The cross of Christ

Front matter

HE

UNITED STATES OF AMERICA.

THE

Preface

In compliance with a custom, which is not without its advantages, this is the place to lay before the reader some account of the following work, its rise and progress, nature and design. I am not of opinion that the subject can be so easily exhausted as some may suppose. I do not think it possible for the richest imagination to preclude all scope for further remark, on so copious a matter, or for the greatest acuteness to prevent all criticism on its elucidation. On the other hand, it must be owned possible, that a man may write copiously on a subject, without adding to the stock of knowledge provided by those who wrote before him, or saying anything which has not been already as well, or perhaps better, said by others. How far this is applicable to the present publication, must be submitted to the judicious and intelligent reader.

As far back as the year 1868, soon after I had gotten the charge of a country parish, I first formed the design of collecting such useful materials as should either occur to my own observation, or as I should meet with in the course of my reading. In this way I proceeded many years, merely for my own improvement, and that I might qualify myself for being more useful to the people intrusted to my care. I did not assign to this occupation any stated portion of my time, but recurred to it occasionally, when anything occurred in reading,

VI PREFACE.

^ or offered itself to my reflections, which appeared to throw light on the subject of my investigation.

I may in this work have erred in many things ; for to err is the lot of frail humanity ; and no merely human production ever was, or ever will be, faultless. But I can say, with confidence, that I have not erred in anything essential. And wherefore am I thus confident ? Because I believe the word of the Lord Jesus : " If any man will do the will of God he shall know of the doctrine whether it be from God" (John vii. 17).

In an age like the present, wherein literary productions are so greatly multiplied, it is not matter of wonder that readers, when they hear of any new work, inquire about what, in modern phrase, is called the originality of the thoughts, and the beauties of style it possesses. The press teems daily with the labors of the learned. Plenty in this, as in every other commodity, makes people harder to be pleased ; hence it happens that authors are sometimes tempted for the sake of gratifying the over-nice and fastidious taste of their readers, to affect paradoxes, and say things extravagant and incredible, being more solicitous about the newness, or even the uncommonness, than about the truth of their sentiments. Though I cannot help thinking this preference injudicious, whatever be the subject, it is highly blamable in every thing wherein religion or morals are concerned. To this humor, therefore, no sacrifice can be expected here. As to the language, simplicity, propriety, and perspicuity are the principal qualities at which I have aimed. I have no other reason to give for adding one more to that heap of books which men complain is already grown too great, but the hope I have of doing some service to our Lord, by

PREFACE. Vii

making a search into the Testimony^ which proves that Jesus Christ is the Son of God, and in Hivi we have Eternal life (i John v. 7, 8, 11). The hope of which is the most precious legacy the Son of God has left us ; the hinge upon which all religion turns ; without which it would be the greatest vanity (as Lactantius often speaks, vi. c. 9) to obey the commands of virtue ; for whose sake we must endure not only many labors but oftentimes sore calamities. '' We were born (as he discourses elsewhere, Lib. vii. ii, c. 9) to acknowledge God the maker of us and of the world : whom we therefore acknowledge, that we may worship Him ; and therefore worship Him, that we may receive immortality for a reward of our labors."

The serious reader, I doubt not, will be sensible of all this, when he has perused the following work. In this book the reader has a verbal illustration of the wisdom, power, and goodness of God. We of to-day discover as much to admire in the expanded pages of revelation and creation as did Adam six thousand years ago, when he walked forth to survey the beauties of Eden while arrayed in the glitter of its earliest dews.

To rear the edifice of Christian knowledge on its only secure and solid basis ; to afford the faithful a fixed standard of Christian belief, and to supply a pure and perennial fountain of living waters to refresh and invigorate the souls of men, were amongst the important objects contemplated by the author.

The judicious reader will not look for ornaments of style in a work purely theological and didactic ; the character of the work precludes the idea : perspicuity and elaborate accuracy ar^ the leading features of the book.

Vlll PREFACE.

In regard to the Theological illustrations offered, It may be proper to state, that the author entered nearly every quarry within his reach that promised materials suitable to his purpose, and fashioning them after his own plan, inserting them in the edifice rearing under his hands. The Sacred Scriptures are the fountains from which the work must draw, while for the fuller elucidations of Catholic tenets the author has taken for his guide men eminently instrumental in promoting orthodoxy, men who proved themselves the guiding stars to the portals of God's Church.

Truth has been, in all their inquiries, their great aim. To her they were ready to sacrifice every personal consideration, but were determined, not knowingly, to sacrifice her to anything. We love also the truth and must defend it. Now, let us ask what is the real key? What is the Christian interpretation of this world? What is given us by revelation to estimate and measure this world by ? — the crucifixion of the Son of God.

The doctrine of The Cross of Christ the measiire of the world, and its adaptation to the wants and wishes of our common humanity, will be found unfolded with a freshness, a fulness, and a power highly calculated to expand the views, enlighten the judgment, and improve the heart. For it gives the principles, as well as the rules, on which our salvation depends. " He that taketh not up his cross and followeth me, is not worthy of me" (Matt. x. 38).

The more we investigate what Jesus Christ has done, the more shall we know of Him, and the more we shall admire what we know, and love what we admire. Great pains have been taken to give, as far as possible, a clear and succinct exposition of the subjects in this treatise,

PREFACE. IX

— nothing was left undone on the part of the author to secure to their pages soundness of CathoHc doctrine.

The materials for this work, long contemplated, had been gathered with diligence. I feel it a duty rather than a satisfaction, to say^that on looking over my manuscripts, stretching over a period of nineteen years, I have not found an opinion or a feeling that I have ceased to entertain. Things and persons and circumstances may have changed much, so one can not, and must not feel now as then : but it is a consolation to have still the conviction that one did feel right then, because those feelings v/ere the necessary germs of what we know to be right now. Only principles could stand the test of so many years ; and in religious ideas only one principle can remain unchangeable. It is to render homage to this truth that I consider a duty. I have surely a right to prize it above all other advantages, and consider it as a part of that heavenly wisdom which God refuses to none in His Church. And this was the determination to keep strictly under her guidance, to prize her orthodox teaching beyond all seductive theories, all brilliant paradoxes, all palliating explanations ; to love Catholic truth, simple and unmodified, as found at its centre, as practiced by artless believers ; to look there for purity of doctrine and accuracy of observance, where God has left the richest deposit for the future resurrection, in the ashes of His Apostles.

This unbounded devotion to Christ's one Church, this undeviating adherence to her supreme Ruler ha3 been the chart and compass by which I have endeavored to sail ; and while I humbly trust that not a word will be found in this volume discordant with her teaching,

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her maxims, her desires, her thoughts, I submit to her correction all that is here written, and beg every obscurity or dubiousness to be interpreted on this principle. With these words of peace, I take leave of my courteous reader, wishing him from above all grace and blessing, as I bid him to implore for me all mercy and forgiveness. M. J. G.

St. John's Church, Valatie, N. Y.

Contents

PAGE

Preliminary Chapter— The Existence of God, . i

Atheism, 15

Section I

This passage of Scripture is a remarkable relation of our Saviour's glorious Transfiguration ; His laying aside His garments of frailty and mortality, and His assuming to Himself His robes of majesty and glory. As David, seeing his son Solomon's succession questioned and opposed, sends him to Mount Gihon, commands Sadoc and Nathan to anoint and proclaim him king : so here, Christ's kingdom being opposed, He is by God's appointment established. Moses and Elias adore and attend Him, and a voice from heaven declares Him the Messias.

To make the triumphs of kings more magnificent, all necessary preparations are made on a certain day, and at a suitable place with honorable attendants. So, here, in Christ's triumph every particular is marked out to advance the glory of His Transfiguration. First, is the choice of time — about eight days after these words ; second, is the choice of attendants — Peter^ Jaines^ and John; third, is the choice of place fit for this great work — a mountain; fourth, is the choice of a holy preparation — Prayer : He went up into a mountain to pray.

After these words, that is, after the profession of St. Peter's faith (verse 20), Thou art the CJirist of God, He was transfigured. The faith of Peter was confirmed by the Transfiguration and rewarded by its glorious vision.

The ground oi faith is not sight and reason and evidence ; but the reward oi faith is evidence and clearness of full representation. Christians are called fideles, credentes, non rationales (St. Augustine). To believe because we see, is the weakness of faith ; but to see because we believe, is the honor of faith. Aliud est videndo credere, aliud credendo videre.

After the prediction of His death (verse 22), TJie Son of man must suffer many things, and be rejected by the ancients and chief priests and scribes, and be killed, and the third day rise again. After that saying then He was transfigured. He showed His glory. He who can thus assume a state of immortality hath no inward necessity to die. It was not necessity of nature, but dispensation of grace that exposed Him to death. As Moses died, not of weakness, his eye zvas not dim, nor his natural force abated (Deut. xxxiv. 7), but upon special order, so died Christ. As it was his strength, not his weakness, that ended Samson ; so Christ died, clamore magno, non singiiltu. He did not expire with a sigh, or a groan, but when " He had cried with a loud voice. He yielded up the ghost " (Matt, xxvii. 50). Christ did not die from any external violence. He who hath the title of the Lord of life, and can assume to Himself impassibility, what violence can assault or annoy Him? "No man taketh away my life from me, but I lay it down of myself ; I have power to lay it down, and I have power to take it up again " (John x. 18). He who can pass through the midst of them, and go His way (Luke iv. 30), surely His death is not enforced, but assumed.

He did not die because His Father hated Him. It may be it shall be said, God hath forsaken Him ; His Father's displeasure exposes Him. No, that scandal is prevented by this glorious manifestation of Himself. He is by an oracle from heaven honored, and acknowledged the Son of His Father's love.

After His death is foretold His glory is discovered. He did not pass a deliciis ad delicias. No, but first He must suffer and then be glorified. '' Ought not Christ to have suffered these things, and so to enter into His glory? " (Luke xxiv. 26). First, Mount Calvary must be ascended, then Thabor, and Olivet. Post fcl faviun. He must taste the gall of His Passion, then, after. He shall taste the honeycomb of the sweetness of exaltation.

" Why should it be thought a thing incredible that God should raise the dead ? " (Acts xxvi. 8). He hath power to lay it down and power to take it up again. Look upon Mount Thabor, and this Transfiguration ; and then go to Golgotha, and doubt not of a Resurrection. Consider the glory of the Transfiguration, and then doubt not of the immortality^ impassibility^ agility, clarity of the Resurrection.

When Christ made mention of His kingdom (verse 27), *' I tell you of a truth : There are some standing here that shall not taste death till they see the kingdom of God," — they never heard of Christ's kingdom, but they imagined a terrestrial outward kingdom. Christ, to make them understand the condition of His king-

*J2 THE CROSS OF CHRIST

dom, withdraws their thoughts from outward things, shows them the spiritual, supernatural, celestial nature of His kingdom. Jerusalem comes down from heaven. All outward things are the good things of His footstool, not the good things of His Throne ; the comforts of the miserable, not the joys of the blessed.

About eight days after ; St. Matthew and St. Mark say six days ; St. Luke here eight. St. Matthew and St. Mark speak exclusively, leaving out the day of this prediction, and of the Transfiguration, and mention the six days intervening. St. Luke speaks comprehensively, reckons both the day he spoke it, and the day he performed it, and so makes up eight. Eight days has a moral and mystical signification. He remains eight days to stir up expectation, as moderate delays sharpen and quicken our hope and expectations. Eight days has a mystical signification : First, It is the mystery of Christ's Resurrection. He was transfigured on the eighth day, that is raised in glory on the eighth day afterward. This reason St. Augustine gives why the number eight is consecrated in Scripture : The circumcision was on the eighth day to figure Christ's Resurrection. Many legal offerings were on the eighth day. Thus St. Augustine descants upon some titles of the Psalms in Octavis, all prefigurations of Jesus Christ's Resurrection. Secondly, It is the mystery of our Transfiguration and Resurrection. Six ages of the world must pass first. Post sex dies gloria Dominicce habitus ostenditur. Sex milliiim annorum temporibiis evoliitis Regni Ccelestis hojzos prcefiguratiir (St. Hilary). Six ages, the world's continuance ; the seventh day, that's the day of Judgment ; then the eighth is die cBternitatis^ when we shall be taken up in glory.

THE MEASURE OF THE V/ORLD. 73

The choice of attendants are His disciples : Peter, James^ and JoJm ; why not the people, the priests, and Pharisees ? It was a revelation, and revelations of mysteries are not for infidels, but for believers. " To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given" (Matt. xii. ii). For common illumination, He enlightens every man, but special revelation is the children s bread, the hidden mafina. He expounded all to His disciples apart. As every subject may know the *king's laws, but his choice counsellors are only acquainted with his secrets; so the Law of God is exposed to all ; but the mysteries of His kingdom are concealed from many, and communicated only to His own.

Jesus Christ, in His divine economy, saw the necessity of carrying secretly His divinity, in the dark-lantern of His humanity, thus to make way for His death and Passion. Had they known the Lord of life and glory they would 7iot have crucified Him. Hence He charges them not to publish it till after His Passion. Thus the greatest Rabbins never conceived how David's Son could be David's Lord, and, therefore, the Jews to this day, because in some places they find predictions of Divinity, sometimes of humanity, not knowing how to accord them, imagine two Christs ; Filium Joseph, He that shall suffer, and die ; Filium David, He that shall rule and reign.

It was a revelation of the saints, because Christ after His Resurrection never showed Himself but to the saints. Before, He did to priests, publicans, and Pharisees: after, never but to saints ; so in this act of glory only to His disciples. Only St. Paul saw Christ and heard Him ; they who were in His company did not see Him

(Acts ix.). How then concerning Satan, can he see God ? never, he appeared because God observed him, not that he saw God, — none shall see Him and live ; it is true spiritually, none shall see Hint and die,

Tres discipidi, non omnes. Three of His disciples, not all. Three is a sufficient number to testify this miracle. JudaSj a reprobate, was not to be admitted, he was unworthy of it. Therefore, lest he should murmur, and repine and grow worse, others are left out. Why does our Blessed Lord single out Peter, James, and John, and pass by the other disciples? He excludes all others at the raising of the daughter of Jairus, and admits these. What reasons are there for it? There need be no reason, it is His pleasure. He can cross His hands as Jacob did, give five portions to Benjamin, deal more sparingly with others. Shall I not do with mine ozvn as I please ? These three were more eminent for grace, and zeal and love to Christ. St. Paul says, they were counted Pillars. These three were admitted to His Transfiguration, because they were appointed to assist at His Passion (Matt. xxvi. 37). Peter was that zealous disciple who made the noble confession of Christ, therefore he is singled out to partake of this vision. St. Peter is sorry to hear of Christ's death, dissuades Him from it ; by this vision, therefore,he is comforted, reformed, instructed in the mystery of Christ's Death and Passion. James was appointed to be the first apostle that should die for Christ. Herod sucked his blood. As they who must be in the front of the battle, have the choicest armor, because they are to undertake desperate services, so St. James was to be first in the army of Christ, therefore he was admitted to view the glory of the Transfiguration. St. John was appointed the penman of

Christ's Divinity, and above all the others, soared highest into heaven. Therefore, was this manifestation of Christ's glory and divinity made to him. ^' He saw His glory, the glory as it were of the only begotten of the Father" (John i. 14). So St. Peter makes use of this (2 Peter i. 18), " We heard a voice which came from heaven when we were on the holy mount." Thus these agreements show why these three were chosen.

The choice of place was a mountain. He led them up to a mountain. The general opinion is that Thabor is the place referred to ; although interpreters are divided as to what mountain was this. Some say it was Mount Sinai, where the Lav/ was given. Others say, it was Mount Lebanus. Christ's recourse to the mountain was very frequent. '■'' He went up into a mountain to preach " (Matt. vi.). '* He went up to the mountain to pray " (Mark vi. 46). "He went out into a mountain to pray" (Luke vi. 12). He ascended to heaven from a mountain. He appointed Abraham to offer up Isaac on a mountain. The Law was given on a mountain. Moses saw God's glory on the mountain. Elias prayed on Mount Carmel ; Moses died on a mountain; so Aaron,

Why so ? Is God the God of the mountains, not of the valleys? No, surely. In all places prayers are alike acceptable. Why then does Christ single out a mountain for prayer? i. For retirement and privacy, He withdraws Himself from tumults and multitudes, sequesters Himself to a more intimate devotion. .Retirement and solitude is a blessed opportunity for devotion. Christ bids them enter into their closet to re-collect their thoughts. 2. The elevation of the mountain, a bodily ascent, teaches us to raise our thoughts in prayer above the sphere of the world. Prayer is ascensus mentis ad Dciun ; the scale and ladder to get up to heaven. We must mount up as eagles ; climb as Jonathan and his armor-bearer to the top of this rock. Devout prayer mounts the soul up, transports it into heaven. It makes our conversation to be in heaven. 3, Mons typus cccli. Heaven is prefigured and compared to a mountain. ^' Who shall ascend into the mountain of the Lord ? " (Ps. xxiii. 3). '^ I have lifted up my eyes to the mountains, from whence help shall come to me" (Ibid. cxx. i). The Temple, the type of heaven, was erected on a mountain. Mountains are places of strength, so is heaven. The aspect of that goodly frame should raise our thoughts to heaven. Thus David, viewing the heavens, breaks forth into admiration of God : Cceli enarrant gloriam Dei, et opera manninn ejus annuntiat firmamentum. " The heavens show forth the glory of God, and the firmament declareth the work of His hands " (Ps. xviii.).

Section II

Having seen our Saviour's solemn preparation for His Transfiguration (verse 28), we come now to the actual entrance and manifestation of this His glory. And, zvhilst He prayed^ He was transfigured.

Christ knew that the adoration of angels and saints belonged to God alone, and as man He Himself was inferior to Him ; therefore, He prayed to do honor to His eternal Father — not out of any necessity on His own part, because prayer could not sanctify Him, who was already sanctified from His Incarnation. Prayer is our moral, and real, and spiritual sacrifice, enjoined on

US by the law of nature, in recognition of the Supreme Lord of the universe. CJirist was not sanctified by prayer, but prayer was sanctified by CJirist ; as baptism did not sanctify Him, but He sanctified and consecrated it.

God gave His beloved Son to us as our model, that, by His meritorious actions, we may be sanctified and redeemed. And when the natural Son of God, free from all the infirmities and temptations of our nature, carefully and religiously honored God, what should be our homage, who are the lowest and meanest and unworthiest of His creatures? He who in His Deity was equal to God, yet bows and prostrates Himself: how should we humble ourselves in this holy adoration ? Must the Son of God be a petitioner, and shall the servant intermeddle, serve himself in his desires without prayer? *' Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost part of the earth for thy possession " (Psal. ii. 8).

The efficacy of prayer is manifested in the Transfiguration — whilst He prayed, He was transfigured. Moses prayed on the Mount in communion with God ; his face was shining and glorious — as after a man has been long conversant in some fragrant place, his very clothes will carry those perfumes with him. St. Paul, praying, was carried up into the third heaven. St. Peter, praying, was cast into a trance ; St. John was ravished in spirit. Our Saviour prayed, and His glorious Transfiguration followed — '' and His face did shine as the sun " (Matt. xvii. 2). He did not transfigure Himself, but He was transfigured. Plis Humanity had no activity to infuse this glory; that was but a lantern, which gives no light of itself ; a candle within it must shine and enlighten it. It was the

78 THE CROSS OF CHPaST

action of God the Father, putting honor and glory upon His Son ; and not so much the action of the Son assuming glory to Himself: Father^ glorify Thy Son, that Thy Son may glorify Thee. The merits were the Son's; the rewards, His Father's. The substance of the body was not changed, but there was rather a glorious alteration in the appearance and qualities of His body: Assiunpsit gloriam, not deposuit naturam (Hieronymus). It was the same body of Christ, in nature and substance, before, and in, and after glorification. His natural body was not abolished, but only replenished with glory. Ubiqnitarians (a school of Lutheran divines) say that the body of Christ must be present in the Eucharist, in virtue of His divine omnipresence, as it must be everywhere by virtue of union and glorification. Catholics say by virtue of glorification it may be anywhere, in a thousand places at once ; thus in the sacrament of the Eucharist. For the demonstration of this truth : Christ's body, after His Ascension, was in heaven, at the right hand of God in glory, and at the same time on earth, as He was seen by St. Paul.

Our hope is that these our earthly bodies shall, in His good time, be transfigured, and made like His glorious body. Anabaptists dream of new bodies being made. No ; what He hath shown in His own. He can and will perform in ours. Our vile bodies shall be made like His glorious body. His glorified body w?iS primitice, the firstfruits, and they are pledges of the whole crop.

" His face did shine as the sun " (Matt. xvii. 2). The sun is the most glorious creature to which we may compvare the glorified body of Jesus ; not but that all created glory, all excellencies, were surpassed by His sacred body now glorified in heaven. If our blessed Redeemer had shone in His full glory, the eyes of the apostles could not have beheld it. He dzvells in that light that 710 eye can approach unto.

All light in our system flows from the sun. The moon and the planets shine by a borrowed light. So Christ, as God, is the origin and fountain of glory. All saints and angels shine by the light they receive from Him. The light of the sun is most refulgent. The moon is waterish, the stars glimmering ; but the sun is most pure. So Christ is not only pure, but purity itself. No mixture or shadow of darkness or corruption is in Him. There are spots in the moon, so there are dregs of humanity even among Christians. The heavens are not pnre in His sight {] oh ^v. 15). The light of the sun enlivens and quickens, and gives vivacity to all creatures. Philosophers say, without the influence of the sun no creature can live ; this being eclipsed, all things languish. In its departure there is nothing but fading and dying; in its return it gives vivacity. So Christ is the fountain of spiritual and glorious life. " The Sun of Justice shall arise, and health is in His wings " (Malachias iv. 2). The light of the sun is cheering and comforting. So Christ refreshes, gladdens the soul ; " the light of His countenance is upon us," and puts ''gladness in my heart " (Psal. iv. 7). The Church in her persecutions prays for that heavenly light: Show Thy face, ajtd we shall be saved (Pssl. Ixxix. 20).

''His garments became white as snow" (Matt. xvii. 2) ; " Exceeding white as snow " (Mark ix. 2).

It may be asked, why are His garments glorious? A glorified body shall have no other garments than the robes of immortality and glory. But Christ was not in statu glorice, but only in actzi, in transient passage of glory. Not in the fulness of glory, but in some resemblance. In heaven He clothes Himself with light as with a garment ; now He clothes Himself with garments as with light. Whence arose this glory of His garments ? From the glory and resplendency that was in His Body. His divinity conveyed glory into His Soul; His Soul transfused it into His Body ; and that transmits it into His garments ; as His power of miracles was originally in His Godhead, then in His Soul, then in His Body, then in His garment. The hem of His garment had virtue in it, being instrumentum conjunctum.

Look upon all the beauties that are in the world, the most glorious and resplendent creatures, and unite all their excellencies, and raise up your thoughts by them, and from them to the contemplation of that glory which is in heaven. View all the rarities of Nature and Art, — they are but a vanishing meteor compared to the glory of heaven. ^' Eye hath not seen, nor ear heard, neither hath it entered into the heart of man what things God hath prepared for them that love Him " (St. Paul, I Cor. ii. 9). He appeared before them in glory to demonstrate the truth of His divinity; they had seen His Humanity, now His glory gives evidence of His divine nature.