"Rejoice and be exceeding glad,because your reward is very great in heaven."—St: Matt. v. 12.
Some of you may remember the joy with which, after a sea voyage, you arrived at home. The voyage had been very long and wearisome. You had suffered, perhaps had been in danger. At last you heard the sailors cry "Land;" and after a while, your less practised eye began to discern the blue hills of your native country. Oh, how that sight revived you! How your sufferings and dangers were all forgotten in the thought of the welcome that awaited you at home!Well, life is a voyage on the ocean of time; often a tempestuous, always a dangerous voyage; and in order to animate our courage, to cheer and console us, God has allowed us from time to time to catch a glimpse by faith of our distant home of heaven. Let us lift up our thoughts now to that happy land, the land that is very far off, the land that is wide and quiet; the celestial paradise, the home of the blessed, the city of God. I know that we cannot gain any sufficient idea of it. I know that eye hath not seen its beauty, ear hath not heard the story of it, neither hath the heart of man conceived its image; but we must do as men do with some costly jewel: turn it first on one side, then on another, to catch its brilliancy; and if at the last we fall down, blinded and dazzled by the splendors which meet us, we shall in this way at least conceive something of the greatness of those things which God has provided for those who love Him.
The Holy Scripture represents the pleasures of heaven in three different lights: first, as Rest; second, as Joy; third, as Glory. Let us, then, meditate upon them for a while, under each one of these three aspects.
First, then, heaven is a place of rest, by which I understand the absence of all those things which disturb us here. True, there is happiness even in this life, but how unsatisfactory, how fleeting! Here we are never far off from wretchedness, and never long without trouble. You go into a great city: how rich and gay every thing looks; what crowds of well-dressed people pass you! Ah! in the next street there is the dismal hovel where poverty hides its head, and the children cry for bread, and there is no one to break it to them. You are strong and healthy, and it is a strange, fierce joy for you on a cold day to struggle with the buffetings of the wintry blast; but see, the rude wind that kindles a glow on your cheek steals away the bloom from yonder sick man, whose feeble step and sharpened features tell of suffering and disease.You have a happy family, and when you go home your children clamber up on your knees, and your wife meets you with a smile of affection. Alas! next door, the widow weeps the night long, and there is none to comfort her, for the young man, the only son of his mother, has been carried to his long home. And as if this were not enough, as if sickness and poverty and death did not cause misery enough in the world, men's passions, hate and envy, lust, avarice, and pride, unite to make many a moment wretched that might else have been happy. But in heaven these things shall be no more. In heaven. there shall be complete and perfect rest. The poor man will no more be forced to toil hardly and anxiously to put bread in his children's mouths—to rise up early, and late take rest; for there they shall not hunger nor thirst any more. The sick man then shall leap as a hart; he shall run and not be weary; he shall walk and not faint. The widow's tears shall be dried, for husband and son shall be again restored to her. Oh, what a day shall that be, when dear friends shall meet together, never to part again, and God shall wipe all tears from their eyes, and sorrow and sighing shall flee away; when the bodies of the saints, glorious and immortal, no longer subject to decay or fatigue or death, clothed in light, shall enter the gates of the celestial city, and shall have a right to the tree of life! And there shall be no sin there, no gust of passion, no reproach of conscience, no sting of temptation. In this life, says St. Augustine, we have the liberty of being able not to sin, but in heaven we shall have the higher liberty of not being able to sin. Brother shall not rise up against brother, neither shall there be war any more, for the former things are passed away. There shall be no strife or hatred or envy; no wrong or oppression; no unkindness or coldness; no falsehood or insincerity; but within a perfect peace, and without an unalterable friendship between all the inhabitants of this happy land, each rejoicing in the other's happiness and glory. And there is no end to these joys of heaven.Here our best pleasures are alloyed by their transitoriness; but there, there is no fear for the future. No wave disturbs the deep, clear sea of crystal that lies before the throne of God. The angel has sworn that time shall be no longer, and the great day of eternity has begun. O heavenly Jerusalem! O city of God! which has no need of sun or moon to enlighten it, for there is no night there! welcome haven of rest to the poor exiles of earth! Blessed are they that shall enter thy gates of pearl and tread thy streets of gold, for thou art the perfection of beauty and the joy of the whole earth. In thy secure recesses the wicked cease from troubling and the weary are at rest. "Blessed are they that die in the Lord, for they rest from their labors. They shall not hurt or destroy in all my holy mountain, saith the Lord. My people shall be all just; they shall inherit the land forever, the branch of my planting, the work of my hands, to glorify me."
But though it is easier to describe heaven as a place of rest, that is not the whole description of it. Heaven is also a place of joy, and of joy the most complete, the most pure, the most satisfying that the human heart can possess. Joy in seeing and loving God, or, as it is called, in the Beatific Vision. This it is in which consists essentially the Christian idea of heaven. I say the Christian idea, for our faith teaches us to look forward to a happiness very different from what we could have expected by nature. Of course natural reason teaches us to look forward to a future life, but it promises no other knowledge of God but such as is possible to our own natural powers when fully developed. But Christianity promises us a knowledge of God to which our natural powers, however enlarged, could never aspire. It teaches us that we shall see Him as He is—not only think about Him and commune with Him and adore Him, but actually look upon His unveiled Divinity, gaze upon Him face to face. It is not of our Lord's glorified humanity that I speak.That, too, we shall see, and that will be a sight of unspeakable beauty and joy; but we shall see more: we shall look upon and into the Divine Essence. Now to our natural powers this is impossible. A blind man can know a great deal about the sun. He may hear it described, he may reason about it, he may feel its effects, but he cannot lift up his eyes to heaven and see it. So, naturally speaking, we have not the faculty whereby to see God. "No man hath seen God at any time," says St. John. "Whom no man hath seen, or can see, who inhabiteth the light inaccessible," says St. Paul. [Footnote 24]
[Footnote 24: St. John i. 18; I. Tim. vi. 16.]
Clearly there must be some great change in us, something given to us that does not belong to us as men, in order to enable us to see God, and the Holy Scripture tells us what that change shall be: "We shall be like to Him, for we shall see Him as He is," says St. John. [Footnote 25]
[Footnote 25: I. Ep. St. John iii. 2.]
We ourselves shall become divine and godlike. The human intellect shall be marvellously strengthened by a gift which the Church calls the light of glory, which shall enable us to look upon God and live. We are told in Scripture that God walked in the garden of Eden and talked with Adam and Eve in the cool of the day. This high companionship was broken by the fall. Man was reduced to the rank that essentially belonged to him, and was deprived of that which had been accorded to him of grace. But by baptism he acquires once more a right to that familiar intercourse with God, and in heaven he enters upon its enjoyment. For this reason heaven is called our fatherland. It is our lost inheritance recovered. There we ourselves shall be the sons of God, and God will be our Father. Think what is the relation of an affectionate son to a good and wise father. What submission with equality—what complete sympathy and community of interest—what intimate communication of thought and feeling! So, O Christian soul! shall it be between you and God. God will be your God, and you will be His child.Thou shalt dwell in His home, and all that He hath shall be thine. "All things are yours, the world, or life, or death, or things present, or things to come; for all are yours, and you are Christ's, and Christ is God's." [Footnote 26]
[Footnote 26: 1 Cor. iii 23.]
Yes, God himself shall be yours. You shall look around you and see His towering altitudes, and count them as your own. You shall look deep down into the depths of His wisdom and be wise as God is. You shall find yourself upborne by His power and goodness, enveloped by His glory, and adorned with His beauty. Oh! my brethren, is not this joy? Tell me, tell me, young men, tell me, children, tell me truly, one and all, what have been the happiest moments of your life? Was it the moments you have spent in sin? Was it the hour of some earthly success or triumph? Or was it not rather at some hour when God was near to you, and you felt the music of His voice and the perfume of His breath—some time when you were praying, or when you had made a good confession or communion, or when you were listening to a sermon? I know it was. I know there are times when every man has felt the words of the Psalmist: "What have I in heaven? and besides Thee what do I desire upon earth? Thou art the God of my heart, and the God that is my portion forever." [Footnote 27]
[Footnote 27: Ps. lxxxii. 26.]
What are all the attainments of learned men to Him who is all-wise? What are all the conceptions of genius to Him who is all-beautiful, or the moral excellencies of good men to Him who is all-holy? Yes, the thought of God is the source of the purest and highest pleasure on earth. That thought has ravished the saints with ecstasy, and made the martyrs laugh at their torments. And if merely to think about God in this life can make us so happy, what must it be to see Him in the life to come?To know God and to love Him, to know Him as we are known by Him, to love Him with our whole souls, to possess Him without the fear of losing Him, to take part in His counsels, to enter into His will, and to share in His blessedness—this is a joy, perfect and supreme; and this is the joy of heaven. This is the joy offered to you. This is all-satisfying. The soul can desire nothing more. This is permanent, for heaven is eternal. This is always new, for God is riches and beauty inexhaustible and infinite. Oh, my brethren, do not envy those who were near our Lord's person when He was upon earth. I know it is natural to do so. I know it is natural to say, "If I could but have seen His face, or heard the sound of His voice;" but no! yours is a still happier lot. Do not envy Magdalene, who kissed His feet, nor St. John, on whose breast He leaned, nor the Blessed Virgin, who bore Him in her arms. Is it not permitted to the poorest and the weakest of you to see Him, not in His humility, but in his glory—to converse with Him and dwell with Him in the land of the living? Oh! blessed are they that dwell in Thy house! The world passeth away, and the lust thereof, but he that doeth the will of God abideth forever. Blessed are they that hear the Word of God and do it! Blessed are the pure in heart, for they shall see God! One would have thought that this was enough. To be free from all the trials and sufferings of this present life, and to enjoy the fullest happiness a human soul is capable of—one would think that were heaven enough, and that no more could be added. But the bounty of God has added another element to the happiness of heaven. Heaven is a place of glory—not of rest only, but of glory also. "Glory, honor and peace," says the apostle, "to every man that doeth well." Heaven is the place of God's glory, and it is also the place of the glory of the saints. Even here the good are honored —the really good. True, for a while they may be despised and persecuted, but, in the long run, nothing is honored so much as virtue.During the lifetime of Nero and St. Paul, Nero was a powerful emperor, praised and flattered by his courtiers, and St. Paul a friendless and despised prisoner; now, Nero is abhorred as the wicked tyrant, and St. Paul honored by all men as the saint and hero. But this is not enough. In heaven the honor of the saints will be magnificent. God himself will honor them. This is one reason for the last judgement, that God may publicly give honor to the good. "Whosoever shall glorify me, him will I glorify," says the Almighty; [Footnote 28] and they who are saved will be admitted to heaven with respect and solemnity, as those whom the King delights to honor.
[Footnote 28: 1 Ki. ii. 30.]
This is represented to us in the description of the last judgment: "Then shall He turn to them on the right hand and say: 'Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world.'" See how He praises them. See how He honors them and makes kings out of them. They are astonished: it seems too much. They know not how they have deserved it. But He insists upon it as their right. He repeats the good actions they have done. "I was hungry and ye gave me meat, I was thirsty and ye gave me to drink. I was naked and ye clothed me." Do you hear this, my brethren? So will it be with you when you stand before God to be judged. He will hold in His hand a beautiful diadem of gold, and he will say: "This is for thee." And thou shalt be amazed and shalt say: "No, Lord, this is not for me. I am nothing but a laboring man. I am but a poor boy. I am only a servant-girl. I am not the child of the rich and great. No one ever made way for me in the street, or rose up when I came into their company." But Christ shall say: "Nay! a prince thou art, for thou hast done the deeds of a prince."Then He will begin to mention them one by one—your kindness to your old mother and father—your humble confession that it was so difficult to make, and which you made so well—the time you overcame that great temptation, and resolved, once for all, to be virtuous—the occasion of sin you renounced—the prayers you said in humility and sincerity—the sacrifices you made for your faith—the true faith you kept with your husband or wife—the patience you practised in pain or vexation. Then He will show you your throne in heaven, so bright you will think it an apostle's, or the Blessed Virgin Mary's, or that it belongs to God himself; and then the tears of joy and surprise will drop from your eyes, and your heart will be nigh bursting with confusion; but He will smile upon you, and take you by the hand, and say: "Yes, thou hast been faithful over a few things, I will make thee ruler over many things." Then He will give thee a certain jurisdiction, a certain power of intercession; make thee an assessor in His high court of heaven, and make thee to sit on a throne with Him, judging the twelve tribes of Israel. And others shall honor thee. The saints shall honor thee. The Blessed Virgin shall honor thee. Now thou honorest her, so much at a distance from thee, and callest her Lady; but then it shall be as it was when St. John and the Blessed Virgin dwelt together in one home. Thou shalt still honor her as the Mother of Jesus, and she shall honor thee as His disciple. St. Peter and St. John and St. James and St. Andrew shall honor thee. Now thou makest thy litanies to them; but then it will be as it was when Peter and Thomas and Nathanael and the sons of Zebedee were together, and Jesus came in the midst and dined with them. The saints shall be one family with thee. They will walk with thee, and sit with thee, and call thee by name, and tell thee the secrets of Paradise. And the angels shall honor thee. Now thou addressest thy angel guardian on bended knee; but then he will say to thee: "See thou do it not; I am thy fellow-servant, and of thy brethren, who have the testimony of Jesus." And the Church on earth shall praise thee. As long as time shall last, she shall make mention of thee as one of those who rejoice with Christ in His glorious kingdom, and, clothed in white, follow the Lamb whithersoever He goeth.Yes, and the wicked and the devils shall honor thee. Now they may affect to despise you—now they may persecute you and trouble you; but then they will be forced to do you honor, and, groaning within themselves for anguish of spirit, and amazed at the suddenness of your unexpected salvation, shall say:These are they whom we had sometime in derision, and for a parable if reproach. We fools esteemed their life madness and their end without honor. Behold how they are numbered among the children of God, and their lot is among the saints." [Footnote 29]
[Footnote 29: Wisd. v. 3, 4, 5.]
Such, my brethren, are the joys of heaven, or, rather, such is the faintest and poorest idea of the joys of heaven. Men seek for wealth as the means of defending themselves from the ills of life, but there is perfect rest only in heaven. Men seek for pleasure, but earthly joys are short and unsatisfactory; the pleasures at God's right hand are for ever sure. Men seek for honor, but the real honor comes from God alone. And these are within the reach of each one of you. When Father Thomas of Jesus, was dying in captivity, his friends came around his bedside, and expressed their regret that he should die, away from his home, and their hope that the King of Spain would even yet ransom him; but the holy man replied: "I have a better country than Spain, and the ransom has long been paid. That country is heaven, that ransom is the blood of Christ." The Holy Church says: "When thou hadst overcome the sharpness of death, thou didst open the kingdom of heaven to all believers." Yes! by the blood of Christ, by the sacrament of baptism, the gates of heaven are opened before us. The path is straight and plain. If by sin we have strayed from it, by penance we have been recalled to it, and now there is nothing to do but to advance and persevere, and heaven is ours.Will you draw back, Christian? Will you, by mortal sin, throw away that immortal crown? No drunkard or adulterer, nothing that is defiled, can enter there. There is only one road that leads to heaven—the road of Christian obedience. Will you renounce your birthright? Will you, by sin, take the course that leads you away from your heavenly home? "Oh!" I hear you say, "I will choose heaven." But, remember, heaven is to be won. "Heaven," says St. Philip Neri, "is not for the slothful and cowardly." Strive then, henceforth, for the rewards that are at God's right hand. Strive to attain abundant merits for eternity. Remember that he that soweth sparingly shall reap sparingly, and he that soweth plentifully shall reap plentifully. God is not unmindful of your works and labor that proceedeth from love. Things so small as not to be taken notice of, things that happen every day, add a new glory to our mansions in heaven. With this aim, then, let us henceforth work. "Oh, happy I," says St. Augustine, "and thrice happy, if, after the dissolution of the body, I shall merit to hear the songs that are sung in praise of the Eternal King, by the inhabitants of the celestial city!" Happy I, if I myself shall merit to sing those strains, and to stand before my Lord and King, and to see Him in His glory, as he promised! "He that loveth me shall be loved by my Father, and I will love him, and will manifest myself to him." "How amiable are thy tabernacles, Thou Lord of Hosts! My soul hath a desire and a longing to enter into the courts of the Lord." Grant me this, O Lord. Give and withhold what Thou wilt. I do not ask length of days. I do not ask for earthly honor and prosperity. I do not ask to be free from care, or labor, or suffering. But this I do ask, O Lord: when this life is over, shut not up my soul in hell, but let me look on Thy face in the land of the living. Make me so to pass through things temporal that I lose not the things eternal.Hail, Heavenly Queen! our life, our sweetness, and our hope! to Thee do we cry, poor, exiled children of Eve. Oh, then, from Thy throne in heaven, lift upon us, who are struggling in this world, those merciful eyes of Thine! and when this our exile is over, show us the blessed fruit of Thy womb, JESUS!
Note.—This was the last Sunday-Sermon which F. Baker preached, two weeks before he was seized with his last illness.
"The first man knew not wisdom perfectly,no more shall the last find her out.For her thoughts are vaster than the sea,and her counsels deeper than the great ocean."—Eccles. XXIV. 38, 39.
I think we Catholics, when we lay claim to the possession of the whole truth—the entire revelation imparted to the world from Christ through the apostles—sometimes forget how small a share of that truth each one of us possesses in particular. It is the Church that the Holy Ghost leads into all truth, not individuals. Each Catholic, who is sufficiently instructed, knows some truth; he knows what is necessary to salvation; but there are many things which he is totally ignorant of, many things concerning which his conceptions are inadequate or distorted. Now if this be so, it cannot but be useful to remember it, and I will, therefore, this morning, show you how it must be so, and some of the consequences which flow from it.
Each one's knowledge of truth must be more or less partial and incomplete, because it varies with each one's capacity for receiving truth. When God gave man reason, He conferred on him the faculty of receiving truth; but the degree in which this or that man is capable of receiving truth, depends upon the strength and cultivation of his particular reason. The eye is the organ of sight, but one man's eye is stronger and truer than another's. Slight variations of color or form, wholly indistinguishable by one man, are detected in a moment by another. So, one man's reason is stronger than another's. What makes the difference, is, of course, in part the diversity in natural endowments, but it is not altogether due to this cause; it is due in great measure also to cultivation. Moral dispositions, too, have a great deal to do with it; and in the case of Christian truth, the grace of God also exerts a special influence. The degrees in which these various elements are found in particular cases, are so different, that there is an almost infinite gradation in the measure in which men are capable of receiving truth. No two men can receive it in exactly the same degree. In all this congregation, where we recite the same Creed and use the same prayers, there are, perhaps, no two of us who mean by them precisely the same thing. The intelligence of each one, his past history, his moral dispositions, will determine how far the faith that is in him corresponds to the faith that is without him—the faith as it is in itself, the object of faith as it is in God. I can make what I mean plain to you by an illustration. Let us suppose a beautiful picture of the crucifixion, for instance, [is] put up in a public gallery. Men of every kind enter and pass before it. There comes a man who has never heard of Christ; he is ignorant and uneducated. He looks up and sees the representation of extremest human agony, mingled with superhuman dignity and patience. Some ray enters his mind; he pauses, is startled then passes on. Now there comes another, who is an anatomist, and he is arrested by the skill with which the body is proportioned, and the play of the muscles and nerves is exhibited. Every line is a study to him, and he stops a good deal longer than the first.Then there comes an artist, and he sees in the picture something greater even. He takes in the genius of the conception, the fitness of attitude and expression, the light and shade, the tints of color, the difficulties overcome by art; and he comes and sits before it, day after day, for hours, absorbed in the study of its beauties. And another comes who is a poet, and to him it brings back the scene of Calvary. In a moment he is far away, and the sun is darkened, and the earth quakes, and there are thunderings and lightnings, and once more the Holy City pours forth its multitude to witness the death of Jesus. And then there comes a sinner. Ah! that story of love and suffering! which tells how God so loved the world, and gave His only-begotten Son, that all who believe in Him should not perish, but have everlasting life. To him, that picture speaks of the horrors of sin, of mercy, of heaven and hell, and thoughts are awakened by it which lead him back to God. There hangs the picture, unaltered. It is just what the artist made it, neither more nor less, yet see how different it has been to different beholders.
Now, just so it is with the preaching of the truth. As we recite the Creed, as we preach to you, Sunday after Sunday, the Creed itself is indeed unchangeable, but it is a different thing to each one of us who preach, and to each one of you who hear, according to your intelligence, your past history, and your present dispositions. How can it be otherwise? Does not the very word, God, mean something different to us from what it does to a saint? Do not the words Presence of God, mean something different to you and me from what they did to St. Teresa, to whom the soul of man appeared as a castle with seven chambers, each one more sacred than the others, as you advanced into the interior, until the innermost shrine was reached, where God and the soul were joined together in a manner which human language knows not how to utter?Do you not see that the doctrine of the Incarnation is something very different to us from what it was to St. Athanasius, who spent his whole life in conflict for it, who endured years of exile and calumny, the estrangement of friends, the suspicion even of good men, rather than falter the least in fidelity to that verity on which his soul had fed? Or the Real Presence—is that not a different thing to the crowd who come to church and kneel from custom, but hardly remember why, from what it was to St. Thomas, who composed in honor of it the wonderful hymnsPange LinguaandLauda Sion, or to St. Francis Xavier, who spent nights in prayer, prostrate upon the platform of the altar? Why, St. Thomas, who has so written of the Christian faith that the Church has named him the angelical doctor, threw down his pen in hopelessness of being able to express the high knowledge of divine things which filled his soul. And St. Paul confesses, in writing to the Hebrews, that even in that primitive community, taught by apostles and living in a perpetual call to martyrdom, there were some points of Christian truth which he found himself unable to utter, "because you are become weak to hear." [Footnote 30]
[Footnote 30: Heb. v. 11.]
I know that you are Catholics, that you have the Apostles' Creed by heart, that you believe in one God in Three Persons, in the Incarnation and Death of the Second Person of the Blessed Trinity, and in the two eternities before us; but neither you nor I know what all this implies. Our knowledge is very imperfect: we are but babes in Christ, lisping and stammering the Divine alphabet—children, wetting our feet in the waves which dash on the shore of the boundless ocean of truth.
It is good for us, as I have already said, to remember this, for it gives us at once the true method of forming an estimate of Christianity. A tree is known by its fruit, but it is by its best fruit.If you have a tree in your garden bearing only a small quantity of very delicious fruit, you prize it highly and take great care of it, though many of the blossoms fall off, and a great deal of the fruit never ripens. So you must judge of the Catholic Church, by its best and most perfect fruit, that is, by the men of great wisdom and great virtue whom it produces, and not by its imperfect members. Who is likely to be the best exponent and the truest specimen of his religion, a man of prayer and study, deeply versed in the Holy Scriptures and sacred learning, or one of small capacity, little learning, and little prayer? Evidently, the former; and yet how often do men take the contrary way of judging of the teaching and spirit of the Church. They visit some Catholic country, they see some instance of popular error, ignorance, or disorder, and they say: "This is Catholicity." Or, at home, they see or hear a Catholic do or say something which gives them offence, and they exclaim: "That is your doctrine!" "That is your religion!" Now, supposing the offence they take to be justly taken, which is not always the case, what does it prove? It may prove that the rulers of the Church have not done their duty; but it may prove just the contrary, that they have done their duty-that in spite of the obstacles of ignorance and rudeness, they have succeeded in imparting to some darkened souls enough knowledge to lead them to God, though it be the very least that is sufficient for that purpose. But it does not show what the doctrine of the Church really is as intelligently understood. To find out this, you must look at men who are in the most favorable circumstances for understanding it, and they are the saints of God: St. Basil, St. Augustine, St. Francis of Sales, St. Teresa. St. Vincent of Paul.
O my brethren! how can men turn away from Catholicity? I understand how they can turn away from it as you and I express it; how we can fail to remove their difficulties, or even put new perplexity in their way. But how can they turn away from Catholicity as it is expressed by the great saints of the Church? {268 } What a divine religion! What majesty, what sweetness, what wisdom, what power! How it commands the homage of the world! What a universal testimony it has in its favor, after all! Do you know, my brethren, I believe men are far more in favor of Catholicity than we suspect. I believe half the difficulties they find in our religion are not in our religion at all, but in us; in our ignorance, in our prejudices, in our short-sightedness and narrow-heartedness. What renders the world without excuse is the line of saints, the true witnesses to the genius and spirit of the Catholic religion. And yet, even the saints themselves are not the perfect exponents of the faith, for even the saints were not altogether free from ignorance and error. To understand fully the nobleness of the Christian faith, we should need the help of inspiration itself. Did it never occur to you, my brethren, that the expressions of the prophets and apostles in reference to the light and grace brought by Jesus Christ into the world, were extravagant? "Behold, I will lay thy stones in order, and will lay thy foundations with sapphires, and I will make thy bulwarks of jasper: and thy gates of graven stones, and all thy borders if desirable stones. All thy children shall be taught of the Lord: and great shall be the peace of thy children." "Thou shalt no more have the sun for thy light by day, neither shall the brightness of the moon enlighten thee: but the Lord shall be unto thee for an everlasting light, and thy God for thy glory." [Footnote 31]
[Footnote 31: Isaiah liv. 11-13; lx. 19.]
Does the Catholic Church, as you understand it, come up to these descriptions? Is Catholic truth, as you appropriate it, so high and glorious a thing as this? No! And the reason is, that you are straitened in yourselves. Your conceptions are so low, your knowledge of the truth is so partial and limited that you do not recognize the description when the Holy Ghost presents that truth as it is in itself, as it is seen and known by God.
This thought leads us naturally to another; namely, that it is the duty of each one of us to extend his knowledge of Christian truth as far as possible. There is a story told of a foreign gentleman visiting Rome, who went one day to St. Peter's Church, and, after entering the vestibule, admired its noble proportions, and returned home fully satisfied that he had seen the church itself, which he had not even entered. So it is with many persons who never pass beyond the vestibule of Christian knowledge. They never enter the inner temple, or catch even a glimpse of its vast heights and its dim distances, its receding aisles, its intricate archings, its glory, its richness, and its mystery. O misery of ignorance! which has ever been the heaviest curse of our race. O Morning Star, harbinger of eternal truth, and Sun of Justice, when wilt thou come to enlighten those that sit in darkness and in the shadow of death! Alas! this is our grief, that the true Light is come into the world, but our eyes are holden that we cannot see it. Truths, the thought of which rapt the apostles into ecstasy, truths which the angels desire to look into, are published in our hearing, and awaken no aspiration, no stirring in our hearts. We go away, to eat and drink, and work, and play. O brethren! burst for yourselves these bonds of ignorance. Do not say, I am not learned, I am not acute or profound, I cannot hope to understand much. Remember that there were some servants to whom one talent was given, who were called to account as well as those who had ten. Do what you can. A pure heart, a blameless life, and prayer, are great enlighteners. Read, listen, meditate, obey. Ask of God to enlarge your knowledge, and to teach you what it means to say you believe in Him. Ask of Jesus Christ to teach you what it means to say that He was made man and died for us on the cross; what it is to receive His body and blood; what is the meaning of heaven and hell.Awake thou that sleepest, and Christ shall give thee light! He will make you understand more and more what it is to be a Christian. Often have I seen the fulfilment of this promise. I have been at the bedside of poor people, who would be called rude and illiterate, but to whose pure hearts and earnest prayers God had imparted so clear a knowledge of the faith, that I have felt in their humble rooms like Jacob when he awoke from sleep and said: "Indeed the Lord is in this place." [Footnote 32]
[Footnote 32: Gen. xxviii. 16.]
Men are talking about a Church of the future. They say the old Church is decrepid, her theology is obsolete, she stimulates thought no more. But we know better. The Church of the future is the Church of the past. That Church is ever ancient and ever new. Her truth is not exhausted. Men know not the half nor the hundredth part of her hidden wisdom. O the victory! when men shall understand this—when they shall come confessing to the Holy Church, as the Queen of Saba did to Solomon: "The report is true, which I heard in my own country, concerning thy words and concerning thy wisdom. And I did not believe them that told me, till I came myself and saw with my own eyes, and have found that the half hath not been told me; thy wisdom and thy works exceed the fame which I heard. Blessed are thy men, and blessed are thy servants who stand before thee always, and hear thy wisdom." [Footnote 33]
[Footnote 33: III. Ki. x. 6-8.]
Yes! the history of the Church is not accomplished, her triumphs are not yet all written. Why does she, Advent after Advent, publish again the glowing predictions of the evangelical prophet, but because she knows that they await a still more magnificent fulfilment? Take courage—the cloud that rests on the people shall be lifted off, and the burden taken away. The Ancient Church "shall no more be called forsaken, nor her land desolate." [Footnote 34]
[Footnote 34: Is. lxii. 4.]
"Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Then shalt thou see and abound, and thy heart shall wonder and be enlarged. And the children of them that afflict thee shall come bowing down to thee, and all that slandered thee shall worship the steps of thy feet, and shall call thee the city of the Lord, the Sion of the Holy One of Israel." [Footnote 35]
[Footnote 35: Isai. lx. 1-14.]
"This is he of whom it is written:Behold I send My messenger before Thy face,who shall prepare Thy way before Thee."—St. Matt. xi. 10.
The Scriptures of the Old Testament had foretold that a special messenger should immediately precede the coming of the Messias, whose duty would be to prepare men's hearts for His reception. Now, our Lord in the text tells us that St. John the Baptist was this messenger. It is for this reason that the Gospels read in the Church for the season of Advent are so full of the sayings and doings of this saint. In Advent the Church desires to prepare us for the twofold coming of Christ—at His Nativity and at the Last Judgment; and it is natural that she should avail herself of the labors of one who was divinely appointed for the same purpose. Accordingly, from Sunday to Sunday, during this season, she bring St. John the Baptist from his cell in the desert, clad in his rough garment, to preach to us Christians the same lessons he preached to the Jewish people centuries ago.It has seemed to me, then, that I could not better subserve the intentions of the Church, than by considering this morning in what the mission of St. John the Baptist as a preparation for Christ's coming specially consisted, and what practical lessons it suggests to us.
St. John the Baptist was of the priestly race, yet he never exercised the office of a priest. He was not a prophet, at least in the sense of one who foretells future events. He worked no miracles. He had no ecclesiastical position. What was he then? What was his office? How did he prepare men for the coming of Christ? The Scriptures tell us what he was. He was a "Voice" and a "Cry"—the cry of conscience, the voice of man's immortal destiny. His mission was simple, elementary, and universal. It went deeper than ecclesiastical or ritual duties. It touched human probation to the very quick. He dealt with the great question of salvation, protested vehemently against sin, and published aloud that law of sanctity which is written on every man's heart by the finger of God.
We have some remains of his sermons, from which we can learn his style. "Begin not to say," so he speaks to the Jews, "we have Abraham to our father, for God is able to raise up of these stones children to Abraham." [Footnote 36]
[Footnote 36: St. Luke iii. 8.]
See, how he sweeps away external privileges, and goes straight to every man's conscience. "The axe is laid now to the root of the trees, and every tree that bringeth not forth good fruit shall be cut down and cast into the fire." Nothing but what is internal, nothing but what is sound at the core, can bear the scrutiny. He descends to the particulars of each man's state and condition of life. The people came to him and asked him, "What shall we do?" And he said: "He that hath two coats, let him impart to him that hath none; and he that hath meat let him do likewise."That was a short and pithy sermon! Then the officers of the custom came and asked: "What shallwedo? And he answered: "Take nothing more than that which is appointed you." Do not rob or swindle. Do not use bribery or extortion. And the soldiers asked him, saying: "And what shallwedo?" And he said: "Do violence to no man: neither calumniate any man; and be content with your pay."
Such was the preaching of St. John the Baptist, pointed, direct, homely, practical: an echo of that trumpet-blast which once shook the earth, when God gave the Ten Commandments out of the Mount. And it did its work. Our Lord himself has testified to the success of St. John's mission. It prepared men to believe in Christ. It was the school which trained disciples for Christianity. They that believed in St. John believed afterwards in Christ. On one occasion the evangelist gives it as the explanation why some believed and some rejected the words of Jesus, that they had first believed or rejected the words of the Baptist. "All the people," such is the language I refer to, "justified God, being baptized with, the baptism of John, but the Pharisees and the lawyers despised the counsel of God against themselves, being not baptized of him." [Footnote 37]
[Footnote 37: St. Luke vii. 29, 30.]
Nor is it difficult to explain how his preaching effected this result. Christ came to save sinners. In point of fact, we know that this is the reason why He has come into the world. He has come to seek and save that which was lost. He has come to heal the broken-hearted. He has come to give us a new law, higher and holier than the old, yet easier by the brightness of His example, and the graces He imparts. Now, unless a man feels the evil of sin, unless he wants to keep the law, unless he feels an interest, and a deep interest, in the question of his destiny, he does not care for Christ.True, our Lord has given to the understanding proofs of His divine mission, so that belief in Him may be a reasonable act; but until the conscience is stirred up, the understanding has no motive for considering these proofs. To the carnal and careless Jews, the announcement of Christ's coming was, I suppose, simply uninteresting. In some points of view, indeed, they might have welcomed Him. As a temporal prince and deliverer, His advent would have been hailed by them, but salvation from sin was a matter in which they felt no great concern. What did they want with Christ? Why does He come at all to consciences which do not crave rest, and wills that need no strength? What need of a Saviour, if there is no sin to be shunned, no hell to be feared, no heaven to be won, no great struggle between good and evil, no eternity in peril?
But once let all this be fully understood. Let a man's conscience be fully awakened. Let him realize his destiny, above and beyond this world; let him appreciate the evil of sin that defeats his destiny; let him, if the case be so, perceive how far out of the way he has gone by his sins; and then how full of interest, how full of meaning, becomes the exclamation of St. John, as he points to Christ and says: "Behold the Lamb of God, that taketh away the sins of the world!" Let a man's spiritual nature be stirred within him; let him aspire to what is pure and high; aim at regulating his passions; struggle, amid inordinate desires and the importunities of creatures which encompass him like a flood, toward the highest good and the most perfect beauty; and, oh! with what music do these words of Christ fall on his soul: "Come unto Me, all ye that labor and are heavy laden, and I will refresh you. Take my yoke upon you and learn of Me, and you shall find rest to your souls. For My yoke is sweet, and My burden is light." [Footnote 38]
[Footnote 38: St. Matt. xi. 29, 30.]
It seems too good to be true. He listens, and asks, "May I believe this?" "Is there really a way through this world to heaven? a sure, clear, easy way?" He finds that his understanding not only allows, but compels him to believe in Christ: he is happy; he believes; his faith is a conviction into which his whole nature enters; it entwines itself with every fibre of his soul.
The connection, then, between the preaching of the Baptist and the coming of Christ was not a temporary one. It is essential and necessary. St. John is still the forerunner of Christ. The preaching of the commandments is ever the preparation for faith. The awakening of a man's conscience is the measure of his appreciation of Christ. Our Lord gives many graces to men without their own co-operation. Many of the gifts of Providence, and the first gifts in the order of grace, are so bestowed. But an enlightened appreciation of Christianity, a personal conviction of its truth, a real and deep attachment to it, will be always in proportion to the thoroughness with which a man has sounded the depths of his own heart, to the sincerity with which sin is hated and feared, and holiness aspired after. Christ is never firmly seated in the soul of man till he is enthroned on the conscience. "Unto you that fear My name, shall the Sun of Justice arise, and health in his wings." [Footnote 39]
[Footnote 39: St. Matt. iv. 2.]
And, here, my brethren, in this law or fact which I stated, we have the key to several practical questions of great importance.