B Y T H E SAME AU T H OR. Wi h fi Illust rated Life of Christ . t ne half ton e ustration s. x z mo c ot Ill , l h , Ex pla nation of the H oly Sacrifi ce of the Mm . P r fac i t R ev . C . P . Macs e e by R gh , m c D . D. xz o ot , l h , BENZlGER BROTHERS N z w YOR K C H ICA G O. , CINCINNATI , B Y FATHER MARTIN VON COCHEM , ” R m mb r th la t end and t ou s a t n v r sin . e e e y , h h l e e ‘ . N W YOR K , CIN CIN N A N , Cu ra cao B E N Z IG E R B R O T H E R S r m n as TO TH ! P U B L I SH E RS 0 ? ' n ow AP OSTOL I C as : 1 n u z xc n s MAG AZ I N L Q f m emenusm v m , u 9 ‘ x flibil abstat. T O MAS . KIN KE AD H L , 1!mprtmatut . M C E AU G U ST IN E 4 I HA L , N EW YO R K O tobe r 1 8 , c 5, 99. Co ri ht 1 8 b B e n zi e r B rothers. py g , 99, y g CO NTENTS. — PART l. ON DEATH. ca n . n o: the Te rro rs of Dea th I . On 7 O n the ssau ts of Sa tan at the ou of Death . 1 II . A l H r 4 On the arition of the S irits of Dark n ess 1 III . App p 9 On the F ear of e 2 2 IV. H ll V On the ud ent 2 . J gm 5 PART l| - THE AST U DGMENT . L J . On the Si n that shall P re cede the ast u d men t. I . g s L J g 33 On the esu r cti on of th D ead 0 II . R re e 4 III O n the Man n e r in which the G ood an d the Wick ed o d will b e C on du cted t the P lace of J u gm ent . ’ H ow all Men wil w it C hrist s Comin in the IV. l A a g Vale of J osaphat ’ V On the A ear n of h t . pp a ce C rist s C ross in he V O n the d n I . A v e t of the J u dge V II O n the Man n r n h h l tak H i P . e i w ich C rist wil e s lace on the u d m en t- e t 2 J g s a . ’ O n the easo n wh C h t A e aran ce on the V III . R y ris s pp Da of F in al u d en t will be T errib e an d on y J gm l , the Hein ou sness of Mortal 6 Con tm ts. can . On the Manner in which the F i nal ud ment will IX . J g 86 X On the en th of Time that the F inal ud men t . L g J g On the P ublication of the Sen tence P assed upon the G ood a n d the B ad . H ow the Damn ed wi ask in ain fo r Me rc and ll V y, will be cast down in to Hell H ow the B lessed will o u in to eav en afte the X III . g p H r d entQ O O O Q O O O O O 0 Ju gm O O Q O O O . 0 . 0 . 0 0 0 0 0 0 0 0 0 0 0 0 0 0 — PART [IL ON HELL. I. On the F ire Of H eIIO O O Q O O O O O O O O O O O O O O O O O O Q O O O O O O th un e an d Thirst Suff red II . n e H g r e in On the i e O dors of ell III . V l H Some Other To rm n IV. e ts of On the C om an of ell V. p y H . o VI . On the Loss f the B eatific Vision of G od V II The Wo ha Di . rm t t eth n E t rnit . VIII . o e y ’ PART lV — H A N . ON E VF . the a I . On N tu re . On the o s of eav en II J y H . On the o o v n III . J ys f H ea e IV . On the N umbe of the av e r S d . THE FOU R LAST THINGS. T 1 PAR . O N D E A T H . R I CH APTE . OF ON TH E TERRORS DEATH . I'r appears to me unnecessary to say much about sufii the terrors of death . The subject has been c ien tly enlarged upon by various writers besides , every one knows and feels for himself that life is sweet and death is bitter . However old a man may be , however broken in health , however miserable his u n wel circumstances , the thought of death is an , 0 n come o e . There are three principal reasons why all sensible people fear death so much t Firs , because the love of life , the dread of death is inherent in human nature . Secondly , because every rational being is well aware that death is bitter , and the separation of soul and body cannot take place 8 On D ea tfz. t t ff . wi hou inexpressible su ering Thirdly , because t no one knows whither he will go after dea h , or how he will stand in the Day of Judgment . It will be well to explain the second and third of t these reasons ra her more fully , in order on the one hand that those who lead a careless life may per haps be awakened thereby to a fear of death , and t learn to avoid sin , and on the o her that each one m of us ay be warned to prepare for death , lest we be ih overtaken by it unawares . Every one shrinks stin ctiv el y from death , because it is bitter , and pain The ful beyond description to human nature . soul of man is subject to many anxieties , apprehensions and sorrows , and the body is subject to pain and sickness of all kinds , yet none of these pains can be compared to the agony of death . A man who loses his good name and his property feels acute grief , ff but he does not die of it . All su ering and sick ness , all grief and anguish , however terrible , is less bitter than death . Hence we see death to be a m mighty onarch , the most cruel , the most relentless , t L the mos formidable enemy of mankind . ook at a w man wrestling ith death , and you will see how the disfi u res tyrant overpowers , g . prostrates his victim . ? Now why is death so hard , so terrible a thing It is because the soul has to separate itself from the body . Body and soul were created for each other , and so intimate is their union that a parting between T them seems almost impossible . hey would end ure n il : o D f/z O t e Ter r or f ea . 9 almost a nything rather than be torn asunder. n n The soul is fearful of the future , and of the unk ow land to which she is going . The body is conscious me that as soon as the soul departs from it , it will beco h t e prey of worms . Consequently the soul cannot the bear to leave the body , nor body to part from the soul . Body and soul desire their union to n e e e en the remain u brok n , and tog th r to joy sweets of life . In one of his epistles to St. Augustine , St . Cyril , B e e him ishop of J rusalem , relat s what was told by a man who had been raised from the dead . Amongst u other things , he said The moment when my so l f left my body, was one of such aw ul pain and distress one that no can imagine the anguish I then endured. If all ‘ conceivable suffering and pain were put together they would be as nothing in comparison with the torture I underwent at the separation of ” z he soul and body. And to emphasi e his words , added , addressing St . Cyril Thou knowest that thou hast a soul , but thou knowest not what it is . Thou knowest that beings exist called angels , but thou art ignorant of their nature . Thou knowest o com als that there is a God , but thou canst not prehend H is being. So it is with everything that has not corporeal shape our understanding cannot m grasp these things . In like anner it is impossible for thee to un derstand how I could suffer such in ” tense agony in one short moment.