Every consideration holds out an inducement to assist those suffering souls and to apply to them as many Indulgences as we can.

It would not however, be reasonable totally to forget ourselves, to assist the dead: alms given imprudently, become prodigality: we can divide our satisfactions between them and ourselves, by sometimes gaining Indulgences for them and sometimes for ourselves.

Reflections on the use of Indulgences.

We are guilty in the sight of God, we are infinitely indebted to him, we owe immense debts to his justice. This God full of goodness wishes to be appeased and disarmed, he even furnishes us with the means; to wit, the ineffable help of Indulgences, which he willingly offers to us. An Indulgence is the application of the superabundant satisfactions of Christ and his saints; it is a precious emanation of the sacred fountain of this divine Redeemer, it is the supplement of our penance, which renders our satisfaction complete. With what sentiments of faith, of love, of gratitude and of thanksgiving ought we not collect the smallest drop of our Saviour's blood at the

foot of the cross?

Shall we be so insensible and such enemies to our own interest as to neglect so great an advantage? And if we neglect it, should we not have reason to fear that this which was intended as a favour, may not become the instrument or occasion of our condemnation? If an angel from God went to the gates of Purgatory to announce to them a similar remission, how great would be their transports of joy and gratitude! We should therefore conclude that an indifference on our part to gain Indulgences must be considered a culpable negligence or an indifference for our salvation. What excuse can be given in a matter of such importance? We voluntarily and through our own fault deprive ourselves of a benefit, which God in his goodness offers to us, and if this indifference amounts to a contempt of Indulgences, all Theologians agree that it becomes a grievous sin which merits eternal punishment.

PRAYER.

O My God I have been little acquainted up to the present moment with the inestimable good, the ineffable grace which I could have obtained by an Indulgence. I have been even

more ignorant of the very great injury which I did to myself in neglecting to procure for my soul so precious a treasure. From henceforward I am resolved to act more in accordance with the principles of my holy religion, and in a manner better calculated to promote my spiritual interest; I shall endeavour to ascertain the times and occasions in which I can gain Indulgences; I shall faithfully perform the works required for my gaining them. My zeal, in this respect, shall exceed if possible my past negligence. Thou art anxious still to look on me with pity and compassion, and since thou vouchsafest, O my God, to offer me so great a favour, I hope thou wilt also grant me the grace and the dispositions necessary to profit by them. Amen.

END OF THE FIRST PART.

ON CONFRATERNITIES IN GENERAL.

Of the Name and Origin of
Confraternities.

CONFRATERNITY in general signifies a union of many persons who bind themselves to live together, or to assist one another corporally or spiritually, like brothers and sisters; hence such persons are commonly called brethren.

We can trace the origin of Confraternities or associations, taken in general, to Numa Pompilius, who, it is said, established such societies for the promotion of arts and trades, and wished that each would offer sacrifices to the Tutelary Deities which were assigned to them.

We do not find in ecclesiastical history any account of particular confraternities in the first centuries. The first of which there is any mention made is that called "Gonfalon," established in Rome in the year 1267, in the Pontificate of Clement 4th, the object of which was to redeem the Christians that were made prisoners by the Saracens: they carried a

standard called "Gonfalone," from which the Society derived its name: upon this banner was the image of the Blessed Virgin, under whose protection they put themselves.

The members thereof bound themselves to confess and receive three times a year at least. Clement 4th, granted them an Indulgence of 100 days every time they would do so. (Fleury B. 83.) A Bull of Sixtus 5th, March 21st, 1586, speaks of this.

Soon after many other associations sprung up, differing in their objects, some of them intending to afford mutual assistance to each other, in doing penance and practising virtue: the object of others was to assist the souls in Purgatory, by Indulgences, alms, prayers and other good works: of more to assist the poor, to console the afflicted, to assist the sick, to bury the dead, &c., of others to honour some mystery of religion, to excite or encourage devotion to the blessed Virgin, to the angels or to the saints.

On the advantages and utility of pious Associations and Confraternities.

Our Saviour says, (Matt. xviii. 20.) "Where