become a source of spiritual blessings for those who receive it with Christian dispositions. It is a certain truth that those who marry after having consulted God, and with motives which God can approve, receive, by virtue of this sacrament, sanctifying grace, which greatly augments the sanctity of their souls, and along with this, numerous efficacious succors which help them to fulfill their holy duties, to live in piety and peace, to bear with patience the troubles of this life, and to rear up in a Christian-like manner, and in the practice of virtue, the children whom God may give them.

If, my Brethren, now-a-days there are many Christians, who, receiving this sacrament, do not experience these happy effects; if they live together in trouble and enmity; if they are troubled and impatient, in the midst of the cares and annoyances inseparable from marriage; if they find themselves unable to make their children wise and virtuous; if they neglect them, and abandon them to their evil inclinations; if, in a word, they render them miserable both for time and eternity, let them attribute this misfortune to themselves alone. Be satisfied that these evils have come upon them, because they entered the marriage state without having been called thereto by God; they have received this sacrament with bad dispositions; they have refused to coöperate with the divine grace, or have rendered themselves unworthy of it by actions which God condemns, and which sully the union that they have contracted at the foot of His altars.

Is marriage necessary? It is necessary to perpetuate the human race; it is necessary to give children to the Church and saints to heaven. Here you see the reason why our Lord raised this natural contract to the dignity of a sacrament. But all are not obliged to receive it. The Apostle St. Paul tells us that "he that giveth his virgin in marriage, doeth well; and he that giveth her not, doeth better."* It is certain that our Lord elevated virginity above Matrimony; but all are not called to this perfection, and each one must follow his or her vocation.

The youthful Tobias said to Sara, his wife: "we are children of saints; and we must not be joined together like heathens

* 1 Corinthians, vii: 38.

that know not God."* You therefore who believe yourselves called to the marriage state, learn the ends for which the Lord established this sacrament among men.

When the Lord had created man to live in society, He said to him "Increase and multiply, and fill the earth.” The Lord desired to prepare for himself adorers who would people successively earth and heaven; who, having one after the other glorified Him during their short pilgrimage in this world, might all together glorify him in the abode of immortality, for everlasting ages. This is the reason why we repeat to Christians about to enter into this holy alliance, those beautiful words which the angel of the Lord addressed to young Tobias: "Thou shalt take a virgin from the hands of her parents, with the fear of the Lord, moved rather for love of children than for lust, that in the seed of Abraham, thou mayest obtain a blessing in children. But when thou shalt take her, give thyself to nothing else but to prayers with her; for they who, in such manner receive Matrimony, as to shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule, which have not understanding, over them the devil hath power."t

Nevertheless, let those whom sad experience has proved that to live in celibacy, is for them an occasion of sin, not delay to seek, in an honorable and virtuous marriage, the means of preserving themselves against the sins of the flesh, and above all, an efficacions remedy against the dangers of their own concupiscence. It is not I, but the Apostle St. Paul, who clearly inculcates this: "I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that. But I say to the unmarried and to the widows: It is good for them if they so continue, even as I. But if they do not contain themselves, let them marry: for it is better to marry than to burn" with the fires of concupiscence in this life and hereafter in the everlasting flames of hell.

Alas! my Brethren, how many unfortunate Christians now suffer and shall forever suffer the dreadful torments of hell, for not having complied with this advice of the Apostle How many there

• Tobias, viii: 5.

+ Tobias, vi.

1 Corinthians, vii: 8, 9.

are, who live in the constant habit of mortal sin, and every instant run the risk of being hurled into the eternal abyss, and who could live in the grace of God and work out their salvation, if they would only follow the voice of the Lord inviting them to enter into the sacred bonds of Matrimony! Marriage, therefore, has been instituted as a remedy against concupiscence.

"It is not good," says God, "for man to be alone: let us make him a help like unto himself."* Man and woman are united by the sacred bonds of Matrimony, and the Almighty wishes that this should be, for the purpose of mutually aiding one another, of supporting one another by their advice, their counsel and their mutual service; so that they may become every day more perfect and more holy. Hence, on the day of your marriage, we say to you: "Christians who unite in the sacred bonds of Matrimony, enter into a mutual promise of laboring in concert for each other's sanctification, of supporting patiently the pains of this life, that they may happily attain life everlasting; for marriage is a holy state, in which you promise to help one another, and lead holy lives in the Lord." This mutual assistance, this bearing one another's burdens, is one of the most precious advantages of this union, and what ought to constitute its chief delight, if there be any delight in this world.

But how few are the Christians, who, at the time of their marriage, keep in view the sanctity of the state in which they are about to engage, and remember the ends for which the Lord instituted marriage! How few who marry for the purpose of giving children to the world, servants to God, and saints to heaven! How few who marry with the design of mutual edification, of mutually helping one another in the practice of virtue, of supporting and encouraging one another amid the troubles of life, amid the miseries and vexations of the world and the infirmities of old age!

What is it that induces most people to marry? Alas! but too often, it is passion that brings them to the altar; too often they have the most criminal objects in view in contracting an alliance which ought to be so holy and so pure! Levity, vanity, illusion occasioned by vain and ephemeral beauty, the desire of riches, ambition and

* Genesis, ii: 18.

cupidity, these are the motives which induce numberless Christians to enter into the sacred engagements of Matrimony. Others marry, and why? Because they are tired of leading a life of service; because they wish to become their own masters, they are impatient of paternal restraint; unbridled passion and sensual desires predominate over them. Is it to be wondered at then, if God refuses to bless such marriages? Is it to be wondered at, that such husbands and wives know only how to torment each other, and mutually contribute to each other's misery for time and eternity? To obtain the blessing of God and enjoy happiness in the holy state of Matrimony, you must enter into it with a good intention and for ends worthy of a Christian and of God. The conjugal union is a holy state, since Thou art its author, O my God! Thou knowest the dangers which beset Thy children, and the weakness of human nature; hence Thou hast annexed to the worthy reception of this sacrament peculiar graces, which enable the husband and the wife to surmount the various obstacles they may meet with in the way of happiness. Grant, O Lord, that those who are called to this state may render themselves worthy of the grace which Thou hast destined for them, and that they may prepare for it by a holy life. Give them grace to enter into all Thy views in their regard; give them an upright intention; purify them, sanctify them, so that they may deserve, when their earthly career will be over, to be admitted to the nuptials of the Lamb, and to enjoy for all eternity His ineffable presence in Thy own most holy mansion.-AMEN.

PART VI.

SERMON LXXXIX.

ON SIN IN GENERAL.

"Flee from sins as from the face of a serpent."-ECCLESIASTICUS, XXI: 2.

THE Son of God descended from heaven, led for thirty-three years a most austere and penitential life, shed His adorable blood, and died on a cross to destroy Sin. To prevent us from becoming guilty again, He promised us His aid and assistance; He opened among us seven abundant sources of blessings, and assured us “ that whatever we shall ask of His heavenly Father in His name shall be given us." Notwithstanding all this, the frightful monster Sin continues always waging war against the Lord, renewing the death of Jesus Christ, and destroying men by separating them from God. On every side iniquity seems to have inundated the earth. Never did men wander further from the maxims of a Christian life, which consists in avoiding evil and doing good. Following then the example of Jesus Christ and the Apostles, we are going to speak to you of this dreadful evil, which we call Sin, less indeed with a view of explaining its nature than with that of inspiring you with a horror for it.

What is Sin? St. Augustine says that Sin is any thought, word, deed or action contrary to the law of God; or, as St. Ambrose defines it sin is a transgression of the divine commandments, a willful violation of the laws of the Lord.

An impious king, when oppressed with grief and sinking under the chastisements of divine justice, once said, "it is just and proper for man to be subject to the Lord." The creature should daily offer ( 433 )

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