Introduction

ST. AUGUSTIN, the illustrious Bishop of Hippo,being asked what was the best method of teaching religion, replied in his admirable treatise, Manner of teaching the ignorant: " The true method of teaching religion is to begin with these words, In the beginning God created the heavens and the earth, and develop the whole history of Christianity down to our own time. It will not be requisite to relate all the particulars of the Old and New Testament, a labor neither feasible nor necessary. Make an abridgment, insist on what seem to you the most important points. ... In order to show the whole scope of religion, bear in mind that the Old Testament is the figure of the New; that the entire Mosaic religion, the patriarchs, their lives, their covenants, their sacrifices, are so many figures of what we see; that the whole Jewish people and their government are but a GREAT PROPHET of Jesus Christ and of the Church."

This, according to St. Augustin, should be the teaching of the letter of religion. The holy doctor, faithful interpreter of the divine Master, makes the spirit of religion consist in the love of God and our neighbor; he speaks thus: " Commencing your account from the creation of all things in a state of perfection, and bringing it down to the existing period of ihe Church, your sole aim will be to show that every

thing prior to the Incarnation of the Word, tends to manifest the love of God in accomplishing this mystery. Jesus Christ himself immolated for us, teaches us the immensity of God's love for us, in giving us his true and only Son. If, then, the principal end proposed to himself by the eternal Word in coming on earth, was to teach man how much he is beloved by God, and if this knowledge itself has no other end than to kindle in man's heart the love of that God who first loved him, and the love of his neighbor, of which God has himself given both the precept and the example; and if, again, the whole of the Scriptures, anterior to Jesus Christ, have for their object the announcement of his coming; and if the whole of the Scriptures posterior to him speak only of Christ and charity, is it not evident that not only the law and the prophets, but also the New Testament, are reducible to these two great precepts: the lore of God and the love of our neighbor?

" You will, therefore, explain whatever you rehearse, and account for the cause and lite end of all events, by the word love, in such a manner that this grand idea may be ever present to the mind and heart. This two-fold love of God and our neighbor, being the end to which tends all you have to say, you will treat the whole in such a way, as to lead your hearers to faith, from faith to hope, from hope to charity"

Such is the plan we have endeavored to follow. Could we have chosen a better V Will the youth of the nineteenth century lose any thing by having St. Augustan for their catechist? Thus, the exposition of the

Catholic religion from the beginning of the world to the present day, the Catholic religion before, during, and after the preaching of Jesus Christ, is the object of this Catechism.

It is divided into four courses; the first embraces the period from the first day of creation to the coming of the Messiah: the second, the birth, life, death, and resurrection of our Lord Jesus Christ: the third, the establishment, preservation and propagation of the Catholic Church: the fourth, the church visible — its worship, both exterior and interior,

The first course will embrace the following matter: 1. GOD. — THE six DAYS OF CREATION. We adore in his ineffable essence the God of eternity, who has created time and all things that exist in time. The existence and perfections of this eternal Being demanding first our attention, we consider his power, his wisdom, his goodness, his liberty, his immutability, his providence.

After contemplating God in himself, we consider him in his works. With the morning stars we assist at the glorious spectacle of the creation of the universe. Each creature, as it comes forth from his hand, bears on its brow, graven in living characters, the omnipotent word, God. All things speak the unity, power, wisdom, goottness, 'and paternal providence of Him who watches with the same care over those majestic orbs which will run their destined coarse until the* end of 2 »

ages, and the tender flower whose life (A a day commences and ends with the rising and setting of the sun, 2. THE PRIMEVAL STATE. Created in a state of grace and supernatural justice, man knew God, knew himself, knew all nature — thus was he happy in his Intellect. He loved God with a lively, tender, pure, and tranquil love, and in God and for God he loved himself and all creatures — thus was he happy in his heart; exempt from infirmities and sickness, he would never have known death — thus was he happy in his body; in a word, united to Him who is the source of happiness and immortality, the wisole man was possessed of happiness and immortality. Hence in the primitive state there was, for God, an tmresisted exercise of his dominion over man, and through man, overall creatures: omnia in omnibus / for man, truth, charity, and immortality — hence between God and man an intimate union, which gave glory to God, peace to manr order and Jhannony to all creatures. Such was man, and such the state of the world In the state of innocence, 3. FALL OF MAN ANI> HIS REDEMPTION, Scarcely have we looked upon the beautiful vision, for man's primitive happiness passed with the Heetness of a vision, when we witness the terrible catastrophe, which has left its remembrance indelibly stamped tipon the minds of the nations of the earth; man w fallen f He is stripped of grace and his supernatural justice, condemned to* death, tne union between God and man is destroyed — and' man condemned to labor, infirmities, sickness, and all the miseries his fallen state is heir to^ Yet*heis not destroyed forthwith,. as he merited;

he is not treated as were the rebel angels; time is granted him to recover from his fall, regain what he had lost, and the means are furnished him where with to repair his misfortunes and be re-united to God. Here commences the great mystery of God's mercy — a Redeemer is promised.

4. THE MESSIAH PROMISED. To close the heart of man against despair, and afford him patience during tour thousand years, a Redeemer is promised. Scarcely is he fallen, when the words of God to the serpent, her seed shall crush thy head, announce to him the consoling tidings. Adam comprehends this first promise, and transmits it to his children, as the only hope of the human race, for two thousand years. The second promise is made to Abraham, and fixes the fulfilment among his descendants. As ages roll on, the promises become more numerous, more precise and definite. Man was always assured of a Redeemer, but he knew not when or where to expect him — gradually he is taught to find him in the family of David. Here the promises cease, with David; whilst the figures, com^ mencing also with Adam, exhibited and continued in Abel, Noah, Melchisedec, Isaac, Joseph, the Paschal Lamb, Moses, &c., also cease in the person of Jonas, the last figure of the Messiah.

5. THE MESSIAH PREDICTED AND POINTED OUT. During three thousand years, from Adam the first figure to Jonas the last, appears a long list of illustrious personages, who all represent the Messiah in some circumstances of his birth, death, resurrection, and triumph. A thousand events ary brought to bear, a

great variety of ceremonies and sacrifices are established, all uniting to form the outlines of the portrait. The most significant were the sacrifices. Each day the blood of victims, the perpetual immolation of the lamb in the temple of Jerusalem, unceasingly reminded the Jewish people of the future Victim, whose sacrifice was to re-place all others, and to which they owed all their merit. Of this no Jew was ignorant. Yet these mere outlines are not sufficient, the different parts must be filled up, the colors must be added, the light and shade must be so justly blended, that the likeness may be perfect, and leave no possibility of mistaking the original. Follow the prophets, whose intelligence God, in his wisdom, associates with his own infinite intelligence, and to whom he communicates the hidden things of the future. He places before their eyes the Desired of nations, and bids them make the likeness with such precision, render the features so clear, so characteristic, so circumstantial, that it shall be impossible not to recognize, at sight, this Son of David, who will save the world. The prophets, to accredit their predictions concerning the Messiah, foretell events, nearer their own time, all of which faithfully occur at the time and in the manner foretold. Daniel foretells the precise time of the Messiah's appearance; all things are made ready for his coming.

6. THK PREPARATION FOR THE MESSIAH. After

five hundred years of prophecies, perfectly characterizing ana pointing out the Messiah, marking the place and time of his birth, and giving in detail his actions, we must prepare for his glorious appearance. The eternal

Word, the immortal King of ages, the Desired of nations, is about to make his entry into the world; God, his father, makes smooth his way, opens the gates and prepares the minds of all people to receive him; a thousand events are made to concur in the establish ment of his eternal reign. In the four great monarchies which arose at different periods during the course of ages, with their eventful existence, wars, victories, and alliances, of which the east and the west were the theatre, and which absorbed all other empires, till the whole world was resting in peace beneath the wings of the Roman eagle, we recognize the preparation for the coming of the Messiah, and behold the entire universe brought to the feet of Jesus Christ, the new born King. O! admirable philosophy, whose sublimity fills the learned with astonishment, yet whose simplicity is within the reach of the humblest of the weak. Thus God, man, the world, Jesus Christ promised, pointed out, and prepared for, are the subject of our study during the first course.

SECOND COURSE.

In the second course we pass from the reign of shadows and preparations to that of light and reality. Following the advice of St. Augustin, we present the Gospel as the divine commentary and accomplishment of the Old Testament. With the fathers of the church we teach that the Catholic religion, born with the world, known to the patriarchs, further.developed by Moses and the prophets, was finally established and fully perfected under the Gospel. The Jews had the

x x i i -/A' THOU U C T I ON.

shadow without the reality, the Christian possesses the truth hidden under veils, the saint sees it face to face. The Old Testament is manifested in the New, and the New shall be manifested in heaven. We thus introduce the Christian youth to the life of the Messiah. 1. THE LIFE OF THE MESSIAH. We behold the Son of the august Virgin of Judah, occupied from his birth, not in founding a new religion, but in perfecting the ancient, in doctrine, morals and worship; instead of impotent elements, substituting sacraments, replete with grace and efficacy, abolishing those rights which appropriated religion to the Jew only, and declaring the end of his mission is not to destroy the law and the prophets, but to accomplish and confirm them. He unites his new work with the old, or rather teaches us that the Old and New Testaments form but one whole, of which he is the centre, one edifice of which he is the corner stone. We see him born, living, teaching as a Man- God, and dying, but dying in a manner worthy of God, proving his divinity more in vincibly by his death than by his life. A remarkable fact characterizes his advent, from the moment of his birth; the nations ceased and have for ever ceased to expect the Messiah; the Jews alone are an exception, and yet this very exception is in our favor; their rejection of the Messiah had been foretold; had the Jews not rejected him, he would therefore not have been the Messiah. Another fact calls for our attention; our Lord fulfils, in its fullest extent, all that was expected of the Desired of nations, with respect to God, with respect to man, and with respect k» Gotl

/A TR UJJ UCT1 W.V. xxi,i

and man; hence infinite homage to God; perfect atoaement for man, even to the death of the cross; and an intimate union between God and man.

2. THE MESSIAH THE NEW ADAM. In the person of the Man-God, the human race has been perfectly restored to its rights and privileges; yet each member of that race must by his own co-operation participate in the restoration, or Christ will profit him nothing. He who does not comprehend this fundamental truth, does not comprehend Christianity. St. Paul recognizes but two men in the world, tlie first Adam, and the second Adam, who is Jesus Christ. In the first, the human race became desperate; ia the second regenerated. It was our union with the first that brought upon us our misery and wo; nothing but our union with the second can repair our loss. Heace the indispensable necessity of our being united to the new Adam, in our mind, our heart and our senses.

3. UNION OF OUR MIND WITH THE NEW ADAM BY FAITR. The union of our mind with the new Adam is operated by faith — lie who will not believe shall be condemned: the union of our will o*" heart, by love — he who loveth not> dwelleth in '/««"i-ie.s'* tiie union of our body, by the holy Communion. — unless you eat ike. flesh of the Son of man, an<t tfrink his blood, you shall not have life in you. This admirable economy of Christianity was the special object of the instructions given by the Saviour to the apostles, during the forty days after his resurrection. He entered into a full detail, and taught the apostles all the truths which they were to preach, and man to believe, in order to be united to

the new Adam, and participate in the fruit of the redemption. The apostles make an abridgment, the symbol called the apostles' Creed — God, one in nature,three in persons, the Father creates, the Son redeems, the Holy Ghost sanctifies; — Man, a mysterious compound of body and soul, created innocent, degraded by his own fault, allowed a time of probation, furnished with the necessary means to regain his pre-eminent station and primitive perfection, amenable for the use made of these means; and eternal felicity or eternal misery, the reward; — the World created by God, governed by the laws of a universal providence, destined to be purified by fire at the moment marked by Him who made it out of nothing. Thus teaches the symbol.

4. UNION OF OUR WILL OK HEART WITH THE NEW ADAM BY CHARITY. — Man is not only a spirit, he possesses also a heart or body. This simple fact suffices to confute the monstrous assertion of the reformers of the sixteenth century, that faith alone will save us. By faith alone our union with the new Adam is not completed, but only commenced, it must be completed by charity. Therefore the decalogue follows immediately the symbol. The latter exercises our faith, the former our love, if you love me, keep my commandments. The symbol is the teacher of our feeble reason, and the regenerating principle of our thoughts. The Decalogue is the safeguard of our hearts and the regenerating principle of our affections. All the precepts of the decalogue are reducible to two, the love of God and love of our neighbor. The precepts of the decalogue are affirmative or negative. By the affirmative

IN TR OD U C TI ON. xx y

the new Adam teaches what we should love, and how we should love — that is, God, and man for the love of God. By the negative, he protects our heart from all foreign and injurious love, thereby protecting all our dearest interests and securing the welfare and happiness of society.

5. UNION OF OUR BODY AND OUR WHOLE BEING

WITH THE NEW ADAM BY COMMUNION. The two-fold

union of the mind and the will, with the new Adam, leads to a still more intimate union. The blood, the flesh, the body, the senses of man are vitiated. Degraded in every portion of his being, man needs an entire regeneration — therefore must he be wholly united to the new Adam — he needs also an exterior sign of the interior union operated by faith and love. Hence the establishment of the adorable Eucharist. Commenced in faith, perfected in love, this union is consummated in Communion — there man receives a new life, his mind, his heart, his senses are all regenerated by a participation in the divine nature. Faith, love and communion unite him to Christ the new Adam.

6. CONDITIONS OF THIS TRIPLE UNION WITH THE NEW ADAM. Man was created in a supernatural state, that is, destined to enjoy a happiness not required by the simple conditions of his nature — man fell from his high destiny; he was by Jesus Christ restored to his primitive right to behold God face to face, and the means given him whereby to merit it; hence religion which conducts man to supernatural happiness, is a grace, a gratuitous gift — man therefore, as is evident, cannot, by any virtue inherent in him, arrive at this

XXvi IN TR 01) U C 77 ON.

triple union — therefore grace is necessary — this ^as true of man before his fall, his state being supernatural. Still more is it true of him since his fall. But grace is in a special manner the fruit of prayer — hence prayer has been always a characteristic feature found amongst all people since the beginning of the world — it is as necessary for the life of the soul, as breathing is for that of the body. Pray ahvays — pray mthout ceasing. Prayer is the soul and life of Christianity. Among the first Christians, Christianity and prayer were synonymous. Among the converted savages of the new world, Christianity is in their language called prayer, hence with them to embrace prayer means to become a Christian. Grace and prayer therefore are necessary for our union with the new Adam.

7. END OF OUR UNION WITH THE NEW ADAM. Having shown the nature, necessity and conditions of outunion with the Redeemer, we explain the end proposed by the eternal Word in uniting us so intimately with himself — it is, that we may live of his life on earth and in heaven — the life of the new Adam is then the model for universal imitation. Not content with pouring the healing balm into our wounded souls, and putting us again into the right path, like the noble ea<jle teaching his young eaglets to fly, he takes his way to heaven, to show us how, and whither we must follow him — like a tender parent, he has explored every path, lived through every stage of life through which man must pass, in order to sanctify these different stages and teach man to sanctify them. Follow me • ... he that followeth me walketh not in darkness. . . /

have given you an example that as I have done to you, so you do also; he is our model on earth. Follow me,

he is our model in heaven that where I am you also

may be. Christ is our model in every age, ever}' state and every condition: model of our interior life- What were his thoughts? what his love 1 This is the touch stone of all our thoughts and affections. Model of our exterior life, He hath done all things well; model of inferiors, He was obedient; model of superiors, He went, about doing good; model of all who suffer, Not what 1 will, but what thou wilt. These are the beautiful lessons he still teaches from the tabernacle on our altars — therefore holiness in time and happiness in eternity are the end of our union with the new Adam.

8. PERPETUITY OF OUR UNION WITH THE NEW ADAM. The apostles thoroughly instructed in the divine economy of man's redemption, must still learn to preserve and propagate the heavenly work. For this our Lord provides — he appoints his vicegerent on earth, establishes his hierarchy; behold the church teaching. Christ calls it his body, that is, the visible organ of his spirit — the mouth by which he will speak — the church shall never fail, he who hears not the church hears no Christ, neither the Father who sent him — henceforth it will be impossible to have God for our father, if we have not the church for our mother. Therefore we next consider the church, her constitution, authority, characters and advantages. The mission of our Saviour is accomplished; man is redeemed, means of salvation secured, the church established to protect and perpetuate this immense grace; he ascends to take

'INTRODUCTION*

solemn possession of his noble conquest, the eternal home of man. Ever before the throne of his father, our high priest and advocate, he pleads for us, watches over us below, interposes the infinite merit of his sufferings between our sins and infinite justice; with one hand he aids us to fight our battles, with the other he places the crown of victory on the brow of him who perseveres to the end.

1. CHRISTIANITY ESTABLISHED. As the whole design of God, previous to the coming of the Messiah, had for its object, to prepare for and realize the work of redemption; so after the coming of the Messiah the whole economy of divine wisdom tends to its maintenance and extension. It is the pivot around which all human events must turn, the final end of all the designs of Providence, the sublime and glorious result, for the accomplishment of which, knowingly or unknowingly, willingly or unwillingly, empires, kings and people combine. The history of religion, since Pentecost, is not less essential than its history previous to that period. Previous to the ascension, our Lord had created the body of the Church, the apostles were consecrated, disciples associated with the apostles, the different orders of the hierarchy established^the laws and regulations for her government promulgated; we but wait the descent of the Paraclete. The glorious day of Pentecost bursts upon the world — the Holy Ghost descends and reposes on each of the assembled disciples — the soul is united to the body — the church

Is redolent of life, resplendent with beauty, and exulting in her strength. She is the tower of David, seated on the eternal rock, throwing out her beacon light to guide and cheer the exiled sons of Eve on the perilous ocean of life. We behold our fathers in the faith, at Jerusalem, Antioch, Corinth and Rome; we descend with them to the catacombs, and witness their angelic piety, holy purity, and more than human meekness and patience in their sufferings, and prayers for their persecutors. Christianity established sheds her benign influence on man in his intellectual, moral and physical capacity; society feels its wholesome effects, the family is blessed; the father, wife, child, the slave, the poor, the prisoner, the stranger are all recipients of her bounty, all know and feel what they owe to Christianity. The church, however, is militant, for her there is no permanent peace on earth; the consequences of sin are only weakened, not destroyed; the battle is ever to be waged; the intellectual battle, there must be heresies; the moral battle, there must be scandal; the physical battle, there must be misfortunes, calamities, public and private, national and individual. Man's life is a warfare — his arms ever in his hands, the powers of hell, the impious on earth, the passions of his own heart, are leagued against him — he must fight, and fight till the end; he must conquer before he can be crowned.

2. CHRISTIANITY PRESERVED, THE PRIESTHOOD, THE SAINTS, THE RELIGIOUS ORDERS. Defender, universal and permanent promoter of the work of redemption, the priest will be another Christ, bear the same 3*

marks, exercise the same functions as Jesus Christ himself. 1. Expiator, he will be a living victim immolating himself for the sins of the people; do this in commemoration of me. 2d. Doctor, for ever teaching by his words Christian truth — Ye are the light of the world. Go teach all nations. 3d. Model, by the brilliant example of every virtue, to stay the ravages of concupiscence and all inordinate love of creatures. You are the salt of the earth. . let your light shine before men. 4. Charitable physician to heal and solace the afflicted. Purify the lepers, heal t/ie sick, do good to all. Priest of God, such is thy mission! When dangci urges, when the united efforts of the enemy press closely the tower of strength, the alarm is sounded from the warder's watch; behold the assembled councils, which define and enforce the truth; they add not, subtract not, alter nothing; perfect from the beginning, the church knows no development, is not progressive, she is always the same, eternal. Behold, 1 am with you all (Jays, even to the consummation of the world* From Nice, where she hurls her anathema against the impiety of Arius, to Trent where she places the seal of her lasting reprobation upon the beastliness ol Luther, the unrelenting pride of Calvin, and the inhuman brutality of Henry, she is the mouth piece of Goci and witness of the faith as taught in all the churches. Saints. In the hour of danger, men powerful i« words and works are raised up for the aid of the intellectual, moral and physical man — therefore three kindf of saints: the apologists to defend and propagate the truth; the contemplative to tread under foot honors,

riches, pleasures, all the passions, and recalling the human heart to the love of supernatural things; saints hospitalers to solace and care for the physical wants of the sick and unfortunate.

Religious Orders. In the hour of greatest need, when all the powers of hell let loose, enraged and combined with the spirits of evil on earth, make their most furious onset, behold the Religious Orders rising up to do battle for the Lord of Hosts — Man's threefold wants, intellectual, moral and physical are wisely provided for — hence the orders apologists who preserve, defend and propagate the truth; the orders contemplative to watch over and pray for the preservation of the work of redemption in the moral man: the orders hospitalers consecrated to the heaven-born duty of nursing and providing for the sick and the destitute, from the infant in his cradle to the old man just entering the shades of death. Oh! divine institution, the church. O! spouse of the living God! Priesthood, saints, religious orders, the great means of thy preservation through all time, are summed up in the" single word," the church.

8. CHRISTIANITY PROPAGATED. Christ has died for all, without distinction of age, sex, nation or condition. The greatest mark of God's love to Christians is the preservation of Christianity; the greatest mark of his mercy to the nations still seated in the shadow of death, is the light of the gospel, borne in the hands of the in trepid, self-devoted missionaries. From the moment of the going forth of the apostles illumined and strength ened and inflamed by the Holy Spirit, to the last missionary whom we have seen departing to the distant

clime, the cross his pioneer, the lamb without spot his viaticum, through every age and in every clime, these men of God, these priests rejoicing in the race, breathe but one ardent aspiration, the conversion of souls. They suffer privation, submit to the rack, shed their generous blood, and fearlessly give up their life to consummate their heavenly purpose. As one nation peonies unworthy of the further fruition of the light of the gospel, its divine rays are seen illumining other and distant people. Mysterious providence! just dispensation! unspeakable goodness to the heathen I terrible retribution for the unfaithful Christian 1

FOURTH COURSE.

CHRISTIANITY VISIBLE.

1. EXTERIOR WORSHIP. It is not sufficient to represent religion to the mind and heart of man: that it may be comprehended in the full extent of its excellence, it must be presented also to the senses, therefore has God given it expression in visible signs. Exterior worship is to the dogma and precepts of Christianity, what the visible world is to die invisible — it is a resplendent mirror in which we see, and in a manner touch with our hands, the truths of the supernatural order, as we behold in the physical world the truths of the natural order,

By exterior worship are rendered visible the teach ings of faith, the rules of morality, the fall of man, his redemption, his immortal hopes, his duties, his •iignity. In a word, tlte exterior worship of the Catho

(ic church is Christianity visible to the senses; it is to religion what the word is to the thought — its true expression; hence the expression which serves as the caption for this course — Christianity visible.

2. THE SUNDAY. After having ascended to the early ages, and shown the venerable origin of the Catholic worship, its necessity, its teachings and perfect harmony with our wants; after having described the august places, the churches in which the holy cere monies are performed, and shown that every part of these churches is rich with precious and interesting mementos, we explain the office of the Lord's day, or Sunday, and consequently show how worthy of religion is the Catholic worship. Whilst all things else change and pass away around her, the Church remains ever the same; her worship changes not with climes; what one priest does at the altar at any particular moment of the sacrifice, the same is done at the same moment by thousands of priests; not only now, but thousands of years ago the same was done.

3. DIVISION OF TIME. Time, since the fall of man, may be defined, the respite granted by divine justice to man to recover his lost position. The year is divided into three parts, corresponding to the three states of religion, befoi'e, during, and after the preaching of Jesus Christ.

4. THE FESTIVALS OR FEASTS. The festivals are »n imperfect image of the eternal festival of the just in heaven — they are so many refreshing fountains established by the t-hurch from one point to another along the painful journey of life, at which the weary pilgrim

may invigorate his drooping spirits. The very name recalls to man his history, past, present and future; it teaches him the fear of God, encourages and consoles him, by reminding him of his primitive excellence, the efficacy of redemption, and the unalloyed happiness which awaits him. Festivals are to be considered not only in an historical, doctrinal, moral and liturgical point of view, but as beautifully harmonizing with the season at which they occur; and still more beautifully harmonizing with the wants of the human heart. A moment's reflection shows us that during the course of the year, there is not a truth which the church does not preach, not a virtue she does not propose for our imitation, not a fibre of our soul which she does not touch in some one of her various admirable festivals. Thus is taught the letter of religion.

5. THE SPIRIT OF RELIGION. Every lesson of the Catechism has for its object to place in bold relief this great, this one only truth: GOD LOVING MAN, loving him always; having from the beginning of the world but one purpose, viz: to render man happy by repair ing the evil brought upon himself; and for the accomplishment of this merciful design, requiring and securing the concurrence of heaven and earth, of people and kingdoms, the whole world, old and new. Thus the love of God above all things, and our neighbor as ourselves, for the love of God is the beginning and the end, the sum total of all that is taught in the four courses. That beautiful, consoling thought, worthy of man and of God, cannot be too frequently repeated^ TOT/ little children, love one another.

6. RELIGION IN ETERNITY. After having traveled over the six thousand years which separate us from the birth-day of creation, after having followed the majestic river of religion, dispensing fertility and life on every side in its heaven-directed course, we turn the eye to the ages of the future and ask ourselves whither is this divine religion conducting the human race? The Roman Catholic Church, the sole depositary of this religion, answers, by pointing to heaven. She tells us that civilizing the nations, teaching the rulers and the ruled, forming them to virtue, and solacing all their wants, she gradually repairs in behalf of the generations of earth, the woful effects of sin, restores to the mind the light, to the heart the health, to the soul the empire over the senses, they enjoyed in the state of primitive innocence; thereby restoring man to his original excellence and re-uniting him to God, the only source of happiness; in a word, fitting him for the beatific vision- of God for all eternity. In heaven all things shall be perfected, with respect to God, to creatures, and to man.

First. With respect to God, heaven is the accomplishment of all his designs; the full and entire enjoy ment of all his works, the complete manifestation of his glory, the delightful reign of a beloved father over his docile children, the immeasurable, eternal outpour ing of his love for them, and the equally eternal outpouring of their love for him; it is for God the accomplishment of the prayer of his eternal Son. Father. . . thy kingdom come, thy will be done on earth as it is m heaven.

XXXVi ^T TRODUCTI ON.

Second. For creatures, heaven is the accomplish ment of the expectation spoken of by the great apostle: Ecery creature groancth, and is in labor even till now, waiting to be delivered from the servitude of corruption into the liberty of the glory of the children of God.

Third. For man, heaven is the accomplishment of all his legitimate desires for soul and body — / shall be jati*jied when thy glory shall appear. What light is to him who has been deprived of sight, what health is to the sick man, peace to the afflicted, the refreshing fountain to the thirsty traveler, his well-loved country to the banished exile, heaven is to man, poor, suffering, struggling, exiled man; the full, certain, perfect, enjoy ment of all the goods, the repose and immortality of happiness and glory. For I reckon (hat the sufferings of this present time are not worthy to be compared with the glory to come, that shall be revealed to us.

Summary. The exposition of the Roman Catholic Religion, in its letter and in its spirit, its history, its dogma, its moral, its worship, its nature, its means, and its end in time and eternity, from the beginning of the world to the present day, is the design of the " CATECHISM OF PERSEVERANCE."