Part 13

This is only a confirmation of the texts of Holy Scripture which I have already cited, and was foreshadowed when Christ chose the bark of St. Peter in preference to the rest, to preach from it to the multitude on the shore. The conversion of nations through missionaries sent by the Pope is Peter superintending the miraculous draught of fishes and drawing them upon the shore. His exercise of authority over patriarchs, bishops, and churches throughout the world is only the fulfilment of the commission, "Feed my lambs--feed my sheep"--be the pastor of my entire flock, the prince of pastors, the Bishop of bishops. The might, the power of the Roman See, is the fulfilment of the prophecy, "On this rock I will build My Church." On the foundation of Peter, the Catholic Church was built, and on this foundation she has ever rested. To Peter was given the power of the keys, of binding and of loosing, and his successors have ever exercised this supreme authority. If time permitted, I should now go on to show that this authority committed to St. Peter and his successors is the same, and equally of divine right in his present glorious successor, Pius IX., as it was in the times of the martyr popes of the first century; that the Roman Church has never failed, never fallen, never forfeited her supremacy, and never will while the world shall stand. But I must waive all further consideration of the attributes and notes of the Catholic Church. At present, I will only allude to the concluding part of our Lord's promise to St. Peter: "The gates of hell shall never prevail against it." {228} Here there is the divine assurance that this rock on which the Church is founded shall stand until the end of the world, and the Church itself, on account of the firmness of its foundation, shall never be overthrown. The supremacy of his successors shall endure until the last day, and that Church which is governed by the successors of St. Peter shall alone continue to be the true Church. The gates of hell shall wage perpetual warfare against it, but in vain. That rock shall remain immovable and impregnable. By this rock it is that Jesus Christ has provided for the preservation of the Faith and for the salvation of the world. Let us recall to mind the object which we had before our minds at the commencement of these discourses: it was to find the sure and immovable basis of the Catholic faith and religion. And how admirable is the provision of Almighty God for this purpose! He has taken the greatest and most powerful city of the earth, the capital of the world; there He has erected the beacon-light of faith; there He has fixed the immovable seat of truth; there He has established the capital city of Christianity, the chief city of His kingdom on earth; there Jesus Christ has placed His Vicar, the pastor and teacher of the world, that Rome, once the mistress of the world by her arms, might rule by her faith as the Mother and Mistress of churches, and that title of the Eternal City which was given her by her pagan soothsayers might be literally fulfilled. {229} Happy those who, amid the storms and winds of error, doubt, and ever-changing doctrine, take refuge within the walls of the Eternal City; whose faith is built not upon the shifting sands of private judgment, but on the immovable basis of church authority; whose wanderings terminate, like those of St. Paul, at Rome, whence, like him, they ascend to that celestial city whose builder and maker is God! Such a person is like the wise man of whom our Lord speaks, "that built his house upon a rock, and the rain fell, and the floods came, and the winds blew and beat upon that house, and it fell not; FOR IT WAS FOUNDED UPON A ROCK."

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Sermon XV.

The Thought Of Heaven.

(For The Fourth Sunday After Easter.)

Heb. iv. 9.

"__There remaineth therefore a rest for the people of God__."

These words, my dear brethren, are full of consolation to each and every one of us. They lift our minds, at this Paschal season, far away from this earth, and fix them in contemplation on that happy land, the heavenly Jerusalem, where there is no sorrow, no pain, no sickness, and no death; they take us with the beloved disciple to see that celestial country, the city of God, in which stands the tree of life, and where flows the river of life, beside whose banks are seated all those who have died in the Lord, and rest from their labors. They open those pearly gates to allow us to behold the white-robed army of saints who stand before the Lamb; and we can almost hear their anthems of praise, set to music which no human heart can conceive of, that swell the courts of heaven with the celestial cry of, "Holy, Holy, Holy Lord God Almighty, who was, and who is, and who is to come!"

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Heaven, a rest after the toils of life are over! Heaven, a reward for fidelity! Oh! how good is the thought of heaven! How necessary to many as a stimulant to practise virtue and persevere therein! What a reward for a good life! The thought of heaven is very good, for it encourages us when we grow faint-hearted; the thought of heaven is that which prompts a man to abstain from evil and do good, because he knows that heaven will be his reward, and the loss of it his punishment. It is necessary; for, without this thought being before the mind of a Christian, he might give way to many an enticing temptation. It is far more meritorious, also, than the thought of hell, just as an act of __contrition__ is more meritorious than an act of __attrition__; for the former excites us to sorrow for having offended a good God, who has created us for heaven, and the latter excites us to fear lest we incur the displeasure of an angry God and be condemned to hell.

The Holy Church, as a stimulant to the doing of good, as an encouragement to persevere under many difficulties and temptations, and as a reward for all our labors in saving our souls, ever keeps the thought of heaven before our minds. In the Sacraments she does this. {232} The unregenerate cannot go to heaven because there is an obstacle--original sin; it is removed in Baptism; and the strength to fight in the spiritual warfare, is given by Confirmation. She calls us to Confession, because something is again between the soul and heaven, and that is mortal sin. She absolves us, and sends us to Holy Communion, which is a foretaste of heaven. She anoints the dying, that all the peculiar temptations which attack them in the hour of death may be overcome. She unites the "children of the saints" in Matrimony, because marriage is a sign of the union of heaven and earth, and gives the grace for the married couple to "marry in the Lord." She ordains her clergy, that they may teach the way to heaven, and distribute all those means of grace that are sure to bring us there. So you perceive that this seems to be the leading thought in the mind of the Church. It is the development of the response to the question that every Catholic child can answer--Why did God create you? "That I might know Him, and love Him, and serve Him here in this world, and be happy with Him for ever in the next."

The thought of heaven conveys the greatest consolation to those who in this world find but little happiness, and are surrounded by peculiar difficulties in the practice of virtue. It gives strength to those who grow tired of the spiritual life, and who would give up were it not for this thought. Hence the thought of heaven is good, necessary, and comforting.

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The rest spoken of in the text is not for all, but only for the people of God. Who are the people of God? They are the people of God who are baptized and made members of the Catholic Church. But not all will enter into that rest prepared for them, because something more is necessary than simply being called by that name. Baptism is a sacrament which requires those whom it admits to be __heirs__ of the kingdom of heaven, first to answer certain questions, and imposes certain obligations to be observed. The priest says to the person to be baptized, "If thou wilt enter into life, keep the commandments, love the Lord thy God with thy whole heart, and thy neighbor as thyself." So you see that, at this very instant, the thought of heaven is suggested to the person, and the way to arrive there is clearly shown. And, before the priest pours the sanctifying water on the brow of the person, he says, "Dost thou renounce Satan and all his works and all his pomps?" When the person promises, "Yes, I do renounce them," then baptism is administered, and that person takes his place in the world a Christian. But not all who are called Christians are Christians indeed. Many do not live as though they believed in a God, a church, a heaven, or a hell. {234} They follow the inclinations of their own sinful hearts, and live up to the false maxims of this wicked world. They do not walk according to the Spirit, but rather according to the flesh. They look on life as something to be enjoyed to the utmost, and when that is ended they consider all ended, body and soul. Ah! foolish people! who thus deceive themselves, who are ashamed of the religion of Jesus Christ, who violate without any remorse their baptismal vows, who treat our Lord far worse than did the Jews of old, for they never professed to believe in Him.

The way, then, to be a Christian in deed as well as in name is to live up to that "perfect law of liberty," that law which was made and given by God, which allows the highest kind of freedom to its observers, and which ennobles and elevates man rather than degrades him. This law is simple, and, if it is observed, all things will go on peaceably. As of old, the saying was, "All are not Israelites that are of Israel," [Footnote 88] so they are not heirs of the kingdom of heaven who do not walk in the path marked out for them to follow, or who do not fulfil the conditions required for a holy life. "Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of My Father who is in heaven." [Footnote 89]

[Footnote 88: Rom. ix. 6.]

[Footnote 89: St. Matt. vii. 21.]

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And that will is made known to us all by the Catholic Church. She is the ark that will bring us safe to the haven of rest. She sets herself in array against the powers of this world and wicked men, because she is holy; she is born of God, and divine; she does this by her sacraments, her sacrifices, her laws, instructions, missions, and her institutions of charity. She teaches men reverence for holy persons and holy things; she teaches them to venerate the name of their Creator; she tells them to sanctify Sundays and holydays; she enjoins, under pain of eternal death--which includes the loss of heaven--honesty, justice, purity, sobriety, and all the other requirements of the decalogue. She is not conformed to this world or its ways. The world says: "An eye for an eye, a tooth for a tooth." "If your enemy strike you, strike him back; if he calumniate you, never forget it; if he do you an act of injustice, if he slander you, treasure it up, do not forgive, but pay him back some day with interest." The world says: "Eat and drink, grow rich in this world's goods, have a gay time, make the most of life: heaven is far away, and you will have opportunity to prepare when the time comes for it." "Make plenty of money," says the world, "no matter whether the business be just or lawful, you may get to heaven after all; others worse than you have had time to do penance before they died." {236} But the Holy Church says differently. She enjoins charity, meekness, poverty of spirit, preparation for death. "If thine enemy hunger, give him to eat; if he thirst, give him to drink." [Footnote 90] "If a man strike thee on one cheek, turn to him the other." [Footnote 91] "Blessed are the poor in spirit: for theirs is the kingdom of heaven." [Footnote 92] These are her lessons of heavenly doctrine, which all must learn and put in practice, if they would obtain entrance into the kingdom of heaven. And every day she writes in letters of fire before our eyes: "In the hour that ye think not, the Son of Man cometh."

[Footnote 90: Rom. xii. 20.]

[Footnote 91: St. Matt. v. 39.]

[Footnote 92: St. Matt. v. 3.]

So we perceive that man needs to pay attention to that immortal soul of his just as much as to attend to his mortal body. And a man cannot attend to a business of importance in a short time, of which he has been ignorant all his life, and in which he has had no practice, and therefore very little experience. It would be a difficult task, indeed, for a man who has been nothing but a salesman in a store all his life, to become a scientific artificer, or to undertake to discharge the duties that devolve on a professor of the higher branches of science, because he has never given any thought or study to these things. So will it be very, very difficult for that Catholic to properly prepare for heaven after long years of neglect of the means to obtain it, and, because he has never thought about it, it will be hardly possible for him in his last hours to make proper preparation for it. {237} The mind will be so absorbed with the past, and so perplexed as to the future, that he cannot give his famishing soul the nourishment that it needs. The death-bed scenes of worldly-minded men certify to the truth of this. They have viewed heaven as something to be thought about in the future, and intended to prepare for it, but all of a sudden sickness prostrates them, and when told they will never hear another sermon, never attend another Mass, the trouble begins not so much about their soul as about their body and the business of this world.

But thanks be to God! while there are those who are walking on that broad and pleasant way which many, too many, find, and which leads to destruction, there are many faithful Christians who, even though some of them have but little or no comfort here, are looking forward, and hastening unto that reward which awaits those who love our Lord Jesus Christ. Heaven, to them, is no gloomy word. Heaven does not make them regret leaving this world, with all its fleeting joys, for heaven is a most interesting and important subject to them. Heaven is the reason of all their hopes, the reward of all their prayers, fastings, and other good works. {238} To the pious and virtuous, the thought of heaven is the polar star which guides them to their eternal happiness, To the poor and desolate, it opens the celestial country where flow milk and honey, and where the foot is never weary, where all tears are wiped away from their eyes, and where the sweetest consolation of an eternal reward awaits them. The thought of heaven brings the young to give their hearts early to God. It leads them to their first Confession, and encourages them to make their first Communion, so that, by keeping God's holy laws, they may receive the crown of life. The thought of heaven helps the old, who are weak and trembling, for they receive new strength when they see the evening of their lives, and view the dawning of that happy land, the Canaan of the children of God.

How comforting, indeed, then, is the thought of heaven, for then all our hopes will be realized, and our love made perfect! O you who thirst for human love! your desire is to love and be loved. Love is the object of your life, the light of your hearts; but know this: that no earthly love will ever bring you perfect happiness; and if it should so happen that you should find a joy in possessing some creature, tell me, how long will that joy last? Not long, for God sends death, and He takes away the objects of your love, the idol that you have placed between Him and your soul. {239} A mother finds the greatest joy in beholding the child to whom she gave birth. It may be her first-born; she loves it, caresses it; she spends days in caring for it, and, if at night she awakes, the first thought is of that child: but some day death comes in, and lays his icy hand on the life-strings of its tiny heart, and severs the link that binds it to this life, and it is no more. But the Christian mother willingly gives it up to God, for she knows that in heaven she will again embrace that child. It is the thought of heaven that brings her consolation. A friend has found unspeakable joy in living with his companion, they were boys together, they grew up together, they received the Holy Sacraments together, and, just as they suppose their happiness to be complete, death terminates the existence of one, and the other is left alone to learn the lesson all men must, sooner or later, learn--all persons, all things are perishable, and "the heart," as St. Augustine says, "is at unrest until it rests in God." No matter what bereavement comes over the Christian, he is animated with hope, and his joy speedily returns when he thinks of heaven as a place where he will meet and recognize his loved ones. Here, my dear brethren, we grow tired of the most costly and beautiful objects. It is impossible for us to keep up our enthusiasm for a long time, as we are creatures of change and chance. {240} In heaven, we shall never grow tired; for, in beholding Almighty God and all the glories of heaven, we shall be so entranced that nothing will be able to distract us. In heaven, time will pass away unnoticed, and its events will have no power to weary us.

There is a beautiful legend told of a Franciscan friar, which will illustrate my meaning better. He thought that he would become tired of heaven itself and its occupations; for by his time of life he, too, had learned the secret that nothing in this world can bring real, lasting happiness. So, one day, his superior sent him out to gather fuel for the fire. As he was picking up the wood, he heard a far sweeter warble than ever came from the throat of a bird; but it was not a bird of the earthly forest; it was some sweet strains of celestial music that he heard. He must pause one moment to hear the end of the song before making up his bundle of wood. So he stood still, and the warbling went on, so full, so sweet, so rich, that he almost held his breath in ecstasy. When it ceased, "How short it was!" he said, then picked up the arm-load of sticks and returned to the monastery. He rang the bell at the gate, but a brother came whom he did not know. "Who are you that takes the place of Brother John?" he inquired. "But rather who are you?" was the reply. {241} "Ah, I am Brother Francis." "Brother Francis! There is no Brother Francis." Then the oldest monk in the monastery was called, and he tottered in on his cane, and told how, when he was a boy, he had heard some old gray-haired monks tell that, long, long ago, when they were young, Brother Francis had gone, one afternoon, for wood, and never returned: killed doubtless by the wild beasts. So they counted the years, and found that Brother Francis had listened to the bird's song one hundred and fifty years, and thought that too short. Now, if the sweet singing from the voice of an angel could so entrance this holy man that he thought so many years to be but a moment, how much more will our soul be enraptured with the sight of heaven, with the song of the choir of the redeemed, and by the vision of the Blessed Trinity! In heaven, the heart will stand still, and in the fulness of its joy remain transfixed for ever.

Then why is it that we give way under our sufferings, our daily trials and crosses? Why do so many grow faint-hearted, and think that there is no rest, no peace, for them? Why do people despair of ever being happy? It is because they forget the very object for which they were created. They lose sight of the eternal joy and the unending happiness that God has prepared for those who love Him.

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At Holy Mass, whether it be a festival, fast, or funeral, these sublime words are sung by the sacrificing priest at the altar, "__Sursum corda__"--"Lift up your hearts," and the faithful answer, "__Habemus ad Dominum__"--"We have lifted them up to the Lord." Now, these words are kept before our minds, on a festival, to remind us of the eternal joys of heaven; on a funeral, to call our attention to that home above where there is no death, no parting, and where all tears are wiped away from the eyes. Then let "__Sursum corda__" when it is sung this morning, revive this thought of heaven in your hearts--you who are sad, who are sick and poor, you who are in the midst of severe temptations; and carry these words with you through the week, and, whenever you are tempted to murmur against your lot, "Lift up your hearts." Think of Paradise. We were made for Paradise, and we ought always to remember how joyful the thought of Paradise is to the Christian's heart. "O most happy mansion of the city above! O most happy and bright day, that knows no night, but is always enlightened by the Sovereign Truth! The citizens of heaven know how joyful that day is; but the banished children of Eve lament that this our day is bitter and tedious. Oh! that this day would dawn upon us, and all temporal things would come to an end!"

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Then, at this time, let us all look up, and be more vigilant in the service of God while on earth. Let us so live here that our lives may be a foretaste of heaven. Let the Church on earth be the vestibule of heaven in which we wait patiently for the time of our admission therein. Let us be faithful to the laws of God and the Church: "Laying aside every weight and the sin that doth so easily beset us, by patience let us run the race set before us; looking unto Jesus the author and finisher of our faith, who, having the joy proposed to Him, underwent the cross, despising the shame, and now sitteth down at the right hand of the throne of God," [Footnote 93] to whom let us lift up our hearts, and offer that beautiful prayer which the Holy Church is chanting throughout the world on this Fourth Sunday after Easter: "O Almighty God, who alone canst make the faithful to be of one mind: grant that they may love those things which Thou dost command and desire, those things which Thou dost promise, that so among all the changes of this world their hearts may surely there be fixed where true joys are to be found, through Jesus Christ our Lord Amen."

[Footnote 93: Heb xii. i.]

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Sermon XVI.

The Clergy The Teachers Of The People,

(For The Seventh Sunday After Pentecost.)

St. Matt. vii. 15.

"__Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves.__"

By the word prophet is meant a teacher or leader of the people; any one who sets himself up, or is commissioned by those in authority, as an expounder of the sense of the Scriptures, or of the principles of morality or of religion, so as to lead others to adopt his opinions, and act according to his directions.

The office of prophet, or teacher, is the most important of all in human society. For, if we are rightly taught and follow the teaching, everything goes on harmoniously, and conduces to the best result; the greatest amount of substantial happiness in this world, and the securing of our immortal destiny in heaven. If we are wrongly taught, our great blessings are turned into curses, and our lives are failures, both for this world and the next.

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And our Lord Jesus Christ took especial pains to provide for this great need of ours. He selected His twelve Apostles, kept them with Himself during all the time of His public ministry, instructed them by word and example, and sent them out to teach with this full and explicit commission, "Go ye into all the world, and preach the Gospel to every creature, teaching them to observe all things whatsoever I have commanded you: and lo I am with you all days, even to the consummation of the world." [Footnote 94]

[Footnote 94: St. Mark xvi. 15 and St. Matt, xxviii. 20.]