul, Thou art my only consolation.' St. John Chrysostom advised that, when a person finds himself troubled with distractions, he should excite himself to fervour by this consideration: 'What! when I am talking with a friend about some idle story, some worldly news, some common trifle, I am full of attention; and yet now that I am treating with the Majesty of God about the pardon of my sins and the means of saving my soul, I am quite languid and indifferent; and though I have assumed the attitude of prayer, I allow my thoughts to wander upon the various cares and pleasures of life! Where, then, is my faith? where my judgment?'

Such must he the conduct of persons who suffer from involuntary distractions. But how should those persons act who have yielded wilfully to distracting thoughts in their prayers? Are they to obey the suggestions of the enemy, and abandon this holy exercise? Far, far from it: as soon as they perceive their distractions, let them humble themselves, and resolve to amend for the future; and then let them continue in their prayer with greater fervour and confidence than ever, despising the temptations of the enemy, and putting him to shame. What advice would you give to a sick person who should happen to have made use in a negligent manner of an excellent remedy which is well calculated to cure his malady? Would you suggest to him to throw it away, and to give up the thought of using it? No, certainly; you would earnestly recommend him to avail himself in a more careful manner of the great blessing which is offered him, and to take the remedy with greater diligence and care. And it is thus we ought to act, when, through our natural weakness, it happens that we have given way to voluntary distractions. Far from abandoning the practice of prayer, which is the most excellent remedy for our spiritual maladies, we must resolve to make use of it with greater diligence and care for the future. If, instead of doing this, we listen to the temptation of the devil, and give up holy prayer, we abandon ourselves into the hands of our enemy, to be conquered and subdued by his infernal power.

The third excuse or pretext by which the devil endeavours to withdraw some persons from prayer is, to represent to them that it is impossible for them to perform well this sacred duty as long as they hold the office in which they are employed. This excuse, like the two former, is only an artifice of the enemy; for he who sincerely desires to love God and to secure his salvation, will always find time for feeding his soul with prayer, whatever his office or employment may he. However distracting may be our employments, we have it always in our power to offer up our actions to God in the morning, to raise our hearts to Him occasionally during the day, to invoke His assistance in time of temptation, to employ in praising and glorifying Him a part of that time which would otherwise be spent in idleness, and perhaps also in sin. The Saints did not lose their courage in the midst of external occupations, but formed for themselves a cell in their own hearts, where they would often retire to offer up acts of adoration and love to their sovereign Lord. What prevents us from doing the same amidst our external duties?

Here, however, it must be remarked, that those persons who allow themselves to be so much overwhelmed with temporal concerns, as to exhaust all the energy of their soul upon them, and deprive themselves of the precious time of prayer, are greatly to be blamed; because they neglect their most necessary and important business, that on which their highest interests for time and eternity depend, in order to purchase some filth and dirt. Gracious God! what is the great, the only object for which we have been drawn out of nothing, and for which alone we ought to live? Is it not that we might devote ourselves to the love and service of Almighty God; and that by doing so, we might deserve to enjoy Him hereafter in His eternal kingdom? Are not all His creatures here below so many means ordained by Providence to help us to attain our most important end? How, then, is it possible that men can be guilty of so enormous a blindness, as to prefer the means to the end; the body to the soul; the creature to the Creator; the filthy pleasures of this life to the joys of Paradise? Oh, great God! is it not an extreme folly to consider the affairs of time more important than those of eternity? Is it not an excess of blindness to look upon the goods of earth as more precious than those of heaven? Alas! if to preserve for a few fleeting years our bodily strength, our corporal life, we so cheerfully and so patiently endure many labours, and make many sacrifices, how is it possible that we can be so indifferent, so careless about the holy exercise of prayer, which is a means so absolutely necessary for the securing of eternal life!

Lastly, another pretext or excuse which the spirit of darkness suggests to some persons, in order to prevail upon them to abandon the practice of prayer is, to represent this holy exercise to them as being most difficult, hard, and laborious.

Whenever the devil attacks us in this way, let us think of those words of our blessed Saviour, that "the kingdom of God suffereth violence, and that the violent only bear it away." 'Remember,' writes St. Francis of Sales, 'that perfection is not acquired by holding one's hands crossed before one; but it is necessary to labour in good earnest to overcome oneself, and to force oneself td live, not according to one's inclinations and passions, but according to reason, rule, and obedience. It is a hard matter so to do, there is no denying it; but it is necessary. Nevertheless, with constant practice, it becomes both easy and full of sweetness.'

The same is the doctrine of St. Philip Neri, who nsed to say that we must not think 'of going to heaven with ease, and, as it were, by coach;' but that we may enter that eternal kingdom, and attain to those mansions of eternal bliss, we must walk, and labour, and suffer. 'Let us not deceive ourselves,' says St. Gregory; 'we cannot attain to the great reward of the elect of God, except we are willing to endure great labours.' Ad magna praemia perveniri non potest nisi per magnos labores. Behold what labours the children of this world undergo in order to gain some temporal advantage; how the merchant toils night and day for a handful of perishable wealth; how the soldier braves every danger to obtain some transient honour! And shall Christians, shall the children of light be so tepid and cold as to draw back, and refuse to endure a little labour, or to undergo a short suffering, which will obtain for them a crown of never fading glory in the mansions of eternal happiness? Ah, surely "the sufferings of this life are not worthy to be compared with the glory to come." Let us, then, labour manfully during the few years of our transitory existence; and the hour will soon come when we shall have the great happiness of exclaiming, with St. Peter of Alcantara, 'Oh, happy sufferings, which have merited for me so exceeding great a glory!'

So far I have gone on the supposition that the practice of prayer requires great labour and sacrifice on our part; I have imagined that, on account of our natural weakness, of our original corruption, we cannot practise it without submitting ourselves to great hardship and suffering; and even under this supposition, I have proved that we ought never to resolve to abandon it, which would be to the utter ruin of our immortal soul. But I now ask, is it true that the practice of prayer is accompanied with, such an enormous difficulty? Is it true that it costs so much violence, and labour, and trouble, and sacrifice, as the enemy of our salvation strives to make us believe? Ah, "No," says the Wise Man, "No : His conversation knows no bitterness, and His company is free from tediousness." [Wisd. viii. 16.] "Taste and see," says the holy David, "how the Lord is sweet." It is true that the act of withdrawing ourselves from creatures, and of raising our mind and heart to God, which are requisite for the due performance of prayer, imports some sacrifice on the part of our corrupt nature. But is there any thing, however hard and laborious, however painful to human nature, which may not become most delightful, and be rendered sweet and easy by the power of Divine grace? Let us listen to Jesus, to the Son of the living God, who has the words of eternal life. "Take My yoke upon you," says He, and try if I am hard and cruel to My friends, and not rather mild and bountiful; try and see whether I do not lighten by My grace all the labours which they undergo in My service. I assure you that " My yoke is sweet, and My burden light,"['Matt. xi. 28-30.] and that those who bear it faithfully shall find rest to their souls. Ah, let us, then, take care to love God; let us beg, with all humility, the powerful assistance of His Divine grace; and, instead of finding the practice of prayer hard and difficult, we shall find therein our greatest pleasure and delight.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 11.(OF THE OTHER PETITIONS) By The Very Rev. John Baptist Pagani.

SECTION II.
Of the other petitions.

The principal petition about which we have hitherto spoken, and which divides itself into two heads,—first, that in which we ask for justice and sanctity for ourselves; secondly, that by which we ask every thing that is just, — is also the principle which gives an order to all our other petitions. And indeed, the principle of justice, which, when considered in itself, is simple and indivisible, when applied to various circumstances produces consequences which become so many rules of conduct, in individual cases, to the followers of Christ, whose one only object and end is justice.

These special rules, which arise out of the great principle of justice, when applied to practice, may be reduced to the three following:

1. That we fulfil with punctuality all duties belonging to our own office.

2. That we follow the invitations of Divine Providence, or the will of God, manifested to us by external circumstances in the good work which we undertake.

3. That we labour to advance as much as possible in all that regards the contemplative life, or union with God.

From these three general rules arise three different classes of petitions: 1st, petitions in which that which we ask for is determined by the fixed duties of our calling and state of life; 2nd, petitions in which that which we ask for is determined by accidental manifestations of the Divine will in our regard; 3rd, petitions which arise spontaneously, and in which we ask of God whatever most pleases us, and in which we are free to ask whatever we feel most desirous of obtaining. We will say a few words on each of these three classes of petitions.

§ 1.

Of that which we ought to ask in consequence of our own particular state.

The first thing which we should ask of God, after our own justice and sanctification, and after every thing else which is just as regards ourselves, according to the rule laid down above, is the sanctification of those souls which are in any way confided to our care by God, if any have been so confided.

And this special prayer for others is contained implicitly, as we have observed, in the general petition for our own sanctification, and is itself also an act of justice; because if God has confided any souls to our care, it becomes our duty to pray for them, since to pray for them is the very best way we can take to do them good. Hence it is that the Church imposes on bishops and parish priests the duty of offering the holy sacrifice of the Mass every Sunday for the people committed to their charge. And this is according to the example given by our Blessed Lord, who in the prayer which He made at His last supper, before He went forth to Gethsemane, first of all prayed for Himself; but since He already possessed all justice, He needed only to ask of His heavenly Father the just effect and consequence of justice, namely, the glory which was its due, saying, "Father, the hour is come, glorify Thy Son." [John xvii. 1] And even this glory He asked out of love for trie glory of His Father, referring all His own glory, by an act of justice and perfect generosity, to that of His heavenly Father; since to the prayer, "Father, the hour is come; glorify Thy Son," He adds, "that Thy Son also may glorify Thee." Then, having thus prayed for Himself, He prays next for His Apostles, for those, namely, who held the nearest place amongst those which had been given Him hy His Father: "I pray for them;" and He adds as the reason, because they had been given into His hands by His Father: "Holy Father, keep through Thy name those whom Thou hast given Me." And for them He asks only spiritual blessings, but asks that these may be given in the highest possible, even as it were in an infinite degree; saying, in words as strong and expressive as the human language is capable of, "That they all may be one, as We are one." Having prayed for them who belonged to Him most nearly, and were more closely allied to Him in the spiritual order, He prays for them also who belonged to Him, but who were less nearly connected with Him: "And not for them alone do I pray, but for those who shall believe in Me through their word." Whereby He gives an example to all superiors, that they should pray not only for those who are at present under their charge, but for all those who may hereafter be committed to their care.

It is, therefore, a duty incumbent on every one, after having prayed for himself, to pray for the souls committed to his charge, for it is according to justice that he should do so, but in his prayer he must follow the order of the will of God, which he will the better under. stand by means of the following considerations:

Every one knows for certain that God wills his salvation, wills that he should he perfect as his Father who is in heaven is perfect; he knows also that his own free will, cooperating with Divine grace, is the cause of his salvation. But if he is able, by an act of his own free will, assisted by Divine grace, to effect his salvation, he cannot in like manner save the soul of his neighbour, unless the neighbour himself consents. Hence a man may be certain of having his petitions granted in all that regards his own salvation, if he co-operates with Divine grace; but he cannot be equally certain of obtaining the salvation of his neighbour. He ought, therefore, to pray for this conditionally,' submitting every thing to Him who, being under no obligation to any created being, has from all eternity, of His own free and gratuitous act, predestinated some to glory, and foreseen the damnation of others by reason of their own fault. All prayers, then, which we offer up on behalf of others should be offered in conformity with the eternal predestination of the elect; praying always for nothing else but that the most perfect, wise, holy, and most just predestination of the elect should have its fulfilment, according as it was determined before all ages in the will of the infinitely perfect Being, since nothing can be more perfect than that which has from all eternity been preordained by the will of a God of infinite goodness and perfection. When, therefore, we pray for our brethren, our prayer should be, that all the elect may realise their election, according to the good pleasure of our heavenly Father. Of this conformity with the Divine will, which is the high rule of all perfection, Jesus Christ gives us an example: "I pray not," He says, "for the world, but for those whom Thou hast given Me, because they are Thine;" for those, namely, whom Thou hast predestinated to eternal life, and hast given to Me. I pray for them not because they are Mine, but because they are Thine, and such is the good pleasure of Thy will; for these do I pray for the sake of that infinite and boundless love which I bear to Thee.

In regard of the prayers which the Church orders to be made by a positive command, we should enter into the spirit of the Church itself, and observe a due order in the petitions we make therein to God. It will, therefore, be useful to keep in mind that order and method which we have just laid down; and which method or order may be shortly comprised in the two following rules:

1. That in praying for others we always make eternal salvation the first object of our prayers, according to that maxim of our Lord, "Whatsoever you would that men should do to you, do ye even so to them in like manner;" [Matt. vii. 12] and again, "What will it profit a man to gain the whole world and lose his own soul?" [Matt. xvi. 26.] Hence, whenever we ask for temporal blessings, we should always ask them conditionally, provided they will conduce to the good of the soul.

2. That when we pray for particular persons, we intend to pray implicitly for the good of the whole body of the Church, that the vine of Jesus Christ may produce the greatest possible fruit, and that each soul which belongs to the vine may render the greatest possible return to the Divine Master of the vineyard; since in this consists the glory of our heavenly Father, which it is the unceasing object of Jesus Christ to promote and increase; for "in this," says He, "is My heavenly Father glorified, that you bear much fruit, and that you become My disciples." [John xv. 8.] So in the parable of the vine, Jesus Christ declares that the husbandman "purgeth it that it may bear more fruit." [John xv. 2.]

In the second place, it should be the prayer of every one, that God would be pleased to bestow His blessing on us in the performance of all the duties annexed to our particular state and condition, that they may tend to the salvation of our own soul, to His honour and glory, and the profit of the soul of our neighbour; begging of God light and strength to perform with perfection those particular duties, and asking Him to take under His divine protection all and each of our works, with all that belongs to them.

We have said, that they ma y tend to the salvation of our own souls, to the glory of God, and to the spiritual prosperity of our neighbour, because the spiritual order is always to be preferred to the corporal and visible; for nothing of this world has any value whatever, except in as far as it is a means tending to the salvation of our own and our neighbour's soul, and to the glory of God; and therefore, whatsoever we ask, even if needed for our own office and state of life, we should always ask for under condition, and inasmuch as it tends to the increase of our own justice and sanctity, to the greater glory of God, and to the salvation of the souls of others.

In the third place, all subjects and inferiors ought to pray for those placed over them; and first of all for the Supreme Pontiff and for all the governing body of the universal Church; next for the head of the state and for his government, considering how vast an influence, even for good, a temporal sovereign or government may exercise in regard of the holy Church of God, if God is pleased to enlighten the minds of rulers, and to move them to be His faithful servants in the government of His people. Afterwards we should pray for our own particular superiors, both ecclesiastical and civil, and all others on whom the salvation of our souls and the moral good of society in any way depend, that it would please Almighty God so to direct things, that all may tend to this one most important end.

In the fourth place, the law of nature and justice should move us to pray for all our benefactors, by reason of the benefits we have received from them, and in proportion to the part they have had in procuring them; and hence we should remember all who have benefited us, whether living or dead.

And amongst benefactors, we should pray in the first place for our parents, since from them we have received the gift of life and being, which is a necessary condition of all goods, whether spiritual or temporal; and after these we should pray for all such persons as have conferred spiritual blessings upon us; and lastly, for those to whom we owe temporal favours. We will now consider what things we should ask of God, as suggested by external circumstances.

§2.

Concerning those things which we ought reasonably to ask of God, on account of external circumstances.

There are two external circumstances which may direct us in praying to God in behalf of our neighbour. These are, in the first place, the spiritual, and in the second, the natural tie which may bind us to them.

As regards the spiritual tie, we ought to pray, in the first place, for those who are actually praying with us, since they have with us the most intimate spiritual connexion, being in the sight of God but one heart and one soul, and one voice of one body, raised up before the throne of the Divine Majesty. In this manner the priest prays very frequently in the Mass, as when, in the offertory, he says, ' Receive, Holy Father, Almighty and Eternal God, this spotless host, which I, Thy unworthy servant, offer to Thee, my living and true God, on account of my innumerable sins, offences, and negligences (here the priest begs of God his own sanctification); and for all those here present (here he prays for those who are joined with him in prayer), and also for all faithful Christians, both living and dead (he here prays for those with whom the spiritual tie is less closely drawn), that both to me and to them it may be profitable to salvation unto eternal life.' The whole of this prayer is occupied with praying for justice and the eternal reward which follows it.

That which ought, in the second place, to move us to pray on behalf of our neighbour is, his own request that we should do so. We ought, then, in the first place, to pray for those who have recommended themselves to our prayers, receiving their request as an invitation from Divine Providence to the exercise of charity towards them, according to this their desire.

Besides this, there is also, as we have observed, the natural tie, which has its foundation in right reason, and is sanctified by grace, and which should move us to pray for others. Every movement of compassion, as also of every other reasonable natural affection, may be regarded as an impulse of Divine Providence urging us to the exercise of charity towards our neighbour, and especially to pray for him. And of this our Lord Himself gives us an example. Standing at the sepulchre of Lazarus, Jesus wept; and having prayed, and given thanks to His heavenly Father, He raised him from the dead. He did the same when He beheld the grief and tribulation of the widow of Nairn on the death of her son. A like tenderness and compassion to that of which our Lord gives us example is according to the spirit of Christianity; and the prayers which are thus called forth are an expression of sincere and holy charity most pleasing in the sight of God. Inasmuch, then, as this sensible compassion is excited at the view of visible and temporal misery, we may consider that this same compassion is a just motive for prayer on behalf of our neighbours, that these evils may be removed from them, however light they may be. With regard to things superfluous, the case is different; for about such we ought, according to the doctrine of the Gospel and the example of Christ, to entertain no desires.

And we may always pray for good in general, as a consequence of justice according to the will of God; and indeed, when we pray for justice, we are in fact praying at the same time for the fulness of every good.

§3.

Of those things which we may ask for spontaneously.

Lastly, every prayer whatsoever, provided it be made according to the order here laid down, either expressed or understood, is a holy act, forming part of that hidden life which ought to be dear to every Christian soul. To speak accurately, the duties of our state and external motives ought not so much to move us to prayer as to be considered the manifestation of the will of God as to the nature of our prayer. When, then, we pray spontaneously, and the matter of our prayer is not determined by either of the two principles or motives which we have laid down, how shall the order of our prayer be most in accordance with the will of God?

Besides the two motives which we have laid down, there is, generally speaking, no particular order or rule which we are bound to follow; but we should suffer the Holy Spirit of God, "which breatheth where it will," sweetly to move and guide us on all occasions.

We shall, however, never be wrong if we remain constant in our petition for things which are fundamental and necessary, whatever form we make use of; as, for example, if we pray for the good of the universal Church. This form of prayer is undoubtedly most excellent, provided, in using it, we understand what it is to pray for the Church; that is to say, that we intend to include in this general prayer all other particular prayers, according to the order which has been laid down. For is not he who prays himself a member of the Church? Wherefore, in praying for the Church, he prays also for himself, and prays according to that order and method which is most fitting for him. He prays also for all others in that order which accords best with the glory of God and His holy will, and which is best accomplished by the salvation of the greatest possible number of souls. Wherefore the Canon of the Mass begins with this universal prayer, in which we thus beseech our heavenly Father: 'Accept these gifts and sacrifices, which we offer first in behalf of the holy Catholic Church, to which we beseech Thee vouchsafe to grant the gift of peace, to keep, unite, and govern it throughout the whole earth, together with Thy servant our chief Pontiff, our Bishop, and all those who worship in the Catholic and Apostolic faith.'

We must also observe, that when we pray for ourselves in the words which Christ has taught us to use, we are praying at the same time for the whole body of the Church, since we are commanded to say, not "my Father," but "our Father," namely, Father of all those who are made of one body with Christ, Father of all members of the Church, Father of me and of all my brethren. And to this very prayer, the most essential and fundamental of all prayers, and at the same time the most sublime and exalted, we should most frequently lave recourse when we feel moved by spontaneous attraction to prayer.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.