The Eternal Happiness of the SaintsBook I. The Kingdom of God

We may learn how important is a knowledge of the kingdom of heaven from this circumstance, that Christ, our heavenly Master, began His preaching with these words: “Do penance, for the kingdom of heaven is at hand.” He also delivered nearly all His parables concerning the kingdom of heaven, saying, “The kingdom of heaven is likened,” &c. And after His resurrection, during the forty days before His ascension, appearing to His disciples, He spoke to them of the kingdom of God, as St. Luke mentions in the Acts of the Apostles. This kingdom therefore formed the beginning, continuation, and end of the discourses of Christ. But I do not intend to enter upon all the points connected with heaven, but only to explain those that relate to the “place and state” of the Blessed. In the first place, I will endeavour to show why the “habitation” of the blessed is called the “kingdom of heaven” in the Holy Scriptures.

The habitation of the saints is called a kingdom for many reasons. First, because it is a land the boundless extent of which cannot be conceived by human imagination. This earth, though but a point, as it were, in comparison with heaven, contains many and great kingdoms that can scarcely be numbered: how great, therefore, must that “one kingdom” be, which extends throughout the length and breadth of the heaven of heavens! But the kingdom of heaven does not only include the heavenly region, but also the whole extent of it. This heavenly country, which is properly called the kingdom of heaven, is the first “province,” as it were, of the kingdom of God, in which the highest princes reside, who are all the sons of God. The second province may be called aetherial, in which the stars dwell; all of which, though not animate, yet are so obedient to the voice of their Creator, that they may be said to be living creatures, according to Ecclesiasticus, “Come, let us adore the King, for whom all things live.” The third province is aerial, in which winds and clouds pass, and storms, rain, snow, hail, thunder, and lightning are produced, and where birds of various kinds sport and fly. The fourth province is watery, and contains seas, fountains, and lakes, in which fishes multiply, ““that pass through the paths of the sea.” The fifth is earthly, which, emulous as it were of heaven, contains the most noble inhabitants, but not the most blessed—I mean men, endowed with reason, but mortal; these have dominion over the beasts of the earth and the fishes of the sea, The last province is subterraneous, which, like the desert of Arabia, produces no good fruit whatever, but only thorns and briars; there wicked spirits dwell on account of their pride; they wished to be the first, but they became last—they strove to exalt their throne above the stars of heaven, but they were cast down to the lowest hell. And here, also, those will be confined, who, having imitated the wickedness of those bad spirits, die without true repentance. Now, all these provinces God rules by His power, of whom the Psalmist speaks, “All things serve Thee.” This vast and mighty kingdom God will share with those that love Him.

Wherefore, Christian soul, rejoice, and be not confined within the narrow limits of things present. Why dost thou labour and toil so much, merely to gain a small part of this world, whilst, if thou wish, thou canst possess the whole? ‘Truly, if men would seriously aspire after this kingdom, if they would attentively meditate upon it, they would blush to wage war for such narrow portions of the earth. O man! God offers thee the possession of His immense and eternal kingdom, whilst thou fightest for one small city, wherein many crimes are committed, and other innumerable sins, by which the King of Kings is justly provoked to anger. Where is thy prudence? where thy judgment? But I do not speak in this manner as if I supposed, that it was unlawful for Christians to enter into war for the defence of their cities. I know that just wars are allowed, not only by the holy Fathers, (especially St. Austin and St. Thomas, the prince of scholastic writers,) but also by the precursor of our Lord—“greater than whom hath not arisen amongst those born of woman.” He said to the soldiers, not that they should desert their service as being unlawful, but that, being content with their pay, they should “do violence to no man.” In my “Controversies” I have also defended just wars. I do not therefore speak against war simply in itself; but I exhort you to follow that which is more perfect, and often more useful, according to what St. Paul says to the Corinthians: “Already indeed there is plainly a fault among you, that you have lawsuits one with another. Why do you not rather hate wrong? Why do you not rather suffer yourselves to be defrauded ?” (1 Epist. to the Corinthians v. 7.) And, St. James adds in his Epistle: “From whence are wars and contentions among you? Are they not hence from your concupiscence? You covet, and have not: you kill, and envy, and cannot obtain. You contend and war, and have not, because you ask not.” (chap. iv.) Whoever earnestly aspires after the kingdom of heaven, would not easily be moved to war by the loss of one city; but he would seek after those who could settle the dispute without expense and danger. But let us proceed to other points.

The kingdom of heaven is called a “Habitation,’ because it contains such a multitude of different inhabitants; no palace or city, but only large kingdoms contain such numbers. There, as St. Paul tells us in his Epistle to the Hebrews, are many thousands of angels; there also are “the spirits of the Just made perfect,” to whom belong all who have departed in the Lord from Abel, even to the last good man that will die at the end of the world. But not only will the souls of the Just be there, but also their glorious bodies, each of which shall shine like the sun in the kingdom of their Father, as our Lord assures us in St. Matthew. With regard to the angels, we who live on this earth scarcely know any thing of them but their names.¹ We learn from the vision of the prophet Isaias, (chap. vi.) that some are called Seraphim, and others Cherubim:| some Thrones, others Dominations: some Principalities, others Powers, as St. Paul mentions in his Epistle to the Colossians: (chap. 1. ver. 16.) in his Epistle to the Ephesians he also speaks of “Virtues,” and in another place, Archangels are spoken of: Angels are finally ranked amongst them, of whom there is so frequent mention throughout the Holy Scriptures. From these nine names, it is the unanimous opinion of learned doctors, that there are nine “orders” of angels, each of which contains many thousands, according to the prophet Daniel: “Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him.” (chap. vii. 10.) And Job asks: “Is there any numbering of his soldiers ?”

But although all the angels are doubtless most happy, and wonderfully resplendent with the glory of every divine gift, yet those are called “Seraphim” who burn with the flames of love: the others “Cherubim” who shine with the splendour of knowledge: those are named “Thrones” who enjoy an inexpressible tranquillity in the divine contemplation: those “Dominations” who rule this lower world, as the ministers of a mighty commander: others “Powers,” because they do signs and wonders by the command of their Almighty Lord: others “Principalities,” because they have power over the kings and princes of the world: some again are named “Archangels,” because they assist the prelates of the Church: and many, in fine, are called “Angels,” since they are the guardians and protectors of all that live upon the earth. But these are not the only significations of the names of the angels:³ they are also images or representations of the greatness of God: thus the seraphim, by their burning love, represent as it were in a glass, the infinite love of God which alone induced Him to create the angels, man, and all other creatures, whom He still preserves. The cherubim in like manner represent the infinite wisdom of God, which hath regulated all things by number, weight, and measure. The thrones also, by a perfect image as it were, show us that profound “rest” which God enjoys on His throne; who, whilst all things are in motion, remains unalterable, tranquilly ruling and directing events. The dominations too tell us, that it is God who alone truly rules all things, because He alone can either preserve them, or annihilate them. The virtues convince us, that it is God “who alone doth wonderful things,” and who hath reserved to himself alone to renew signs, and to multiply wonders. The powers signify by their name, that God alone is absolutely and truly powerful, to whom nothing is impossible, because in Him alone true power resides. The principalities signify, that God is the Prince over the kings of the earth, the King of kings, and Lord of lords. The archangels signify, that God is the true High Priest of all the churches. The angels, that God is the true Father of orphans; and that although He hath given His angels to be our guardians, He himself is present with each one, to guard and protect him. The prophet who has said, “He hath given his angels charge over thee, to keep thee in all thy ways,’ introduces the Almighty thus speaking: “I am with him in tribulation, I will deliver him, and I will glorify him.” (Psalm xc.) And our Lord, who had said, “their angels in heaven always see the face of my Father who is in heaven,” has also added: “Are not two sparrows sold for a farthing; and not one of them shall fall upon the ground without your Father. But the very hairs of your head are all numbered. Fear not therefore; better are you than many sparrows.” (St. Matthew, chap. x. 29, &c.) Such are the few points that we know about the angels, concerning whom you may read St. Bernard on “Consideration,”⁴ from whom I have taken these details.

With these nine orders of the angels, correspond on the other hand that multitude of holy men, which no one can number, as we learn from the Apocalypse. This multitude contains also nine “orders;” for some are patriarchs, some prophets, some apostles, some martyrs and confessors; whilst others are pastors, doctors, priests, Levites, monks, and hermits, holy women, virgins, widows, or married people. Wherefore, my soul, I beseech thee to consider what great happiness it will be, to be united with such great saints! St. Jerome mentions, that he visited many provinces, and many people, and crossed many seas, that he might see and hear those celebrated men, whom he had known by their works. Queen of Saba came from the ends of the earth to hear the wisdom of Solomon; and to St. Antony, the hermit, men hastened from all parts, being moved by the fame of his sanctity: even Emperors themselves courted his friendship. But what will it be to behold hereafter so many angels, so

* Lie. v.

many just men, to be united with them in the closest friendship, and to be made partakers of their happiness? Were we to behold, in this our exile, one angel arrayed in all his beauty, who would not eagerly wish to meet him? What therefore must it be, to behold all the angels in one place? And if only one of the prophets, apostles, or doctors of the Church were to descend from heaven, with what curiosity and attention would he be heard! Now in the kingdom of God, we shall be allowed to behold—not one only, but all the prophets, apostles, and doctors, with whom we shall continually hold sweet converse. How greatly does the sun rejoice the whole earth: but what will be the glory from innumerable Suns in the kingdom of God, all animate, intelligent, and exulting in their joy! This union with the angels and men, all of whom are most wise and excellent, appears to me so delightful, that I consider it alone will be a great happiness, and on this account, would willingly be deprived of all the pleasures of this life.

The third reason why it is called a “Kingdom” is, because there alone is to be found a perfect form of government. There is this difference between a kingdom and a republic: in the former the supreme power is possessed by one person: in the latter it is divided amongst many. But in the kingdoms of this world, supreme power in the true and proper sense of the word, cannot exist. For although a king, without the advice or consent of others, can command something to be done; yet it cannot be accomplished without the approbation of his subjects. It even often happens that he cannot give a command, or at least will not dare to do so, should all his subjects be against him. How many great kings and emperors have there been, who were either deserted by their army, or put to death! History is full of such examples. Supreme power therefore is useless to the kings of this world, because they can never execute any thing, unless their subjects approve of it. But the power of God, who is truly and essentially King of kings, dependeth upon no one, but His own will: and since

He is omnipotent, He can do all things; neither doth He stand in need of soldiers, arms, or any external aid. And when He makes use of the ministration of angels, men, or even inanimate things, He does so because He wills, not because he requires them. For He who without any assistance made heaven and earth, and all things therein, by His only word, and who preserves them by His will, can also govern them by His power alone. But God reigns in the truest sense of the word, not only because He possesses supreme power; but also because He alone knows how to govern: He stands not in need of any council, or ministers of state. “Who hath known the mind of the Lord? or who hath been his counsellor?” says St. Paul: and before him the prophet Isaias: “‘Who hath forwarded the Spirit of the Lord? or who hath been his counsellor, and hath taught him? With whom hath he consulted, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and showed him the way of understanding ?” (chap. xl. 13, 14;) Wherefore a monarchy, which is the best form of government, is to be found in God alone in its true and perfect nature. He is not only “terrible over all the kings of the earth,” as it is said in the Psalms; but He is also “King above all gods,” as it is expressed in another place. Others are false gods—or rather devils, according the prophet: “All the gods of the Gentiles are devils.” (Psalm xcv.) Some are gods by participation, as the kings of the earth and the angels of heaven, thus—“‘I have said: You are gods and all of you the sons of the Most High.” (Psalm lxxxi.) But all these gods are under the power of that God, who reigneth in heaven: He alone then is truly a great king. This Nabuchodonosor, king of Babylon, acknowledged in these words, after he had suffered a most severe punishment for his pride: “Now at the end of the days, I Nabuchodonosor lifted up my eyes to heaven, and my sense was restored to me: and blessed the most High, and I praised and glorified Him that liveth for ever: for his kingdom is an everlasting power, and his kingdom is to all generations. And all the inhabitants of the earth are reputed as nothing before him: for He doth according to his will, as well with the powers of heaven, as among the inhabitants of the earth: and there is none that can resist His hand, and say to him: Why hast thou done it?” (Daniel, chap. iv. 31, &c.) Thus he spoke, giving us all an example to humble ourselves under the powerful hand of God, as St. Peter admonishes us: and to be more delighted with serving the King of kings, that we may experience His goodness, than proudly to resist His will, lest we be forced to feel the weight of His avenging

The fourth reason (and a very powerful one) why heaven is called a kingdom is because all the Blessed in heaven are kings, and all the conditions of being such most aptly apply to them. For although the saints in heaven serve God, as it is mentioned in the Apocalypse, yet at the same time they reign also; for in the same book, and in the same chapter, where it is said, “His servants shall serve Him,” a little lower we are told that “They shall reign for ever and ever.” (chap. xxii.) But all the Blessed will not only serve and reign at the same time; they will also be called servants and sons. Thus God speaks in the Apocalypse: “He that shall overcome shall possess these things, and I will be his God, and he shall be my son.” (chap. xxi. 7.) Wherefore, as they can be both servants and sons, so also they can be both servants and kings; they are servants because they were created by God, to whom they owe obedience, and from whom they receive their being, and all things else; and David makes no exception when he says: “All creatures serve him.” They are also the sons of God, since they were born of God by water and the Holy Spirit; they are kings, too, because they have received the dignity from the King of kings, who is called by this name in the Apocalypse, “King of kings, and Lord of lords.” (chap. xix. 16.)

But it may perhaps be said, that it is not difficult for one to be both a king of the earth, and a servant of God, for thus the Psalmist speaks: “And now, O ye kings, understand, receive instruction, you that judge the earth. Serve ye the Lord with fear: and rejoice unto him with trembling.” (Ps. ii.) But to be a king in the kingdom of heaven, and a servant of the King of heaven—who can understand or comprehend this? And yet such is the truth, which faith believes and understands. ‘The just, therefore, will also be kings in the kingdom of heaven, because they will be made partakers of the royal dignity, and power, and riches, &c., of that kingdom. This is what the Holy Spirit clearly teaches us, especially in three passages from the Scripture; the first of which occurs in St. Matthew: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (chap. v.) In another part: “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.” (St. Matthew, chap. xxv.) The third passage is from the Apocalypse: “To him that shall overcome I will give to sit with me on my throne: as I also have overcome, and have sat down with my Father in His throne.” (chap. iii.) What can be clearer than these words? The kingdom of heaven is promised —the possession of it will be given to us at the last day—we shall have a seat on the royal throne of the Son of God, and of His Father, our eternal King: what is this but a participation of the same kingdom, which God possesses from eternity? St. Paul also adds his testimony: “If we suffer, we shall reign with Him;” and St. John likewise, in the beginning of the Apocalypse: “I, John, your brother, and your partner in tribulation, and in the kingdom,” &c. And St. James, in his Epistle: “Hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him?’ (chap. ii. 5.) But the kingdom of heaven is not lessened, because it is divided amongst innumerable angels and men. This kingdom is not like the kingdoms of the world, which cannot well be divided; but should they be distributed into parts, the division weakens them, and at length they are destroyed. But not so with the kingdom above, which is perfectly possessed by all, and wholly by each one, just as the sun is seen by all and each of the inhabitants of earth, whom it equally enlightens and vivifies. But this point will be more easily understood when we explain the good things that are to be found in the kingdom of heaven. We must now dwell on the conditions or qualities which are required in kings, so that we may be convinced the saints and blessed spirits can justly be called the Kings of the kingdom of heaven.

There are two qualities especially necessary for kings—wisdom and justice. But with wisdom the Scripture joins prudence and counsel, and all other things that relate to intelligence; with justice are united mercy, clemency, and other virtues that adorn and perfect the will. Wisdom, therefore, is required that the king may have knowledge; justice, that he may govern his subjects with equity. On this account, Solomon, in the beginning of his reign, being admonished by God to ask for what he wished, asked for wisdom, which is the chief of all the virtues required in kings. His petition was acceptable before God, as we read in the third Book of Kings, and therefore he obtained what he prayed for. Would that he had asked for justice also: perhaps he would not then have fallen into so many crimes. But more justly does David speak in that psalm, where he prays for blessings on Solomon his son: “Give to the king thy judgment, O God; and to the king’s son thy justice.’ (Psalm lxxi.) From these words it appears that he fore-saw Solomon would ask for wisdom, and therefore David prayed that “justice and judgment”’ might be given to him, which without wisdom cannot exist, although wisdom, though but imperfectly, may exist without justice. The Book of Wisdom, which was written for the instruction of kings, thus speaks: “Love justice, you that are judges of the earth.” (chap. 1.) It commences from “‘justice,” because it is not only in itself necessary for kings, but also because it disposes us to receive wisdom. Thus, a little lower, it adds: “For wisdom will not enter into a malicious soul, nor dwell in a body subject to sin.’ In fine, Jeremias, foretelling the 9 Virtues of Christ, the eternal King says: “Behold, the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign and be wise, and shall execute judgment and justice in the earth.” (chap. xxiii. 5.) Truly, therefore, are “‘wisdom and justice required in kings.”

Now every one must acknowledge, that all the blessed in heaven, though they may have been whilst on earth simple and ignorant, are now possessed of the deepest wisdom, and so eminently endowed with the virtue of justice, that they might justly become kings of any kingdom. For all the blessed behold the very essence of God Himself, which is the “first cause” of all things; and thereby, from this fountain of uncreated wisdom, they drink in such wisdom as neither Solomon nor any other mortal possessed, except our Lord Jesus Christ, who, even during the time of His mortal life, saw God, for in Him “were hid all the treasures of wisdom and knowledge.” But, besides the wisdom which the blessed possess, there is also given to them a full measure of justice, so that they can never sin, nor even wish to sin; thus St. Augustin speaks:¹ “The first liberty of the Will was, to be able not to commit sin, but the last will be much greater, not to be able to sin.” But he who cannot commit sin, cannot be unjust; and since perfect charity is the same as perfect justice, as St. Augustine asserts,² he who loves not God with the greatest and most perfect love, cannot possess the perfect justice. Now, they who behold God—that infinite and pure Being—cannot certainly turn away from Him, but they must ever love Him with the most ardent love; whence it follows, that all the saints in heaven are perfectly wise, perfectly just, and therefore most proper to reign.

Arise then, my soul, and as far as possible consider, what happiness it will be to reign with God! And thus—to omit other considerations—penetrate heaven itself on the wings of contemplation, and behold that glorious throne of which our Saviour speaks: “To him that shall overcome, I will give to sit with me on my throne, as I also have overcome, and have sat down with my Father in His throne.” (Apoc. chap. xxi.) How great will the glory be for that just soul to be placed with such an infinite multitude of angels, on the very throne of Christ and of God! And by His just judgment to be proclaimed a conqueror over the world, and the rulers thereof, and all invisible powers! And how will this soul exult with gladness, when, delivered from every toil and danger, she shall behold herself gloriously triumphant over all her enemies! What more will she desire, when she shall be made a partaker of all the gifts of her Lord, even of a participation of His throne and Kingdom? Oh, how zealously do they fight on earth, and with what patience do they bear all things for the love of Christ, who, with a lively faith and a sure hope, contemplate such divine honours in heaven!

The fifth reason, it appears to me, why heaven is called a kingdom is, because the good things enjoyed by the blessed seem something like those possessed by the kings of the earth; but they are so much greater and more excellent as heaven is superior to earth. Wherefore, the kingdom that is prepared for the blessed is not simply called a “kingdom,” but the “kingdom of heaven,” that so we may understand the difference between the pleasures of each— the one being limited, base, mean, and temporal; whilst the others are boundless, noble, spiritual, and above all, eternal. The goods of an earthly kingdom are considered to be, power, honour, riches, and pleasures. An earthly monarch can command his subjects; and if they obey him not, he can imprison them, banish them, fine them, scourge them, or put them to death. Hence kings are feared by the people, for they appear, as it were, to be gods. Again, kings wish to be honoured with almost a supernatural veneration, by the knee being bent before them, as if in adoration; and often they will not deign to listen to us, unless we bow down to the earth; and whenever they appear in public, they wish every one to make way for them. In addition to this, they require a large “exchequer,” full of gold and silver; neither do they count their money by hundreds or thousands of pounds, but by ten hundred thousands; and with reason, since they are obliged to support, not ten or twenty servants, but to lead whole armies forth against their enemies. Lastly, they do not condescend to indulge in ordinary amusements, but only in those which they suppose become their royal majesty—such as banquets, hunting, and the theatre—on which they squander immense sums of money. Now these are the chief pleasures which earthly princes possess; and all of them are short and fading, since they begin with life, and end in death; unless it should sometime happen, that their life was of longer continuance than their kingdom. But, moreover, these pleasures are not pure, because power is joined with infirmity, honour with ignominy, riches with poverty, and joy with sorrow and affliction. The power of a prince is such, that the people should depend on the will of their prince; but power is infirm, because the prince depends on the strength and resources of his people. What can a king do in capturing or defending a city, if the people are either unwilling or unable to assist him? But a prince depends not only on the resources of his subjects, but also on walls, fortifications, arms, engines of war, and “money,” which is called the nerves of war. Wherefore the people depend on the pleasure of their prince, and serve him alone; the prince, on the contrary, depends on many men and many things, all of which he is obliged to employ. In fine, a king can imprison, banish, or put to death his subjects; but a king also (I speak de facto, not de jure) can be imprisoned, banished, dc. Julius Cesar, Caius, Nero, Galba, Vitellius, Domitian, Commodus, Heliogabalus, &c., afford examples of this truth. And not only these who were so wicked, but also those of much milder dispositions, such as Alexander Mammeas, Gordianus the younger, Pertinax, Tacitus, Numerianus, Probus, Gratian, Valentinian the second, not to mention St. Edward the Confessor, St. Wenceslaus, king of Bohemia, St. Sigismund, king of Burgundy, St. Canute, king of Denmark, &c. Let us now speak of their honours. Whilst kings are present before others, they are certainly honoured and respected; but when absent, they are often ridiculed and spoken against: even when present, many praise them with their lips, whilst they despise them with their heart, so that, if the number of those that praise them and those that revile them could be counted, the latter would be found more numerous than the former. Truly, therefore, the ignominy of kings is often greater than their glory, since few are those who honour their dignity when present, but many accuse them when absent of avarice, and others of cruelty, others of luxury, &c.

But perhaps the riches of kings are pure, without any admixture of poverty. No, for none are so poor as kings; they have immense incomes and great treasures, but their debts and expenses are much greater. He that possesseth little is not so poor as one who desireth many things, because he stands in need of them. And is it not a great proof of poverty when kings beg a mite, as it were, from the poor themselves, by exacting as taxes what is necessary for their support? J do not speak thus as if I wished to blame the exaction of tributes, for I know it is just they should be paid to kings, according tomans St. Paul says in his Epistle to the Romans: “Wherefore be subject not only for wrath, but also for conscience’ sake. For therefore, also, you pay tribute. For they are the ministers of God, serving unto this purpose. Render therefore to all men their dues. Tribute to whom tribute is due, custom to whom custom,” &c. (chap. xiii.) But I merely wished to show the miserable condition of kings, who, although they abound in riches, are yet compelled to collect a part of them from the poor and destitute. But what shall we say of their pleasures? Kings have certainly gardens, orchards, sumptuous banquets, hunting, &c., and whatever else can amuse them; but they also have the gout, head-aches, complaints in the liver; and what is more distressing, the most painful cares of the mind, which deprive them whole nights of sleep, together with suspicions, fears, and anguish. If the doors of their chambers creak at night, they suspect treachery; an armed multitude have been seen, a desertion is apprehended. Thus, joy is mixed with sorrow, and rest interrupted by care; this is the reason why many have resigned their crown, that they might lead a private life. But let us hear how St. John Chrysostom, in one of his Homilies¹ to the people of Antioch, speaks of the kings of his time: “Look not at the diadem, but at the multitude of cares—look not at the purple, but at the soul, blacker than the purple itself. The crown does not so much circle the head, as cares do the soul. Neither consider the troops of attendants, but the multitude of troubles. For no private house can be found so full of cares as a palace: every day deaths are expected, but in the night one cannot tell how often the soul is terrified, and thinks it is about to depart. And all this in time of peace. But when a war breaks out, what can be more miserable than life?. How many dangers befall friends and subjects! The royal pavement is always sprinkled with the blood of relations. If you wish me to relate some facts, you will perhaps acknowledge them. I will tell you some that happened in our own time. One king having suspected his wife of adultery— already the mother of many kings, bound her naked, and delivered her to the beasts of the mountain. What a life do you suppose he must have led? He would not surely have taken such a terrible revenge, unless he had been consumed by some disease. ‘This same person murdered his own son also, but being seized, he destroyed himself. After this, another was taken away by poison; and his son, although he had done no injury, was deprived of his sight for fear of the future consequences. Another (but I cannot mention his name) ended his life very miserably; he was burned to death with his chariots and horses, &c. No one can express the sorrows he was obliged to endure, when he came to the throne. And the present king who now rules, when he was crowned with the diadem, did he not begin to be surrounded with toil, danger, sorrow, and treachery? But such is not the state of the kingdom of heaven.”² How truly this great saint hath said, “Such is not the state of the kingdom of heaven,” *we shall now see.

The kings of the kingdom of heaven, who all live in happiness with God, possess power without infirmity, honour without ignominy, riches without poverty, pleasure without pain; for of them the Psalmist speaks: “There shall no evil come to thee: nor shall the scourge come near thy dwelling.’ (Psalm xc.) And in the Apocalypse: “God shall wipe away all tears from their eyes; and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.” (ch. xxi. 4.) Wherefore exceeding great is the power of these heavenly kings, without the least admixture of infirmity. One angel, without an army, without swords and spears, instantly slew one hundred and eighty-five thousand Assyrians; neither was he afraid of being wounded by any of the soldiers. St. Gregory relates in his “Dialogues,”³ that a certain holy man, when the executor with uplifted arm was about to behead him, exclaimed, “St. John, save me!’ and immediately the executioner could neither move nor stir his hand in any way. St. John therefore heard the prayer of his client ;- and with such quickness was the executioner struck, that the stroke, though just falling, was prevented. Such then is the power of the kings of heaven, that neither the distance of place, nor the situation in which this just but defenceless man was placed, nor the multitude of armed enemies, could prevent St. John from delivering him from instant death. Numerous examples of the like nature could be mentioned.

The honour these heavenly kings possess is so great, that not only good men, but the wicked also, and even devils, are forced to respect them. Many there are who despised and spurned these holy men whilst they were upon earth; but afterwards they honoured and venerated them when translated to heaven, especially if the Church by a public decree numbered them among the saints: and even the demons themselves, who were wont to harass the saints with temptations when living in the flesh; and even, by the permission of God, to beat them with many stripes, now fear ‘their relics and images since they reign with God. What shall I say of the riches these kings enjoy? “Their great treasure is, to want “nothing, because God is all in all.” He is not rich who use-sesseth many things; but he who desireth nothing, because he standeth in need of nothing: the soul ought to be rich, but not the coffers: heaven and earth and all things therein, contribute to the riches of the saints, for what do not they possess who are “heirs of God, and joint-heirs with Christ?” and whom the Father hath appointed “heirs of all things ?”

There now remain but the pleasures which the blessed enjoy in heaven: these are pure and sweet, without any ingredient of sorrow or affliction: we have already heard from the Apocalypse, that God will wipe away all tears from their eyes, and that sorrow and mourning will be no more. But on this point we shall dwell more at length, when we speak of Paradise. We have now seen, that the good things which the blessed and all the saints will enjoy in heaven together, are such, that they can in no way be compared with the pleasures of earth; especially since the latter are temporary, the former eternal.

Let us now consider with what eagerness men seek after earthly kingdoms; though insignificant, frail, and full of care and trouble, that hereby we may be convinced with what ardour our heavenly Kingdom ought to be desired and sought after. The passion for dominion, without doubt far exceeds all other passions; for a kingdom is not one individual “good,” but a collection of all those pleasures which are so much prized by men. These are, power, honour, riches, and delights, as we have already seen; there is the liberty of living just as we please, which is naturally pleasing—not only to man, but also to beasts; there is excellence, and a kind of divinity as it were, on account of which kings have no equals in their government, but are superior to all, above all, and are reverenced by all. Hence it is, that when kings wish to make a promise, they can find nothing greater than half of their kingdom. Thus Assuerus addressed Esther: “What wilt thou, Esther? What is thy request? If thou should even ask one half of the kingdom, it shall be given thee.” (Esther v. 3.) And Herod said to Herodias: “Whatsoever thou shalt ask I will give it thee, though it be the half of my kingdom.” Hence it is, that to possess or extend kingdoms, men consider it lawful to throw aside every right; nor is there any thing so sacred which they will not violate for the sake of reigning. The very first individual who unjustly waged war against his friends and neighbours, was Ninus: he broke through every law, just and unjust, that he might enlarge his kingdom, as St. Augustine¹ testifies. Julius Caesar was the first to oppress his country, which he did for the sake of being emperor. Maximinus the Thracian slew Alexander by his soldiers, that he might succeed to the empire, although he had received from him many and great benefits. Philip the Arabian did the same also to Gordian the emperor. But the lust of reigning arms man, not only against neighbours and benefactors, but also against brothers, nephews, and even fathers. Thus Romulus killed his brother Remus, and Caracalla his brother Geta. Athalia slew all the children of Ochozias her son, who was king, that so she might obtain the crown. ‘Thus the desires of sovereignty impels not only men, but also females to commit the most shocking crimes. Sinochus, a Persian, contrived to murder his father and brother, in order that he alone might reign. But why do I mention these instances? the mother of Nero, when the astrologer told her that her son would be emperor, but that she would be destroyed by him, is _ reported to have exclaimed, “Let him destroy me, provided he may reign!” Wherefore, this ambitious woman considered the kingdom to be of such importance to her son, that she preferred it to her own life. But this thirst for ruling not only makes injustice, to be justice, and arms man against a brother, nephew, and parent, but it also violates the sacred obligation of an oath, (which has always been considered most obligatory by every nation, even by the most cruel enemies,) when a throne is in view. If we are to give credit to Cicero,² we are told that Julius Cesar was always accustomed to repeat these words of Euripides: “If an oath is to be violated, it may be violated for the sake of reigning: in other matters, cultivate piety.” I omit innumerable other examples which demonstrate to all ages, that nothing whatever is prized more by men than a kingdom; and yet, not only do kings reign but for a short period, but also every kingdom will quickly be utterly destroyed; whilst the kingdom of the blessed shall alone remain for ever. Hear the prophet Daniel: * But in the days of those kingdoms, the God of heaven will set up a kingdom that shall never be destroyed, and his kingdom shall not be delivered up to another people; and it shall break in pieces, and shall consume all these kingdoms, and itself shall stand for ever.” (ch. ii. 44.) This prophecy will be fulfilled at the end of the world; for then not only all great monarchies, but also small states, cities, and all the temporal an 4 of princes will vanish away; but the kingdom of Christ and his saints will be eternal, according to the words of St. Luke: ‘And of His kingdom there is no end.”

Now if an earthly kingdom, which passeth quickly away, and which is obtained but by few, and full of many sorrows, be so ardently loved, sought after, preferred before every thing else, and acquired only by great dangers and bloodshed: why do so few love their heavenly kingdom, and so negligently seek after it? And yet, if the Holy Scriptures are to be believed, we are certain that this kingdom is open to all men, can be possessed without the effusion of blood, and is without any comparison superior to all earthly kingdoms. If I should say, Despise this kingdom that you may obtain a small farm or a vineyard, you would justly be astonished and laugh at me: but when I say, or rather when God says, Despise this vile and contemptible kingdom, and seek that which is noble and great, (which you may obtain, if you wish, by the grace of God which is never wanting,) why do you not desire it, and hasten to obtain it? I do not know what answer to make, except that the glory of this earthly kingdom is always before our eyes, and is touched, as it were, with our hands; whilst our heavenly kingdom can neither be seen, nor touched, nor even conceived by faith. This, indeed, is true; but if we attentively consider what force the authenticity, truth, and inspiration of Scripture carry with them, and how forcibly and clearly this same Scripture speaks on this point, which is confirmed by the powerful testimony of many ages, not only by miracles but also by blood, we shall certainly exclaim: “Thy testimonies, O Lord, are become exceedingly credible.” (Ps. xcii.)

The obscurity of our faith, therefore, is not the reason why we are not inflamed with a desire for this heavenly kingdom. But being occupied by exterior things, and weighed down by the force of custom, we have no time to think and consider what is expedient for us. We do not follow the advice of our Lord, “by entering into our chamber,” and shutting the door of our heart; we do not earnestly beseech God to direct us in so important an affair. But if, throwing aside for a time all minor cares, we were seriously to think on the kingdom of heaven; how easily and securely it can be acquired. And what an immense difference there is between things temporal and things eternal—between that which is most insignificant and that which is most excellent—between what is of very little importance and what is of the utmost importance; in fine, between an earthly kingdom and a heavenly kingdom. Did we, I repeat, consider these truths, doubtless we should have such a contempt for all earthly thrones, crowns, and sceptres; and, on the other hand, such an ardour for the heavenly things would rise in us, that, so far from being difficult, it would be a most easy task for us to employ all our strength in seeking and acquiring the kingdom of God, for which, as our true and last end, we were made by our wise Creator.³

Let us now consider what is necessary to be done, in order that we may possess this most blessed and happy kingdom. But we need not say much on this point, since the King of heaven himself came upon earth to teach us; and thus, as our Master and Leader, he has pointed out to us four most excellent and secure means. ‘The first is: “Seek first the kingdom of God and his justice, and all these things shall be added unto you.” Our end is the kingdom of God, which kingdom will be given to us if we arrive there by the way pointed out to us by our Leader. Now, the “justice’ of this kingdom is the mark at which we ought to aim, if we wish to gain the reward. For Cassian, in his first “Colloquy,” teaches the end is one thing and the mark another; the mark is the sign to which the arrows are directed, the end is the reward which those receive who reach that mark. Now, the mark proposed by God for our actions is ‘justice,’ and the reward the kingdom of heaven. But the justice of God is not goods and evils of this life with those of the next, the world would become a desert, because there would be no one that would attend to the affairs of this life. (See the “Spirit” of St. Liguori.) the justice of the Scribes and the Pharisees, which consisted merely in the external observance of the law; nor is it the justice of the philosophers, which, corrupted by sin, did not extend beyond the light of reason. But it is the justice of the Gospel which teaches us, ‘to love God with our whole heart, with our whole soul, with our whole strength, and our neighbour (though our enemy) as ourselves.” Of this end St. Paul speaks: “You have your fruit unto sanctification, and the end life everlasting.” (Romans, chap. vi. 22.) This is the lesson, therefore, which our Master teaches us, First of all to seek the kingdom of God and His justice:” that is, our chief concern and only desire should be directed, not towards temporal goods, but to obtain the kingdom of heaven, by a perfect and most diligent observance of this first and greatest commandment. But because few do this, therefore “many are called, but few are chosen ;” for many live in such a manner that the kingdom of heaven is but a secondary consideration with them, and the justice of God an indifferent object, as if our Lord had said, “Seek first the kingdom of this world and its pleasures, and the kingdom of God shall be added unto you.” But not so insignificant is the kingdom of God, that it should be forced or those who prefer everything else to its possession. But if we wish to learn an easy way to obtain the justice of God, which most truly and certainly leads to this kingdom, let us hear Christ, our Teacher: ‘Blessed are they that hunger and thirst after justice, for they shall have their fill.” Is it then, O Lord, so easy to find justice with thee, that it is sufficient only to “hunger and thirst” after it? Truly blessed would all the poor be, if, merely by being hungry and thirsty after money, they could be so filled with it as to desire nothing more, But one is quite different from the other. For they who hunger and thirst after justice—that is, they who seek justice as anxiously and as eagerly as those who suffer from thirst and desire water, or from hunger and desire food—these always think of justice, they aspire after it, and what is far better, they ask it of God with many and unceasing tears. Such petitions God always listens to with joy; and He so fills them with the riches of His justice, that, being satiated thereby, they produce the words and the works of justice. But money is not such a good that he who desires it, or asks it of God, is immediately heard; for many abuse their riches, but justice no one can abuse. In fine, justice is like wisdom, of which St. James speaks: “If any of you want wisdom, let him ask of God, who giveth to all men abundantly, and upbraideth not: and it shall be given him.” O unspeakable clemency of our Lord, who more easily and willingly grants what is necessary for us, than we ask or desire it from Him! If, therefore, we stand in need of the wisdom of the saints, or of the gifts of justice, both of which are necessary for us to obtain the kingdom of heaven, let us ask them of God from our heart, seriously, with sighs and tears, and we shall surely obtain them. God giveth to all that ask in this manner; nor doth He repel any one, or give covetously or moderately, but bountifully; neither doth He rebuke us, as if He were angry that we besought Him so often. What can we say, then? Who can bring excuse for his ignorance or infirmity in the day of judgment? Seek only after justice, and ask it of God, and thou shalt be so filled that no more wilt thou desire the delights of the flesh, nor the allurements of honours, or of any other earthly good; but thou wilt live in this world so justly, soberly, and piously, as to arrive in the next at an eternal kingdom.

Another road, which our Leader has pointed out to us is this: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Here we are not commanded to keep our coffers entirely empty, but our heart and affections free from the desire of external things. Our Lord offers to us immense treasures. but He will not give them, unless we offer Him our heart completely disengaged from creatures. “The desire of money is the root of all evils.” (1 Tim. vi. 10.) In Greek it is called φιλαργυρία—that, is, the love of money. But the root of all good is charity, and these two can never remain together. Wherefore, unless we truly and perfectly become ‘poor in spirit,’ so that we are neither affected by riches nor by poverty, and unless we readily give something to the poor, and do not convert it to our own use, except through necessity, we cannot obtain the justice of the kingdom of God, and, consequently, we cannot enter heaven. ‘This is the true way that leadeth to life eternal; upon this road our Saviour Himself was the first to enter, “Who being rich, became poor for your sakes, that through His poverty you might be rich.” (2 Epist. to Cor. chap. viii. 9.) And although He kept a purse, yet He entrusted it to Judas, who He knew to be a thief, that so we might comprehend how free His soul was from the love of money. Upon this path the Apostles also entered, though it would not have been difficult for them to have enriched themselves, since they were renowned for signs and wonders, and spoke the languages of many nations, and were admired by the whole world for their wisdom. But they who had once spoke the words, “Behold we have left all things, and have followed thee ;” who had tasted how sweet it was to be free from the love of money, having food and wherewith to be covered, they considered virtue and the justice of God to be their great gain. On this road also walked, not only monks and hermits, but even kings and pontiffs who have thus arrived at the kingdom of heaven. St. Lewis, King of France, was certainly rich; but because he was at the same time poor in spirit, he used common garments, fasted frequently, was liberal to the poor, and severe to himself alone: he did not spend his money in banquets and pageants. St. Gregory also, who was a Pope, possessed many and large estates belonging to the Church; but because he likewise was “poor in spirit,” he was so liberal with his alms, though parsimonious in his own. regard, that he seemed to exceed the bounds of liberality towards others, and of neglect towards himself and his friends. But this is the way that leadeth to life.

St. Paula, a Roman lady, whose life is written by St. Jerome,¹ was amongst women as poor in spirit, as she was rich in wealth. Though of most noble descent, she spent her money in erecting monasteries, and supporting the poor with such liberality, that it seemed to be her desire to be reduced to such poverty, as to compel others of their charity, to defray her funeral expenses. And how much she mortified her own body, we may be convinced by the fact, that she abstained from flesh, eggs, and wine; for a linen garment, she wore sackcloth; she slept on the bare ground, and with frequent prayers and tears, endeavoured to wash away even her trifling faults. St. Hedwiges² also, Queen of Poland, though rich in worldly goods, was richer by her poverty of spirit, being content with only one mean garment, which she wore even in the depth of winter; she fasted daily, Sundays and great festivals being excepted; and with stripes, watchings, and all kinds of mortifications, she thus subdued her body. From these circumstances we may learn to what purposes she applied her riches, and what little affection, if any at all, she had towards them. It is not then truly edifying. He ends in these words: “Vale, O Paula, et cultoris tui ultimam senectutem orationibus juva. Fides et opera tua Christ te sociant: praeseus facilius quod postulas, impetrabis. Exegi monumentum tuum aere perennius, quod nulla destruere possit vetustas. Incidi elogium Sepulchro tuo, quod huic Volumini subdidi; ut quacunque noster sermo pervenit; Te laudatam, Te in Bethelem conditam Lector agnoscat.” wonderful, that this woman arrived so quickly at the kingdom of heaven, being so poor in spirit, and so free from all other cares.

The third way pointed out by our Leader is this: “Blessed are they that suffer persecution for justice’ sake; for theirs is the kingdom of heaven.” (St. Matthew, ch. v. 10.) ‘Truly admirable is the doctrine of Christ our teacher, which however is hidden from the “wise” of this world. For who would have believed, unless God had said it, that it is a blessed thing to be poor, but rich in afflictions? And yet truly hath He spoken. Nothing is more calculated to acquire the true riches which merit the kingdom of heaven, than a mind free from all affection to money, and at the same time full of a desire to suffer for Christ. Hear our Lord in St. Luke: “Woe to you that are filled; woe to you that are rich, for you have your consolation; woe to you that laugh.”’ (chap. vi.) And again in the same place: “Blessed are ye that hunger now, for ye shall be filled. Blessed are ye that weep now, for ye shall laugh. Blessed shall ye be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Be glad in that day and rejoice; for behold, your reward is great in heaven.” (verses 21, 22, &c.) Hear what St. James says of riches and tribulations: “My brethren, count it all joy when you shall fall into divers temptations; knowing that the trying of your faith worketh patience; and patience hath a perfect work.” (chap. i.) Here he does not say: Bear, endure, be patient; but, Rejoice, yea, “count it all your joy:” that is, receive your tribulation, not as an affliction, but as matter for great joy. On the other hand, he thus speaks of riches: “Go to, now, ye rich men, weep and howl in your miseries which shall come upon you:” and in the preceding chapter he adds: “Be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into sorrow.’ (ch. iv. 9.)

But whence is it, that persecution makes a man happy, which ought rather (one would suppose) make him miserable? Much could be said on this point: but I will make only one remark, that persecution is like a furnace of burning fire. And as fire prepares our food, clears silver of its dross, and proves gold; so also does persecution, if patiently endured, prepare sinners for receiving grace; it purges the imperfect, and proves the just, and thus all are wonderfully benefited. A sinner is “raw flesh” as it were, which, unless it be properly cooked, is cast away as not fit to be eaten by man. For a sinner is full of bad humours—of the concupiscence of the flesh, which is Luxury: of the concupiscence of the eyes, which is Avarice: and of pride, which is Ambition. But if he pass through the furnace of persecution, he is “cooked” in such a manner, as to be fit to be presented at the table of the Lord. When persecution or tribulation comes, then we forget our passions, our avarice, ambition, &c. ; and we begin to be entirely different men. But a just man, though imperfect, and not subject to enormous crimes, may yet be indulgent to his flesh, a lover of pleasure, a lover of gain, and of the vanities of the world. He is therefore like to silver full of much dross. But if the furnace of persecution should overtake him, and he bear it with patience, then the dross will gradually be separated from the silver; he will begin to be recollected, to meditate on heavenly things, to abstain from carnal desires; in fine, to live justly, soberly, and piously in this world, and to expect that blessed hope, and the coming of the glory of the great God. Lastly, a man perfect in charity is gold; but he has to be proved by the fire of persecution, lest others (and he himself) should suspect, that he was debased gold, not pure gold; for when it is seen that he patiently endures the fire of persecution, not only is he acknowledged by others to be what he appears to be, but he himself also acquires a greater hope, and a more secure expectation of the kingdom of heaven. “Tribulation,” saith the Apostle, “worketh patience; and patience trial; and trial hope; and hope confoundeth not.” (Epistle to the Romans, chap. v. 3, &c.) Thus God daily more and more exalts his friend that is proved by tribulation, till at length He brings him to a share of his kingdom and happiness. Behold what is the fruit of patience in affliction! But it is strange to see how few make use of these advantages, although they are open to all. Affliction is everywhere to be found, everywhere to be met with—at home, on a journey, in the forum, in the temple, for in all places the wicked oppress the good. Wherefore, most true are the words of the Apostle: “All that will live godly in Christ Jesus, shall suffer persecution.” But we, delicate soldiers, either fly from this proving furnace, or when we have received an injury we throw it back on our adversary: so that we not only refuse to suffer persecution, but we even cause it. And those are to be found—a man’s enemies of his own household—that applaud him who retaliates an injury, (as it is called,) and yet such people who despise the precepts of Christ, wish to be called Christians!

But because this doctrine is very difficult, and very few understand it, and much less wish to experience it, therefore our Leader hath pointed out the fourth “way,” and this very narrow. He says: “The kingdom of heaven suffereth violence, and the violent alone bear it away.” (St. Matthew, chap. xi. 12.) As if He had said: I am aware that it will appear a paradox to men, that those should be happy who are poor, and those miserable who are rich; on the contrary, that we should rejoice in afflictions, and weep in prosperity; neither was I ignorant, that few are they who would wish to lose present goods, in order to acquire future ones; and to choose present evils, that so they might avoid those to come. But I who am Truth, must speak the truth; therefore I now add, that the kingdom of heaven can be taken only by the violent; therefore have I said in another place: “How hardly shall they that have riches enter into the kingdom of heaven. For it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.” And again: “How narrow is the gate, and straight is the way that leadeth to life, and few there are that find it !” And in another place I have said, that the kingdom of heaven is like unto a treasure hidden in a field; and to a precious “pearl”? which cannot be purchased unless we sell every thing; hence it is necessary for us to be deprived of every thing on earth, if we wish to possess in heaven this heavenly treasure and precious pearl. In St. Luke I have likewise plainly assured you: “Every one of you that doth not renounce all that he possesseth, cannot be my disciple.” (chap. xiv. ver. 33.) And although this “renunciation” is to be understood as relating to the affection of the mind; yet since a real disposition to part with all temporal goods, should the honour of God or our own salvation require it, is no easy matter, and which few accomplish, I have therefore added other similitudes concerning him who wished to build a tower, and had not wherewith to finish it; and of a king who was about to wage war against another king, and had not sufficient forces to engage with him, with any hope of victory. Now if the erection of a tower, without a great sum of money, and a war against a powerful king, without a great army, be difficult and almost impossible things, how much more difficult will it be to accomplish both of these at the same time? But we must accomplish both, if we wish to gain heaven; for a tower is to be built which must reach to heaven; that is, good works are to be performed which will merit eternal life: and at the same time, we have to fight against numerous and powerful enemies, viz. impure spirits, who with all their might endeavour to hinder the building of the tower. We have a figure of this conflict in the children of Israel, who, when they wished to rebuild Jerusalem that had been destroyed by the Chaldeans, were obliged with incredible toil and anxiety, to build with one hand and to fight with the other, on account of the neighbouring nations that attacked them.¹ From these considerations it is manifest, that the kingdom of heaven cannot be obtained without great toil and labour, by those who are wedded to earthly objects, who do not tame the concupiscence of the flesh, nor have learned to fight with their invisible enemies. But he who wishes seriously to apply, by the grace of God, to Christian perfection; to consider, not carelessly, but most attentively, the words of Christ; and to follow His example and that of the saints, gradually the way will be opened before him; his strength will increase; his enemies diminish; and by the charity of God in Christ Jesus, his yoke will begin to appear sweet and his burden light; and then will be accomplished the words of Isaias: “They that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint.” (chap. xl. ver. 31.) And they will exclaim with the royal Prophet: I have run the way of thy commandments, when thou didst enlarge my heart.” It was not truly a difficult thing for St. Antony to spend so many sleepless nights; nay, even the night appeared too short through the sweetness he enjoyed from the divine contemplation, for he complained of the sun, saying: “Why dost thou hinder me by rising at this time, and withdrawing me from the brightness of my true Light?”² Neither was it difficult for him (as well as many others like him) to prolong their fasting through a whole week, since they were refreshed with the heavenly bread of divine contemplation. Neither was it painful for St. Austin, to be deprived of those carnal pleasures to which he had been addicted from his youth, when once he began to taste the sweetness of divine love, and the delight of inward contemplation. Wherefore no one, whoever he may be, ought to despond; but rather to hope in the power of the Most High, who, as He hath made us for Himself, will also draw us to Himself and place us in His kingdom, by the merits of His Son, by whose precious blood we have been redeemed.

Wherefore, Christian soul, thou shouldst not despond on account of the difficulty of the way, but hope in the Lord, who would not have invited thee to seek His kingdom in the first place, unless He had been prepared to aid thee by His most powerful assistance. Courageously therefore commence the journey. ‘There is no occasion here for deliberation. If the labour be great, great also is the reward; and if the numerous forces of the enemy hinder thee, greater is the power of God who assists thee. And if many of every age and sex have been enabled to arrive at the kingdom by this way, why mayest not thou also obtain the same? They were not made of stone or iron, but of flesh; they were mortal and frail, and therefore they could do nothing of themselves, but only by the Lord their God. Canst not thou therefore, though weak and infirm, do the same by the Lord thy God? “Cast thyself upon Him,” says St. Austin, “fear not; He will not withdraw Himself, that thou shouldst fall: securely cast thyself upon Him; He will receive thee, and will help thee.”* God is faithful, He cannot deceive. Two things only are required of thee; one, that thou most firmly resolve to prefer the glory of God and thy eternal salvation before all 4

* Lib. 8. Confess. cap. 11.

things else; the other, that thou confide not in thy own strength, or in thy own wisdom, but in the power of God and His infinite love. If thou wilt comply with these two conditions, “the crooked shall become straight, and the rough ways plain” to thee; and thou wilt serve the Lord with joy and exultation, and “wilt sing in the ways of the Lord; for great is the glory of the Lord,”