"The Bitch and Her Whelps" by Aesop (translated into English)

          A bitch, ready to whelp, earnestly begged a shepherd for a place where she might litter. When her request was granted, she besought permission to rear her puppies in the same spot. The shepherd again consented. But at last the bitch, protected by the bodyguard of her whelps, who had now grown up and were able to defend themselves, asserted her exclusive right to the place and would not permit the shepherd to approach. 

"Apparecchio alla Morte" by St Alfonso Maria de Liguori (in Italian) - XI

CONSIDERAZIONE X - MEZZI PER APPARECCHIARSI ALLA MORTE

«Memorare novissima tua, et in aeternum non peccabis» (Eccli. 7. 40).

PUNTO I

            Tutti confessano che si ha da morire, e morire una sola volta; e che non vi è cosa di maggiore conseguenza di questa, poiché dal punto della morte dipende l'esser beato, o disperato per sempre. Tutti sanno poi che dal viver bene o male dipende il fare una buona o mala morte. E poi come va che dalla maggior parte de' cristiani si vive, come non si avesse mai a morire, o come poco importasse il morir bene o male? Si vive male, perché non si pensa alla morte: «Memorare novissima tua, et in aeternum non peccabis». Bisogna persuaderci che 'l tempo della morte non è proprio per aggiustare i conti, affin di assicurare il gran negozio dell'eterna salute. I prudenti del mondo negli affari di terra prendono a tempo opportuno tutte le misure per ottenere quel guadagno, quel posto, quel matrimonio; per la sanità del corpo non differiscono punto i rimedi necessari. Che diresti di taluno, che dovesse andare a qualche duello o concorso di cattedra, se volesse attendere ad istruirsi, quando è già arrivato il tempo? Non sarebbe pazzo quel capitano, che in tempo dell'assedio si riserbasse a far la provvisione de' viveri e dell'armi? Non pazzo quel nocchiero, che trascurasse a provvedersi d'ancore e di gomene sino al tempo della tempesta? Tale appunto è quel cristiano, che si riduce ad aggiustar la coscienza, quando è arrivata la morte. «Cum interitus quasi tempestas ingruerit... tunc invocabunt me, et non exaudiam; comedent fructus vitae suae» (Prov. 1. 27). Il tempo della morte è tempo di tempesta, di confusione; allora i peccatori chiamano Dio in aiuto, ma per solo timore dell'inferno, a cui si vedon vicini, senza vera conversione, e perciò Dio non gli esaudisce. E perciò anche giustamente non assaggeranno allora, che i soli frutti della loro mala vita. «Quae seminaverit homo, haec et metet». Eh che non basta allora prendere i sagramenti; bisogna morire odiando il peccato e amando Dio sopra ogni cosa; ma come odierà i piaceri illeciti, chi sino ad allora li avrà amati? come amerà Dio allora sopra ogni cosa, chi sino a quel punto avrà amate le creature più di Dio?

            Il Signore chiama stolte quelle vergini (perché tali erano) che voleano apparecchiar le lampane, quando già veniva lo sposo. Tutti temono la morte subitanea, perché allora non vi è tempo di aggiustare i conti. Tutti confessano che i Santi sono stati i veri savi, perché si sono preparati alla morte, prima che giungesse la morte. E noi che facciamo? vogliamo aspettare ad apparecchiarci a morir bene, quando la morte sarà già vicina? Bisogna dunque fare al presente quel che vorremo aver fatto in morte. Oh che pena dà allora la memoria del tempo malamente speso! tempo dato da Dio per meritare, ma tempo ch'è passato e non torna più. Che affanno darà allora il sentirsi dire: «Iam non poteris amplius villicare». Non ci è più tempo di far penitenza, di frequentar sagramenti, di sentir prediche, di visitare Gesu-Cristo nelle chiese, di fare orazione; quel ch'è fatto, è fatto. Vi bisognerebbe allora una mente più sana, un tempo più quieto per far la confessione, come va fatta, per risolvere diversi punti di scrupoli gravi, e così quietar la coscienza; ma «tempus non erit amplius».

Affetti e preghiere

            Ah mio Dio, s'io moriva in quelle notti che sapete, dove al presente starei? Vi ringrazio di avermi aspettato, e vi ringrazio per tutti quelli momenti, in cui avrei avuto a star nell'inferno da quel primo momento, in cui vi offesi. Deh datemi luce, e fatemi conoscere il gran torto che vi ho fatto in perdere volontariamente la grazia vostra, che Voi mi avete meritata col sagrificarvi per me su d'una croce. Deh Gesù mio, perdonatemi, mentr'io mi pento con tutto il cuore sopra ogni male di avere disprezzato Voi, bontà infinita. Io spero che già mi abbiate perdonato. Deh aiutatemi, o mio Salvatore, acciocché io non vi perda più. Ah mio Signore, s'io tornassi ad offendervi dopo tanti lumi e tante grazie da Voi ricevute, non meriterei un inferno a posta per me? Deh non lo permettete per li meriti di quel sangue, che avete sparso per amor mio. Datemi la santa perseveranza, datemi il vostro amore. V'amo, o sommo bene, e non voglio più lasciare d'amarvi sino alla morte. Dio mio, abbiate pietà di me per amore di Gesu-Cristo.

            Abbiate ancora pietà di me, o speranza mia Maria; raccomandatemi a Dio; le vostre raccomandazioni non hanno ripulsa appresso quel Signore, che tanto v'ama.

PUNTO II

Presto dunque, fratello mio, giacché è certo che avete da morire, mettetevi a' piedi del Crocifisso, ringraziatelo del tempo, che vi dà per sua misericordia di poter aggiustare la vostra coscienza; e poi date una rivista a tutti gli sconcerti della vita passata, specialmente a quelli della gioventù. Date un'occhiata a i divini precetti, esaminate gl'impieghi esercitati, le conversazioni, che avete frequentate, e notatevi in iscritto le vostre mancanze, e fatevi una confession generale di tutta la vostra vita, se non l'avete fatta ancora. Oh quanto giova la confessione generale per mettere in buon sistema la vita d'un cristiano! Pensate che son conti per l'eternità, e perciò fateli come ora stessivo in punto di dovergli rendere a Gesu-Cristo giudice. Discacciate dal cuore ogni affetto malvagio, ogni rancore: toglietevi ora ogni scrupolo di roba d'altri, di fama tolta, di scandali dati, e risolvete di fuggir quelle occasioni, in cui potete perdere Dio. Pensate che quel che ora vi pare difficile, in punto di morte vi parerà impossibile.

            Ciò che importa, risolvete di mettere in pratica i mezzi per conservarvi in grazia di Dio. I mezzi sono la Messa ogni giorno, la meditazione delle verità eterne, la frequenza della confessione e Comunione almeno ogn'otto giorni, la visita ogni giorno al SS. Sagramento e alla divina Madre, la congregazione, la lezione spirituale, l'esame di coscienza ogni sera, qualche divozione speciale a Maria SS. con fare il digiuno nel sabato; e sopra tutto proponete di spesso raccomandarvi a Dio ed alla B. Vergine con invocare spesso, e specialmente in tempo di tentazioni, i nomi sagrosanti di Gesù e di Maria. Questi sono i mezzi, che possono ottenervi una buona morte e la salute eterna.

            Il far ciò sarà un gran segno per voi della vostra predestinazione. Ed in quanto poi al passato, confidate al sangue di Gesu-Cristo, il quale vi dona ora questi lumi, perché vi vuol salvo, e confidate all'intercessione di Maria che questi lumi v'impetra. Con tal registro di vita e confidenza in Gesù e Maria, oh come Dio aiuta, e che forza acquista l'anima! Presto dunque, lettor mio, datevi tutto a Dio che vi chiama; e cominciate a goder quella pace, di cui sinora per vostra colpa siete stato privo. E quale pace maggiore può sentire un'anima che 'l poter dire in porsi a letto la sera: Se stanotte viene la morte, spero di morire in grazia di Dio! Quale consolazione è l'udire lo strepito de' tuoni, vedere tremar la terra e star aspettando con rassegnazione la morte, se Dio così dispone!

Affetti e preghiere

            Ah Signor mio, quanto vi ringrazio della luce, che mi date. Io v'ho lasciato tante volte, vi ho voltato le spalle; ma Voi non mi avete abbandonato; se mi aveste abbandonato, io sarei restato cieco, quale ho voluto essere per lo passato: sarei ostinato nel mio peccato, e non avrei né volontà di lasciarlo, né volontà d'amarvi. Ora mi sento un gran dolore di avervi offeso, un gran desiderio di stare in grazia vostra: sento un abborrimento a quei gusti maledetti, che mi hanno fatto perdere la vostra amicizia: tutte son grazie, che da Voi mi vengono, e mi fanno sperare che Voi volete perdonarmi e salvarmi. Giacché dunque Voi con tanti peccati miei non mi avete abbandonato e mi volete salvo; ecco Signore, io tutto a Voi mi dono, mi pento sopra ogni male d'avervi offeso, e propongo di perdere prima mille volte la vita, che la grazia vostra. V'amo, mio sommo bene: v'amo, Gesù mio morto per me: e spero al sangue vostro, che non permetterete ch'io abbia a separarmi più da voi. No, Gesù mio, non vi voglio perdere. Vi voglio amar sempre in vita, vi voglio amare in morte, vi voglio amare per tutta l'eternità. Conservatemi Voi dunque sempre e accrescetemi l'amore verso di Voi; ve lo cerco per li vostri meriti.

            Maria speranza mia, pregate Gesù per me.

PUNTO III

            In oltre, bisogna procurare di ritrovarci in ogni ora quali desideriamo di ritrovarci in morte. «Beati mortui, qui in Domino moriuntur» (Apoc. 14). Dice S. Ambrogio che quelli muoiono bene, che al tempo della morte si trovano già morti al mondo, cioè distaccati da quei beni, da cui la morte allora a forza avrà da separarci. Sicché bisogna che da ora accettiamo lo spoglio delle robe, la separazione da' parenti e da tutte le cose di questa terra. Se ciò non lo facciamo volontariamente in vita, l'avremo a fare necessariamente in morte, ma allora con estremo dolore e con pericolo della salute eterna. E con ciò avverte S. Agostino che giova molto per morir quieto l'aggiustare in vita gl'interessi temporali, facendo da ora la disposizione de' beni che si han da lasciare, acciocché in morte la persona s'occupi solo a stringersi con Dio. Allora è bene discorrere solamente di Dio e del paradiso. Son troppo preziosi quegli ultimi momenti, per non dissiparli in pensieri di terra. In morte si compisce la corona degli eletti, poiché allora si fa forse la migliore raccolta di meriti in abbracciare quei dolori e quella morte con rassegnazione ed amore.

            Ma non potrà avere questi buoni sentimenti in morte, chi non gli ha esercitati in vita. A tal fine alcuni divoti con molto loro profitto praticano di rinnovare in ogni mese la Protesta della morte cogli atti cristiani, dopo essersi confessati e comunicati figurandosi di trovarsi già moribondi vicini ad uscire di vita. («Nel nostro libretto della Visita al SS. Sagramento, vi è questa Protesta cogli atti, che può leggersi in poco tempo, perché è breve»). Ciò che non si fa in vita, è molto difficile farlo in morte. La gran serva di Dio suor Catarina di S. Alberto Teresiana morendo sospirava e dicea: Sorelle, io non sospiro per timor della morte, perché da 25 anni la sto aspettando, sospiro in vedere tanti ingannati, che menano la vita in peccato e si riducono a far pace con Dio in morte, quand'io appena posso pronunziare Gesù.

            Esaminate dunque, fratello mio, se ora tenete attaccato il cuore a qualche cosa di terra, a quella persona, a quell'onore, a quella casa, a quei danari, a quella conversazione, a quegli spassi; pensate che non siete eterno. L'avete da lasciare un giorno, e forse presto; e perché volete starvi attaccato, con porvi a rischio di fare una morte inquieta? Offerite da ora tutto a Dio, pronto a privarvene, quando a Lui piace. Se volete morir rassegnato, bisogna che da ora vi rassegniate in tutti gli accidenti contrari, che vi possono accadere, e vi spogliate degli affetti alle cose della terra. Mettetevi innanzi il punto della morte e disprezzerete tutto. «Facile contemnit omnia (dice S. Geronimo) qui semper se cogitat moriturum».

            Se non avete eletto ancora lo stato di vostra vita, eleggetevi quello stato che vorreste aver eletto, quando sarete in morte, e che vi farà fare una morte più contenta. Se poi già l'avete eletto, fate quel che vorreste aver fatto allora nel vostro stato. Fate come ogni giorno fosse l'ultimo di vostra vita, ed ogni azione l'ultima che fate, l'ultima orazione, l'ultima confessione, l'ultima comunione. Immaginatevi come in ogni ora vi trovaste moribondo, steso in un letto, e vi sentiste intimare quel «Proficiscere de hoc mundo». Questo pensiero oh quanto vi gioverà per ben camminare e distaccarvi dal mondo: «Beatus ille servus, quem, cum venerit Dominus eius, inveniet sic facientem» (Matth. 24. 46). Chi aspetta la morte ad ogni ora, ancorché morisse all'improvviso, non lascerà di morir bene.

Affetti e preghiere

            Ogni cristiano dee star preparato a dire in quel punto, in cui gli sarà data la nuova della morte, così: Dunque mio Dio, poche ore mi restano? voglio in queste amarvi quanto posso nella presente vita, per più amarvi nell'altra. Poco mi resta da offerirvi, vi offerisco questi dolori e 'l sagrificio della mia vita, in unione del sagrificio che vi fece per me Gesu-Cristo sulla croce. Signore, le pene che patisco son poche e leggiere, a fronte di quelle ch'io ho meritate: quali sono io le abbraccio in segno dell'amor che vi porto. Mi rassegno a tutti i castighi, che volete darmi in questa e nell'altra vita, purché io v'abbia ad amare in eterno. Punitemi quanto vi piace, ma non mi private del vostro amore. Conosco che non meriterei più d'amarvi, per avere io tante volte disprezzato il vostro amore; ma Voi non sapete discacciare un'anima pentita. Mi pento, o sommo bene, d'avervi offeso. V'amo con tutto il cuore, e tutto in voi confido. La vostra morte, o mio Redentore, è la speranza mia. Nelle vostre mani impiagate raccomando l'anima mia. «In manus tuas commendo spiritum meum; redemisti me, Domine Deus veritatis». O Gesù mio, voi avete dato il sangue per salvarmi, non permettete ch'io m'abbia a separare da Voi. V'amo, o Dio eterno, e spero amarvi in eterno.

            Maria Madre mia, aiutatemi in quel gran punto. Ora a voi consegno il mio spirito; dite al vostro Figlio che abbia pietà di me. A voi mi raccomando, liberatemi dell'inferno.

"I Crawl Through Graves" by Unknown Writer (in English)

 art by Dick Ayers and Ernie Bache - Adventures Into Weird Worlds #5 - Atlas, April 1952.

 

Quotes from C.S. Lewis (in English)

1) “If we find ourselves with a desire that nothing in this world can satisfy, the most probable explanation is that we were made for another world.”

2) “I didn’t go to religion to make me happy. I always knew a bottle of Port would do that. If you want a religion to make you feel really comfortable, I certainly don’t recommend Christianity.”

3) “There are no ordinary people. You have never talked to a mere mortal.”

4) “The Christian does not think God will love us because we are good, but that God will make us good because He loves us.”

5) “God can’t give us peace and happiness apart from Himself because there is no such thing.”

6) “A man can no more diminish God’s glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word ‘darkness’ on the walls of his cell.”

7) “It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.”

8) “True humility is not thinking less of yourself; it is thinking of yourself less.”

9) “Human history is the long terrible story of man trying to find something other than God which will make him happy.”

10) “A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is… A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in.”

11) “Die before you die, there is no chance after.”

12) “No man knows how bad he is till he has tried very hard to be good.”

13) “Aim at Heaven and you will get Earth ‘thrown in’: aim at Earth and you will get neither.”

14) “Progress means getting nearer to the place you want to be. And if you have taken a wrong turning, then to go forward does not get you any nearer. If you are on the wrong road, progress means doing an about-turn and walking back to the right road; and in that case the man who turns back soonest is the most progressive man.”

15) “Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important.”

16) “Everyone thinks forgiveness is a lovely idea until he has something to forgive.”

17) “Love may forgive all infirmities and love still in spite of them: but Love cannot cease to will their removal.”

18) “I know now, Lord, why you utter no answer. You are yourself the answer. Before your face questions die away. What other answer would suffice?”

19) “God is no fonder of intellectual slackers than He is of any other slacker.”

"The Book of Exodus" - Chapter XXIV (translated into English)

Chapter 24

1 Moses himself was told, "Come up to the LORD, you and Aaron, with Nadab, Abihu, and seventy of the elders of Israel. You shall all worship at some distance, 2 but Moses alone is to come close to the LORD; the others shall not come too near, and the people shall not come up at all with Moses."

            3 When Moses came to the people and related all the words and ordinances of the LORD, they all answered with one voice, "We will do everything that the LORD has told us." 4 Moses then wrote down all the words of the LORD and, rising early the next day, he erected at the foot of the mountain an altar and twelve pillars for the twelve tribes of Israel. 5

Then, having sent certain young men of the Israelites to offer holocausts and sacrifice young bulls as peace offerings to the LORD, 6 Moses took half of the blood and put it in large bowls; the other half he splashed on the altar. 7 Taking the book of the covenant, he read it aloud to the people, who answered, "All that the LORD has said, we will heed and do." 8 Then he took the blood and sprinkled it on the people, saying, "This is the blood of the covenant which the LORD has made with you in accordance with all these words of his."

            9 Moses then went up with Aaron, Nadab, Abihu, and seventy elders of Israel, 10 and they beheld the God of Israel. Under his feet there appeared to be sapphire tilework, as clear as the sky itself. 11 Yet he did not smite these chosen Israelites. After gazing on God, they could still eat and drink.

            12 The LORD said to Moses, "Come up to me on the mountain and, while you are there, I will give you the stone tablets on which I have written the commandments intended for their instruction." 13 So Moses set out with Joshua, his aide, and went up to the mountain of God. 14 The elders, however, had been told by him, "Wait here for us until we return to you. Aaron and Hur are staying with you. If anyone has a complaint, let him refer the matter to them." 15 After Moses had gone up, a cloud covered the mountain.

            16 The glory of the LORD settled upon Mount Sinai. The cloud covered it for six days, and on the seventh day he called to Moses from the midst of the cloud. 17 To the Israelites the glory of the LORD was seen as a consuming fire on the mountaintop. 18 But Moses passed into the midst of the cloud as he went up on the mountain; and there he stayed for forty days and forty nights.

Sermon by Blessed John Henry Newman (in English)

The Religion of the Pharisee, the Religion of Mankind

    "O God, be merciful to me, a sinner." Luke xviii. 13.

10th Sunday after Pentecost, 1856. Preached in the University Church, Dublin.

These words set before us what may be called the characteristic mark of the Christian Religion, as contrasted with the various forms of worship and schools of belief, which in early or in later times have spread over the earth. They are a confession of sin and a prayer for mercy. Not indeed that the notion of transgression and of forgiveness was introduced by Christianity, and is unknown beyond its pale; on the contrary, most observable it is, the symbols of guilt and pollution, and rites of deprecation and expiation, are more or less common to them all; but what is peculiar to our divine faith, as to Judaism before it, is this, that confession of sin enters into the idea of its highest saintliness, and that its pattern worshippers and the very heroes of its history are only, and can only be, and cherish in their hearts the everlasting memory that they are, and carry with them into heaven the rapturous avowal of their being, redeemed, restored transgressors. Such an avowal is not simply wrung from the lips of the neophyte, or of the lapsed; it is not the cry of the common run of men alone, who are buffeting with the surge of temptation in the wide world; it is the hymn of saints, it is the triumphant ode sounding from the heavenly harps of the Blessed before the Throne, who sing to their Divine Redeemer, "Thou wast slain, and hast redeemed us to God in Thy blood, out of every tribe, and tongue, and people, and nation."

            And what is to the Saints above a theme of never-ending thankfulness, is, while they are yet on earth, the matter of their perpetual humiliation. Whatever be their advance in the spiritual life, they never rise from their knees, they never cease to beat their breasts, as if sin could possibly be strange to them while they were in the flesh. Even our Lord Himself, the very Son of God in human nature, and infinitely separate from sin, - even His Immaculate Mother, encompassed by His grace from the first beginnings of her existence, and without any part of the original stain, - even they, as descended from Adam, were subjected at least to death, the direct, emphatic punishment of sin. And much more, even the most favoured of that glorious company, whom He has washed clean in His Blood; they never forget what they were by birth; they confess, one and all, that they are children of Adam, and of the same nature as their brethren, and compassed with infirmities while in the flesh, whatever may be the grace given them and their own improvement of it. Others may look up to them, but they ever look up to God; others may speak of their merits, but they only speak of their defects. The young and unspotted, the aged and most mature, he who has sinned least, he who has repented most, the fresh innocent brow, and the hoary head, they unite in this one litany, "O God, be merciful to me, a sinner." So it was with St. Aloysius; so, on the other hand, was it with St. Ignatius; so was it with St. Rose, the youngest of the saints, who, as a child, submitted her tender frame to the most amazing penances; so was it with St. Philip Neri, one of the most aged, who, when some one praised him, cried out, "Begone! I am a devil, and not a saint;" and when going to communicate, would protest before his Lord, that he "was good for nothing, but to do evil." Such utter self-prostration, I say, is the very badge and token of the servant of Christ; - and this indeed is conveyed in His own words, when He says, "I am not come to call the just, but sinners;" and it is solemnly recognized and inculcated by Him, in the words which follow the text, "Every one that exalteth himself, shall be humbled, and he that humbleth himself, shall be exalted."

            This, you see, my Brethren, is very different from that merely general acknowledgment of human guilt, and of the need of expiation, contained in those old and popular religions, which have before now occupied, or still occupy, the world. In them, guilt is an attribute of individuals, or of particular places, or of particular acts of nations, of bodies politic or their rulers, for whom, in consequence, purification is necessary. Or it is the purification of the worshipper, not so much personal as ritual, before he makes his offering, and an act of introduction to his religious service. All such practices indeed are remnants of true religion, and tokens and witnesses of it, useful both in themselves and in their import; but they do not rise to the explicitness and the fulness of the Christian doctrine. "There is not any man just." "All have sinned, and do need the glory of God." "Not by the works of justice, which we have done, but according to His mercy." The disciples of other worships and other philosophies thought and think, that the many indeed are bad, but the few are good. As their thoughts passed on from the ignorant and erring multitude to the select specimens of mankind, they left the notion of guilt behind, and they pictured for themselves an idea of truth and wisdom, perfect, indefectible, and self-sufficient. It was a sort of virtue without imperfection, which took pleasure in contemplating itself, which needed nothing, and which was, from its own internal excellence, sure of a reward. Their descriptions, their stories of good and religious men, are often beautiful, and admit of an instructive interpretation; but in themselves they have this great blot, that they make no mention of sin, and that they speak as if shame and humiliation were no properties of the virtuous. I will remind you, my Brethren, of a very beautiful story, which you have read in a writer of antiquity; and the more beautiful it is, the more it is fitted for my present purpose, for the defect in it will come out the more strongly by the very contrast, viz., the defect that, though in some sense it teaches piety, humility it does not teach. I say, when the Psalmist would describe the happy man, he says, "Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord hath not imputed sin." Such is the blessedness of the Gospel; but what is the blessedness of the religions of the world? A celebrated Greek sage once paid a visit to a prosperous king of Lydia, who, after showing him all his greatness and his glory, asked him whom he considered to have the happiest lot, of all men whom he had known. On this, the philosopher, passing by the monarch himself, named a countryman of his own, as fulfilling his typical idea of human perfection. The most blessed of men, he said, was Tellus of Athens, for he lived in a flourishing city, and was prospered in his children, and in their families; and then at length when war ensued with a border state, he took his place in the battle, repelled the enemy, and died gloriously, being buried at the public expense where he fell, and receiving public honours. When the king asked who came next to him in Solon's judgment, the sage went on to name two brothers, conquerors at the games, who, when the oxen were not forthcoming, drew their mother, who was priestess, to the temple, to the great admiration of the assembled multitude; and who, on her praying for them the best of possible rewards, after sacrificing and feasting, lay down to sleep in the temple, and never rose again. No one can deny the beauty of these pictures; but it is for that reason I select them; they are the pictures of men who were not supposed to have any grave account to settle with heaven, who had easy duties, as they thought, and who fulfilled them.

            Now perhaps you will ask me, my Brethren, whether this heathen idea of religion be not really higher than that which I have called pre-eminently Christian; for surely to obey in simple tranquillity and unsolicitous confidence, is the noblest conceivable state of the creature, and the most acceptable worship he can pay to the Creator. Doubtless it is the noblest and most acceptable worship; such has ever been the worship of the angels; such is the worship now of the spirits of the just made perfect; such will be the worship of the whole company of the glorified after the general resurrection. But we are engaged in considering the actual state of man, as found in this world; and I say, considering what he is, any standard of duty, which does not convict him of real and multiplied sins, and of incapacity to please God of his own strength, is untrue; and any rule of life, which leaves him contented with himself, without fear, without anxiety, without humiliation, is deceptive; it is the blind leading the blind: yet such, in one shape or other, is the religion of the whole earth, beyond the pale of the Church.

            The natural conscience of man, if cultivated from within, if enlightened by those external aids which in varying degrees are given him in every place and time, would teach him much of his duty to God and man, and would lead him on, by the guidance both of Providence and grace, into the fulness of religious knowledge; but, generally speaking, he is contented that it should tell him very little, and he makes no efforts to gain any juster views than he has at first, of his relations to the world around him and to his Creator. Thus he apprehends part, and part only, of the moral law; has scarcely any idea at all of sanctity; and, instead of tracing actions to their source, which is the motive, and judging them thereby, he measures them for the most part by their effects and their outward aspect. Such is the way with the multitude of men everywhere and at all times; they do not see the Image of Almighty God before them, and ask themselves what He wishes: if once they did this, they would begin to see how much He requires, and they would earnestly come to Him, both to be pardoned for what they do wrong, and for the power to do better. And, for the same reason that they do not please Him, they succeed in pleasing themselves. For that contracted, defective range of duties, which falls so short of God's law, is just what they can fulfil; or rather they choose it, and keep to it, because they can fulfil it. Hence, they become both self-satisfied and self-sufficient; - they think they know just what they ought to do, and that they do it all; and in consequence they are very well content with themselves, and rate their merit very high, and have no fear at all of any future scrutiny into their conduct, which may befall them, though their religion mainly lies in certain outward observances, and not a great number even of them.

            So it was with the Pharisee in this day's gospel. He looked upon himself with great complacency, for the very reason that the standard was so low, and the range so narrow, which he assigned to his duties towards God and man. He used, or misused, the traditions in which he had been brought up, to the purpose of persuading himself that perfection lay in merely answering the demands of society. He professed, indeed, to pay thanks to God, but he hardly apprehended the existence of any direct duties on his part towards his Maker. He thought he did all that God required, if he satisfied public opinion. To be religious, in the Pharisee's sense, was to keep the peace towards others, to take his share in the burdens of the poor, to abstain from gross vice, and to set a good example. His alms and fastings were not done in penance, but because the world asked for them; penance would have implied the consciousness of sin; whereas it was only Publicans, and such as they, who had anything to be forgiven. And these indeed were the outcasts of society, and despicable; but no account lay against men of well-regulated minds such as his: men who were well-behaved, decorous, consistent, and respectable. He thanked God he was a Pharisee, and not a penitent.

            Such was the Jew in our Lord's day; and such the heathen was, and had been. Alas! I do not mean to affirm that it was common for the poor heathen to observe even any religious rule at all; but I am speaking of the few and of the better sort: and these, I say, commonly took up with a religion like the Pharisee's, more beautiful perhaps and more poetical, but not at all deeper or truer than his. They did not indeed fast, or give alms, or observe the ordinances of Judaism; they threw over their meagre observances a philosophical garb, and embellished them with the refinements of a cultivated intellect; still their notion of moral and religious duty was as shallow as that of the Pharisee, and the sense of sin, the habit of self-abasement, and the desire of contrition, just as absent from their minds as from his. They framed a code of morals which they could without trouble obey; and then they were content with it and with themselves. Virtue, according to Xenophon, one of the best principled and most religious of their writers, and one who had seen a great deal of the world, and had the opportunity of bringing together in one the highest thoughts of many schools and countries, - virtue, according to him, consists mainly in command of the appetites and passions, and in serving others in order that they may serve us. He says, in the well known Fable, called the choice of Hercules, that Vice has no real enjoyment even of those pleasures which it aims at; that it eats before it is hungry, and drinks before it is thirsty, and slumbers before it is wearied. It never hears, he says, that sweetest of voices, its own praise; it never sees that greatest luxury among sights, its own good deeds. It enfeebles the bodily frame of the young, and the intellect of the old. Virtue, on the other hand, rewards young men with the praise of their elders, and it rewards the aged with the reverence of youth; it supplies them pleasant memories and present peace; it secures the favour of heaven, the love of friends, a country's thanks, and, when death comes, an everlasting renown. In all such descriptions, virtue is something external; it is not concerned with motives or intentions; it is occupied in deeds which bear upon society, and which gain the praise of men; it has little to do with conscience and the Lord of conscience; and knows nothing of shame, humiliation, and penance. It is in substance the Pharisee's religion, though it be more graceful and more interesting.

            Now this age is as removed in distance, as in character, from that of the Greek philosopher; yet who will say that the religion which it acts upon is very different from the religion of the heathen? Of course I understand well, that it might know, and that it will say, a great many things foreign and contrary to heathenism. I am well aware that the theology of this age is very different from what it was two thousand years ago. I know men profess a great deal, and boast that they are Christians, and speak of Christianity as being a religion of the heart; but, when we put aside words and professions, and try to discover what their religion is, we shall find, I fear, that the great mass of men in fact get rid of all religion that is inward; that they lay no stress on acts of faith, hope, and charity, on simplicity of intention, purity of motive, or mortification of the thoughts; that they confine themselves to two or three virtues, superficially practised; that they know not the words contrition, penance, and pardon; and that they think and argue that, after all, if a man does his duty in the world, according to his vocation, he cannot fail to go to heaven, however little he may do besides, nay, however much, in other matters, he may do that is undeniably unlawful. Thus a soldier's duty is loyalty, obedience, and valour, and he may let other matters take their chance; a trader's duty is honesty; an artisan's duty is industry and contentment; of a gentleman are required veracity, courteousness, and self-respect; of a public man, high-principled ambition; of a woman, the domestic virtues; of a minister of religion, decorum, benevolence, and some activity. Now, all these are instances of mere Pharisaical excellence; because there is no apprehension of Almighty God, no insight into His claims on us, no sense of the creature's shortcomings, no self-condemnation, confession, and deprecation, nothing of those deep and sacred feelings which ever characterize the religion of a Christian, and more and more, not less and less, as he mounts up from mere ordinary obedience to the perfection of a saint.

            And such, I say, is the religion of the natural man in every age and place; - often very beautiful on the surface, but worthless in God's sight; good, as far as it goes, but worthless and hopeless, because it does not go further, because it is based on self-sufficiency, and results in self-satisfaction. I grant, it may be beautiful to look at, as in the instance of the young ruler whom our Lord looked at and loved, yet sent away sad; it may have all the delicacy, the amiableness, the tenderness, the religious sentiment, the kindness, which is actually seen in many a father of a family, many a mother, many a daughter, in the length and breadth of these kingdoms, in a refined and polished age like this; but still it is rejected by the heart-searching God, because all such persons walk by their own light, not by the True Light of men, because self is their supreme teacher, and because they pace round and round in the small circle of their own thoughts and of their own judgments, careless to know what God says to them, and fearless of being condemned by Him, if only they stand approved in their own sight. And thus they incur the force of those terrible words, spoken not to a Jewish Ruler, nor to a heathen philosopher, but to a fallen Christian community, to the Christian Pharisees of Laodicea, - "Because thou sayest I am rich, and made wealthy, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked; I counsel thee to buy of Me gold fire-tried, that thou mayest be made rich, and be clothed in white garments, that thy shame may not appear, and anoint thine eyes with eye-salve, that thou mayest see. Such as I love, I rebuke and chastise; be zealous, therefore, and do penance."

            Yes, my Brethren, it is the ignorance of our understanding, it is our spiritual blindness, it is our banishment from the presence of Him who is the source and the standard of all Truth, which is the cause of this meagre, heartless religion of which men are commonly so proud. Had we any proper insight into things as they are, had we any real apprehension of God as He is, of ourselves as we are, we should never dare to serve Him without fear, or to rejoice unto Him without trembling. And it is the removal of this veil which is spread between our eyes and heaven, it is the pouring in upon the soul of the illuminating grace of the New Covenant, which makes the religion of the Christian so different from that of the various human rites and philosophies, which are spread over the earth. The Catholic saints alone confess sin, because the Catholic saints alone see God. That awful Creator Spirit, of whom the Epistle of this day speaks so much, He it is who brings into religion the true devotion, the true worship, and changes the self-satisfied Pharisee into the broken-hearted, self-abased Publican. It is the sight of God, revealed to the eye of faith, that makes us hideous to ourselves, from the contrast which we find ourselves to present to that great God at whom we look. It is the vision of Him in His infinite gloriousness, the All-holy, the All-beautiful, the All-perfect, which makes us sink into the earth with self-contempt and self-abhorrence. We are contented with ourselves till we contemplate Him. Why is it, I say, that the moral code of the world is so precise and well-defined? Why is the worship of reason so calm? Why was the religion of classic heathenism so joyous? Why is the framework of civilized society all so graceful and so correct? Why, on the other hand, is there so much of emotion, so much of conflicting and alternating feeling, so much that is high, so much that is abased, in the devotion of Christianity? It is because the Christian, and the Christian alone, has a revelation of God; it is because he has upon his mind, in his heart, on his conscience, the idea of one who is Self-dependent, who is from Everlasting, who is Incommunicable. He knows that One alone is holy, and that His own creatures are so frail in comparison of Him, that they would dwindle and melt away in His presence, did He not uphold them by His power. He knows that there is One whose greatness and whose blessedness are not affected, the centre of whose stability is not moved, by the presence or the absence of the whole creation with its innumerable beings and portions; whom nothing can touch, nothing can increase or diminish; who was as mighty before He made the worlds as since, and as serene and blissful since He made them as before. He knows that there is just One Being, in whose hand lies his own happiness, his own sanctity, his own life, and hope, and salvation. He knows that there is One to whom he owes every thing, and against whom he can have no plea or remedy. All things are nothing before Him; the highest beings do but worship Him the more; the holiest beings are such, only because they have a greater portion of Him.

            Ah! what has he to pride in now, when he looks back upon himself? Where has fled all that comeliness which heretofore he thought embellished him? What is he but some vile reptile, which ought to shrink aside out of the light of day? This was the feeling of St. Peter, when he first gained a glimpse of the greatness of his Master, and cried out, almost beside himself, "Depart from me, for I am a sinful man, O Lord!" It was the feeling of holy Job, though he had served God for so many years, and had been so perfected in virtue, when the Almighty answered him from the whirlwind: "With the hearing of the ear I have heard Thee," he said; "but now my eye seeth Thee; therefore I reprove myself, and do penance in dust and ashes." So was it with Isaias, when he saw the vision of the Seraphim, and said, "Woe is me... I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips, and I have seen with my eyes the King, the Lord of Hosts." So was it with Daniel, when, even at the sight of an Angel, sent from God, "there remained no strength in him, but the appearance of his countenance was changed in him, and he fainted away, and retained no strength." This then, my Brethren, is the reason why every son of man, whatever be his degree of holiness, whether a returning prodigal or a matured saint, says with the Publican, "O God, be merciful to me;" it is because created natures, high and low, are all on a level in the sight and in comparison of the Creator, and so all of them have one speech, and one only, whether it be the thief on the cross, Magdalen at the feast, or St. Paul before his martyrdom: - not that one of them may not have, what another has not, but that one and all have nothing but what comes from Him, and are as nothing before Him, who is all in all.

            For us, my dear Brethren, whose duties lie in this seat of learning and science, may we never be carried away by any undue fondness for any human branch of study, so as to be forgetful that our true wisdom, and nobility, and strength, consist in the knowledge of Almighty God. Nature and man are our studies, but God is higher than all. It is easy to lose Him in His works. It is easy to become over-attached to our own pursuit, to substitute it for religion, and to make it the fuel of pride. Our secular attainments will avail us nothing, if they be not subordinate to religion. The knowledge of the sun, moon, and stars, of the earth and its three kingdoms, of the classics, or of history, will never bring us to heaven. We may "thank God," that we are not as the illiterate and the dull; and those whom we despise, if they do but know how to ask mercy of Him, know what is very much more to the purpose of getting to heaven, than all our letters and all our science. Let this be the spirit in which we end our session. Let us thank Him for all that He has done for us, for what He is doing by us; but let nothing that we know or that we can do, keep us from a personal, individual adoption of the great Apostle's words, "Christ Jesus came into this world to save sinners, of whom I am the chief." Topics - World, Worldliness