So it has been, also, throughout the history of the Church. What are all the heresies that have arisen but the scandal which the world has taken at the Christian mysteries, and what are all the decisions of the Church but acts of loyalty and submission to Him who is "the Faithful and True Witness"?
And the same thing is going on in our day. "Wisdom preacheth abroad: she uttereth her voice in the streets." [Footnote 146] The Catholic Church publishes those startling doctrines which have come down to her from the beginning, which have been held everywhere and by all—the principality of the Roman See, the Power of Forgiveness of Sins, the necessity of Penance, the grace of the Sacraments—and what is the result? The children of wisdom, they whose hearts are tender, enter her sacred fold and are blessed. But many listen and say: "It is all very well, if we could believe it. If we could believe it! And is it, then, not credible? Has not God given His revelation complete credibility? Can we not believe Jesus Christ? "God, Who in times past spoke to the father's by the prophets, hath in these days spoken unto us by His Son." [Footnote 147] "No one knoweth the Father but the Son and He to whom the Son will reveal Him." [Footnote 148]
[Footnote 146: Prov. i. 20.]
[Footnote 147: Heb. i. 1, 2.]
[Footnote 148: Matt. xi. 27.]
Jesus Christ has spoken. Miracles and prophecy attest His Truth and Authority. Can you, then, innocently refuse to listen? "Surely they will reverence my son," was the language of the father in the parable; will not God the Father Almighty look for an equal submission to His Eternal and Coequal Son? Can He speak, and you go on as if He had not spoken? Can you pick and choose among His doctrines, and take up one and reject another? No, to turn back, to stand still, to falter, is a crime. The trumpet has sounded: men are marshalling themselves for the valley of decision. Oh, take your part with the generation of faithful men, the true children of Abraham, who have "attested by their seal that God is true." Have courage to believe. Plunge into the waters with St. Peter, for it is Christ that is beckoning you on. To believe is an act of duty—of fidelity to your own intelligence, of generosity and devotion to God. "Without faith it is not possible to please God." [Footnote 149] Faith is the door to all supernatural blessings. There is a whole world that exists not to a man that has not faith. Faith enlarges our thoughts, opens our hearts, elevates us above ourselves and multiplies a thousand-fold our happiness. Why do men grope in darkness? Why do they remain in ignorance, when by one generous resolve, one courageous act of faith, an act so noble, so meritorious, they might enter into that Glorious Temple of Truth that has come down out of heaven to man, might enter and dwell therein, and their hearts wonder and be enlarged? Happy those who can say with the Psalmist: "Thy testimonies are wonderful; therefore hath my soul sought them." [Footnote 150] They are wonderful—they rest for their evidence on Thy Word and Thy Truth, therefore I believe them and love them, for to believe Thee is my first duty and my highest wisdom.
[Footnote 149: Heb. xi. 6.]
[Footnote 150: Ps. cxviii 129.]
Let not, then, the mysteries of our holy religion disturb us, my brethren, but rather let them make us rejoice. For what are they but the evidences of the greatness of our religion? They do not repel, they attract us. We believe them on the authority of God, and we esteem it both a duty and a delight to do so. Neither are they all dark in themselves. Nay, they are only dark from excess of light. Each one of them has much that addresses itself to our understanding, much that enlists our affections. The angels in heaven worship the Trinity with devoutest adoration. "I saw the Seraphim," says the prophet, "and they covered their faces and cried: Holy, Holy, Holy Lord God of Hosts!" [Footnote 151]
[Footnote 151: Isai. vi. 3.]
Incessantly sings the Church on earth: "Glory be to the Father, and to the Son, and to the Holy Ghost." There have been saints who so dwelt upon all that Faith teaches us of God, that they had to go by themselves, in quiet places, for their hearts were all but breaking with the sweet but awful sense of His Majesty. Let us, too, learn to love these mysteries and meditate on them. We live in the midst of great realities. "You are come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the Church of the first-born, who are written in heaven, and to God the Judge of all, and to the spirits of the just made perfect, and to Jesus, the Mediator of the New Testament." [Footnote 152]
[Footnote 152: Heb. xii. 22, 23, 24.]
Day by day, let it be our endeavor to pierce into these holy truths more and more, that at last, like Moses, our countenances may reflect some portion of their beauty and brightness, that continually "beholding the glory of the Lord we may be transformed into the same image from glory to glory." [Footnote 153]
[Footnote 153: II Cor. iii. 18.]
"There shall be joy before the angels of God
over one sinner doing penance."
St. Luke xv. 10.
This is what theologians call an accidental joy. The essential joy of heaven consists in the perfect knowledge and love of God, and is unchangeable and eternal; but the accidental joy of heaven springs from the knowledge of those events in time which display the goodness and greatness of God. The first of these events was the creation itself, when the hand of God spread the carpet of the earth, and stretched the curtains of the heavens. Then "the morning stars praised Him together, and all the sons of God made a joyful melody." [Footnote 154]
[Footnote 154: Job xxxviii 7.]
After this the great historic events of the world have been successively the burden of the angelic songs—the unfolding of the plan of Redemption, the birth of Christ, the triumphs of the Church. But lo! of a sudden these lofty strains are stopped. There is silence for a moment, and then the golden harps take up a new and tenderer theme. What is it that has happened? What is the event that can interrupt the great harmonies of Heaven, and furnish the Angels with a new song? In some corner of the earth, in some secret chamber, in some confessional, on some sickbed, in some dark prison, a sinner is doing penance. He prays, whose mouth had been full of cursings. He weeps, who had made a mock at sin. The slave of Satan and of Hell turns back to God and Heaven—and that is the reason of this unusual joy. It is not that a recovered sinner is really of more account than one who has never fallen, but his recovery from danger is the occasion of expressing that esteem and love for the souls of men which always fills the heart of God and the Angels. Therefore, as that contrite cry reaches heaven, the Angels are silent, for they know that there is no music in the ear of God like that. And then, when God has ratified the absolving words of the priest, and restored the contrite sinner to His favor, they cast themselves before the throne, and break forth into loud swelling strains of ecstasy and triumph, while He Himself smiles His sympathy and joy. O my brethren, what a revelation this is! A revelation of the value of the soul. There are great rejoicings on earth when a battle is won, or upon the occasion of the visit of some great statesman or warrior, or when some great commercial enterprise is successful, but these things do not cause joy in Heaven. The conversion of one soul—it may be a child, or a young man, or an old woman—the conversion of one soul, that it is that makes a gala day in Heaven. Now, God sees every thing just as it is, and if there are such rejoicings in Heaven when a soul is won, what must be the value of a soul! Let us confess the truth, we have not thought enough of the value of a soul. We have thought too much of the world, of its pleasures, of its profits, of its honors, but too little of our own souls. We have not thought of them as God thinks of them. Let us, then, strive to exalt our ideas, by considering some of the reasons why we should put a high value on our souls.
In the first place, we should value a human soul, because it is in itself superior to any thing else in the world. The whole world, indeed, with every thing in it, is good, for God made it. But He proceeded in a very different manner in the creation of the material world from what He did when He made the soul. He made the world, the trees, the rivers, the lights of heaven, the living creatures on the earth, by the mere word of his power. "God said, Be light made. And light was made." [Footnote 155]
[Footnote 155: Gen. i. 3.]
And God said, "Let the earth bring forth the green herb, and the fruit tree yielding fruit after its kind. And it was so." [Footnote 156] But when He made the soul, the Scriptures tell us, "He breathed into the face of man and he became a living soul." [Footnote 157]
[Footnote 156: Gen. i. 12.]
[Footnote 157: Gen. i. 26.]
By this action we are to understand that God communicated to man a nature kindred to his own divinity. The Holy Ghost, the Third Person of the Blessed Trinity, is the uncreated Spirit of God, eternally breathing forth and proceeding from the Father and the Son; and God, when He breathed into the face of man, signified that He imparted to man a created spirit kindred to his own eternal Spirit. The Holy Scriptures, indeed, expressly tell us that such was the case: "Let us make man to our image and our likeness." [Footnote 158]
[Footnote 158: Gen. i. 26, 27.]
This likeness consisted in the possession of understanding and free will, the power of knowledge and love—the two great attributes of God himself. You are, then, my brethren, endowed with a soul which raises you immeasurably above God's material creation. You have a soul made after God's image. This is the source of your power. The two things go together in Holy Scripture. "Let us make man to our image and likeness; and let him have dominion over the fishes of the sea and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth." [Footnote 159] In the state of original innocence, no doubt, this dominion was more perfect, but even now it exists in a great degree. "Every kind of beast, and of birds, and of serpents, and of the rest, is tamed, and hath been tamed by mankind." [Footnote 160]
[Footnote 159: Gen. ii. 7.]
[Footnote 160: St. James iii. 7.]
See how a little boy can drive a horse. See how a dog obeys his master's eye and voice. See how even lions and tigers become submissive to their keepers. And the elements, often wilder than ferocious beasts, are obedient to you. The fire warms you and cooks for you, and carries you when you want to travel for business or pleasure. The wind fans the sails of your vessels, and the waters make a path for them under your feet. Even the lightning leaps and exults to do your bidding and to be the messenger of your will. Thus every thing falls down before you and does you homage, and proclaims you lord and master. What is the reason that every thing thus honors you? It is on account of the soul that is in you—the power of reason and will—the godlike nature with which you are endowed.
Yes, and your soul is the source of your beauty, too. In what consists the beauty of a man? Is it a mere regularity of form and feature? Do you judge of a man as you do of a horse or a dog? No; the most exquisitely chiselled features do not interest you, until you see intelligence light up the eye, and charity irradiate the countenance—then you are captivated. A man may be a perfect model of grace in his movements without exciting you, but when he becomes warm with inspirations of wisdom and virtue, when his words flow, his eye sparkles, his breast heaves, his whole frame becomes alive with the emotions of his soul, then it is you are carried away, you are ready almost to fall down and worship. What is the reason that Christian art has so far surpassed heathen art? that the Madonna is so far more beautiful than the Venus de Medicis? It is because the heathens portrayed mere natural beauty; the Christians portrayed the beauty of the soul. And if the soul is so beautiful in the little rays that escape from the body, what must it be in itself? God has divided his universe into several orders, and we find the lowest in a superior order higher than the highest in the inferior order. The soul, then, is more beautiful than any thing material. "She is more beautiful than the sun, and above all the order of the stars: being compared with the light she is found before it." [Footnote 161]
[Footnote 161: Wisdom vii. 29.]
O my brethren, do not admire men for their form, or their dress, or their grace, but admire then for the soul that is in them, for that is the true source of their beauty.
It is also the secret of their destiny. God did not give you this great gift to be idle. He gave it for a worthy end. He gave understanding that you might know Him, and free will that you might love Him; and this is the true destiny of man. You were not made to toil here for a few days, and then to perish. You were made to know God, to be the friend of God, the companion of God, to think of God, to converse with God, to be united to God here, and then to enjoy God hereafter forever. Once more, then, I say, do not admire a man for his wealth, or his appearance, or his learning. Do not ask whether he is poor or rich, ignorant or learned, from what nation he springs, whether he lives in a cabin or palace. Let it be enough that he is a man, possessed of understanding and free will, spiritual and immortal, with a soul and an eternal destiny. That is enough. Bow down before him with respect. Yes, respect yourselves—not for your birth, or your station, or your wealth, but for your manhood. "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches. But let him that glorieth glory in this, that HE UNDERSTANDETH AND KNOWETH ME." [Footnote 162] Yes, my brethren, this is your true dignity, the soul that is in you—the soul, that makes you capable of knowing and loving God.
[Footnote 162: Jer. ix. 23, 24.]
And yet, there is another reason why you should value your souls, besides their intrinsic excellence—I mean, the great things that have been done for them. Do you ask me what has been done for your souls? I ask you to look above you, and around you, and under you. Oh, how fair the earth is! See these rivers and hills! Look on the green grass! Behold the blue vault of heaven! Well, this is the palace God has prepared for your abode; nay, not for your abode—your dwelling-place is beyond the skies, where "the light of the moon is as the light of the sun, and the light of the sun seven-fold, as the light if seven days,"—but for the place of your sojourn. This earth was made for you; and, as your destiny is eternal, therefore the earth must have been made to subserve your eternal destiny. Why does the sun rise in the morning, and go down at night? It is for you—for your soul. Why do summer and winter, seed-time and harvest, return so regularly? It is for you, and your salvation. The earth is for the elect. When the elect shall be completed, the earth, having done its work, will be destroyed. This is the end to which, in God's design, all things are tending. God does not look at the world, or its history, as we do. We say: "Here such a great battle was fought;" "there such a celebrated man was born;" "in this epoch such an empire took its rise, such a dynasty came to an end." But God says: "Here it was a little child died after baptism, and went straight to heaven;" "there it was I recovered that gifted soul, which had wandered away into error and sin, but which afterward became so great in sanctity;" "in such an age it was that I lost that great nation which fell away from the faith, and in such another, by the preaching of My missionary, I won whole peoples from heathenism." I know we shrink from this in half unbelief: When it is brought home to us that this little earth is the centre of God's counsels, and our souls of the universe, we are amazed and offended. But so it is. "All things work together unto good to them that love God." [Footnote 163] All things; not blindly, but by the overruling Providence of Him who made them for this end.
[Footnote 163: Rom. viii. 28.]
Do you ask me what has been done for your souls? I answer, the Church has been established for them. Look at the Church, and see how many are her officers and members—Bishops, Priests, Levites, Teachers, Students. All are yours—all are for you. For you the Pope sits on his throne; for you Bishops rule their Sees; for you the Priest goes up to the altar; for you the Teacher takes his chair, and the Student grows pale in the search for science. That the Apostolic commission might come down to you, St. Peter and St. Linus and Cletus ordained Bishops in the churches. That the true doctrine of Christ might come down to you uncorrupted, the Fathers of the Church gathered in council, at Nice, and Ephesus, and Chalcedon, and Trent. That you might hear of the glad tidings of Christ, St. Paul and St. Patrick labored and died. For you, for each one of you, as if there were no other, the great machinery of grace, if I may express myself so coarsely, goes on.
Do you ask what has been done for your souls? Angels and Archangels, and Thrones and Dominions, and Principalities and Powers—all the hosts of Heaven—have labored for them. "Are they not all ministering spirits, sent to minister for those who shall receive the inheritance of salvation?" [Footnote 164]
[Footnote 164: Heb. i 14.]
For you the whole Court of Heaven is interested, and one bright particular Angel is commissioned to be your guardian. For you St. Gabriel flew on his message of joy to the Blessed Virgin Mary, and St. Michael, the standard-bearer, waits at the gate of death.
Do you ask what has been done for your souls? From all eternity God has thought of them, the means of salvation have been determined on, the chain of graces arranged. And the Son of God has worked for them. Galilee, and Judea, and Calvary were the scenes of His labors on earth, and on His mediatorial throne in heaven He carries on still His unceasing labors in our behalf. And the Holy Ghost has worked. He spake by the Prophets, and on the day of Pentecost He came to take up His abode in the Church, never to be overcome by error, or grieved away by sin, to vivify the Sacraments, and to enlighten the hearts of the faithful by the preaching of the Gospel and His own holy inspirations.
Why, who are you, my brethren? The woman at Endor, when she had pierced the disguise of Saul, and knew that she was talking with a king, was afraid, and "said with a loud voice: 'Why hast thou deceived me, for thou art Saul?'" [Footnote 165]
[Footnote 165: I. Kings xxviii. 12.]
[Transcribers Note: The correct reference is I. Samuel xxviii. 12.]
So, I ask you, who are you? I look upon your faces, and I see nothing to make me afraid; but faith tears away the disguise, and I see each one of you radiant with light, a true prince, and an heir of heaven. I look above, and see Heaven open and the Angels of God ascending and descending on errands of which you are the object. I look higher yet, and I see God the Father watching you with anxiety, and the Son offering his blood for you, and the Holy Ghost pleading with you, and the Saints and Angels, some with folded hands supplicating for you, and others pointing with outstretched finger to the glorious throne reserved in Heaven for you.
Have you, my brethren, so regarded yourselves? Have you valued that soul of yours? Have you kept it as your most sacred treasure? Is it now safe and secure? Oh, how carefully do men keep a treasure they value highly! Kings spend many thousand dollars yearly just to take care of a few jewels. The crown jewels of England are kept, as you know, in the Tower. It is a heavy fortress, guarded by soldiers who are always on watch. At each door and avenue there is an armed sentinel. The jewels themselves are kept in glass cases, and visitors are not allowed to touch them. And all this pains and outlay to take care of a few stones that have come down to the Queen by descent, or been taken from her enemies! And that precious soul of yours, before which all the wealth of the world is but worthless dross with what care have you kept that? Alas! every door has been left open. No guard has been at your eyes to keep out evil looks. No guard at your ears to keep out the whispers of temptation. No guard at your lips to stop the way to the profane or filthy word. Nay, not only have you kept up no guard, but you have carried your soul where soul-thieves congregate. The Holy Scripture says: "A net is spread in vain before the eyes of a bird." [Footnote 166]
[Footnote 166: Provo i. 17.]
Yes, the birds and beasts are cunning enough to avoid an open snare; but you go rashly into dangers that are apparent to all but you. Sinners lie in wait for you. They say, in the language of Scripture: "Come, let us lie in wait for blood; let us hide snares for the innocent without cause. Let us swallow him up alive like hell, and whole as one that goeth down into the pit"—and you trust yourself in their power. Oh, fly from them! Consider the treasure you carry. "What shall it profit a man to gain the whole world and lose his own soul?" Will you sin against your own soul? you that are made after God's likeness; you that are princely and of noble rank, will you defile that image, and degrade yourselves to a level with the brutes that perish?
But there are others whose offence is of another kind. They let their salvation go by sheer neglect. If a man plants a seed, he must water it, or it will not grow. So the soul needs the dew of God's grace; and prayer and the sacraments are the channels of God's grace. Yet how men neglect the Sacraments! Even at Easter, when we are obliged to receive them, some absent themselves. It has been a matter of the keenest pain to us to miss some members of this congregation during the late Paschal season. You say, you have nothing on your conscience, and it is not necessary to go to confession. But is it not necessary to go to communion? Will you venture to deprive yourselves of that food of which, unless ye eat, the Saviour has said, "Ye have no life in you?" Or; you have a sad story to tell. You have fallen into mortal sin, and you are afraid to come. But do you think we have none of the charity of the Angels? Only convert truly, for it is a true conversion that gives the Angels joy, and we can give you the promise that Thomas à Kempis puts into the mouth of Him whose place we fill: "How often soever a man truly repents and comes to Me for grace and pardon, as I live, saith the Lord, who desireth not the death of a sinner, but rather that he should be converted and live, I will not remember his sins any more, but all shall be pardoned him."
And to you, my brethren, who, during the Easter season just past, have recovered the grace of God, I have a word of advice to give in conclusion. Keep your souls with all diligence. Keep your souls; that is your chief, your only care. Keep them by fleeing from the occasions of sin. Keep them by overcoming habitual sins. Nourish them by prayer and the sacraments. How great a disgrace, that all the irrational world should do the will of God, and you, the rulers of the world, should not do it! "The kite in the air hath known her time; the turtle, and the swallow, and the stork have observed the time of their coming; but my people have not known the judgment of the Lord." [Footnote 167]
[Footnote 167: Jer. viii. 7.]
How great an evil it is in a state when an unworthy ruler is at its head. The people mourn and languish, and at last rebel. So, when a man neglects the end for which he was made, the whole creation cries out against him. The stones under his feet cry out. The air he breathes, the food he eats, protest against the abuse he makes of them. Balaam's ass rebuked the madness of the prophet; so, when you live in sin, the very beasts cry out: "If we had souls, we would not be as you. Now we serve God blindly, and of necessity; but if we had souls, it would be our pride and happiness to give Him our willing service." All things praise the Lord;—"showers and dew;" "fire and heat;" "mountains and hills;" "seas and rivers;" "beasts and cattle." O sons of men, make not a discord in the universal harmony! Receive not your souls in vain! Serve God; "praise Him and exalt Him forever."
"I know whom I have believed, and I am certain
that He is able to keep that which I have committed
to Him against that day."
—II. Tim. I. 12.
No one can deny that this sentiment of the Apostle is a very comfortable one. To be confident of salvation is surely an excellent and desirable thing. But the question with many will be, is it possible to attain it? Now, there is one sense in which we cannot have a security of our salvation. We cannot have personally an infallible assurance that we are now and shall always continue in the grace of God, and shall at last taste the joys of heaven. Our free-will forbids such an assurance, and neither our happiness nor the attributes of God demand it. But there is another sense in which a man may be said to have a security of his salvation, viz.: that he has within his reach, beyond all doubt, the proper and necessary means for attaining that end; for if the means are certain, it is plain that in the use of those means he may acquire a moral certainty that he is doing those things which God requires of him, and a well-grounded hope of everlasting life. Such a security it would seem a man ought to be able to attain. Without it the service of God must be slavish. There can be no free and generous service where there is not confidence. When one is travelling at night on a road he is ignorant of, he goes slow, he falters; but in the broad daylight, in a road he is sure of, he walks with a free, bold step. So in religion, if we have no security that we are right, we can never do much for God. Man is not an abject being; he is erect; he looks up to heaven; he seems to face his Maker and to demand from Him to know the terms on which he stands toward Him. A confidence, then, at least of being able to secure our salvation, must be within our reach. The only question is, how is it to be attained? I answer, the Catholic has within his reach the security of his salvation, and he alone.
In order to show this to you, I must remind you of what I mean by salvation. Put out of your minds that childish idea that salvation is an external, arbitrary reward, given to some men when they die, and denied to others, as a father gives a book or a plaything to an obedient child, and refuses it to a disobedient. Salvation is union with God. We are made for God. That is our high destiny. In God are our life and happiness; and out of God our death and ruin. Salvation is our union with God for all eternity, and, in order to be united to God for all eternity, we must be united to Him here. Our salvation must begin here. Now, we are united to God when our intelligence is united to His intelligence by the knowledge of His truth, and our will united to His will by the practice of His love. When I affirm, then, that the Catholic alone has the means of attaining a security of salvation, I mean that he alone has the certain means of coming to the knowledge of His truth, and the practice of His will.
I say the certain means of coming to the knowledge of His truth, for it is one thing to have a certain knowledge of a thing, and another to have only some ideas about it. We see this difference when we contrast the language of a man who is master of a science with that of one who has only vague notions about it. One possesses his knowledge—knows what he knows—can make use of it; while the other is embarrassed the moment he attempts to use his knowledge—is uncertain whether he is right or wrong—is driven to guesses and conjectures. In the same way, in religion, it is one thing to have convictions more or less deep—opinions more or less probable, to be acquainted with its history and able to talk about it—and quite another to have certainty in religion, to know that one is right. This is the assurance I claim as the special possession of the Catholic. There can be no doubt that Catholics do, in point of fact, show a much deeper conviction of the truth of their religion than Protestants. This is a matter of common observation, and the proofs of it are on every side. Officers who come back from the army tell how struck they have been with the fact that the Catholic soldiers believe their religion and carry it with them to the camp. Proselyting societies make frequent confession of the difficulty they find in undermining the faith even of ignorant and needy Catholics. Those who have experience at death-beds, know that faith is found sometimes surviving almost every other good principle, and making a return to God possible. Those who are familiar with the history of the Church know that this faith is strong enough to bear the severest tests which can be applied to it; that it has often led men to despise what the world most esteems—wealth, pleasures, honor; that it sends the missionary to heathen countries without a regret for the home and the native land he leaves behind him; that, in fine, it has often led men in times past, and still at this day leads them joyfully to the rack, the stake, and the scaffold. Now, whence comes this deep and fixed certainty in religion? Is it a mere prejudice that melts before investigation? Is it a stupid fanaticism? Or has it a reasonable basis, and are its foundations deep in the laws of the human mind? I answer, Catholics have this undoubting conviction on the principle of faith in an infallible authority. There are but two principles of Christian belief, when we come to the bottom of the matter. One is the Protestant principle, viz.: that each one is to settle his faith for himself, by a study of the clear records of Christianity. The other is the Catholic principle, viz.: that each one is to receive his faith from an infallible authority. I feel as if I ought to pause here for a while to explain to you what is meant by this principle, for there exists in regard to it in some minds a misconception which does us the grossest injustice. Some persons imagine that our creed is manufactured for us by the Pope and the Bishops; that whatever they may think right and good they may decree, and forthwith we are bound to believe it. But this is an enormous mistake. The authority to which I submit myself is something far more august. It lies behind Pope and Bishop, and they must bow to it as well as I. The Pope and the Bishops are the organs of this authority, not its sources. When we speak of learning from an infallible authority, we mean that a man is to find out the truth by putting his intelligence in communication with that living stream of truth that flows down through the channel of tradition, that living word of God, that public preaching of the truth in the true Church, begun by the Apostles, carried on by their successors, confessed by so many people, recorded in so many monuments, adorned by so many sacrifices, attested by so many miracles. Unquestionably, this was the mode in which men were expected to learn the truth in apostolic days. It would not have been of the least avail for a man to have said to the Apostles that his convictions differed from theirs. He would have been instantly regarded as in error. "We are of God," says St. John; "he that is of God, heareth us; he that is not of God, heareth not us. By this shall ye know the spirit of truth, and the spirit of error." [Footnote 168]
[Footnote 168: I St. John iv. 6.]
Nor is there the least intimation in the New Testament that this principle was to be departed from after the death of the Apostles. On the contrary, we find that the Apostles ordained others, and communicated to them their doctrine and authority, that they might go on and preach just as they had done. And we find in the early Church that whenever a dispute arose about doctrine it was settled on the same principle, viz.: by an appeal to the tradition of the churches that had been founded by the Apostles. Thus, when a heresy arose in the second century, Tertullian confronts it by bidding them compare their doctrine with that of the Apostolic Churches: "If thou art in Achaia," he says, "thou hast Corinth; if thou art near Macedonia, thou hast Philippi; if thou art in Italy, thou hast Rome. Happy Church! to which the Apostles bequeathed not only their blood, but all their doctrines. See what she has learned, see what she has taught." [Footnote 169]
[Footnote 169: Adv. Præscr. Hær. n. 32-6.]
Such is the principle on which the Catholic Church acts to this day. Now, while the Protestant principle of private judgment in its own nature cannot lead to certainty, while in point of fact it has led only to endless dispute, until in our own day it has ended by bringing those Divine Records, which it began by exalting so highly, into doubt and contempt; the Catholic principle, which, I have stated, is the principle of tradition, is adapted to give a complete and a reasonable certainty and assurance. The reasons why this public tradition of the living Church has this power are manifold. They are in part natural, and in part supernatural—universal consent, internal consistency, Divine Attestation, the Warrant and Promise of Christ; all of which are so well summed up by St. Augustine, in that famous letter of his to the Manichees: "I am kept in the Catholic Church," he says, "by the consent of peoples and nations. By an authority begun with miracles, nourished by hope, increased by charity, confirmed by antiquity. By the succession of priests from the chair of St. Peter the Apostle—to whom our Lord after His resurrection gave His sheep to be fed—down to the present Bishop. In fine, by that very name of Catholic, which this Church alone has held possession of; so that though heretics would fain have called themselves Catholics, yet to the inquiry of a stranger, 'Where is the meeting of the Catholic Church held?' no one of them would dare to point to his own basilica." [Footnote 170]
[Footnote 170: Con. Ep. Manich. i. 5. 6.]
The conviction which such considerations produce is so deep that a Catholic rests in it with the most undoubting certainty. He can bear to look into his belief, to examine its grounds; he feels it is a venerable belief. He says it is impossible that God would allow error to wear so many marks of truth. To imagine it, would be to impugn His Truth, His Justice, His Power, His Goodness. And therefore, our belief in the Catholic religion is only another form of our belief in God. The foundation of that belief is deep and abiding, for it is the Eternal Throne of God. That desire for truth which is implanted in man's nature is not, then, given only to be baffled and disappointed—here is its fulfilment. Man is not raised to a participation in Christ of the Divine Nature, to be left in doubt of the most essential truths. To the Catholic are fulfilled those pleasant words of Christ: "I will not now call you servants, for the servant knoweth not what his Lord doeth; but have called you friends, because all things, whatsoever I have heard from my Father, I have made known to you." [Footnote 171]
[Footnote 171: St. John xv. 15.]
But some one may make an objection to my doctrine that certainty about truth is the result only of the Catholic principle of faith, and say: "You do not mean to assert that Protestants have no faith at all?" A Protestant may say to me: "I acknowledge that we have among us a great deal of disunion, and a great deal of doubt, but after all there are some things that are believed by some of us, that are believed without doubt, and you will not deny it." No, I will not deny it. I am glad to think that it is true. But how did you come by that belief? You did not come by it on the principle of Protestantism. The truth is, that principle never has been, and never can be carried out. Thank God, it is so. Utter unbelief would be the consequence. You have a child—a child that you love dearly. Will you wait, as your Protestantism requires you to do, till he is grown up, for him to form his religious convictions? No; if you love him, you will not. Your heart will teach you a better wisdom. You will tell him about God, you will tell him Who Christ is, and what He has done for him. You will tell him these things not doubtingly, not as if he was to suspend his judgment on them, but as true, and as to be believed then and there. And as he looks up at you out of his trusting eyes, he believes you. But how does he believe you? On the principle of a Protestant, or a Catholic? On the principle of private judgment, or on faith in an infallible authority? Surely it is as a Catholic he believes? You represent to him the Great Teacher, and his childish soul, in listening to you, hears the voice of God, performs a great act of religion, and does his first act of homage to Truth. His nature prompts him to believe you. Perhaps he is baptized, and then there is a grace in his heart which secretly inclines him the more to credit you, and he believes without doubting. He is a Catholic. Yes, my brethren, there is many a child of Protestant parents who is a Catholic—a Catholic, that is, in all but the name, and the fulness of instruction, and the richness of privilege. He may grow up in this way, perhaps continue all his life in this childish faith and trust. I will not say it may not be so. But let his reason fully awaken. Let him honestly go down to the foundation of his faith and see on what it rests, and then let him remain a Protestant, and retain his undoubting assurance if he can. He cannot—a crisis in his history has come. The sun has arisen with its living heat. The flower begins to wither. It must be transplanted or it will die. One of three things will happen: either the man, finding that he has not learned all that the Great Teacher has revealed, will go on to accept the rest and will become a Catholic; or he will learn to doubt what he has received already and become a sceptic; or he will stick to the creed he has received from his fathers or picked up for himself, and doggedly refuse to add to it, thus rendering himself at the same moment amenable in the Court of Reason for unreasonableness in what he holds, and in the Court of Faith for unbelief in what he rejects. So true it is that all the faith there is in the world is naturally allied to Catholicity. If men were perfectly reasonable and consistent, there would be only two parties in the religious world. Protestantism would disappear. On the one side would be faith, certainty, Catholicity; on the other, doubt and unbelief.
Nor is this all. The Catholic has not only a certain means of arriving at the knowledge of God's Faith, but he has also the sure means of knowing what he is bound to do in order to [obtain] salvation. Christianity is a supernatural religion, and therefore it suggests many questions to which natural reason cannot give the answer. By what means can I be united to Christ? Suppose I am in mortal sin, how can I be forgiven? What are the precise obligations binding on me as a Christian? Now, how distinctly, how promptly were such questions answered in the time of the Apostles! When St. Paul came to Ananias to know what he was to do, the answer was given to him: "Arise, and be baptized, and wash away thy sins." In the same way in the Catholic Church of this day, when a convert asks the same question, he gets the same answer: Seek in faith and repentance the cleansing of baptism, and thou shalt be joined unto Christ. Dost thou wish to know the life thou must practise? It is written in the ten commandments and the precepts of the Church. Dost thou wish to know where thou wilt gain strength to keep these laws? In prayer and the sacraments. The Church tells you how many there are, what is their efficacy, and the conditions of their saving operation. Art thou in sin after baptism? Dost thou ask the way back to God? The Church tells thee that sorrow for sin is the way back, and that this sorrow, when it is completed by confession, and accepted by the absolution of the priest, has a sacramental efficacy. So precise are the answers of Catholicity to the important practical questions of Christianity; and the authority which, I have already said, attaches to her words, gives ease and certainty to the conscience. But how different is all this in Protestantism! How various the answers given to these questions by the different sects! Nay, how contradictory sometimes the answers given in the same sect! It would be odious to go into particulars on this subject, but I say what I know when I affirm that an intelligent Protestant cannot have faith in his Church, if he would; he may adopt a set of opinions and associate with those who hold them, but he cannot have faith in his Church as a Church. It is not long since an intelligent member of one of the most enlightened Protestant denominations told me that the members of that Church did not seem to be satisfied with it, only they did not know whether there was any other Church in the world that would satisfy them. I say what I know when I affirm that there are young children in Protestant Churches who weep because they are told that God hates them, and they do not know how to gain His love. That there are numbers of young men, full of generous and noble thoughts and impulses, who are utterly destitute of any fixed Christian belief; who say they would like to believe, but they cannot. That there are multitudes and multitudes who die in this land, who die without one single Christian act, and many who submit at their last hour to take part in such acts at the request of friends, and on the chance that there may be some good in them. That there are some who openly lament that they were not born Catholics, that they might have had faith; some who rise in the night to cry to God out of the hopeless darkness that surrounds them; some who, in despair of seeing God with an intelligent faith, take up a substitute, the best of all, it is true, but still very insufficient—works of benevolence and philanthropy, and the beauties of a merely moral life; some who would welcome death itself if it would but remove their agony of doubt.
I do not say these things, my Protestant friends, if any such are present, to mock your miseries. Far from it. I know you too well. I love you too much. I say these things to lead you to truth and peace. I call to you struggling with the waves, from the rock whereon our feet have found a resting-place. I speak to you to the same effect as Christ spoke to the woman at the well of Jacob, who was a member of the schismatical Samaritan Church. You worship you know not what. We know what we worship; for salvation is of the Jews. You know not what you worship. Your religion is at the best one of doubt and uncertainty. We know what we worship. We are certain we are right, for salvation is of us. We are the Israelites. To us belongeth the adoption of children, and the glory, and the covenant, and the giving of the law, and the service of God, and the promises. This is the mountain of the Lord established in the last days on the top of the mountains, and exalted above the hills, into which the nations flow. O you who know not this home of peace, God did not make you to be as you are, to be tossed to and fro and carried about with every wind of doctrine, to follow blind guides, to give your money for that which is not bread, and your labor for that which satisfieth not. No, come with us and be happy. Come with us and be blessed. Come, let us go the mountain of the Lord, and to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths, for the law shall come forth from Sion, and the word of the Lord from Jerusalem. Incline your ear unto me and you shall live—the life of faith—the life of certainty and hope. You shall go out with joy and be led forth with peace. Instead of the shrub shall come up the fir tree: and instead of the nettle shall come up the myrtle tree. All nature shall sympathise in your happiness. The mountains and hills shall break forth into singing before you, and all the trees of the country shall clap their hands.
And you, my dear Catholics, be not indifferent to the graces God has given you, nor slothful in their use. You have it your power to make sure your salvation. About the means there is no uncertainty. They are infallible. It is of the Catholic Church that the prophet spoke when he said: "A path shall be there, and a way, and it shall be called a holy way, and this shall be unto you a straight way, so that even fools shall not err therein." [Footnote 172] And again: "This saith the Lord God: I will lay a stone in the foundation of Sion, a tried stone, a corner-stone, a precious stone, founded in the foundation." [Footnote 173]
[Footnote 172: Isai. xxxv. 8.]
[Footnote 173: Ibid. xxviii. 16.]