Second Sermon for the Feast of St. Andrew

“ His truth shall surround thee with a shield ; thou shalt not be . afraid of the terror of the night, of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion, or of the noonday devil.’’—Ps. xc. 5, 6.

To-day, my brethren, we celebrate the feast of the holy Apostle St. Andrew, in whose history, if we examine it with devout attention, we shall find much that is well calculated to edify our souls. In the very beginning of his conversion to God he furnishes us with a noble example of perfect obedience, an example very useful for all Christians, yet deserving to be embraced with particular devotion by us who are bound by our religious profession to the practice of that virtue. Very wise, yea, rather Wisdom Itself is the Banker to Whom we have to pay this coin of obedience. He will refuse to accept it from us unless it isfound whole and sterling and free from alloy. For if we discuss what is commanded, if we make distinctions, if we obey one order and disobey another : the coin is broken, it will not be accepted by Christ, to Whom we are bound to render, not a divided, but an unbroken coin; since we have all promised Him obedience absolutely and without any exception. But if one should obey indeed what is enjoined him, yet with only an external and pretended submission, accompanied with interior murmuring : such ‘a one’s coin is counterfeit: it is not silver but lead, and iniquity is seated upon the talent of lead (Zach. v. 7, 8). He who presents it “ doth act deceitfully,”

but in the sight of God (Ps. xxxv. 3) Who “is not mocked ”’ (Gal. vi. 7).

Brethren, do you desire that I should exhibit to your view the pattern of perfect obedience? If so, be attentive. ‘‘ Jesus walking by the sea of Galilee,” says the Scripture, “ saw Simon, called Peter, and Andrew his brother, casting a net into the sea (for they were fishers). And He saith to them: Come ye after Me, and I will make you to be fishers of men” (Matt. iv. 18, 19). That is to say, “ I will make you change from one kind of fishing to another, or rather from catchers of fish I will make you preachers of the Gospel.” “And they immediately leaving their nets, followed Him ” (ibid. 20), “ immediately,” observe— without discussion or hesitation, without considering how rough and uneducated fishermen could be formed into preachers, without either questioning or delay. Now bear in mind that it is for your instruction these words have been written down (Rom. xv. 4), that it is for your instruction they are recited year after year in the Church: so that knowing the form of perfect obedience, you may “ purify your souls in the obedience of -charity ” (I Peter i. 22). For it is charity alone that gives its value to the coin of obedience ; charity is the “ silver” of obedience, “ purged and purified” (Ps. xi. 7): that is to say, it is charity and naught beside that renders obedience pleasing and acceptable to God. Hence we are told that “ God loveth a cheerful giver? (2 Cor. ix. 7), and it is also written, “ If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing”’ (1 Cor, xiil. 3).

Would you like me, dearest brethren, to say something also concerning the holy Apostle’s martyrdom, which we are commemorating to-day, unto the praise - and glory of Christ and your edification? You have heard, no doubt, how, when he arrived at the place where the cross was ready for him, the man of God “was strengthened in the Lord” (x Kings xxx. 6), and by the Spirit, Whom he had received in common with the other apostles in the form of tongues of fire, began to utter words of fire. For when he saw from afar the cruel gibbet awaiting him, he showed none of those signs of fear which seem to be inseparable from the weakness of our mortal nature: his face did not grow pallid, nor did his blood freeze in his veins ; there was no stiffening of his hair, no sudden loss of speech, no trembling of the body, no mental agitation, nor any of that derangement of the reason which is usually experienced by men in the like circumstances ; instead, “out of the abundance of his heart his mouth spoke ” (Matt. xii. 34), and the charity which burned in his breast sent forth through his voice flames and sparks of the most extreme ardour. Listen to his exclamations of delight, when, as I have said, he beheld in the distance the cross prepared for him. ‘‘ O cross so long desired,” he cried, “ and now at last ready for the soul that pines for thee ! Behold I come to thee with confidence and joy : do thou also embrace me with gladness, as a disciple of Him Who hung upon thee ; for I have always been thy lover and have longed for thy embraces.” Tell me, I pray you, is this the language of a human being? Is it a _ mere man that speaks thus, or is it not rather an angel or some new kind of creature? But we know that the speaker is a man, and “a man passible like unto us ”

(James v. 17). That he is passible will presently appear plain enough from the passion he is about to endure, the approach of which has thrown him into such an ecstasy of joy. Whence, therefore, this novel exultation in the human heart, and this delight hitherto unheard of ? Whence such constancy in a creature naturally so weak? Whence such a spiritual mind in a mere man, such a fervour of charity, such strength of soul? God forbid that we should suppose him to possess of himself so great a degree of virtue! It is undoubtedly a ‘“ perfect gift,” “ coming down,” therefore, “‘ from the Father of lights” (James i. 17), from Him, that is, “ Who alone doth great wonders ” (Ps. cxxxv. 4). Manifestly, it was the Spirit Who helped his infirmity (Rom. viii. 26), by Whom also was poured forth in his heart that charity (Rom. v. 5) which is “ strong as death” (Cant. viii. 6), yea, even stronger than death. Oh, that we were found worthy of a participation of the same Divine Spirit! For you know, most dearly beloved, how painful we find our penitential labours, how bitter our bodily mortifications, how burdensome our fasts. If our “ soul slumbereth through heaviness” (Ps. cxviii. 28) at vigils, the only reason is that we have not the Spirit. For were He present with us, doubtless He would “help our infirmity’’; and just as He rendered the cross and death itself attractive to the blessed Andrew, so would He not only remove all the bitterness from our labour and penance, but He would cause us to find them sweet and consoling. “ My Spirit,” saith the Lord, “ is sweet above honey” (Ecclus. xxiv. 27), so that not even the bitterness of death, than which nothing else is so bitter, can prevail over His sweetness. What

FOR THE FEAST OF ST. ANDREW s¹ bitterness, then, shall not that sweetness sweeten, which renders even death so deliciously sweet ? What sourness shall have power to resist that unction which gives death itself so delightful a savour? ‘‘ When He shall give sleep to His beloved,” sings the Psalmist, ‘‘ behold the inheritance of the Lord” (Ps. cxxvi. 3). What sadness shall not that joy expel which makes death itself supremely joyous? Oh, let us seek this Spirit, dearest brethren, let us strive with all diligence and solicitude that we may deserve to have this Spirit, or rather since we have Him already, that we may deserve to have Him “more abundantly ” (John x. 10); “ for if any man have not the Spirit of Christ, he is none of His” (Rom. viii. 9). “ But we have not received the spirit of this world but the Spirit That is of God, that we may know the things that are given us from God” (x Cor. ii. 12). We have proof of His presence amongst us in the very works of life and salvation which we do, and which we should certainly have no power to accomplish had we not the Spirit of the Saviour nigh to us to vivify our souls. Let us pray, therefore, that God may multiply His gifts in us, and may grant us an increase of His Holy Spirit, of Whom He has already given us the “ first fruits ” (Rom. viii. 23). For we can possess no stronger evidence of the Spirit’s indwelling in our souls than this very desire to advance in His grace. Hence He says Himself, “ They that eat Me shall yet hunger, and they that drink Me shall yet thirst ” (Ecclus. xxiv. 29).

But possibly there are many here who in the bottom of their hearts are now replying to me thus: “ We do indeed desire to have this Spirit that He may ‘ help our infirmity,’ but we are unable to find Him.” To which I answer: If you fail to find Him, the reason is because you do not seek Him; and if you do not receive Him, it is because you do not ask for Him. But if you do ask, yet still without obtaining, that is because you do not ask with sufficient earnestness. For before giving us the Holy Ghost God awaits nothing more, demands nothing more, than that we should ask Him with constancy and fervent desire. When, think you, shall He refuse His Spirit to those that solicit Him, since even before we pray, He invites and exhorts us to solicit Him? And hear what Christ says in the Gospel: “ If you, being evil, know how to give good gifts to your children: ` how much more will your Father from heaven give the good Spirit to them that ask Him?” (Luke xi. 13). Consequently, most dearly beloved, let us ask without intermission, let us ask without hesitation, and in all our actions let us constantly invoke the presence and assistance of this most sweet and desirable Spirit. For we also, my brethren, must take up our cross like the blessed Andrew, or rather like Him Whom Andrew imitated, Our Lord and Saviour. And this was the cause of the holy Martyr’s exceeding joy and exultation, the fact, namely, that he seemed to bedying not only for his beloved Master, but also with Him, “having been planted together with Him in the likeness of His death ” (Rom. vi. 5) ; so that having suffered with Him he should also reign with Him (2 Tim. ii. 12). As for us, that we too may have the courage to crucify ourselves with Christ, let us listen attentively with the ears of our heart to His voice proclaiming in the Gospel, “ If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me”

(Luke ix. 23). As if He should say, ‘‘ He who desires to possess Me must despise himself, and whoso wishes - to do My will must renounce his own.”

But immediately war is declared, and at once the enemies of our souls take up arms against us. Let us arm also. But let our arms resemble those of our King. Let us, like Him, take up our cross, through which we shall triumph over all our enemies. For hear what the Psalmist has promised, or rather the Holy Ghost by the mouth of the Psalmist : “ His truth shall surround thee with a shield ” (Ps. xc. 5), that is, the truth of the Most High, of whom David is here speaking, as is clear from the context. Now, my brethren, why should we be surrounded with the shield of truth unless it be that we are likewise surrounded by enemies ? But attend to the Psalmist, who explains why the Most High surrounds thee with His shield: “ His truth shall surround thee with a shield,” he says, To what purpose, O holy Prophet? ‘Thou shalt not be afraid of the terror of the night, of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion, or of the noonday devil ” (ibid. 5, 6). Seest thou now what great need thou hast to be surrounded with the shield of truth, since on every side thou art exposed to the darts of thine enemies? From below thou art assailed by “ the terror of the night ” ; on thy left hand by “ the arrow that flieth in the day ” ; on thy right by “ the business that walketh about in the dark”; and to leave no quarter free from danger, thou art threatened from above by “ the noonday devil.” But, miserable and wretched as we are! although abiding in the vicinity of so many serpents, although “ the fiery darts of the most wicked one” (Ephes. vi. 16) are shooting all round us, although enemies assail us from every side : nevertheless, we slumber in perilous security and indifference, we are tepid and slothful, we amuse ourselves with vanity and buffoonery, and show as little zeal for spiritual exercises as if we had already found peace and safety and as if it were not true that “ the life of man upon earth is a warfare” (Job vii. I)! I assure you, most dearly beloved, this is a reflection which terrifies me exceedingly and pierces my very heart with the sword of most poignant fear : that living in the midst of the gravest perils, we do not appear to have at all as much watchfulness, zeal, or solicitude as such a situation requires. For this negligence on our part proves one or other of two things: either that we have already surrendered to the enemy without our knowing it, or else—if we are still holding out—that we show ourselves extremely ungrateful to Him Who has protected us. Now it is manifest enough that each of these alternatives is full of danger. Therefore, dearest brethren, let us, I entreat you, let us be aroused to greater vigilance even by the thought of the devil’s sleepless malice. Let our enemy’s malevolent zeal, wherewith he labours tirelessly and watchfully to compass our destruction, make us also solicitous and circumspect, so that “ with fear and trembling we may work out our salvation”’ (Phil. ii. 12).

Brethren, it is in the cross we shall find our salvation, yet so if we cleave to it firmly with manly courage. “For the word of the cross,” as the Apostle speaks, “ to them indeed that perish is foolishness ; but to them that are saved, that is, to us, it is the power of God ” (x Cor. i. 18). The cross is that shield wherewith we are surrounded, and its four arms protect us from the four darts of the enemy. The stem or lower arm is our defence against “ the terror of the night,” that is to say, against pusillanimity which arises from the fear of bodily mortification, for it gives us courage to “chastise the body” which is beneath us, and to “bring it into subjection” (1 Cor. ix. 27). But if anyone insults us to our face, if anyone endeavours openly to entice us to evil: there you have “ the arrow that flieth in the day”; it comes from the left side and shall be received in the left arm of the cross. On the other hand, whenever anyone flatters me, or with the pretence of giving counsei, offers me the deadly poison of detraction, or attempts to sow in my heart the seeds of hatred and discord, or seeks to persuade me to any kind of evil under the appearance of good: “he is at my right hand”’ (Ps. xv. 8) indeed, yet he is a Judas, he betrays me with a kiss, and with the right arm of the cross must be repelled this “‘ business that walketh about in the dark.” But now behold “the noonday devil,” I mean the spirit of pride, who is accustomed to attack virtue with the greater fury in proportion as it is the more exalted. I have often been at pains to admonish you, dearest brethren, as to the pernicious character of this vice. ‘“‘ For pride is the beginning of all sin ” (Ecclus. x. 15), and ‘‘ from it all perdition took its origin ” (Job iv. 14). Consequently, whosoever thou art that art zealous to work out thy salvation, be sure to have the upper arm of the cross above thy head as a defence against this enemy, that thou mayest not be lifted up in pride, _ that “ thy heart may not be exalted,” that thou mayest not “ walk in great matters nor in wonderful things above thee” (Ps. cxxx. 1), and that the head of the cross surmounting thine own head may intercept all the darts which come from above. Remember that it is this upper arm alone which bears the title both of salvation * and of the kingdom. For none but he that humbles himself shall deserve to be saved and exalted.

Now to recapitulate: the four arms of the cross are the four virtues of continence, patience, prudence, and humility. Happy the man that glories in this cross, that triumphs in this cross! Only let him persevere upon it, and by no power of temptation can he be overcome. Therefore let him that is thus crucified beseech his Lord and Master, like the blessed Andrew, not to suffer him to be taken down from his cross. For is there any excess of audacity to which the wicked one may not proceed, any evil too daring for his impious presumption to attempt ? That which he purposed to accomplish against the disciple by the hands of Aegeas, he had before designed to do against the Master by the tongues of the Jews: but in both instances he repented too late of his action and was obliged to withdraw, beaten and confounded. God grant he may retire from us also, vanquished by the Same Who triumphed over his malice both in His own Person and in the person of His disciple! And through His gracious mercy may we likewise deserve to be happily consummated on the cross of our penance—such as it is—which we are bearing for His own sake, Who is over all things, God blessed for ever. Amen.

Footnotes

1. “ And they put over His Head His cause written: This is Jesus (Saviour) the King of the Jews.’’—Matt. xxvii. 37. ↩