Page:Sermons by John-Baptist Massillon.djvu/76

 inclination or  choice;  and  which  the  Lord,  says  St.  Augustine, permits to  remain  in  the  most  faithful  souls,  in  order  to  nourish their humility,  excite  their  lamentations,  reanimate  their  desires, their disgusts  at  their  present  exilement,  and  their  longings  for its termination. The second  class  are  those  which  please  us; which we  justify  to  ourselves;  which  it  appears  impossible  for  us to  renounce;  which  we  look  upon  as  necessary  sweeteners  of  virtue;  in  which  we  see  nothing  criminal,  because  we  perceive  not  the guilt; which  form  a  part  of  the  deliberate  and  general  system  of our  morals  and  conduct,  and  constitute  that  state  of  indolence  and coldness in  the  ways  of  God,  which  is  the  cause  of  condemnation to so  many,  born  otherwise,  perhaps,  with  principles  of  virtue,  detestation of  iniquity,  a  fund  of  religion  and  fear  of  God,  and  happy dispositions for  salvation.

Now, I  say,  that  this  state  of  relaxation  and  infidelity;  this  tranquil and  continued  negligence  of  every  thing  which  perhaps  appears not essential  in  our  duties;  this  effeminate  indulgence  of  aU  our desires, so  long  as  they  offer  not  actual  guilt  to  our  sight;  in  a word,  this  life  altogether  according  to  our  animal  nature,  our  humours, temperaments,  and  self-love,  so  common  with  those  who make a  public  profession  of  piety,  so  safe  in  appearance,  so  glorious even in  the  eyes  of  men,  and  to  which  the  general  error  attaches the names  of  virtue  and  regularity; — I  say,  that  this  is  a  state  extremely doubtful  to  attain  salvation;  that  it  derives  its  source  from an irregular  heart,  where  the  Holy  Spirit  no  longer  reigns;  and that all  the  rules  of  faith  induce  us  to  think,  that  a  soul  of  this description is  already,  without  being  sensible  of  it,  fallen  from righteousness and  grace:  in  the  first  place,  because  the  desire  of perfection  essential  to  Christian  piety  is  extinguished  in  his  heart. Secondly, because  the  rules  of  faith,  almost  always  very  uncertain in the  distinction  of  guilt  from  venial  errors,  with  regard  to  other sinners, are  infinitely  more  so  with  respect  to  the  unfaithful  and lukewarm heart. Thirdly, because,  of  all  the  external  marks  of  a living  and  habitual  charity,  there  is  not  in  it  the  smallest  appearance of  one. Let us  investigate  these  truths;  for  they  are  indeed worthy of  our  attention.

Every Christian  soul  is  obliged  to  bend  every  effort  toward  the perfection of  his  state. I say  obliged,  for  although  the  degree  of perfection  be  not  comprised  in  the  precept,  to  endeavour  at,  to  labour for  perfection,  is  nevertheless  a  commandment,  and  a  duty essential to  every  believer. Be ye  perfect,  says  our  Saviour,  because the  heavenly  Father  whom  ye  serve  is  perfect. I can  perceive but  one  essential  point,  said  St.  Paul,  namely,  to  forget whatever I  have  done  to  this  period  (and  what,  my  brethren, was  he  to  forget?  His  endless  labours,  continual  sufferings,  and apostolic  courses:  so  many  nations  converted  to  faith;  so  many illustrious  churches  founded;  so  many  revelations  and  prodigies?) — and, incessantly  advancing,  to  direct  my  views  to  the  attainment of what  I  have  yet  to  perform. The desire  of  perfection,  the  continued efforts  to  attain  it,  the  holy  inquietudes  in  consequence  of