IV. Sin


(1) Against Thee only have I Sinned

1. THOU, O Lord, after living a whole eternity in ineffable bliss, because Thou art the one and sole Perfection, at length didst begin to create spirits to be with Thee and to share Thy blessedness according to their degree; and the return they made Thee was at once to rebel against Thee. First a great part of the Angels, then mankind, have risen up against Thee, and served others, not Thee. Why didst Thou create us, but to make us happy? Couldest Thou be made more happy by creating us? and how could we be happy but in obeying Thee? Yet we determined not to be happy as Thou wouldest have us happy, but to find out a happiness of our own; and so we left Thee. O my God, what a return is it that we—that I—make Thee when we sin! what dreadful unthankfulness is it! and what will be my punishment for refusing to be happy, and for preferring hell to heaven! I know what the punishment will be; Thou wilt say, "Let him have it all {334} his own way. He wishes to perish; let him perish. He despises the graces I give him; they shall turn to a curse.

2. Thou, O my God, hast a claim on me, and I am wholly Thine! Thou art the Almighty Creator, and I am Thy workmanship. I am the work of Thy Hands, and Thou art my owner. As well might the axe or the hammer exalt itself against its framer, as I against Thee. Thou owest me nothing; I have no rights in respect to Thee, I have only duties. I depend on Thee for life, and health, and every blessing every moment. I have no more power of exercising will as to my life than axe or hammer. I depend on Thee far more entirely than anything here depends on its owner and master. The son does not depend on the father for the continuance of life—the matter out of which the axe is made existed first—but I depend wholly on Thee—if Thou withdraw Thy breath from me for a moment, I die. I am wholly and entirely Thy property and Thy work, and my one duty is to serve Thee.

3. O my God, I confess that before now I have utterly forgotten this, and that I am continually forgetting it! I have acted many a time as if I were my own master, and turned from Thee rebelliously. I have acted according to my own pleasure, not according to Thine. And so far have I hardened myself, as not to feel as I ought how evil this is. I do not understand how dreadful sin is—and I do not hate it, and fear it, as I ought. I have no horror of it, or loathing. I do not turn from it with indignation, as {335} being an insult to Thee, but I trifle with it, and, even if I do not commit great sins, I have no great reluctance to do small ones. O my God, what a great and awful difference is there between what I am and what I ought to be!

(2) Against Thee only have I Sinned

1. MY God, I dare not offend any earthly superior; I am afraid—for I know I shall get into trouble—yet I dare offend Thee. I know, O Lord, that, according to the greatness of the person offended against, the greater is the offence. Yet I do not fear to offend Thee, whom to offend is to offend the infinite God. O my dear Lord, how should I myself feel, what should I say of myself, if I were to strike some revered superior on earth? if I were violently to deal a blow upon some one as revered as a father, or a priest; if I were to strike them on the face? I cannot bear even to think of such a thing—yet what is this compared with lifting up my hand against Thee? and what is sin but this? To sin is to insult Thee in the grossest of all conceivable ways. This then, O my soul! is what the sinfulness of sin consists in. It is lifting up my hand against my Infinite Benefactor, against my Almighty Creator, Preserver and Judge—against Him in whom all majesty and glory and beauty and reverence and sanctity centre; against the one only God. {336}

2. O my God, I am utterly confounded to think of the state in which I lie! What will become of me if Thou art severe? What is my life, O my dear and merciful Lord, but a series of offences, little or great, against Thee! O what great sins I have committed against Thee before now—and how continually in lesser matters I am sinning! My God, what will become of me? What will be my position hereafter if I am left to myself! What can I do but come humbly to Him whom I have so heavily affronted and insulted, and beg Him to forgive the debt which lies against me? O my Lord Jesus, whose love for me has been so great as to bring Thee down from heaven to save me, teach me, dear Lord, my sin—teach me its heinousness—teach me truly to repent of it—and pardon it in Thy great mercy!

3. I beg Thee, O my dear Saviour, to recover me! Thy grace alone can do it. I cannot save myself. I cannot recover my lost ground. I cannot turn to Thee, I cannot please Thee, or save my soul without Thee. I shall go from bad to worse, I shall fall from Thee entirely, I shall quite harden myself against my neglect of duty, if I rely on my own strength. I shall make myself my centre instead of making Thee. I shall worship some idol of my own framing instead of Thee, the only true God and my Maker, unless Thou hinder it by Thy grace. O my dear Lord, hear me! I have lived long enough in this undecided, wavering, unsatisfactory state. I wish to be Thy good servant. I wish to sin no more. Be gracious to me, and enable me to be what I know I ought to be. {337}

(3) The Effects of Sin

1. MY Lord, Thou art the infinitely merciful God. Thou lovest all things that Thou hast created. Thou art the lover of souls. How then is it, O Lord, that I am in a world so miserable as this is? Can this be the world which Thou hast created, so full of pain and suffering? Who among the sons of Adam lives without suffering from his birth to his death? How many bad sicknesses and diseases are there! how many frightful accidents! how many great anxieties! how are men brought down and broken by grief, distress, the tumult of passions, and continual fear! What dreadful plagues are there ever on the earth: war, famine, and pestilence! Why is this, O my God? Why is this, O my soul? Dwell upon it, and ask thyself, Why is this? Has God changed His nature? yet how evil has the earth become!

2. O my God, I know full well why all these evils are. Thou hast not changed Thy nature, but man has ruined his own. We have sinned, O Lord, and therefore is this change. All these evils which I see and in which I partake are the fruit of sin. They would not have been, had we not sinned. They are but the first instalment of the punishment of sin. They are an imperfect and dim image of what sin is. Sin is infinitely worse than famine, than war, than {338} pestilence. Take the most hideous of diseases, under which the body wastes away and corrupts, the blood is infected; the head, the heart, the lungs, every organ disordered, the nerves unstrung and shattered; pain in every limb, thirst, restlessness, delirium—all is nothing compared with that dreadful sickness of the soul which we call sin. They all are the effects of it, they all are shadows of it, but nothing more. That cause itself is something different in kind, is of a malignity far other and greater than all these things. O my God, teach me this! Give me to understand the enormity of that evil under which I labour and know it not. Teach me what sin is.

3. All these dreadful pains of body and soul are the fruits of sin, but they are nothing to its punishment in the world to come. The keenest and fiercest of bodily pains is nothing to the fire of hell; the most dire horror or anxiety is nothing to the never-dying worm of conscience; the greatest bereavement, loss of substance, desertion of friends, and forlorn desolation is nothing compared to the loss of God's countenance. Eternal punishment is the only true measure of the guilt of sin. My God, teach me this. Open my eyes and heart, I earnestly pray Thee, and make me understand how awful a body of death I bear about me. And, not only teach me about it, but in Thy mercy and by Thy grace remove it. {339}

(4) The Evil of Sin

1. MY God, I know that Thou didst create the whole universe very good; and if this was true of the material world which we see, much more true is it of the world of rational beings. The innumerable stars which fill the firmament, and the very elements out of which the earth is made, all are carried through their courses and their operations in perfect concord; but much higher was the concord which reigned in heaven when the Angels were first created. At that first moment of their existence the main orders of the Angels were in the most excellent harmony, and beautiful to contemplate; and the creation of man was expected next, to continue that harmony in the instance of a different kind of being. Then it was that suddenly was discovered a flaw or a rent in one point of this most delicate and exquisite web—and it extended and unravelled the web, till a third part of it was spoilt; and then again a similar flaw was found in human kind, and it extended over the whole race. This dreadful evil, destroying so large a portion of all God's works, is sin.

2. My God, such is sin in Thy judgment; what is it in the judgment of the world? A very small evil or none at all. In the judgment of the Creator it is that which has marred His spiritual work; it is a greater evil than though the stars got loose, and ran wild in heaven, and chaos came again. But man, {340} who is the guilty one, calls it by soft names. He explains it away. The world laughs at it, and is indulgent to it; and, as to its deserving eternal punishment, it rises up indignant at the idea, and rather than admit it, would deny the God who has said it does. The world thinks sin the same sort of imperfection as an impropriety, or want of taste or infirmity. O my soul, consider carefully the great difference between the views of sin taken by Almighty God and the world! Which of the two views do you mean to believe?

3. O my soul, which of the two wilt thou believe—the word of God or the word of man? Is God right or is the creature right? Is sin the greatest of all possible evils or the least? My Lord and Saviour, I have no hesitation which to believe. Thou art true, and every man a liar. I will believe Thee, above the whole world. My God, imprint on my heart the infamous deformity of sin. Teach me to abhor it as a pestilence—as a fierce flame destroying on every side; as my death. Let me take up arms against it, and devote myself to fight under Thy banner in overcoming it.

(5) The Heinousness of Sin

1. MY Lord, I know well that Thou art all perfect, and needest nothing. Yet I know that Thou hast taken upon Thyself the nature of man, and, not only so, but in that nature didst come {341} upon earth, and suffer all manner of evil, and didst die. This is a history which has hung the heavens with sackcloth, and taken from this earth, beautiful as it is, its light and glory. Thou didst come, O my dear Lord, and Thou didst suffer in no ordinary way, but unheard of and extreme torments! The all-blessed Lord suffered the worst and most various of pains. This is the corner truth of the Gospel: it is the one foundation, Jesus Christ and He crucified. I know it, O Lord, I believe it, and I put it steadily before me.

2. Why is this strange anomaly in the face of nature? Does God do things for naught? No, my soul, it is sin; it is thy sin, which has brought the Everlasting down upon earth to suffer. Hence I learn how great an evil sin is. The death of the Infinite is its sole measure. All that slow distress of body and mind which He endured, from the time He shed blood at Gethsemani down to His death, all that pain came from sin. What sort of evil is that, which had to be so encountered by such a sacrifice, and to be reversed at such a price! Here then I understand best how horrible a thing sin is. It is horrible; because through it have come upon men all those evils whatever they are, with which the earth abounds. It is more horrible, in that it has nailed the Son of God to the accursed tree.

3. My dear Lord and Saviour, how can I make light of that which has had such consequences! Henceforth I will, through Thy grace, have deeper views of sin than before. Fools make jest of sin, but {342} I will view things in their true light. My suffering Lord, I have made Thee suffer. Thou art most beautiful in Thy eternal nature, O my Lord; Thou art most beautiful in Thy sufferings! Thy adorable attributes are not dimmed, but increased to us as we gaze on Thy humiliation. Thou art more beautiful to us than before. But still I will never forget that it was man's sin, my sin, which made that humiliation necessary. Amor meus crucifixus est—"my Love is crucified," but by none other than me. I have crucified Thee, my sin has crucified Thee. O my Saviour, what a dreadful thought—but I cannot undo it; all I can do is to hate that which made Thee suffer. Shall I not do that at least? Shall I not love my Lord just so much as to hate that which is so great an enemy of His, and break off all terms with it? Shall I not put off sin altogether? By Thy great love of me, teach me and enable me to do this, O Lord. Give me a deep, rooted, intense hatred of sin.

(6) The Bondage of Sin

1. THOU, O my Lord and God, Thou alone art strong, Thou alone holy! Thou art the Sanctus Deus, Sanctus fortis—"Holy God, holy and strong!" Thou art the sanctity and the strength of all things. No created nature has any stay or subsistence in itself, but crumbles and melts away, if Thou art not with it, to sustain it. My God, Thou {343} art the strength of the Angels, of the Saints in glory—of holy men on earth. No being has any sanctity or any strength apart from Thee. My God, I wish to adore Thee as such. I wish with all my heart to understand and to confess this great truth, that not only Thou art Almighty, but that there is no might at all, or power, or strength, anywhere but in Thee.

2. My God, if Thou art the strength of all spirits, O how pre-eminently art Thou my strength! O how true it is, so that nothing is more so, that I have no strength but in Thee! I feel intimately, O my God, that, whenever I am left to myself, I go wrong. As sure as a stone falls down to the earth if it be let go, so surely my heart and spirit fall down hopelessly if they are let go by Thee. Thou must uphold me by Thy right hand, or I cannot stand. How strange it is, but how true, that all my natural tendencies are towards sloth, towards excess, towards neglect of religion, towards neglect of prayer, towards love of the world, not towards love of Thee, or love of sanctity, or love of self-governance. I approve and praise what I do not do. My heart runs after vanities, and I tend to death, I tend to corruption and dissolution, apart from Thee, Deus immortalis.

3. My God, I have had experience enough what a dreadful bondage sin is. If Thou art away, I find I cannot keep myself, however I wish it—and am in the hands of my own self-will, pride, sensuality, and selfishness. And they prevail with me more and more every day, till they are irresistible. In time the old Adam within me gets so strong, that I become {344} a mere slave. I confess things to be wrong which nevertheless I do. I bitterly lament over my bondage, but I cannot undo it. O what a tyranny is sin! It is a heavy weight which cripples me—and what will be the end of it? By Thy all-precious merits, by Thy Almighty power, I intreat Thee, O my Lord, to give me life and sanctity and strength! Deus sanctus, give me holiness; Deus fortis, give me strength; Deus immortalis, give me perseverance. Sanctus Deus, Sanctus fortis, Sanctus immortalis, miserere nobis.

(7) Every Sin has its Punishment

1. THOU art the all-seeing, all-knowing God. Thy eyes, O Lord, are in every place. Thou art a real spectator of everything which takes place anywhere. Thou art ever with me. Thou art present and conscious of all I think, say, or do. Tu Deus qui vidisti me—"Thou, God, who hast seen me." Every deed or act, however slight; every word, however quick and casual; every thought of my heart, however secret, however momentary, however forgotten, Thou seest, O Lord, Thou seest and Thou notest down. Thou hast a book; Thou enterest in it every day of my life. I forget; Thou dost not forget. There is stored up the history of all my past years, and so it will be till I die—the leaves will be filled and turned over—and the book at length finished. Quo ibo a Spiritu Tuo— "whither shall I {345} go from Thy Spirit?" I am in Thy hands, O Lord, absolutely.

2. My God, how often do I act wrongly, how seldom rightly! how dreary on the whole are the acts of any one day! All my sins, offences, and negligences, not of one day only, but of all days, are in Thy book. And every sin, offence, negligence, has a separate definite punishment. That list of penalties increases, silently but surely, every day. As the spendthrift is overwhelmed by a continually greater weight of debt, so am I exposed continually to a greater and greater score of punishments catalogued against me. I forget the sins of my childhood, my boyhood, my adolescence, my youth. They are all noted down in that book. There is a complete history of all my life; and it will one day be brought up against me. Nothing is lost, all is remembered. O my soul, what hast thou to go through! What an examination that will be, and what a result! I shall have put upon me the punishment of ten thousand sins—I shall for this purpose be sent to Purgatory—how long will it last? when shall I ever get out? Not till I have paid the last farthing. When will this possibly be?

3. O my dear Lord, have mercy upon me! I trust Thou hast forgiven me my sins—but the punishment remains. In the midst of Thy love for me, and recognising me as Thine own, Thou wilt consign me to Purgatory. There I shall go through my sins once more, in their punishment. There I shall suffer, but here is the time for a thorough repentance. Here is {346} the time of good works, of obtaining indulgences, of wiping out the debt in every possible way. Thy saints, though to the eyes of man without sin, really had a vast account—and they settled it by continual trials here. I have neither their merit nor their sufferings. I cannot tell whether I can make such acts of love as will gain me an indulgence of my sins. The prospect before me is dark—I can only rely on Thy infinite compassion. O my dear Lord, who hast in so many ways shown Thy mercy towards me, pity me here! Be merciful in the midst of justice.

V. The Power of the Cross


1. MY God, who could have imagined, by any light of nature, that it was one of Thy attributes to lower Thyself, and to work out Thy purposes by Thy own humiliation and suffering? Thou hadst lived from eternity in ineffable blessedness. My God, I might have understood as much as this, viz. that, when Thou didst begin to create and surround Thyself with a world of creatures, that these attributes would show themselves in Thee which before had no exercise. Thou couldest not show Thy power when there was nothing whatever to exercise it. Then too, Thou didst begin to show thy wonderful and tender providence, Thy faithfulness, Thy solicitous care for those whom Thou hadst created. But who could have fancied that Thy creation of the universe implied and involved in it Thy humiliation? O my great God, Thou hast humbled Thyself, Thou hast stooped to take our flesh and blood, and hast been lifted up upon the tree! I praise and glorify Thee tenfold the more, because Thou hast shown Thy power by means of Thy suffering, than hadst Thou carried on Thy work without it. It is worthy of Thy infinitude thus to surpass and transcend all our thoughts. {348}

2. O my Lord Jesu, I believe, and by Thy grace will ever believe and hold, and I know that it is true, and will be true to the end of the world, that nothing great is done without suffering, without humiliation, and that all things are possible by means of it. I believe, O my God, that poverty is better than riches, pain better than pleasure, obscurity and contempt than name, and ignominy and reproach than honour. My Lord, I do not ask Thee to bring these trials on me, for I know not if I could face them; but at least, O Lord, whether I be in prosperity or adversity, I will believe that it is as I have said. I will never have faith in riches, rank, power, or reputation. I will never set my heart on worldly success or on worldly advantages. I will never wish for what men call the prizes of life. I will ever, with Thy grace, make much of those who are despised or neglected, honour the poor, revere the suffering, and admire and venerate Thy saints and confessors, and take my part with them in spite of the world.

3. And lastly, O my dear Lord, though I am so very weak that I am not fit to ask Thee for suffering as a gift, and have not strength to do so, at least I will beg of Thee grace to meet suffering well, when Thou in Thy love and wisdom dost bring it upon me. Let me bear pain, reproach, disappointment, slander, anxiety, suspense, as Thou wouldest have me, O my Jesu, and as Thou by Thy own suffering hast taught me, when it comes. And I promise too, with Thy grace, that I will never set myself up, never seek pre-eminence, never court any great thing of the world, {349} never prefer myself to others. I wish to bear insult meekly, and to return good for evil. I wish to humble myself in all things, and to be silent when I am ill-used, and to be patient when sorrow or pain is prolonged, and all for the love of Thee, and Thy Cross, knowing that in this way I shall gain the promise both of this life and of the next.

VI. The Resurrection


(1) The Temples of the Holy Ghost

1. I ADORE Thee, O Eternal Word, for Thy gracious condescension, in not only taking a created nature, a created spirit or soul, but a material body. The Most High decreed that for ever and ever He would subject Himself to a created prison. He who from eternity was nothing but infinite incomprehensible Spirit, beyond all laws but those of His own transcendent Greatness, willed that for the eternity to come He should be united, in the most intimate of unions, with that which was under the conditions of a creature. Thy omnipotence, O Lord, ever protects itself—but nothing short of that omnipotence could enable Thee so to condescend without a loss of power. Thy Body has part in Thy power, rather than Thou hast part in its weakness. For this reason, my God, it was, that Thou couldst not but rise again, if Thou wast to die—because Thy Body, once taken by Thee, never was or could be separated from Thee, even in the grave. It was Thy {351} Body even then, it could see no corruption; it could not remain under the power of death, for Thou hadst already wonderfully made it Thine, and whatever was Thine must last in its perfection for ever. I adore Thy Most Holy Body, O my dear Jesus, the instrument of our redemption!

2. I look at Thee, my Lord Jesus, and think of Thy Most Holy Body, and I keep it before me as the pledge of my own resurrection. Though I die, as die I certainly shall, nevertheless I shall not for ever die, for I shall rise again. My Lord, the heathen who knew Thee not, thought the body to be of a miserable and contemptible nature—they thought it the seat, the cause, the excuse of all moral evil. When their thoughts soared highest, and they thought of a future life, they considered that the destruction of the body was the condition of that higher existence. That the body was really part of themselves and that its restoration could be a privilege, was beyond their utmost imagination. And indeed, what mind of man, O Lord, could ever have fancied without Thy revelation that what, according to our experience, is so vile, so degraded, so animal, so sinful, which is our fellowship with the brutes, which is full of corruption and becomes dust and ashes, was in its very nature capable of so high a destiny! that it could become celestial and immortal, without ceasing to be a body! And who but Thou, who art omnipotent, could have made it so! No wonder then, that the wise men of the world, who did not believe in Thee, scoffed at the Resurrection. But I, by Thy grace, will ever keep before me how differently I have {352} been taught by Thee. O best and first and truest of Teachers! O Thou who art the Truth, I know, and believe with my whole heart, that this very flesh of mine will rise again. I know, base and odious as it is at present, that it will one day, if I be worthy, be raised incorruptible and altogether beautiful and glorious. This I know; this, by Thy grace, I will ever keep before me.

3. O my God, teach me so to live, as one who does believe the great dignity, the great sanctity of that material frame in which Thou hast lodged me. And therefore, O my dear Saviour! do I come so often and so earnestly to be partaker of Thy Body and Blood, that by means of Thy own ineffable holiness I may be made holy. O my Lord Jesus, I know what is written, that our bodies are the temples of the Holy Ghost. Should I not venerate that which Thou dost miraculously feed, and which Thy Co-equal Spirit inhabits! O my God, who wast nailed to the Cross, confige timore tuo carnes meas—"pierce Thou my flesh with Thy fear;" crucify my soul and body in all that is sinful in them, and make me pure as Thou art pure. {353}

(2) God Alone
Thomas says to Him, "My Lord and my God."

1. I ADORE Thee, O my God, with Thomas; and if I have, like him, sinned through unbelief, I adore Thee the more. I adore Thee as the One Adorable, I adore Thee as more glorious in Thy humiliation, when men despised Thee, than when Angels worshipped Thee. Deus meus et omnia—"My God and my all." To have Thee is to have everything I can have. O my Eternal Father, give me Thyself. I dared not have made so bold a request, it would have been presumption, unless Thou hadst encouraged me. Thou hast put it into my mouth, Thou hast clothed Thyself in my nature, Thou hast become my Brother, Thou hast died as other men die, only in far greater bitterness, that, instead of my eyeing Thee fearfully from afar, I might confidently draw near to Thee. Thou dost speak to me as Thou didst speak to Thomas, and dost beckon me to take hold of Thee. My God and my all, what could I say more than this, if I spoke to all eternity! I am full and abound and overflow, when I have Thee; but without Thee I am nothing—I wither away, I dissolve and perish. My Lord and my God, my God and my all, give me Thyself and nothing else. {354}

2. Thomas came and touched Thy sacred wounds. O will the day ever come when I shall be allowed actually and visibly to kiss them? What a day will that be when I am thoroughly cleansed from all impurity and sin, and am fit to draw near to my Incarnate God in His palace of light above! what a morning, when having done with all penal suffering, I see Thee for the first time with these very eyes of mine, I see Thy countenance, gaze upon Thy eyes and gracious lips without quailing, and then kneel down with joy to kiss Thy feet, and am welcomed into Thy arms. O my only true Lover, the only Lover of my soul, Thee will I love now, that I may love Thee then. What a day, a long day without ending, the day of eternity, when I shall be so unlike what I am now, when I feel in myself a body of death, and am perplexed and distracted with ten thousand thoughts, any one of which would keep me from heaven. O my Lord, what a day when I shall have done once for all with all sins, venial as well as mortal, and shall stand perfect and acceptable in Thy sight, able to bear Thy presence, nothing shrinking from Thy eye, not shrinking from the pure scrutiny of Angels and Archangels, when I stand in the midst and they around me!

3. O my God, though I am not fit to see or touch Thee yet, still I will ever come within Thy reach, and desire that which is not yet given me in its fulness. O my Saviour, Thou shalt be my sole God!—I will have no Lord but Thee. I will break to pieces all idols in my heart which rival Thee. I will have nothing but Jesus and Him crucified. It shall be my life to pray to Thee, to offer myself to Thee, to keep {355} Thee before me, to worship Thee in Thy holy Sacrifice, and to surrender myself to Thee in Holy Communion.

(3) The Forbearance of Jesus
Videte manus meas, etc. Habetis aliquid quod manducetur?
See my hands, etc. Have you here anything to eat?

1. I ADORE Thee, O my Lord, for Thy wonderful patience and Thy compassionate tenderhearted condescension. Thy disciples, in spite of all Thy teaching and miracles, disbelieved Thee when they saw Thee die, and fled. Nor did they take courage afterwards, nor think of Thy promise of rising again on the third day. They did not believe Magdalen, nor the other women, who said they had seen Thee alive again. Yet Thou didst appear to them—Thou didst show them Thy wounds—Thou didst let them touch Thee—Thou didst eat before them, and give them Thy peace. O Jesu, is any obstinacy too great for Thy love? does any number of falls and relapses vanquish the faithfulness and endurance of Thy compassion? Thou dost forgive not only seven times, but to seventy times seven. Many waters cannot quench a love like Thine. And such Thou art all over the earth, even to the end—forgiving, sparing, forbearing, waiting, though sinners are ever provoking Thee; pitying and taking into account their ignorance, visiting all men, all Thine enemies, with the gentle pleadings of Thy grace, day after day, year after year, up to the hour of their death—for He {356} knoweth whereof we are made; He knoweth we are but dust.

2. My God, what hast Thou done for me! Men say of Thee, O my only Good, that Thy judgments are severe, and Thy punishments excessive. All I can say is, that I have not found them so in my own case. Let others speak for themselves, and Thou wilt meet and overcome them to their own confusion in the day of reckoning. With them I have nothing to do—Thou wilt settle with them—but for me the only experience that I have is Thy dealings with myself, and here I bear witness, as I know so entirely and feel so intimately, that to me Thou hast been nothing but forbearance and mercy. O how Thou dost forget that I have ever rebelled against Thee! Again and again dost Thou help me. I fall, yet Thou dost not cast me off. In spite of all my sins, Thou dost still love me, prosper me, comfort me, surround me with blessings, sustain me, and further me. I grieve Thy good grace, yet Thou dost give more. I insult Thee, yet Thou never dost take offence, but art as kind as if I had nothing to explain, to repent of, to amend—as if I were Thy best, most faithful, most steady and loyal friend. Nay, alas! I am even led to presume upon Thy love, it is so like easiness and indulgence, though I ought to fear Thee. I confess it, O my true Saviour, every day is but a fresh memorial of Thy unwearied, unconquerable love!

3. O my God, suffer me still—bear with me in spite of my waywardness, perverseness, and ingratitude! I improve very slowly, but really I am moving {357} on to heaven, or at least I wish to move. I am putting Thee before me, vile sinner as I am, and I am really thinking in earnest of saving my soul. Give me time to collect my thoughts, and make one good effort. I protest I will put off this languor and lukewarmness—I will shake myself from this sullenness and despondency and gloom—I will rouse myself, and be cheerful, and walk in Thy light. I will have no hope or joy but Thee. Only give me Thy grace—meet me with Thy grace, I will through Thy grace do what I can—and Thou shalt perfect it for me. Then I shall have happy days in Thy presence, and in the sight and adoration of Thy five Sacred Wounds.

VII. God with us


(1) The Familiarity of Jesus

1. THE Holy Baptist was separated from the world. He was a Nazarite. He went out from the world, and placed himself over against it, and spoke to it from his vantage ground, and called it to repentance. Then went out all Jerusalem to him into the desert, and he confronted it face to face. But in his teaching he spoke of One who should come to them and speak to them in a far different way. He should not separate Himself from them, He should not display Himself as some higher being, but as their brother, as of their flesh and of their bones, as one among many brethren, as one of the multitude and amidst them; nay, He was among them already. "Medius vestrum stetit, quem vos nescitis"—"there hath stood in the midst of you, whom you know not." That greater one called Himself the Son of man—He was content to be taken as ordinary in all respects, though He was the Highest. St. John and the other Evangelists, though so different in the {359} character of their accounts of Him, agree most strikingly here. The Baptist says, "There is in the midst of you One whom you know not." Next we read of his pointing Jesus out privately, not to crowds, but to one or two of his awn religious followers; then of their seeking Jesus and being allowed to follow Him home. At length Jesus begins to disclose Himself and to manifest His glory in miracles; but where? At a marriage feast, where there was often excess, as the architriclinus implies. And how? in adding to the wine, the instrument of such excess, when it occurred. He was at that marriage feast not as a teacher, but as a guest, and (so to speak) in a social way, for He was with His Mother. Now compare this with what He says in St. Matthew's Gospel of Himself: "John came neither eating nor drinking—The Son of man came eating and drinking, and they say: Behold a man that is a glutton and wine-drinker." John might be hated, but he was respected; Jesus was despised. See also Mark i. 22, 27, 37, iii. 21, for the astonishment and rudeness of all about Him. The objection occurs at once, ii. 16. What a marked feature it must have been of our Lord's character and mission, since two Evangelists, so independent in their narrations, record it! The prophet had said the same (Isai. liii. "He shall," &c.).

2. This was, O dear Lord, because Thou so lovest this human nature which Thou hast created. Thou didst not love us merely as Thy creatures, the work of Thy hands, but as men. Thou lovest all, for Thou hast created all; but Thou lovest man more than all. {360} How is it, Lord, that this should be? What is there in man, above others? Quid est homo, quod memor es ejus? yet, nusquam Angelos apprehendit— "What is man, that Thou art mindful of him?" … "nowhere doth he take hold of the angels." Who can sound the depth of Thy counsels and decrees? Thou hast loved man more than Thou hast loved the Angels: and therefore, as Thou didst not take on Thee an angelic nature when Thou didst manifest Thyself for our salvation, so too Thou wouldest not come in any shape or capacity or office which was above the course of ordinary human life—not as a Nazarene, not as a Levitical priest, not as a monk, not as a hermit, but in the fulness and exactness of that human nature which so much Thou lovest. Thou camest not only a perfect man, but as proper man; not formed anew out of earth, not with the spiritual body which Thou now hast, but in that very flesh which had fallen in Adam, and with all our infirmities, all our feelings and sympathies, sin excepted.

3. O Jesu, it became Thee, the great God, thus abundantly and largely to do Thy work, for which the Father sent Thee. Thou didst not do it by halves—and, while that magnificence of Sacrifice is Thy glory as God, it is our consolation and aid as sinners. O dearest Lord, Thou art more fully man than the holy Baptist, than St. John, Apostle and Evangelist, than Thy own sweet Mother. As in Divine knowledge of me Thou art beyond them all, so also in experience and personal knowledge of my nature. Thou art my elder brother. How can I {361} fear, how should I not repose my whole heart on one so gentle, so tender, so familiar, so unpretending, so modest, so natural, so humble? Thou art now, though in heaven, just the same as Thou wast on earth: the mighty God, yet the little child—the all-holy, yet the all-sensitive, all-human.

(2) Jesus the Hidden God
Noli incredulus esse, sed fidelis.
Be not faithless, but believing

1. I ADORE Thee, O my God, who art so awful, because Thou art hidden and unseen! I adore Thee, and I desire to live by faith in what I do not see; and considering what I am, a disinherited outcast, I think it has indeed gone well with me that I am allowed, O my unseen Lord and Saviour, to worship Thee anyhow. O my God, I know that it is sin that has separated between Thee and me. I know it is sin that has brought on me the penalty of ignorance. Adam, before he fell, was visited by Angels. Thy Saints, too, who keep close to Thee, see visions, and in many ways are brought into sensible perception of Thy presence. But to a sinner such as I am, what is left but to possess Thee without seeing Thee? Ah, should I not rejoice at having that most extreme mercy and favour of possessing Thee at all? It is sin that has reduced me to live by faith, as I must at best, and should I not rejoice in such a life, O {362} Lord my God? I see and know, O my good Jesus, that the only way in which I can possibly approach Thee in this world is the way of faith, faith in what Thou hast told me, and I thankfully follow this only way which Thou hast given me.

2. O my God, Thou dost over-abound in mercy! To live by faith is my necessity, from my present state of being and from my sin; but Thou hast pronounced a blessing on it. Thou hast said that I am more blessed if I believe on Thee, than if I saw Thee. Give me to share that blessedness, give it to me in its fulness. Enable me to believe as if I saw; let me have Thee always before me as if Thou wert always bodily and sensibly present. Let me ever hold communion with Thee, my hidden, but my living God. Thou art in my innermost heart. Thou art the life of my life. Every breath I breathe, every thought of my mind, every good desire of my heart, is from the presence within me of the unseen God. By nature and by grace Thou art in me. I see Thee not in the material world except dimly, but I recognise Thy voice in my own intimate consciousness. I turn round and say Rabboni. O be ever thus with me; and if I am tempted to leave Thee, do not Thou, O my God, leave me!

3. O my dear Saviour, would that I had any right to ask to be allowed to make reparation to Thee for all the unbelief of the world, and all the insults offered to Thy Name, Thy Word, Thy Church, and the Sacrament of Thy Love! But, alas, I have a long score of unbelief and ingratitude of my {363} own to atone for. Thou art in the Sacrifice of the Mass, Thou art in the Tabernacle, verily and indeed, in flesh and blood; and the world not only disbelieves, but mocks at this gracious truth. Thou didst warn us long ago by Thyself and by Thy Apostles that Thou wouldest hide Thyself from the world. The prophecy is fulfilled more than ever now; but I know what the world knows not. O accept my homage, my praise, my adoration!—let me at least not be found wanting. I cannot help the sins of others—but one at least of those whom Thou hast redeemed shall turn round and with a loud voice glorify God. The more men scoff, the more will I believe in Thee, the good God, the good Jesus, the hidden Lord of life, who hast done me nothing else but good from the very first moment that I began to live.

(3) Jesus the Light of the Soul
Mane nobiscum, Domine, quoniam advesperascit.
Stay with us, because it is towards evening

1. I ADORE Thee, O my God, as the true and only Light! From Eternity to Eternity, before any creature was, when Thou wast alone, alone but not solitary, for Thou hast ever been Three in One, Thou wast the Infinite Light. There was none to see Thee but Thyself. The Father saw that Light in the Son, and the Son in the Father. Such as Thou wast in the beginning, such Thou art now. Most separate {364} from all creatures in this Thy uncreated Brightness. Most glorious, most beautiful. Thy attributes are so many separate and resplendent colours, each as perfect in its own purity and grace as if it were the sole and highest perfection. Nothing created is more than the very shadow of Thee. Bright as are the Angels, they are poor and most unworthy shadows of Thee. They pale and look dim and gather blackness before Thee. They are so feeble beside Thee, that they are unable to gaze upon Thee. The highest Seraphim veil their eyes, by deed as well as by word proclaiming Thy unutterable glory. For me, I cannot even look upon the sun, and what is this but a base material emblem of Thee? How should I endure to look even on an Angel? and how could I look upon Thee and live? If I were placed in the illumination of Thy countenance, I should shrink up like the grass. O most gracious God, who shall approach Thee, being so glorious, yet how can I keep from Thee?

2. How can I keep from Thee? For Thou, who art the Light of Angels, art the only Light of my soul. Thou enlightenest every man that cometh into this world. I am utterly dark, as dark as hell, without Thee. I droop and shrink when Thou art away. I revive only in proportion as Thou dawnest upon me. Thou comest and goest at Thy will. O my God, I cannot keep Thee! I can only beg of Thee to stay. "Mane nobiscum, Domine, quoniam advesperascit." Remain till morning, and then go not without giving me a blessing. Remain with me till death in this dark valley, when the darkness will {365} end. Remain, O Light of my soul, jam advesperascit! The gloom, which is not Thine, falls over me. I am nothing. I have little command of myself. I cannot do what I would. I am disconsolate and sad. I want something, I know not what. It is Thou that I want, though I so little understand this. I say it and take it on faith; I partially understand it, but very poorly. Shine on me, O Ignis semper ardens et nunquam deficiens!—"O fire ever burning and never failing"—and I shall begin, through and in Thy Light, to see Light, and to recognise Thee truly, as the Source of Light. Mane nobiscum; stay, sweet Jesus, stay for ever. In this decay of nature, give more grace.

3. Stay with me, and then I shall begin to shine as Thou shinest: so to shine as to be a light to others. The light, O Jesus, will be all from Thee. None of it will be mine. No merit to me. It will be Thou who shinest through me upon others. O let me thus praise Thee, in the way which Thou dost love best, by shining on all those around me. Give light to them as well as to me; light them with me, through me. Teach me to show forth Thy praise, Thy truth, Thy will. Make me preach Thee without preaching—not by words, but by my example and by the catching force, the sympathetic influence, of what I do—by my visible resemblance to Thy saints, and the evident fulness of the love which my heart bears to Thee.

VIII. God All-Sufficient


Ostende nobis Patrem et sufficit nobis …
Philippe, qui videt Me, videt et Patrem

Show us the Father, and it is enough for us …
Philip, he that seeth Me, seeth the Father also

1. THE Son is in the Father and the Father in the Son. O adorable mystery which has been from eternity! I adore Thee, O my incomprehensible Creator, before whom I am an atom, a being of yesterday or an hour ago! Go back a few years and I simply did not exist; I was not in being, and things went on without me: but Thou art from eternity; and nothing whatever for one moment could go on without Thee. And from eternity too Thou hast possessed Thy Nature; Thou hast been—this awful glorious mystery—the Son in the Father and the Father in the Son. Whether we be in existence, or whether we be not, Thou art one and the same always, the Son sufficient for the Father, the Father for the Son—and all other things, in themselves, but vanity. All things once were not, all things might not be, but it would be enough for the Father that He had begotten His co-equal consubstantial Son, and for the Son that He was embraced {367} in the Bosom of the Eternal Father. O adorable mystery! Human reason has not conducted me to it, but I believe. I believe, because Thou hast spoken, O Lord. I joyfully accept Thy word about Thyself. Thou must know what Thou art—and who else? Not I surely, dust and ashes, except so far as Thou tellest me. I take then Thy own witness, O my Creator! and I believe firmly, I repeat after Thee, what I do not understand, because I wish to live a life of faith; and I prefer faith in Thee to trust in myself.

2. O my great God, from eternity Thou wast sufficient for Thyself! The Father was sufficient for the Son, and the Son for the Father; art Thou not then sufficient for me, a poor creature, Thou so great, I so little! I have a double all-sufficiency in the Father and the Son. I will take then St. Philip's word and say, Show us the Father, and it suffices us. It suffices us, for then are we full to overflowing, when we have Thee. O mighty God, strengthen me with Thy strength, console me with Thy everlasting peace, soothe me with the beauty of Thy countenance; enlighten me with Thy uncreated brightness; purify me with the fragrance of Thy ineffable holiness. Bathe me in Thyself, and give me to drink, as far as mortal man may ask, of the rivers of grace which flow from the Father and the Son, the grace of Thy consubstantial, co-eternal Love.

3. O my God, let me never forget this truth—that not only art Thou my Life, but my only Life! Thou art the Way, the Truth, and the Life. Thou {368} art my Life, and the Life of all who live. All men, all I know, all I meet, all I see and hear of, live not unless they live by Thee. They live in Thee, or else they live not at all. No one can be saved out of Thee. Let me never forget this in the business of the day. O give me a true love of souls, of those souls for whom Thou didst die. Teach me to pray for their conversion, to do my part towards effecting it. However able they are, however amiable, however high and distinguished, they cannot be saved unless they have Thee. O my all-sufficient Lord, Thou only sufficest! Thy blood is sufficient for the whole world. As Thou art sufficient for me, so Thou art sufficient for the entire race of Adam. O my Lord Jesus, let Thy Cross be more than sufficient for them, let it be effectual! Let it be effectual for me more than all, lest I "have all and abound," yet bring no fruit to perfection.

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Newman Reader — Works of John Henry Newman
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