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BV 4253 .A75 1895 Ashley, John M. Cogitationes concionales
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COGITATIONES CONCIONALES
BEING
ZTwo 1bun^re^ anb Siytcen
SHORT SERMON REFLECTIONS ON THE DOMINICAL GOSPELS OF THE CHURCH'S YEAR
FOUNDED UPON SELECTED READINGS FROM THE
SUM MA THEOLOGICA
. / OF
S. THOMAS AQUINAS
JOHN M. ASHLEY B.C.L.
VICAR OF FEWSTON AND FORMERLY INCUMBENT OF S. PETER'S VERE STREET
Aiit/ior of " T/i€ Promptitary for Preachers'' etc. etc.
JOHN HODGES
BEDFORD STREET STRAND LONDON
MUCCCXCV
DRYDEN PRESS : J. DAW AND SONS, 137, LONG ACRE, LONDON.
PRE FAC E.
The Sermon Thoughts contained in the following pages have been put together with a four-fold object :
I. To supply the material upon which may be formed four sermons for each Sunday upon the Holy Gospels of the Church's year. It is believed that an extempore preacher of slight practice, and ordinary ability, could easily commit to memory one entire sermon- subject in about a quarter-of-an-hour ; and that going into the pulpit thus prepared — unhampered by notes, which are a real stumbling-block to anything like effec- tive preaching — he would probably find that on the expiration of his sermon he had not nearly exhausted all the subject' matter with which he was previously fur- nished. During its delivery, many new thoughts would have suggested themselves to his mind, and the sermon would thus acquire an originality which would stamp it with the individual characteristics of his own mind. The more these outlines are worked out, the easier will they become for him to use ; and the more suggestive, and capable of expansion, will they prove themselves to be.
II. To form the groundwork and foundation of instruction to be given at Bible Classes, whether holden in Guilds or in Sunday Schools. The Concordance will enable the several "Preludes" to be verified by an appeal to Holy Scripture. Of course, when applied to such a use, every proposition and head contained in the notes must be thrown into the form of an interroaration.
'&'
III. To become a manual of private devotion, as furnishing many subjects for spiritual meditation which
i-REFACE.
exercise must become a daily habit, if the life of God the Holy Ghost is to be nurtured and fostered in the soul.
IV. To direct the minds of the younger clergy especially, to the earnest and diligent study of the ^'Summa'^ itself, which is in itself a complete theological library. This stupendous work may at the first glance appear to be somewhat hard and repelling ; but the love of it will orrow with constant use ; and its vast know- ledge, depth, spirituality, power and sweetness will become very dear to the student, and its almost infinite treasures unfold themselves to him one by one.
May all that has been collected in the following pages tend, not only to further and to extend the teach- ing of, and to awaken a fresh interest in this the greatest work of the "Mighty Dominican;" the" Angelical Doctor," of the greatest spiritual thinker of the Middle Ages, but in some degree contribute also to the rebuilding of the Church of Jesus — in this our land of England — in Her old faith, to Her regaining some portion, at least, of Her lost inheritance ; to the leading of some of Her sons and daughters back again to " the old paths ;" and by so doing humbly, though unworthy, minister by the salva- tion of souls to " The Greater Glory of God."
INDEX
TO THE REFERENCES TO THE "SUMMA"
ichich will be found in the folloiviug Serinons.
I'' signifies the First Part, 12'' signifies the First Part of the Second Part. 22'' signifies the Second Part of the Second Part.
3'^ signifies the Third Part. The First Figures after the Parts denote the Questions, The Second Figures after the Parts denote the Articles. o stands for the whole Article. c stands for the body of the Article.
The P"igures following as i, 2, 3, &c., represent the Arguments against the Proposition in the Article.
The Figures written r", 2'", 3'", &c., signify the Answers to the several Arguments.
EXAMPLES.
Sermon i. Sununa, 3", 36, i c. — explains that the passage is taken from the Third Part ; the Thirty-sixth Question; the First Argument ; the body of the Article.
Sermon 137. 22'', 158, 3, 2'"— which show that the sermon is taken from the Second Part of the Second Part ; from the Hundred and Fifty-eighth Question; from the Third Article; from the Answer to the Second Argument.
Note. — The Summa Theologica contains 512 Questions ; 2,536 Articles, Allowing only Four Propositions for and against, in each Article (while some contain as many as Nine), the total number of Arguments will amount to 20,443.
BIOGRAPHICAL NOTICE OF S. THOMAS AQUINAS.
A.D.
1226. Born at the Castle of Aquin, a small village in the Kingdom of Naples, in the 9th and last year of the Pontificate of Innocent III, and loth year of the reign of Henry III, of noble Sicilian parents.
1 231- Educated in the Monastery on Monte Casino, of which his 36- uncle was Abbot.
1243. Studied philosophy and letters at Naples, where he joined the order of S. Dominic.
1245. Went to Paris with the General of his order ; thence to Cologne
as a pupil to Albert the Great. Being very studious and thoughtful he was so taciturn that his fellow pupils called him " Dumb Ox." Albert, on hearing this, said that '•' The learned bellowings of this 'Dumb Ox' would resound one day through- out the universe."
1246. Accompanied Albert the Great .to Paris, where he had been
appointed "Master of the Sentences."
1248. Returned to Cologne to teach philosophy, Holy Scripture^ " The Sentences."
1257. Doctor of Philosophy. Joined Albert the Great and S. Bona- ventura at Agnani. Clement IV offered him the Archbishop- ric of Naples, which he refused.
1272. At Naples with the Chaplain General of his order.
1274. In company with Gregory Xth was present at the Council of Lyons, and in the same year he died, aged- 48, on the 7th of March, of a fever caught in going to Rome, at Terracina, a town on the south side of the Pontine Marshes, being carried into the Monastery of Forsanova to breathe his last.
1313. Canonized by John XXII.
1570. Great Roman edition of his works in eighteen folio volumes.
INDEX TO SERMONS
Advcjit Sunday.
1. The Unknown Advent.
2. Why the Advent Comes.
3. The Advent of the World's Youth.
4. The Leading to Glory.
Second Sunday in Advent.
5. The Last Judgment.
6. Recording Angels.
7. The Forms of Antichrist.
8. Our Redemption.
Third Sunday in Advent.
9. The Felt Presence.
10. The Law of Christ.
11. Baptismal Teaching.
12. On Dress.
Fourth Sunday in Advent.
13. Alone.
14. Curiosity.
15. Self-knowledge the Parent of Humility.
16. The Bridle of Humility.
( viii )
Sunday after Christmas-day.
17. The Purity of the Incarnation,
18. The Old made New.
19. The Work of the Incarnation,
20. The World's Sin.
First Sunday after the Epiphany.
21. Ceremonies.
22. The Lord's Day no Sabbath,
23. Obedience to Parents.
24. Experimental Knowledge.
Second Sunday after the Epiphany.
25. The Hour of Jesus.
26. The Phases of Faith.
27. Doing our Best.
28. The Instrumental Soul.
Third Sunday after the Epiphany.
29. Leprosy a Type of Sin.
30. The Adoration of Jesus,
31. The Higher Law.
32. The Worthy Communicant.
Fourtli Sunday after the Epiphany.
33. Why the Righteous Suffer,
34. The Agony of Repentance,
35. The Demon of Sin,
36. Restraining Power,
Fifth Sunday after the Epiphany.
37. The Office of Preacher,
38. Open Sinners are to be Shunned,
39. The Servants of God,
40. The Harvest of the Final Judgment.
( ix )
Sixth Sunday after the EpipJiany.
41. The Trials of the Elect.
42. The Critical Moment.
43. The Foundation of Belief.
44. Man and Nature.
Septuagcsima Sunday.
45. The Justice of God.
46. The Power of Workint^.
47. God's Wages.
48. God Glorified in Man's Work.
Scxagcsima Su nday.
49. Preaching is Feeding.
50. Preaching is Defence.
51. Preaching the Instrument of Souls.
52. Preaching an Offering of Souls.
Quiiujuagesiina Sunday.
53. The Universal Saviour.
54. The Abundant Love of Jesus Christ.
55. The Greater Love of Jesus Christ.
56. The Perfect Love of Jesus Christ.
First Sunday in Lent.
57. Jesus Tempted our Help.
58. Jesus Tempted our Caution. 59- Jesus Tempted our Example. 60. Jesus Tempted our Confidence.
Second Sunday in Lent.
6r. Perseverance.
62. The Power of Mercy.
63. Prayer for Temporal Blessings.
64. The Greater Faith.
( ^ )
Third Sunday in Lent.
65. Jesus a Thought-reader.
66. Concord.
6^. The Strong Man of Sin.
68. My House.
Fourth Sunday in Lent.
69. God's Proving.
70. The Christian Passover.
71. Benevolence.
72. Use of Means.
Fifth Sunday in Lent.
73. The Good Conscience.
74. Vain Glory.
75. The River of Sin.
^6. The Faithful Preacher.
Sunday next before Easter.
yj. The Tribunal of the Cross.
jd). The Lord's Last Lesson.
79. The Power of the Cross.
80. From Death to Life.
Easter Day,
81. The Love of the Risen Lord.
82. The Law of Mediation.
83. The Power of the Resurrection.
84. The Need of the Resurrection.
First Simday after Easter.
85. The Blessing of Peace,
86. The Penalties of Sin.
87. Reality.
88. The Record of Patience.
( xi )
Second Siniday after Easter.
89. The Good Shepherd the Door of His Church.
90. Jesus the Shepherd of the Blessed.
91. Jesus the Shepherd of those Without.
92. Jesus the Shepherd of those Loving.
Third Sunday after Easter.
93. Preachers and Hearers,
94. Inward Joy.
95. The Sorrow of the World.
96. The Vision of Jesus.
FonrtJi Sunday after Easter.
97. Loss and Gain.
98. Needful Truth.
99. The Invisible Mission.
100. The Visible Mission.
Fifth Sunday after Easter.
10 1. The Power of Prayer.
102. Unanswered Prayer.
103. The Union of Love.
104. Intercessory Prayer.
Sunday after the Ascension.
105. The Obscured Soul.
106. Not Knowing,
107. The Doors of Knowledge.
108. The Eternity of Memory.
IVhitsimday.
109. Obedience the Foundation of Love, no. The Holy Ghost the Giver of Gifts.
111. The Holy Ghost-Wind.
112. The Holy Ghost-Love.
( -X" )
Trinity Sunday.
113. The Baptism of Infants.
114. The Miracles of Jesus.
115. The Procession of the Sacred Three.
1 16. Assimilation with God.
Fivst Sunday after Trinity.
117. Mental Vision.
118. The Guardian Angel.
1 19. The Ministry of Angels.
120. Death a Foretaste.
Second Sunday after Trinity.
121. The Catholic Church.
122. The Anger of God.
123. The Passion of Jesus, the Supper of the Lord.
124. Blessedness.
Third Sunday after Trinity.
125. Use and Abuse.
126. The Love of Jesus for Sinners.
127. Lost Innocence.
128. Joy over the Penitent.
FonrtJi Sunday after Trinity.
129. Liberality.
130. Money.
131. Lost Power.
132. The Grounds of Mercy.
Fifth Sunday after Trinity.
133. Reverence.
134. The Seat of Faith.
135. Industry.
136. Affected Ignorance.
( xiii )
|
Sixf/i Sunday after Trinity. |
|
|
137- |
Unholy Anger. |
|
138- |
To Do Good. |
|
139- |
Declining from Fa-iI. |
|
140. |
The New Law. |
|
Seventh Sunday after Trittify |
|
|
141. |
Obedience. |
|
142. |
Abstinence. |
|
143. |
F'ortitude. |
144. The Needs of the Body.
Eighth Sunday after Trinity.
145. Ordination.
146. Association with Nonconformists.
147. False Prophets, Ravening Wolves.
148. False Prophets and Hoi}- Scripture.
NijitJi Sunday after Trinity.
149. Worldl}- Prudence.
1 50. Possessions.
151. Holding one's own.
152. Why one begs and another abounds.
'Tenth Sunday after Trinity.
153. The Teaching of Jesus.
154. The Power of Ceremony.
155. The Desolation of the Lost.
156. The House of Prayer.
Eleventh Sunday after Trinity.
157. Presuming upon God.
158. Presumptuous Speech.
159. Self-Presumption.
160. The Higher Rule.
( xiv )
Tivelfth Sunday after Trinity.
i6i. The Church a Witness to the Truth.
162. Sacraments, the Mediation of the Body.
163. Modesty.
164. The Recompense of Gratitude.
Thirteenth Sunday after Trinity.
165. Love is Expansive.
166. The Passions of the Sinless Man.
167. The Sin of the First Man.
168. The Wounds of Sin.
Fourteenth Sunday after Trinity.
i6g. Jesus, a Name Old and New.
170. Bodily Adoration.
171. Priestly Absolution.
172. Baptism into Death.
Fifteenth Sunday after Trinity.
173. Hatred of God.
174. Our Master an ultimate End.
175. Solicitude.
176. The Need of Prayer.
Sixteenth Sunday after Trinity.
177. God's Punishment.
178. Sympathy.
179. The Soul after Death.
180. Perfection.
Seventeenth Sunday after Trinity.
181. The Outward Christian Life.
182. Four Fruits of Pride.
183. Ambition.
184. The Way of Humility.
( XV )
Eighteenth Swiday after Trinity.
185. Controversy.
186. Love the First and Great Commandment.
187. The Love of God.
188. Dissimilation.
Nineteenth Sunday after Trinity.
189. The Lessons of the Body.
190. What we can do for God.
191. What Jesus Knows.
192. Contrition.
Tzuentieth Sunday after Trinity.
193. The Glorification of Life.
194. The Act of Conscience.
195. The Freedom of the Will.
196. Ingratitude.
Twenty-first Sunday after Trinity.
197. Actual Sin.
198. God's Ordering.
199. Miracles.
200. Faith in the Incarnation.
Twenty-second Sunday after Trinity.
201. The Liability of Eternal Death.
202. The Compassion of God.
203. The Burden of Sin.
204. The Sinner Suffers Alone.
Twenty-third Sunday after Trinity.
205. Truth in Life.
206. Hypocrisy.
207. Religion.
208. Obedience to Rulers.
( >^vi )
Twenty-foni-th Sunday after Trinity
209. Knowledge the Parent of Desire.
210. Four-fold Salvation.
211. Death the Fruit of Rebellion.
212. The Light of Faith.
Tzvcnty-fiftli Siuiday after Trinity.
213. Increase.
214. Prayer a Consecration.
215. The Holy Eucharist, Spiritual Food.
216. The Holy Eucharist, Jesus Wholly.
( 1 )
SERMON I.
THE UNKNOWN ADVENT.
{Holy Gospel, Ser. i).
(i). S. Matt. XXI. 5 : " Behold, thy King cometh unto thee." (2). S. John I. 26 : " There standeth one among you whom ye know not,"
Summa, 3", 36, i c. : Had His first Advent been known (i) . " That human redemption, which was wrought out upon the cross, would have been hindered ; for ' had they known it ' &c. (i. Cor. ii. 8). (2) The merit of the faith by which He had come to justify men, would have been diminished ; ' the righteousness of faith by Jesus ' (Rom. iii. 22). (3) The truth of His human nature would have come into doubt."
Prelude i. The Prophet Zechariah's words (ix. 9) applied by
S. Matt. ; were ill understood by the people. Their cry
of Hosannah was but an impulse. 2. To the world at large his advent was practically
unknown. — — 3. Yet this was the world's greatest event ; it was
heaven come down to earth.
4. It changed the condition of the world for evermore.
5. Greatest discoveries, &c., often unknown at the time.
6. Reasons why the Advent should be unknown, given
above.
7, The coming of the King to the soul, is after a like
manner ; hidden as to the
I. Time, when it comes ; in youth, maturity, or old age. H. How, the manner of its coming. In sacrament, prayer, sorrow, &c.
III. Where, in church, at home, abroad, in daily life.
IV. "What, it was like, when it came, as an inspiration or a conviction.
Epil. — May its effects slowly perceived, bring forth much fruit unto righteousness
( 2 ) SERMON 2.
WHY THE ADVENT COMES. {Holy Gospel, Ser. 2).
(i). S. Matt. XXI. 5 : " Behold, thy King cometh unto thee."
(2). I. Tim. I. 15 : " Christ Jesus came into the world to save sinners."
Summa, 3", 36, i, 3'". " His First Advent was for the salva- tion of all men, which is by faith ; which is concerned indeed with things not seen (Heb. xi. i). ' God sent not His Son into the world to condemn the world ' (S. John iii. 23). 'Therefore at His First Advent He remits sins ; for if He had not so done all would have perished and come short of the glory of God ' (Rom. iii. 23)."
Prelude i. Pardon, and hope, sound the key-note of Advent tide.
2. The order is inverted, the King comes to us instead
of our going to Him.
3. We never could have gone to Him, had He not first
come to us.
4. His outward advent in the flesh, is a pledge and a
prophecy of His inward coming to us in the Spirit.
5. Jesus comes to us with a pardon which is full, free,
and perfect ; in the act of
I. Repentance, penitence draws Jesus to the soul by
sympathy. n. Prayer, a drawing nigh to Him, in which He reveals
Himself to us. HI. Worship and adoration, in which we spiritually fall down
before Him. IV. Sacrament, "He was known to them in breaking of
bread " (S. Luke xxiv. 35). Epil. — May this Advent be a time of refreshing from the
presence of the Lord ; a feast as well as a fast to the
souls ; our preparation with pure hearts to welcome our
King when He comes to us on Christmas Day.
( 3 ) SERMON 3.
THE ADVENT OF THE WORLD'S YOUTH.
{Holy Gospel, Ser. 3).
(i). S. Matt. XXI. 5 : "Behold, thy King cometh unto thee."
(2). Habakkuk in. 2 : " O Lord, revive Thy work in the midst of the years."
Summa, 3", i, 6, i'". Augustine says (Retract lib. i. c. 26) That the time of the First Advent, or the Incarnation, can be compared to the youth of the human race, on account of its vigour and its fervour of faith ; which faith works by love (Gal. v. 6) and to the old age of the world, in which "He appeared to put away sin by the sacrifice of Himself" (Heb. ix. 26). Though the body cannot at the same time be both old and young, yet these two states can co-exist in the mind, the former, by its alacrity ; the latter, by its gravity.
Prelude i. The Advent came in the world's youth, a state too young for it to recognize its full value.
2. But not in an age too old to profit by its grace.
3. In the world's youth was His First Advent made in
the season of
I. Strength and energy, when powers are as yet fresh and vigorous.
II. Tenderness, when the soul is open to receive first and lasting impressions.
III. Opportunity, before the days come in which things spiritual have lost the savour of their action on the heart.
IV. Longing, for a better, brighter, holier, and happier future. Epil— Dedicate your spring-tide to the Lord, to reap in time
the Spirit's fruits.
( 4 ) SERMON 4.
THE LEADING TO GLORY.
{Holy Gospel^ Ser. 4).
(i). S. Matt. XXI. 9 : "The multitudes that went before and that followed after cried."
(2). Heb. II. 10 : " Bringing many sons unto Glory."
Stmzma, 3", 45, 3 c. : "Men are led by Christ to the glory of eternal beatitude ; not only those who were after Him, but those also who went before Him. Whence, He hastening to His passion, the multitudes who were following, as well as those who were preceding him, shouted ' Hosanna ' to Him as if seeking salvation from Him."
Prelude i. Under both dispensations all are led to glory by Him.
■ 2. There is a divine power in the presence of Jesus
whether in the flesh or in the spirit. He drew men to Him when on earth, and afterwards for as He said " And I if I be lifted up," &c.
3. The end of the means of grace is to draw souls to
Jesus and to unite them to Himself in His body, which is the Church.
4. We, the children of the Church, follow after, to enter
into the Glory of his finished work. We must follow Him through
L Trial, "after ye have suffered awhile make you perfect,"
&c. n. Faith, realizing the mysteries of grace by their outward
signs and symbols. HI. Patience, " Let patience have her perfect work," &c. IV. Sin and Sorrow, "after much tribulation enter into," &c. Epil. — Follow then O Christian soul in the footsteps of thy
Holy Lord, and He will lead thee into the green pastures
beside the water of Life.
( 5 )
^^r0n& ^unian in ^&t»^nt*
SERMON 5.
THE LAST JUDGMENT.
{Holy Gospel, Ser. i).
(i), S. Luke XXL 27: "They shall see the Son of man coming in a cloud with power," &c.
(2). Heb. IX. 27 : " It is appointed unto men once to die, but after this the judgment."
Summa, 3'', 59, 5 c. : "The judgment upon anything mutable cannot be given till its consummation; so upon any action as to itself and its effects ; for many actions seem to be useful which prove to be harmful by their effects. So it is with regard to man, no judgment can be perfectly given until his life is ended ; since he may, before this event happen, be changed from good to bad, or conversely so."
Prelude i. Man is ever changing or liable to change during life.
2. Man can only be perfectly judged in his fixed and
eternal state.
3. Time and life often lead to repentance and amend- ment.
4. In mercy and love the judgment is delayed till the
end of time.
5. At the last day, when man will be perfectly judged,
this judgment will be,
I. One and only one, expressing the sum of life's thoughts, words and deeds.
II. Final, its decree working through all eternity.
III. Perfect, founded upon a perfect knowledge of the whole life.
IV. Just, because the Judge is holy, just, and true, and knows all things.
Epil. — Prepare for this last Judgment by a life of holiness. Judge yourselves now that ye be not judged of the Lord. Never forget that an account of your life must be rendered.
( 6 )
S^t0n& Sttniaj in ^&b^nt*
SERMON 6. RECORDING ANGELS.
[Holy Gospel, Ser. 2).
(i). S. Luke XXI. 27: "They shall see the Son of man coming with great glory," &c.
(2). S. Matt. XIII. 49 : " The angels shall come forth and sever the wicked from among the just.
Stimma, V\ 113, 7, 4'". : " The angels are led into the judg- ment for the sins of men ; not as being themselves guilty, but as witnesses for convicting men of their sloth."
Prelude i. The Lord elsewhere (S. Luke ix. 26) tells us that this glory is His own, is His Father's and that of the Holy Angels.
2. The Holy Angels will witness for, or against man at
the judgment,
— — 3. *' Now, they are our helpers, then, they will be our excusers, or accusers."
4. S. Greg. Nyss. Orat. ii : " The angels are the spec- tators of our lives." Theophyl. " The observers of our actions."
5. Theophyl. in Matt, xviii : " Angels are the commis- sioners of men."
Conceive of one who cannot forget, never leaving us,
recording our daily, L Thoughts, which we foolishly imagine to be known only
to ourselves, our daily longings, imaginings, our most
secret hopes and fears. n. Words, often spoken in the temper, haste, unkindness,
and untruth, words which our reflective and better nature
would never suffer us to utter. in. Deeds, committed in thoughtlessness, petulance, and
indolence. IV. Events, the combined action of all three, as operating
for only one day ; extend the thought of their combined
operation during life. Epil. — All these, are beyond our recall ; O Lord," set a
watch, &c.
( 7 ) SERMON 7.
THE FORMS OF ANTICHRIST. {Hofy Gospel, Ser. 3).
(i). S. Luke XXI. 25, 26: "Upon the earth distress of
nations," &c. (2). II. Thess. 11. 3 : " That man of sin; the son of perdition."
Summa, 3", 8, 8, c. : " As in Christ dwelt all the fulness of divinity, so in Antichrist dwelt all the fulness of evil ; not that the humanity of it was assumed by the devil in unity of person, as the humanity of Christ was assumed by the Son of God, but because the devil by suggesting, insinuated into Antichrist his evil, more eminently than into others. All the wicked who preceded him were figures of Antichrist."
Prelude i. S. Paul teaches that Antichrist (11 Thess. ii. 1-13) shall precede the second coming of the Lord ; and will have full power for a time.
2. Antichrist is a parody, a mockery of Christ.
3. Antichrist will be !he cause of the earth's distress
and perplexity.
■ 4. Antichrist, the mystery of iniquity doth already work
(11 Thess. ii. 7), but his power is for the present checked or hindered. Some of the forms of antichrist are,
I. Heresy, choosing some portions of the faith and rejecting others. Heresies are the touchstones of the church. They manifest the truth.
II. Schism, the dividing of, and separation from the one Catholic Church.
III. Spiritual Pride, by which sin the angels fell.
IV. Wilful Ignorance, which engenders willing sin. Epil, — Seek safety and protection in the Ark of the Church.
( 8 )
S^rnni Snn&ag in '^hbmt I
SERMON 8.
OUR REDEMPTION. '
{Holy Gospel, Ser. 4).
(i). S. Luke XXI. 28 : " Your redemption draweth nigh."
(2). Ephes. IV. 30 : " Sealed unto the day of redemption."
Summa, 3'', 48, 5, c. : " Redemption, implies an act of redemp- tion, together with the price paid for it. The price of our redemption is the blood of Christ, which He Himself paid when He gave up His own life for the redemption of all."
Prelude i. Theophyl. in loco : " Out of the terror of signs in the sun, &c., distress, perplexity, failing hearts and the glory of the Second Advent ' your redemption ' is the consummation of your freedom, both of mind and body."
2. Euseb. Emissenus : " As the First Advent of the
Lord was for the reformation of our souls ; so the Second Advent will be for the reformation of our bodies."
3. In life's hour of darkness, temptation and sin, the
application of Christ's redemption — pardon through the Precious Blood, delivers the soul on its,
I. Awakening, from the lethargy of sin, the soul needs some reviving power. In its very weakness it is insuf- ficient for itself.
I I. Contrition, in sorrow and agony for an irrevocable past, not to be condoned but by a mighty redemption.
III. Fears, deep and intense of a coming death and judgment.
IV. Despair, of obtaining mercy at the last great day.
Epil. — The power of redeeming love pours oil on the troubled waters of the soul.
( 9 )
%\}ixh ^uniag in ^JbM.
SERMON 9.
THE FELT PRESENCE. {Holy Gospel, Ser. i).
(i). S. Matt. XI. 3 : " Art thou He that should come ? "
(2). I. Cor. XIV. 25 : "He will worship God and report that God is in you."
Su7nma, 22^ 2, 7, 2*^. : "John the Baptist did not question the Advent of Christ in the flesh as if he was ignorant of it. He expressedly confessed it saying : ' I saw and bare record that this is the Son of God ' (S. John i. 34). He fortold also His immolation as an event about to happen. ' Behold the Lamb of God ' (S. John i. 29)."
Prelude i. For the sake of His disciples John sent and asked the question : " Art thou He ? "
2. John ever bore a noble testimony to the divinity of
the Lord.
3. John knew the Lord, not by knowledge only, or by
faith only, but by a kind of feeling or intuition, which also taught him the immeasurable distance which separated him from the Lord.
4. This feeling in spiritual things is a kind of inspiration,
5. It is magnetic drawing the soul by a tie which is
beyond analysis.
6. All the saints have acknowledged this felt presence,
which brings spiritual persons and things before the soul, and makes them to it,
L Near, as forming a part of our higher spiritual nature.
n. Clear, dispelling all the clouds of error, doubt and unreality.
HI. Real, not as abstract truths, but as factors in a new life.
IV. Dear, forming an integral part of our better and higher selves.
Epil. — The Holy Eucharist nourishes this felt, this sacra- mental presence.
( 10 ) SERMON lo.
THE LAW OF CHRIST.
{Holy Gospel, Ser. 2).
(i). S. Matt. XI. 9 : "A prophet } yea, I say unto you, and more than a prophet."
(2). Gal. VI. 2 : " Fulfil the law of Christ."
Summa, 3'', 2!^, i, 2'". : " For he [John] was the end of the Law and the beginning of the Gospel ; and therefore it the more pertained to him to lead men both by word and deed to the law of Christ rather than to the observance of the old law."
Prehide i. " The law of Christ ; " its code is in the Gospels ; its illustration in Himself.
2. It is our guide to glory : He said " I am the way."
3. It is our help upon earth, both by precept and promise.
4. It is our great teacher. "He taught as one having
authority." This law of Christ is a law which is,
I. Spiritual, reaching to the depths of our inner life and nature, placing the inward man of the heart, before the outward man of the body.
n. Living, it embodies the life of Jesus as it is embodied in His Church, bringing forth living fruits for life everlasting.
HI. Quickening, making others partakers of its life, so that the life of Christ may be manifested in our mortal bodies.
IV. Satisfying, ministering fully to the soul's needs.
V. Loving, " Love one another, all are members of one body : Bear ye one another's burdens and so fufil the law of Christ" (Gal. vi. 2).
Epil. — Follow this * Law of Christ ' obediently, humbly, faithfully.
( 11 )
®I}irir Stiniaj in ^bbmt.
SERMON II.
BAPTISMAL TEACHING.
{^Holy Gospel, Ser. 3).
(i). S. Matt. XI. 10: "I send my messenger which shall prepare thy way."
(2). I. S. Pet, III. 21 : " Baptism doth also now save us."
Sumvia, 3'', ^'^, 3, c. : " The baptism of John did not confer grace, but only in a threefold manner prepared men for the reception of grace. By teaching it led men to the faith of Christ ; it accustomed them to the rite of bap- tism ; it prepared them by repentance to receive the baptism of Christ."
Prelude i. The keynote of S. John's teaching was penitence and baptism. Acts ii. ^^^ : " Repent and be baptized." S. Matt. iii. 11: "I baptize with water unto repentance."
2. The initial sacrament of baptism disposed the soul to
the reception of all sacramental grace.
3. The sacraments and grace work together for salvation.
4. From the lesser we rise to the higher sacramental
teachinof.
— — 5. S. John by holy baptism opened the door of the kingdom of heaven. S. John by his baptizings,
I, Taught, the need of baptism and the benefits thereof.
II. Accustomed, men to its use. So we become used to the Holy Communion.
III, Prepared, men by penitence for its reception.
IV. Induced, or led men to it by his practice, which is before precept.
£pil. — Penitence ; reception of spiritual truth ; right faith and morals all concentrate themselves around the sacraments of the church.
( 12 )
®Ijirir Strntraj in ^ibM*
SERMON 12.
ON DRESS.
{Holy Gospel, Ser. 4).
(i). S. Matt. XI. 8 : "A man clothed in soft raiment."
(2). I. S. Pet. III. 3 : " Whose adorning let it not be the putting on of apparel."
Summa, 22', 169, 2, c, 3'", 4'". : "The adornments of women for pleasing their husbands may be used without sin (i. Cor. vii. 33), but they should be such as belong to the condition of the person using them ; their comeliness agreeing with their state ; but when they are used for vanity, they are not devoid of sin."
Prelude i. A neatly dressed man or woman, is a pleasant, comely sight.
■ 2. It denotes a due care for the opinion of others, and
a certain amount of self-respect. Finery is one thing, neatness in dress is another.
3. Slovenly dress points usually to a slovenly mind.
4. The " simplex munditiis elegantly neat " of the Poet
contains the true theory of dress. Our dress should therefore be,
I. Suitable, to the wearer's means and condition of life, so that dress like speech and manners may indicate the rank of the wearer.
II. Adapted, to the wearer's use, figure, requirements as to seasons, occupation or pursuit at a particular time. The Church has her sacred vestments.
III. Comely, since God made our bodies comely in propor- tion and form.
IV. Modest, so as not, as the heathen dressed, to lead to temptation and sin.
Epil. — In dress as in other things we can study God's glory, the pleasure of others, and our own comfort.
( 1^ )
JFimrtI) Suntran in ^bfaM.
SERMON 13.
ALONE.
{Holy Gospel, Ser. i),
(i). S. John I. 2'^: "I am the voice of one crying in the wilderness."
(2). S. John VI. 15 : " He departed into a mountain Himself alone."
Stimma, 22% 188, 8, c, 5'". : " Solitude agrees with one musing who has already come to perfection. John the Baptist partook of it as of a divine gift and he who was filled with the Holy Ghost from his boyhood was nourished by it (S. Luke i. 80). Solitude is of two kinds, that of the one whose evil soul renders him unable to bear human society ; that of the other, who wholly cleaves to divine things, and this kind of solitude is above man. The Philosopher says (Arist. Polit.) that he who does not associate with others is either a beast or a God, i.e. a divine man."
Prelude i. S. John Baptist was a solitary, in boyhood, man- hood and in death.
2. His was solitude of body, the higher solitude that of
mind. " My God ! My God why hast Thou forsaken Me ?" S. Paul : " I have no man like minded."
3. Scipio Africanus said : " Nor less alone than when
alone" (Cio. De Off. iii. i).
-— — 4. John was austere, active, humble, truthful and pro- phetic. Alone in his,
L Life, in the desert, coming only at intervals to the haunts of men.
n. Standing, at the end of the law, and at the beginning of the Gospel.
HL Mission, as a forerunner to the mightier One coming after himself
IV. Death, in prison, which he suffered for righteousness sake.
Epil. — Many are alone, yet is God's spirit ever with them.
( 14 )
JF0trrtIj Suniaj in ^bbM,
SERMON 14.
CURIOSITY. {Holy Gospel, Ser. 2).
(i), S. John I. 19 : " The Jews sent priests and Levites from Jerusalem to ask Him."
{2). Coloss. II. 18 : " Intruding into those things which he hath not seen."
Summa, 22', 168, 2, 3"'. : " To look at or to enquire into the deeds of others with a good mind, in order that a man may either be incited to the better by the good deeds of a neighbour ; or, for his own profit, that he may be cor- rected if he has acted ill, such curiosity is praiseworthy according to the rule of charity as expressed in Heb. x. 24. " Let us consider (observe) one another to provoke," &c.
Prelude i. There is a good as well as an evil curiosity.
2. This curiosity of the Jews concerning John was to
be praised.
- 3. Bad and idle curiosity about the affairs of others, is common enough.
4. Curiosity about sacred matters is much needed, we
have too little of it.
5. Curiosity with a good desire, about good things, is a
blessing from God.
6. The sluggish, unthinking, boorish mind is curious
about nothing. The exercise of a good curiosity implies a man which is,
I. Thoughtful, neither sleepy nor foolish, not self-satisfied.
II. WiSHFULL, to gain more light, knowledge and grace.
III. Active, in allowing no opportunity of improvement to escape it.
IV. Humble, as feeling what a great unknown lies before it. Epil. — Never be ashamed to ask and to learn. "Seek after
knowledge and your soul shall live,"
( 15 )
SERMON 15.
SELF-KNOWLEDGE THE PARENT OF HUMILITY.
{Holy Gospel^ Ser. 3).
(i). S. John I. 27 : " Whose shoe's latchet I am not worthy to unloose."
(2). Phihpp. III. 12 : "Not as though I had already attained." Stimma, 22^ 161, 2, c. : "The knowledge of one's own defi- ciency belongs to humility, as a certain directive rule of the affections. But humility itself consists essentially in the affection itself, which is foundedupon our own self-knowledge."
Prelude i. S. John Baptist knew great and wonderful things about himself — about his miraculous birth, powers, mission, &c. Therefore he was made humble by this very knowledge.
2. The ignorant and unthinking are unhumble, self- opinionated, and exactly so in proportion to their ignorance.
3. True knowledge humbles us by showing to us, at
least partially, our own ignorance.
4. In proportion as our knowledge is clear and extended,
so is our humility.
I. Sincere, existing in true feeling, not in mere profession.
II. Deep, lying stored away in the heart's secret recesses.
III. Wise, for he is truly wise, who truly knows himself.
IV. Blessed, since he who humbleth himself shall be exalted.
Epil. — Pray for S. John's self-knowledge, so to partake of his humility.
( 16 ) SERMON i6.
THE BRIDLE OF HUMILITY.
{Holy Gospel, Ser. 4).
(i). S. John I. 27 : "Whose shoes latchet I am not worthy
to unloose." (2). I. S. Peter v. 5 : " Be clothed with humility."
Summa, 22", 161, i, c. and 2 c.: "A virtue is necessary, in regard to the desire of something high and arduous, which may moderate and bridle the mind lest it may tend immoderately to high things ; and this restraining power belongs to the virtue of humility. It pertains particularly to humility, that anyone may restrain himself lest he be carried away to those things which are above him."
Prelude i. Humility is the great check to undisciplined life and thought.
2, Pride bids us estimate ourselves and our doings too
highly.
3. It often makes us undertake things too hard for us.
4. To compare ourselves, with others less favoured,
which is unwise. Humality steps in and bridles our,
I. Thoughts, when they are too lofty, arrogant and vain ; curbing many too lofty imaginations, and bringing them into subjection.
II. Wishes, limiting their range ; restoring us to contentment.
III. ExPECTiONS, founded upon exaggerated notions of merit.
IV. Attempts, founded upon insufficient powers and means. Epil, — This bridle is needed that the soul may become even
as a weaned child (Ps. cxxxi. 2) feeling its helplessness. Thus taking the example " Learn of Me for I am meek," &c.
( 17 )
^un&aj atttv Christmas Ban.
SERMON 17.
THE PURITY OF THE INCARNATION.
(Ho/y Gospel^ Ser. i).
(i). S. Matt. I. 18: "She was found with Child of the Holy Ghost."
(2), I. S. Tim. V. 22 : " Keep thyself pure."
Sum7na, 3", 28, 3, c. : " Lest we should derogate either from the perfection of Christ, or from the sanctity of His mother ; or we should bring in injury to the Holy Ghost ; or impute the highest presumption to Joseph himself ; it is to be confessed that the mother of God conceived and brought forth as virgin, so that after the birth, she remained ever a virgin."
Prelude i. Holiness and purity are two attributes of Jesus.
2. The stainless birth produced the sinless offspring.
3. Since the fall, the order of nature is sinful, the
order of grace alone is sinless.
4. Purity maintained in the union of the human with
the divine nature. Consider the holiness, or purity of the Incarnation in relation to,
I. Jesus Christ Himself, our sinless Saviour ; as to His divinity " the only begotten of the Father ; " so for perfection the only begotten of His mother as to humanity. II. Holy Ghost, that the sacrarium in which He formed the flesh of it, should not be violated.
III. Mary, lest her former miraculous purity be invaded.
IV. Joseph, the highest presumption if he placed himself on a level with divinity.
Epil. — Purity of body is one of the many lessons of the Incarnation.
( 18 )
^unftaj aft^r Christmas Ba^,
SERMON i8.
THE OLD MADE NEW. [Holy Gospel, Ser. 2).
(i), S. Matt. I. 21 : " Thou shalt call His name Jesus." (2). Isaiah lxii. 2 : " Thou shalt be called by a new name." Summa, 3^ '^'], 2, 2'" and 3'". : " The name of Jesus was not a new name, but it had been imposed upon very many persons in the Old Testament ; and rightly so, since they wrought out some particular and temporal salvation ; but this name is proper to Christ on account of His spiritual and universal salvation, and as applied to Him it is said to be a new name." Prelude i. Jesus said "Behold I make all things new" (Rev. xxi. 5). As it was with His name, so was it also with all other things,
2. It is a greater miracle to make the old new, than
to create.
3. Jesus became incarnate to renew our race.
■ 4. He comes by His spirit into our souls to renew
them, to make them young again by purity, and by a
new faith which is full of joy. He gives to us a new,
I. Salvation, universal, free and perfect, such as was
never known before. II. Nature, the new birth of the spirit, "a name better than that of sons," &c.
III, Hope, of better things to come : to be in us the hope of glory.
IV. Life, beginning in baptism. " Because I live ye shall live also."
EpiL — May you be renewed in the spirit of your minds : and so become new in Him.
( 19 )
^untraij dttt Climtmas Ban.
SERMON 19.
THE WORK OF THE INCARNATION.
{Ho/y Gospel, Ser. 3).
(i). S. Matt. I. 21 : " She shall bring forth a son."
(2). I. Tim. II. 5 : " The man Christ Jesus."
Summa, 3^ i, 2, c. : " God was able out of the infinity of His divine power to restore the human race, by another work than that of the Incarnation ; but as man, more easily, and better. He wrought out His salvation ; so it was the more necessary that His Word should become flesh. No other way, says Augustine, would have been so suitable for the healing of our misery."
Prelude i. The fall began with man, so the restoration was by a man.
2. Our humanity corrupted by a sinful man, was
made holy by a sinless man.
3. The fall and restoration were both effected by a
person.
4. At the Incarnation, Jesus became our personal
Saviour. The work of the Incarnation of the Word promotes our,
Ic Faith, there is trust or confidence in God Himself speaking (S. August.) that man might walk more trustingly to the truth, the Son of God, Himself the Truth, having become man, founded our faith. n. Hope, for the Incarnation, showing God's love to us, awakened hope.
HI. Charity (S. August.) '* If it "Was irksome to love, at least to love mutually may not vex us."
IV. Participation, in the divine nature, which is the blessedness and end of life.
Epil. — Let not this work be v/rought in vain (Heb. ii. 3).
( 20 )
^uttiaj afto Cbnstmas Bag*
SERMON 20.
THE WORLD'S SIN.
{Holy Gospel, Ser. 4).
(1). S. Matt. I, 21 : " He shall save His people from their sins."
(2). Rom. V. 17: " For if by man's offence death reigned by one," &c.
Siniima, 3", i, 4, c. 2'". : " Since Christ came into this world to blot out all sins, He came chiefly rather to take away original than actual sin ; • for that sin by which the whole human race is polluted is more evil than that which is the particular sin of a single person. ' Original sin ' says Bede ' is called the sin of the world as being common to the whole world.' The penalties which we sensibly suffer, in this life, as hunger, thirst, death, &c., flow from original sin. Therefore Christ, that He might make full satisfaction for original sin willed to suffer sensible pain, that He might consume in Himself death, and other things of this kind."
Prelude 1. Baptism is a death unto original sin as well as a new life unto holiness. We note of original sin that it is, '
I. Longstanding, it dates from Adam ; it is destroyed by Christ. H. Universal, since "all have sinned," &c. No escape from it by nature. HL The Source, and cause of actual sin : " If the root
be holy so the branches," and the opposite. IV. Immense, in "its body of sin," and the multitude of
sinners it has produced. Epil. — 'It was to deliver us from original sin that, as at this time Jesus was born in Bethlehem. Rejoice in this deliverance.
( 21 ) SERMON 21.
CEREMONIES.
{Holy Gospel, Ser. i).
(i). S. Luke II. 42 : "The Custom of the Feast."
(2), I. Cor. XIV. 40 : " Let all things be done decently, and in order."
Swumay 12% 103, 4, c. : "All ceremonies are protestations of the faith, in which consists the interior worship of God ; by these man is able to bear witness to his interior faith by his deeds as well as by words" (id, 12^ 99, 3, c'".) " Man was ordained by God not only for interior acts of the mind, such as to believe, hope and love ; but also for certain exterior works by which he confesses his divine servitude. These actions are said to pertain to the worship of God, and they are called ceremonies."
Prelude i. Ceremonies, the outward acts and customs of worship, are not sacraments, but aids to their due administration.
2. There are ceremonies under the new, as under the
old law.
3. The church has always had her ceremonies ; some
from her foundation ; others for centuries.
4. With ceremonies, worship is august and reverential ;
without them, the reverse.
Ceremonies duly observed cause worship to be, L Reverential, to God, as implying order, care and
thought. IL United, all observing the same forms of worship. in. Hearty, as expressing a full desire to honour God's
worship. IV. Powerful, to influence the thoughtless and unbelieving. Epil. — As a safeguard against carelessness and irreverence, observe ceremonies.
( 22 )
SERMON 22.
THE LORD'S DAY NO SABBATH.
{Ho/y Gospel, Ser. 2).
(i). S. Luke II. 42 : " The Custom of the Feast."
(2). S. Matt. XII. I : "Jesus went on the Sabbath day through the corn " (S. Luke vi. i).
Swnina, 22'', 122, 4, 4'". : " The observance of the ' Lord's Day ' in the new law, succeeded the observance of the sabbath not by force of a precept of the law, but from the constitution of the church, and the habit of christian people, nor is its observance figurative, like that of the sabbath under the old law ; therefore the prohibition against working is not so strict as to the Lord's Day as it was in respect to the sabbath, but certain works are allowed on the Lord's Day which were prohibited on the sabbath."
Prelude i. The Lord taught that: "The sabbath was made for man," &c. (S. Mark ii. 27), therefore He healed on the sabbath.
2. S. Paul taught : " Let no man judge you in respect
of the sabbath" (Coloss. ii. 16), S. Chrysost. on this verse : " Why make yourselves accountable for these petty matters ? "
3. Sabbatarians and Judaizers, the pests of the early
church. See Ignatian Epistles.
The Christian Sunday is the day of, L The Lord, to be spent as He spent it, in worship and
in doing good, and taking recreation. H. Holiness, to be kept free from sin, rioting and
sensuality. HL Festival, not of fast " we will rejoice and be glad in it." IV. Rest, but idleness is not rest, but the worst kind of
fatigue. Epil. — So may our Sundays be holy and happy, foretastes
of an eternal festival.
( 23 )
JFirst Sutttrag aft^r tljt QBpipIjang.
SERMON 23.
OBEDIENCE TO PARENTS.
{Holy Gospel, Ser. 3).
(i). S. Luke II. 51 : " He was subject unto them."
(2). Eph. VI. I : "Children obey your parents in the Lord" (Coloss. iii. 20).
Siimma, 22'', 104, 4, 2'". : " Bodies are subject to their masters, but the mind indeed to its own law. In those things which belong to the interior motion of the will, man is not bound to obey man but God only. But in those things which pertain to the disposition of acts, and of human affairs, the subject ought to obey his superior, by reason of his superiority ; the son to obey the father in those things which pertain to the discipline of life, to domestic care, and so of other things."
Prchide i. Outward and inward obedience are due to God.
2. Outward obedience in all things lawful is due to
parents.
3. True and real obedience must rest upon affection
and respect. When mutual love exists children yield to parents an obedience which is,
I. Full, no grudging element in it; as perfect as possible.
II. Ready, not of compulsion, by that of a ready mind.
III. Unselfish, for the parents' sake and good not for their own.
IV. Grateful, as some small return for all the parents have done for them.
Epil. — Such was the obedience which the Lord rendered to His earthly parents. Let the young take Him as their holy example.
( 24 )
JFirst ^untrag aft^r tht ^ptpljang*
SERMON 24.
EXPERIMENTAL KNOWLEDGE.
{No/y Gospel, Ser. 4).
(i). S. Luke II. 52 : "Jesus increased in wisdom."
(2). Coloss. II. 3 : "In whom are hid all the treasures of wisdom and knowledee."
Summa, 3", 12, 3, 2 and 3'". : " As to experimental know- ledge, Christ increased in it ; for He did not know all things from the beginning, but He received knowledge from sensible or outward things. The Lord did nothing but what was suitable to His age; therefore He listened to the discourses of teaching for the time m which He was able to have touched such a erade of knowledge by the way of experience."
Prelude i. As Son of God Jesus knew all things (Coloss. ii. 3), on which S. Chrysost. " He alone knows all things :" Hid "from the angels, not from you only."
2. Two kinds of knowledge ; inherent and experi- mental.
3 As Son of man, Jesus had to learn by experience
the sharp lessons of His earthly life of toil, disappoint- ment, sorrow and sufferine.
• 4. Experience is the best teacher ; it really teaches ;
its knowledge is, L Adaptive, as suffering, sorrowing, &c., He consoles
sufferers, mourners, &c. H. DisciPLiNAL, " not My will but Thine ; " it bends man's stubborn will. HL Progressive, each succeeding day develops a higher
and deeper experience. IV. Temporal, in the eternal state we shall gain knowledge not by experience, but by intuition, when we shall know as we are known. Epil. — Day by day may we grow in wisdom and knowledge, going on to perfection.
( 25 )
S^cani <§untrag aft^r tljt CBpxpbang.
SERMON 25.
THE HOUR OF JESUS.
{Hb/)' Gospel, Ser. i).
(i). S. John II. 4 : " Mine hour is not yet come."
(2). Eccles. III. I : " To everything- there is a season, and a time to every purpose."
Stmzma, 3", 43, 2, c. : " The miracles of Christ were wrought for the confirmation of His teaching, so He did not work any until He began to teach, nor did He begin to teach till He was of full age. His miracles were also wrought to show forth the divine power in Him, that from His deity, men might believe in the truth of His humanity. Therefore Chrysostome says, that He did not work miracles in His early life, for had He done so, men might have considered His incarnation to be unreal."
Prelude i. A time, season and place for everything.
2. S. Chrysostome defines the hour of Jesus as the
season of man's need.
3. Deeds cannot be performed, before, or after, but
in their hour.
4. God gives to each, an hour, or season, or an
opportunity.
5. This "hour" must be right, seized and well used
since it is,
I. Fitting, the best and most opportune time that can be
used. H. Appointed, not by ourselves, but by God's providence who ordereth for us. ni. Blessed, if seized upon, made the most of, and accepted
when received. IV. Only One, so that if passed by may never again return. Epil. — May we use our " hour " to God's gjory and our own salvation.
( 26 )
S^t0ntr ^unirag alttx tin ^pipljanj*
SERMON 26.
THE PHASES OF FAITH.
{Holy Gospel, Ser. 2). '
(i). S. John II. II : " His disciples believed on Him." (2). S. Mark ix. 24 : " Lord I believe ; help Thou mine
unbelief." Swmna, 3", 43, 3, 3'". : " Not because then at first they had
believed, but because at that time they believed more
lovingly and more perfectly. Or, as Augustine says :
' He calls them disciples who were about to become
His disciples.' " Prebtde i. A kind of doubtful following first; a confirmed
and believing following after this. His first miracle had
been wrought.
2. Faith like a mighty river, often dates its origin
from a small beginning. — The soul can hardly tell when and how its germ was planted.
3. To the very last the faith of the disciples was not
fully confirmed.
4. The light of faith resembles the light of day in its
phases. We note the,
I. Dawn, a gleam of fresh light breaking in upon a dark
and ignorant soul. But a ray or two here and there
within, containing a hope and a promise. n. Twilight, a half vision and belief, a seeing of "men
as trees walking," the gaining, but still imperfectly, a
new spiritual sense and power. ni. Daylight, now clear, then cloudy, but with light
enough for men to walk in, and work out their own
salvation in it. IV. Full and Perfect Day, not on earth, but in heaven ;
through grace, in glory. Epil. — Our prayer : " Lord increase our faith ; " walking
by faith, not by sight.
( 27 )
SERMON 27.
DOING OUR BEST.
{Holy Gospel, Ser. 3).
(i). S. John II. 10 : " Thou hast kept the good wine until now."
(2). S. Mark xiv. 8 : " She hath done what she could."
Swnvia, 3", 44, 3, 2*". : " It is to be considered concerning the miracles of Christ, that commonly He used, as in the case of the 'good wine,' to make His works most perfect as Chrysostome says : ' Such are the miracles of Christ,' that chiefly in those which were wrought on account of nature, they might become more beautiful and more useful."
Prelude i. Perfection of nature produces perfection of worK.
2. The perfect Jesus could do no imperfect work.
" He hath done all things well."
3. "We cannot be perfect as He is," but we can all
try to do our best.
4. Our best in thought, word, deed and life.
5. A great satisfaction in the best that it lies in our
power to do. To do our best implies,
I. Earnestness, in purpose " ye did run well, who did hinder you ? "
II. Thought and Care, that no carelessness shall injure or hinder our work.
III. Endeavour, leaving no means unemployed, no power unused.
IV. Perseverance, that at least a portion of our imperfec- tion may be atoned for, this makes up for ability and advantages.
Epil. — The saints did their best to become holy. All the great deeds and works in the world are the results of their author's best work.
( 28 ) SERMON 28.
THE INSTRUMENTAL SOUL. {Holy Gospel, Ser. 4).
(i). S. John II. 9 : "The water that was made wine."
(2). Rom. VI. 13 : " Yield your members as instruments of righteousness."
Sumina, 3'', 13, 2, c. ; " The soul of Christ can be considered either as to its proper nature and virtue, natural or graced ; or, as the instrument of the World of God united personally to himself. In this sense, the soul of Christ had great instrumental power for performing all miraculous changes, which are ordained to the end of the Incarnation, which is, to restore all things whether in heaven, or on earth. Whatsoever changes can be wrought, are wrought by the soul of Christ, according as it is the instrument of the Word."
Prelude i. Miracles imply a change in the order of grace, or nature.
2. To change a soul with its passions, desires, &c., is
a greater work than to change any body ; as water into wine ; a sightless to a seeing eye.
3. Jesus does change a poor weak soul, which repre- sents water ; into a soul strong in repentance, grace and heavenly joy, which represents wine.
4. Such a change is for eternity and not for time
only. Jesus changes the soul from,
I. Sin, to holiness, making it new ; the heart of stone is turned to flesh. II. Sorrow, to happiness ; " your sorrow shall be changed into joy."
III. Despondency, into "hope, as an anchor of the soul, sure and stedfast."
IV. Death, into life : " Because I live, ye shall live also." Epil. — May this mighty, instrum.ental soul of Christ, exert
its power on us all.
( 29 )
SERMON 29.
LEPROSY A TYPE OF HERESY. {Holy Gospel, Ser. i).
(1). S. Matt. VIII. 2: "Behold there came a leper and worshipped Him."
(2). Gal. V. 19-20 : " The works of the flesh are manifest, which are these seditions, heresies," &c.
Sicmma, 12", 102, 5, 4'".: "Worship is twofold; spiritual, consisting of devotion of the mind to God ; and bodily, consisting of oblations, &c. Sin hinders the former, and under the old law bodily impurity [such as leprosy] the other. Figuratively the uncleanness of leprosy signifies the uncleanness of heretical doctrine ; both because heretical doctrine is contagious like leprosy, and because there is no heretical doctrine which does not mingle things true, with things false ; as, on the surface of the body of the leper, there appears a certain distinction of spots which marks a difference from the other flesh which is sound (Lev. xiii. 38)."
Prelude \. God has given to us, in the Catholic Church, one pure body of orthodox truth, the quod semper ; quod ubique ; quod omnibus is believed.
2. Heresy defiles this body of truth by omissions,
additions and distortions.
3. Heresies often attract from their novelty ; and the
spiritual pride they breed.
4. They may endure even for centuries ; at last they
die out. Heresy is, L Contagious, like leprosy it spreads and multiplies very
quickly. H. Deceitful, introducing what is false into the truth, to deceive. HL Impure, defiling the pure body of Catholic truth. IV. Marked, by its effects as with the spots of Satan and of sin. Epil. — Be ye clean ; separate, come out from it ; no concord between Christ and Belial.
( 30 ) SERMON 30.
THE ADORATION OF JESUS. • • {Holy Gospel^ Ser. 2).
(i). S. Mark viii. 2: "Behold there came a leper and worshipped Him,"
(2). I. Cor. XIV. 25 : ''Falling down on his face he will worship God."
Sufuma, 3", 25, I, c: "There is one adoration of Christ, and of the two natures in Him, and many causes of the one adoration. So great in Christ is the one person of the divine and human natures, that there is one adora- tion and one honour on the part of Him who is adored, but on the part of the cause for which he is honoured, there can be said to be many adorations."
Prelude i. Adoration is one of the children of feelino-.
2. Adoration is heart worship in its highest form.
3. As feeling varies, so arises many adorations of Jesus.
4. The one divine Person is many sided, so the
adoration to Him takes, though essentially one in itself, many forms. We adore the Lord for His infinite,
I. Love, so great and intense towards us ; creative and
redeeming love. H. Wisdom, in whom are all treasures of wisdom, so made unto ourselves. HL Power, manifest over creation, the spirit world, and
men's souls. IV. Goodness, by which He outpours His blessed gifts upon ourselves.
Epil. — Adore Him in sacrament, worship, prayer and in holiness alike of life and conversation.
( 31 )
SERMON 31.
THE HIGHER LAW.
{Holy Gospel, Ser. 3).
(i). S. Matt. VIII. 3: "Jesus put forth His hand and touched him."
(2). Rom. VIII. 2 : " The law of the spirit of hfe, hath made me free from the law of sin and death."
Stinwia, \2% 107, 2, 3"'. : " In the old law it was prohibited to touch a man who was a leper (Levi. v. 2 — xiii. 14), since by this a man was incurring a certain uncleanness or irregularity, just as in the case of one touching a dead body. But because He was the cleanser of leprosy He was not able to contract any such unclean- ness. For the new law as compared with the old ; was, as the perfect compared with the imperfect."
Prehide i. The Lord came to give us a higher law for life than was known before.
2. Not lawlessness, but a more spiritual law.
3. To touch sin, as sin even in thought defiles the
soul, but to touch sin to root it out, purifies and exalts.
4. The higher law is more sensive and therefore more
exalting than the lower.
The higher law of Jesus is a law of, I. Grace, i. e. of favour, pardon and benediction. II. Goodness, taking up and expanding all that is better,
and so choking the evil. III. Compassion, founded upon His taking all humanity to
Himself for ever. IV. Help, where need was, there His law of help came
into play. Epil. — Let us strive to walk after this higher law of life,
seeking to gain deeper humility, and more perfect
purity in body, soul and spirit.
( 32 )
®l}trlr ^uittraj afttv tlj^ ^ptpljanj*
SERMON 32.
THE WORTHY COMMUNICANT.
{Holy Gospel, Ser. 4).
(i). S. Matt. VIII. 8 : " Lord I am not worthy that thou shouldest come under my roof."
(2). I. Cor. XI. 28 : " Let a man examine himself, and so let him eat," &c.
Summa, 3", 80, 10, 3'". : " The reverence of this sacrament (Holy Eucharist) has fear, that fear of reverence to God which is called filial, joined to love. From love arises the desire of partaking ; from fear the humility of reverencing. Both pertain to the reverence due to this sacrament : neither did that Zacchaeus (S. Luke xix. 6) nor this centurion differ between themselves when the one of them joyfully received the Lord, whilst the other said ' Lord I am not worthy,' &c. ; both honouring the Saviour, though not in the same way. Yet love and hope, to which the scriptures ever incite us, are to be preferred to fear. Hence wheii Peter said * Depart from me,' &c. (S. Luke v. 8), Jesus answered him ' Fear not.' "
Prelude i. Man's mingled nature admits of mingled feelings.
2. In this life, no perfect concord of affections in the
soul. The worthy communicant approaches the sacra- ment of the altar in, I. Fear, which is reverential ; trembling at his own unworthiness. II. Hope, of there meeting with and receiving Jesus.
III. Joy, at the invitation ; and the means of realizing so
great a blessing. IV. Love, to Him who hath prepared such spiritual grace.
Epil. — ^A diligent preparation makes a worthy communicant.
( 33 ) SERMON 33.
WHY THE RIGHTEOUS SUFFER.
{Holy Gospel, Ser. i).
(i). S. Matt. VIII. 25 : " Lord, save us : we perish."
(2). II. Cor. IV. 17: "Our light affliction, which is but for a moment," &c.
Sumina, i", 21, 4, 3"'.: "Many righteous are afflicted in this world ; but in this also appears justice and mercy, inasmuch as by afflictions of this kind, some corruptions in them are purged, and they are the more drawn up to God, and away from their affection for earthly things : as Gregory says ; ' The ills which press us in this world, compel us to go to God.' "
Prelude i. Affliction may come either as a judgment for sin, or as a mark of God's favour to prepare the soul for higher gifts.
2. "We perish" the cry of the disciples, not of the
unholy or the profane.
3. It is the cry of suffering, bodily or mental, of every
holy soul, in every age, for the holy, voyaging in the ship of the Church over the stormy seas of life, meet with more seeming tempests than do the wicked.
4. The Lord often seems to sleep whilst His loved
ones are in sore trouble. Affliction,
I. Purifies, the soul from some secret sins, or sickness of
mind. II. Weans, the affections from the world and earthly things. III. Draws, the soul upwards to God and His Kingdom. IV. Places, the soul in rest and peace, fixing it upon the
bosom of God. Epil. — May we kiss the chastening rod, and prepare by discipline for the kingdom.
( 34 )
fontth Sttniaj afto tl}^ ^pipljanj/
SERMON 34.
THE AGONY OF REPENTANCE.
{Holy Gospel, Ser. 2).
(i). S. Matt. VIII. 31 : "If thou cast us out suffer us to go away," &c.
(2). S. Mark ix. 20 : " The Spirit tare him and he fell on the ground."
Summa, 3'', 44, i, 4'". : "He permitted him whom he had liberated from the demons to be more heavily afflicted for the time ; from which, nevertheless He immediately liberated him, showing by this, as Bede says, that often, when after sins, we endeavour to turn to God, we are driven into new and greater ones by the snares of our ancient enemy, who does this either to stir up a hatred of virtue ; or that he may vindicate the injury of his expulsion. Often the healed man becomes as one dead so that ; as Jerome observes ; ' Ye are dead and your life is hid with Christ in God' (Coloss. iii. 3)."
Prelude i. Theophylact. "He guarded those possessed with devils, lest they should kill themselves."
2. Repentance is the casting out of the demon of sin.
3. It represents the death throes of our old nature.
• 4. It brings an army of old sins and evil habits
against us.
5. It stirs up spirits still lurking within which hate
the new life. The agony of repentance is,
I. Strong, so many powers of evil are opposed to weak human nature. II. Sharp, as being an inward crucifixion of much held dear.
III. Deadly, involving the death either of the old or new nature.
IV. Decisive, either for heaven or for hell, for an eternal state.
Epil. — The victory of repentance brings pardon, peace, hope and joy.
( 36 )
JFnttrtb Suntrag aft^r tht ^pipljang,
SERMON 35.
THE DEMON OF SIN.
{Holy Gospel, Ser. 3).
(i). S. Matt, VIII. 31 : " Suffer us to go away into the herd of swine."
(2). St. Jam. I. 14: "Every man is tempted when he is drawn away of his own lust."
Sumina, 3'', 44, i, 4'". : "Christ permitted, as Chrysostom says, the demons to enter into the herd of swine, not as if He was persuaded by them but to teach us the greatness of the harm of the demons who He in wait for men.
Prehcde i. Every sinful thought and desire is a demon or evil spirit.
2. These demons hide in the soul and work secretly
till the crisis comes.
3. Their purpose is not to kill, but to corrupt men,
making them rebels to God and bringing them to eternal damnation.
4. They are the soul's parasites, eating out every
good and holy desire.
5. They did not destroy these demons after, they
made them solitary and fierce.
6. The craft, cruel, cowardly, covetous demon of sin,
I. Excites, and stirs up into action all the evil in the soul.
II. Destroys, what it can of all that is good in thought
and will. III. Corrupts, such good as it cannot kill. IV. Betrays, at last the too credulous soul to its master
the devil, to be led captive by him at his will. Bpil. — Cast out this demon, resist him, give place to him
no not for an hour.
( 36 )
Jfntrrtb Snnitaj aft^r tht ^pipljanj*
SERMON 36.
• RESTRAINING POWER.
(Ifo/y Gospel, Ser. 4).
(i). S. Matt. VIII. 23: "When they came out they went into the herd of swine."
(2). II. Thess. II. 7 : " He who now letteth, will let, until he be taken out of the way."
Suimna, 3^ 44, i, 4'". : " He permitted the demons to go into the herd of swine, according to Chrysostom, to teach us that more grievous things would be performed by these men than in the swine ; unless men were helped by divine providence."
Prelude i. Theophylact writes : " Showing what bitterness the}^ bear towards men and that if they had power and were not restrained they would afflict us more than they did the swine."
2. The state of life, were God's providence, and the
grace of Jesus Christ wholly withdrawn.
3. Man cannot be left to himself; if God forsakes,
the devil seizes.
4. Some day Antichrist will bring in a terrible reign
of sin when "He witholding " shall be removed (11. Thess. II. 3-13). Jesus now restrains the power of sin by, I. His Holy Angels, who have charge concerning us. II. The Memories, suggested by His spirit of a holier and happier past.
III. The Dread, wholesome, and awakening, of a future judgment.
IV. The Infusion, of better, brighter and holier thoughts into the soul.
Epil. — In mercy may He restrain our unholy wills and desires.
( 37 )
SERMON 37.
THE OFFICE OF PREACHER.
(Jlo/y Gospel, Ser. i).
(i). S. Matt. XIII. 24 : " The Kingdom of heaven is likened unto a man which sowed good seed."
(2). Isai. Lii. 7 : " How beautiful are the feet of him that bringeth good tidings."
Summa, 3'', 41, 3, i"\ : " No one ought to assume the office of preacher unless he has been first purged, and is perfect in virtue ; since it is said Acts i. i : * That Jesus began both to do and teach.' Therefore Christ immediately after His baptism assumed austerity of life, that He might teach, that it behoved others to pass on to the office of preaching after the flesh had been subdued, according to that which the Apostle said, I. Cor. ix. 27 : 'I keep under my body,' &c."
Prelude i. Preachers, says S. Bruno, are the feet of Christ to whom the people are deservedly said to be subject.
2. Humbert enumerates the necessary qualifications
of the preacher to consist in holiness of life, knowledge, power of speech, aptness at illustration and a good report. ' We are unto God a sweet savour of Christ.' fii. Cor. 11. 15).
3. Preachers are sowers of the good seed of the word
of life.
— — 4. Preachers were formerly a distinct order in the Church.
5. Life and preaching should agree. The austerity
of life in the preacher demands,
I. Discipline, of self and strict watchfulness in converse with others. H. Piety, unaffacted and deep, both in the outward and inward life. HI. Seriousness, and solemnity of word and manner. IV. Earnest Sadness, rather than carelessness and joy ot
heart. Epil. — Honour the preacher for his Master's sake and the holiness of his calling.
( 38 ) SERMON 38.
OPEN SINNERS ARE TO BE SHUNNED.
{Holy Gospel, Ser. 2).
(i). S. Matt. XIII. 29 : " Nay ; lest while ye gather up the tares ye root up also the wheat."
(2). I. Cor, V. 13 : " Put away from among yourselves that wicked person."
Summa, i2\ 64, 2, i'". : "The Lord commanded the ab- staining from the rooting up of the tares in order to spare the wheat that is the good (id. 22', 108, i, c.) If the intention of him punishing tends to some good which is to be gained by the punishing of him sinning, as to his correction or to his restraint, or to the quietude of others, to the preservation of righteousness, and to the honour of God, then it will be lawful."
Prelude 1. Re^nignis in Rom. c. 6: "As one sinner can corrupt a whole congregation by his evil example, if they who can punish him, do not do so, they ought to be punished as the sinner himself."
2. " To deliver such an one to Satan " (i. Cor. v. 5).
3. The good in no case are to be injured ; hence
tares and wheat grow together.
4. Where separation can be made, it ought to be
carried out.
5. Notorious sinners are to be shunned,
6. Excommunication formed a part of the discipline
of the early church. Sinners ought to be shunned since they corrupt the good by their,
I. Influence, even when unconsciously exerted. II. Example, which like an infection, soon affects others.
III. Persecution, of the good, jeering, ridicule and malice.
IV. Temptations, and solicitations, to sin, by their trials to corrupt others.
Epil. — Avoid the hardened sinner ; touch not the unclean thing.
( 39 )
JFifflj ^iiniaj ahtx tht ^pipbattg,
SERMON 39.
THE SERVANTS OF GOD. {Ho/y Gospel, Ser. 3).
(i). S. Matt. xiii. 27 : " The servants of the householder came and said unto him."
(2). Rom. VI. 22: "Made free from sin, and become ser- vants to God."
Summa, 22^, 104, 4, 2"\ and 5, 2'". : " God can command nothing which is contrary to virtue, because in this fact chiefly consists the virtue and the rectitude of the human will ; that it is conformed to the will of God and follows its commands. Man is placed in subjection to God simply in relation to all things both inward and out- ward and so he is bound to obey Him in all things."
Prelude i . Sedulius, in Rom. " To serve in the spirit is more than to adore in the spirit ; the former binds the affections, the latter can be rendered without them."
2. Conformation to God's will is the highest form of
obedience.
3. Its lower form is a meagre following of His
commands.
4. God's servants must seek first to learn and then
to follow God's will.
5. God's servants must be willing to serve Him ;
God has given free will to men.
Man's service to God must be, I. Conformable, to His nature and attributes; He
cannot deny Himself n. Vital, or living ; of the spirit not of the dead letter. III. Increasing, growing in constancy and energy with
man's love and knowledge. IV. Willing, as a joy of heart, not rendered with any hope
of gain. Epil. — May our service to God daily increase in strength, consistency and devotion ; developing in life and action all that is true, just and holy.
( 40 ) V
JfiftI) Stin&aj aft^r tlr^ CKpipbang*
SERMON 40.
THE HARVEST OF THE FINAL JUDGMENT. {Holy Gospel, Ser. 4).
(i). S. Matt. xiii. 30 : " Until the harvest."
(2). S. John XII. 48 : " The word that I have spoken shall judge him at the last day.
Szmzma, 3", 59, 5, i"'.: "After death in respect to the things of the soul, man obtains an unchangeable state ; and therefore in relation to the reward of the soul, the judgment need not be delayed ; but because there are other things pertaining to man which will be wrought out in the course of time, all these things will be brought into judgment, and they will have to be estimated at the final judgment at the last day."
Prelude i. Radulph, Flav. in Levit. lib. 16. c. 3: "The general harvest will be at the consummation of the world, when, after the reparation of human bodies in the land of the living, there will a congregation of all the blessed."
2. The work and probation of the soul ends with life.
3. Death brings the soul to a changeless state, as to
happiness or misery.
4. Vast multitudes are dead, vaster multitudes are
living ; still vaster multitudes have yet to live and die.
5. A mystical number to be completed before the
final end. " Other things," the tares and wheat, wrought out in time as it goes on, are ever,
I. Increasing, in number and magnitude and significance. II. Growing, in strength and maturity; till fully grown.
III. Ripening, into God's eternal purposes.
IV. Changing, as time goes, on according as the influences are good or evil.
£pil. — Pray, repent, struggle and wait.
( 41 ) SERMON 41.
THE TRIALS OF THE ELECT.
(Ho/y Gospel^ Ser. i).
(i). S. Matt. XXIV. 24 : " If it were possible they shall deceive the very elect."
(2). II. Thess. II. 2 : "Be not soon shaken in mind or be troubled."
Summa, i'', 23, 4, c. : "The predestination of some to eternal life, presupposes that God wills their salvation, to which belongs election and love. All the predes- tinated are elect and beloved" {id. 24, 2, 3"'.) " It is not said that anyone is elected to the life of grace, except so far as the life of grace is ordained to glory."
Prelude i . Sedulms, in Ephes. c. i : " Predestination is the preparation of grace."
2. All the children of the church are God's predes- tinated or elect.
3. As creatures of free will it is for the predestinated
to make their calling and election sure.
4. The elect are often deceived, and fall like S. Peter ;
but they arise (Prov. xxiv. 16).
5. The elect will be tried at the last day ; no excep- tion will be made.
6. God's baptized children, elected into the body of
His church, are ever being tried in this life, by trials which are often,
I. Severe, both as to body and mind in order to be
thoroughly tested. n. Unexpected, interrupting the calm and even flow of the Christian life. II L Undeserved, as far as their desires and actions are
concerned. IV. Seemingly, without purpose, but really sent in order
that the greater victory, may win a brighter crown. Epil. — " Blessed is he that overcometh."
( 42 )
^uth ^tinirag aittx tht ^pipljang*
SERMON 42.
THE CRITICAL MOMENT. (Ifo/y Gospel, Ser. 2).
(i). S. Matt. XXIV. 27 : "As the lightning cometh out of the
East," &c. (2). I. Cor. XV. 52 : " In a moment, in the twinkling of an
eye. Summa, i'^, 42, 2, 4'". : " In time there is something which
is indivisible, that is to say, instant."
Prelude i. S. Chrysost : "Truly He will not need a herald or a nuncio ; but in a moment of time He will appear to all ; so therefore His advent will be seen to shine everywhere and immediately."
2. A moment will change the face of the world for
ever.
3. A moment only between life and death, often
between riches and poverty ; between health and sick- ness.
4. The destiny of time and eternity hangs upon a
moment.
5. The moment in itself is almost nothing, in effect it
causes infinite and great results. A moment,
I. Changes, our condition, life and being.
II. Separates, the old life from the new. •
HI. Settles, the changed state ; it affixes a seal which cannot be broken.
IV. Opens up a new and different life for time and for eternity the death of another ; the passing of an examination ; the seemingly chance meeting with a friend, and a thousand other circumstances.
EpiL— Prepare for the critical moment, use every moment well.
( 43 ) SERMON 43.
THE FOUNDATION OF BELIEF.
{Holy Gospel, Ser. 3).
(i). S. Matt. XXIV. 26 : " Believe it not."
(2). Heb. X. 39 : " We are of them that believe to the saving of the soul."
Stim7?ta, 22^", 2, I, c : "To believe, is to think with assent; and it implies the consideration of the intellect, with some inquisition and consent of the will. It is an interior act of faith."
Prelude i. Titus Bostrensis, in Luke c. 14.: " To believe is free to everyone, but this gift is not obtained from God without prayers, which bringeth other endow- ments, of which to believe is the chief."
'- 2. To believe is easy to say, but it is hard to do.
3. To believe is an outcome of faith, which faith is a
gift of God through grace.
— 4. To believe is higher than to know ; faith trans- cends knowledge.
5. We believe by faith, but not of sight, either of eye
or mind.
6. To believe in the unseen is an act of grace and
discipline. To believe rightly, the understanding and the will must be united, I. Freely, not of necessity, nor by compulsion, but by the free action of the will. II. Strongly, so as not to be severed by any doubt or seeming inconsistency.
III. Thankfully, as finding in the union a secure rest and peace in the soul.
IV. Humbly, feeling how high are the mysteries of grace, as compared with any human understanding.
Epil. — Use this gift of believing by accepting God's appointed channels of grace through which it comes to us : Holy Scripture, the foundation, flows from the church which has delivered to us the canon of scripture.
( 44 )
SERMON 44.
MAN AND NATURE. {Holy Gospel, Ser. 4).
(i). S. Matt. XXIV. 29 : "After the tribulation shall the sun be darkened."
(2). Psalm cxxxix. 14: "Marvellous are Thy works."
Sumina, 3", 20, i, 2'".: "Although it cannot be properly said that nature is either a mistress or a servant, yet it can be said that a certain substance (hypostasis) or person is either a mistress or a servant according to this or that nature."
Prelude i. S. Ep/irem Rhyt. 48: " Nature was an instruc- tress to us in everything, and every man according to his ability learns in proportion to his pains." 5". Anast. Sinai ; " Nature is that which exist only in truth."
2. Here, as at the Crucifixion and elsewhere in Holy
Scripture, nature is said to serve the Lord, or to help Him to fulfil His purposes.
3. The books of nature and of God go hand in hand ;
same author; like difficulties in both books.
4. A certain soul in nature. " The Spirit within
nourishes heaven and earths and the watery plains. Mind infused through the members agitates the whole mass" (Verg. lib. vi. 725).
5. Wonderful relationship between mind and matter.
6. Lord becoming incarnate, consecrated the outward
nature which He loved. Nature,
L Feeds, not the body only by food, but the mind also by its scenery and effects. n. Developes, and draw^s out fear, wonder, admiration, &c. in. Teaches, many lessons, of obedience to law, patient
waiting (S. James v. 7). IV. Administers to many of our higher needs of Life. Epil. — Learn to love and reverence nature, God's handi- work, a parable of grace.
( 45 ) SERMON 45.
THE JUSTICE OF GOD.
{Holy Gospel^ Ser. i).
(i). S. Matt. XX. 2 : "He had agreed with the labourers for a penny a day."
(2). Rev. XV. 3 : " Just and true are Thy ways thou King of saints."
Suinma, i". 21, i, 3'". : " The justice of God has regard to what is seemly for Himself. He recompences Him- self by what is due to Himself. There is also a debt which is due to every created thing so that it may obtain that which was ordained for itself; as to man, hands, &c. God works justice when He gives to each one that which is due to its nature or condition, which was ordained to be given by Himself by the order of divine wisdom. Though so, God allows a debt to some one. He is no debtor. Justice is sometimes the condescension of God's goodness ; at others it is His retribution for our deserts."
Prelude i. vS. Ephrcvi. Ryth. j on Faith : "He [God] gat Him a name as being just. The eye looked upon His justice, His goodness seized upon it. Betwixt His good- ness and His justice, the mind is amazed and astonished."
2. All we are and have belongs to God ; we can
make Him no return.
3. Man can only stand in His judgment through
Jesus Christ. God's justice is, I. Consistent, with God's own attributes. H. Retributive, as in the cases of Adam; the flood; cities of the plain ; overthrow of angels.
HI. Strict, as in cause and effect in the natural and moral
worlds. I\'. Personal, adaptive to each one's estate; either of condescension or retribution.
Epil. — Place ourselves in God's hands who tempers mercy with justice.
( 46 ) SERMON 46.
THE POWER OF WORKING.
{Holy Gospel, Ser. 2).
(i). S. Matt. XX. 4 : " Go ye also into the vineyard."
(2). I. Thess. IV. 1 1 : " Study to work with your own hands."
Summa, 12'', 114, i, c : " Man can have no merit with God except on the presupposition of divine ordination ; so that man obtains it from God, by his operation, as if wages ; to which end God has assigned to him the power of working (virtutem operandi)."
Prelude i. A'elredus. Ser. 12. in Isai. ^.13: "In every good work three points are to be observed ; the virtue of discretion ; purity of intention ; a foundation of humihty." Theophyl. in loco : " Each one is hired to work in the vineyard of his soul."
2. The vineyard of the Lord has many divisions ;
many works are to be done for God, for the soul ; and for life in this world.
3. True and holy work produces fruit for this and the
next world.
4. God ever provides the means to fulfil His com- mands.
5. The power of working is a great gift of God ; it
implies.
L Being, endowed with certain faculties and powers.
II. Grace, without which any really good work is vain.
III. Opportunity, occasion comes when the means are ripe.
IV. Will, wanting which all other means are useless.
Epil. — The due exercise of our power of working brings not only profit but pleasure with it. In heaven there will be the fulness of work and energy combined with perfect rest.
( 47 )
SERMON 47.
GOD'S WAGES. iyHoly Gospel, Ser. 3).
(i). S. Matt. XX. 4 : " Whatsoever is right I will give you."
(2). S. Matt. XVI. 27 : " He shall reward every man accord- ing to his works."
Summa, 12^ 1 14, i, c. : " Man is not able to merit anything from God according to the absolute reason of justice, but according to a certain presupposition of the divine ordination ; according as truly it is, as if man obtained wages for his work. That which recompenses anyone, as repayment for work or labour is called wages, as if there was a certain price for it, the payment for which is an act of justice."
Prelude i. 5*. Clem. Epist. ii. 9: "The Lord Christ who saved us, being first indeed in spirit ' was made flesh ' and so He called us : so also we in this flesh shall receive wages."
2. No holy thought, word or deed will ever be lost.
3. Our wages will not depend so much on results,
as upon our means, endeavours and desires.
• 4. God pays us wages in this world, as well as in the
next.
5. He rewards not from our but from His point of
view. His wages are,
I. Just, as having been worked for: after all "we are
unprofitable servants." n. Liberal, beyond all our deserts or even expectations. HL Suitable, He giving not what men may want, but
that which is best for them. IV. Sure, though they may be given soon, they may be
long delayed. Epil. — Seek to serve God wholly, earnestly, actively ; He is the very best Master possible ; as the devil is the very worst.
( 48 )
SERMON 48.
GOD GLORIFIED IN MAN'S WORK. {Holy Gospel, Ser. 4).
(i). S. Matt. XX. 6 : " Why stand ye here all the day idle ? "
(2). I. Pet. IV. 11: " That God in all things may be glori- fied by Jesus Christ."
Summa, 12% 114, i 2"'. : " God does not seek utility from our good works, but glory ; that is, the manifestation of His goodness. We deserve something from God, not as if anything can accrue from them to Him, but inasmuch as we work for His glory.
Prelude i. Theod. on i. Cor. x. j/ : " Rightly He compre- hended all things, sitting, walking, talking, showing mercy and teaching ; regarding the one end of all things, the Glory of God."
2. God invites all in their several capacities to work
for His glory.
3. God is often glorified by a small work ; as by the
cup of cold water.
• 4. This thought should consecrate our common daily
life.
5. All honest work tends to God's glory according to
the given means. We work in God's vineyard when we glorify Him in lives which are,
I. Godly, as being lives which profess godliness.
II. Consistent, profession and practice ; faith and morals, go hand in hand.
III. Industrious, as knowing how short is man's day of life.
IV\ Pure, as being defiled by no wilful, or allowed sin.
Epil. — So may divine grace enable us to live ; that out of sins, sorrows, &c., God may indeed be glorified.
( 49 )
SERMON 49.
PREACHING IS FEEDING.
(Ifo/y Gospel, Ser. i).
(i). S. Luke VIII. 5 : " A sower went out to sow his seed."
(2). I. Pet. V. 2 : " Feed the flock of God."
Suinma, 22^ 188, 4, i, and 3"'. : " To preach is to feed or to teach others. It is not permitted that anyone in- differently should be allowed to preach."
Prelude i. ArnulpJms Lexov. "Three things are required in the preacher; holiness of conversation, fulness of knowledge, and a fertile vein of eloquence."
2. Preaching an important function in the church.
3. Stmima, id. 5 : " Besides bishops and parochial
presbyters no person is permitted to preach."
~— 4. Preaching as supplemental to sacrament, a great power for good.
5. The Church, both by education tested by exami- nation, as well as by her grace of orders, prepares her clergy to feed or teach her members.
6. The ' order of preachers ' formed a distinct body
in the mediaeval church. The preacher is bound to provide for his hearers food which is,
I. Winning, or attractive. " He that winneth souls is wise."
II. Wholesome, good and sound, nourishing the soul.
III. Sufficient, lest souls be sent away from church hungry.
IV. Suitable, such as the mind can digest and by which the soul is nurtured.
Epil. — In every sermon something to be learned. If it be needful to preachers, ' Take heed how ye preach ; ' it is no less needful to hearers ' Take heed how ye hear.'
E
( 50 ) SERMON 50.
PREACHING A DEFENCE.
{Holy Gospel, Ser. 2).
(i). S. Luke VIII. 5 : " A sower went out to sow his seed."
(2). II Tim. III. 17 : " That the man of God may be perfect, thoroughly furnished."
Summa, 22% 188, /\, c: " It is a greater thing, as Gregory says, to defend the faithful by spiritual arms, than to defend a faithful people with bodily arms."
Prelude i. S. Laur. Justin. De Inst. Prcel.c. 8:'' Yr^2S^Yi\^ is for the faithful people, that they may learn what to believe ; what to do ; whither they ought to tend, lest they fail, being wearied in the journey of this life, and wander through the bye paths of vices and fall into hostile hands which rob, slay and destroy."
2. Many, cruel, and varied are the enemies of souls.
3. The faithful preacher arms his people against these
enemies.
4. Warnings, admonitions and instructions tend to
this end.
5. The preacher is not ignorant of Satan's devices,
these he exposes. The true and faithful preacher defends his people against,
I. Ignorance, of the faith; of the origin and constitution
of the church. II. Error, of doctrine, which is the offspring of ignorance. III. Indifference, or spiritual lukewarmness, arousing and
exciting IV. Temptation, which is varied and coming in many forms. V, Superstition, or false religions, which are modern and
unscriptural. Epil. — May you, listening to the voice of the preacher, be
armed with the whole armour of God ; and so be
enabled to fight for and win a victory for the faith.
( 51 )
SERMON 51.
PREACHING THE INSTRUMENT OF SOULS.
(Holy Gospel^ Ser. 3).
(i). S. Luke VIII, 5 : " A sower went out to sow his seed."
(2). Philipp. II. 5 : " Let this mind be in you which was also," &c.
Summa, 22^ 188, 4, V". : " He who works upon the virtue [or heart] of another, does this after the manner of an instrument. The minister or preacher is a certain instrument of souls " (Instrumentum animarum).
Prelude i . 6". Laur. Jtistin. De Discipl. c. g : " Before all things they (preachers) should study, the natures, habits so as diligently to know the desires of each one committed to them ; that they may be able to apply antidotes to each one. For all bodies are not healed by one kind of medicine, neither are all souls purged, &c. by a like treatment,"
2. The sinful, unawaked soul is ugly and ungainly.
3. The preacher takes in hand such souls ; fitting
them for the master's use.
4, As the soldier his arms, as the mechanic his tools,
so the preacher must keep his tools bright and sharp ; his knowledge, his keenness of thought, his devoutness of soul, &c. By this instrument of souls the preacher,
L Forms, moulds souls : " Let this mind be in you which
also," &c. (Philipp. ii. 5). II. Purifies, souls: "Purifying their hearts by faith" (Acts xxi. 26).
III. Disciplines, souls ; subduing unholy wills and desires.
IV. Directs, souls, to walk in the right way : " This is the way," (Isai. xxx, 21),
Epil. — So may your souls and life be conformed to Jesus Christ,
( 52 ) SERMON 52.
PREACHING AN" OFFERING OF SOULS.
(Jlo/y Gospel, Ser. 4).
(i). S. Luke VIII. 5 : "A sower went out to sow his seed."
(2). Prov. XI. 30 : " He that winneth souls is wise."
Summa, 22^ 182, 2, 3'". : "There is no sacrifice which is more acceptable to God than a zeal for souls. The merit of an active life is not to be preferred to the merit of a contemplative life ; but it is more meritorious if anyone offers to God his own soul and the souls of others, rather than any other exterior gifts how great soever they be."
Prelude i. 6'. Laur. Justin. De Obed. c. 75.- "Of how great efficacy with God is the sacrifice of a man, knowing his own sin ; confessing his wickedness and supplicating with a sincere soul, pardon from the Lord."
2. A man can offer no greater offering to God than
his own soul.
3. He cannot do a greater work than to offer the
souls of others.
4. The faithful preacher is ever offering to God this
sacrifice of souls, which is a sacrifice which is,
L Living, and therefore capable of action, growth and expansion.
II. Infinite, in its capacities alike for good and evil.
III. Eternal, both in nature and duration.
IV. Redeemed, at so great a cost (i. Pet. i. 18),
Epil. — May this sacrifice be offered alike by preacher and hearer.
{ 53 )
SERMON 53.
THE UNIVERSAL SAVIOUR.
{Holy Gospel, Ser. i).
(i). S. Luke XVIII. 31 : "All the things that are written concerning the son of man," &c.
(2). I. Tim. II. 3-4 : " God our Saviour ; who will have all men to be saved."
Sumina, 3^ 44, 3, c : " The things which are ordained to an end ought to be proportionate to that end. But Christ for this end, came into and taught in the world, that He might save men (S. John iii. 17) ; therefore it was fitting that He by miraculously healing men, might show especially that He was the universal and spiritual Saviour of men."
Prelude i. De S. Polyc. Mart, c. ly : "Neither at any time are we able to forsake Christ who suffered for the salvation of the whole world of those being saved."
2. '* Saviour " is a history in a word, of infinite import
and comfort.
3. His name Jesus, Saviour ; saving from ruin, misery
and hell.
4. " Spiritual ; " of the soul which is the greater ; of
the body which is the lesser. Jesus is a " universal Saviour" as His salvation is limited neither by,
L Times or Seasons, He saved before the law, under
it, after it. H. Place, He is everywhere present in power and spirit. HL Number, the saved will be a multitude that no man
can number. IV. Race, or condition. He reduces all nations to one in
Himself. Epil. — How shall we escape eternal death if we neglect so great salvation ?
( 64 )
SERMON 54.
THE ABUNDANT LOVE OF JESUS CHRIST.
{Holy Gospel, Ser. 2).
(i). S. Luke VIII. 2)3 '■ " They shall put Him to death."
(2). S. John XV. 13 : " Greater love hath no man than this," &c.
Summa, 3", 47, 4, i"\ : "Christ for the purpose of showing the abundance of His love; by which He suffered; when placed upon the cross, prayed for the pardon of His persecutors ; that so the fruit of this petition might come to both Jews and Gentiles, for he willed to suffer for them both."
Prehide i. S. Chrysost. T. ix. 515. a.: " If one would not readily die for a virtuous man, think of the love of your Master ; since He, not for the virtuous, but for sinners and enemies, is shown as crucified."
2. Love like other human affections has different
degrees of strength.
3. The love of Jesus far exceeds the highest love of
any mortal.
-— 4. Fulness and perfection of nature, implies fulness and perfection in love. This love of Jesus without stint or measure flowed from the strength of His, I. Power, which is almighty in action, feeling, and in
wisdom. II. Compassion, so well knew He our lost and helpless state.
III. Adaptation, of mind to our unsatisfied yearnings.
IV. Will, to carry out any scheme of redemption however stupendous.
Epil. — May you all be partakers of His abundant love, receiving from Him "grace for grace."
( 55 ) SERMON 55.
THE GREATER LOVE OF JESUS CHRIST. {Holy Gospel, Ser. 3).
(i). S. Luke XVIII. 34: " They understood none of these things."
(2). S. Luke XXIII. 34 : " Father forgive them ; for they know not what they do."
Stimma, 3", 49, 4, 2 and 2"'. : " The passion of Christ was fulfilled by the men who slew Him ; who by this act heavily offended God. But the love of Christ suffering, was greater than the iniquity of those slaying ; so His passion availed more for the reconciling of God to the whole human race, than to the provoking Him to anger."
Prehide i. Ltidolp. Vita Chris ti, PL ii. c. Ixiii. fol. 4g2: " With what sweetness of mind ; with what devotion of spirit ; in what fulness of love, He exclaimed ' Father forgive them ! ' "
2. This "greater love" is wholly a divine gift.
3. It is seen the love of parents for unworthy children
whose misdeeds, deepen it by the pity and compassion with which it is accompanied.
4. The greater love and pardon of Jesus is evoked
by man's greater sin. A love,
L The Strongest, being founded upon an infinite pity.
II. Most Unselfish, seeking for no possible return.
III. Purifying, the soul from every particle of dross.
IV. Divine, being a faint reflection of the love of the Lord. Epil. — Seek to love not for self but for others.
( 56 )
mtwptagestnta Sttn&ag.
SERMON 56.
THE PERFECT LOVE OF JESUS CHRIST. {Holy Gospel, Ser. 4).
(i)., S. Luke XVIII. 32 : "He shall be delivered unto the Gentiles."
(2). I. S. John IV. 18 : " Perfect love casteth out fear."
Stimma, i", 27, 5, 3'". : "God understands all things by one single act ; and He similarly wills all things : whence in Him there is not able to be any procession or going out of love ; but there is in H im alone one perfect love, and in this, is manifested His perfect fecundity."
Prelude i. S. I gnat, ad Ephes. c. 14: " Perfectly may you have faith and love in Jesus Christ ; which are the beeinnine and the end of life. Faith, indeed the beginning ; but love the end.
2. " Perfect love," unknown on earth, yet how often
sighed for.
3. Imperfect love even, is one of the great motive
powers of the world.
4. In heaven, perfect love has infinite power and sway.
5. Perfect love can only exist in a perfect nature.
Perfect love casts out all, I. Fear, for it unites the loving and the loved one in one
being. 1 1. Doubt, such a full recognition and understanding, the one of the other.
III. Longing, it is sufficient in itself to fill the heart's deepest longings.
IV. Self, which is lost and absorbed in the object of its love. Epil. — Strive after that love of God which hereafter can
be perfected.
( 57 )
JFirst ^unftaj in %mt
SERMON 57.
JESUS TEMPTED— OUR HELP.
(Nb/y Gospel^ Ser. i).
(i). S. Matt. IV. I : "Then was Jesus led up of the Spirit to be tempted."
(2). Heb. II. 8 : " Being tempted He is able to succour them that are tempted."
Summa, 3'', 41, i, c : " Christ willed to be tempted indeed, that He might bear help to us against our temptations."
Prelude i. S. Greg. Mag. Horn. 16. In Evan. : " It was not unworthy of our Redeemer that He willed to be tempted, who had come to be slain. It was therefore just, that so He might overcome our temptations by his own ; since He came to overcome death by His death."
2. All need help, all are at times very helpless and
weak.
3. The devil is very strong, crafty and cruel.
4. Some can, yet will not help us ; others will, but
cannot help.
5. Jesus is both willing and able to help in temptation.
6. The temptations, trials and dangers of the soul are
far more subtle and dangerous than those of the body. The help of Jesus is,
I. Strong, He is mighty to save and deliver : Holiness
is stronger than sin. II. Ready, for those, who, seeking His help, also strive to help themselves.
III. Sympathetic, as fully entering into their struggles and difficulties.
IV. Rewarding, as marking His approval of personal effort. Epil. — As no one, with His help, need be overcome by sin
and Satan, let all seek it on worthy grounds. If men fall it is their own fault.
( 58 )
jFirst ^tiniaj in %mt
SERMON 58.
JESUS TEMPTED— OUR CAUTION.
(Holy Gospel, Ser. 2).
(i). S. Matt. IV. I : "Then was Jesus led up ... to be tempted of the devil."
(2). I. Cor. X. 12 : " Let him thatthinketh hestandeth take heed lest he fall,"
Summa, 3^ 41, i, 2'". : " Christ willed to be tempted for our caution (cautela), that no one however great a saint might deem himself to be secure and exempt from temptation."
Prelude i. S. Hil. Op. p, ^yj, A : " The Lord indicating by His temptation that the trials (or temptations) of the devil are chiefly to attack the holy amongst us ; for a victory over the saints is greater to him and more to be desired." Again {Op. p, gio), A : "The care to the devil and his ministers is to take away all the glory from a faithful man, and not to suffer him to be of the portion of God."
2. We are often in the greatest danger, when feeling
more secure.
3. Satan tries to lull the soul into a false security,
that it may fall.
4. Satan never slumbers, no one is secure from his
attack.
^—' 5. The temptations of the devil are infinite as to the, L Variety, of sins, agreeing with every variation and
condition of life. IL Range, of sins, from the smallest venial to the greatest
mortal sin. in. Adaptation, of sins to the particular and peculiar
weakness of each soul. IV. Degrees, of sin which is needful to cause a soul to fall
from grace. £pt/. — " Be sober, be vigilant for your adversary the devil,"
&c. : let not the devil overreach you by craft and malice.
( 59 )
JFtrst Sttnbag in %mt
SERMON 59.
JESUS TEMPTED— OUR EXAMPLE.
{Holy Gospel, Ser. 3).
(i). S. 'Matt, IV. I : " Then was Jesus led up of the Spirit," &c.
(2). I. Pet. II. 21 : " Christ also leaving us an example," &c.
Stimma, 3'', 41, i, 3"'. : "Christ willed to be tempted, that He might instruct us how we may overcome the temptations of the devil."
Prelude i. 6". August, de Trm. lib. iv. c. /j : " Christ offered Himself to the devil to be tempted, that He might be our mediator in overcoming temptations not only as a helper, but also as an example." Theophy. in loco : " For our sakes Christ did and showed all things."
2. Infinite value of having an example or pattern of
holiness, trial, action, life and work, the Christian has His footsteps to follow.
3. Example is better by far than precept ; it is easier
to follow.
4. Example sets before us an ideal ; a something to
imitate.
5. This ideal or example is a stimulus to holiness, or
to exertion. How can the temptations of sin be resisted ? We learn from Him by,
I. Preparation, the Lord prepared Himself by fasting
and prayer. H. Waiting, He did not attack the devil ; He waited for
the attack. HI. Arming, His armour was Holy Scripture, so ours "the
armour of God." IV. Enduring, the devil exhausted his resources, then
came the angels. Epil. — Place the life of Jesus, our great example, ever
before the eye of the mind.
( 60 )
jFtrst Sttttirag in %mt
SERMON 60.
JESUS TEMPTED— OUR CONFIDENCE.
{Holy Gospel, Ser. 4).
(i). S. Matt. IV. I : "Then was Jesus led up," &c.
(2). Heb. IV. 15 : " In all points tempted like as we are."
Sumina, 3", 41, i, 4"'. : " Jesus was tempted that he might increase our confidence (fiducia) by His compassion."
Prelude i. Gtiarric Abb.: "By confidence the remedies for spiritual healing are obtained ; sins are driven back ; fears are despised ; the world is overcome ; all things are possible to him that believeth."
2. The consciousness of compassion, gives much
confidence.
3. If the compassion be united with strength, the
confidence is increased.
4. The ever living and ever compassionating Lord
has passed through all that we are enduring now : Shall we fail 'i
5. The ground of confidence must be in a pure heart
and a true faith. Our confidence in temptation is founded upon the assurance of our Lord's,
I. Sympathy, He feels our every throe ; all our agony.
II. Watchfulness, over us whilst the conflict is going on.
III. Presence, with us by His Spirit "I will never leave thee."
IV. Support, His strength is made perfect in our weakness.
Epil. — So can we endure to fight manfully the good fight of holiness against sin ; for Jesus against Satan.
( 61 )
S^rnnir Stm&aj in
SERMON 6i.
PERSEVERANCE.
{Holy Gospel^ Ser. i).
(i). S. Matt. XV. 27: "Truth Lord: yet the dogs eat of the crumbs," &c.
(2). S. Matt. X. 22 : " He that endureth to the end shall be saved."
Sttmma, 1 2", 109, 10, c : " Perseverance signifies the habit of mind by which a man stands firmly lest he should be removed from that which is according to virtue, by griefs rushing in upon him ; which habit holds itself equally in respect to sorrows and joys."
Prelude i. Pet. de Blois, Ep. 2 2 :" All the other graces run, perseverance alone is crowned," Ep. 36 : " Humility does not profit unless it finally perseveres ; nor does the glory of good conversation profit in the beginning unless it has a glorious end."
2. The woman of Canaan persevered and so gained
her request from the Lord.
3. Perseverance is opposed to instability which is a
sign of weakness.
4. It is the secret of success in this life ; and the due
preparation for the life to come.
5. Persevering signifies the adhering firmly to any- thing. We must persevere in,
\. The Faith, once delivered to the saints ; hold on to
it ; forsake it not, H. Morals, in spite of all temptation ; persuasion ; solici- tation, &c.
HL Purpose, Turning aside neither to the right nor to the left.
IV. Action, doing what is right, as being right regardless of consequence.
Epil. — Pray for grace to fail not. "He that hath begun a good work," &c.
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SERMON 62.
THE POWER OF MERCY.
{Holy Gospel, Ser. 2).
(i). S. Matt. XV. 22 : " Have mercy on me O Lord."
(2). S. Matt. V. 7 : " Blessed are the merciful for they shall obtain mercy."
Summa, i'', 21, 3, c: "Anyone is said to be merciful, as if having a heart affected to sadness by the misery of another, as if it were its own : and from this, it follows as an effect of mercy that it seeks to expel the misery of another as if it were its own."
Prelude i. kS. Aug. De Civ. Dei, ix. 5 : "Mercy is the compassion of our heart for the misery of another ; by which therefore, if we are able, we are compelled to render help" (S. Greg. Nyssa, Orat. 5) " Mercy is the father of benevolence ; the pledge of charity ; the bond of loving affection."
2. Whole earthly life of Jesus was one long act of
mercy.
3. Holy souls so feel their infirmities that they cannot
but have mercy on others.
4. Mercy as an affection draws out and expands the
soul.
5. Mercy is a great power ; and as such it is,
I. Loving, in intention ; it longs to remove all grief and
suffering. n. Unlimited, in application ; the deeper the sorrow, the deeper the mercy.
HL Fruitful, in good and blessed results ; as to souls and bodies,
IV. Divine, in origin and example. God tempers judg- ment with mercy. " I will sing of mercy " first and afterwards of judgment.
Epil.— The power of mercy, well exercised, obtains mercy, likens to the Lord.
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SERMON 63.
PRAYER FOR TEMPORAL BLESSINGS.
{Ifo/y Gospel^ Ser. 3).
( I ). S. Matt. XV. 22 : " My daughter is grievously vexed," &c.
(2). Philipp. IV. 19 : " My God shall supply all your need."
Snmma, 22% 83, 6, c. : " It is lawful to pray for temporal things, and Augustine said to Probus (Epist. 121, c. 6), * that not unbecomingly he desires a sufficiency for life whosoever may wish it ; and not more than a suffi- ciency.' Such things are not desired on account of themselves, but for the safety of the body, or according to habit of the person asking. When such things are not possessed it is meet that they should be prayed for."
Prelude i. M.Aurelitcs: "When necessity, the mother of crimes, is taken away; the desire of sinning is removed ;" or lessened.
2. The body and life have pressing claims whilst on
earth.
3. Claims appointed by God's providence, to be
brought before God.
4. Temporal things are needful for us, health and
sufficiency, &c.
-^— 5. Not the highest objects for prayer but they cannot
be neglected. Prayer for temporal blessings teaches, L Dependance, upon God ; an acknowledgment that all
come from Him. IL Submission, to God's will whether granted or withheld. in. Right Use, of all God's creatures, if viewed as His
gifts. IV. Thankfulness, to liim for every temporal blessing
bestowed by Him, Epil. — Ask and ye shall receive ; In receiving your joy shall
be full.
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SERMON 64.
THE GREATER FAITH.
(Ho/y Gospel, Ser. 4).
(i). S. Matt. XV. 28 : " O woman, great is thy faith." (2). S. Luke XVII. 5 : " Lord increase our faith." Stimma, 12% 5, 4, c : " Wheresoever is found the small and great, there is also found the greater and the less ; so in faith likewise there is found the small and the great ; since the Lord said to Peter ' O thou of little faith ; * and to the woman ' great is thy faith.' " Prelude i. Theophy . in loco : "When her faith was mani- fested He praised it, * great,' &c." The greater faith is shown by word and deed.
2. The smaller faith may become greater ; " as the
bird breaks through the ^^^ to the nest, and perfected, flies in the air " (S. Ephrem.)
3. Faith is the great need of the world.
4. A little faith is better than none ; as a little sight
than blindness.
5. " Greater faith " implies the larger, understanding
of divine things. This greater faith gained the Lord's,
L Attention, so many in the world with weak and failing
faith, IL Heart, it appealed to the fulness of His love and
compassion, HI. Praise, He seldom praised; here too, not the woman
but her faith, IV. Blessing, as if great, it could remove mountains, of
which all things are possible. Epil. — Treasure up and mature thy faith ; that if small at
first it may pass into the greater faith to help in time
of need.
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SERMON 65.
JESUS A THOUGHT-READER.
{Holy Gospel, Ser. i).
(i). S. Luke XI. 1 7 : " He knowing their thoughts said," &c.
(2), Psalms XLiv. 21:" He knovveth the secrets of the heart."
Swnma, 3", 10, 2, c : " He, because He is the Son of Man is constituted the Judge of all men, and therefore, the mind of Christ in the Word, knows all existing things in all time and what is thought of by man ; for "He knew all men, and needed not," &c., for he knew what was in man (S. John ii. 24-25)."
Prehcde i. »S. Cyril Alex. {Hojji. 80 in Ltcc.) : ''He proved Himself to be God for He knew their thoughts ; it is an act which belongs wholly to God to be able to know that which is in the mind."
2. This thought-reading is not granted to any angel
(Haymo).
3. The knowledge that the very secrets of the heart
are read by God must strike a certain awe into all ; terror in sinners ; watchfulness in the holy.
4. As He reads our hearts, so He remembers ; He
registers the thought for ever.
5. As He registers, so will He judge. Jesus reads
our thoughts, I. Instantly, before we know them ourselves ; when
half formed. H. Truly, man's introspection often errs ; God's inspec- tion never.
HI. Wholly, not leaving any thought undiscovered ''all things," &c. (Heb. iv. 13)
IV. Lovingly, with a gentle spirit ; to correct in love not in anger.
Epil. — (Prov. iv. 23) : " Keep thy heart with all diligence," &c., by prayer, confession of sin, continual watchfulness.
F
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SERMON 66.
CONCORD. ,
{Holy Gospel, Ser. 2).
(i). S. Luke X!. 17: "A house divided against a house falleth."
(2). S. James iii. 16 : " Where strife is, there is confusion and every evil work."
Sumvia, 22', ■2^'], 2, 2,'"- '■ " By concord small things increase, and by discord the greatest things waste away ; for virtue by how much the more it is united, by so much the more is it stronger, whilst b)- separation it is diminished. Discord, by which each one inordinately follows his own concerns, receding from that which is another's, is the daughter of vain-glory and pride."
Prehide i. .S. Ign. ad Eph. c. 4: "In your concord and harmonious love Jesus Christ is sung." yohn of Salts, Ep. 81 \ '' All things stand fast by mutual help ; heavy things are tempered by light things ; universally the spirit of unanimity within, nurtures so great concord of differing things, and so great difference of things agreeing."
2. Concord is a note of the church as strife is of heresy-
3. Concord is,
I. Strong, the threefold cord not quickly broken. II. Prosperous, it gathers and increases, whilst discord disintegrates.
III. Pleasant, " Behold how good and pleasant it is for brethren," &c. (Ps. cxxxiii. i).
IV. Prophetical, of the heavenly state and life in which the mind of one is the mind of all.
Epil. — Preserve concord in the body, health ; in the church, the faith ; in the world, prosperity, and kindly feeling towards all.
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SERMON 67.
THE STRONG MAN OF SIN
{Holy Gospel, Ser. 3)
(i). S. Luke XI. 22 : " When a strong man armed," &c.
(2). I S. John III. 8 : " The Son of God was manifested that He might destroy," &c.
Summa, 3", 49, 2, 3'". : " God permits the devil to deceive men in certain persons, times and places ; for a hidden reason of His judgments. Yet ever by the passion of Christ is a remedy prepared for men, by which they can defend themselves against the wickedness of evil spirits. But if any neglect to use this remedy, such neglect destroys nothing of the efficacy of the passion of Christ."
Prehtde i. kS. Cyril. Alex, in loco.: "After the word of the most high God, the Giver of all strength and the Lord of virtues was made man, He invaded him, and took away all his arms."
2. The passion of Christ effects our liberation from
the power and machinations of the devil ; it strips him of his armour ; it despoils him of his goods or souls. Jesus stripped Satan of, L Rebellion, and disobedience by His obedience unto death (Philipp. ii. 8). n. Craftiness, by His simplicity, "who did no sin," &c. (I Pet. ii. 22).
HL Hate, by His infinite love "more than conquerors
through Him," &c. (Rom. viii. 37). IV. Death, by His resurrection from the dead, " Who by His death," &c. (Heb. ii. 14).
Epil. — We as partakers of the death and passion of Jesus, can despoil the strong man of sin and lead captivity captive.
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SERMON 68.
MY HOUSE.
{Holy Gospel^ Ser. 4).
(i). S. Luke XI. 24 : "I will return unto my house." (2). Eph. IV. 27 : " Neither give place to the devil." Sttinma, \^, 1 14, 5, c : " The demon when overcome, ceases from the temptation of the same man ; not for ever, but for a time. The devil, says Chrysostom, does not tempt man as long as he is willing to do so, but only for so long a time as God permits ; and if He suffers him to tempt man for a little while. He then drives him away on account of the weakness of our nature." Prelude i. Ve7i. Bede in loco : " Iti s to be feared, lest the sin which we thought was extinct within us, may again subdue us through our negligence."
2. God drives the devil away, but he tries to leave
his representative sins behind him, in the soul, which he then still calls his house.
■ 3 Every form of sin must be thoroughly cast out of
the soul.
4. One sin left behind therein, is ready to open the
door for Satan. Such sins, evil spirits, left behind in the soul are,
I. True, to their absent master ; ready to deliver up to him the soul, n. Watchful, to act when the master of the house is off his guard. HI. Cunning, keeping in the background till the oppor- tunity comes. IV. Discontented, with their present state of subjection. Epil. — " Make me a clean heart O God," &c. (Ps. li. 10).
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SERMON 69.
GOD'S PROVING.
{Holy Gospel, Ser. i).
(i). S. John VI. 6 : " This He said to prove him."
(2). S. James i. 12 : "Blessed is the man that endureth temptation."
Si(m7na, 22'', 97, 2, c : " To tempt is to make an experiment, which no one does concerning a thing of which he is certain ; so that all temptation proceeds either from ignorance or doubt. Some try or tempt for their own sakes ; others to make something manifest to others. It is for this latter purpose that God is said to tempt us ; not because He does not know, but that He may show something to others," and to ourselves.
Prelude I. Sniaragdus, Abbas : " By so much the more it behoves to rejoice in temptations, by how much it appears more certain, that God often lays a greater weight of temptations upon those whom He loves, that by the exercise of temptations they may be proved perfect in the faith."
2. God tempts or pro\es man that he may know
himself.
■ 3. Proving, trial and temptation, purify the soul, and
awaken its energy.
4. God's proving is in mercy and love, not in anger
for punishment. He proves us that we may test, I. Ourselves, so learning all our weakness and our strength. H. Our Faith, how far it is capable of supporting us under trial.
HI. Our Endurance, so as to win a crown or more or less
glory. IV. His Power and V/ill, to help us, leading to greater trust in Him.
Epil. — Not merely bear, but learn to glory in temptations.
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SERMON 70.
THE CHRISTIAN PASSOVER.
(Ifo/y Gospel, Ser. 2).
(i). S. John VI. 4 : " The Passover a feast of the Jews was nigh."
(2). I Cor. V. 7 : " Christ our Passover is sacrificed for us."
Simmia, I2^ 102, 5, 2'".: "The figurative meaning is manifest, for by the immolation of the Paschal Lamb is signified the immolation of Christ. The blood of the Lamb sprinkled upon the lintels and side posts of the houses (Ex. xii. 23), liberating from the destroyer, is the faith of the passion of Christ, by which we are liberated from sin ; in the mouths and hearts of the faithful (i Pet. i. 18-19). The flesh eaten is the eating of the body of Christ in the sacrament : ' Roast with fire ' is the love of Christ ; the unleavened bread the conversation of the faithful partaking of the body of Christ (i Cor. v. 7).- Let us keep the feast not with old leaven ; yet with the loins girded with the girdle of chastity. It was commanded that the Paschal Lamb should be eaten in 'one house,' that^is, in the church of catholics not in the conventicles of heretics."
Prelude i . 6^. Cyril. Jerus. Lee. xii. i \ " Let us who are . accounted worthy to partake of the flesh of the Spiritual Lamb, partake of the head. His Godhead ; of the feet, His Manhood." S. Ephr. Ryth. v : " That Paschal Lamb who handed down and made present the Passover of the Son."
2. Refreshment Sunday, or Easter Day Communion,
being the Christian Passover, brings before the Chris- tian soul, the I. Sacrifice on Calvary, its love and pardon. II. Feast upon that Sacrifice, our Eucharist.
III. Chastity, needful for communicants.
IV. Unity of the Church, one house of the Passover. Epil. — All these things uniting in our passover, make our
communion a eucharist indeed.
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SERMON 71.
BENEVOLENCE.
{Nbfy Gospel^ Ser. 3).
(i), S. John VI. 5: "Jesus saw a great company come unto Him."
(2). Titus III. 4 : " After the love of God our Saviour to- wards man appeared," i.e. benevolence or philanthropy.
Summa, 22*", 27, 2, c : " Benevolence is an act of the will by which we wish good to another. Sometimes it arises suddenly which love does not. It is not like love existent in the sensitive or the intellectual appetite ; neither does it imply any union by affection of the loving for the loved one, since the loving deems the loved one • to be in a certain way one with himself, or else belonging to him ; it is act of the will wishing good to others."
Pre hide i. S. Greg. Naz. Oral. xvi. T. i,p. 240. b: "Be- nevolence, or philanthropy, is a beautiful thing, and Jesus Himself is a witness, who not only created man for Qfood works, but for our sakes became man."
2. The Lord had compassion and benevolence, ior
the " great company."
' 3. It is fruitful in general good, as in founding hos- pitals, schools, &c.
4. Though not love, it is the outcome of the highest
form of love.
5. Benevolence softens life and breeds sympathy in
the heart. Benevolence, or philanthropy, is,
1. Comprehensive, embracing large schemes for the
general good. II. Unselfish, looking for no return, ministering to no
passion. III. Impersonal, in the sense of being large and kind
hearted to all men. IV. Active, strong inaction. Lord's benevolence led Him
to feed the multitude. Epil. — So feel kindly towards all men and benevolently
seek to do them good.
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SERMON 72.
THE USE OF MEANS. i^Holy Gospel, Ser. 4).
(i). S. John VI. II : "Jesus took the loaves.''
(2). I Cor. VII. 30 : " Hiey that buy, as though they pos- sessed not."
Stiinina, 3", 44, 4, 4'". : " The multipHcation of the loaves was not made after the manner of creation, but by the addition of extraneous matter turned into loaves. As Augustine says ' He multiplied the crops from a few- grains ; ' thence in His hands He multiplied the five loaves."
Prelude i. Remigius Bp. in i. Cor. viz. 30: "Many buy temporal goods and prepare them for their own use and for that of others, which things are necessary in this world, but ' as though the)' possessed not ;' so cleav- ing to earthly as not to lose things eternal, providing beforehand for the sake of those whom they leave."
2. "All things were made by Him;" He had the
power of creating.
3. Yet He used the loaves, the means which were at
hand.
4. He taught us to make the most of our means, of
those at hand.
5. We are bound to use all the means that God gives
us for eternity and for time. These means we must use,
I. Prayerfully, asking a blessing upon our w^ork ; of
what kind it may be.
n. Diligently, husbanding resources, and turning small
means to their best account.
ni. Hopefully, believing in God's blessing, and help to
prosper the work of our hands. IV. Patiently, leaving the issue in God's hands; "The
husbandman waiteth," &c. Epil. — Mark those w^ho make much of a very little, for imitation, and those who w^aste means and great oppor- tunities, so as to avoid their loss.
JFiftli :^un&a|) in lent.
SERMON 73.
THK (iOOD CONSClJCNCi:.
{Holy Gospel^ Ser. t).
(i). S. Jcjhn VIII. 46 : " Which of you coiwiiiccLh Mc or.siii."
(2). Acts xxrv. 16 : "A conscience void of ofixtnce towards God and men,"
Sumina, 22', 132, i, c: " '1 hat anyone may know and ap[jrovc of his Q()od ([uality is not sin (1. Cor. ii. 12), likewise it is not sin if anyone desires his ^ood works to be approved by others (S. Matl. v. 16). He does not name; as anything' tliat is fault\' the desire of i^lory as touching' self."
Preltcde 1. Smargdus Abb. : " The ' good conscience ' is far from doubt ; it has no accusation of sins ; nor does the blame of sin bite it ; nor a load of crimes accuse it ; it hates none ; detracts from none ; harms none ; envies none ; is sweet, meek, peaceful and IxMiij^n to all."
2. The Lord could throw down this challenge without
contradiction.
3. All sin, but the "good conscience" repents of and
is sorry for sin.
4. The " good conscience," judging others by itself,
makes allowance for all. The "good conscience" implies.
I. SELF-Ki'isPEcr, which resjjects others, and is itselt respected. Ii. Satisi- ACTION, feeling that inward grace which pre- serves from sin.
III. Endeavour, to be more worthy of its high Christian calling.
IV. Gratitude, to God for His gift of grace which keeps the soul unspotted.
Epil. — How different is all this from the evil conscience of the wicked, that troubled sea, whose waters throw u[> mire and dirt.
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SERMON 74.
VAIN-GLORY.
{Ho/y Gospel, Ser. 2).
(i). S. John VIII. 50 : "I seek not mine own glory."
(2). Philipp. II. 3 : " Let nothing be done through vain- glory."
Stimma, 22', 132, i, c: "The desire of empty or vain-glory denotes defect, for to seek anything vain is a defect or fault (Ps. iv. 2). Glory can be called 'vain' from the thing out of which anyone seeks glory, being unworthy, fragile or failing ; or, from the person from which glory is sought, as from a man whose judgment is uncertain ; or lastly, from him who desires glory, but not for its due end, i.e. the honour of God and the salvation of his neighbour."
Prelude i. S. Niltts. de Inani. Glor. Oral. 7.* "Vain-glory is like the ivy which as it embraces the tree and grows aloft dries up its root. So vain-glory is born with virtues from which it does not depart till it has killed their strength."
2. Vain-glory is a feeble and foolish form of pride.
■ 3. It is the product of an ungraced and undisciplined
and weak mind. He is vain-glorious who seeks glory for a bad, I. Object, as glorying in sin or shame ; like the open sinner.
II. Subject, from the unworthy. III. Means, seeking by unworthy acts to deceive others.
IV. End, which is selfish, proud, boastful and utterly useless. Epil. — The source of all true glory is lowliness of heart ; and " before honour is humility."
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SERMON 75.
THE RIVER OF SIN. {Holy Gospel, Ser. 3).
(i). S. John VIII. 48: "Say we not well that thou art a Samaritan."
{2). Gal. II. 13 : " Barnabas was carried away with their dissimulation."
Summa, 22% 72, 4, c: "One sin arises from others, yet each sin owns a particular sin to which it chiefly owes its origin, from the sin which usually precedes it on account of its alliance with its end. So contumely or bitter reproach has affinity with the end of anger which is vengeance, for no vengeance is more ready to an angry man than to hurl reproaches at another, so con- tumely chiefly arises from anger."
2. S. Odo. of Cluny. Moral, in Job. lib. 4 : "Sin is
perpetrated in the heart by suggestion, delight, consent, and by boldness in defence."
3. In the Lord's case, in this Gospel, the order is
anger, contumely and the casting of stones,
4. The chain of sin is formed by the links of many
sins hanging the one from the other.
5. Sin begins in thought and ends in action.
— — 6. Sin can be compared to a river, ever flowing, ever
increasing. The river of sin has, I. A Head, or spring arising from the recesses of the
heart ; dropping at first. II. Width, increasing in width as it flows, adding sin to sin. III. Depth, as sins deepen in number and intensity. IV. Length, reaching onwards and carrying the entire
man, body and soul. Epil. — Stay the fountain of sin at its source ; dam it up ;
cut it off; let not the dark flood flow on till it reaches
the ocean of eternal death.
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SERMON 76.
THE FAITHFUL PREACHER.
i^Holy Gospel, Ser. 4).
(i). S. John VIII. 46 : " If I say the truth, why do ye not believe Me ? "
(2), II. Tim. IV. 2 : *' Preach the word ; be instant in season, out of season,"
Suinma, 3", 42, 2, c : " The salvation of the multitude is to be preferred to the peace of single men, how great soever they may be : Therefore when by their per- versity they hinder the salvation of the multitude the offending of them is not to be feared by the preacher. The Scribes, Pharisees, &c. of the Jews were hindering the salvation of the people, for they were opposing the teaching of Christ by which alone they could be saved. This was their offence, but they could not check Him, for He publicly taught the truth which they hated, and reproved their vices. Hence the Lord's reply to His disciples (S. Matt. xv. 12-15)."
Prelude i. 6". Jei'OJnc T. ix. 3189 : "It is meet willingly to hear ; it is grievous to preach to the unwilling. Cen- sure those sinning ; bear witness lest they sin ; blame those resisting thee."
■ 2. People dislike home truths, like the Scribes, &c. of old.
3. The bitterest medicines are often the most healing.
4. Men like to hear what is pleasing not what is
profitable. The faithful preacher is bound to proclaim saving truth,
L Honestly, not reasoning it away, or watering it down
to nothing. 1 1 . Wholly, repressing nothing : to preach the " truth, the
whole truth, and nothing but the truth." HI. Fearlessly, as God's faithful servant and exponent of
His mind. W . Earnestly, feeling that the eternal life or death of
souls may hang upon his words. Epil. — Preach or prophecy not smooth but true doctrine.
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SERMON 77.
THE TRIBUNAL OF THE CROSS.
{Holy Gospel, Ser. i).
(i). S. Matt. XXVII. 38 : " Then were two thieves crucified with Him."
(2). II. Cor. II. 15-16: "A sweet savour of Christ . . . savour of death unto death."
Summa, 3", 46, 11, 2'", : "Augustine says (Trad. ji. In loan!) : ' The cross itself, if you study it, was a tribunal, for in the midst of it, the judge being appointed, the one who believed was liberated, the other who derided was condemned.' He now signified what would be done with the living and the dead ; some to be placed at the right hand and others indeed at His left."
Prelude i. S. Chrysost. in Ltu. : "The Saviour in the midst of thieves was weighing faith and infidelity in the scales of justice.
2, As the Cross was once a tribunal on Calvary, so
is its preaching now. A savour either of life or death ; it judges between the faithful and the unbelieving.
3. The weakness of the Cross showed the power of
the crucified one.
4. From the Cross, the tribunal of judgment, came the
opening of heaven to the penitent. The Cross and the preaching of the Cross, now in our midst is a tribunal,
I. Judging, us even now in our daily life. H. Separating, as with the thieves, the righteous from the wicked. HI. Sealing, the condemnation of the impenitent. IV. Securing, in Paradise the glory and lasting happiness
of the righteous. EpiL— May we stand through life beneath the shadow of the Cross and so live tp Jesus as rightly to be fit to pray to Him. " Lord remember me," &c.
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SERMON 78.
THE LORD'S LAST LESSON.
{Holy Gospel, Ser. 2).
(1). S. Matt, xxvii. 50: "Jesus cried again with a loud voice.""
(2). Heb. XI. 34: "Who . . out of weakness were made strong."
Summa, 3", 47, 1, 2'". : " Augustine said that they who were suspended on the cross, were crucified by a Hngering' death ; but this did not happen in the case of Christ ; for when He had * cried with a loud voice ' &c. ' So Pilate marvelled if He were already dead' (S. Mark XV. 44), and the Centurion also acknowledged His divinity. (Id. v. 39) By His will He preserved His natural body, in its vigour till the last, and when He willed it, it ceased to be, being taken away by a sudden applied energy."
Prehuie i . Theophy. in loco : " With a loud voice, that we may know that to be true which He said ' I have power,' &c., for He had power to lay down His life."
2. As His last lesson, Jesus taught the true discipline
of self.
3. He taught the power of the mind or will over the
body.
4. The mind can either subdue or bring on bodily
suffering.
5 , In case of great mental excitement, no sense of bodily
pain remains. The power of the mind over the body is,
I. Strong, in its action ; it overcomes weakness and fear. II. Complete, in itself; it does not leave its work half done. III. Wise, in purpose ; given to enable us to endure. IV. Loving, in rule, so as not to tax the body beyond its
powers. £pz/. — Learn we to place the flesh in subjection to the spirit.
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SERMON 79.
THE POWER OE THE CROSS.
{N'o/j Gospel., Ser. 3).
(i). S. Matt. XXVII. 51 : "The earth did quake and the rocks rent."
(2). Ezek. XXXVI. 26 : "I will take away the stony heart and give you a heart of flesh."
Summa, 3", 44, 4, 3'". : " Showing that the stony hearts of men were to be softened by His passion ; and the whole world to be by it changed for the better."
Prelude i. Gloss. Or din. : '" The rocks' the hearts of the gentiles ; of the earthly ones ; were changed by the Passion of Christ; the Judaic hardnesses were softened." S. Hilary Poict. : " The rocks were rent, the Word of God penetrating all things mighty and strong ; the power of eternal virtue had broken them."
— 2. The hard and sinful heart must be broken if it is
to be saved.
3. The heart must be led to the Cross at any cost.
4. No price is too great to be paid for the breaking
up of our sinful souls.
5. The harder the rock, or heart, the greater the
force needed to rend it.
6. The broken rock tells of power ; the broken heart
of power and love combined. The powers or forces of the Cross are,
I. Suffering, contrition, remorse, humiliation, and fear. II. Patience, wait and the breaking will come, first the death, then the rending.
III. Tenderness, even as the drops of water hollow out the hard rock
IV. Love, a divine love stronger than all the powers of nature.
Epil. — So may these "powers of the cross" break up and soften the soil of the heart, that it before barren may bring forth much fruit into life eternal.
( 80 )
.^btb ^tintraj in %mt.
SERMON 80.
FROM DEATH TO LIFE.
(No/y Gospel, Ser. 4).
(i). S. Matt. XXVI I. 6 : " The graves were opened."
(2). Rom. VI. II : "Dead indeed unto sin, but alive unto God through Jesus Christ."
Sunima, 3", 44, 4, 3'". : " To show that by His death, life is given to the dead."
Prelude i. S. yerome in loco\ "As Lazarus when dead rose again, so many bodies of the saints had arisen that they might show the Lord rising again, yet when the graves were opened they did not rise before the Lord that He might be the hrst-begotten of the resur- rection from the dead." " These rose again immortal and they ascended with the Lord ascending."
2. Life out of death is after the order of nature,
which is a parable of grace.
3. So is it in the spiritual world, we die with Christ
through Him to rise.
4. Out of our dead and dying selves a better and
immortal life can spring.
5. The Lord did not create a new race of immortal
beings, but He brought life to those existing, as dead in trespasses and sins.
6. The passage is made by means of the sacraments of
the new^ law. The life out of death which Jesus gives is,
L Pure, a newness of life, in Him, purified by a death unto sin. H. Happy, because a spring and source of eternal happi- ness is opened by it.
HI. Eternal, begun in time to be continued and perfected in eternity.
IV. Befitting, those preparing for a higher and more oflorious state of beinor.
Epil. — So pass ye onwards and upwards as time goes by, casting away the works of darkness so as to become light in the Lord.
( 81 )
SERMON 8i.
THE LOVE OF THE RISEN LORD.
{Holy Gospel, Ser. i).
(i). S. John XX. I : " The first day of the week cometh Mary Magdalen," &c.
(2). S. John XX. 15 : "Woman why weepest thou ?"
Stwwia, 3", 55, I and 3'". : " The glory of the Resurrection is as Augustine says the reward of the humility of the passion ; and therefore He first appeared to the women ; that woman who first brought the tidings of death to the man, might also first announce the life of Christ rising in glory ; whence, as Cyril says, woman who formerly was the minister of death, first perceived and told of the mystery of the Resurrection to be venerated. Also in relation to the state of glory, the female sex should suffer no loss ; if they burned with a greater love, they should receive a greater glory from the divine vision."
Prelude i. Dionysiiis Carth.onv. 16 : " How affectionately and sweetly Jesus said to her * Mary,' and immediately the Master being known, the name being heard, all her bowels were changed, and her heart also melted when her Loved one spoke."
2. The love of Jesus shone through the Resurrection,
itself an act of love.
3. Suffering often engenders a deeper love.
4. Glory ensures the perfection of love. The Resur- rection love of Jesus was,
I. Thoughtful, for Mary Magdalene ; and for us, our
justification. H. Sympathetic, why weepest thou? He felt as before for our humanity. HL Humble, as to its first object (S. Luke viii. 2) out of
whom He cast seven devils. IV. Intense, as of an intense nature, now glorified. Epil. — Draw we nigh more closely to our Risen Lord in full assurance of faith.
G
( 82 )
(Basitx lap,
SERMON 82.
THE LAW OF MEDITATION.
{Holy Gospel, Ser. 2).
(1). S.John XX. 2: "She runnethand Cometh to Simon Peter."
(2). II. Cor. V. 18 : " God hath given unto us the ministry of reconciHation."
Stivuna, ^", 55, I, i"'. and 2"'. : "The passion of Christ had a natural suffering which by a common law is known to all, and therefore it was immediately manifested to all people ; but the Resurrection was by ' the glory of the father' (Rom. vi. 4), therefore it was not known to all, but only to some persons, by the testimony of whom it was carried to all men (Acts x. 40). As the Resurrec- tion of Christ was for the salvation of all, so it came to the knowledge of all ; not indeed that directly it was manifested to all ; but to certain persons by whose testimony it was carried to all."
Prelude i. Pet. de Blois. Ser. 61 : " See ye brethren your vocation, the eminence and dignity of your order to whom the dispensation of the body and blood of the Lord has been committed."
2. Peter and John were the first priests or mediators
between the risen Jesus and His Church.
3. Moses the mediator under the law — Gabriel a
mediator or annunciator.
4. In the Christian Church the Priesthood carried on
the work of mediation, to whom is committed the powers of
I. Preaching the ministry of reconciliation (Male, ii, 7), God's " Messenger." II. Intercession, as conducting the offices of prayer.
III. Absolution, general and public, private, and particular of confession.
IV. Consecration, which by the epiclesis or invocation becomes no longer common bread, etc.
Epil. — Use this mediation, that all the graces of the Holy Ghost may become yours.
( 83 )
(Ba^Ux Ban.
SERMON 83.
THE POWER OF THE RESURRECTION.
{Ho/y Gospel, Ser. 3).
(i). S. John XX. 8 : " He saw and believed."
(2). 1 1 Cor. XIII. 4 : " He was crucified through weakness, yet He liveth by the power of God."
Sumina, 3", 51, 3, 3'". : " Christ rose from the sepulchre by a divine power, which was restrained by no limits ; and that He did this, was a sufficient argument that men were to be raised again by the divine power, not only from sepulchres, but from every kind of ashes,"
Prelude i. S. Ign. ad Smyr. c. 2: "He also truly raised up Himself." S. Fug. de I near, et Gratia, c. 19. " Christ the son of God, dead in the flesh, rose again ; because dead in the flesh. He did not lose the immor- tality of His divinity."
2. The Resurrection is a great miracle of the power
of God.
3. A mighty contrast to the weakness and death of
man caused by sin.
4. The exercise of this power by Jesus on Himself is
an earnest of a like exercise of it in and upon ourselves.
5. In the body even, we can now rise, since He rose,
never again to come to nothing.
6. Our Easter Festival is a prophecy of our resurrec- tion in the body. This " Resurrection Power " is to us one of
I. Certainty, " Christ is risen, we are risen." As He
truly arose, so with ourselves. II. Joy and Comfort: The victory and sting of our enemy death is destroyed.
III. Gratitude infinite and deep : for us He died, for us He rose again.
IV. Eternal Being, full, perfect and eternal, both in body and soul.
Epil. — By faith says S. Chrysostom, this Resurrection power can be felt.
( 84 )
(Basttx Bag,
SERMON 84.
THE NEED OF THE RESURRECTION.
{Hofy Gospel, Ser. 4).
(i). S. John XX. I : " Mary Magdalene seeth the stone taken away."
(2). S. Luke xxiv. 46 : " It behoveth Christ to suffer, and to rise from the dead."
Stcmma, 3", 53 i, c. : "It was needful that Christ should rise from the dead, not only for the commendation of the divine justice, for the instruction of our faith, and for the erection of our hope, but truly also for the information or conception of the life of the faithful, and for the consummation (or completion) of our salvation."
Prelude i. 6^. Ignat. ad Trail, eg: " Who was also truly raised from the dead by His Father, who after the same manner. His Father will so also raise us, believing in Jesus Christ, without Whom we have no true life."
2. In the order of grace or of nature, God never acts
without need or purpose.
3. This purpose of God is wise, loving, just and con- sistent with Himself
4. The Resurrection, a most needful link in the plan of
redemption.
Following the guidance of S. Thomas, we note that Jesus rose for the I. Commendation of the Divine Justice. Those humbled for God will be exalted (S. Luke i. 5 2). n. Instruction of our Faith, which was confirmed by it. " We are weak," etc. (2 Cor. xiii. 4). in. Lifting up of our Hope. We hope to rise ; our Head
rose (i Cor. xv. 12). IV. Formation of the Life of the Faithful. " We
should walk," etc. (Rom. vi. 4, 5). V. Consummation of our Salvation ; rising gloriously He promised blessings (Rom. vi. 25). £jfil. — Rise we with Him in spirit, in spirit now, hereafter in spirit and body too, we shall in and with Him rise to the life immortal.
( 85 )
SERMON 85.
THE BLESSING OF PEACE.
i^Holy Gospel, Ser. i).
(i). S. John XX. 19 : " Praise be unto you." (2). Gal. V, 22 : " The fruit of the spirit is peace." Stcmma, 22% 29, i, c : '* Peace includes concord, but concord does not include peace. Concord signifies the meeting of the wills in different hearts, in one consent ; but the heart of each one varies according as the sensitive or rational appetite prevails ; but peace besides the union of concord implies the union of the appetites of each one desiring. The union of the appetitive motions is the ground of peace. Man has no peaceful heart as long as he has not what he wishes for." Prelude i. S. I gnat, ad Ephes. c. 13: "Nothing is better than peace." S. Cyril Alex. Acts, Ephes. " If any- one is a partaker of that peace which is given by God, he is in want of nothing which is good."
2. Peace is the union of the desires of the many in
one.
3. Peace is inward and can only exist in the heart.
4. It can be experienced only in part in this life.
The state of peace implies
I. Rest of soul ; no disturbing element being left.
"Thou wilt," etc. (Isai xxvi. 3). II. Satisfaction or completion ; nothing remaining to be wished for.
III. Relief from all strife, of flesh and spirit, or with those without.
IV. Confidence. It casts out all dread and fear.
Epil. — " Seek peace and ensue it" ; seek Jesus who is our true peace.
( 86 )
3First ^nn&aiJ afttx (Basttx.
SERMON 86.
THE PENALTIES OF SIN. {Holy Gospel, Ser. z).
(i). S. John XX. 20: " He showed unto them His hands and His side."
(2). Heb. Ji. 2 : " Disobedience received a just recompense of reward."
Summa, 3", 14, i c. : "The Son of God having assumed flesh, came into the world that He might make satis- faction for the sin of the human race. But one makes satisfaction for the sin of another, when he receives in himself the punishment which is due for the sin of another. Bodily defects, such as death, hunger, etc., were introduced into the world by Adam (Rom. v. 12), so it was fitting to the end of the Incarnation that He for our sakes should receive these penalties (or sufferings) for our sakes (Is. liii. 4j.
Prelude i. S. Chrysost. Horn, vi, ad Pop. Antioch : " Sin is an ulcer, its penalty is an iron surgery." 6". Clem. Alex. Strom. 7, p. 762 : " God chastises for man's profit, both in common and in private, those who are subject to the penalty."
2. Every sin is subject to a penal retribution. " It
will find you out."
3. The Lord carried the signs of His vicarious sin- bearing that He might show to all how severe are the penalties of sin.
• 4. The marks on the Lord are our warnings. The
penalties of sin are, I. Voluntary, we are not under sin but under grace : so we need not sin. II. Heavy in proportion to means and opportunities. Few and many stripes.
III. Long endured, like the marks of fire on a restored building.
IV. Solitary or single, each sinner bears his own particular penalty.
Epil. — Avoid the penalties ; avoid the sins. " Purge me with hys.sop," etc.
( «7 )
Jirst ^Jttt&ag afttx (S)asUt.
SERMON 87. REALITY.
{Holy Gospel, Ser. 3).
(i). S. John XX. 20: " He .showed unto them His hands," etc.
(2). Gal. VI. 3 : " If a man think hiniself to be something when he is nothing," etc.
Summa, 3", 14, i, c : " The Lord showed these marks on account of the faith in the I ncarnation which was to be confirmed, for His human nature, unless He had sub- jected it to these defects, would not have been known to men ; He would have been thought not to be a real man, or to have had real flesh, but phantom flesh, as the Manichceans stated Him to have." Whence (Philipp. ii. 7, 8), " He made Himself," etc. S. Thomas was recalled to the faith by the sight of His wounds (S. John XX. 28).
Prehide 1. S. Ignat. ad. Trail, c. 9. : "Jesus Christ . . . Who was of the race of David ; Who was of Mary ; Who was truly born, ate and drank ; truly suffered persecution under Pontius Pilate ; truly was crucified and died, heavenly and earthly, and infernal powers beholding, Who truly rose," etc.
2. The Lord was intensely real ; inferior natures are
unreal.
3. Reality is a test of power, purity, and sincerity and
truth.
— — 4. Reality brings with it a sense of conviction and homage. Jesus was real in His I. Person, hence He is the " pattern man " in all that is good and glorious. II. Purpose formed in the glory of His Father, and worked out to a full end.
III. Word, inasmuch as He is the truth and His words are truth and life.
IV. Action, which completed the full harmony of His earthly life.
Epil. — In all things strive after " Reality," rest not in shams, shadows and empty outward appearances.
( 88 )
Jfirst Snttirag aft^r (BasUx.
SERMON 88. THE RECORD OF PATIENCE.
{Holy Gospel, Ser. 4).
(i). S. John XX. 20 : " He showed unto them His hands." (2). Rev. I. 9. : " The patience of Jesus Christ." Snntma, 3", 14, i, c: "Jesus showed these marks for an example of the patience which He showed for us by so boldly bearing sufferings and defects (Heb. xii. 3). Prclicde i. 6^. Igiiat. ad. Rom. 10: "Farewell to the end, in the patience of Jesus Christ." S. Cyidl. Alex. ad. Eph., p, 266 : " Patience is the patron and conciliatrix to us of all good ; the food of the hope of the coming ages." .S. Ckryst., Ep. xvi. ad, Olymp. : " It is the queen of good things, it. is the coronet of crowns." Id. Horn. xiv. ad. Rom. : "It is the name of sweats and of much endurance." PlazU. Capt. II. 1,1:" It behoves to suffer with a calm mind ; if you do this, the labour will be lightened." Hor. Od., i, 24, 19 : " It is hard, but whatever it is unlawful to correct, is made lighter by patience.
2. The Lord with infinite and perfect patience carried
His spiritual cross all through His lifetime, and in many forms.
3. Some forms of patience are very trying from the
vexations beine small.
4. The Lord might ask, " Have I suffered ? Was my
patience exhausted ? Behold my hands and my side." Jesus afforded us an example of a patience which was
L Long Continued. It was exercised from the circum- cision to the Ascension. n. Wise, for He suffered because He willed it. HI. Measureless, when it is noted Who it was that so endured ; taking into account His first estate ; His perfection of being IV. Loving, which love lightened it, it was the expression
of His infinite longing to save mankind. Epil. — In patience possess ye your souls, in submission and contentment.
( 89 ) SERMON 89.
THE GOOD SHEPHERD THE DOOR OF HIS CHURCH.
(Jlo/y Gospel, Ser. i).
(i). S. John X. 2, 7 : " I am the Good Shepherd, the door of
the sheep." (2). Rev. IV. I : " A door was opened in heaven."
Summa, 3^ 8, 6, 3'". : " He gave to His members the office of a shepherd ; but no one calls himself a ' door.' He reserved this office to Himself as His own ; for by a door is signified the chief authority, since by it all enter into the house, and it is Christ Himself alone by whom we have access into that grace by which we stand."
Prelude i. Amb. Aug. in Apoc. lib. : *' This door which was opened is Christ according to the flesh, Who was born, Who suffered and Who was raised the third day, ' opened ' to the presence of the believing, but closed to the unbelieving."
2. Only one door, Jesus, into the one house of the
Church.
3. Entrance into this door is by Holy Baptism.
4. Not as " a," but as " the " Good Shepherd, Jesus
is the door of His Church.
■ 5. By the door we enter, by Himself, by the Sacra- ments of His love and pardon. This door of the fold, of the Church, is I. Common for all to enter in ; no restriction of race or time, n. Free, enter in "without money, without price;" " Him that cometh unto Me," etc. HI. Wide enough to let " the forces of the gentiles " enter in
by it. IV. Ever Open, its gates are never shut either by night
or by day (Isaiah Ix. 11). Epil. — See that it be not opened for you in vain ; think of those who are without (Rev. xxii. 1 5) and tremble.
( 90 ) SERMON 90.
JESUS THE SHEPHERD OF THE BLESSED.
{Holy Gospel, Ser. 2).
(1). S. John X. 16. : "There shall be one fold [flock] and one Shepherd."
(2). I. S. Pet. II. 25: "Ye are now returned unto the shepherd and bishop of your souls."
Summa, 3'', 8, 3, c. : " There is this difference between the natural body of man and the mystical body of the Church, that the members of the former are altogether, whilst those of the body mystical are not, and they are considered not only by what they are in act, but also according to what they are in power. First and principally, Christ is the head of those who are in act joined to Himself in glory."
Prelude i. S. Chrysost.on i Colos., 18 : " He Who is above and above all, connected Himself with those below. For everywhere He is first ; above, first ; in the church first, for He is the Head ; in the Resurrection, first."
2. Jesus is the Good Shepherd or Head of the Church
Militant, and triumphant, and of the holy angels (Heb: xii. 22-25). Ammon Presb. : " He is about to join together both."
3. Sheep are the blessed, the children of the Church,
of whom (Rev. vii. 17) of the blessed or sheep, Jesus is the Shepherd or Head, giving to them
L Life, S. John xiv. 19 : Life, the world's one great want,
supplied by Him who is " the life." n. Power, S. John i. 12 ; 2 Cor. xii. 9 : With whom is all
power, both in heaven and earth. in. Grace, S. John 1. 16, Gk. Cat. : " Not communicated.
He being the fountain itself, and the root itself of all
good things." IV. Glory, S. John xvii. 22, 6*. Chrysost: "By my
miracles and by my teachings." Epil. — May He be your Shepherd ; you seeing Him with
the eye of faith ; hearing Him in the Holy Gospels;
obeying His commands ; rejoicing ever in His guidance.
( yl )
^^rnnit Suttbag afttt ffiast^r.
SERMON 91.
JESUS THE SHEPHERD OF THOSE WITHOUT.
{No/j Gospel, Ser. 3).
(i), S. John X. 16 : There shall be one fold [flock] and one shepherd.
(2). Rom. V. 8 : While we were yet sinners Christ died for us.
Sunima, 3", 8, 3, c : Jesus is the Head or Good Shepherd, "of those who are united to Him only in power (or possibility, potentia) ; but which not yet reduced into act, is nevertheless meet to be reduced into act, according to the divine predestination."
Prelude i. S. Chrysost. ad Ephes. in. 8, 10 : " It seems indeed, firstly, that He died ; secondly, for the ungodly ; thirdly, that He reconciled, that He saved, that He justified, that He made them immortal ; that He wrought them out to become sons and heirs."
2. Jesus rejects none in whom there remains a power
or possibility of salvation ; who are within the range and pale of His divine grace.
3. Infinite is the number of those who have not yet
turned their inherent and native power of union with Him, into action.
4. Dreadful state, to want the power or possibility of
reformation, of progress, or of using the gifts of grace.
5. Power or possibility is useless unless it be acted
upon. This power is
I. Present, an agency of life and grace for the time
that now is. II. Secret, not as yet developed into manifest holiness;
into a rule of life. HI. Inactive, as the leaven before it begins to leaven the
whole lump. IV. To be quickened into a new, better and holier life. ^ EpiL — Each one bears this power and possibility ; use it,
excite it, whilst there is yet time and opportunity.
Horrible to perish with the seed of grace lying dormant
within the soul.
( 92 ) SERMON 92.
JESUS THE SHEPHERD OF THOSE LOVING.
(I£o/y Gospe/, Ser. 4).
(i). S. John X. 16: "There shall be one fold [flock] and one Shepherd."
(2). Ephes. III. 17-19 : " Rooted and grounded in love to know the love of Christ."
Sttmma, 3", 8, 3, c. : " Jesus is the Head or Good Shepherd, of those who are joined to Him in act, by charity."
Prelude i. S. yerome: " The habitation of Christ in the heart, which in the beginning is framed by faith, has its roots and foundation in love, that since we are the hus- bandry of God (i. Cor. iii. 9) all things grow up and are built in love." B. Theod. Stud. Ser. Catec. 12 : "Love, O unspeakable gift, out of what, to what has it led } from death to life, from darkness to light, from servitude to freedom, from enmities to true friendship, until it renders us conformed to the image of His Son."
2. Love joins us to the Sinless One, and also covers
a multitude of sins.
3. Love forms the strongest heavenly as well as
earthly ties.
4. When the soul goes out to Jesus in love, He joins
that soul to Himself The loving soul joined to Jesus as its shepherd, is by Him.
L Guided by the preachers and doctors of the Church
into all truth. n. Tended by the priests of God's Church, it grows
" unto the measure," etc. HI. Fed by the Blessed Sacrament of His blessed Body
and Blood. IV. Guarded by the deposit of doctrine once delivered
to the saints. Epil. — So let the Church as His Body minister to your
souls, bringing the Lord to it, and joining Himself as
the bishop and shepherd of souls, so to them that
girded by His grace, they may hereafter be received
into glory.
( 93 )
®ljtri ^tiniap aft^r (Basttv.
SERMON 93.
PREACHERS AND HEARERS.
{Holy Gospel, Ser. i).
(i). S. John XVI. 18 : "We cannot tell what He saith." (2). S. James i. 19 : " Let everyone be swift to hear." Suutuia, T,'', /^2, 2)^ 2'": "Whatsoever things of His own wisdom the Lord deemed worthy to deliver to others, He propounded not secretly, but openly, although they might not be understood by all. Hence Augustine says, that the Lord's statement (S. John xviii. 20), ' I spake openly to the world,' was as if He had said, ' Many have heard Me,' : and on the contrary it was not * openly,' for the many did not understand." Prelude i. 6^. Greg. Mag. in Ezek. : " When from the mind of the faithful the words of holy preaching flow down, as if from the mind of those believing, rivers of living water flow down." Eric. Hojn. in Joan. vii.\ "The holy preachers are the feet of Christ, the prophet saying, ' How beautiful,' " etc. (Isa. 52, 7). Euseb. Emiss. Exp. in Matt : "Whatsoever may be the preacher, if he delivers not his own words, but those of God, the people ought to obey and believe him."
2. Whether the Lord spake "openly," or in " parables,"
the result was often the same.
3. Many preachers preach in vain. Why so ? The
language is plain, the matter is good and sound, the delivery of the sermon is good ; all is useless, unless the preacher and hearer be united in
L Knowledge, so as to understand somewhat of the
messao^e delivered. n. Aim or desire, the one to teach and move, the other
to be taught and guided. HL Earnestness of thought and feeling for the matter in
hand. IV. Sympathy, both preacher and hearer being vitally
interested. Epii. — May divine grace and blessing be sought for alike
by preacher and hearer, that the spoken word may not
return void, but do God's work.
( 94 ) SERMON 94.
INWARD JOY.
(Jlo/y Gospel, Ser. 2).
(i), S. John XIV. 22 : "Your heart shall rejoice."
(2). Rom. XII. 12 : " Rejoicing in hope."
Sttmma, 22% 28, i, 3'" : " Spiritual joy, which is of God, is when we rejoice in the divine good according as it is participated in by us ; and it proceeds from hope, by which we expect the fruition of the divine good."
Prelude i. S. Ignat. ad Magnes. c. 7: "One hope in charity, and in joy undefiled."
■ 2. No spiritual blessing can exist alone; it is one of
a large family.
■ 3. All are needy, so all are more or less selfish and
personal.
4. To desire spiritual blessedness is a holy selfishness.
5. This desire is founded upon the hope of present
help and of future glory.
6. When hearts can rejoice in the expectation or hope
of the divine good, there is opened in the soul a spring of joy, it may be hidden, but it is ever flowing, ever refreshing and fertilizing the heart. This "inward joy" is
I. High, exalting, lifting up the heart and life above fear and sorrow. II. Pure, as being founded upon what is altogether pure and holy.
III. Secure, founded upon a hope, full of immortality, independent of the world.
IV. Helpful, as the spring in the desert, enabling the soul both to do and suffer.
Epil. — S. August, in loco i:.,xz.p. 1 78, h. : " May our joy be not such as the world has, of which it is said, ' but the world shall rejoice,' but as the Apostle says, ' Rejoicing in hope,' being of good cheer as having overcome the world of sin and sorrow."
( ^o )
Whivh ^ttn&aj after faster*
SERMON 95.
THE SORROW OF THE WORLD.
(Jlo/y Gospel, Ser. 3).
(i). S. John XVI. 20 : "Ye shall be sorrowful."
(2). II. Cor. vii. 10 : " The sorrow of the world worketh death."
Summa, 12% 35, i, 3'" : " Sadness pertains to humility, as a man considering his own defects does not exalt himself. But there is another kind of sadness {acedia), which belongs rather to ingratitude than to humility, for the good things which a man receives from God he despises, and out of such a contempt, sadness {acedia) arises."
Prelude i. .S. Nilus Oral. 6 : Sadness {acedia) is a weak- ness of the mind, which neither has natural strength, nor does it strenuously fight against temptations. What food is to a strong and healthy body, trial is to a strong and noble mind. Winds nourish the plants, and trial strengthens the fortitude of the mind. Clouds without water are dissipated by the wind, and the mind void of patience is dissipated by the spirit of sadness."
2. The sorrow or sadness the Lord spoke of, was the
Godly sorrow which ends in joy.
3. The larger proportion of sorrow is that of the
world {acedia), "which worketh death."
4. This inferior worldly sorrow eats out of life, its
L Confidence in God's providence, which is ever good
for those who fear Him. IL Thankfulness for His infinite mercies, which are
renewed day by day. HL Energy of life and action — a sign of weakness, moral
and spiritual. IV. Hope, either of the present or the future, causing a
listless despair. Epil. — The remedy against this worldly sorrow is to be
" Strono- in the Lord," etc.
( 96 )
®Ijiri ^un&ag afto (Basttx.
SERMON 96.
THE VISION OF JESUS.
(Nb/y Gospel, Ser. 4).
(i). S. John XVI. 17 : "A little while and ye shall see Me." (2). I. Cor. IX. I : " Have I not seen Jesus Christ our Lord ? " Summa, i'', 67, i, c. : "Vision at first signified the action of sensual sight, but on account of the dignity and certainty of this sense, its name was extended according to the use of those speaking, to all the knowledge gained by the other senses ; as when men say, ' See how it tastes ; ' ' see how cold it is.' Lastly, sight is applied to intellectual knowledge, (S. Matt. v. 8) to the sight of God." Prelude i. 5. Latir. Justin., de Huniil. c. 22, p. 584 : " That which is prohibited to be discovered by the sense of the seeing flesh, and by the perceptibility of material light, no one doubts, is possible to be seen by the reason- ing spirit of the intellectual light which is more excellent, more delightful, and more useful, since the spiritual act and spiritual light, exceeds that which is bodily and visible."
2. The outward sight of the Lord sustained the
disciples ; but it was not to last long, but to be replaced by a spiritual vision of the Lord, which will abide in the church till the end of time. — — 3. The factors of this vision are not eyes, but love, holiness, faith and imitation. This spiritual sight of Jesus I. SuproRTS under all the sorrows, trials and sufferings of
life ; it is full of encouragement. II. Cheers, as the beacon light to mariners on a dark and tempestuous sea.
III. Instructs, the example before the mind ever shows new beauties and glories.
IV. Conforms the mind to His mind, by looking and seeing it becomes light.
Epil. — May you ever see Jesus ; at the altar; in the offices of the Church ; in your daily life ; see Him ever blessing you with His blessing of peace.
97
JfnurtI) ^unibag aft^r (Basttv.
SERMON 97.
LOSS AND GAIN.
{Holy Gospel^ Ser. i).
(i). John xvi^ 17 : " It is expedient for you that I go away.''
(2). Eph. IV. 8 : " He ascended up on high and gave gifts unto men."
Stimma, 3", 57, 6, c. : " ' I go away,' that is, ' I depart from you by the Ascension,' by which He prepared a way for us (S. John xiv. 2, Micah ii. 13). That where the head is the members might be, ' There ye may be also.' So also He led the souls from hell (Ps. Ixviii. 13). As high priest under the law, Christ ' entered into heaven itself,' now to appear in the presence of God for us (Heb. ix. 24) to intercede for us. Lastly, that in the seat of the heavens, as constituted God and Lord, He might send down gifts unto men (Eph. iv. 8)," He sent also the Holy Ghost.
Prelude i. ^. Chrysost. in loco. : "He seemed to propound two contraries, ' for if we shall see Thee,' they say ' now do you go away ' ; ' but if you go away, how shall we see Thee } ' Moreover, showing that sadness begets joy, and since sadness is short, joy truly is infinite " (Alchm). " All the faithful pressed down by present tears are striving after eternal joys." (Pr. ii.) Loss and gain a part of providence (Pr. iii.) The disciples grieved, the Lord departing, but He went to help them the more. For an eternal and spiritual gain, an earthly loss is one which is I. Needful, this world and heaven; this life and the next are opposed spiritually. H. Fleeting, the loss can at most be but for a few years ; the gain is for eternity. HI. Disproportionate, the loss so small ; the gain beyond
conception. IV. Blessed in the discipline of the life here, and in the
work being carried on elsewhere. ^///.— Like S. Paul, learn to " count all things but loss," etc. (Philipp. iii. 7, 8).
II
98
3FanrtIj ^unitan aft^r (Basttx,
SERMON 98.
NEEDFUL TRUTH.
(/fo/)' Gospel, Ser. 2).
(i) S. John XVI. 13 : " The Spirit of Truth will guide you into all truth."
(2) Acts i. 7 : " It is not for you to know the times or the seasons," etc.
Stimma, 12% 106, 4, 2"' : " Christ being glorified in the Resur- rection and the Ascension, immediately the Holy Ghost was given, Who taught the holy apostles all the truth concerning these things which belong of necessity to salvation, which are to be believed in and performed ; but He did not instruct them as to all future events (Acts i. 7), for this knowledge did not pertain to them."
Prelude i. Ettthym. Zig. : "All the truth of the divine dogmas which it is expedient for you to know." (S. August, in loco') "He will now teach the faithful as great spiritual things as each is able to receive, and He will kindle in their hearts a greater desire for them." The range of truth is beyond our range of reason.
2. The early Church used and acknowledged "the
discipline of the secret ; " by the Lord and His apostles religious knowledge was taught with reservations.
3. Many things in Holy Scripture and the faith we
cannot understand.
4. In faith we accept the articles of the creed and
many precepts of the Gospel. Truth needful for salvation is what all can
I. Believe, as being above, but not contrary to reason. II. Understaxd in relation to themselves, but not as to the economy of heaven. III. Use, for the guidance of life as to faith and morals. IV. Assimilate, take into the soul to nourish it, form part
of it, and purify it. Epil. — Bear in mind the apostolic injunction (Coloss. ii. 18), not vainly " puffed up."
99 SERMON 99.
THE INVISIBLE MISSION.
{//o/}' Gospel, Ser. 2).
(i). S. John XVI. 7 : " I will send Him unto you." (2). II. Tim. i. 14 : " The Holy Ghost which dwelleth in us."" Sumnia, i", 43, 6, \"' : " To all the participators of grace there is an invisible mission. In him to whom the mission is sent ; there are two things to be considered : the inhabitation or indwellinof of ofrace, and a certain innovation or renewal by grace. This invisible mission was made to the fathers of the Old Testament and to the prophets. But when it was said (S. John vii. 39) 'the Holy Ghost was not yet given,' etc., we under- stand it of that giving with a visible sign which was revealed on the day of Pentecost." Prelude i Didyni. in yoan. xiv. : " He, the Holy Ghost will teach all things spiritual and intellectual of the truth and the sacraments of wisdom, not as others teach arts by study and industry, but the * Spirit of truth ' invisibly insinuates into the mind the knowledge of divine things.
2. The faithful besides their guardian angel, carry an
invisible presence of the Holy Ghost.
3. Awful if that presence should become visible to
bodily eyes. This invisible mission carries with it the
I. Indwelling of grace, to correct, enlighten, and to comfort. II. Renewal by grace, which repairs day by day the waste caused by sin.
III. Reverence for grace, by which our bodies become temples of the Holy Ghost.
IV. Responsibility, to make a right use of this heavenly, invisible mission.
Epil. — May this mission, work in each one lovingly, help- fully, savingly.
100
JFnurtlj ^unirag aft^r ^asto.
SERMON loo.
THE VISIBLE MISSION.
{Holy Gospel, Ser. 4).
(i). S. John XVI, 7 : "I will send Him unto you."
(2). I. Cor. XII. 7 : " The manifestation of the Spirit is given to every man."
Summa, i'\ 43, 7, 6'": "A visible mission was made to Christ at His baptism by the foecund dove, showing the gift of baptismal regeneration ; at the Transfigura- tion, the light cloud showing the exuberance of His teaching ; to the Apostles as wind showing the power of the ministry in the dispensation of the sacraments ; in tongues of fire denoting the office of preaching. The visible mission is also seen in the outward effects of grace (i. Cor. xii. 7), and ' in the gifts of the Holy Ghost' (Heb. ii. 4), as the Son manifested the Father, so the Holy Ghost manifested the Son."
Prelude i. Ven. Bede in Joan. xiv. ; This pertained to the greater gift of the Holy Spirit, that He should be made known by those in whom He dwells," i.e., by the fruits.
2. The life should be a manifestation of the visible
mission of the Spirit.
3. There is a visible power of the Holy Ghost in the
Church to change the world.
4. This mission is rather to be thought of as in
power. This visible mission of God the Holy Ghost in the Church is shown in her,
I. Teaching and doctrine, the fruits of the spirit of wisdom, truth, etc. II. Sacraments, the Spirit dwells in the fount, and on the altar to consecrate.
III. Powers of absolution and consecration.
IV. Preaching, bringing so many sons and daughters by grace to glory.
Epil. — Love, honour and obey the Church, as carrying on the visible mission of the Holy Ghost in the world.
101
Jfiftl) ^untrag aittv dasUv.
SERMON loi.
THE POWER OF PRAYER.
{Ho/}' Gospel^ Ser. i).
(i). S. John XVI. 24 : " Ask and ye shall receive." (2). S. Jam. I. 5 : "Ask in faith nothing wavering." Stwiina, 22**, 83, 15, c, and 2'": "Prayer not only inwardly brings spiritual consolation, but it also supplies the power of deserving and obtaining. If truly that which is asked for is useful for the beatitude of a man as pertaining to his salvation, he gains this not by praying alone, but also by doing other good works, and therefore un- doubtedly he will gain what he begs for, but he gains it only when he ought to receive it." Prelude i. S. Nilus Ep. ^c)'-^: "Nothing is more forcible than prayer, for it is omnipotent and cannot be overcome."
2. Human nature is weak, ailing, ever needy.
3. There is a treasury, out of which all man's needs
can be suj^plied.
4. There is a power by which all good things can be
gained, and all evil things can be turned into blessings.
5. A power provided by God in mercy and love.
Prayer is this power, which is
I. Priceless, beyond all the value of earthly bliss ; a gift
not to be bought. II. Common to the penitent and the holy, to whom the ears of God are ever open.
III. Strong, nay, omnipotent, as seen by examples in Holy Scripture.
IV. Blessed in its effects ; a mighty power for good, not for evil.
Epil. — The prayerless life is weak and wretched ; use this power as the one great stay of life.
102
SERMON 102.
UNANSWERED PRAYER. (Ifo/y Gospel, Ser. 2).
(i). S, John XVI. 24: "Ask and ye shall receive."
(2). II. Cor. XII. 8 : " For this thing I besought the Lord thrice."
Sumnia, 22^, ^^i^ 15, 2'": " He faithfully supplicating God for the necessities of this life is mercifully heard, and mercifully not heard. What is profitable for the sick man, the Physician knows rather than he who is ill. For this cause, Paul even was not heard when asking for his thorn in the flesh to be taken away."
Prehide i. Eitseb, Einmiss. in loco. "Sometimes the holy by not receiving that which they ask for are more heard [and answered] than if they had received it. He who asks what is not good for him, thinking it to be good ; receiving what he asks for, is not heard ; but not receiving it, is truly heard."
2. Men often ask in prayer, through ignorance,
things harmful for them.
3. Few know what is really good for them.
■ 4. Unanswered prayer tries the faith, but gains the
blessing.
5. Never think that God does not hear, because He
answers not. Unanswered prayer is a sign of God's,
I. Love, Who withholds His answer out of compassion.
H. Knowledge, Who knows perfectly what is best for us.
HI. Care and Thought, for us men alike in granting and
withholding. IV. Wisdom, Who ordereth all things with an infinite
wisdom. Epil. — Pray and trust, and wait ; an answer will come in
due time — a different one perhaps from that which
was asked for.
108
JFiftlj .^uniaB afto (Basttt*
SERMON 103. THE UNION OF LOVE.
{Holy Gospel^ Ser. 3).
(i). S. John XVI. 27: "The Father Himself loveth you."
(2). I. S. John IV. 16 : '• He that dwelleth in love dwelleth in God, and God in him."
Stcmmay i'\ 20, i, 3'". : " Properly to love anyone is to desire some good for him ; so when anyone loves himself, he desires good for himself ; so love is said to be a uni- tive power ; it is also called a concretive power because it adds somf^thing to itself deeming itself to be related to it as to itself. So divine love is a concretive power, inasmuch as it wills good things for others."
Prelude i. 6". Chrysost. iu loan. iii. 16, "Indicates the great intention of love. Great and infinite is the distance, for He Who is immortal, without beginning, and un- limited in greatness, loved those who were of earth and ashes, those filled with sins. So great was His love, that He sent not servant, nor angel, nor arch- angel, but He gave His own Son," i. e. to join man to Himself, and to the Son, and to the Holy Ghost.
2. The power of love joining, condensing, hardening
into one, is one of union.
3. By love God joins Himself to us, and He cements
and increases this union.
4. We, loving God, become united to Him as to the
source of all blessing.
5. Hate disintegrates ; love unites. This " Union
of Love " implies a union of,
I. Will, the unruly will of man is lost in the will of God. II. Imitation, or likeness, which re-fashions the mind to God's likeness.
III. Knowledge, now in part ; hereafter we shall know as we are known.
IV. Power, so that we can do all things through Christ. " My strength is made perfect."
Epil. — This union of love should join us to God, and to all that is loving, good and holy.
104
Jfiftlj ^uniiiu aittv (Basttx.
SERMON 104.
INTERCESSORY PRAYER.
{Holy Gospel, Ser. 4).
(i). S. John XVI. 26 : "I say not unto you that I will pray the Father for you,"
(2). Rom. VIII. 34 : " Christ at the right hand of God, maketh intercession for us."
Summa, 22'', 83, 10, \"'. : " To pray is an act of the reason, and it is properly a prerogative of the rational creature ; but to the divine Persons and to brute animals, it is , not suitable to pray ; which is the action of one desirous of receiving grace. The Son is said to pray accord- ing to His assumed human nature, but not according to His divine nature. The Holy Ghost is said to inter- cede, Rom. VIII. 27, because He makes us interceders," " demanding that mind and will which are grateful, holy, and acceptable to God. (S. Chrys.)
Prelude i. S. Chrysost. T. ix. p. 597. E. " The Lord be- ing of equal honour with the Father, raising and quickening the dead, the very life and fount of all good things, what need had He of intercession to help us, save that the warmth and ripeness of His love to us might be shown ? "
2. To pray acknowledges inferiority ; to intercede
equality.
■ 3. We pra}' to God for ourselves and others ; we
intercede between man and man.
■ 4. The Church, " which is His body " carries on His
work of intercession on earth, which is one with the intercession of the Son of God before the Father, and which is, I. Unceasing, for the Church, like her glorified Redeemer, can never die. n. Availing, pleading by His person and His all atoning work.
HI. Particular, according to the needs and circumstances
of each soul and life. IV. Universal, partaken of by every baptised soul.
Epil. — ^Ever pray to Him that His intercession may avail for our salvation.
105
SERMON 105.
THE OBSCURED SOUL.
{Holy Gospel, Ser. i).
(i). S. John XVI. 2 : "Will think that he doeth God service.'' (2). Rom. I. 21 : " Their foolish heart was darkened." Simima, 22% 5, i, 2"'. : " In the first condition of man there was no obscurity or darkness, either of sin, or of punish- ment ; yet there was present in the intellect of man a certain natural obscurity, by which every creature was darkness as compared with the immensity of the divine light. Prehiiie i, S.Jcr. T. ix. 292. c. Eph. iv. 18. "The under- standing darkened by blindness of heart ; obscured by ignorance, and by the solicitude for worldly things, and by mist and darkness." Such, (S. Chrysost. T. ix. 450. D.) compares to travellers on a moonless night who perish by seeking the bodiless in bodies, and the form- less in forms.
2. How greatly was this darkness or obscurity of soul
increased by the fall.
3. This obscurity of soul is the cause of error and evil
deeds.
4. The obscured mind of the Jews thought by kill- ing Jesus to please God.
5. The light of Christ and of Grace is opposed to
this obscurity of mind.
6. Holy Baptism removing the obscurity and darkness
of original sin, was called by the early Church " the sacrament of illumination." The obscured soul has a sight which is, I. Dim, unable to see anything clearly; neither doctrine
nor consequences of action. 1 1 . Distorted, so that theforms of truth, etc. become altered.
III. Deceptive, as hiding realities and substituting shadows for them.
IV. Diminished, or limited as to range and perceptive power. Epil. — Seek to be " light in the Lord," with a clear and
bright soul and understanding.
106 SERMON io6.
NOT KNOWING.
{Ho/y Gospel, Ser. 2).
(i). S. John XVI. 3 : " They have not known the Father nor Me."
(2), I. Cor. II. 2 : "I determined not to know anything among you save Jesus Christ."
Summa, i2\ 76, 2, c. : " It is not to be imputed to a man as negHgence if he knows not the things which he cannot learn, since the ignorance of such an one is invincible, for it is not able to be overcome by study ; wherefore such ignorance, since it is involuntary, is not sin."
Prelude i. ^. Chrysost. Horn. 76, in Matt. : " It is better to be detained in honest ignorance, [or not knowing] than to be enslaved by false opinion ; for he who knows not, is easily led by reason ; he truly who believes he knows when he does not know, is not able easily to receive the truth. It is a work of greater labour, as before true things can be inculcated, false things must be cast out of his mind. " The ground which is barren yields more easily to the plough than that which is full of brambles."
2. It is much harder to unlearn than to learn. Know- ledge of the false, implies ignorance of the true.
3. A great distinction between wilful ignorance and
simple " not knowing."
4. The Jew was not " not knowing," but wilfully
ignorant of the true Messiah. The effect of this " not knowing " is to render the mind, I. Simple, as a virgin soil which is uncultivated ; as simple, candid. II. Weak, incapable of any mental effort requiring deep thought.
III. Narrow, whose mental horizon is confined to the smallest limit.
IV. Doubtful, as the child who fears