Second Sermon for Easter Sunday: On the Spices Wherewith the Spiritually Dead Should be Embalmed

“ And when the Sabbath was past, Mary Magdalen, and Mary the Mother of James and Salome, bought sweet spices, that coming they might anoint Jesus.’—Mark xvi. I.

Brethren, we have been told by the Apostle that Christ dwelleth by faith in our hearts (Ephes. iii. 17). From this, as I judge, we may fairly conclude that as long as our faith is living, so long too does Christ live within us, and, on the contrary, that Christ in a manner dies in our souls simultaneously with the death of faith. Now good works are the evidence that our faith is alive, according to what is written, “ The works which the Father hath given Me to perfect : the works themselves which I do give testimony of Me” (John v. 36), and likewise, according to the words of St. James, where he tells us that “ faith without good works is dead ” (James ii. 20). For just as a body is known to be alive from the movements we observe in it, in the same way we recognise faith to beliving from the good works which proceed from it. Furthermore, as the life of the body is the soul from which it has its motion and sensibility, so is charity the life of faith, which exercises its activity through love, as you may read in St. Paul, “Faith which worketh by charity” (Gal. v. 6). Hence it is that faith dies when charity loses its fervour, like the body at the departure of the soul. Whenever, consequently, you see a man strenuous in the performance of good works, and exhibiting in all his conduct a joyous and fervent devotion, have no doubt that faith is living in him, for it is proved to be alive by the most indubitable evidence. But there are some, alas! who “whereas they began in the spirit are now ending with the flesh” (Gal. iii. 3). We know, however, that the Spirit of life will not continue to dwell in such, since it is written, “ My Spirit shall not remain in man for ever, because he is flesh ”’ (Gen. vi. 3). Now if the Spirit does not remain, there can be no doubt that charity also will be lost, for charity is ‘‘ poured forth in our hearts by the (same) Holy Spirit Who is given to us ” (Rom. v. 5). Moreover, as I have already remarked, the Apostle insinuates that charity is the life of faith when he says that “faith worketh by charity.” Hence we may gather that the Spirit’s withdrawal is the death of faith, because “it is the Spirit that quickeneth ” (John vi. 64). Finally, if it be true that ‘ the wisdom of the flesh is death ”?” (Rom. viii. 6) there can be no doubt that they in whom heretofore we rejoiced to behold evidence of life, whilst “ by the spirit they mortified the deeds of the flesh ” (ibid. 13), ought now to be lamented as dead, since they have begun to “live according to the flesh ” (ibid.). This is only what you may find in St. Paul: “ If you live according to the flesh, you shall die. But if by the Spirit you mortify the deeds of the flesh, you shall live ” (ibid.). Woe to thee, whosoever thou art, that imitatest the dog returning to the vomit, and the washed sow wallowing again in the mire! (2 Peter ii. 22).

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I speak not only to those who have gone back even bodily to Egypt, but also to such as have returned thither in heart, pursuing the pleasures of this world, and losing in consequence the life of their faith, which is charity. For “if any man love the world, the charity of the Father is not in him” (x John ii. 15). Who indeed can be more dead than he who nourishes a fire in his bosom, a sin in his soul, and neither feels the pain of it, nor fears the danger of it, nor makes any attempt to cast it off?

Behold, then, Christ in the sepulchre, faith dead in the soul. What is to be done in these circumstances ? How did those holy women act, who alone amongst all Christ’s followers seem to have been possessed with an ardent love of Him? They “bought sweet spices, that coming they might anoint Jesus.” Surely it was not with any hope of restoring Him to life. Thus we know, brethren, that it is not in our power to resuscitate the spiritually dead : all we are expected to do is to embalm the corpse. And wherefore do we this? So that the soul which has died may not suffer corruption, may not become to others “an odour of death unto death” (2 Cor. ii. 16), may not be utterly dissolved and vaporised. Consequently let the three women, that is to say, the mind, the tongue, and the hand, purchase their spices. For, as it seems to me, it was with respect to these three members that Peter was given the threefold command to feed the flock of the Lord: as if Christ had said to him: ‘‘ Feed My flock with thy mind, feed it with thy mouth, feed it with thy works ; feed it with the prayer of thy soul, with the exhortation of thy lips, with the example of thy good works ” (John xxi, 17),

Let the mind, accordingly, procure its own spices, and before all else, let it provide itself with the affection of compassion ; then, with zeal for righteousness ; and let not the spirit of discretion be omitted from the list. For whenever thou seest a brother transgressing, the first feeling in thy mind should be an emotion of compassion, because this is the most indigenous to thy human nature, being in fact something produced from thyself.* ‘‘ Brethren,” says the Apostle, “if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted” (Gal. vi. I). And when the Lord Jesus, “ bearing His own cross, went forth ” (John xix. 17) to be crucified, and when, not as yet “all the tribes of the earth ” (Matt. xxiv. 30), but only a few Jewish women “mourned,” “ turningto them He said: Daughters of Jerusalem, weep not over Me, but weep for yourselves and for your children ” (Luke xxiii. 28). Observe carefully the order He recommends: first “weep for yourselves,” then, “weep for your children.” Look well to thyself, brother, in the first place, so that thou mayest know how to compassionate thy neighbour and how to rebuke him “in the spirit of meekness.”” ‘‘ Consider thyself, lest thou also be tempted” But inasmuch as example is a more powerful persuasive than speech and makes a stronger impression, I will refer to that holy old man, who, when he heard that one of his brethren had fallen into sin, began to weep most bitterly, exclaiming, ‘‘ To-day for him, to-morrow for

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me.” Thinkest thou that he who thus wept for him-

ON THE SPIGES IQI self had no pity for his brother? Besides, this sentiment of compassion is profitable to many, because persons of noble mind will feel ashamed to sadden one whom ~ they perceive to be anxiously concerned for their welfare.

But, my brethren, how are we to deal with the stiffnecked, and the brazen-browed who, so far from being softened by our patience and compassion, only abuse them the more, the more of them they experience ? Is it not right that, as we have hitherto pitied our unhappy brother, so we should now feel compassion for justice itself, which we behold so impudently outraged and so recklessly provoked? I am quite certain that, if we have any love for God in our hearts, we cannot patiently endure to see Him thus despised. Now this impatience with evil is what I call zeal for righteousness, a virtue which causes us to burn with indignation against obstinate sinners, as if we were influenced by a feeling of compassion for the justice of God, cruelly insulted before our eyes. It is necessary, nevertheless, that the affection of pity should be allowed the precedence, for otherwise “with the vehement wind (of righteous zeal we shall) break in pieces the ships of Tharsis ” (Ps. xlvii. 8), we shall “ break the bruised reed ” (Is. xlii. 3), we shall “ quench the smoking flax ” (ibid.).

But when we have procured both these spices, namely, the sentiment of compassion and zeal for justice, it will be necessary to add to them a third spice, to wit, the spirit of discretion, lest perhaps when a manifestation of pity is called for, zeal should display itself, and imprudence turn everything upside down. Consequently, our minds ought to procure for themselves as a third spice the spirit of discretion, so that, aptly suiting themselves to the occasion, they may know how to exercise zeal at the proper time and also how at the proper time to show compassion. They should in fact resemble the Good Samaritan in carefully observing the right season for administering the oil of mercy and the wine of wrath (Luke x. 33, 34). And lest you should reckon these spices to be a fancy of my own, listen to the Prophet in one of the psalms praying for the same spices in the same order: “Teach me goodness,” he cries, “ and discipline, and knowledge ”’ (Ps. cxviii. 66).

But, my brethren, where shall we look for these precious spices? For the earth of our own hearts produces no such plants of virtue, only “thorns and thistles ” does it bring forth to us (Gen. iii. 18). We have therefore to buy them. But from whom are they to be bought ? From Him, doubtless, Who has said, “Come ye, buy wine and milk without money and without any price ” (Is. lv. 1). You do not need to be told what the sweetness of the milk signifies, and what the pungency of the wine.* But how are we to understand the words, “ Buy without money and without any price” ? This certainly is not the mode of buying prevailing amongst the lovers of this world ; yet it is the only mode possible with regard to the world’s Creator. Hence the Psalmist says to the Lord, “Thou art my God, for Thou hast no need of my goods ”? (Ps. xv. 2). What price, therefore, shall man give for His grace Who has need of nothing and is the Owner of all? His grace, then, is given gratuitously : even when it is bought, it is bought for nothing, because

ON THE SPICES 193 the price which we pay for it, so far from being lost to us, is only made the more securely our own.

Accordingly, the price we have to pay for these three spices of the mind is nothing other than our own self-will. Yet we lose nothing by paying such a price: on the contrary, we gain a great deal, because our wills are not destroyed but only changed for the better, becoming less self-regarding and more altruistic. Now, an altruistic will is a will dominated by charity. In this way, then, we buy our sweet spices without money, since we acquire what we have not, and retain more securely what we already possess. But as for the man who does not renounce his own will, how can he compassionate his brother, since he only knows how to feel for himself? Or how can he love justice and hate iniquity (Ps. xliv. 8) whom the love of self entirely possesses? Such a one may indeed so deceive the eyes of men, yea, and may so deceive himself, that whereas he is influenced solely by self-love or private enmity, he is judged even by his own conscience to be exercising zeal or compassion. However it is not difficult to perceive how far removed from self-will are the things that appertain to genuine charity, or rather how these two are diametrically opposed. For “ charity is kind, seeketh not her own, rejoiceth not in iniquity ”’ (x Cor. xiii. 4-6). With regard to the spirit of discretion, it is clear enough that there can be nothing more incompatible with it than self-will, which corrupts the hearts of men and blinds the eyes of reason. Accordingly, as I said before, we must purchase the three spices of the mind, namely, the sentiment of compassion, zeal for justice, and the spirit of discretion, by giving up in exchange for them our own self-will.

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For the tongue also there are three spices: moderation in reproof, fluency in exhortation, efficacy in persuasion. Dost thou wish, my brother, to possess these spices? Buy them of the Lord thy God. Buy them, I say, like the others, “ without money and without any price” : thou hast nothing to expend in order to acquire them. Buy, therefore, of the Lord the spice of moderation in reproof, because it is unquestionably a great good and a magnificent gift and a grace not bestowed upon many. ‘The tongue,” says St. James, ‘““no man can tame” (James iii. 8). Thou mayest hear many a man, although possessed of a kind heart and actuated by a pure intention, lightly giving utterance to what deeply wounds.

“ The spoken word we can’t unsay, Beyond recall it wings its way.” *

And that which ought to have healed the spiritual ulcer, rather makes it smart and fester the more, as being perhaps too mordant. For impudence is now added to indifference and the evil is\crowned by impatience, so that “he that is filthy becometh filthier still” (Apoc. xxii. 11), “inclining his heart to evil words, to make excuses in sins ” (Ps. cxl. 4), and, like a madman, not only repelling, but even trying to bite the hand of the physician. There are many also who lack fluency of speech, so that for want of words their tongue seems “‘ to stick fast to the roof of their mouth ” (Ezech. iii. 26), often with no slight disadvantage to their hearers. Others again there are who have eloquence enough, yet what they say is not relished, is

ON THE SPICES 198 not pleasing; and because their words are without unction they are less efficacious. Thou perceivest, therefore, how necessary it is to buy the spices of moderation in reproof, fluency in exhortation, and efficacy in persuasion of Him Who is the Source of every good gift and of all knowledge.

Now for these spices of the tongue thou must pay the price of confession: I mean to say, thou oughtest to confess thine own sins before thou undertakest to purge away the sins of thy brothers. Truly a great and admirable mystery is the resuscitation of a soul to the life of grace: see thou approach it not with hands unclean. But if thou canst not perhaps be entirely pure, nay, rather, because thou canst not be entirely pure, at least wash thy hands among the innocents before thou presumest to compass the sepulchre of the Lord (Ps. xxv. 6). For all things are washed clean in confession.* And this purification shall be accounted to thee as the spotlessness of innocence, so that thou mayest associate with the innocent. No one ascends to the altar of the Lord in common garments to celebrate the Sacred Mysteries, but whosoever would approach, first clothes himself in white. Do thou likewise, when thou hastenest to the sepulchre of the Lord, wash thyself, purify thyself, “ put on the garments of thy glory ” (Is. lii. 1), so that to thee also it may be said, “ Thou hast clothed thyself with confession and beauty ” (Ps. ciii. 1): because where there

-is confession, there also is beauty in the sight of the Lord (Ps. xcv. 6). I have now said enough to show you that confession is the price we must pay for the spices which appertain to the tongue, to wit, moderation in reproof, fluency in exhortation, and efficacy in persuasion.

We are told,* however, and we are taught by daily experience that if the life of the preacher does not command respect, neither shall his words. Consequently, let thy hand also procure for itself its proper spices, lest the Wise Man mock at thee as one who through sloth “ hideth his hand under his arm-pit and will not so much as bring it to his mouth” (Prov. xix. 24), and lest he whom thou reprovest answer thee in the words of St. Paul, “ Thou that teachest another, teachest not thyself’’ (Rom. ii. 21). For thou dost “ bind heavy and insupportable burdens, and lay them on men’s shoulders; but with a finger of thine own thou wilt not move them ” (Matt. xxiii. 4). Believe me, brethren, the most “living and effectual ” (Heb. iv. 12) mode of preaching is the preaching of good example ; because we easily bring home to our hearers what we desire to impress upon them when they recognise in our own conduct an illustration of the truths we proclaim. But for this it is necessary to have the spices proper to the hand. These are: continence of the flesh, indulgence for our brethren, patience in piety. It is to the same spices the Apostle appears to be alluding where he says, ‘‘ We should live soberly and justly, and piously in this world”’ (Titus ii. 12). These three virtues are in truth most essential to the perfection of our lives. We owe the first to ourselves, the second to our neighbours, the third to God. “He

ON THE SPICES 197 that committeth fornication,” says the Apostle, “ sin-neth against his own body ” (x Cor. vi. 18), depriving it of its greatest glory, and condemning it to fearful and shameful disgrace, because he “‘ taketh the members of Christ and maketh them the members of a sinner ” (ibid. 15). But it is not enough to abstain from the most revolting acts of this vice: we are bound to avoid every kind of carnal pleasure. Therefore, before all things, strive after this perfection of holy continence which thou owest to thyself, because there is no one nearer and dearer to thee than thyself. To continence add the indulgence which is due from thee to thy neighbour, because thy own salvation is bound up with his. And with these two unite the third virtue of patience which thou owest to God, by Whom alone thou must hope to be saved. With regard to the necessity of patience, the Apostle tells thee, “ All that will live piously in Christ Jesus shall suffer persecution ” (2 Tim. iii. 12), and, “Through many tribulations we must enter into the kingdom of God ” (Acts xiv. 21). Beware, then, of offending by impatience, but bear all things for the love of Christ Who endured greater sufferings for thy sake, and with Whom thy patience shall not pass unrewarded, as the Psalmist promises where he sings, “ The patience of the poor shall not perish for ever ” (Ps. ix. 19).

Humble submission to authority is the price we must pay for these three spices of the hand. This is the virtue which guides our steps and merits for us the grace of a holy life. For if that opposing law of concupiscence which we find in our members (Rom. vii. 23) has been established there by disobedience (Gen. iii. 7), who does not see that continence is the fruit of sub-

mission ? It is by obedience also that indulgence can be best regulated, and it is by the same virtue that patience is both taught and bestowed. When, therefore, thou hast bought all these sweet spices, approach the brother in whom faith is dead. But, my brethren, if we consider how mighty is the work we are undertaking, viz., to awaken to life one spiritually dead, and how difficult it is even to reach his heart, covered over as it is with the sepulchral slab of obstinacy and impudence, I think we too shall have to say with the holy women, “ Who shall roll us back the stone from the door of the sepulchre ? ’’ (Mark xvi. 4). Nevertheless, whilst we thus stand trembling and fear to approach, hesitating because of the magnitude of the hoped-for miracle, it sometimes happens that the ear of the Lord “hears the preparation of our heart ”’ (Ps. x. 17, juxta Heb.), and at the voice of His power (Ps. lxvii. 34) the dead man arises. And behold, the unwonted joy radiating from his countenance appears to us like an angel of the Lord at the door of the sepulchre ; the brightness of his aspect gives us an assurance of his resurrection. His looks are manifestly changed ; he now freely opens his heart to us, yea, invites us to enter, rolling back the obstructing stone of his obstinacy and sitting upon it (Matt. xxviii. 2). Furthermore, his faith that was dead being now revived, he himself points out to us the winding-sheet in which it was wrapped. And whilst he reveals to us all the emotions which have been agitating his mind, and confesses how he had buried himself within his own heart, acknowledging with candour his tepidity and indifference, “come,” he seems to say “ come and see the place where the Lord was laid ” (Matt. xxviii. 6),