IN the Parable of the Good Shepherd our Lord sets before us a dispensation or state of things, which is very strange in the eyes of the world. He speaks of mankind as consisting of two bodies, distinct from each other, divided by as real a line of demarcation as the fence which encloses the sheepfold. "I am the Door," He says, "by Me if any man shall have entered in, he shall be saved: and he shall go in and go out, and shall find pastures. My sheep hear My voice, and I know them, and they follow Me and I give them life everlasting; and they shall not perish for ever, and no man shall snatch them out of My Hand." And in His last prayer for His disciples to His Eternal Father, He says, "I have manifested Thy Name to the men whom Thou hast given Me out of the world. Thine they were, and Thou hast given them to Me, and they have kept Thy word. I pray for them, I pray not for the world, but for those whom Thou hast given Me, for they are Thine. Holy Father, keep them in Thy Name whom Thou hast given Me, that they may be one, as We also." Nor are these passages solitary or singular; "Fear not, little flock," He says by another Evangelist, "for it hath pleased your Father to give you the kingdom". And again, "I thank Thee, Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto little ones;" and again, "How narrow is the gate, and strait the way which leadeth to life, and few there are who find it!" St. Paul repeats and insists on this doctrine of his Lord, "Ye were once darkness, but now are light in the Lord;" "He hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love". And St. John, "Greater is He that is in you than he that is in the world. They are of the world, we are of God." Thus there are two parties on this earth, and two only, if we view men in their religious aspect; those, the few, who hear Christ's words and follow Him, who are in the light, and walk in the narrow way, and have the promise of heaven; and those, on the other hand, who are many, for whom Christ prays not, though He has died for them, who are wise and prudent in their own eyes, who are possessed by the Evil One, and are subject to his rule.

And such is the view taken of mankind, as by their Maker and Redeemer, so also by the small company in whom He lives and is glorified; but far differently does the larger body, the world itself, look upon mankind at large, upon its own vast multitudes, and upon those whom God has taken out of it for His own special inheritance. It considers that all men are pretty much on a level, or that, differ though they may, they differ by such fine shades from each other, that it is impossible, because forsooth it would be untrue and unjust, to divide them into two bodies, or to divide them at all. "Each man is like himself and no one else; each man has his own opinions, his own rule of faith and conduct, his own worship; if a number join together in a religious form, this is an accident, for the sake of convenience; for each is complete in himself; religion is simply a personal concern; there is no such thing really as a common or joint religion, that is, one in which a number of men, strictly speaking, partake; it is all matter of private judgment. Hence, as they sometimes proceed even to avow, there is no such thing as a true religion or a false; that is true to each, which each sincerely believes to be true; and what is true to one, is not true to his neighbour. There are no special doctrines, necessary to be believed in order to salvation; it is not very difficult to be saved; and most men may take it for granted that they shall be saved. All men are in God's favour, except so far as, and while, they commit acts of sin; but when the sin is over, they get back into His favour again, naturally and as a thing of course, no one knows how, owing to God's infinite indulgence, unless indeed they persevere and die in a course of sin, and perhaps even then. There is no such place as hell, or at least punishment is not eternal. Predestination, election, grace, perseverance, faith, sanctity, unbelief, and reprobation are strange ideas, and, as they think, very false ones." This is the cast of opinion of men in general, in proportion as they exercise their minds on the subject of religion, and think for themselves; and if in any respect they depart from the easy, cheerful, and tranquil temper of mind which it expresses, it is when they are led to think of those who presume to take the contrary view, that is, who take the view set forth by Christ and His Apostles. On these they are commonly severe, that is, on the very persons whom God acknowledges as His, and is training heavenward,—on Catholics, who are the witnesses and preachers of those awful doctrines of grace, which condemn the world, and which the world cannot endure.

In truth the world does not know of the existence of grace; nor is it wonderful, for it is ever contented with itself and has never turned to account the supernatural aids bestowed upon it. Its highest idea of man lies in the order of nature; its pattern man is the natural man; it thinks it wrong to be anything else than a natural man. It sees that nature has a number of tendencies, inclinations, and passions; and because these are natural, it thinks that each of them may be indulged for its own sake, so far as it does no harm to others, or to a person's bodily, mental, and temporal well-being. It considers that want of moderation, or excess, is the very definition of sin, if it goes so far as to recognise that word. It thinks that he is the perfect man who eats, and drinks, and sleeps, and walks, and diverts himself, and studies, and writes, and attends to religion, in moderation. The devotional feeling and the intellect, and the flesh, have each its claim upon us, and each must have play, if the Creator is to be duly honoured. It does not understand, it will not admit, that impulses and propensities, which are found in our nature, as God created it, may nevertheless, if indulged, become sins, on the ground that He has subjected them to higher principles, whether these principles be in our nature, or be superadded to our nature. Hence it is very slow to believe that evil thoughts are really displeasing to God, and incur punishment. Works, indeed, tangible actions, which are seen and which have influence, it will allow to be wrong; but it will not believe even that deeds are sinful, or that they are more than reprehensible, if they are private or personal; and it is blind utterly to the malice of thoughts, of imaginations, of wishes, and of words. Because the wild emotions of anger, lust, greediness, craft, cruelty, are no sin in the brute creation, which has neither the means nor the command to repress them, therefore they are no sins in a being who has a diviner sense and a controlling power. Concupiscence, it considers, may be indulged, because it is in its first elements natural.

Behold here the true origin and fountain-head of the warfare between the Church and the world; here they join issue, and diverge from each other. The Church is built upon the doctrine that impurity is hateful to God, and that concupiscence is its root; with the Prince of the Apostles, her visible Head, she denounces "the corruption of concupiscence which is in the world," or, that corruption in the world which comes of concupiscence; whereas the corrupt world defends, nay, I may even say, sanctifies that very concupiscence which is the world's corruption. Just as its bolder teachers, as you know, my brethren, hold that the laws of this physical creation are so supreme, as to allow of their utterly disbelieving in the existence of miracles, so, in like manner, it deifies and worships human nature and its impulses, and denies the power and the grant of grace. This is the source of the hatred which the world bears to the Church; it finds a whole catalogue of sins brought into light and denounced, which it would fain believe to be no sins at all; it finds itself to its indignation and impatience, surrounded with sin, morning, noon, and night; it finds that a stern law lies against it in matters where it believed it was its own master and need not think of God; it finds guilt accumulating upon it hourly, which nothing can prevent, nothing remove, but a higher power, the grace of God. It finds itself in danger of being humbled to the earth as a rebel, instead of being allowed to indulge its self-dependence and self-complacency. Hence it takes its stand on nature, and denies or rejects divine grace. Like the proud spirit in the beginning, it wishes to find its supreme good in its own itself, and nothing above it; it undertakes to be sufficient for its own happiness; it has no desire for the supernatural, and therefore does not believe in it. And because nature cannot rise above nature, it will not believe that the narrow way is possible; it hates those who enter upon it as if pretenders and hypocrites, or laughs at their aspirations as romance and fanaticism; lest it should have to believe in the existence of grace.

Discourses to Mixed Congregations, Chapter 8

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