There are diseases of the soul, as there are of the body; and therefore the Divine mercy has provided beforehand physicians for both. Our Lord Jesus Christ saith, "I came not to call the righteous, but sinners to repentance." His priests now hold his place in the Church, to whom, as unto physicians of the soul, we ought to confess our sins, that we may receive from them the plaister of satisfaction. He that fears the death of the body, in whatever part of the body he may suffer, however much he may be ashamed of the disease, makes no delay in revealing it to the physician, and setting it forth, so that it may be cured. However rough, however hard may be the remedy, he avoids it not, so that he may escape death. Whatever he has that is most precious, he makes no hesitation in giving it, if only for a little while he may put off the death of the body. What, then, ought we to do for the death of the soul? For this, however terrible, may be forever prevented, without such great labor, without such great expense. The Lord seeks us ourselves, and not what is ours. He stands in no need of our wealth who bestows all things. For it is he to whom it is said, "My goods are nothing unto thee." With him a man is by so much the greater, as, in his own judgment, he is less. With him a man is as much the more righteous, as in his own opinion he is the more guilty. In his eyes we hide our faults all the more, the more that here by confession we manifest them.
THE LAST ENTRY INTO JERUSALEM
"He came unto his own, and his own received him not." That is, he entered Jerusalem. Yet now he entered, not Jerusalem, which by interpretation is "The Vision of Peace," but the home of tyranny. For now the elders of the city have so manifestly conspired against him, that he can no longer find a place of refuge within it. This is not to be attributed to his helplessness but to his patience. He could be harbored there securely, seeing that no one can do him harm by violence, and that he has the power to incline the hearts of men whither he wills. For in that same city he freely did whatever he willed to do; and when he sent his disciples thither, and commanded them that they should loose the ass and the colt, and bring them to him, and said that no man would forbid them, he accomplished that which he said, although he was not ignorant of the conspiracy against himself. Of which he saith to his disciples whom he sends, "Go ye into the castle over against you"; that is, to the place which is equally opposed to God and to you; no longer to be called a city, an assembly of men living under the law, but a castle of tyrannical fortification. Go confidently, saith he, into the place, though such it is, and though it is therefore opposed to you, and do with all security that which I command you. Whence he adds, also: "And if any man say aught unto you, say that the Lord hath need of them, and he will straightway send them away." A wonderful confidence of power! As if the Lord, using his own right of command, lays his own injunction on those whom he knows already to have conspired for his death. Thus he commands, thus he enjoins, thus he compels obedience. Nor do they who are sent hesitate in accomplishing that which is laid upon them, confident as they are in the strength of the power of him who sends them. By that power they who were chiefly concerned in this conspiracy had been more than once ejected from the Temple, where many were not able to resist one. And they, too, after this ejection and conspiracy, as we have said, when he was daily teaching in the Temple, knew how intrepid he showed himself to be, into whose hands the Father had given all things. And last of all, when he desired to celebrate the Passover in the same night in which he had foreordained to be betrayed, he again sent his Disciples whither he willed, and prepared a home for himself in the city itself, wherein he might keep the feast. He, then, who so often showed his power in such things as these, now also, if he had desired it, could have prepared a home wherever he would, and had no need to return to Bethany. Therefore, he did these two things intentionally: he showed that they whom he avoided were unworthy of his dwelling among them; and he gave himself, in the last hours of his life, to his beloved hosts, that they might have their own reception of him as the reward of their hospitality.
THE DIVINE TRAGEDY
Whether, therefore, Christ is spoken of as about to be crowned or about to be crucified, it is said that he "went forth"; to signify that the Jews, who were guilty of so great wickedness against him, were given over to reprobation, and that his grace would now pass to the vast extent of the Gentiles, where the salvation of the Cross, and his own exaltation by the gain of many peoples, in the place of the one nation of the Jews, has extended itself. Whence, also, to-day we rightly go forth to adore the Cross in the open plain; showing mystically that both glory and salvation had departed from the Jews, and had spread themselves among the Gentiles. But in that we afterwards returned (in procession) to the place whence we had set forth, we signify that in the end of the world the grace of God will return to the Jews; namely, when, by the preaching of Enoch and Elijah, they shall be converted to him. Whence the Apostle: "I would not, brethren, that ye should be ignorant of this mystery, that blindness in part has fallen upon Israel, until the fullness of the Gentiles shall be come, and so all Israel shall be saved." Whence the place itself of Calvary, where the Lord was crucified, is now, as we know, contained in the city; whereas formerly it was without the walls. "The crown wherewith his Mother crowned him in the day of his espousals, and in the day of the gladness of his heart." For thus kings are wont to exhibit their glory when they betroth queens to themselves, and celebrate the solemnities of their nuptials. Now the day of the Lord's crucifixion was, as it were, the day of his betrothal; because it was then that he associated the Church to himself as his bride, and on the same day descended into Hell, and, setting free the souls of the faithful, accomplished in them that which he had promised to the thief: "Verily I say unto thee, to-day shalt thou be with me in Paradise."
"To-day," he says, of the gladness of his heart; because in his body he suffered the torture of pain; but while the flesh inflicted on him torments through the outward violence of men, his soul was filled with joy on account of our salvation, which he thus brought to pass. Whence, also, when he went forth to his crucifixion, he stilled the women that were lamenting him, and said, "Daughters of Jerusalem, weep not for me, but weep for yourselves and your children." As if he said, "Grieve not for me in these my sufferings, as if by their means I should fall into any real destruction; but rather lament for that heavy vengeance which hangs over you and your children, because of that which they have committed against me." So we, also, brethren, should rather weep for ourselves than for him; and for the faults which we have committed, not for the punishments which he bore. Let us so rejoice with him and for him, as to grieve for our own offenses, and for that the guilty servant committed the transgression, while the innocent Lord bore the punishment. He taught us to weep who is never said to have wept for himself, though he wept for Lazarus when about to raise him from the dead.
CHARLES FRANCIS ADAMS (1807-1886)
The son of one President of the United States and the grand-son of another, Charles Francis Adams won for himself in his own right a position of prominence in the history of his times. He studied law in the office of Daniel Webster, and after beginning practice was drawn into public life by his election to the Massachusetts legislature in which he served from 1831 to 1838. A Whig in politics until the slavery issue became prominent, he was nominated for Vice-President on the Free Soil ticket with Van Buren in 1848. The Republican party which grew out of the Free Soil movement elected him to Congress as a representative of the third Massachusetts district in 1858 and re-elected him in 1860. In 1861 President Lincoln appointed him minister to England, and he filled with credit that place which had been filled by his father and grandfather before him. He died November 21st, 1886, leaving besides his own speeches and essays an edition of the works of John and John Quincy Adams in twenty-two volumes octavo.
THE STATES AND THE UNION
(Delivered in the House of Representatives, January 31st, 1861)
I confess, Mr. Speaker, that I should be very jealous, as a citizen of Massachusetts, of any attempt on the part of Virginia, for example, to propose an amendment to the Constitution designed to rescind or abolish the bill of rights prefixed to our own form of government. Yet I cannot see why such a proposition would be more unjustifiable than any counter proposition to abolish slavery in Virginia, as coming from Massachusetts. If I have in any way succeeded in mastering the primary elements of our forms of government, the first and fundamental idea is, the reservation to the people of the respective States of every power of regulating their own affairs not specifically surrendered in the Constitution. The security of the State governments depends upon the fidelity with which this principle is observed.