The World's Great Sermons Volume II Part 7

The pa.s.sion of Jesus Christ, however sorrowful and ignominious it may appear to us, must nevertheless have been to Jesus Christ Himself an object of delight, since this G.o.d-man, by a wonderful secret of His wisdom and love, has willed that the mystery of it shall be continued and solemnly renewed in His Church until the final consummation of the world. For what is the Eucharist but a perpetual repet.i.tion of the Savior's pa.s.sion, and what has the Savior supposed in inst.i.tuting it, but that whatever pa.s.sed at Calvary is not only represented but consummated on our altars? That is to say, that He is still performing the functions of the victim anew, and is every moment virtually sacrificed, as tho it were not sufficient that He should have suffered once; at least that His love, as powerful as it is free, has given to His adorable sufferings that character of perpetuity which they have in the Sacrament, and which renders them so salutary to us. Behold, Christians, what the love of G.o.d has devised; but behold, also, what has happened through the malice of men! At the same time that Jesus Christ, in the sacrament of His body, repeats His holy pa.s.sion in a manner altogether mysterious, men, the false imitators, or rather base corrupters of the works of G.o.d, have found means to renew this same pa.s.sion, not only in a profane, but in a criminal, sacrilegious, and horrible manner!

Do not imagine that I speak figuratively. Would to G.o.d, Christians, that what I am going to say to you were only a figure, and that you were justified in vindicating yourselves to-day against the horrible expressions which I am obliged to employ! I speak in the literal sense, and you ought to be more affected with this discourse, if what I advance appears to you to be overcharged; for it is by your excesses that it is so, and not by my words. Yes, my dear hearers, the sinners of the age, by the disorders of their lives, renew the b.l.o.o.d.y and tragic pa.s.sion of the Son of G.o.d in the world; I will venture to say that the sinners of the age cause to the Son of G.o.d, even in the state of glory, as many new pa.s.sions as they have committed outrages against Him by their actions! Apply yourselves to form an idea of them; and in this picture, which will surprize you, recognize what you are, that you may weep bitterly over yourselves! What do we see in the pa.s.sion of Jesus Christ? A divine Savior betrayed and abandoned by cowardly disciples, persecuted by pontiffs and hypocritical priests, ridiculed and mocked in the palace of Herod by impious courtiers, placed upon a level with Barabbas, and to whom Barabbas is preferred by a blind and inconstant people, exposed to the insults of libertinism, and treated as a mock king by a troop of soldiers equally barbarous and insolent; in fine, crucified by merciless executioners! Behold, in a few words, what is most humiliating and most cruel in the death of the Savior of the world! Then tell me if this is not precisely what we now see, of what we are every day called to be witnesses. Let us resume; and follow me.

Betrayed and abandoned by cowardly disciples; such, O divine Savior, has been Thy destiny. But it was not enough that the apostles, the first men whom Thou didst choose for Thine own, in violation of the most holy engagement, should have forsaken Thee in the last scene of Thy life; that one of them should have sold Thee, another renounced Thee, and all disgraced themselves by a flight which was, perhaps, the most sensible of all the wounds that Thou didst feel in dying. This wound must be again opened by a thousand acts of infidelity yet more scandalous. Even in the Christian ages we must see men bearing the character of Thy disciples, and not having the resolution to sustain it; Christians, prevaricators, and deserters from their faith; Christians ashamed of declaring themselves for Thee, not daring to appear what they are, renouncing at least in the exterior what they have profest, flying when they ought to fight; in a word, Christians in form, ready to follow Thee even to the Supper when in prosperity, and while it required no sacrifice, but resolved to abandon Thee in the moment of temptation. It is on your account, and my own, my dear hearers, that I speak, and behold what ought to be the subject of our sorrow.

A Savior mortally persecuted by pontiffs and hypocritical priests!

Let us not enter, Christians, into the discussion of this article, at which your piety would, perhaps, be offended, and which would weaken or prejudice the respect which you owe to the ministers of the Lord.

It belongs to us, my brethren, to meditate to-day on this fact in the spirit of holy compunction; to us consecrated to the ministry of the altars, to us priests of Jesus Christ, whom G.o.d has chosen in His Church to be the dispensers of His sacraments. It does not become me to remonstrate in this place. G.o.d forbid that I should undertake to judge those who sustain the sacred office! This is not the duty of humility to which my condition calls me. Above all, speaking as I do, before many ministers, the irreprehensible life of whom contributes so much to the edification of the people, I am not yet so infatuated as to make myself the judge, much less the censor of their conduct.

But tho it should induce you only to acknowledge the favors with which G.o.d prevents you, as a contrast, from the frightful blindness into which He permits others to fall, remember that the priests and the princes of the priests, are those whom the evangelist describes as the authors of the conspiracy formed against the Savior of the world, and of the wickedness committed against Him. Remember that this scandal is notoriously public, and renewed still every day in Christianity.

Remember, but with fear and horror, that the greatest persecutors of Jesus Christ are not lay libertines, but wicked priests; and that among the wicked priests, those whose corruption and iniquity are covered with the veil of hypocrisy are His most dangerous and most cruel enemies. A hatred, disguised under the name of zeal, and covered with the specious pretext of observance of the law, was the first movement of the persecution which the Pharisees and the priests raised against the Son of G.o.d. Let us fear lest the same pa.s.sion should blind us! Wretched pa.s.sion, exclaims St. Bernard, which spreads the venom of its malignity even over the most lovely of the children of men, and which could not see a G.o.d upon earth without hating Him! A hatred not only of the prosperity and happiness, but what is yet more strange, of the merit and perfection of others! A cowardly and shameful pa.s.sion, which, not content with having caused the death of Jesus Christ, continues to persecute Him by rending His mystical body, which is the Church; dividing His members, which are believers; and stifling in their hearts that charity which is the spirit of Christianity! Behold, my brethren, the subtle temptation against which we have to defend ourselves, and under which it is but too common for us to fall!

A Redeemer reviled and mocked in the palace of Herod by the impious creatures of his court! This was, without doubt, one of the most sensible insults which Jesus Christ received. But do not suppose, Christians, that this act of impiety ended there. It has pa.s.sed from the court of Herod, from that prince dest.i.tute of religion, into those even of Christian princes. And is not the Savior still a subject of ridicule to the libertine spirits which compose them? They wors.h.i.+p Him externally, but internally how do they regard His maxims? What idea have they of His humility, of His poverty, of His sufferings? Is not virtue either unknown or despised? It is not a rash zeal which induces me to speak in this manner; it is what you too often witness, Christians; it is what you perhaps feel in yourselves; and a little reflection upon the manners of the court will convince you that there is nothing that I say which is not confirmed by a thousand examples, and that you yourselves are sometimes unhappy accomplices in these crimes.

Herod had often earnestly wished to see Jesus Christ. The reputation which so many miracles had given Him, excited the curiosity of this prince, and he did not doubt but that a man who commanded all nature might strike some wonderful blow to escape from the persecution of His enemies. But the Son of G.o.d, who had not been sparing of His prodigies for the salvation of others, spared them for Himself, and would not say a single word about His own safety. He considered Herod and his people as profane persons, with whom he thought it improper to hold any intercourse, and he preferred rather to pa.s.s for a fool than to satisfy the false wisdom of the world. As His kingdom was not of this world, as He said to Pilate, it was not at the court that He designed to establish Himself. He knew too well that His doctrine could not be relished in a place where the rules of worldly wisdom only were followed, and where all the miracles which He had performed had not been sufficient to gain men full of love for themselves and intoxicated with their greatness. In this corrupted region they breathe only the air of vanity; they esteem only that which is splendid; they speak only of preferment: and on whatever side we cast our eyes, we see nothing but what either flatters or inflames the ambitious desires of the heart of man.

What probability then was there that Jesus Christ, the most humble of all men, should obtain a hearing where only pageantry and pride prevail! If He had been surrounded with honors and riches, He would have found partisans near Herod and in every other place. But as He preached a renunciation of the world both to His disciples and to Himself, let us not be astonished that they treated Him with so much disdain. Such is the prediction of the holy man Job, and which after Him must be accomplished in the person of all the righteous; "the upright man is laughed to scorn." In fact, my dear hearers, you know that, whatever virtue and merit we may possess, they are not enough to procure us esteem at court. Enter it, and appear only like Jesus Christ, clothed with the robe of innocence; only walk with Jesus Christ in the way of simplicity; only speak as Jesus Christ to render testimony to the truth, and you will find that you meet with no better treatment there than Jesus Christ. To be well received there, you must have pomp and splendor. To keep your station there, you must have artifice and intrigue. To be favorably heard there, you must have complaisance and flattery. Then all this is opposed to Jesus Christ; and the court being what it is--that is to say, the kingdom of the prince of this world--it is not surprizing that the kingdom of Jesus Christ can not be established there. But wo to you, princes of the earth! Wo to you, men of the world, who despise this incarnate wisdom, for you shall be despised in your turn, and the contempt which shall fall upon you shall be much more terrible than the contempt which you manifest can be prejudicial.

A Savior placed upon a level with Barabbas, and to whom Barabbas is preferred by a blind and fickle rabble! How often have we been guilty of the same outrage against Jesus Christ as the blind and fickle Jews!

How often, after having received Him in triumph in the sacrament of the communion, seduced by cupidity, have we not preferred either a pleasure or interest after which we sought, in violation of His law, to this G.o.d of glory! How often divided between conscience which governed us, and pa.s.sion which corrupted us, have we not renewed this abominable judgment, this unworthy preference of the creature even above our G.o.d! Christians, observe this application; it is that of St.

Chrysostom, and if you properly understand it, you must be affected by it. Conscience, which, in spite of ourselves, presides in us as judge, said inwardly to us, "What art thou going to do? Behold thy pleasure on the one hand, and thy G.o.d on the other: for which of the two dost thou declare thyself? for thou canst not save both; thou must either lose thy pleasure or thy G.o.d; and it is for thee to decide." And the pa.s.sion, which by a monstrous infidelity had acquired the influence over our hearts, made us conclude--I will keep my pleasure. "But what then will become of thy G.o.d," replied conscience secretly, "and what must I do, I, who can not prevent myself from maintaining His interests against thee?" I care not what will become of my G.o.d, answered pa.s.sion insolently; I will satisfy myself, and the resolution is taken. "But dost thou know," proceeded conscience by its remorse, "that in indulging thyself in this pleasure it will at last submit thy Savior to death and crucifixion for thee?" It is of no consequence if He be crucified, provided I can have my enjoyments. "But what evil has He done, and what reason hast thou to abandon Him in this manner?" My pleasure is my reason; and since Christ is the enemy of my pleasure, and my pleasure crucifies Him, I say it again, let Him be crucified.

Behold, my dear hearers, what pa.s.ses every day in the consciences of men, and what pa.s.ses in you and in me, every time that we fall into sin, which causes death to Jesus Christ, as well as to our souls!

Behold what makes the enormity and wickedness of this sin! I know that we do not always speak, that we do not always explain ourselves in such express terms and in so perceptible a manner; but after all, without explaining ourselves so distinctly and so sensibly, there is a language of the heart which says all this. For, from the moment that I know that this pleasure is criminal and forbidden of G.o.d, I know that it is impossible for me to desire it, impossible to seek it, without losing G.o.d; and consequently I prefer this pleasure to G.o.d in the desire that I form of it, and in the pursuit that I make after it.

This, then, is sufficient to justify the thought of St. Chrysostom and the doctrine of the theologians upon the nature of deadly sin ...

That there are men, and Christian men, to whom, by a secret judgment of G.o.d, the pa.s.sion of Jesus Christ, salutary as it is, may become useless, is a truth too essential in our religion to be unknown, and too sorrowful not to be the subject of our grief. When the Savior from the height of His cross, ready to give up His spirit, raised this cry toward heaven, "My G.o.d, my G.o.d, why hast thou forsaken me?" there was no one who did not suppose but that the violence of His torments forced from Him this complaint, and perhaps we ourselves yet believe it. But the great Bishop Arnauld de Chartres, penetrating deeper into the thoughts and affections of this dying Savior, says, with much more reason, that the complaint of Christ Jesus to His Father proceeded from the sentiment with which He was affected, in representing to Himself the little fruit which His death would produce; in considering the small number of the elect who would profit by it; in foreseeing with horror the infinite number of the reprobate, for whom it would be useless: as if He had wished to proclaim that His merits were not fully enough nor worthily enough remunerated; and that after having done so much work He had a right to promise to Himself a different success in behalf of men. The words of this author are admirable: Jesus Christ complains, says this learned prelate, but of what does He complain? That the wickedness of sinners makes Him lose what ought to be the reward of the conflicts which He has maintained; that millions of the human race for whom He suffers will, nevertheless, be excluded from the benefit of redemption. And because He regards Himself in them as their head, and themselves, in spite of their worthlessness, as the members of His mystical body; seeing them abandoned by G.o.d, He complains of being abandoned Himself: "My G.o.d, my G.o.d, why hast thou forsaken me?" He complains of what made St. Paul groan when, transported with an apostolic zeal, he said to the Galatians: "What, my brethren, is Jesus Christ then dead in vain? Is the mystery of the cross then nothing to you? Will not this blood which He has so abundantly shed have the virtue to sanctify you?"

But here, Christians, I feel myself affected with a thought which, contrary as it appears to that of the apostle, only serves to strengthen and confirm it. For it appears that St. Paul is grieved because Jesus Christ has suffered in vain; but I, I should almost console myself if He had only suffered in vain, and if His pa.s.sion was only rendered useless to us. That which fills me with consternation is, that at the same time that we render it useless to ourselves, by an inevitable necessity it must become pernicious; for this pa.s.sion, says St. Gregory of n.a.z.ianzen, "partakes of the nature of those remedies which, kill if they do not heal, and of which the effect is either to give life or to convert itself into poison; lose nothing of this, I beseech you." Remember, then, Christians, what happened during the judgment and at the moment of the condemnation of the Son of G.o.d.

When Pilate washed his hands before the Jews and declared to them that there was nothing worthy of death in this righteous man, but that the crime from which he freed himself rested upon them, and that they would have to answer for it, they all cried with one voice that they consented to it, and that they readily agreed that the blood of this just man should fall upon them and upon their children. You know what this cry has cost them. You know the curses which one such imprecation has drawn upon them, the anger of heaven which began from that time to burst upon this nation, the ruin of Jerusalem which followed soon after--the carnage of their citizens, the profanation of their temple, the destruction of their republic, the visible character of their reprobation which their unhappy posterity bear to this day, that universal banishment, that exile of sixteen hundred years, that slavery through all the earth--and all in consequence of the authentic prediction which Jesus Christ made to them of it when going to Calvary, and with circ.u.mstances which incontestably prove that a punishment as exemplary as this can not be imputed but to decide which they had committed in the person of the Savior; since it is evident, says St. Augustine, that the Jews were never further from idolatry nor more religious observers of their law than they were then, and that, excepting the crime of the death of Jesus Christ, G.o.d, very far from punis.h.i.+ng them, would, it seems, rather have loaded them with His blessings. You know all this, I say; and all this is a convincing proof that the blood of this G.o.d-man is virtually fallen upon these sacrilegious men, and that G.o.d, in condemning them by their own mouth, altho in spite of Himself, employs that to destroy them which was designed for their salvation.

But, Christians, to speak with the Holy Spirit, this has happened to the Jews only as a figure; it is only the shadow of the fearful curses of which the abuse of the merits and pa.s.sion of the Son of G.o.d must be to us the source and the measure. I will explain myself. What do we, my dear hearers, when borne away by the immoderate desires of our hearts to a sin against which our consciences protest? And what do we, when, possest of the spirit of the world, we resist a grace which solicits us, which presses us to obey G.o.d? Without thinking upon it, and without wis.h.i.+ng it, we secretly p.r.o.nounce the same sentence of death which the Jews p.r.o.nounced against themselves before Pilate, when they said to him, "His blood be upon us." For this grace which we despise is the price of the blood of Jesus Christ, and the sin that we commit is an actual profanation of this very blood. It is, then, as if we were to say to G.o.d: "Lord, I clearly see what engagement I make, and I know what risk I run, but rather than not satisfy my own desires, I consent that the blood of Thy Son shall fall upon me. This will be to bear the chastis.e.m.e.nt of it, but I will indulge my pa.s.sion; Thou hast a right to draw forth from it a just indignation, but nevertheless I will complete my undertaking."

Thus we condemn ourselves. And here, Christians, is one of the essential foundations of this terrible mystery of the eternity of the punishment with which faith threatens us, and against which our reason revolts. We suppose that we can not have any knowledge of it in this life, and we are not aware, says St. Chrysostom, that we find it completely in the blood of the Savior, or rather in our profanation of it every day. For this blood, my brethren, adds this holy doctor, is enough to make eternity not less frightful, but less incredible.

And behold the reason: This blood is of an infinite dignity; it can therefore be avenged only by an infinite punishment. This blood, if we destroy ourselves, will cry eternally against us at the tribunal of G.o.d. It will eternally excite the wrath of G.o.d against us. This blood, falling upon lost souls, will fix a stain upon them, which shall never be effaced. Their torments must consequently never end.

A reprobate in h.e.l.l will always appear in the eyes of G.o.d stained with that blood which he has so basely treated. G.o.d will then always abhor him; and, as the aversion of G.o.d from His creature is that which makes h.e.l.l, it must be inferred that h.e.l.l will be eternal. And in this, O my G.o.d, Thou art sovereignly just, sovereignly holy, and worthy of our praise and adoration. It is in this way that the beloved disciple declared it even to G.o.d Himself in the Apocalypse. Men, said he, have shed the blood of Thy servants and of Thy prophets; therefore they deserve to drink it, and to drink it from the cup of Thine indignation. "For they have shed the blood of saints and prophets, and thou hast given them blood to drink." An expression which the Scripture employs to describe the extreme infliction of divine vengeance. Ah! if the blood of the prophets has drawn down the scourge of G.o.d upon men, what may we not expect from the blood of Jesus Christ? If the blood of martyrs is heard crying out in heaven against the persecutors of the faith, how much more will the blood of the Redeemer be heard!

Then once more, Christians, behold the deplorable necessity to which we are reduced. This blood which flows from Calvary either demands grace for us, or justice against us. When we apply ourselves to it by a lively faith and a sincere repentance, it demands grace; but when by our disorders and impieties we check its salutary virtue, it demands justice, and it infallibly obtains it. It is in this blood, says St.

Bernard, that all righteous souls are purified; but by a prodigy exactly opposite, it is also in this same blood that all the sinners of the land defile themselves, and render themselves, if I may use the expression, more hideous in the sight of G.o.d.

Ah! my G.o.d, shall I eternally appear in thine eyes polluted with that blood which washes away the crimes of others? If I had simply to bear my own sins, I might promise myself a punishment less rigorous, considering my sins as my misfortune, my weakness, my ignorance. Then, perhaps, Thou wouldst be less offended on account of them. But when these sins with which I shall be covered shall present themselves before me as so many sacrileges with respect to the blood of Thy Son; when the abuse of this blood shall be mixed and confounded with all the disorders of my life; when there shall not be one of them against which this blood shall not cry louder than the blood of Abel against Cain; then, O G.o.d of my soul I what will become of me in thy presence?

No, Lord, cries the same St. Bernard affectionately, suffer not the blood of my Savior to fall upon me in this manner. Let it fall upon me to sanctify, but let it not fall upon me to destroy. Let it fall upon me in a right use of the favors which are the divine overflowings of it, and not through the blindness of mind and hardness of heart which are the most terrible punishments of it. Let it fall upon me by the partic.i.p.ation of the sacred Eucharist, which is the precious source of it, and not by the maledictions attached to the despisers of Thy sacraments. In fine, let it fall upon me by influencing my conduct and inducing the practise of good works, and let it not fall upon me for my wanderings, my infidelities, my obstinacy, and my impenitence.

This, my brethren, is what we ought to ask to-day from Jesus Christ crucified. It is with these views that we ought to go to the foot of the cross and catch the blood as it flows. He was the Savior of the Jews as well as ours, but this Savior, St. Augustine says, the Jews have converted into their judge. Avert from us such an evil. May He Who died to save us be our Savior. May He be our Savior during all the days of our lives. And may His merits, shed upon us abundantly, lose none of their efficacy in our hands, but be preserved entire by the fruits we produce from them. May He be our Savior in death. And at the last moment may the cross be our support, and thus may He consummate the work of our salvation which He has begun. May He be our Savior in a blest eternity, where we shall be as much the sharer in His glory as we have been in His sufferings.

FeNELON

THE SAINTS CONVERSE WITH G.o.d

BIOGRAPHICAL NOTE

Francois de Salignac de La Mothe-Fenelon, Archbishop of Cambray, and private tutor to the heir-apparent of France, was born of a n.o.ble family in Perigord, 1651. In 1675 he received holy orders, and soon afterward made the acquaintance of Bossuet, whom he henceforth looked up to as his master. It was the publication of his "De l'education des Filles" that brought him his first fame, and had some influence in securing his appointment in 1689 to be preceptor of the Duke of Burgundy. In performing this office he thought it necessary to compose his own text-books, such as would teach the vanity of worldly greatness and the loftiness of virtue. He was promoted to the archbishopric of Cambray in 1695, and subsequently became entangled in the religious aberrations of Madame Guyon. Fenelon came into controversy with Bossuet, whose severity against his friend was rebuked by the Pope, who, nevertheless, condemned some of the Archbishop of Cambray's views. Fenelon submitted, and withdrew to his diocesan see, where he died in 1715. His deep spirituality and eloquence are exemplified in the following sermon.

FeNELON

1651-1715

THE SAINTS CONVERSE WITH G.o.d

_Pray without ceasing_.--I Thess. v., 17

Of all the duties enjoined by Christianity none is more essential, and yet more neglected, than prayer. Most people consider this exercise a wearisome ceremony, which they are justified in abridging as much as possible. Even those whose profession or fears lead them to pray, do it with such languor and wanderings of mind that their prayers, far from drawing down blessings, only increase their condemnation. I wish to demonstrate, in this discourse, first, the general necessity of prayer; secondly, its peculiar duty; thirdly, the manner in which we ought to pray.

First. G.o.d alone can instruct us in our duty. The teachings of men, however wise and well disposed they may be, are still ineffectual, if G.o.d do not shed on the soul that light which opens the mind to truth.

The imperfections of our fellow creatures cast a shade over the truths that we learn from them. Such is our weakness that we do not receive, with sufficient docility, the instructions of those who are as imperfect as ourselves. A thousand suspicions, jealousies, fears, and prejudices prevent us from profiting, as we might, by what we hear from men; and tho they announce the most serious truths, yet what they do weakens the effect of what they say. In a word, it is G.o.d alone who can perfectly teach us.

St. Bernard said, in writing to a pious friend--If you are seeking less to satisfy a vain curiosity than to get true wisdom, you will sooner find it in deserts than in books. The silence of the rocks and the pathless forests will teach you better than the eloquence of the most gifted men. "All," says St. Augustine, "that we possess of truth and wisdom is a borrowed good flowing from that fountain for which we ought to thirst in the fearful desert of this world, that, being refreshed and invigorated by these dews from heaven, we may not faint upon the road that conducts us to a better country. Every attempt to satisfy the cravings of our hearts at other sources only increases the void. You will be always poor if you do not possess the only true riches." All light that does not proceed from G.o.d is false; it only dazzles us; it sheds no illumination upon the difficult paths in which we must walk, along the precipices that are about us.

Our experience and our reflections can not, on all occasions, give us just and certain rules of conduct. The advice of our wisest, and most sincere friends is not always sufficient; many things escape their observation, and many that do not are too painful to be spoken. They suppress much from delicacy, or sometimes from a fear of transgressing the bounds that our friends.h.i.+p and confidence in them will allow. The animadversions of our enemies, however severe or vigilant they may be, fail to enlighten us with regard to ourselves. Their malignity furnishes our self-love with a pretext for the indulgence of the greatest faults. The blindness of our self-love is so great that we find reasons for being satisfied with ourselves, while all the world condemn us. What must we learn from all this darkness? That it is G.o.d alone who can dissipate it; that it is He alone whom we can never doubt; that He alone is true, and knoweth all things; that if we go to Him in sincerity, He will teach us what men dare not tell us, what books can not--all that is essential for us to know.

Be a.s.sured that the greatest obstacle to true wisdom is the self-confidence inspired by that which is false. The first step toward this precious knowledge is earnestly to desire it, to feel the want of it, and to be convinced that they who seek it must address themselves to the Father of lights, who freely gives to him who asks in faith.

But if it be true that G.o.d alone can enlighten us, it is not the less true that He will do this simply in answer to our prayers. Are we not happy, indeed, in being able to obtain so great a blessing by only asking for it? No part of the effort that we make to acquire the transient enjoyments of this life is necessary to obtain these heavenly blessings. What will we not do, what are we not willing to suffer, to possess dangerous and contemptible things, and often without any success? It is not thus with heavenly things. G.o.d is always ready to grant them to those who make the request in sincerity and truth. The Christian life is a long and continual tendency of our hearts toward that eternal goodness which we desire on earth. All our happiness consists in thirsting for it. Now this thirst is prayer.

Ever desire to approach your Creator and you will never cease to pray.

Do not think that it is necessary to p.r.o.nounce many words. To pray is to say, Let Thy will be done. It is to form a good purpose; to raise your heart to G.o.d; to lament your weakness; to sigh at the recollection of your frequent disobedience. This prayer demands neither method, nor science, nor reasoning; it is not essential to quit one's employment; it is a simple movement of the heart toward its Creator, and a desire that whatever you are doing you may do it to His glory. The best of all prayers is to act with a pure intention, and with a continual reference to the will of G.o.d. It depends much upon ourselves whether our prayers be efficacious. It is not by a miracle, but by a movement of the heart that we are benefited; by a submissive spirit. Let us believe, let us trust, let us hope, and G.o.d never will reject our prayer. Yet how many Christians do we see strangers to the privilege, aliens from G.o.d, who seldom think of Him, who never open their hearts to Him; who seek elsewhere the counsels of a false wisdom, and vain and dangerous consolations, who can not resolve to seek, in humble, fervent prayer to G.o.d, a remedy for their griefs and a true knowledge of their defects, the necessary power to conquer their vicious and perverse inclinations, and the consolations and a.s.sistance they require, that they may not be discouraged in a virtuous life.

But some will say, "I have no interest in prayer; it wearies me; my imagination is excited by sensible and more agreeable objects, and wanders in spite of me."

If neither your reverence for the great truths of religion, nor the majesty of the ever-present Deity, nor the interest of your eternal salvation, have power to arrest your mind and engage it in prayer, at least mourn with me for your infidelity; be ashamed of your weakness, and wish that your thoughts were more under your control; and desire to become less frivolous and inconstant. Make an effort to subject your mind to this discipline. You will gradually acquire habit and facility. What is now tedious will become delightful; and you will then feel, with a peace that the world can not give nor take away, that G.o.d is good. Make a courageous effort to overcome yourself. There can be no occasion that more demands it.

Secondly. The peculiar obligation of prayer. Were I to give all the proofs that the subject affords, I should describe every condition of life, that I might point out its dangers, and the necessity of recourse to G.o.d in prayer. But I will simply state that under all circ.u.mstances we have need of prayer. There is no situation in which it is possible to be placed where we have not many virtues to acquire and many faults to correct. We find in our temperament, or in our habits, or in the peculiar character of our minds, qualities that do not suit our occupations, and that oppose our duties. One person is connected by marriage to another whose temper is so unequal that life becomes a perpetual warfare. Some, who are exposed to the contagious atmosphere of the world, find themselves so susceptible to the vanity which they inhale that all their pure desires vanish. Others have solemnly promised to renounce their resentments, to conquer their aversions, to suffer with patience certain crosses, and to repress their eagerness for wealth; but nature prevails, and they are vindictive, violent, impatient, and avaricious.

Whence comes it that these resolutions are so frail? That all these people wish to improve, desire to perform their duty toward G.o.d and man better, and yet fail? It is because our own strength and wisdom, alone, are not enough. We undertake to do everything without G.o.d; therefore we do not succeed. It is at the foot of the altar that we must seek for counsel which will aid us. It is with G.o.d that we must lay our plans of virtue and usefulness; it is He alone that can render them successful. Without Him, all our designs, however good they may appear, are only temerity and delusion. Let us then pray that we may learn what we are and what we ought to be. By this means we shall not only learn the number and the evil effects of our peculiar faults, but we shall also learn to what virtues we are called, and the way to practise them. The rays of that pure and heavenly light that visit the humble soul will beam on us and we shall feel and understand that everything is possible to those who put their whole trust in G.o.d.

Thus, not only to those who live in retirement, but to those who are exposed to the agitations of the world and the excitements of business, it is peculiarly necessary, by contemplation and fervent prayer, to restore their souls to that serenity which the dissipations of life and commerce with men have disturbed. To those who are engaged in business, contemplation and prayer are much more difficult than to those who live in retirement; but it is far more necessary for them to have frequent recourse to G.o.d in fervent prayer. In the most holy occupation a certain degree of precaution is necessary.

Do not devote all your time to action, but reserve a certain portion of it for meditation upon eternity. We see Jesus Christ inviting His disciples to go apart, in a desert place, and rest awhile, after their return from the cities, where they had been to announce His religion.

How much more necessary is it for us to approach the source of all virtue, that we may revive our declining faith and charity, when we return from the busy scenes of life, where men speak and act as if they had never known that there is a G.o.d! We should look upon prayer as the remedy for our weakness, the rectifier of our own faults. He who was without sin prayed constantly; how much more ought we, who are sinners, to be faithful in prayer!