Here we cannot fail to observe the striking resemblance between this wayward tendency of the shepherd's flock and our own inclination and propensity to wander from God and things eternal. The world is full of occasions to evil; at every turn of the road on our journey through life there are [pg 065] fierce and crouching enemies who are waiting the chance to capture and bear us away. We know this; we have often been warned of the danger; too many sad experiences and breathless escapes have convinced us of the sundry perils to soul and body that lie along the way of life. But we, like senseless, erring sheep, if bereft of the Shepherd's guiding care, do not learn, in life's sad school, the way to keep free from harm. Though wounded repeatedly, and scarred and worn, and left, perhaps, without human aid, to waste and bleed our life away, we do not see the lurking evils; we do not discern beneath the mask the enemy whose purpose is ruin and death.

The creatures of the world, the things of sense take vicious hold of us, and often drag us to the very verge of perdition before we are aware. They come to us unprepared, and seek entrance into our lives and thoughts, and allure us by deception. They tell us that the world is fair and beautiful [pg 066] and full of promise; that God, for the moment, is not concerned; that the soul is secure and safe, and the body and its needs the only object of present solicitude. The process is gradual. The turning away and the loss are not at once and from the beginning of seductive influences, but slowly and unobtrusively in the guise of hope and high expectation. There is Ambition, with its glittering prospects, with its proffered rewards and castles of air. To the young man and young woman, just entering the arena of life, Ambition says, “Come and follow me, and I will crown you with glory and honor. I will lift you above the common, beaten paths of men and seat you on a gilded throne. I will introduce you to my sister Pride, and we two will make you happy. Pride will teach you your true dignity, your place and position in the universe; she will remind you of your gifts and faculties, and enable you to battle with the weak and the strong; she will give you the secret of [pg 067] knowledge and train you to soar above your fellow-creatures and probe the mysteries of God and Heaven.” Then Pleasure, with dimpled cheeks and laughing eyes, and words that sound like music to the ears, hurries out to greet the passers-by, and charms them by her shining gifts. “Make me your object and your end,” she says, “and I will make you blessed. Forget your troubles and your cares, your fears of present and future ills; rejoice and be glad, eat, drink and be merry; indulge and drain to dregs the cups of sense, for this is all there is.” Philosophy comes with another hope. “Drink deeply,” she counsels, “at the spring of wisdom, and fear not God nor man; believe and trust in me, and I will steal away the sting of sorrow and pain; I will restore you to man's primeval state and land you safe on the shores of rest.”

And when these deceivers—Ambition, Pride, Pleasure, and the like—have plundered and sacked their victim's goods, when [pg 068] these painted idols of a passing world have led away their worshippers as slaves, and stripped them of all they possessed, they give them over to evil habits and to masters that scourge and tear them. Like other prodigals, these pursuers of earthly phantoms take leave of their Father's house of comfort and plenty, they give up virtue, innocence, honesty, purity; they go into a far country to waste their substance living riotously, only to awake, soon at latest, to a land of famine, and to find themselves alone and in want. Instead of the honor and fame and high estate they sought to gain, instead of the escape from evil and pain and labor they hoped to find, they are sent into fields to minister to swine—the swine of their own degradation.

So, to a degree, it is with us, each and all, who listen to other voices and heed other calls than the voice and the call of God. If we prefer to stray to other fields and desert the pasture of our Shepherd, if we prefer a [pg 069] far country to our Father's home, if the world and its fleeting pleasures are more to us than God and His paternal rewards, then we must of necessity find ourselves at length in utter want and penury. It is this possibility of deserting God, of seeking happiness outside of Him, of overturning the plans which He has made for our salvation, that gives us a vision of the awful failure of human life. The gifts of this world are by nature fleeting and fast-flying, and if we allow them to take the place of Him who made them, no matter how great our present boons, in spite of wealth and friends and all success, we have missed our chance and our purpose in the world, and can only have at last a desolate and a ruined life.

But how is it, then, one may ask, that man can be so deceived? How is it that we do not learn from others' disasters to avoid, every one of us, those deceiving, ruinous masters, those false gods that can lead us away from the one true Shepherd of our [pg 070] souls? It is, indeed, a curious fact that our deception is so easy. Surely a rational, intelligent being, who stops to consider, ought easily to distinguish between the great God of Heaven and the creatures of His hands. It ought not to be difficult for us to see the transient vanity of human things when compared with the eternal mansions. But the truth of the matter is, that we are deceived, we do not at all times see the objects of our choice as they really are objectively. Our vision is defective and blurred. If God stood out in our lives as He really ought to stand, if He occupied that place in our thoughts and plans which belongs to Him by right, it would not be possible that we should ever be led astray. And that God does not always hold in our lives the place which is His due is partly the result of our fallen nature; partly, therefore, in a way, excusable; but more frequently and chiefly from our own perversity—from wilful neglect of our highest duties.

The blindness and perversity of our nature, which have come from the wounds of original sin, make it easy for us, if we are neglectful and careless of our higher spiritual obligations, to mistake the false for the true, evil for good, the creature for the Creator. In the midst of the world and its allurements, it behooves us to be ever watching, if we are never to stumble and to fall. Had our nature never been corrupted by original unfaithfulness, had our first parents never turned away from God and transgressed His sacred precept, all our present ills would never have existed. But now it is different. We are born into the world a weakened people; each one of us has had an implicit part in the first transgression; we all, like erring sheep, have gone astray. And while this tendency to evil is part of our natural condition, and therefore less imputable to us, it nevertheless is true that our actual sins and evil-doing are the work of our deliberate choice. If, at any time, [pg 072] we really turn away from God and break His law, it is because we have freely chosen so to act. The native perversity of nature in a normal man can never explain and excuse the grievous sins which he deliberately commits. It is only true that a weak and wounded nature leaves one less able to choose what is right, and more disposed to wrong. And since we know the state of things, since we know that the fault is really ours when we dare to stray to forbidden deeds and places, how constant and unrelenting, if we are truly wise, should be our efforts to keep our vision unobscured and our ears attuned to the voice and call of our heavenly Shepherd! We know that by following Him our way will be certain and clear. Howsoever enormous the evils of life, and notwithstanding all our weakness, we know that in Him we are safe and strong. But we must hear Him to follow Him, we must be guided and directed by His gracious commands.

If, ever, then, we find our lives to be at variance with God, whether in lesser or in greater matters, if it should ever be our unhappy fortune to wander from Him, like another prodigal, and waste our lives with the enemies of our souls, we can be assured that the desertion is all our own. We forget [pg 074] God, we deliberately wander from His sight and care, and then we fall. Engrossed in worldly affairs, taken up with present vanities, with ourselves, our ease, our temporal advancement, we begin to neglect prayer and communion with God, we begin to rely on ourselves and to forge ahead of our own accord, only to encounter complete defeat and be shorn of all our strength. The secret of our power and success is to keep close to Him, to speak to Him lovingly and often, to seek guidance and protection from Him, and habitually to live in His comforting presence.

But such is the boundless kindness of our heavenly Shepherd that, no matter how often we may have wandered from Him, or how seriously we may have grieved Him, He is ever ready to pursue our wanderings, and to seek until He finds us. He does not stop to consider the enormity of our guilt, or our unreasonableness, or our ingratitude, but He seeks us. He does not pause to take [pg 075] an account of all He has done for us, of the many graces He has given us, of the tears and blood He has shed in our behalf; but He goes after our straying souls, and He will not be appeased until He restore us. God does not will the death of the sinner, but that he be converted and live.23 He knows all our frailties and our diverse temptations; He knows how alluring are the things of sense to a nature perverted like ours; He knows how easy it is for us, blind and ignorant as we are, to forget Him and our dearest interests, and to obey the call of other voices; all this He understands, and He has pity on us. “He knoweth our frame, He remembereth that we are dust.”24

To bring us back, therefore, when wandering, and to restore us to the circle of His chosen flock, our Saviour has made ample provision. Through those divine mediums of grace—the sacraments of His Church—He [pg 076] has arranged to succor all our wants and to cure our various infirmities. The sacraments of Baptism and Penance, in particular, were instituted to raise our souls from death to life, and to heal our spiritual wounds. Baptism may be aptly compared to the door of the sheepfold. It is the gate through which men must enter into the fold of Christ, it is the entrance to His Church. It clears away the guilt and stain of original sin, and restores the soul from a state of enmity to the friendship and grace of God. None can really belong to Christ, none can be of His true fold who have not entered by way of the door, who have not been baptized. Many there are who pretend to belong to Him and think themselves of the number of His flock; they speak of Him as their Master and Shepherd; they pretend to be doing His work; they call Him Lord and preach in His name; but they have not entered by the door of the sheepfold, and He knows them not. Like thieves and robbers, [pg 077] they have climbed up some other way, and they neither know Him, nor does He know them, neither can they understand His voice. Baptism is the entrance, it is the door, to the fold of Christ.

And as it is through Baptism that our bountiful Lord first recalls us from the ways of sin and makes us members of his flock, so in the sacrament of Penance He has provided a means by which we may at all times be recalled from our wanderings and restored to His friendship. Penance is an inexhaustible means of reconciliation between the erring soul and God. It lasts throughout our lives, it stretches even to the end of time. If only we are men of goodwill and have at heart our eternal interests, we need not be disturbed at our frailty, or at repeated lapses into sin. There is no sin which cannot be forgiven by the sacrament of Penance. Not that anyone, knowing that he can be forgiven, should presume to [pg 078] abuse God's gracious sacrament, and yield freely and without restraint to the voice of sin; nor that we are not to be truly sorry to the end of our days for having even once offended our benign Maker and Redeemer; but we must be confident that, whatever may have been our faults and failings, however prolonged and extraordinary our transgressions, if we approach the sacrament of Penance with sincere sorrow and a firm purpose of amendment, God will always lovingly receive us back to Himself, and remember no more our unfaithfulness. God hates sin, because it is opposed to Himself and is the only evil in the world, but He loves the wounded sinner who is made in His own image and likeness. Precious in the sight of God is the penitent sinner. Does He not tell us Himself that, like a good shepherd, He leaves ninety-nine just to go in search of one lost sheep? Yea, He assures us that there is rejoicing among the [pg 079] angels of Heaven over one sinner who does penance.25

To make worthy use of the sacrament of Penance we must be truly sorry for having offended God, and be resolved, at the time of confession, to do what lies in our power never again to turn away from Him. To these dispositions must also be joined the intention of doing something to repair the injury which sin has done to God. Given such conditions, and we need only speak the word to God's duly appointed minister and our sins are no more. The dark veil which hung around the soul like a cloud is lifted, and we again rejoice in the smile of our heavenly Father. How simple, yet how potent are the means provided for our salvation! None but God could have thought of them, nothing but the love of God could have arranged them!

But even before the sinner is brought to [pg 080] penance, even while he is wandering and reveling afar off in the vile delights of sin, God is pursuing him, God is seeking after him, calling him by name, whispering to his heart, disposing him for repentance. We cannot return to God, once we have deserted Him, without His help. It is our awful power to be able to leave Him, but to return alone we are not able. Wherefore He comes after us when we have wandered into the wilds of sin; He pleads as it were, with our souls, and offers us the grace to repent. Oh privileged are our souls to be thus appraised by God, and happy those who hear and heed the appealing voice of His grace!

This solicitude of our Redeemer in providing for the various needs of our souls is characteristic of Him as Saviour. It is implied in the meaning of his name. Before He was born, before He was conceived in His Mother's womb, it was foretold of Him that He should be called Jesus, which means Saviour, for He would save His people from their sins.26 He exercised, as we know, this mission of saviour throughout His earthly career. It was for this that He came into the world, for this that He was born in Bethlehem with a manger as His cradle, for this that, at the age of twelve, He was found teaching in the Temple, for this that He retired to Nazareth and was subject to Mary and Joseph, for this that He labored and suffered and bled and died. And with His passing from this visible scene to the bosom of His Father, He did not cease to be that for which He had been [pg 083] eternally anointed—the great High Priest, the Mediator between God and man, the Saviour of the world. His work is everlasting; and now that He has gone up on high, He pleads for us ever more with the Father. We belong to Him, He has purchased us with His blood, and He must needs care for our safety to the end.

Inasmuch as we are heirs, according to divine decree, to thrones beyond the skies, it was necessary, as we have seen, that He who is our Saviour and Shepherd should have left behind Him in this world of ours a doctrine, a code, or system of instructions and laws, which should safely direct and guide us to our royal destiny. Those who lived with Him on earth, those who heard His assuring, life-giving words, and felt the inspiration of His example and visible presence needed not to fear for the direction or safety of their course. The divine, living voice and sacred presence of their Lord and Master they enjoyed, and care and [pg 084] anxiety fled from their souls. But not for these alone had the Redeemer come, but for all mankind, for all who in future were to breathe the breath of human life. He came to save all, He died for all; and thus the teaching which He gave to the world, and which He committed to His chosen followers, was for every human being, even to the end of the world, that through it all might live and attain to life everlasting.

The doctrine which the Saviour left us, and the laws which He prescribed were vastly different from the teachings of men. Guiding, saving words of a Shepherd to his flock, they engendered safety, comfort, peace. Free from error or mistake, sealed with the seal of Heaven, holding out a promise of future glory, they exhaled the perfumes of the eternal city, they told of mansions not built with hands. And since this immaculate doctrine, given for the souls of men, was to last till the end of time, there was need that it should be shielded against [pg 085] the assaults of the world and protected from the influence of our changing human teachings. It could not be corrected, because it contained no mistakes; it could not be changed or altered, because it came from the changeless God; it could have no substitute from the part of men or creatures of any kind, because it was given by Him who alone was the way, the truth, and the life. Consequently the truths which the Saviour declared to the world as the only means by which we can be saved, were at once infallible in themselves, and so provided for that no human agency, no lapse of years or revolutions of time and place should ever be able to infringe on their eternal, changeless character. It was to preserve these truths in their integrity and freshness that He founded His unerring Church and committed to it the office of custodian and expounder, under the guidance of His Holy Spirit, of all He had revealed for the salvation of human kind. Hence to hear our Shepherd's voice, [pg 086] to understand what He says to us, to know what we must do to obey His laws and save our souls, we need but listen to the voice of His Church. Before it was established He declared that He should build His Church upon a rock, and that no enemy, or group of enemies, not even the gates of hell should ever prevail against it.27 He established the Church as His mouthpiece, and He said to the little band that constituted it in the beginning, “he that heareth you, heareth me, and he that heareth me, heareth Him that sent me;”28 and, as if to emphasize this declaration, He added that any one who would not hear and obey the Church should be considered as a heathen and a publican—types of all that was bad.29 The Church, therefore, is the oracle of God, it is His mouthpiece; it possesses and guards the only revelation which God has made to His rational [pg 087] creatures; it alone has the words of eternal life.

Thus it is that our divine Shepherd goes before us, leading us in the paths of truth and justice, preserving us from danger and error with respect to our spiritual destiny. We cannot go astray if we listen to Him speaking to us through His church. In all our perplexities and uncertainties, when confronted by any doubt, or confused and distracted by the wrangling voices and conflicting opinions of men, we can be calm and at peace, assured in our inmost souls that the voice which guides us cannot err, that it is easier for heaven and earth to pass away than for one word of His to fail.30

He leadeth me in ways of justice, in the ways of holiness, in the ways which the saints have walked. How exceeding great, indeed, is our privilege, and how certain [pg 088] and individual our election! All that remains to us is to listen to His words and to follow Him, and present peace will attend our labors, while future glory waits upon our end.

But in the midst of abundant blessings and spiritual favors which have surrounded and sheltered us from infancy, we are apt to be unmindful of our state of plenty and forgetful of the duty of gratitude. We are apt to venture out like thoughtless children, trusting in our own strength to battle with the foe; or else, on the contrary, we sluggishly presume that a bountiful Providence will provide for us regardless of our own co-operation. We have never known what it is to want for spiritual food and spiritual direction, except when indolence, careless indifference, and our own folly have led us astray. These are evils which continually assail us, and we often make friends with them, not knowing what we are doing for the most part, until the blood of life has [pg 089] almost ebbed away. We are not, indeed, removed from a world where sin abounds and where deceiving voices may allure us this way and that. Like the pastoral country of the Orient, the walks of life are fraught with perils: false teachers, false doctrines, false prophets, pseudo-christs;31 “perils from our own nation, and perils from abroad, perils in the city and perils in the wilderness, perils in the sea and perils from false brethren”32—all trying to attract and lead us away from the paths of justice and deliver us to the enemy of our souls.

It is necessary that we should know that wolves are abroad in sheep's clothing; “false apostles, deceitful workers, transforming themselves into the apostles of Christ.”33 They come to us with winning words and easy teachings, with new creeds, new forms of belief, new ways to the promised land.

This poisoning of the soul and the heart by erroneous doctrines is effected in many and diverse ways; the victims of falsehood are variously captured. There are the wisdom and sagacity of men, there are the conquests of science and the learning of the philosophers, the discoveries of our day, the strides of history, the breakdown and overthrow [pg 091] of many things held sacred by our forefathers—and all these changes and ruptures in the order of a former generation are now used to beguile the flock of Christ and sway them from the paths of truth and righteousness. But amid all this din and uproar of conflicting voices, amid the wrangling tumult and confusion of converging opinions, those who will may hear and discern the loving voice of the true Shepherd speaking to the world through His Church with the same calm, assuring words which He uttered to living witnesses two thousand years ago. He has not changed, neither has His teaching; He has not deserted His chosen flock, but is with it all days, even to the end of the world.34 His love for us, His watchfulness for our needs, His enduring care for our interests, in spite of our enemies, can never fail.

And while assured of this, it behooves us [pg 092] also, as appealing to our sense of gratitude, and as inducing to greater love of Him, to reflect that this abiding faithfulness of our Saviour in caring for our wants is not from any worthiness of ours, or because of our merits, but only for His Name's sake, because He is Saviour. It was His love for us that prompted our creation, His love that provoked His passion and redeemed us, His love that made Him suffer for us, His love that teaches and shall guide us to life everlasting, for His love endureth forever.

Besides the paths and dangerous walks in the shepherd country that would lead the sheep to destruction and death, there are other paths all encompassed with evils through which, nevertheless, they are at times obliged to make their way. Safety from all harm there cannot be for the shepherd's flock. They must in their journeys encounter many perils, even while pursuing the proper paths. There are deep and darksome valleys, walled round on all sides by towering rocky hills, which at times the shepherd cannot easily escape. And within these shadowy valleys and somber ravines there dwell not infrequently wild and ferocious animals that will, if aroused, attack and kill the tender sheep. The utmost [pg 094] care and caution of the shepherd are called into service safely to conduct his dependent flock through these places of deepest peril. But in spite of all his watchfulness it sometimes happens that a wolf will get into the very midst of the sheep. The timid, terrified animals become wild with fright, and are scattered, running this way and that, until the shepherd calls and bids them collect together. No sooner do they hear his voice, than they all rush swiftly together in a solid mass, and either drive the enemy from their midst or cripple and crush him to death.

But, like the shepherd's flock, we have to avoid in our journey through life, as perils to our safety and spiritual welfare, not only the false shepherds and teachers and doctrines [pg 096] that surround us on all sides; but we must also, to pass to our reward, actually encounter inevitable evils and fight many necessary battles. Many of the paths of life through which we must of necessity pass are hard and difficult, and full of deadly perils. We must remember that sin has ruined the primeval beauty of our earthly habitation and made our life here below a labor and a toil to the end.

We not only come into the world with sin on our souls, and are thereby exiles from the city of God, but even when our sin is forgiven us the remains of the malady continue as wounds in our nature as long as we live on earth. The deadly guilt is wiped away, but the effects of the evil remain. And it is chiefly these wounds of our nature, in ourselves and in others, that render life's journey, even when pursued in accordance with the law of God, at times truly difficult and perilous. Fidelity to God and to His law is not always a safeguard against the [pg 097] wickedness of the world and of men; at times, in fact, it is just the contrary. Indeed, is it not a truth that many, perhaps the majority, of those who endeavor sincerely to please and to serve God must often suffer severely for their very goodness and faithfulness? Are they not misunderstood, and criticised, and censured? Are they not frequently accused of all manner of wrong, their work disparaged, and their motives impugned? Are not persecution, and even martyrdom, often their portion? Now all this is the result of sin. Those who call into question the deeds and motives of God's saints; those who upbraid, and criticise, and impute evil to the sincere, faithful servants of God, inflicting upon them dire evils, are but showing the effects of sin in themselves, are but giving exercise to the evil that rules within them. Their particular acts and words may be without present malice, they may be inwardly persuaded that in reviling and condemning their neighbor and doing [pg 098] him harm, they are rendering a service to God Himself; but in so doing they but manifest the effects of earlier sin, personal, perhaps, and original, which has darkened their understanding and made perverse their moral vision, so that, having eyes, they see not, having ears, they hear not, neither do they understand.35 Following the corruption of their own nature, bleeding from the wounds of original sin, they are prone to blaspheme whatsoever they fail to comprehend;36 and thus it is that they often make life and the world for the servant of God a truly perilous sojourn, a veritable valley of death.

This failure to be understood, this misjudgment of actions, motives, deeds, are doubtless common evils from which, in a measure, we all must suffer. But it is also true that the more elevated the life, the higher its aims, the loftier the spiritual level [pg 099] on which it proceeds, the greater the difficulty of its being understood and appreciated by the majority, who always tread the common paths of mediocrity. A saint is nearly always a disturbance to his immediate surroundings, he is frequently an annoyance and an irritation to the little circle in which his external life is cast, simply because he really lives and moves in a sphere which the ordinary life cannot grasp. Like a brilliant, dazzling light that obscures the lesser luminaries, and is therefore odious to them, the man of God is frequently a disturber to the worldly peace of common men, his life and works are a living reproach to their life and works; and hence, without willing it, he becomes a menace to their society and is not welcome in their company. Worldly, plotting minds cannot understand the spiritual and the holy; sinful souls are out of harmony with the virtuous; the children of darkness cannot find peace with the children of light. And not only [pg 100] is there a lack of sympathy in the worldly-minded for the men and women who are led of God, but there is often positive hatred for them—a hatred which spends itself in actual, persistent persecution. To be devout, to refrain from sinful words and sinful deeds, to shun the vain and dangerous amusements of worldlings, to attend much to prayer and recollection, to love the house and worship of God, to be seen often approaching the sacraments and partaking of the bread of life at the communion rail—even these holy acts are sufficient frequently to draw down on the servants of God the curse and persecution of a world which knows not what it does.

And that which happens individually to the faithful children of God takes place on a larger scale with respect to God's Church. The children of this world, those who have set their heart on temporal things, or who, through wilful error have deviated from the right path to things eternal, never cease [pg 101] from pursuing and persecuting the Church of God. They hate the Church and attack it unceasingly. Like the perverse and blinded Jews of old who reviled the Saviour and His words and deeds, who pursued Him and put Him to death, these ever-living and ever-active enemies of light and truth never abate in their fury against the chosen friends of Christ, and against His holy Church. But need we be surprised at this? Was it not foretold? Did not our blessed Shepherd, speaking in the beginning to His little flock, warn them that men would deliver them up in councils and scourge them? Did He not say to them plainly, “And you shall be hated by all men for my name's sake; but he that shall persevere unto the end, he shall be saved. And when they persecute you in this city, flee into another.... The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. [pg 102] If they have called the good man of the house Beelzebub, how much more them of his household.”37

It happens, therefore, that fidelity to God, and careful adherence to the paths of justice and holiness, can frequently be the occasion of perils and sufferings for us individually, as they also are the excuse for a vaster persecution of the Church in general. All holy persons and holy things are signs of contradiction. They are not of the world, they do not fit in with it; and between them and the world there will be strife and contention until the renovation comes.

But the enemies that lie along the ways of life, that beset and threaten even the most righteous paths of our pilgrimage, are not all from without—the most numerous and menacing are perhaps from within. “The enemies of a man,” says the inspired writer, “are those of his own household.”38 That [pg 103] is to say, the most potent evils which we suffer, the chiefest foes to our present and future welfare are from ourselves—our own waywardness, our tendencies to evil, our wilfulness, our self-love and self-seeking, our own sins. It is from these and like causes that we suffer most. Hard and trying it surely is to bear persecutions and contradictions from others; severe is the strain to nature when, in the face of our noblest efforts, proceeding from noblest motives, we meet with misunderstanding and even condemnation; but to the upright, religious heart that is sincerely and truly seeking God amid the shadows and pitfalls of life, the sorest of all trials and the fiercest of all enemies are one's own temptations and passions and inclinations to evil. Easier it were to conquer the whole external world of foes, than to reign supreme over the little world within. Of Alexander the Great it is said, that while he actually subdued the whole known world of his time, he nevertheless [pg 104] yielded in defeat before his own passions. He could overcome his external enemies, but surrendered miserably in the battle with self.

This, then, is our greatest warfare, the struggle with ourselves; and this our greatest victory, a triumph over self. “If each year,” says the Imitation, “we could uproot but one evil inclination, how soon we should be perfect men!”39 But it is not for us to be free from enemies and perils, both from without and from within, during our earthly sojourn. They are a part of our lot here below, they are necessarily bound up with the darkened regions through which the Shepherd must lead his flock; and hence, entire safety there shall never be before the journey's end, until we say farewell to present woes, and hail “the happy fields, where joy forever dwells.”

In our present state, therefore, it is important [pg 105] for us to realize our dangers and to be prepared for conflict. There is no way of escape from crosses, and perils, and dreadful battles for all those who wish to win the crown of victory. They must follow the Shepherd as he leads the way, and hence our Lord has said, “if any man will come after me, let him take up his cross daily and follow me.”40 Yes, it is the following of the Shepherd, it is his leadership, his constant presence, that give comfort to the sheep, and dispel the dread and fear of perils. And though we pass through the valley and shadow of death, we need fear no evil, for He is with us. At times, frequently perhaps, as we sail the sea of life, the waves roll over and deluge us so completely that we are all but smothered. The clouds gather, thick and black, and overcast the sky of our souls; the sorrows of death surround us, and the pains of the pit [pg 106] encompass us;41 we are overwhelmed with sadness and plunged in darkness. We think of God, we remember Him, but He seems afar off. The evil which weighs us down—the pain of body, the agony of soul, the sadness and dejection of heart and mind, “the madness that worketh in the brain,” muffle the voice and all but still the trembling pulse, and we are not able so much as to lift our drooping heads and tear-dimmed eyes to see the gentle Shepherd standing faithfully at our side. It is our failure to discern and apprehend Him that causes extreme agony. If at these times of utter desolation, when the soul is swept by the winds of sorrow, we could only raise our eyes and thoughts to Him, with faith and hope and child-like trust, the spell would be broken; and we should see the clouds lift and part and float away on the wind, only to let in God's cheerful sun to raise the drooping [pg 107] spirit, and warm and soothe the troubled soul.

But it is difficult, when oppressed by sorrow and affliction, to lift the heart and mind to things above. Nature of itself tends downward, and unless it has learned to discipline itself and to engage with the enemy in sturdy battle, it is not yet prepared for life. For the world is a battlefield and life a warfare, even from a natural point of view, and only they can hope to win in life's hard contest who have learned to brave the battle, who have prepared themselves for conflict. But who is ready for the struggle, and how shall we be able to encounter our foes? Left to ourselves and to our own resources, we shall surely go down in defeat. The opposing forces are too gigantic, too numerous. They throng from near and from afar. They swarm from within and from without; from our own nature and from others, from the world around, and from our own household; from those at home, [pg 108] and from them that are abroad. Frequently during life we are, of a certainty, encompassed round with perils; we hardly know where to turn or what to do, we are breathless with fright; but even then, if we have proper faith, we shall grow calm, like the shepherd's flock in the midst of devouring animals and beasts of prey, for our Saviour and Shepherd is with us, and no evil can befall us. Even when we think Him farthest, He is often nearest; when we think Him sleeping, His heart is watching. He loves us, His weak and timid sheep; we are the objects of His heart's affection and ever active solicitude; He will not let perish, if we trust Him, the price of His precious Blood.

And the training we are to receive, and the preparation we are to make, in order worthily and victoriously to engage in the battle of life are nothing, therefore, but lessons of love and trust in the constant goodness and faithfulness of [pg 109] our divine Saviour. Unless we viciously drive Him away by deliberate, grievous sin, He is really never absent from us, and least of all when we need Him most. It is our fault, if we do not by faith discern Him, if we do not feel His ever-gracious presence. We need to discipline ourselves in acts and deeds of faith and love, and then we shall realize that He is always near us, even in the darkness of the shadow of death.

We must try to know our Shepherd, first of all; we must endeavor intimately to understand Him. For to have faith in Him, to trust Him, to believe in His power and goodness, in His overruling care for us and our interests, presuppose a knowledge of Him, just as faith and confidence in an earthly friend follow upon an intimate acquaintance with that friend. But this close knowledge of our Master, so necessary to our present peace and future happiness, will never be ours unless we make Him our confidant, unless we accustom ourselves to live [pg 110] in His presence, to look to Him, to speak to Him often, to listen to His gracious direction. And this intimate relationship with our Saviour, this habitual communion with Him, will enkindle in our souls the fire of love. Once we know Him, we will trust Him, and having faith and confidence in Him, we will link our poor lives to His divine life by the strong cords of heavenly charity. Fear and uncertainty will then be impossible, even in the darkest hours.

It is love, above all, that directs our life—love, indeed, which is born of knowledge. We do not, it is true, love anything before we have some knowledge of it; this would be an impossibility; but once the soul has caught the vision, it is love that drives the life and stimulates and enriches the knowledge. The objects of our affections are the interpreters of our life and actions. If we love the world, we are led by the world; if we love God, it is God [pg 111] that leads and directs us. Where the treasure is, there will the heart be also;42 and where the heart is, thither will the life make its way. But if God is the object of our love, we shall fear no evil; for “God is charity,” says St. John, “and he that abideth in charity, abideth in God, and God in him ... Fear is not in charity; but perfect charity casteth out fear, because fear hath pain.”43

It is only the love of God, therefore, that will steady our lives, and bear us up in the thick of tribulations. It is the confident assurance that we, although so unworthy, are the objects of divine complacency that awakens in our hearts a return of burning charity, and enables us to say, with the Psalmist, when the day is darkest “The Lord is my light and salvation; whom shall I fear? The Lord is the protector of my [pg 112] life; of whom shall I be afraid?”44 We are not to fear men, said our Lord, who, when they have destroyed the body, can do no more;45 neither shall we be in dread of our Master, if armed with the gift of His love, “for fear hath pain, but love casteth out fear.” Rather shall we, like the martyrs of old, mindful of the gift of God, go bravely forth to the battle of life, or to the slaughter, calmly, hopefully, cheerfully. While humbly, but steadfastly trustful of the Shepherd that leads us, we shall not be disturbed or troubled; the present shall be shorn of its terrors, the future of its forebodings. This truly is the triumph of life, when love, not fear, has come to rule us. This is the broader, larger life—the forerunner of life eternal in which our days are passed in calm serenity—in which we press on with undaunted tread, alike under frowning clouds, or under a star-lit sky; [pg 113] alike with the joys of friendship around us, or alone amidst the graves of the dead.

We must not infer from this that the love of God which is our strength, the source of our courage, will blunt our feelings or harden our lives. It does not seal up the fountain of tears, or make us insensible to the pains and sorrows of life, which belong to the lot of all. In a certain sense it is likely true that those suffer most in life who are most united to God; for they feel most the coldness of the world and its desolation, its want of love and sympathy, its degradation and its misery. Hence it would be a mistake to think that the friends of God in this life are either exempted from pain and sorrow, or made insensible to them, either in themselves or in others. Of these and other evils they are truly more keenly aware than worldly men, if for no other reason than because of the superior refinement of their nature and the spiritual outlook of their vision. It is sin, after all, that hardens [pg 114] while it weakens. Sin closes the heart to love, it renders its victims cold, unsympathetic and selfish; whereas the gifts of grace and holiness are tenderness, mercy, strength. But though all have to suffer, both the holy and the unholy, the difference between them is this, that the ungodly are borne down and overcome by their sorrows and crosses, while the spiritual are always triumphing even in the midst of apparent defeat. To the foolish they seem to be vanquished, yet they conquer; often they seem on the verge of surrender, when they emerge in victory; they seem to die, when behold they live!46

The spiritual man, then, does suffer; he suffers in the cause of God; he suffers for others and for himself. More than this, it is doubtless true that he feels his crosses more keenly, he grieves more profoundly, than do the children of the world; but through it all he remembers his Saviour [pg 115] and is comforted. He knows that the tribulations of the just are many, and that from all these the Lord will soon deliver him,47 and he shall not be confounded forever.