Part 18

The saints have their empire, their glory, their victory, their lustre, and want no glory of the flesh or of the mind, with which they have nothing to do, for these add nothing to them neither do they take away. They are seen of God and the angels, and not by the bodily eye, nor by the curious spirit; God suffices them.

Archimedes without worldly pomp would have had the same reverence. He fought no battles for the eye to gaze on, but he left his discoveries to all minds. O! how brilliant was he to the mind.

Jesus Christ, without riches, and without any exterior manifestation of science, is in his own order of holiness. He gave forth no scientific inventions to the world, he never reigned; but he was humble, patient, holy; holy before God, terrible to devils, without spot of sin. O! in what great pomp, and with what transcendent magnificence did he come to the eyes of the heart, which discern wisdom.

It would have been needless for Archimedes, though of princely birth, to have played the prince in his books on geometry.

It would have been needless to our Lord Jesus Christ for the purpose of shining in his kingdom of holiness, to come as kings come; but he did come in the glory proper to his order.

It is most unreasonable to be offended at the lowliness of Jesus Christ, as if this lowliness were in the same order as was the greatness which he came to display. Let us consider this greatness in his life, in his passion, in his obscurity, in his death, in the choice of his disciples, in their desertion of him, in the secrecy of his resurrection, and the rest, and it will seem so vast as to give no room for offence at a lowliness in another order.

But there are those who can only admire carnal as though there were no mental greatness, and others who only admire mental greatness, as though there were not infinitely greater heights in wisdom.

All bodies, the firmament, the stars, the earth and the kingdoms thereof, are not comparable to the lowest mind, for mind knows all these, and itself; the body nothing.

All bodies together and all minds together, and all they can effect, are not worth the least motion of charity. This is of an order infinitely more exalted.

From all bodies together, we cannot extract one little thought: this is impossible and in another order. From all bodies and minds it is impossible to produce a single motion of true charity, it is impossible, it is in another and a supernatural order.

The Jews, in testing if he were God, have shown that he was man.

The Church has had as much difficulty in showing that Jesus Christ was man, against those who denied it, as in showing that he was God. And the evidences were equally great.

Jesus Christ is a God to whom we draw near without pride, and before whom we abase ourselves without despair.

Jesus Christ for all, Moses for a people.

The Jews were blessed in Abraham. "I will bless those that bless thee." But all nations are blessed in his seed.

_Parum est ut_, etc. Isaiah.

_Lumen ad revelationem gentium._

_Non fecit taliter omni nationi_, said David in speaking of the Law. But in speaking of Jesus Christ it must be said: _Fecit taliter omni nationi_.

So it is the property of Jesus Christ to be universal; even the Church offers the sacrifice only for the faithful. Jesus Christ offered that of the cross for all.

The victory over death. What advantageth it a man that he gain the whole world and lose his own soul? He that will save his soul shall lose it.

I am not come to destroy the law, but to fulfil. Lambs took not away the sins of the world, but I am the lamb who take away sins. Moses gave you not that bread from heaven. Moses has not led you out of captivity, and made you truly free.

_Types._--Jesus Christ opened their mind to understand the Scriptures.

There are two great revelations.

1. All things happened to them in figures: _vere Israelitæ, vere liberi_, true bread from heaven.

2. A God humbled to the cross. It was necessary that Christ should suffer and enter into glory, that he should conquer death by death. Two advents.

The types of the completeness of redemption, as that the sun gives light to all, denote only completeness, but they figuratively imply exclusions, as the Jews elected to the exclusion of the Gentiles denote exclusion.

Jesus Christ the Redeemer of all.--Yes, for he has offered, like a man who has ransomed all who willed to come to him. It is the misfortune of those who die on the way, but as far as he is concerned, he offers them redemption.--That holds good in the example, where he who ransoms and he who hinders from dying are two, but not in Jesus Christ, who does both one and the other.--No, for Jesus Christ in his quality of Redeemer, is not perhaps master of all, and thus so far as in him lies, he is the Redeemer of all.

Jesus Christ would not be slain without the forms of justice, for it is much more ignominious to die by justice than by an unjust sedition.

The elect will be ignorant of their virtues and the reprobate of the greatness of their crimes. "Lord, when saw we thee an hungered or athirst?" etc.

Jesus Christ would none of the testimony of devils, nor of those who were not called, but of God and John the Baptist.

Jesus Christ says not that he is not of Nazareth, to leave the wicked in their blindness; nor that he is not the son of Joseph.

The calling of the Gentiles by Jesus Christ.

The ruin of the Jews and heathen by Jesus Christ.

_THE MYSTERY OF JESUS._

Jesus suffered in his passion the torments which men inflicted on him, but in his agony he suffered torments which he inflicted on himself: _turbare semetipsum_. This is a suffering from no human, but an almighty hand, and he who bears it must also be almighty.

Jesus sought some comfort at least in his three dearest friends, and they were asleep. He prayed them to watch with him awhile, and they left him with utter carelessness, having so little compassion that it could not hinder their sleeping even for a moment. And thus Jesus was left alone to the wrath of God.

Jesus was without one on the earth not merely to feel and share his suffering, but even to know of it; he and heaven were alone in that knowledge.

Jesus was in a garden, not of delight as the first Adam, in which he destroyed himself and the whole human race; but in one of agony, in which he saved himself and the whole human race.

He suffered this sorrow and this desertion in the horror of night.

I believe that Jesus never complained but on this single occasion, but then he complained as if he could no longer restrain his extreme sorrow. "My soul is sorrowful, even unto death."

Jesus sought companionship and consolation from men. This was the only time in his life, as it seems to me; but he received it not, for his disciples were asleep.

Jesus will be in agony even to the end of the world. We must not sleep during that time.

Jesus in the midst of this universal desertion, even that of his own friends chosen to watch with him, finding them asleep, was vexed because of the danger to which they exposed, not him, but themselves; he warned them of their own safety and of their good, with a heartfelt tenderness for them during their ingratitude, and warned them that the spirit is willing and the flesh weak.

Jesus, finding them still sleeping, unrestrained by any consideration for themselves or for him, had the tenderness not to wake them but to let them sleep on.

Jesus prayed, uncertain of the will of his Father, and feared death; but so soon as he knew it he went forward to offer himself to death: _Eamus. Processit._ John.

Jesus asked of men, and was not heard.

Jesus, while his disciples slept, wrought their salvation. He has wrought that of each of the just while they slept both in their nothingness before their birth, and in their sins after their birth.

He prayed only once that the cup should pass away, and then with submission; but twice that it should come if need were.

Jesus was weary.

Jesus, seeing all his friends asleep and all his enemies wakeful, gave himself over entirely to his Father.

Jesus did not regard in Judas his enmity, but God's order, which he loves and admits, since he calls him friend.

Jesus tore himself away from his disciples to enter into his agony; we must tear ourselves from our nearest and dearest to imitate him.

Jesus being in agony and in the greatest sorrow, let us pray longer....

Console thyself, thou wouldest not seek me hadst thou not found me.

I thought of thee in mine agony, such drops of blood I shed for thee.

It is tempting me rather than proving thyself, to think if thou wouldest act well in a case which has not occurred, I will act in thee if it occur.

Let my rules guide thy conduct; see how I have led the Virgin and the saints who have let me act in them.

The Father loves all that I do.

Must I ever shed the blood of my humanity and thou give no tears?

Thy conversion is my affair; fear not and pray with confidence as for me.

I am present with thee by my word in the Scriptures, by my Spirit in the Church and by inspiration, by my power in the priest, by my prayer in the faithful.

Physicians will not heal thee, for thou wilt die at last. But it is I who heal thee and make the body immortal.

Suffer chains and bodily servitude, I deliver thee now only from what is spiritual.

I am to thee more a friend than such or such an one, for I have done for thee more than they; they have not borne what I have borne from thee, they have not died for thee as I have done in the time of thine infidelities and thy cruelties, and as I am ready to do and do in my elect and at the Holy Sacrament.

If thou knewest thy sins thou wouldest lose heart.--I shall lose it then O Lord, for on thy word I believe their malice.--No, for I by whom thou learnest it can heal thee of them, and what I tell thee is a sign that I will heal thee. As thou dost expiate them, thou wilt know them, and it will be said to thee: "Behold, thy sins are forgiven thee!"

Repent then for thy secret sins, and for the hidden malice of those which thou knowest.

Lord, I give thee all.--

I love thee more ardently than thou hast loved thine uncleannesses, _ut immundus pro luto_.

To me be the glory, not to thee, thou worm of earth.

Ask thy director, when my own words are to thee occasion of evil, or vanity, or curiosity.

I see the depths which are in me of pride, curiosity and lust. There is no relation between me and God, nor Jesus Christ the Just One. But he has been made sin for me, all thy scourges are fallen upon him. He is more abominable than I, and far from abhorring me he holds himself honoured that I go to him and succour him.

But he has healed himself, and still more will he heal me.

I must add my wounds to his, and join me to him, and he will save me in saving himself.

But this must not be put off to a future day.

Do little things as though they were great, because of the majesty of Jesus Christ who does them in us, and who lives our life; do great things as though they were small and easy, because of his omnipotence.

_The Sepulchre of Jesus Christ._--Jesus Christ was dead, but seen on the Cross. He was dead, and hidden in the sepulchre.

Jesus Christ was buried by the saints alone.

Jesus Christ worked no miracles at the sepulchre.

Only the saints entered it.

There, not on the Cross, Jesus Christ took a new life.

It is the last mystery of the passion and the redemption.

Jesus Christ had no where to rest on earth but in the sepulchre.

His enemies only ceased to persecute him at the sepulchre.

I consider Jesus Christ in all persons and in ourselves. Jesus Christ as a father in his father, Jesus Christ as a brother in his brethren, Jesus Christ as poor in the poor, Jesus Christ as rich in the rich, Jesus Christ as doctor and priest in priests, Jesus Christ as sovereign in princes, etc. For by his glory he is all that is great, since he is God; and he is by his mortal life all that is miserable and abject. Therefore he has taken this wretched state, to enable him to be in all persons, and the model of all conditions.

The false justice of Pilate only caused the suffering of Jesus Christ; for he caused him to be scourged by his false justice, and then slew him. It would have been better that he had slain him at first. Thus is it with those who are falsely just. They do good works or evil to please the world, and show that they are not altogether of Jesus Christ, for they are ashamed of him. Then at last in great temptations and on great occasions, they slay him.

It seems to me that Jesus Christ after his resurrection allowed his wounds only to be touched: _Noli me tangere_. We must unite ourselves to his sufferings only.

At the Last Supper he gave himself in communion as one about to die; to the disciples at Emmaus as one risen from the dead; to the whole Church as one ascended into heaven.

Compare not thyself with others, but with me. If thou findest me not in those with whom thou comparest thyself, thou comparest thyself with him that is abominable. If thou findest me there compare thyself to me. But who is it that thou dost compare? Thyself, or me in thee? If it be thyself it is one that is abominable; if it be me thou comparest me to myself. Now I am God in all.

I speak and often counsel thee because thy Guardian can not speak to thee, for I will not that thou shouldest lack a guide.

And perhaps I do so at his prayers, and thus he leads thee without thy seeing it.

Thou wouldest not seek me unless thou didst possess me.

Therefore be not troubled.

Be comforted; it is not from yourself that you must expect it; but on the contrary, expecting nothing from yourself, you must await it.

Pray that ye enter not into temptation. It is dangerous to be tempted, and those alone are tempted who do not pray.

_Et tu conversus confirma fratres tuos._ But before, _conversus Jesus respexit Petrum_.

Saint Peter asked permission to strike Malchus, and struck before having the answer; Jesus Christ answered afterwards.

I love poverty because he loved it. I love wealth because it gives the power of helping the miserable. I keep my troth to everyone; rendering not evil to those who do me wrong; but I wish them a lot like mine, in which I receive neither good nor evil from men. I try to be just, true, sincere, and faithful to all men; I have a tender heart for those to whom God has more closely bound me; and whether I am alone or seen of men I place all my actions in the sight of God, who shall judge them, and to whom I have consecrated them all.

Such are my opinions, and each day of my life I bless my Redeemer who has implanted them in me, who has transformed me, a man full of weakness, misery, and lust, of pride and ambition, into a man exempt from all these evils, by the power of his grace, to which all the glory is due; since of myself I have only misery and sin.

_OF THE TRUE RIGHTEOUS MAN AND OF THE TRUE CHRISTIAN._

_Members. To begin with that._--To regulate the love which we owe to ourselves, we must imagine a body full of thinking members, for we are members of the whole, and see how each member should love itself, etc....

If the feet and the hands had each a separate will they could only be in their order in submitting this separate will to the primary will which governs the whole body. Apart from that they are in disorder and misfortune, but in willing only the good of the body they find their own good.

_Morality._--God having made the heavens and the earth, which cannot feel the happiness of their being, he has been pleased to make beings who should know it, and who should compose a body of thinking members. For our members do not feel the happiness of their union, of their admirable intelligence, of the care which nature has taken to infuse into them a mind, and to make them grow and endure. How happy would they be if they could see and feel it. But in order to this they must needs have intelligence to know it, and good will to consent to that of the universal soul. For if, having received intelligence, they used it to retain nourishment for themselves without allowing it to pass to the other members, they would be not only unjust but also miserable, and would hate rather than love themselves, their blessedness as well as their duty consisting in their consent to the guidance of the general soul to which they belong, who loves them better than they love themselves.

To be a member, is to have neither life, being, nor movement save by the spirit of the body, and for the body; the separate member, seeing no longer the body to which it belongs, has only a waning and dying existence. Yet it believes it is a whole, and seeing not the body on which it depends, it believes it depends only on self and wills to constitute itself both centre and body. But not having in itself a principle of life, it only goes astray, and is astonished in the uncertainty of its being; fully aware that it is not a body, yet not seeing that it is a member of a body. Then when at last it arrives at the knowledge of self, it has returned as it were to its own home, and loves itself only for the body's sake, bewailing that in the past it has gone astray.

It cannot by its nature love aught else, if not for itself and to subject it to self, since each thing loves itself above all. But in loving the body it loves itself, because it has no being but in it, by it, and for it. _Qui adhæret Deo unus spiritus est._

The body loves the hand, and the hand, if it had a will, should love itself in the same proportion as that in which it is loved by the soul. All love beyond this is unjust.

_Adhærens Deo unus spiritus est._ We love ourselves because we are members of Jesus Christ. We love Jesus Christ because he is the body of which we are members. All is one, one is in the other, like the Three Persons.

The examples of the noble deaths of the Lacedæmonians and others scarce touch us, for what good do they to us? But the example of the death of the martyrs touches us, for they are our members. We have a common tie with them, their resolution can form ours, not only by example, but because it has perhaps merited ours. There is nothing of this in the examples of the heathen; there is no bond between us. As we do not become rich by seeing a rich stranger, but by seeing a father or a husband who is so.

We must love God only, and hate self only.

If the foot had always been ignorant that it belonged to the body, and that there was a body on which it depended, if it had only had the knowledge and the love of self, and if it came to know that it belonged to a body on which it depended, what regret, what confusion for the past life, for having been useless to the body from which its whole life was derived, which would have reduced it to nothing if it had rejected it and separated it from itself, as it held itself apart from the body. What prayers for its preservation in the body, with what submission would it allow itself to be governed according to the will which rules the body, even to consent, if need be, that it should be cut off, or it would lose its character of member. For each member must be content to perish for the body, for which alone the whole exists.

To ensure the happiness of the members, they must have one will, and submit it to the body.

It is false that we are worthy of the love of others, it is unjust that we should desire it. If we were born reasonable and impartial, knowing ourselves and others, we should not give this bias to our will. But we are born with it; we are therefore born unjust, for all tends to self. This is contrary to all order. We should look to the general advantage, and the inclination to self is the beginning of all disorder, in war, in politics, in economy, and in man's own body.

The will therefore is depraved. If the members of natural and civil communities tend towards the well-being of the body, the communities themselves should tend to the welfare of another more general body of which they are members. We should therefore look to the whole. We are therefore born unjust and depraved.

He who hates not in himself his self-love, and that instinct which leads him to make himself a God, is indeed blinded. All must see that nothing is so opposed to justice and truth. For it is false that we deserve this, and it is unjust and impossible to attain it, since all demand the same. Manifestly then injustice is innate in us, from which we cannot free ourselves, yet from which we ought to free ourselves.

But no religion has pointed out that this is a sin, or that we are born in it, or that we are bound to resist it, or has thought of offering us a cure.

It is unjust that any should attach themselves to me, even though they do it with pleasure, and voluntarily. I should deceive those in whom I aroused this desire, for I am not the final end of any, nor have I that which can satisfy them. Am I not about to die? And thus the object of their attachment will die. Thus as it would be blameworthy in me to cause a falsehood to be believed, though I should gently insinuate it, though it should be believed with pleasure, and though it should give me pleasure; in like manner it is blameworthy in me if I make myself beloved, and if I draw persons to attach themselves to me. I ought to warn those who are ready to consent to a lie, that they should not believe it, whatever advantage accrues to me from it; and in the same way that they should not attach themselves to me; for they ought to spend their life and their pains in pleasing God, or in seeking him.

Self-will never will be satisfied, though it should have power for all it would; but we are satisfied from the moment we renounce it. Without it we cannot be discontented, with it we cannot be content.

To hate self, and to seek a truly lovable being to love, is therefore the true and only virtue, for we are hateful because of lust. But as we cannot love what is outside us, we must love a being which is in us, yet not ourselves, and that is true of each and all men. Now the universal Being is alone such. The Kingdom of God is within us; the universal good is within us, is our very selves, yet not ourselves.

If there be a God we ought to love him alone, and not the creatures of a day. The reasoning of the wicked in the _Book of Wisdom_ is only founded on the non-existence of God. "Given that there is no God," say they, "let us take delight in the creature. It is because there is nothing better." But were there a God to love they would not have come to this conclusion, but to the contrary. And this is the conclusion of the wise: "There is a God, therefore we ought not to take delight in the creature."

Therefore all that leads us to attach ourselves to the creature is evil, because it hinders us from serving God if we know him, and from seeking him if we know him not. Now we are full of lust. Therefore we are full of evil, therefore we should hate ourselves and all which urges us to attach ourselves to aught but God only.

That we must love one God only is a thing so plain, that no miracles are needed to prove it.

That is a good state of the Church in which it is upheld by God alone.

Two laws suffice to regulate the whole Christian republic better than all political laws.