far from taking nourishment as a necessary relief accorded at last to the length of one's abstinence, one brings to it a body still all full of the fumes of the night, and does not find in it even the relish which pleasure alone would have desired for its own satisfaction.

Translation of J. F. B.

A similar heart-searching severity pervades the following chastisement, from the magnificent sermon on Alms-giving :

HYPOCRITICAL HUMILITY IN CHARITY

IN TRUTH, there are few of those coarse and open hypocrisies which publish on the house-tops the merit of their holy deeds; the pride is more adroit, and never immediately unmasks: but what in the world, nevertheless, has less of the true zealot of charity, who seeks, like Jesus Christ, solitary and desert places to conceal his charitable prodigality! One hardly sees any of these ostentatious zealots who do not keep their eye out merely for miseries of renown, and piously wish to put the public into their confidence concerning their largesses; a good many means are sometimes taken to cover them, but nobody is sorry that an indiscretion has drawn them out; one will not seek the public eye, but one will be enraptured when the public eye overtakes us; and the liberalities which are unknown are almost regarded as lost.

Alas! with their gifts on every side, were not our temples and our altars the names and the marks of their benefactors, that is to say, the public monuments of the vanity of our fathers and of our own? If one wished only the invisible eye of the heavenly Father for witness, to what good this vain ostentation? Do you fear that the Lord forgets your offerings? Is it necessary that he should not be able to glance from the depth of the sanctuary, where we adore him, without finding again the remembrance of them? If you propose only to please him, why expose your bounties to other eyes than his? Why shall his ministers themselves, in the most awful functions of the priesthood, appear at the altar-where they ought to bring only the sins of the people loaded and clothed with marks of your vanity? Why these titles and inscriptions which immortalize on sacred walls your gifts and your pride? Was it not enough that these gifts should be written by the hand of the Lord in the Book of Life? Why

engrave, on marble which will perish, the merit of an action which the charity of it was sufficient to render immortal?

Ah! Solomon, after having reared the most stately and magnificent temple that ever was, had engraved on it only the awful name of the Lord, and took care not to mix the marks of the grandeur of his race with those of the eternal majesty of the King of Kings. A pious name is given to this custom; people believe that these public monuments allure the liberality of the faithful. But has the Lord charged your vanity with the care of attracting bounties to his altars? and has he permitted you to be a modest means that your brethren should become more charitable? Alas! the most powerful among the first believers brought simply, like the most obscure, their patrimonies to the feet of the apostles; they saw, with a holy joy, their names and their goods confounded with those of their brethren who had offered less than they; people were not distinguished then in the assemblies of the faithful in proportion to their benefactions; the honors and the precedences there were not yet the price of gifts and offerings; and one did not care to change the eternal recompense which was awaited from the Lord, into this frivolous glory which might be received from men: and to-day the Church has not privileges enough to satisfy the vanity of her benefactors; their places with us are marked in the sanctuary; their tombs with us appear even under the altar, where only the ashes of the martyrs should repose; honors even are rendered to them which ought to be reserved to the glory of the priesthood; and if they do not bring their hand to the censer, they at least wish to share with the Lord the incense which burns on his altars. Custom authorizes this abuse, it is true; but that which it authorizes, custom never justifies.

Charity, my brethren, is that sweet odor of Jesus Christ which evaporates and is lost the moment it is uncovered. It does not cause to abstain from the public duties of benevolence; we owe to our brethren edification and example; it is a good thing for them to see our works, but we should not see them ourselves; and our left hand ought not to know the gifts our right distributes; the achievements even which duty renders the most brilliant, ought always to be secret in the preparations of the heart; we ought to entertain a kind of jealousy for them against others' gaze; and not think their innocence sure, but when they are under the eyes of God alone. Yes, my brethren,

the alms which have almost always rolled along in secret, have arrived much more pure into the bosom of God himself than those which, exposed even against our will to the eyes of men, have been somewhat befouled and disturbed on their course by the unavoidable complaisances of self-love and the praise of the spectators: like those streams which have almost always rolled under the ground, and which carry into the bosom of the sea waters living and pure; while, on the contrary, those which have traversed level and exposed tracts in the open ordinarily carry there only defiled waters, which are always dragging along the rubbish, the corpses, the slime which they have amassed on their Translation of J. F. B.

route.

Massillon was especially noted for the appositeness and beauty of his exordiums; and one of his sermons of great repute owes its enormous fame to that peculiarity of the text and to the action of the first three minutes. Massillon used no gestures, properly so called: but in the words of the Abbé Maury, he had an eloquent eye; which, Sainte-Beuve has added, made for him the most beautiful of gestures. The sermon in question was that which he pronounced in the final obsequies for Louis XIV. He entered the pulpit with lowered eyes, as was his custom. At length, raising them, he swept them in silence over all that magnificent funeral pomp. Then he fixed them on the lofty catafalque, and slowly pronounced the words of his text, taken from the first chapter of Ecclesiastes. in the French version of the Vulgate: "I have become great; I have surpassed in glory all who have preceded me in Jerusalem." After a long silence, and upon the excited expectation of the auditory, he began with the ever since famous words: “My brethren, God alone is great."

Perhaps this bewitching felicity was never more striking than in the exordium of his first sermon before the same Louis XIV., when, knowing that a reputation for austerity had preceded him, he made his début before that glittering earthy crowd in the following way, with the sermon on

THE BLESSEDNESS OF THE RIGHTEOUS

TEXT: "Blessed are they that mourn.»

SIRE: If the world were speaking here instead of Jesus Christ, no doubt it would not offer such language as this to your Majesty.

"Blessed the Prince," it would say to you, "who has never fought but to conquer; who has seen so many powers in arms

against him, only to gain glory in granting them peace; who has always been equally greater than danger and greater than victory!

"Blessed the Prince, who throughout the course of a long and flourishing reign has peacefully enjoyed the emoluments of his glory, the love of his subject peoples, the esteem of his enemies, the admiration of all the world, the advantage of his conquests, the magnificence of his works, the wisdom of his laws, the august hope of a numerous posterity; and who has nothing more to desire than long to preserve that which he possesses!"

Thus the world would speak; but, Sire, Jesus does not speak like the world.

"Blessed," says he to you, "not he who is achieving the admiration of his age, but he who is making the world to come his principal concern, and who lives in contempt of himself, and of all that is passing away; because his is the kingdom of heaven.

"Blessed, not he whose reign and whose acts history is going to immortalize in the remembrance of men, but he whose tears shall have effaced the story of his sins from the remembrance of God himself; because he will be eternally comforted.

"Blessed, not he who shall have extended by new conquests the limits of his empire, but he who shall have confined his inclinations and passions within the limits of the law of God; because he will possess an estate more lasting than the empire of the whole world.

"Blessed, not he who, raised by the acclamations of subject peoples above all the princes who have preceded him, peacefully enjoys his grandeur and his glory, but he who, not finding on the throne even anything worthy of his heart, seeks for perfect happiness here below only in virtue and in righteousness; because he will be satisfied.

"Blessed, not he to whom men shall have given the glorious titles of 'Great' and 'Invincible,' but he to whom the unfortunate shall have given, before Jesus, the title of 'Father' and of 'Merciful'; because he will be treated with mercy.

"Blessed, in fine, not he who, being always arbiter of the destiny of his enemies, has more than once given peace to the earth, but he who has been able to give it to himself, and to banish from his heart the vices and inordinate affections which trouble the tranquillity of it; because he will be called a child of God."

These, Sire, are they whom Jesus calls blessed, and the Gospel does not know any other blessedness on earth than virtue and innocence.

New translation by J. F. B.

Further on in this same discourse, where he feels called upon to defend himself from the charge of preaching on imaginary or at least exaggerated delusions of the world, he draws, as follows,—

ONE OF HIS CELEBRATED PICTURES OF GENERAL SOCIETY

WHAT is the world for the worldlings themselves who love it, who seem intoxicated with its pleasures, and who are not able to step from it? The world? It is an everlasting servitude, where no one lives for himself, and where to be blest one must be able to kiss one's fetters and love one's slavery. The world? -It is a daily round of events which awaken in succession, in the hearts of its partisans, the most violent and the most gloomy passions, cruel hatreds, hateful perplexities, bitter fears, devouring jealousies, overwhelming griefs. The world? It is a territory under a curse, where even its pleasures carry with them their thorns and their bitternesses; its sport tires by its furies and its caprices; its conversations annoy by the oppositions of its moods and the contrariety of its sentiments; its passions and criminal attachments have their disgusts, their derangements, their unpleasant brawls; its shows, hardly finding more in the spectators than souls grossly dissolute, and incapable of being awakened but by the most monstrous excesses of debauchery, become stale, while moving only those delicate passions which only show crime in the distance, and dress out traps for innocence. The world, in fine, is a place where hope, regarded as a passion so sweet, renders everybody unhappy; where those who have nothing to hope for, think themselves still more miserable; where all that pleases, pleases never for long; and where ennui is almost the sweetest destiny and the most supportable that one can expect in it.

This, my brethren, is the world: and it is not the obscure world, which knows neither the great pleasures nor the charms of prosperity, of favor, and of wealth,-it is the world at its best; it is the world of the court; it is you yourselves who hear me, my brethren.