Chapter III (4)

"You see, therefore, my dear friends," so concluded the good hermit, "that we have no occasion to deplore the death of these saintly solitaries, as if they had suffered some great misfortune, or as if their enemies had triumphed over them; and still less have we any right to complain of God, as if He had forsaken or forgotten his own. On the contrary, they have gone to their rest, like the laboring man at night-fall; they have been shaken from the tree where they grew, like ripe figs in the harvest time, and their Divine Master has gathered them in. Their death was cruel and miserable in the eyes of man, but precious in the sight of God, for so the Psalmist tells us: '_Precious in the sight of God is the death of his Saints_.' [Footnote 75]

[Footnote 75: Psalm cxv., 15.]

[Transcriber's note: The USCCB reference is Psalm cxvi., 15.]

{188}

Do not believe that, even if it were left to their choice, they would wish to come back again to this world, to live longer in it, nor would they choose any other death than that by which they have quitted it. Indeed there was little room for choice in the matter, since, as the Apostle says, '_for them to live was Christ and to die was gain_,' [Footnote 76] it being the privilege of the Saints to prosper in all that befalls them."

[Footnote 76: Phil, i., 21.]

[Transcriber's note: Similarly, Phil., 1., 23,
"I long to depart this life and be with Christ,
(for) that is far better."]

See! my dear brethren, it is not I that have been speaking to you, but an ancient Father of the desert. I have preached to you an old sermon, and well nigh word for word as it was spoken fifteen hundred years ago in the Egyptian wilderness. I have done so purposely, in order that you may take notice that the Christians of those early times were subject to disasters and afflictions as you are now, and tried by the same temptations. You see also what kind of consolation they found in their religion, what kind of counsel they received from their spiritual advisers, and how they turned their sorrows and adversities to good account. {189} Their time of trial was over long ago; and now they are happy. No doubt, they look back with pleasure upon those very sorrows, as belonging to the sweetest and holiest days of their pilgrimage on earth--days of patient resignation, and childlike trust, and Christian courage--days when they wept much, but prayed all the more--days when the current of earthly joys was at its lowest ebb-tide, but the waters of heavenly grace were at their fullest flood-tide, and therefore, days of golden gain. Oh! let it be so with you, my brethren, in your afflictions! What would you have? The Christians of other ages have journeyed on cheerfully toward heaven bearing their cross. Would you ride thither at your ease? Would you wear your crown without winning it? Would you be saved by the sufferings of Christ, and refuse to take your share of suffering? No! arm yourselves with Christian fortitude. Meet adversities patiently, manfully, trustfully, as these good Christians did of old. Be like them in the trials of this world, and then, like them too in the recompense of the other, "_your sorrows shall be turned into joy_," and your joy will be all the greater for the sorrows you have endured.

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{190}

Sermon XII.

False Maxims.

"Lord, that I may see."
--St. Luke xviii., 41.

(From the Gospel for Quinquagesima Sunday.)

Blindness is a very common thing, if we may judge by the many false maxims afloat. We find them everywhere and in every thing, in politics, in business, in the government of children, in religion. Wherever they are, they are pernicious and destructive. In business they lead to bankruptcy and ruin; in politics to disunion, revolution and anarchy; in the government of families to dissipation and worthlessness. But of all false maxims, the most pernicious and destructive are those relating to religion: because they involve the loss of the soul, of all our interests, hopes, and happiness in one great ruin.

{191}

There are many such. One will say: "It's no matter what a man's faith may be. All religions are alike, they are different roads that lead to the same end. Let a man only act right, and he can throw all creeds over board; whether Jew, Turk, Heathen, Protestant or Catholic, it makes no difference." A man who speaks thus is no Catholic, nor is he ever like to be. He has put out the light of Jesus Christ, who holds up to us "one faith, one Lord, one baptism," and gropes along to his ruin in a darkness of his own creation. But I don't mean to speak of such. I would rather speak of the false maxims of certain Catholics by which they persuade themselves that all will be right, though the Lord and Savior says that all is wrong, and so rush blindly to their ruin.

One of the first of these maxims is this: _Because I'm a Catholic I shall be sure to get to heaven_. Where did such a notion come from? You are sure of heaven only on condition of behaving yourself as you ought. {192} If you have a ticket on the cars and misbehave, you are put off at the first station; so what ever rights you have to heaven in virtue of being a Catholic are forfeited when you cease to live as a Catholic ought to live. If you sin, your being a Catholic won't hinder you from losing all the privileges of your baptism. Where did you get the notion that it's enough to be a Catholic without being a practical one? Was it from the Church of God? The very first word addressed you by her, was in your baptism, when you were asked: "What dost thou ask of the Church of God?" The answer was: "Faith." "What does faith bring thee to?" was the next question. The reply was: "Eternal life." Then spoke out the Church right solemnly: "If thou wilt enter into life _keep the commandments_." Keeping the commandments is here the plain condition for obtaining eternal life, and nothing else. That's what the Lord himself said to the young man who asked the question: "What shall I do that I may have everlasting life?" His reply was in the very same words: "_Keep the commandments_." [Footnote 77]

[Footnote 77: St. Matt, xix., 16, 17.]

{193}

To whom is that addressed? To Catholics. Who says it? The God of heaven and earth. Do you believe Him? If you do, you must give up the idea of being saved merely because you are a Catholic, but expect salvation by being a good one, and keeping the commandments. What's more, the Divine Scriptures expressly state that it is not enough to profess the faith without good works. "_Know ye not that the unjust shall not possess the kingdom of God. Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor the effeminate, nor thieves, nor the covetous, nor drunkards, shall possess the kingdom of God_." [Footnote 78]

[Footnote 78: 1 Cor. vi., 9, 10.]

Who are addressed? Heathens? No; they are Catholics; the Corinthians who had been baptized and received the sacraments. Under what figure is the Church of God represented in Scripture? As a net that contains fish both good and bad. Yes, they are not all good fish that are in the net; there are bad ones. What is said of these bad ones? That at the last day they shall be sorted out and given to the fire. The Church is compared to a field sown with good grain and overrun with tares. Are the tares rooted up in this world? {194} No, they grow together with the wheat until the harvest; that is, until the judgment at the end of the world: then comes the division, and the burning of the tares. Listen to the explanation of the Lord: "_So shall it be at the end of the world. The Angels shall go out and shall separate the wicked from among the just, and shall cast them into the furnace of fire; there shall be weeping and gnashing of teeth_." [Footnote 79]

[Footnote 79: St. Matt, xiii., 49.]

If you are acting on any such maxim you have blinded yourself, you have put out the light of the Gospel of Jesus Christ, and walk in a way of your own devising, to your eternal destruction.

Another false principle of a great many is this: _Because they don't lead what they call very bad lives, they cannot, as they imagine, be among the damned:_ In other words, they don't and won't believe that one mortal sin is the death of the soul. Where did this notion come from? From the Church? I would like to know where. What Apostles, Doctors of the Church, Pontiffs, Priests, or Laymen, that ever wrote on the matter, ever broached such an idea? {195} For eighteen hundred long years the Church, we may say, has done nothing else but repeat over and over that one mortal sin will damn the soul. Did any Priest ever preach to the contrary? I never heard one do so; I never heard of one who had done so. And yet, Catholic people do sometimes get this folly into their minds. An old man, quite a respectable one too, came to me not long ago: "Father, I have a temptation on a point of faith." "What is it?" "I can't believe that one mortal sin will damn the soul. I heard the Missionary say so in his sermon, but I didn't believe him. I think I have heard the contrary from other Priests." I said to him: "My friend, I cannot believe you ever did. It's a notion you've picked up from another quarter." Why, what do we mean when we speak of mortal sin? The very word mortal means deadly. Don't you see, the very definition of mortal sin, is a sin that grievously offends God and brings with it the death of the soul? It is deliberately rejecting God with your eyes wide open. Once is enough. Spit in a man's face once, you need not do it a second time. Play the hypocrite with him once, he won't trust you again. {196} Renounce his friendship once, and friendship is over. Your friend will forgive you many little offences, but trample once on some right, on some feeling which he holds dear and sacred, and once is enough. How many times must you spit in God's face, play the hypocrite with Him, turn your back on Him, trample on His most sacred commandments, before you expect Him to be angry? One mortal sin is enough because it is mortal. Many don't and won't believe this. Hear what they say: "I'm a good one to attend mass. I don't miss it of my own fault more than five or six times a year." "Do you ever get drunk?" "Oh, not a great deal, only a reasonable share, now and again, a few times in the course of the year;" and so on of other things. The devil has blinded them. They are travelling along with the great crowd, singing and laughing, down the broad road that leads to the pit of hell. Listen to what the Scriptures say: "_Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. Cast away from you all your transgressions by which you have transgressed, and make to yourself a new heart, and a new spirit; for why will you die, O house of Israel_." [Footnote 80] That's it. "All" is the word. Nothing short of this will save from ruin.

[Footnote 80: Ezechiel xviii., 30, 31.]

{197}

Another false maxim: _That we shall be saved by the sacraments, no matter how we receive them._ A great many have evidently some such principle lurking in their minds. The way they make confession shows it. The only idea with them seems to be to wipe off old scores and to be at more liberty to begin afresh. The load of sin gets heavy; it begins to press upon the conscience; it makes one uneasy. What's to be done to get rid of it? Pitch it off upon the Priest's back. Then he will become responsible; they need give themselves no farther trouble about it. They have brought the same load of mortal sin now for many years, perhaps every half-year, and, what's more, they really expect to do the same until their death. Some come concealing their sins time and again. If an absolution can be got out of the Priest, it makes no matter how. It is the absolution they want; all the same to them whether God sanctions it or not. So when the Priest refuses, seeing that they are not prepared, they beg for it. {198} "Oh Father, do give me the absolution!" "You are not fit for it." "Oh, but you can give it if you please," they say. Sometimes they threaten, "If I'm not absolved, I won't come again." Sometimes they plead occupation: "If I go away without absolution, I cannot come again without great inconvenience;" as if their convenience should entitle them to absolution, without penitence, and the purpose of amendment.

This is indeed taking out of the sacraments all their life and spirit, and reducing them to a mere form. This is what our Lord called the religion of the Scribes and Pharisees, who made clean the outside of the platter, but left the inside greasy and filthy. These go through the form of confession, merely keeping up an outside appearance of piety, but their hearts are full of rottenness and filth. Does the Church teach any such thing? No, far from it. She teaches that the indispensable condition of forgiveness is a true, heartfelt sorrow for every mortal sin, with a firm, unflinching determination to avoid every such sin for the rest of one's life. {199} She is the _Holy_ Catholic Church, and her teaching is as pure as the sunlight on this point; it is clearly laid down in all her catechisms and instructions, so that no one need make any mistake about it. Nevertheless the Lord foresaw that many would blind themselves in spite of all this. He represents them standing at the judgment and saying: "_Lord, have we not eaten and drunk at thy table?_" [Footnote 81]

[Footnote 81: St. Luke xiii., 26. ]

Yes, we received the sacraments; certainly there can't be any mistake, it must be all right. What is the answer? "_Depart from me, workers of iniquity, I know not whence ye are_." [Footnote 82]

[Footnote 82: St. Luke xiii., 27.]

Sacraments received wrongfully work out, not the salvation, but the damnation of the soul. So St. Paul speaks of those who, through their sins, did not discern the Lord's body, being weak and sickly--speaks also of eating and drinking judgment to one's self.

If this last is a false and fatal error, how much more horrible is it when it assumes a new shape and comes out in this form: _Oh, I will live as I please, and the last sacraments will make it all right. I'll send for the priest before I die_. Judas when finishing his act of perfidy, kissed the Saviour whom he had deliberately and wantonly betrayed. {200} So these desert and betray Christ and his holy religion, and then go to make it up with a last kiss; a kiss full of hypocrisy and only given through a dire necessity that presses them. Is any hope held out in Scripture for the victims of such delusions? "_If ye live according to the flesh ye shall die_." [Footnote 83]

[Footnote 83: Rom. viii., 13.]

"_What a man soweth that shall he reap_." [Footnote 84]

[Footnote 84: Gal. vi., 7.]

"_Ye shall cry unto me Lord, but the Lord will, not hear you_." "Ye shall seek me and ye shall not find me; ye shall die in your sins." [Footnote 85]

[Footnote 85: St. John viii., 21.]

Small comfort this to those who are cheating themselves with the idea of sending for the priest, and receiving the sacraments on their death-beds. Priests and sacraments, if they do receive them (which is a thing extremely doubtful), will do no good without contrition, and who will answer for the contrition of one who has persisted in outraging God through a whole life, and who, now that death stares him in the face, and in the midst of pain and fever and stupor, must set the accounts of conscience in order. The whole demeanor of such persons shows, only too frequently, how little they realize their condition, and what a wretched reliance death-bed repentance is, for the salvation of the soul.

{201}

Such are some of the false maxims that put out the eyes of the soul. Whence do they spring? From an evil and perverse heart. A man given up to sin must justify himself in some way or other. He therefore makes light of sin--seeks to persuade himself that its consequences are not so dreadful--that after all, when it comes to the very point, God will not allow these consequences to fall upon him. They say a drowning man will catch at a straw. So these persons, though they know the truth, catch at every straw that holds out the least prospect of safety--every flimsy pretense that holds out encouragement for a life of sin; every false maxim that holds out a ground of hope. They call such things up on every occasion to fortify their own minds. They repeat them over to their friends, as if by hearing them a number of times they might seem to have more foundation in them. They like to hear others say such things; it gives them a wonderful encouragement to go on. So the blind lead the blind. At last this false reasoning gets to be so habitual that they fall back upon it whenever conscience begins to speak to their hearts. {202} As to turning to God and quitting sin, that they won't think of even for a moment; so, in the words of Scripture, "_a strong delusion is sent upon them to believe a lie_." It is sent upon them, in the sense that they have drawn it on themselves. To be sure, they don't really believe it, but they wish to believe it, try to believe it, and fancy that they do believe it. Indeed, in practice they may be said to believe, inasmuch as they have made up their minds to act upon it. What a miserable state to be in is this! Self-satisfied and self-blindfolded, to be drifting down into hell, in a dream of careless and stupid indifference! The poor blind man cried out with all his might, "_Lord! that I may see!_" The loss of bodily sight is indeed a great calamity, a thing to be keenly felt. The bare possibility of being restored to sight, should be enough to make one cry out, with his whole soul, 'Lord, Lord, that I may receive my sight!' {203} How much more deplorable when the eyes of the soul are put out! How much more occasion to cry out in agony of spirit to Jesus the true light, that enlightens every man that cometh into the world--'Lord! that I may see! that I may understand the things that belong to my peace; that I may arouse from my stupidity, throw away all false delusions, and square myself by the maxims of the Gospel, opening my eyes to those eternal truths revealed by a God who can neither deceive nor be deceived!

Oh sinner! oh careless, indifferent Christian! if you have the least desire to make your hope of heaven a sure hope, one that shall not be confounded, cry with the blind man to Jesus, "_Lord, that I may see!_" Cry aloud, repeat that cry, until Jesus shall turn to you, and grant your request. Show that you are in earnest by taking the means to get your soul enlightened. Go and hear the word of God preached on the Sundays. Don't do as so many do, that go to Low Mass, early, and hear no sermon from one month to another. Make a practice to go to High Mass, where Jesus Christ, in the person of his priest, stands on purpose to give you light. How can you expect light when you close your eyes? How will the truths of the Gospel reach your heart and make an impression there, if you never listen to them? {204} Preaching is the appointed means of receiving the truth. "_Faith cometh by hearing!_" says the Holy Ghost. [Footnote 86]

[Footnote 86: Rom. x., 17.]

Imitate the blind man. He found out where Jesus was expected to come by; he went there. Do likewise. Go where Jesus is, to the Church; cry to Him; listen to Him; when He speaks through his holy Gospels; read them, and hear them explained by the living voice of his representative, the Priest. Then you will have light; you will have it abundantly, to your great joy and consolation.

The promise is sure; there can be no failure. "_If any of you lack wisdom let him ask of God, who giveth to all abundantly and upbraideih not, and it shall be given him_." [Footnote 87]

[Footnote 87: St. James i., 5.]

Ask for it, and you shall receive it. What is it? The light that shall direct our feet in the way of peace, and carry us through safely to the light of glory in heaven. The light of Christ, "_in which the Priest from on high hath visited us, to enlighten them that sit in darkness and in the shadow of death: to direct our feet in the way of peace_." [Footnote 88]

[Footnote 88: St. Luke i., 78.]

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{205}

Sermon XIII.

Mary's Destiny A Type Of Ours.

"Mary hath chosen the best part,
which shall not be taken away from her."
--St. Luke x., 42.

(From the Gospel for the Assumption.)

To-day is the Assumption of the Blessed Virgin Mary. To-day she entered into the enjoyment of heaven. The trials and troubles of life are over. The time of banishment is ended. She closes her eyes on this world and opens them to the vision of God. She is exalted to-day above the choirs of angels to the heavenly kingdom, and takes her seat at the right hand of her Son. I do not mean to attempt any description of her glory in heaven. I am sure whatever I could say would fall far short, not only of the reality, but of your own glowing thoughts about her. {206} Who is there that needs to be told that the Blessed Virgin is splendid in sanctity, dazzling in beauty, and exalted in power? But, my brethren, it is possible to contemplate the Blessed Virgin in such a way as to put her at too great a distance from us. It is possible to conceive of her glory in heaven as flowing entirely from her dignity as Mother of God, and therefore to suppose it altogether unattainable by us; and as a consequence of this, to regard her with feelings full of admiration indeed, but almost as deficient in sympathy as if she were of an other nature from us. Now this is to rob ourselves of so ennobling and encouraging a part of our privilege as Christians, and at the same time to take away from our devotion to the Blessed Virgin an element so useful and important, that I have determined, on this her glorious Feast, to remind you that our destiny and the destiny of Mary are substantially the same.

And the first proof I offer of this is, that the glory of the Blessed Virgin in heaven is not owing to her character as Mother of God, but to her correspondence to grace--to her good works--to her love of God--in a word, to her fidelity as a Christian. {207} This is certain, for it is the Catholic doctrine that the Blessed Virgin, like every other saint, gained heaven only as the reward of merit. Now she could not merit it by becoming the Mother of God. Her being the Mother of God is indeed a most august dignity, but there is no merit in it. It is a dignity conferred on her by the absolute decree of God, just as He resolved to confer angelic nature on angels, or human nature on men. It is no doubt a great happiness and glory for us to be men, and not brutes, but there is no merit in it; so there is honor but no merit in the Blessed Virgin's being the Mother of God. Now if she did not merit heaven by becoming the Mother of God, how did she merit it? for it is of faith that heaven is the reward of merit. I answer, by her life on earth. It was not as the Mother of God that she won heaven, but as Mary, the daughter of Joachim, the wife of Joseph, the mother of Jesus. It is impossible to read the Gospels without seeing how careful our Lord was to make us understand this. He seems to have been afraid, all along, that the splendor of that character of Mother of God would eclipse the woman and the saint. {208} Thus once when He was preaching, a woman in the crowd, hearing his words of wisdom, and, perhaps, piercing the veil of his humanity, and thinking what a blessed thing it must be to be the mother of such a son, exclaimed: "_Blessed is the womb that bare thee, and the paps that gave thee suck,_" [Footnote 89] but He answered immediately: "_Yea rather, blessed are they who hear the Word of God and keep it_."

[Footnote 89: St. Luke xi., 27-28.]

No one doubts that the Blessed Virgin did hear the Word of God, and keep it. So our Lord's words are as much as to say: 'You praise my mother for being my mother; what I praise her for is her sanctity.' In the same way, when they came to Him on another occasion, when there was a great throng about Him, and said: "_Behold, thy mother and thy brethren stand without, seeking thee_," He answered: "_Who is my mother? and who are my brethren? And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren. For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother_." [Footnote 90]

[Footnote 90: St. Matt, xii., 48-50.]

{209}

External advantages, however great, even to be related to the Son of God, are as nothing in his sight, compared to that in which all may have a part--obedience to his Father's will. Perhaps, also, this is the explanation of his language at the marriage of Cana in Galilee. When the wine failed, and his mother came to Him and asked Him to exert his Divine power to supply the want, He said: "_Woman, what hast thou to do with me? My time is not yet come_." [Footnote 91]

[Footnote 91: St. John, ii., 4.
(Archbishop Kenrick's Translation.)]

He does not allow her request on the score of her maternal authority, but what He refuses on this ground He grants to her virtue and holiness, for He immediately proceeds to perform the miracle she had asked for, though, as He said, his time was not yet come. So, too, on the cross He commends the Blessed Virgin to St. John's care, not under the high title of Mother, but the lowly one of Woman. "_Woman, behold thy son._" [Footnote 92]

[Footnote 92: St. John xix., 26.]

Now why was this? Did not our Lord love his Mother? Was He not disposed to be obedient to her as his mother? Certainly; but it was for our sakes He spoke thus. {210} In private, at Nazareth, we are told, he was "subject to her," but on these great public occasions, when crowds were gathered around Him to hear Him preach, when He hung on the Cross, and a world was looking on, He put out of view her maternal grandeur, in compassion to us, lest there should be too great a distance between her and us, and we should lose the force of her example. He wished us to understand that Mary, high as she was, was a woman, and in the same order of grace and Providence with us. We might have said Oh, the Blessed Virgin obtains what she asks for on easy terms. She has but to ask and it is done. She enters heaven as the son of a nobleman comes into his father's estate, by the mere title of blood and lineage. But no: our Saviour says: "_To sit on my right hand is not mine to give you, but to them for whom it is prepared by my Father_." [Footnote 93]

[Footnote 93: St. Matt, xx., 23.]

It is not a matter of favor and arbitrary appointment; not even my Mother gains her glory in that way. She must comply with the terms on which my Father promises heaven to men, and therefore the Church applies to her words spoken of another Mary: "_Mary hath chosen the best part; therefore it shall not be taken away from her_." {211} Oh, blessed truth! Mary is one of us. Her destiny, high as it is, is a human destiny. And she reached it in a human fashion. She built that splendid throne of hers in heaven with care and labor while she was on the earth. She laid the foundation of it in her childhood, when her feet trod the Temple aisles. She reared its pillars, when with faith, purity and obedience unequalled, she received the message of the Archangel. And her daily life at Bethlehem, Egypt, and Nazareth, her holy, loving ways with Joseph, and with Jesus, her perfect fulfilment of God's law, her interior fervent acts of prayer, covered it with gold and ivory. Then, when the blind world was going on its way of folly; while one King Herod was deluging villages in blood, and another steeping his soul in the guilt of incest, and of the blood of the Son of God; while the multitude were doubting, and Scribes and Pharisees disputing about Christ, the lowly Jewish maiden, with no other secret but love and prayer, was preparing for herself that bright mansion in Heaven wherein she now dwells, rejoicing eternally with her Son. {212} Oh happy news! One, at least, of our race has perfectly fulfilled her destiny. Here we can gain some idea of what God created us for. Here is the destiny that awaits man when original sin does not mar it; when co-operation with grace and unswerving perseverance secure it. The Jews were proud of Judith. They said: "_Thou art the glory of Jerusalem; thou art the joy of Israel; thou art the honor of our people_." So we may say of Mary: 'O Mary, thou art the pride of our race. In thee the design of God in our creation has been perfectly attained. In thee the redemption of Christ has had its perfect fruit. Mankind conceives new hopes from thy success. Christ, indeed, has entered into glory; but Christ was God. Mary is purely human, and Mary has succeeded. Why tarry we here in the bondage of Egypt? Mary has crossed the Red Sea, and has taken a timbrel in her hand and sings her thanksgiving unto God. True it is that she is fleet of foot, and we are halt and weak; but even she needed the grace of God, and the same grace is offered to us, that we may run and not faint. Listen to her song of triumph. {213} She does not set herself above us, but claims kindred with us, and bids us hope for the same grace which she has received. "_My soul doth magnify the Lord, for he hath exalted the humble, and hath filled the hungry with good things. And his mercy is from generation to generation to them that fear him_."

Another proof that the destiny of the Blessed Virgin is substantially the same with ours, is the fact that, in Scripture the same expressions are used to describe her glory and ours. Sometimes those who are not Catholics when they hear what high words we use of the Blessed Virgin, are scandalized; but we use almost no words of the Blessed Virgin that may not, in their measure, be applied to other Saints. It is true that the Blessed Virgin has some gifts and graces in which she stands alone--as her character of Mother of God, and her Immaculate Conception--but, as I said before, these are dignities and ornaments conferred on her, and are not the source of her essential happiness in Heaven. In other respects, her glory is shared by all the Saints. Thus, Mary is called "Queen of Heaven;" but are not all the blessed called in Holy Scripture, "_kings and priests unto God_?" [Footnote 94]

[Footnote 94: Apoc. i., 6.]

{214}

Is she said to sit at the "King's right hand?" and are not we too promised a place at his right hand, and to "_sit on thrones?_" [Footnote 95]

[Footnote 95: Apoc. iii., 21.]

Is she called the "Morning Star?" and does not St. Paul, speaking of all the Saints, say, "_star differeth from star in glory_." [Footnote 96]

[Footnote 96: 1 Cor. xv., 41.]

Is she called a "Mediatrix of Prayer?" and is it not said of every just man, that his "_continual prayer availeth much?_" [Footnote 97]

[Footnote 97: St. James v., 16.]

Is she called "The Spouse of God?" and does not the Almighty, addressing every faithful soul, say, "_My love, my dove, my undefiled?_" [Footnote 98]

[Footnote 98: Can. v., 2.]

Is she called the "Daughter of the Most High?" and are not we too called the "_Sons of God?_" [Footnote 99]

[Footnote 99: 1 St. John iii., 2.]

The glory of the Blessed Virgin, then, differs from that of the other Saints in degree, but not in kind. She is not separated from them, but is one of them. She goes before them. She is the most perfect of them. But she is one of them. And for this reason, the glory of the Blessed Virgin gives us the best conception of the magnificence of our destiny. When a botanist wishes to describe a flower, he selects the most perfect specimen. {215} When an anatomist draws a model of the human frame, he makes it faultless. So we, to gain the truest idea of our destiny, must lift up our eyes to the Blessed Virgin on her heavenly throne, and say: Oh! my soul, see for what thou art created. Think of this my brethren, as often as you kneel before her image, or meditate on her greatness. You cannot be what she is, but you can be like her. She is a creature like you. She is a human being like you. She is a Christian like you. And her joy, her beauty, her glory, her wealth, her knowledge, her power--nay, even the mighty efficacy of her intercession--are only what, in their measure, God offers to you. "_Glory, honor and peace to_ EVERY ONE _that worketh good for there is no respect of persons with God_." [Footnote 100]

[Footnote 100: Rom. ii., 10.]

If these things be so, what greatness it gives to human life. Perhaps, if you had lived in the times of the Blessed Virgin Mary, you would never have noticed her; or if you had known her by sight, what would she have seemed to you but a good little Jewish girl, lowly and retiring in her manners and appearance? {216} or, later in life, a poor young woman thrust away, with her husband, from a crowded inn, or fleeing by night with an infant child? or, still later, the mother of a condemned malefactor, watching his sufferings in the crowd. Herod did not know her, and the nobles of Jerusalem were ignorant of her. She was not one of the friends of the Queen's dancing daughters. Even the rustics of the village of Bethlehem looked down on her. She carried no servants about with her, and had no palace to live in. But Faith tells us of angel visits, of union with God, of heavenly goodness, and an immortal crown. So, in like manner, how our life becomes grand and dignified when it is lighted up by faith! You know there are porcelain pictures, which in the hand are rough and unmeaning, but held up to the light reveal the most beautiful scenes and figures; so our common ordinary life, rough and unmeaning as it often seems, when enlightened by faith becomes all divine. There is a little girl who learns her lessons and obeys her parents, and tells the truth, and shuns every thing that is wicked; why, as that little girl kneels down to pray, I see a bright angel drawing near to her, and he smiles on her and says: "_Hail! Blessed art thou: the Lord is with thee._" {217} That young man who, by a sincere conversion, has thrown off the slavery of sin, and regained once more the grace of God--what is his heart but another cave of Bethlehem, in which Christ is born, and around which angels sing: "_Glory to God in the highest; on earth, peace to men of good will_." That Christian family, where daily prayers are offered, and instruction and good example are given, and mutual fidelity is observed between the members--what is it but the Holy House of Nazareth?--the House of Jesus? Yes, good Christian, do not be cast down because you are poor, or because you suffer, or because your opportunities of doing good are limited; live the life of a Christian, and you are living Mary's life on earth. We have not, indeed, Mary's perfect sinlessness, but we have the graces of baptism, by which we may vanquish sin. We have not, as she had, the visible presence of our Lord, but we have Him invisibly in our hearts, and sacramentally in the Holy Communion. We are not "full of grace," as she was, but we have grace without limit promised to us in answer to prayer. {218} Let us assert the privileges of our birth-right. We belong to the new creation. Angels claim kindred with us. God is our father. Heaven is our home. We are the children of the Saints--yes, of her who is the greatest of the Saints. Let us follow her footsteps, that one day we may come to our Assumption, the glory of which surpassed even the power of St. John to utter. "_Dearly beloved, we are now the sons of God, and it hath not yet appeared what we shall be. We know that when He shall appear we shall be like Him, because we shall see Him as He is_." [Footnote 101]

[Footnote 101: 1 John iii., 2.]

Every thing depends on our co-operating with grace. How did the Blessed Virgin arrive at such glory? By corresponding to every grace. See her at her Annunciation. The Angel comes and tells her of the grace God has prepared for her. If she had not believed, if she had not assented, what would have come of it? Why, she would have lost for all eternity the glory attached to that grace. But she did not refuse. She was ready for the grace when it was offered. {219} She said "_Fiat_," "_Be it done to me according to thy word_." Oh, how much hung on that _Fiat!_ an eternal glory in Heaven. So it is with us. There are moments in our lives big with the issues of our future. God's purposes concerning the soul have a certain order. He gives one grace; if we correspond to that He gives another; if we do not correspond we lose those that depended on it; some times, even, we lose our salvation altogether. This is the key of your destiny--fidelity to grace. You have an inspiration from God: He speaks to your soul. Oh, listen to Him, and obey Him! To one He says: Abandon, O, sinner, your evil life, and turn to Me with all your heart. "_Now is the accepted time, now is the day of salvation!_" To another, who is already in his grace, He sends inspirations to a more perfect life, a life of higher prayer and more uninterrupted recollection. Another, by the sweet attractions of his grace, He draws away from home and kindred to serve Him as a Sister of Charity by the bed of suffering; or as a nun, to live with Him in stillness and contemplation; or as a priest to win souls for heaven. Oh, speak the word that Mary spoke: "_Be it done to me according to thy word_." {220} Are you in sin? Convert without delay. Are you leading a tepid, imperfect life? Gird your loins to watchfulness and prayer. Do you feel in yourselves a vocation to a religious or sacerdotal life? Rise up and obey without delay. To-morrow may be too late. The grace may be forfeited forever. Why stand we all the day idle? Heaven is filling up. Each generation sends a new company to the heavenly host. Time is going. The great business of life remains unaccomplished. By our baptism we have been made children of God and heirs of heaven. Labor we, therefore, to enter into that rest. Mary, dear Mother, lift up thy voice for us in heaven, that we, following thy footsteps, may one day share thy glory, and with thee praise forever God the Father, Son and Holy Ghost; Amen.

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Sermon XIV.

Mortal Sin Exemplified In The History Of Judas.

"Woe to that man by whom the Son of Man shall be betrayed."
--Matt, xxvi., 24.

(A Sermon for Passion Week.)

There are some men whose crimes have made them objects of universal and eternal infamy and execration. One of these is Judas Iscariot, whose very name is a bye-word among men. Most persons seem to think that he was quite a different being from ordinary men, and was naturally a kind of evil monster, without any thing human in him. This is a mistaken opinion. There is not so great a difference between these extraordinary sinners and ordinary ones as is commonly supposed. {222} There are a great many who have an equal degree of malice, but who have no such opportunity to show it. There are others who would become equally bad under equal temptations, but whose evil tendencies are kept under by favorable circumstances, and the absence of great inducements to wickedness. It is not probable that Judas was much worse than the common run of wilful and malicious sinners, until, by a just judgment and a dreadful calamity, he fell into the occasion of committing a crime, the greatest which ever has been or can be committed by man.

In his case, the malice that is in mortal sin is only more perfectly exhibited than in others that are less heinous. The treason of Judas is an example, first, of the evil of mortal sin as an offence against God; and, second, as the ruin of the soul.