proceeds from any one; the Son is begotten of the Father; and the Holy Ghost proceeds from the Father and the Son.

42. But if the Son is begotten of the Father, and the Holy Ghost proceeds from both, why, then, is none of the Divine Persons older than the others?

Because the Son is begotten from all eternity, and the Holy Ghost also proceeds from all eternity.

43. And if none of the Divine Persons is older or greater than the others, why, then, is the Father called the first, the Son the second, and the Holy Ghost the third Person?

They are so called, not to show any superiority, but the order in which the one proceeds from the other from all eternity.

44. What works are principally attributed to each of the three Divine Persons?

1. To the Father are attributed the works of omnipotence, and particularly the Creation; 2. To the Son, the works of wisdom, and particularly the Redemption; and 3. To the Holy Ghost, the works of love, and particularly the Sanctification; although these works are common to all three Persons.

The works of Omnipotence and Creation are particularly attributed to the Father, because He is the principle to which the two other Persons owe their eternal origin. The works of Wisdom to the Son, because the Father begets the Son by the knowledge of Himself, wherefore the Son is also called the essential Image,' the eternal Word' of the Father.

The works of Love are attributed to the Holy Ghost, because He proceeds from the mutual love of the Father and of the Son.

45. What do we call the mystery of one God in three Persons ?

We call it the mystery of the Most Blessed Trinity.

46. Can we comprehend this mystery?

No; it is impossible that our weak and limited intellect, which cannot understand even created things ex

cept imperfectly, should comprehend a mystery which is infinitely above all created things.

'Great art Thou in counsel, and incomprehensible in thought' (Jer. xxxii. 19). 'For we know in part. We see now through a glass in a dark manner' (1 Cor. xiii. 9, 12). However incomprehensible this mystery may be, yet it does not contradict any of the truths acknowledged by reason; for we do not say that God has one nature and three natures, but that, though He has but one nature, yet there are three Persons in Him. The Unity refers to the nature, and the Trinity to the Persons. (Comparison with the soul, which has memory, will, and understanding.) 47. Is the doctrine of the Most Holy Trinity also important to us?

Yes, it is most important; for it is the principal and fundamental doctrine of Christianity, insomuch that to reject it would be to deny the Christian Faith.

Application. That the grace of this saving Faith may not be withdrawn from you, never forget what thanks you owe to the Most Blessed Trinity for the inestimable benefits of your creation, redemption, and sanctification, and what you have solemnly promised to the same Trinity in the holy Sacrament of Baptism. (Feast of the Blessed Trinity.)

§3. On the Creation and Government of the World.

'Creator of Heaven and earth.'

48. Why is God called Creator of Heaven and earth'?

Because God created-i.e., made out of nothingthe whole world, the heavens and the earth, and all that is in them.

49. By what has God created the whole world? By His almighty will.

'Thou hast created all things; and for Thy will they were and have been created' (Apoc. iv. 11).

50. Did God create the world because He needed it ?

No; God is infinitely rich and happy in Himself, and needs nothing besides Himself.

Thou art my God, for Thou hast no need of my goods' (Ps XV. 2).

51. If God needs nothing besides Himself, why, then, did He create other beings?

He created them because He is infinitely good, and desired to impart His goodness also to other beings.

'We are, because God is good' (St. Augustine). 'God was not impelled to create by any other cause than a desire to communicate to creatures the riches of His bounty' (Cat. of the Counc. of Tr.)

52. Did, then, God create the world for His creatures?

No; God created the world for Himself—that is, for His glory-but, nevertheless, for the good of His

creatures.

"The Lord hath made all things for Himself' (Prov. lxxvi. 4). And every one that calleth upon my name, I have created him for my glory, I have formed him, and made him' (Isai. xliii. 7).

53. What does God still do, that the world which He has created may not return into its original nothing?

He preserves and governs it.

54. How does God preserve the world?

By the same power of His will with which He created the world He causes it also to continue, in the manner He pleases, and as long as He pleases.

'How could anything endure, if Thou wouldst not?' (Wisd. xi. 26.)

55. How does God govern the world?

He takes care of all things,' orders all things, and, in His wisdom and goodness, directs all things to the end for which He has created the world.'

'God made the little and the great, and He hath equally care of all' (Wisd. vi. 8). But the very hairs of your head are all numbered' (Matt. x. 30). 2She [the wisdom of God] reacheth therefore from end to end mightily, and ordereth all things sweetly' (Wisd. viii. 1).—Ex.: Deliverance of the Jews through Esther.

56. What do we call this supreme care of God in preserving and governing the world?

His Divine Providence.

57. But if God orders and directs all things in the world, why, then, is there so much evil done? Does He will it ?

No, God wills not the evil; but He permits it, 1. Because He has created man free; and 2. Because He knows also how to turn evil into good-i.e., how to avail Himself of the evil in order to execute His eternal decrees.

And

Examples: The history of Joseph in Egypt: You thought evil against me; but God turned it into good' (Gen. 1. 20). Thus God, the Almighty, turned even the murder of our Saviour by the Jews to the salvation of the world, and the impenitence of the same Jews to the conversion of the heathens. thus He still avails Himself every day of the designs of the wicked in order to glorify His Church; for there is no wisdom, there is no prudence, there is no counsel against the Lord' (Prov. xxi. 30).

58. And if God takes care of all things, why, then, are we subject to so many sufferings?

1. That the sinner may acknowledge the chastisement of God and mend his ways, and not perish for ever; and 2. That the just man may be more and more purified, and more abound in merits, and thus obtain a greater reward in Heaven.

1. Ex.: The brothers of Joseph: 'We deserve to suffer these things, because we have sinned against our brother' (Gen. xlii. 21). Manasses (2 Paral. xxxiii.); Jonas (Jonas ii.) 2. 'Gold and silver are tried in the fire, but acceptable men in the furnace of humiliation' (Ecclus. ii. 5). Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake. Be glad and rejoice, for your reward is very great in Heaven' (Matt. v. 11, 12).

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59. But why does God often permit the wicked to prosper, whilst evil befalls the good?

1. Because He will not only deter the sinner from his evil ways by punishment, but will also win him by benefits; 2. Because He reserves to Himself to punish the wicked, and to reward the good, especially in eter

nity; and 3. Because He will not even leave the little good which the wicked may do entirely unrewarded, and, therefore, as He cannot reward it in the next world on account of their impenitence, He will reward it here below.

1. What is there that I ought to do more to my vineyard that I have not done to it? Was it that I looked that it should bring forth grapes, and it hath brought forth wild grapes?' (Isai. v. 4). 2. The Lord patiently expecteth, that when the day of judgment shall come, He may punish them in the fulness of their sins' (2 Mach. vi. 14). 3. Woe to you that are rich; for you have your consolation'; that is, your reward here in this world (Luke vi. 24).-Ex.: Achab: Because Achab hath' humbled himself for my sake, I will not bring the evil in his days, (3 Kings xxi. 29).

60. How, then, ought we to receive the sufferings that come upon us?

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We ought to receive them as graces of God; for 'whom the Lord loveth He chastiseth (Hebr. xii. 6); and before he be glorified, it [his heart] is humbled' (Prov. xviii. 12).

1 'For it is a token of great goodness when sinners are not suffered to go on in their ways for a long time, but are presently punished' (2 Mach. vii. 13).

Application. Cast all your care upon the Lord, for He hath care of you' (1 Pet. v. 7). Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns, and your Heavenly Father feedeth them. Consider the lilies of the field,' etc. (Matt. vi. 26-33). Take willingly everything that is disagreeable to you as coming from the hand of God: 'As it hath pleased the Lord, so is it done; blessed be the name of the Lord' (Job i. 21); and never be so rash as to complain of the dispensations of God. Whatever may come, 'To them that love God, all things work together unto good' (Rom. viii. 28).

84. On the Angels.

61. Has God created nothing else but the visible world?