He had, my dear brethren, to bear the weight of sin; He had to bear your sins; He had to bear the sins of the whole world. Sin is an easy thing to us; we think little of it; we do not understand how the Creator can think much of it; we cannot bring our imagination to believe that it deserves retribution, and, when even in this world punishments follow upon it, we explain them away or turn our minds from them.
But consider what sin is in itself; it is rebellion against God; it is a traitor’s act who aims at the overthrow and death of His sovereign; it is that, if I may use a strong expression, which, could the Divine Governor of the world cease to be, would be sufficient to bring it about.
Sin is the mortal enemy of the All-holy, so that He and it cannot be together; and as the All-holy drives it from His presence into the outer darkness, so, if God could be less than God, it is sin that would have power to make Him less. And here observe, my brethren, that when once Almighty Love, by taking flesh, entered this created system, and submitted Himself to its laws, then forthwith this antagonist of good and truth, taking advantage of the opportunity, flew at that flesh which He had taken, and fixed on it, and was its death.
The envy of the Pharisees, the treachery of Judas, and the madness of the people, were but the instrument or the expression of the enmity which sin felt towards Eternal Purity as soon as, in infinite mercy towards men, He put Himself within its reach. Sin could not touch His Divine Majesty; but it could assail Him in that way in which He allowed Himself to be assailed, that is, through the medium of His humanity. And in the issue, in the death of God incarnate, you are but taught, my brethren, what sin is in itself, and what it was which then was falling, in its hour and in its strength, upon His human nature, when He allowed that nature to be so filled with horror and dismay at the very anticipation.
There, then, in that most awful hour, knelt the Savior of the world, putting off the defenses of His divinity, dismissing His reluctant Angels, who in myriads were ready at His call, and opening His arms, baring His breast, sinless as He was, to the assault of His foe – of a foe whose breath was a pestilence, and whose embrace was an agony. There He knelt, motionless and still, while the vile and horrible fiend clad His spirit in a robe steeped in all that is hateful and heinous in human crime, which clung close round His heart, and filled His conscience, and found its way into every sense and pore of His mind, and spread over Him a moral leprosy, till He almost felt Himself to be that which He never could be, and which His foe would fain have made Him.
Oh, the horror, when He looked, and did not know Himself, and felt as a foul and loathsome sinner, from His vivid perception of that mass of corruption which poured over His head and ran down even to the skirts of His garments! Oh, the distraction, when He found His eyes, and hands, and feet, and lips, and heart, as if the members of the Evil One, and not of God!
Are these the hands of the Immaculate Lamb of God, once innocent, but now red with ten thousand barbarous deeds of blood? are these His lips, not uttering prayer, and praise, and holy blessings, but as if defiled with oaths, and blasphemies, and doctrines of devils? or His eyes, profaned as they are by all the evil visions and idolatrous fascinations for which men have abandoned their adorable Creator? And His ears, they ring with sounds of revelry and of strife; and His heart is frozen with avarice, and cruelty, and unbelief; and His very memory is laden with every sin which has been committed since the fall, in all regions of the earth, with the pride of the old giants, and the lusts of the five cities, and the obduracy of Egypt, and the ambition of Babel, and the unthankfulness and scorn of Israel.
Oh, who does not know the misery of a haunting thought which comes again and again, in spite of rejection, to annoy, if it cannot seduce? or of some odious and sickening imagination, in no sense one’s own, but forced upon the mind from without? or of evil knowledge, gained with or without a man’s fault, but which he would give a great price to be rid of at once and for ever? And adversaries such as these gather around Thee, Blessed Lord, in millions now; they come in troops more numerous than the locust or the palmerworm, or the plagues of hail, and flies, and frogs, which were sent against Pharaoh.
Of the living and of the dead and of the as yet unborn, of the lost and of the saved, of Thy people and of strangers, of sinners and of saints, all sins are there. Thy dearest are there, Thy saints and Thy chosen are upon Thee; Thy three Apostles, Peter, James, and John; but not as comforters, but as accusers, like the friends of Job, “sprinkling dust towards heaven,” and heaping curses on Thy head. All are there but one; one only is not there, one only; for she who had no part in sin, she only could console Thee, and therefore she is not nigh.
She will be near Thee on the Cross, she is separated from Thee in the garden. She has been Thy companion and Thy confidant through Thy life, she interchanged with Thee the pure thoughts and holy meditations of thirty years; but her virgin ear may not take in, nor may her immaculate heart conceive, what now is in vision before Thee.
None was equal to the weight but God; sometimes before Thy saints Thou hast brought the image of a single sin, as it appears in the light of Thy countenance, or of venial sins, not mortal; and they have told us that the sight did all but kill them, nay, would have killed them, had it not been instantly withdrawn.
The Mother of God, for all her sanctity, nay by reason of it, could not have borne even one brood of that innumerable progeny of Satan which now compasses Thee about. It is the long history of a world, and God alone can bear the load of it. Hopes blighted, vows broken, lights quenched, warnings scorned, opportunities lost; the innocent betrayed, the young hardened, the penitent relapsing, the just overcome, the aged failing; the sophistry of misbelief, the wilfulness of passion, the obduracy of pride, the tyranny of habit, the canker of remorse, the wasting fever of care, the anguish of shame, the pining of disappointment, the sickness of despair; such cruel, such pitiable spectacles, such heartrending, revolting, detestable, maddening scenes; nay, the haggard faces, the convulsed lips, the flushed cheek, the dark brow of the willing slaves of evil, they are all before Him now; they are upon Him and in Him.
They are with Him instead of that ineffable peace which has inhabited His soul since the moment of His conception. They are upon Him, they are all but His own; He cries to His Father as if He were the criminal, not the victim; His agony takes the form of guilt and compunction. He is doing penance, He is making confession, He is exercising contrition, with a reality and a virtue infinitely greater than that of all saints and penitents together; for He is the One Victim for us all, the sole Satisfaction, the real Penitent, all but the real sinner. . . .
He has not yet exhausted that full chalice, from which at first His natural infirmity shrank. The seizure and the arraignment, and the buffeting, and the prison, and the trial, and the mocking, and the passing to and fro, and the scourging, and the crown of thorns, and the slow march to Calvary, and the crucifixion, these are all to come. A night and a day, hour after hour, is slowly to run out before the end comes, and the satisfaction is completed.
And then, when the appointed moment arrived, and He gave the word, as His passion had begun with His soul, with the soul did it end. He did not die of bodily exhaustion, or of bodily pain; at His will His tormented Heart broke, and He commended His Spirit to the Father.
– from Discourse 16
*Image: The Crucifixion by Francisco de Zurbarán, 1627 [Art Institute of Chicago]. The canvas was painted for the monastery of San Pablo el Real in Seville, Spain. Zurbarán portrays the Lord “suspended outside of time and place.”