Produced by Don Kostuch [Transcriber's notes: This production is based on https://archive.org/details/sermonspaulists00unknuoft/page/n7. Many footnotes have additional citations indicated by "USCCB", based on the United States Conference of Catholic Bishops Bible found at http://usccb.org/bible/books-of-the-bible. Most differences appear to be typographical errors not detected in proofreading or minor changes in verse numbering. End of Transcriber's notes.] {1} SERMONS. {2} {3} Sermons, Preached At The Church of St. Paul the Apostle, New York, During the Year 1861. ----------- New York: Van Parys, Hugot & Howell, 34 Beekman Street. 1861. {4} Entered according to Act of Congress, in the year 1861, by VAN PARYS, HUGOT & HOWELL, In the Clerk's Office of the District Court of the United States, for the Southern District of New York. --------------- C. A. ALVORD, PRINTER. {5} PREFACE. ------------ Some of those friends who listened to the sermons contained in this volume have expressed a desire to see them in print, and thought they would do good. This friendly counsel has not been acted upon without hesitation. The great scarcity of Catholic sermons in English would seem to afford motive enough for publishing, though it is feared that these may fall too far below the standard. Certainly, they make no pretence to brilliant passages of imagination, flowers of style, or appeals to popular enthusiasm; {6} these not comporting with the serious and earnest work in which we are engaged. But we trust that they will be found plain, simple, and direct, and that there may be those among our Catholic brethren who will derive an appreciable benefit from their perusal--some clearer view of Christian doctrine or moral duty, some thought to touch the heart, and draw it upward to God. If so, our purpose will have been accomplished. With so much of explanation we send out these few sermons into the world; doubting, somewhat, if all who heard them when they came living and warm from the preacher's lips, and listened with interest then, will prize them now as they lie cold and uncolored on the paper. St. Paul's. 59th Street, Dec. 1. 1861. {7} CONTENTS. PAGE. I. The Earnest Man 9 II. Unworthy Communion 26 III. Christ's Resurrection The Foundation of Our Faith 40 IV. Giving Testimony 63 V. Spiritual Death 76 VI. The Love Of God 93 VII. Keeping The Law Not Impossible 107 VIII. The Two Standards 124 IX. The Epiphany 143 X. Renunciation 158 XI. The Afflictions Of The Just 176 XII. False Maxims 190 XIII. Mary's Destiny A Type Of Ours 205 XIV. Mortal Sin Exemplified In The History Of Judas 221 {8} XV. Interior Life 234 XVI. True Christian Humility 254 XVII. What The Desire To Love God Can Do 270 XVIII. The Worth Of The Soul 293 XIX. Merit The Measure Of Reward 310 XX. Self-denial 330 {9} SERMON I. The Earnest Man. A Sermon For The Commemoration Of St. Paul, Apostle. (From the Epistle, Gal. i., 11-23.) I have read the Epistle for the day, rather than the Gospel, because it contains a brief but characteristic sketch of the great Apostle, drawn by his own hand. How strange is the history of this man! We have here the Church's most bitter persecutor converted into the most zealous and successful of all the Apostles. At first we discover a careful and devoted student of the Jewish law; afterward he stands forth the most learned and eloquent expounder of the Christian Gospel. {10} We see him in his youth a witness of St. Stephen's martyrdom, standing by to hold the garments of those who stoned him to death, sternly and pitilessly looking on; and again in his old age we find him lying lifeless on the Ostian road, outside the walls of Rome, a headless trunk, a martyr in the same cause for which St. Stephen died. We see him at first "_ravaging the Church, entering into houses, and hauling away men and women, and committing them to prison,_" and shortly afterward we hear the wondering Christians whisper to each other: "_He that persecuted us in times past now preaches the faith_." In the beginning, foremost of all the Jews was he in that terrible energy which they put forth to destroy the Church; and afterward foremost among the Apostles, he was able to say with truth: "_I have labored more abundantly than they all_." In fine, one trait of character distinguished this great Apostle at all times, both before and after his conversion. He was always an earnest man. It is worth our while this morning to study his character well, for--from the bottom of my soul I do believe it--a few such earnest Christians in our day would be enough to move the world. {11} Let us look at him first during the early part of his career, and see how this earnestness of character displays itself in one whose mind is misguided, by religious error. In the first place, then, St. Paul before his conversion was distinguished by an earnest and ardent love of truth, and consequently, a strong attachment to what he deemed to be the truth. I have already read to you in the Epistle what he says of his own early life: "_I made progress in the Jews' religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers._" This earnestness of his sprang from a deep love of truth, and it made him what he afterward became, the foremost champion of the true faith. The human mind is created for truth, is naturally attracted to the truth when fairly presented, and if not led away by a corrupted heart, embraces it with joy. Truth comes readily to those that love it, and therefore there is, after all, nothing unnatural in this conversion of a Hebrew zealot into a Christian evangelist; for if he loved error at first, it was only because in good faith he mistook it for the truth, and if he hated the truth, it was only because he did not see it in its true colors, but misrepresented and perverted. {12} These men who are zealous, honestly zealous, in error, are the very men to embrace the truth; and, on the contrary, they who stand perfectly indifferent between contradictory creeds, are the least open to conviction. Both reason and experience teach this. Nothing is more common in our day than a class of men who look with perfect[ly] good nature upon every form of religious doctrine, except perhaps that particular one in which they themselves were reared, and which is supposed therefore to have some practical claim upon them. Did you ever know one of these "liberal fellows," so called, to be come Catholic? I mean these men who, having no religious faith to love, can have no error to hate. I mean, for example, these nominal Protestants who, when in your presence, turn into ridicule every Protestant form of religion, without believing a word of yours; one of these good-natured fellows that think the Catholic religion is quite as good as any, in some respects the best of any, since it is the farthest out of their way. {13} Take, for instance, one of these liberal politicians that you always see at the public dinner on Patrick's day; that will subscribe cordially to a Catholic charity, if you ask him, but comes back to remind you of it on election day. Did you ever know a man of this stamp to become Catholic? No, indeed; divine truth has attractions only for earnest souls. A _hickory_ Protestant is as poor a thing as a _hickory_ Catholic. Such a man has two fundamental axioms to get by heart, before religious truth can take possession of his soul; first, that there is such a thing as truth, and next, that his mind was made for it, and needs it. Oh! it is sad to see a man in ignorance of the way of salvation,--sadder still to see him blindly prejudiced against it; but the saddest, most ignoble, and most hopeless of all conditions, is to be indifferent to it. St. Paul was another type of man. He was an earnest one. He believed the Jewish religion to be the true and only true one, and therefore he loved it with all his soul, and was zealous for it. When the scales fell from his eyes, and the Christian faith was revealed to him in all its truth and beauty, he embraced it, and clung to it, and abandoned himself to it, with all the energies of that same earnest soul. {14} Had he been a "liberal" Jew, we should have far more reason to wonder at his conversion; it is still less probable that God would have selected him for the Apostle of the Gentiles. An earnest lover of truth, even before his conversion, it followed as a natural consequence, that St. Paul hated error; and for this reason he opposed the Christian religion with all his might, and with his whole soul, because he believed it to be false and dangerous. "_You have heard_," said he, writing to the Christians of Galatia, "_of my conversation in time past in the Jews religion, how that beyond measure I persecuted the Church of God, and laid it waste._" But he tells us elsewhere: "_I obtained mercy of God, because I did it ignorantly in unbelief_." In the same proportion that the earnest man loves what is good and true, he hates what is false and evil, or what he thinks so, and opposes it too. St. Paul opposed the Christian faith with all his power, because he believed it to be false. He was wrong there: it was an error of judgment. {15} He persecuted it too violently, "beyond measure," forgetting the rules of charity. There he was wrong again; it was an error of the heart. But in all this he was in earnest, hating false doctrine; and there he was right. I do not sympathize with his delusion, but I love him for his earnestness. Oh! how many such men may there not be in this country of ours, that we rank among our bitterest foes!--men who honestly oppose our holy religion, not for what it really is, but what they think it to be. Could we open that sealed and sacred register of the divine counsels, wherein the fortunes of mankind are written, with what delight should we read there the names of many of our bitterest opponents who are destined to kneel and worship with us yet, as others, thank God, have done already! Why not? I do from my heart believe that many of these make war upon us only from mistake of judgment. They know our doctrines only by false report. They judge of our morals only by such Catholics as are either the most ignorant of their own religion, or else entirely false to the teachings of their Church, and strangers to her sacraments, although some of these may be loud enough at times in proclaiming a faith they have not, to further some political pretension, or sanctify some ungodly trade. {16} Under such circumstances it is not strange that many earnest men should set their faces against us. Could they cease to hate our religion, while they believe it to be false? Can they sympathize with us, while they believe us to be corrupted by it? Oh! God, send these men into thy fold! Take off the scales from their eyes, and send them to us. We need earnest men amongst us. The half-hearted, indifferent Protestant who calls himself a liberal, we do not hope for. We have too many such already; we could spare them by the thousand, for they neither save their own souls, nor bring credit to thy cause. But send us earnest men like St. Paul, who know how to hate error, because they love the truth! If, even when groping in the darkness of Judaism, St. Paul was so honest-hearted and earnest, we shall not find him otherwise when enlightened by the grace of Jesus Christ, and enlisted in his holy cause. He had before him two great enterprises, which require not only large grace from God, but all one's manhood and energy to carry on well. {17} He had his own soul to sanctify and save, and he had an Apostle's work to do. He set about both like a man in earnest, with that deliberate, deep and concentrated enthusiasm which is not wont to fail. Let us see first what care he took of his own salvation. Would you believe it, my brethren, that St. Paul--after all that wonderful life of toil and privation in the cause of Christ, after his many voyages and frequent shipwrecks, imprisoned often, and dragged before different tribunals, after being scourged five times by the Jews and three times by the Romans, stoned by the mob in the streets and left for dead, wandering about without any fixed home, and often famishing for food and drink, and faint for want of sleep--would you believe, I say, that he yet trembled for fear of being damned? He was afraid lest that poor, emaciated body of his might rebel against the spirit, and drag him into some grievous sin. "_Oh! wretched man that I am!_" was his mournful cry, "_who shall deliver me from this body of death?_" For this reason he scourged himself. "_Therefore I chastise my body, and bring it into subjection, lest, perhaps, when I have preached to others, I myself should become reprobate_." {18} This is being in earnest. I think, my brethren, our bodies are as dangerous to us, as St. Paul's was to him. Are we as much in earnest to guard against a fall? Gluttony, drunkenness, impurity, idleness and effeminacy--these sensual sins are generated in the body. We may not, all of us, be guilty of them, not grossly guilty; but we are none of us quite safe against them. What means do we employ to subjugate our bodies, or was St. Paul less safe than we? According to the idea of this great Apostle, the way to heaven is a constant and difficult warfare. Nothing in language can be more striking and vivid than his description of an earnest Christian struggling to make sure his salvation. He compares him to wrestlers, boxers, and runners in the public games. Have you ever seen two strong men wrestling? How their muscles harden into knots, and their veins swell full as if they would burst! How all their energies are engaged! How wary they are to guard against a fall, and how quick to seize upon any advantage! Imagine them to be real enemies wrestling for life, and then you have an image of the actual contest of an earnest Christian struggling for salvation with the enemies of his soul. {19} "_Brethren_," says St. Paul, and I seem to hear those deep tones giving counsel like a friendly voice at the beginning of a deadly fray, "_Brethren, put on the armor of God, that you may be able to stand against the snares of the devil. For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of this world of darkness, against the spirits of wickedness in the high places_." Tell me, my brethren, is this your idea of the Christian warfare? Is it with this terrible earnestness you struggle to work out your salvation, or do you make a pastime of it? He compares us Christians to professional racers. "_Know you not that they who run in the race all run indeed, but one receiveth the prize? So run that you may win_." For my part, he adds, "_I so run as not at an uncertainty_," not as if I had lost sight of the mark, and were only half conscious of what I were about, but "_forgetting the things that are behind, and stretching myself forward to those that are before me, I pursue towards the mark, for the prize of the supernal vocation of God in Christ Jesus_." Is this the earnest way we follow out our vocation? Are we thus determined to win? {20} The Christian warfare requires careful preparation, drill and discipline. In respect to this, St. Paul compares us to professional boxers, and his description shows that these gladiators of the olden time took as much pride in their art, as our modern gentlemen of the prize ring. "_Every one that struggles in a combat, abstains from every indulgence; they, indeed, that they may receive a corruptible crown, but we an incorruptible_." How earnest are these miserable prize-fighters after their belt, and their stakes! How patiently they submit to all the rules of their training-master during their long and painful course of training! What abstinence from food, from indulgence in drink, and all luxurious living, in order to reduce their bodies to the most athletic proportions! What long walks under heavy weights! What fatiguing exercises to harden their muscles! Oh! that we were half as earnest, with heaven for a prize, and all our eternity at stake! We should be sure of victory then. {21} St. Paul was in earnest. "_I so fight_," said he, "_as not having to beat the air, but I chastise my body, and bring it into subjection, lest, perhaps, when I have preached to others, I myself should become reprobate_." We have seen now, how, after his conversion, St. Paul set about the first great business before him--his own salvation. Let us look at him now as an Apostle, engaged in gaining souls to God, and in guarding the flock of Christ intrusted to him. Ah! my dear brethren, here must I be brief. I dare not make any further demands upon your patience. And, besides, who can draw the lineaments of that great Apostle, or paint him in colors worthy of his character? What memory can trace out those long and frequent journeys, with the incessant fatigue of preaching, disputing, and writing, with the "care of all the churches" upon his hands. And yet, not to burden his brethren, he maintained himself in good part by manual labor. What language is gentle enough, and warm enough, to represent that tender and sensitive heart that throbbed in sympathy with all the joys and woes of the Church, and burned with every scandal? {22} "_Who is weak,_" said he, "_and I am not weak? Who is scandalized, and I do not burn?_" Who can estimate the depth and fulness of that fraternal love, which made him willing to part even with his own hopes of heaven, so it could be done without offence to God, in order to save his brethren? "_My conscience bears me witness in the Holy Ghost that I have great sadness, and continual sorrow in my heart, for I wished myself to be an anathema from Christ for my brethren_." This is the nearest approach to the love of the Saviour for us, who bore our sins upon the bitter cross, who died that we might live, becoming an anathema for his brethren. Oh! holy zeal for souls! how beautiful it shows in the person of an Apostle like St. Paul! And what an example it is for those of us who are in the sacred ministry. We, too, have a share in his Apostleship; we are charged with the preaching of the Gospel, and the gathering in of souls. We have pledged ourselves to this holy work of duty and charity. Woe to such among us as are not in earnest! Joy to him who, when his Lord comes, shall be able to give a good account of his stewardship! {23} But you, my dear brethren, have also something to learn from this burning zeal of St. Paul's. You have all something to do with the advancement of your Master's kingdom, and the salvation of souls. When God created the human race, so we read in the Book of Ecclesiasticus, he made each man responsible, in some measure, for the welfare of his fellows: "_Mandavit illis unicuique de proximo suo_." and there is still a closer and dearer bond which embraces all the members of the great Catholic Church, and holds each one pledged to labor for the salvation of all. Ah! brethren, do not say with the murderer Cain: "_Am I my brother's keeper?_" What have I to do with the sanctification or ruin of souls? No! no! but take to heart your Master's cause. He came into the world to save sinners. Teach your heart to throb in sympathy with his, until you can say with St. Paul: "_Who is weak, and I am not weak? who is scandalized, and I do not burn?_" This is to love our Lord in earnest. This is the communion of saints. {24} We have traced this distinguishing characteristic of the great apostle--this earnestness of his--through his entire career. It only remains now to witness the close of that career. St. Paul died like a man who had lived in earnest, and for whom therefore death has no terrors, "_For me to live,_" said he, "_is Christ, to die is gain_." Is it possible that any fear of death, any doubt of his salvation could cloud the spirit of such a man in the closing scene of his career? Listen to his parting song of triumph! It comes from his prison at Rome, just upon the eve of his martyrdom. He has still before his mind's eye the combatants and runners in the public games. "_The time of my dissolution is at hand. I have fought a good fight, I have finished my course; I have kept the faith. For the rest there is laid up for me a crown of justice, which the Lord the just Judge will render to me at that day_." Could we say as much, my brethren, if our time were come? Could we claim as manfully to have fought a good fight? Could we claim our reward as confidently? No? Then, alas, we have not been so much in earnest. We have been playing with our salvation, not wrestling for it; we have not been fighting for our faith with the world and Satan, but compromising; we have been resting not running; and if so, what hope have we to reach that crown? {25} Oh, let us bestir ourselves! Let us live like men awake; so let us think, so speak, so act, so move, through this brief but solemn crisis of life, that all who see us may know that, like St. Paul, we are in earnest. --------------------- {26} Sermon II. Unworthy Communion. "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Body of the Lord." --1 Cor. xi., 29. (From the Epistle for Thursday in Holy Week.) It is customary at certain seasons of the year, for separated members of a family to meet and dine together, as a means of cherishing that affection for one another which we look for among relations. Thanksgiving Day and Christmas are occasions of this kind. The Catholic Church, too, is a great family, and the Paschal Season is such a time with her. She calls her children around her altars, to receive the Body and Blood of her Lord, who is the blessed bond of their union, and of their love. {27} But as in the parable of the rich man's supper there was found one at the table who had not on the wedding garment, and was cast out; therefore the Church warns us at this season, to prepare for the Paschal Feast, that we may not be found unworthy. And to the same end she calls upon us to keep this season of penance, beforehand. In the Church's name, then, and in charity to yourselves, my dear brethren, I am going to lift up my voice this morning, against unworthy communions. But first, I must tell you, that I do not mean unworthy, in the sense of communions made without profit: as for example, when one makes but little preparation beforehand, and thinks little of what he is doing at the moment, and makes but the poorest sort of thanksgiving afterward. No; compared with such as I mean, these communions are precious and holy. They do but little good to those who make them, it is true; and give but poor honor to God; but at least they are made in the state of grace. By an unworthy communion, I mean one that is made in known mortal sin. I mean a sacrilegious communion. {28} I shall speak, then,-- 1. Of communion in itself. 2. Of unworthy communions. 3. Of those who are guilty of them. I.--_What is Communion?_ It is the Body and Blood of Jesus Christ, given to us as food for the sanctification of our souls and bodies. "_He that eateth my Flesh, and drinketh my Blood, hath everlasting life, and I will raise him up at the last day._" [Footnote 1] [Footnote 1: St. John, vi., 55.] What is Holy Communion? It is to receive the best of friends, who comes to advise us, to cheer and to encourage us. A friend who has power to protect us. Who loves to dwell in our hearts as in a castle, where He may fight for us against the enemies of our soul. What is Holy Communion? It is a pledge of Heaven, and a foretaste of it. Union with God by a perfect love, will be our happiness for all eternity, and this is begun on earth in Holy Communion. As St. Peter says, it is to be made "partakers of the Divine nature." [Footnote 2] [Footnote 2: 2 Peter i., 4.] What is Holy Communion? It is the parting gift of one who loves us better than our mother. He chose the time when He was about to leave us, to give it an additional value. {29} He made it the memorial of His Passion. As in times past, He had given the rainbow as a perpetual remembrance of His mercy, so He willed that the Blessed Sacrament of His Body and Blood, should be a perpetual remembrance of the redemption of the Cross, "_Do this in remembrance of Me_." What is Holy Communion? It is the best of all the good gifts of our good God. II.--_What then is it to receive this Holy Communion unworthily?_ It is to be grievously wanting in reverence to the holiest of all holy things. When you see a person put a thing to an improper use, what do you say? Why, that is too bad; you say. Why, you must be out of your head. Suppose you saw a girl in service, scrubbing the floor with a beautiful camel's-hair shawl, what would you say? Suppose you saw me filling the water stoups at the door, and for that purpose dipping out the holy water, from a pail, with the very chalice I had just used in Mass, what would you say? Why, you would exclaim, how very shocking! what an irreverent Priest! {30} Now why would you say this? Because when God made your soul, He put into it a reverence for certain things, above others. But what does an unworthy communion do? It does this. It takes the Blood of Christ, and pours it down a sink that is more loathsome than a city sewer, for what is so loathsome to God, as a soul in mortal sin? Corruption of matter is good, for God made it, but moral corruption is an abomination to Him. This one does who conceals a mortal sin in confession. What is an Unworthy Communion? It is to crucify Jesus over again. What does St. Paul say? "_They who have tasted of the Heavenly Gift and are fallen away, crucify to themselves the Son of God, and make a mockery of Him._" Now, which is worse, to leave off keeping a man's company, or to play the false friend with him? But this a man does who receives Holy Communion unworthily. The spirit of his act is as if he went up to the throne of God, and caught hold of those Blessed Hands and Feet, and said, "come down to earth and be tormented once more." He would pull off the crown of glory from that Blessed Head, and press down again upon that Brow the crown of thorns. {31} Nay, it does even worse than crucify Jesus over again. His first crucifixion was a willing one. It was His own love that was the real executioner; but now He is dragged against His will. This is what a man does who gets his absolution on the strength of some promise which he does not intend to keep. What is an Unworthy Communion? It is to eat and drink one's own damnation. What does St. Paul say again? "_He that eateth and drinketh unworthily, eateth and drinketh judgment to himself_." The wood of the cross drank in the Blood of Christ, and was sanctified; and here is a soul that has drunk it in, and is damned. The Centurion was sprinkled with it, as he was piercing the side of Christ with a spear, and it made a Saint of him; but here is a Christian soul, that is damned for being bathed with it. It cleansed the robber's conscience who was hanging beside his Lord, and pleaded mercy for him; but on this soul it cries for vengeance, like the blood of Abel, against another Cain. {32} "_Better_," said our Lord, "_had it been for that man, if he had not been born;_" but now, he has anticipated the Day of Judgment upon himself. This a man does who gets his absolution upon the promise of breaking off from a bad companion, which promise he does not mean to keep. I repeat, then, they make unworthy, sacrilegious communions, for instance, 1. Who conceal mortal sins in confession. 2. Who get their absolution on the strength of their promising what they do not intend to perform. But what am I saying? Surely no one before me has been guilty of this! Well, God only knows. It has been done elsewhere, and may have been done here, for alas, unworthy communions are not such very uncommon things. In case it has been so, I wish to strike terror into such consciences, and to bring them to penance. I wish to prevent such a misfortune, in the parish of St. Paul's, as one coming to the Paschal Feast of the Lamb without his wedding garment. {33} III. _Who has done this?_ As our Lord sat at the table with His Apostles, at the Last Supper, he said sadly, "_One of you shall betray Me._" Each in turn, asked Him eagerly and earnestly, "_Lord, is it I?_" No, Peter, I foresee that you will deny that you know Me. That you will even swear that you do not. That you will even do this several times; but no, it is not you who will betray Me. "_Lord, is it I?_" No, Thomas. You will run away for fear at my death, though you said you would die with Me. You will not believe My word that I am risen, and that I am your Lord, until you put your hand in the prints of the nails; but no, it is not you who will betray Me. "_Lord, is it I?_" No, John. You shall be beside Me at the Cross. I mean that you shall have the charge of my mother; oh, no, I do not mean you! "_Lord, is it I?_" Thou hast said it, Judas. I made you an Apostle, a pillar of my Church. I called you out of the world, and took you to my bosom, as a dear friend. You have gone in and out, and eaten and drunk with Me. Nay, you have just received My Body and Blood, and all the while you hold the thirty pieces of silver for which you have betrayed Me. {34} Now, then, I think I hear you say to me: Father, have I then done this horrible thing? _Is it I? Is it I?_ No, my good man. You have enjoyed for years your ill-got gains, but your health has gone now. Declining years have come upon you, and you are poor; you can never restore them again. Your communions are not unworthy for this. But as for you, young man, why have you presumed to come to the altar? Where are those thirty pieces of silver for which you sold your soul? You promised in confession that you would restore them, but why? that you might get your Easter Communion. In your heart you said, Perhaps I will, some day, and all the while, you knew that no absolution is valid without the will to restore, or actual restitution when one is able; and you _were_ able. _Father, is it I?_ No, poor fellow. You forgot to mention in your last confession, a very grievous sin, and only remembered it just after you had left the altar. Do not be troubled. You tried your best to examine your conscience, but this escaped your memory. {35} It was forgiven with the rest. But what have you to say for yourself, O drunkard? You did not leave out one of your many nights of debauch; but what of that solemn promise to keep from liquor for so long a time, which you have already so often broken, as you had no intention of keeping it? You have drunk in damnation with your liquor, and deeper damnation with your communion. _Father, is it I?_ No, poor girl. You should have known better than to have trusted yourself to a deceiver with his jewels and wine; but you have done penance. Your sobs in the confessional have spoken for you. Your communion, though so soon after your confession, was good. But what have you to say for yourself, O adulterer, and adulteress? You, O adulterer; you found a home where there were smiles, and fondness, and peace; and what have you done? You have made it a home of jealousy and strife. You have put estrangement between two hearts whom God joined together, and said, "let no man put asunder." You have robbed a fellow man of one of his most sacred rights given him in the face of the Church. {36} And you, O adulteress, why have you come here? Our Lord said to Judas, "_Friend, why hast thou come? dost thou betray the Son of Man with a kiss?_" You knelt here at the altar-rail, and as the Priest said to you, "The Body of our Lord Jesus Christ preserve thy soul unto everlasting life," you put up your lips, and said, like Judas, Hail Master! and you kissed our Lord. Oh! where was the Angel of the Blessed Sacrament then? An Angel was placed at the gate of Eden with a flaming sword to keep guard over the Tree of Life. Oh! where, I ask, was the Angel of the Blessed Sacrament? Where was His guardian who said of Himself, "_I am the bread that cometh down from Heaven, of which whosoever eateth, he shall live forever!_" Preserve thy soul unto everlasting life, indeed! It has prepared you for the everlasting burnings; for the flames that shall never be quenched. You went to confession, you say! Yes, I know you did, and you concealed your sins of shame. You have added to these one of sacrilege. And you, O slanderer, who have robbed your neighbor of his character, by your lies and calumnies which you have never told in confession, or if you have, which you never intend to repair at the price of your own dishonor! {37} You have been drinking in your own judgment with the Blood of Jesus. Jesus, judgment! Jesus, damnation! Why St. Bernard said, the very name of Jesus "was music in his ear, honey in his mouth, and joy to his heart." Jesus, damnation! Why St. Gabriel said "_He shall be called Jesus, for He shall save His people from their sins._" O cruel perversion of sin! to turn sweetness into bitterness! But what does God say of such as these? "_When you stretch forth your hands, I will turn away My eyes from you and when you multiply prayer, I will not hear for your hands are full of blood_." [Footnote 3] [Footnote 3: Isaias i., 15.] Let me tell you a fact that a Jesuit told to one of our Fathers. A young man in the neighborhood where he lived, was heir to a large estate, which he was to receive at twenty-one years of age, on the condition that at that time he frequented the Sacraments. He turned out to be very wild and given up to sin. Near the end of his twentieth year, he was reminded of the danger of his losing the estate. {38} Never fear, said he, I'll easily manage that, and at once he began to lead outwardly a very correct life. He was now seen at Mass. He kept out of society, and public places of amusement. Within a short time before his birthday, he went to confession; and the morning came, when he was seen to go up to the altar-rail for communion. The Priest placed the Blessed Sacrament on his tongue, and had turned back to the altar, when he heard a frightful shriek, and the words "My tongue! my tongue! it has burned my tongue!" When the Priest returned to him, he said, "Oh Father, forgive me, my confession was bad, I had been in the secret commission of mortal sins which I purposely concealed. I had no wish to forsake them, but only to secure my property; oh Father, I repent, absolve me before I die!" The Priest took the Blessed Sacrament from his tongue, and with much difficulty consoled him with the promise of pardon. He made a good communion soon after, and was put in possession of his estate, which he sold, and gave to the poor, and in penance for his sins, doomed his false tongue thenceforward to perpetual silence. {39} Tremble, then, dear brethren, at the thought of so grievous a sin. For such as are guilty of it, there is but one thing to be done. Come back to God with sorrow, now in this time of penance, for, "_thus saith the Lord; if your sins be as scarlet they shall be made as white as snow; and if they be red as crimson they shall be as white as wool_." [Footnote 4] [Footnote 4: Isaias 1, 13.] [Transcriber's note: The USCCB reference is Isaias i., 18.] Confess your sacrilegious communions. Go and repair the scandal you have given. Restore the goods you have stolen. Abandon the companions of your guilt. Do this, and there will be joy before the Angels of God, and with the Priests to whom you may confide your conscience. If, in spite of all I have said, you live on with the guilt of an unworthy communion, eternal woe will be your portion; from which may God in His mercy deliver you, and all of us. AMEN. ------------------ {40} Sermon III. Christ's Resurrection The Foundation Of Our Faith. "And when the Sabbath was past, Mary Magdalene and Mary the mother of James, and Salome, brought sweet spices." --Mark xvi., 1. (From the Gospel for Easter Sunday.) On this day, the bosom of the whole Church swells with exultation. After the penance of Lent, after the mourning of Holy Week, the countless disciples of the crucified and risen Saviour, take up and echo through the whole earth the joyful cry--Christ is risen! He is risen indeed. For this is the day on which Jesus Christ, bursting the bonds of the sepulchre, triumphed over death. {41} This is the day which, more than any other, enlivens our faith, strengthens our hope of eternal salvation, and causes our hearts to bound with spiritual joy. Even the coldest and most indifferent Christian feels his bosom warm with some faint sentiment, at least, of devotion on this day, and remembers with pride that he bears the name and professes the faith of Jesus Christ. This is right and proper. For all the doctrines of our religion are centred in the resurrection. All our hopes are based upon it. The Resurrection is the grand Fact of Christianity. It is the proof of the Divinity of Jesus Christ; it is the seal of God which makes the documents of our faith authentic; it is the cause and the pledge of our final resurrection and eternal happiness. This accounts for the joy which swells every true Christian bosom, on this day. For, my dear brethren and I beg you to note it well--the source of our hope and of our joy is in our faith. It is the certainty of faith which banishes all doubt, wavering, hesitation and gloom from the heart of a sincere and fervent Catholic. The faith of the Resurrection must be firmly planted in our minds, if we would have the hope of the Resurrection, and the joy which springs from this hope, bright and glowing in our hearts. {42} Let me therefore ask your attention this morning, while I endeavor to show you what a firm and and immovable foundation we have for our faith, in the resurrection of Jesus Christ. And in doing so, I will endeavor to establish these three points: _First_.--That Jesus Christ appealed to his future resurrection, while he was yet alive, as the proof of his Divinity. _Second_.--That He actually raised himself from the dead, as he had predicted, and, _Third_.--That the Resurrection of Christ proves his Deity, and with it, the entire Catholic faith. May the grace of the risen Saviour increase our faith, through the intercession of Mary, whose faith never wavered for an instant, even beneath the Cross of her Son! I. Jesus Christ asserted frequently and clearly to the Jews, that he was God, and required them to believe him. So his disciples understood him, who believed; so the Jews understood him, who did not believe, but accused him of blasphemy and condemned him to death. {43} The great sign, the miracle, the proof, to which he appealed to justify this declaration, was his resurrection on the third day after his death. He declared himself to be the proper and only begotten Son of God. He that does not believe this, he says, "_is already judged, because he believeth not in the Name of the only-begotten Son of God._" [Footnote 5] [Footnote 5: John iii., 17.] [Transcriber's note: The USCCB reference is John iii., 18.] This title of only-begotten which he gives himself, shows that he does not merely claim to be a child of God by grace and adoption, but by nature. This nature he declares positively is not his human nature, but distinct from it, that it came from heaven, and was in heaven as well as on earth. "_No man hath ascended into heaven, but he that descended from heaven, the Son of Man who is in heaven_." [Footnote 6] [Footnote 6: John iii., 13.] He confesses that he is man; but asserts that he is more than man, that he came from heaven. He asserts also that this superior nature which is joined with his humanity is eternal. "_Before Abraham was--I am_." [Footnote 7] [Footnote 7: John viii., 58.] Not I was; but _I am_, the word by which God made known his eternity to Moses. And finally he declares that this super-human and eternal nature is identical with that of his Father, is the Divine nature itself. "_I and my Father are one_." [Footnote 8] [Footnote 8: John x., 38.] {44} His disciples who believed in him, understood him to teach his divinity. "_My Lord and my God_." [Footnote 9] was the expression of the faith of Thomas. "The Word was God," [Footnote 10] that of John. [Footnote 9: John xx., 28.] [Footnote 10: John i., 1.] So the Jews understood him, who did not believe. "_The Jews answered him: for a good work we stone thee not, but for blasphemy, and because that thou, being a man_, MAKEST THYSELF GOD!" [Footnote 11] [Footnote 11: John x., 33.] The Jews understood then perfectly well, that in calling himself the true, proper, and only Son of God, the Christ and Saviour of the world; and in working miracles, forgiving sins, and preaching salvation, in his own name, and by his own authority, and not as a mere prophet--he asserted his own true and proper divinity, and made himself God. {45} In support of this claim, Jesus Christ repeatedly appealed to his resurrection. He foretold his death; and declared that he would show himself to be the true Son of God the Father, having the same divine nature and the same divine power with him; by raising himself from the dead on the third day. "_The Son of Man shall be in the heart of the earth, three days and three nights._" [Footnote 12] [Footnote 12: Matt, xii., 40.] This was said to the Scribes and Pharisees who wished him to give them a sign which should prove him to be the true Christ. When he drove out the men who were trafficking in the courts of the Temple, the Jews said to him: "_What sign dost thou show unto us, seeing thou dost these things? Jesus answered and said unto them: Destroy this temple, and in three days I will raise it up. But he spoke of the temple of his body_." [Footnote 13] It is remarkable that he does not declare that he will be raised to life by his Father, but by himself. "_I lay down my life that I may take it again. No man taketh it away from me, but I lay it down of my self, and I have power to lay it down and I have power to take it up again_." [Footnote 14] [Footnote 13: John ii., 18-21.] [Footnote 14: John x.. 17-18.] {46} These are only samples of the frequent and public declarations made by our Lord to the same effect. And it was so well known among the Jews that he had staked his entire cause on his resurrection, that they came to Pilate, immediately after his crucifixion, and said to him: "_Sir, we have remembered that that seducer said, while he was yet alive: After three days I will rise again. Command therefore the sepulchre to be guarded until the third day._" [Footnote 15] [Footnote 15: Matt. xxvii., 63-64.] Here, then, is the grand test of the truth of Christ's doctrine--the grand sign of his divinity; the public challenge which he gives to all his enemies. We have it on the testimony of the most desperate haters of his name and doctrine; the very men who nailed him to the Cross. They were resolved to prove his prediction false, to show that he could not, and would not, rise again, and thus to manifest him to the world as a seducer. At the sepulchre of Jesus Christ, then, is the trial of strength between them. The dead body of Jesus is on one side; the Jewish rulers, the Roman governor, and a strong watch of soldiers on the other. And Jesus Christ overcame; he actually did rise, as he had foretold: "_resurrexit sicut dixit;_" and all their precautions only served to furnish so many brilliant testimonies to the fact, that he had fulfilled his word. {47} II. Picture to yourselves, if you can, the scenes of those three memorable days! The Sun of Justice, the Light of the World, has gone down in darkness. Jesus Christ is dead; he is buried, and a great stone is rolled to the door of the sepulchre. The disciples are scattered here and there, buried in the most profound and bitter disappointment, consternation and grief. The multitudes have fled hastily from Mount Calvary, some beating their breasts with contrition, some blaspheming, but all in terror. The heavens are overclouded and black, the thunder moans, and an earthquake shakes the earth. The frightened inhabitants of Jerusalem, as they return to their homes, are met in the streets by the pale corpses of the dead, who have left their graves, and are wandering about among the living. In the temple, those wicked and unworthy priests are startled at the sudden tearing, by an invisible hand, of the thick and heavy veil which hangs before the Holy of Holies. An ominous stillness sinks over the city of Jerusalem after that dreadful, tragical day. It is the eve of the greatest Sabbath of the year. {48} The Sabbath morning dawns once more; all is apparently quiet, and God does not appear, to take
{'title': 'Sermons Preached at the Church of St. Paul the Apostle, New York, During the', 'source': 'Project Gutenberg', 'lang': 'en'}