vince (24) the world of sin, and of justice, and of judgment "-that is to say (if we may venture to interpret such mysterious words), when the Paraclete comes, he shall convince the world that it is sinful (25), that I am just, or rather, that I am justice itself, and that on the day of the last judgment, I, who am to be its judge, because I am the conqueror and the judge of its prince-I shall display before its eyes the overwhelming contrast of its crimes with my innocence, and of my justice with its iniquity. Thus the world shall know at last what it is, what I am, and what it has to expect.

The Holy Ghost will, therefore, convince the world" of sin,” adds the Saviour, reverting to what he had already said, "because they believed not in me; of justice, because I go to the Father, and you shall see me no longer (26); and of judgment, because the prince of this world is already judged (27)."

demption and of the sanctification of men. The Father had commenced it by sending his only Son, and by uniting him to human nature through the incarnation. The incarnate Word had enlightened the world by his doctrine, and redeemed it by his death; it was necessary that he should disappear, and that he should leave, if we may venture so to speak, the world unoccupied, so that the Holy Ghost might exhibit himself therein in his quality of man's sanctifier, and as the consummator of the work of the Father and the Son. We also deduce from hence the divinity of the Holy Ghost, for there was no one but a God who could perfect the work of God.

(24) To convince, signifies to give proof sufficiently conclusive not to leave any reasonable ground of objection. This does not hinder people from being still incredulous, but it renders them inexcusable.

The most conclusive of all proof which the apostles gave, were the miracles which the Holy Ghost operated through their ministry.

(25) All men are sinners, and cease to be so only by faith in Jesus Christ. Wherefore those who do not believe in Him, remain necessarily and irremediably sinful. (26) Jesus Christ, by quitting the earth and ascending into heaven by his own power, has shown that he was more than man, and very far from being, as the world had considered him, merely a sinful man, and guilty to the extent of deserving extreme punishment.

(27) The prince of this world is the devil. Dispossessed of the temples wherein he was adored; reduced to silence in the places where he had delivered his oracles, or to the forced confession of Jesus Christ's divinity by the mouth of demoniacs from whose bodies he was expelled-this spirit of darkness was manifestly vanquished, and, consequently, judged and condemned. Therefore the world, his worshipper and his slave, could no longer avoid being judged and condemned in its turn.

These three truths, proved by the apostles, that is to say, by the Holy Ghost, who inspired the preaching of the apostles, and who was the author of their miracles, proved also those truths which Jesus Christ has just proposed, taken in the sense that we have given to them.

By these last words the Saviour entered into mysteries which were as yet beyond the reach of the disciples. This it is which makes him then say to them: "I have yet many things to say to you (28), but you cannot bear them now. But," he adds, in order to increase in them the desire of the coming of the Holy Ghost, by inspiring them with the desire of being thoroughly instructed in all which it behooved them to know" but when he, the Spirit of truth, is come, he will teach you all truth; for he shall not speak of himself; but what things soever he shall hear he shall speak (29), and the things that are to come he shall show you (30). He shall glorify me, because he shall receive of mine, and shall show it to you (31)."

It is true that all which he has comes from the Father; but "all things whatsoever the Father hath are mine: therefore I said that he shall receive of mine, and shall show it to you."

These words are easily understood if the Son be the principle of the Holy Ghost; but if he were not, they would be unintelligible. The procession of the divine persons is, therefore, clearly known, and we may say that the Saviour here completes the revelation thereof.

(28) See note 13, page 480, Part II.

(29) The Holy Ghost spoke only what he heard from the Son, as the Son only does what he sees the Father do: figures of speech which signify that the Holy Ghost receives knowledge from the Son as the Son receives power from the Father. (30) The gift of prophecy is promised by these words. The apostles had it, and they were not the only individuals who had it, since Saint Paul distinguishes different classes of apostles, of prophets, of doctors, &c. The apostles combined within themselves all these qualities which are found divided amongst others.

essence.

(31) The Holy Ghost received from the Son all divine knowledge with the divine But he has not communicated it all to the apostles, human nature being incapable of receiving such a communication; and it is with reference to the portion which he communicates to them that the Saviour said: He shall receive of mine, and shall show it to you, which is tantamount to this: He shall receive from ine what he shall announce to you.

CHAPTER LXII.

THE END OF THE DISCOURSE.-JOY PROMISED AFTER SORROW.-JESUS PRAYS FOR HIMSELF AND FOR HIS DISCIPLES.

CONSOLED in their sufferings by the visit and by the gifts of the Holy Ghost, the disciples shall also be finally consoled by their reunion with their beloved Master. The expectation thereof was not to be of very long duration; it was only to last during this life, so short in itself, and which is merely a moment, if we compare it with eternity. It is apparently in this sense that Jesus further said to them: (a) "A little while, and now you shall not see me; and again a little while, and you shall see me; because I go to the Father."

The first of these two periods is that which was to elapse before his ascension. The second period was from the ascension of the Saviour till the death of the apostles-that day when he was to receive them with open arms, and carry up unto his very throne their souls, then victorious over hell and the world. What he adds concerning his return to the Father refers to two things. Inasmuch as he was soon to ascend thither, his disciples must then lose sight of him; but inasmuch as he went thither for the purpose of preparing a place for them, his departure was to them a guarantee for his return, and the cause of their affliction became the foundation of their hope. All this had been announced, but not developed; and if it had for the disciples the certainty of oracles, it had also their obscurity, at least for the majority amongst them. "Then some of his disciples said one to another: What is this that he saith to us? A little while and you shall not see me; and again a little while and you shall see me; and because I go to the Father. They said, therefore: What is this that he saith? We know not what he speaketh."

"Jesus knew that they had a mind to ask him, and he said to

(a) St. John, xvi. 16–33.

them: Of this do you inquire among yourselves, because I said: A little while and you shall not see me; and again a little while and you shall see me. Amen, amen, I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy."

Without fixing the duration of these two periods, Jesus makes them understand that the time of his absence shall be one of affliction to them, which affliction shall be followed by joy at his return. Their condition in this respect is very different from that of the lovers of the world, who commence with joy and end with sorrow. Let the Saviour's disciples, therefore, leave the lovers of the world to revel in their short and frivolous joys, and, instead of regarding them with envy, let them consider that the evils of the present life are like unto the labor by which they bring forth a second life, which is to be one of infinite joy and endless happiness, as the Saviour makes manifest by this comparison, which should serve as a consolation to all just souls laboring under sorrow or affliction: "A woman, when she is in labor, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more her anguish, for joy that a man is born into the world. So also you now, indeed, have sorrow: but I will see you again, and your heart shall rejoice; and your joy no man shall take from you. And in that day you shall not ask me any thing (1)."

But when once they are separated from a master so beneficent and so powerful, to whom shall they have recourse in their necessities? The Saviour is about to relieve them from this last anxiety. There is a means of obtaining more favors in his absence than they did obtain during the time that he dwelt amongst them. This means, hitherto unknown, was at last to be manifested to the world. Jesus, who had already indicated it, makes it thoroughly known by these words: "Amen, amen, I say to you, if you ask the Father any

(1) If we refer this expression to what has been previously said, it will signify, you shall ask me no further questions. If we connect it with what immediately follows, it will mean, you shall make no further prayer to me. The majority of interpreters follow the first of these explanations. Those who see God face to face, no longer desire any information. It is true that they have no longer any wants to expose; but if they can no longer pray for themselves, they may still pray, and do incessantly pray, for us.

thing in my name, he will give it to you." Accustomed to address your prayers to me alone, "hitherto you have not asked any thing in my name. Ask, and you shall receive, that your joy may be full," by the entire accomplishment of your desires.

Jesus at last terminates this long instruction with the renewed promise of a clearer manifestation of the divine secrets: "These things, said he, I have spoken to you in proverbs: the hour cometh when I will no more speak to you in proverbs, but will show you plainly of the Father," either by myself or by the Spirit whom I shall send to you. "In that day you shall ask in my name; and I say not to you that I will ask the Father for you (2);" even were it possible that I did not do so, you would still be heard; "for the Father himself loveth you, because you have loved me (3), and have believed that I came out from God. I came forth from the Father, and am come into the world; again, I leave the world, and I go to the Father (4)."

The Saviour had often before spoken as clearly as he has just done, and, notwithstanding, he had not been understood. But whether the repetition of the same things had rendered them more intelligible, or whether he had accompanied his last words with an extraordinary light, which supplied the defect of capacity in his hearers, "His disciples say to him: Behold, now thou speakest plain

(2) Jesus Christ, in heaven, is always living to make intercession for us (Heb. vii.). However, the Church never says to him, as to the saints, pray for us, but have mercy on us. The reason is, says the Abbé Rupert, because the intercession of Jesus Christ is not like that of the saints, an humble and suppliant prayer, but a representation of our wants and of his rights made by Him who, although he made himself like to us, is not the less equal to God.

(3) The love which God has for us necessarily precedes that which we have for God. We never could love him if he did not first love us. But our love makes him love us still more. Perhaps it might be more desirable to say that the first love which God entertained towards us was merely beneficence, and that our love causes the love of complacency to succeed to this beneficence, in the heart of God; and it is with reference to this second love that it is said: My Father loveth you because you have loved me. (4) The Word was in the world before he left the bosom of the Father; and he did not quit his Father's bosom when he appeared to leave it, in order to come into the world. Always and everywhere present by his immensity, he merely manifested himself where he had not been visible. The Man-God has not quitted the world, though he left it to return to his Father; always present upon earth under the eucharistic species, he merely ceased to be visible where he had before been visible.