Part 5

What is that which is glimmering white like a sail upon the waves? Can it be a friendly ship coming to your rescue? Hark! Tramp, tramp, over land, over sea. Why does that sound send a shuddering thrill of horror through every nerve? 'Tis no sail. 'Tis a pale horse, and he that rideth thereon is Death. Tramp! tramp! over land, over sea! Oh! woe betide thee, wretched sinner; thine hour is come. One last cry, and the waters of iniquity have closed over you forever! Oh, God! have mercy on poor sinful men, and according to the multitude of thy tender mercies, blot out their iniquities. If thy people Israel shall have sinned against thee, and thou in thine anger hast delivered them up into the hands of their enemies, and they return to thee with all their heart, and confessing to thy name shall come, and pray, and make supplication to thee, then hear thou in heaven, thy dwelling place, their prayers; and forgive thy people, and have compassion upon them, and help thy servants whom thou hast redeemed by thy precious blood. {90} What answer dost thou make, O dearest Lord?--"_He that heareth you heareth me_." [Footnote 44]

[Footnote 44: St. Luke x., 16.]

Thy words, O Jesus, are truth and life. Thou hast commanded thy priests, the ministers of thy word, to speak in thy name; to stand in the path of sinners on the way to destruction, and make thy voice to be heard, ("_Arise! thou that sleepest, and awake from the dead!_") as thou didst to the only son of the widow of Nain. "_Be not deceived,_" says the holy Apostle in the Epistle of this day. "_God is not mocked._" "_He that despiseth you despiseth me_." [Footnote 45]

[Footnote 45: St. Luke x., 16.]

In the name of God, then, obedient to the charge which I, although unworthy, have received from the Lord Jesus, I say unto you, arise! Arise from those disastrous habits of sin, which are dragging you down to death and hell. Abandon, once for all, those horrid haunts of vice and immorality. Put away all those obscenities, evil speakings, and cursings, from your lips; of the which I tell you, as has been already foretold you, that they who do such things, shall not obtain the kingdom of God. Young man, I say unto thee, arise! {91} Oh! wretched parents, whose miserable home is a very school of Satan to your hapless children; whose daily lives are as an open book before their eyes, every leaf of which is blotted and blurred with drunkenness and disorder--I say unto you, oh, wicked father, oh, slothful mother, arise! You, young woman, over whose head ruin and shame are hanging, arise! send that young man away to-night.

You who have dealt out disgrace, dirt, delirium tremens, ruin, and the wrath of God, by the measure, to your poor fellow sinner, and upon whose guilty head will fall a double weight of woe--I say unto _you_, arise! turn to the Lord, and perhaps he will have mercy upon you. Do penance, do penance! and think not to say within your hearts: We have Abraham for our father; we have the Church for our mother--she will watch over us Catholics, and before it is too late, snatch us from the jaws of hell. I say unto you, sinner, you are deceiving yourself with a lie, and your supine indifference proves you to be of that un-happy number described in Holy Writ, who resisted so long to the Divine call, that, hardened in iniquity, God gave them over to believe a lie. {92} Thus, instead of your faith saving you, it will only be a surer cause of your damnation. Oh! you hope in the mercy of God. Poor soul! God, notwithstanding his mercy, permitted you to fall into your present deplorable state. Why shall he not permit you to fall into eternal death, which, howsoever terrible and hopeless, is not so bad, so evil after all, as your spiritual death: for so say the Doctors of Holy Church. "The punishment of sin is less than the guilt."

Between spiritual and eternal death there is but a step--taken every day by one or another in this sinful world--and that is the death of the body; and if it happens to you to-day, without doubt, without remedy or resource, you will find yourself eternally lost; which may God avert from every one of you. Amen.

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Sermon VI.

The Love Of God.

"And one of them, a doctor of the law, asked him, tempting him: Master, which is the great commandment of the law? Jesus said to him: Thou shall love the Lord thy God with thy whole heart, and with thy whole soul and with thy whole mind." --St. Matt, xxii., 35-37.

(From the Gospel for the 17th Sunday after Pentecost.)

This doctor of the law had no good motive in asking his question. He was full of malice, and desired, not to learn any thing good himself, but to entrap our Lord. But God knows how to draw good out of evil. Though the lawyers intention was bad, his question was a good one; the very best question that he could have asked, and the answer to it one of vast importance to us, involving all our interests for eternity. {94} Let us to-day consider well the meaning of the answer given by our Blessed Saviour in the words of the text. In the first place, what does he mean by the love of God? and in the second, what degree of this love must we practise?

What is the love of God, or in what does it consist? Many have a false idea of it. They think it is exactly the same as earthly love, the love of relations or friends. They know what that kind of love is. They exercise it without difficulty. Why? because it is spontaneous; it is a flowing out of the heart, an emotion or feeling. They cannot _feel_ the same love for God as for their friends, and therefore they conclude it is of no use to try to love God. They make a great mistake. God is a pure spirit, not to be seen, heard, or taken notice of by the senses, and therefore, in the very nature of things, He cannot always be loved with that same emotion or feeling that springs up in our hearts, without effort, toward our neighbors and friends of flesh and blood. Indeed God, considered as an infinite being, with all his vast and unlimited perfections, seems in some way separated from us and our thoughts, which makes a difficulty in feeling emotions of love to Him. {95} The essence of the love of God is not in emotion or feeling, but in our reason and will. Faith reveals Him to us, and we acknowledge Him with our reason to be infinitely wise and infinitely good, and worthy of all our love. The true love of God consists, then, in acknowledging Him with our reason to be what He is, and in the will to do that which is pleasing to Him.

The other kind of love--of feeling--may accompany this true love of God or it may not. It is of no consequence whether it does or not. We have no right to expect it, for God will grant it just as far as He sees good for us and no farther. It will come, generally, as the result of habits of virtue, of a long course of action, in imitation of His holy perfections. We must learn to know Him and prize Him in order to feel love for Him.

That this is the true idea of the love of God is clear from the Holy Scriptures. In the Gospel of St. John it is thus described: "_For this is the charity of God, that we keep his commandments_." It is not said: The love of God is in a delightful feeling that possesses one without any effort on his part. {96} That would be very pleasant and very easy. No; that is not said. But the meaning of what is said is, that the love of God is in the will and determination to keep his commandments. In another place it is said in plain terms: "_He that hath my commandments and keepeth them, he it is that loveth me_." As much as to say: If your mind and will are directed to me in such a way that you keep my commandments, don't be worried or afraid, you do most truly love me. Now this ought to console any one who really and truly wants to love God, for we see that it lies in his power to do so. He need not go into raptures of fervor. He need not fly in the air in an ecstasy. He need not see visions or work wonders. He need not practise extra ordinary fasting or austerity, or spend whole nights in prayer. He need only have a determination, let him feel well or ill, that he will honestly and sincerely act so as to be agreeable to God, and he loves Him. Let him go on acting in that way and he will soon love Him exceedingly, far more than any thing in this world. {97} Another argument that proves conclusively that this is the true love of God, comes from this very command of our Lord Jesus Christ: "_Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind_." The love of God is commanded. Now God commands nothing impossible, nothing, in short, which is very difficult to set about. As he is a God of infinite goodness and love, the bare idea of such a thing is wholly repugnant to right reason and common sense. If He had commanded us to exercise a sensible love--one of feeling--we might justly complain and say: I cannot fulfil it; that is a thing beyond my control. We have to set about a practical love--keeping his commandments, that is a business we can give our mind and attention to, as we would to farming, building, doctoring, or any other business. If a man will set about the business of practically acting according to the will of God, he will add every day to his stock of love and to his merit in heaven. This is a rich mine; it is inexhaustible; out of this mine is drawn the pure gold of charity to God, richer and more abundant than all the mines of California or Australia.

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But what degree of this love must we exercise in order to obtain everlasting life? A high degree of it: not a low measure of it, but a large and liberal one if we would make our calling and election sure. Our Lord's answer to the question indicates that beyond mistake: "_Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy mind_." That sounds strong; that sounds hard; words could hardly be put together to convey a stronger meaning. It would seem to mean that all our thoughts and desires and actions should be engrossed and taken up with God and eternity, so as to leave room for nothing else. This would indeed be hard, and it would be absurd, considering the order of things which God has established in the world. God created us to live in society and the most of us for society, to play our part in it, to bring up families of children--to put bread and butter in their mouths, and clothes on their backs. We cannot then abandon the world, and we must devote our attention to its affairs: we must give a reasonable attention to do them well, for the advantage of ourselves and those connected with us. What is the meaning, then, of loving with one's whole heart and soul and mind?

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We must have our will and determination directed in the first place to God and to keeping his commandments, leaving every thing else to the second place. A man must be determined to keep God's commandments in spite of every obstacle, in spite of every temptation. He must be determined to keep them all, that is, at least, to avoid every mortal sin. He must be determined not only for the present, but so long as the breath is in his body. If he falls short of this, he does not love God with all his heart and soul and mind; he does not do what is necessary to obtain everlasting life, and he will not obtain it.

It is required by God, as an essential condition to our salvation, that we should be habitually in the determination to keep free from every mortal sin. What can be more just? We acknowledge him as our Creator, and as infinitely wise and infinitely good. He is rightly our sovereign Lord and Master, and can command what he chooses--there is an equal obligation on our part to obey him. Is it asking much, that we shall be habitually obedient? Any thing short of this he could not require--we could not expect. Is it for Him to be dependent upon our moods and humors, finding us true to-day and false to-morrow?

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Oh! you say, is that all that is required of us to insure our salvation--to keep clear of mortal sin? That is nothing new; we knew that all along; to go that far is not much; we can do that easily enough. Can you, indeed? Perhaps it is easy enough to avoid mortal sin for a time, when there is fervor, or particular grace, or little temptation; but is it easy to do so for one's whole life? Is it easy to do so when one's fervor is worn off, and distractions of all kinds occupy the mind, and when in this state strong temptations beset one? Who ever says this, shows that he has little knowledge of himself, and little experience in affairs of the soul. You may avoid sin a little while, but you will fall, as sure as you live, if your mind is not set against sin, actively and habitually, so as to turn away from it with horror in the moment of temptation. No; in order not to fall, our whole life must be directed toward God. The eternal truths, heaven, hell, death, judgment, must pass frequently through our minds and take up our thoughts. In the words of Scripture, we must keep our lamps trimmed, and well supplied with oil, lest they go out. {101} Our souls must be trimmed with holy meditations, and the oil of good works supplied in abundance must keep the flame of love to God burning brightly in our hearts, or else it will go out. It will fade away gradually for want of nourishment, until it is gone. We cannot keep clear even of mortal sin, unless we are thoroughly in earnest about it, and make a business of it. When our Lord says, "Love the Lord thy God with thy whole heart and thy whole soul, and thy whole mind," He means to say: Put your heart and soul in the business of your salvation. Make a sure thing of it by the energy and determination you apply to it.

"_The children of this world are wiser,_" says the Lord, "_than the children of light_." All their prudence and skill is laid out to succeed in their business, to scrape together what they consider desirable for this life. If any thing like the same prudence and skill were exercised in serving God, salvation would be an easy thing. If you want to be saved, you must put your souls in it. You all know what the meaning of putting your souls in a thing is. {102} It is a saying used every day. 'His soul is in his business; his soul is in study; her soul is in fashion, in her family. How the poor girl at service, when she wants to please her mistress, puts her soul in her work! What delight she takes in having every thing clean and in order! When she gets a compliment for her skill or industry, what heartfelt pleasure it gives her! Her continual study is to please in every way. How the young man puts his soul in pleasure sometimes! Every cent he can earn is spent in the saloon, the circus, the theatre. Let him earn a little money, he breaks off work until it is all squandered. Sundays, holidays, all are consumed in his darling occupations of drinking and making merry. In his pursuit of pleasure, God, reputation, health, must all give way. Nothing is allowed to put any obstacle in his headlong career. So it is with the covetous man. Money is his sole delight. His heart is satisfied with the pleasure of hoarding it, the pleasure of getting more and more. He has more than he knows what to do with: that makes no difference. He wants still more. He has nothing to give away. He can't afford this, he can't afford that. {103} He has no time for amusement; business, mortgages, interest, that's all the amusement he cares for. Anxious and fretful for little losses, he wears out his life, and leaves his property for somebody else to spend, perhaps to be a curse to some worthless relation. He has put his soul in his money-bags.

We see people every day whose souls are so taken up with the world, that they can't even give a thought to any thing that lies beyond it. They verify the words of Scripture: "_Let us eat, drink, and be merry, for to-morrow we die_." that is, they would be glad to persuade themselves, if they could, that they have no souls, and are determined to act practically on these suppositions. Now, in the same way that these poor miserable creatures put their souls in business, pleasure, love of money, or worldly ease and comfort, put yours in the business of your salvation. Make it your study to please God. Don't say: how little can I do and get off with it? but, how much can I do? What opportunity, what golden opportunity offers, to do something to please God?

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Ah! there are plenty of opportunities for all who wish to avail themselves of them. The poor man can strive to do his duty, by honest industry supporting his family, setting them a good example. He has a good deal to put up with, in the shape of poverty, sickness, cold, hunger, and fatigue. He can love God with his whole soul, by putting up with these things patiently. These things are his money, with which he may be sure of purchasing the kingdom of heaven.

The rich man, if his soul is in his salvation, considers himself as God's trustee, not to dispose of the wealth God allots him as he pleases, but to advance His kingdom and the salvation of souls. He does not care so much for pampering his body, making a show, or heaping up riches for his heirs, but is satisfied with a competence and means enough to live according to his station; the rest he spends in promoting true and deserving objects of charity. He likes to imitate Jesus Christ in helping the poor and the sick, keeping a free bed in the hospital, sustaining institutions for the relief of orphans, the insane, and all who need it. He likes to help a deserving young man, when he finds one of the sort, to become a priest in the church of God. {105} He doesn't consider it entirely the business of the priest to build churches, wearing himself out to collect the means, and that from the hard earnings of the poor, but steps forth promptly, and takes his full share of the expense and the labor at tending such enterprises. When he finds a hard-working priest, zealous for souls, he will stand by him and work with him, only too thankful to get a chance to do something.

In short, if we would make eternal life secure, we must have a spirit of self-sacrifice and devotedness, such as led the holy Martyrs to lay down their lives for the faith--such at least in kind, if not in measure.

Oh! my brethren, how happy is the man who cherishes such a principle in his heart. He is not divided and torn asunder by a continual strife between good and evil. He is not a double dealer. He is not striving to serve two masters. God reigns in his heart, and peace prevails in it. Loss of property cannot take it away, for property is not the main thing in his soul. Neither can loss of friends. He has long been sensible that God is the only true unchangeable friend. Death cannot disturb it--for he is at peace with God, and doesn't fear death. {106} Oh! why have we not all this spirit? We acknowledge how beautiful it is. We cannot but regret if we have it not. Let us then try for it. Let us begin to-day--by forming a deep and strong resolution that we will not live for the world, or the things of the world, but seek God first of all. That we will really love Him with our whole heart, and that this shall be the business of our lives. Then shall be true of us what is said by the holy Psalmist: "_Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence. But his will is in the law of the Lord and on his law he shall meditate day and night. And he shall be like the tree that is planted near the running waters, which shall bring forth its fruit in due season, and his leaf shall not fall off, and all whatsoever he shall do shall prosper_." Then all shall prosper with us here below, for all things shall speed our way to that world above, where, without effort, in a perfect manner, to our unbounded joy, we shall love God with our whole heart and soul, and mind, and strength.

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Sermon VII.

Keeping The Law Not Impossible.

"I can do all things in Him who strengthened me." Phil, vi., 13.

If I am not mistaken, a very great number of the sins that men commit, are committed through hopelessness. The pleasures of sin are by no means unmixed. Indeed, sin is a hard master; and all who practice it find it so. I never met a man who said it was a good thing, or that it made him happy. On the contrary, all lament it, and say that it makes them miserable. Why then, do they commit it? Very often, I am persuaded, because they think they have no power to resist it. They feel in themselves strong passions; they have yielded to them in times past, they see that others yield to them, and so they come to think it impossible not to yield to them. {108} The law of God is too difficult, they say. It is impossible to keep it. It may do for priests or nuns who are cut off from the world, or for women, or for the old, or for children, but for us who mix in the world, whose blood is warm, and whose passions are strong, it is too high and pure. It is all very well to talk about; it is all very well to hold up a high standard to us, but you must not expect us to attain it. The utmost that you can expect of us is to stop sinning, now and then, and make the proper acknowledgments to God by going to confession, but actually to try not to sin, to keep on endeavoring not to sin at any time, or under any circumstances, that is impossible, or at least so extremely difficult that, practically speaking, it is impossible. Are there none of you, my brethren, who recognize this as the secret language of your hearts? Is there not an impression in your minds that the law of God is too strict? or at least that it is too strict for you, and that you cannot keep it? If so, do not harbor it. It is a fatal error. No: it is not impossible to keep God's law. It is not impossible to keep from mortal sin. {109} It is, I admit, impossible to keep from every venial sin, though even here we can do a great deal if we try. Such is the frailty of human nature that even the best men as time goes on fall into some slight faults, only the blessed Virgin having been able, as we believe, to pass a whole life without even in the smallest thing offending God. But it is possible for all of us to keep from mortal sin, at all times and under all circumstances. This, I think, you will acknowledge when you consider the character of God, the nature of God's law, and the power of God's grace which is promised to us.