The Eternal Happiness of the SaintsBook II. The City of God

“Glorious things are said of thee, O city of God:” wherefore I have desired to behold thy glory, meditating upon it through a glass in an obscure manner. But our first consideration is, why the happiness of the saints, which in the Holy Scripture is called the kingdom of heaven, is also called the “City of God.” This appears to me to be the reason; because as it is called a kingdom on account of its extent, so also it ought to be called a “City,” on account of its beauty. One might suppose, when he heard of a vast and extensive kingdom, that there are in it many deserts, many wild uncultivated places, and mountains fit only for the habitation of beasts, besides inaccessible rocks, forests, and precipices, &c. But since all these are far removed from the happiness of the saints, the Holy Spirit therefore teaches us, that the kingdom of heaven is like to a most beautiful city; and although it is of a boundless extent, yet the whole is so glorious as to appear a most populous and opulent city. In large cities especially are to be seen beautiful temples, splendid palaces, most delightful gardens, noble forums, fountains, columns, pyramids, obelisks, theatres, towers, and other buildings for the use of the public. How beautiful would Italy be, if the barren Apennines were removed, and all the country shone like Rome did (not as it appears now) under Augustus Cesar! From being of brick, he made it of marble. And how beautiful would Syria have been formerly, if all parts had been like Jerusalem—such as it was before its destruction by the Romans! Josephus gives such a description of it, that its magnificence must have been the admiration of the whole world ;¹ of it the Prophet justly sings, “Glorious things are said of thee, O city of God;” and yet it had not then arrived at that eminence to which Herod the Great carried it, after the reigns of David and Solomon. How beautiful also would Chaldaea, and all Assyria and Mesopotamia, and the whole East have been, had these been enclosed within the walls of Babylon! Pliny and Strabo give such descriptions of its magnitude and beauty, that they seem incredible: hence Babylon was considered one of the seven wonders of the world. Now, what must that city above be—the heavenly Jerusalem, which embraceth the whole kingdom of heaven? This kingdom so far excels all other kingdoms in glory, majesty, and extent, that the whole appears but one city, most beautiful, most noble. Truly, then, this heavenly city is such, that no one can seriously think of it without frequently aspiring after it; and no one can desire it without immediately leaving all things to possess it, and never resting till he find it. Hear how Tobias, exulting in spirit, speaks of this city: “Thou shalt shine with a glorious light, and all the ends of the earth shall worship thee.........The gates of Jerusalem shall be built of sapphire and of emerald, and all the walls thereof round about of precious stones. And all its streets shall be paved with white and clean stones; and Alleluia shall be sung in its streets.” (chap. xiii. 21,22.) And St. John also, in his Apocalypse, agrees with Tobias: “The building of the wall thereof was of jasper-stone; but the city itself pure gold, like to clear glass. And the foundations of the walls of the city were adorned with all manner of precious stones.........and every several gate was of one several pearl; and the street of the city was pure gold, as it were transparent glass.” (chap. xxi.) But we must not suppose the heavenly Jerusalem to be in reality adorned with gold and precious stones, but by this mode of expression we are to understand, that the heavenly city is as much superior to earth, as gold is to dirt, as pearls to common stone, the stars to candles, the sun to a torch, and mortal architects to God, the immortal Creator of all things. But as we intend to speak of the beauty of all the parts of the city of God, we shall dwell no longer on this point.

Another reason why the kingdom of heaven is called the “city of God,” appears to be this, —because a kingdom usually contains an almost infinite number of people, differing one from another in their language, manners, and laws; where many have never seen each other, and much less formed any acquaintance. But a city includes those only who are of the same language, the same customs, and who are governed by the same laws. Wherefore, heaven is called both “a kingdom and a city,” because, although the inhabitants of this heavenly kingdom are almost innumerable, and as St. John tells us, are collected from “all nations, and tribes, and peoples, and tongues,” and also divided into angels, archangels, principalities, powers, dominations, thrones, cherubim, and seraphim, who are much more numerous than men, and are distinguished, not by nations, and peoples, and tongues, but by a specific diversity of nature; yet all these are true citizens, living in concord and unanimity, and governed by one only law of charity. Wherefore, all have but one heart and one soul. And because charity is contrary to hatred, envy, contention, discord, strife, and other vices, therefore anger, contention, envy, &c., are far removed from this holy city of Jerusalem: charity alone reigneth, and with it justice, peace, and “joy in the Holy Ghost.” In the beginning of creation there was a great battle in heaven between Michael, the archangel, and the dragon; but Michael, and the angels who remained firm with him in faith and obedience to their Lord, gained the victory over the dragon and his angels, who by their pride had fallen away from God.¹ And that great dragon was cast out, that old serpent who is called the devil and Satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him.” (Apoc. chap. xii. 9.) From that time the holy city of Jerusalem “hath placed peace in its borders ;” nor has the sound of the war-trumpet been heard therein, neither will it be heard there for ever.

What then can be sweeter, what more blessed than this city? They who know the evils of war, its depredations, slaughter, rapine, sacrileges, &c., can easily imagine the sweetness of peace. But, leaving aside war, who has not experienced in his own city, and even in his own house, how disagreeable it is to have anything to do with passionate men, who take the worst view of all our actions? “Depart from the unjust, and evil shall depart from thee,” saith Ecclesiasticus. But where shall we go, and not find the unjust? and if they are everywhere to be found, evils will certainly be found also, as long as we remain in this land of exile. Hear how the same Ecclesiasticus speaks of a wicked woman: “It will be more agreeable to abide with a lion and a dragon than to dwell with a wicked woman.’ (chap. xxv.) Now, if the partner of one’s life becomes a lion and a dragon on account of her wickedness, to how many afflictions are men exposed! ‘All that will live godly in Christ Jesus shall suffer persecution,’ says the apostle. (2 Timothy, chap. iii. 12.) How unhappy, therefore, is the city of this world, wherein we are obliged to bear with so many enemies, and to fight our way. If we wish to be devout, we shall be persecuted by men; and if, to avoid their persecution, we become wicked, we shall then incur the indignation of our supreme and almighty King, who will punish us, and, both alive and dead, will take vengeance, for His anger no one can resist. Oh, unfortunate and miserable country, where no one can escape from war or persecution, where no one can find true peace! Let us therefore, with our whole heart, love and praise that heavenly city, from which alone every affliction is banished, and where no war, no hatred, no strife, can ever gain admittance.

A third reason why the kingdom of God is called a “city,” is because a kingdom is in the form of a monarchy, and this seems opposed to liberty. But all the citizens of heaven are free, and Jerusalem, our mother above, is also “free,” according to St. Paul in his Epistle to the Galatians. This blessed Apostle knew what he was speaking of, since he had been rapt up into the third heaven, into paradise, and became acquainted with the nature of the city. Wherefore, as a kingdom implies servitude, and a city liberty, that kingdom alone may be called a city where they who obey the king are free. But the blessed in heaven possess not one simple liberty, but one that is manifold. In the first place, all the inhabitants are free from the servitude of sin, because the first liberty possessed in the earthly paradise was to be able not to sin; but the second enjoyed in heaven is far more excellent—‘not to be able to sin,” as St. Austin teaches.¹

Another liberty (like the former) is being “free from the servitude of death. Adam in the earthly paradise was free, so that he could have escaped death: the Sons of Adam in the heavenly paradise are free, so that they cannot die. You must not be surprised at our making liberty to consist in not being able to do anything; because “not being able to sin, and not able to die,’ indicate the height of liberty from the servitude of sin, and the servitude of mortality. For he who cannot sin, is not only free from sin, but is also so far removed from its servitude that he feels a sure security sin will never prevail within him; and he who cannot die is not only free from death, but he is so far removed from it that he feels confident death will never approach him. This liberty God alone naturally enjoys, for the Apostle says: “Who alone hath immortality.” And although the angels and souls endowed with reason are said to be naturally immortal, because they have within them no principle of corruption; yet God, who made them, can also destroy them. But, as we have already remarked, the angels and blessed spirits are certain that they will never sin and never die, and therefore they are completely free from the servitude of sin and of death; this is a most honourable participation in the Divine liberty.

The third liberty consists in being free from “necessity” in general. Now man is obliged to eat, drink, sleep, and labour, at one time to stand or walk, and at another to lie down. But the saints in heaven are not subject to any such necessity, but are free from every necessity, which is the liberty of the glory of the Sons of God, as St. Paul expresses it in his Epistle to the Romans. How great this liberty is, first poor people, then spiritual men, and thirdly the rich of this world bear witness. What labour the poor endure that they may provide food and clothing for themselves and children! and how greatly would they thank those who would free them from such a state of servitude! Many even rob and plunder others, and suffer themselves to be led into bad habits, to be enabled to support themselves; for they say with the unjust steward in the Gospel, “To dig I am unable, to beg I am ashamed; I know what I will do.’ I will defraud my Master—that is, by theft and injustice I will free myself from His servitude. But by this mode of acting we fall into a far more grievous servitude, viz., the servitude of sin and the devil, the most bitter enemy of the human race. Holy men, who give themselves up to heavenly contemplation, consider the servitude of attending to the body to be a grievous burden, because it standeth in need of many things, and steals a great part of their time from other more important concerns. Eusebius, in his Ecclesiastical History,² relates from living that the first Christians of Alexandria, living under St. Mark the Evangelist, were so taken up with their heavenly meditations as never to taste any food until after sunset, that thus they might give the whole day and a great part of the night to such spiritual employment: scarcely did they allow any portion for the refreshment of the body. ‘The same historian tells us, that some forgot their food for three days together, and others continued their fast for six days. Cassian in his Colloquies, and Theodoret in his History, testify that many holy hermits were accustomed to the same thing. Wherefore, to all these the servitude of the body was most grievous, and with the Apostle they exclaimed: “Unhappy man that I am, who shall deliver me from the body of this death?” But to the inhabitants of this world, and especially to those who are rich, this servitude does not appear grievous, but were they wise they would think differently. They are addicted to excessive eating and drinking, and love to sleep on soft couches, and when they exceed the bounds of moderation, they fill their bodies with diseases, and to get free from them they are obliged to take bitter medicine, and to endure many sharp pains. Wherefore they are necessitated, whether willing or unwilling, either to remain enemies to God and to bear His terrible wrath, or to fight against the concupiscence of the flesh by temperance and sobriety. This is doubtless a most laborious and dangerous war; but thus both poor and rich, the good and the wicked, would be free from a most painful “necessity” and miserable servitude.

The fourth liberty consists in being free from obedience to the law and the divine precepts, for “the law is not made for the just man, but for the unjust,” as St. Paul mentions in His Epistle to Timothy. None are more just than the blessed, who are confirmed in justice, and cannot therefore become unjust. It is true, indeed, that to the just living in this world, the law is not a threatening one, because of their own accord they willingly obey it; nevertheless, it cannot be denied but that it is a law which directs and binds them to do that which is commanded, and to avoid that which is forbidden. But the just, who enjoy the liberty of the Sons of God, stand in need of no law, because they behold all justice in the divine “Word,” and, being confirmed in perfect charity, they cannot but accomplish the will of God. Great, then, is this liberty which frees them from every solicitude, and which is so opposed to captivity and the servitude of those unhappy beings, who, with their hands and feet bound, are “cast into the exterior darkness,” and into the “furnace of fire,’ which they can neither endure nor avoid. And yet either one or the other of these abodes will be the lot of every son of Adam. But, alas! many are so blinded by the smoke of present honours, or by the dust of earthly goods, that they see not these things, neither do they consider them, “until sudden destruction” come upon them: then their torments open their eyes, which before their sins had shut.

But let us now turn toward the Celestial city, and attentively consider its situation, form, foundation, gates, walls, and streets. It is situated on the holy mountains: thus we read in the Psalmist, “The foundations thereof are in the holy mountains ;” with this St. John agrees in the Apocalypse, where he says: “And he took me up in spirit to a great and high mountain: and he showed me the holy city Jerusalem, coming down out of heaven from God.” (chap. xxi. 10.) The situation of a city on a mountain is very convenient and useful, both for the purity of the air and as a fortification. But what mountains are higher than heaven? and what mountain is exalted above all mountains, except the heaven of heavens, of which David speaks, “The heaven of heavens is the Lord’s?” This is that mountain for which the same Prophet sighed when he said, “Who shall ascend into the mountain of the Lord, or who shall stand in His holy place?” And from this he implored and expected assistance, saying, I have lifted up my eyes to the mountains, from whence help shall come to me.” Wherefore, the situation of the city of God is so high as to shut out everything that could in any way disturb its peace and harmony. It is higher than dust, thorns, and briars, or the poisonous bite of animals can reach: it is so high that neither vapours nor clouds, neither hail, nor thunder, fire, nor lightning can terrify it: in fine, it is so high that those impure birds, which St. Paul, in his Epistle to the Ephesians, calls “The spirits of wickedness in the high places,” can never reach it:

The form of the City of God is square, for thus St. John tells us: “And the city lieth in a four square, and the length thereof is as great as the breadth.” This expression signifies nothing more, than that admirable and perfect justice which is to be found in the city, where nothing unjust, nothing contradictory, nothing deformed can gain admittance. Thus St. Austin explains the Psalm, “Mirabile in aequitate,” that is, in justice. And truly wonderful will it be, to behold the innumerable inhabitants of this city, all endowed with perfect free-will; and yet throughout all eternity nothing wrong or imperfect will be found in any one of them, either in thought, word, or deed. Justly, therefore, does this city lie in a square, so that the breadth should not, in the least point, exceed the length, nor the length the breadth. This figure of a square may also signify, that the breadth of its heavenly treasures is equal to their length; because as the abundance of goods will be infinite, so also will their duration. In the Scripture, breadth is applied to multiplicity, length to the duration of a thing. Thus, in the third Book of Kings, the great wisdom of Solomon is said to be— “largeness of heart¹ as the sand that is on the sea-shore:” and in the 90th Psalm, duration of time is in length of days.’? There will, therefore, be in the city of our God, as much breadth as length, because there will be an immensity of good things, together with an eternal duration of them. St. John also adds, that the height of the city is as great as its breadth, (so that it is square in every part) because the goods of the heavenly Jerusalem will not only be great and eternal, but also most noble and sublime. It is of little consequence, that Vitruvius and Vegetius do not approve of a square for the situation of a city: they speak of a city that feareth an enemy. But the Scripture speaketh of that holy city, which hath placed peace in its borders, and to which no evil can come on account of its height.

The foundation is of such a nature, that the city alone may justly be called the foundation. ‘Thus speaks St. Paul in his Epistle to the Hebrews, “For he looked for a city that hath foundations; whose builder - and maker is God.” (chap. xi. 10.) The Apostle gives the reason, why Abraham did not build a city in the land of promise, but dwelt therein as a stranger: the reason was, because he knew that the land of promise was but a figure of a better land of promise; and, therefore, he was unwilling to build a house or city that would perish,

because he looked for a city that had a strong foundation, “whose builder and maker is God.” Wherefore, this heavenly city alone truly and properly hath a foundation, since it was built by God to endure for ever. The cities which Cain, Nimrod, Ninus, Nabuchodonosor, Romulus, &c., founded, have often fallen, and at the last day will entirely be destroyed: this proves that they had no solid foundation. Hence, we may understand how much wiser were the Patriarchs than we are, who, although they lived more than double the number of our years, and were obliged to wait so many thousands of years before they could enter the heavenly city; yet they built neither cities nor houses, but dwelt in tabernacles, as strangers and pilgrims, believing with an assured hope that they were destined to inhabit an Eternal city in heaven, and that all things on earth would quickly perish. But we, who live to such a short period, and who can, if we wish, immediately after death, enter into that most blessed city, so labour in erecting and adorning buildings on earth, as if we were either never to die, or else had no expectations of entering Heaven. In this point, we certainly imitate not the faithful Patriarchs, but unbelieving Infidels: and yet we are Christians, and we know that Christ and his Apostles built neither a city, nor a tower, nor had even a house; neither did they wish for one. But still, I do not blame the princes of this world, although Christians, for building new cities: nor private individuals for erecting houses for their own convenience. For we know that David, a pious king, enlarged the city. of Jerusalem, and built in it a royal palace, as we read in the Second Book of Kings. We also know that St. Lewis, king of France, erected in Palestine, at his own expense, several cities for the Christians: neither are we ignorant, that it is but just Princes should possess more magnificent habitations than private men, and patricians more than the common people. But we only require moderation, and condemn extravagance, especially when individuals wish for the palaces of princes; and princes, not content with their palaces, erect immense buildings that look like towns: in fine, we blame a too great affection for temporal goods, as if our chief happiness consisted in them: but we praise a contempt for the world, joined with the humility of Christ.

The gates of this city are said by St. John to be made of precious stones, and the walls of the jaspar-stone; but the whole city itself of pure gold. All this signifies that every part is precious, pure, and transparent; for we know that pearls are both precious and white: the jaspar-stone is sometimes found white, and other times green. But St. John says: “And the light thereof was like to a precious stone, as to the Jaspar-stone, even as crystal :’* he adds, ‘as crystal,”’ to show that he is speaking, not of a green jaspar, or any other colour, but of a; white and clear one. Thus also when he says, that the streets are of pure gold, he adds, “like to clear glass ;” that is, transparent and white like crystal. Wherefore, whether we consider the whole city, or the gates, the walls, or the streets, all is precious: nothing is mean, unbecoming, fading; but every thing is’ beautiful, every thing visible, because there nothing can be found to be hidden or concealed: all behold all things: there no suspicions nor stratagems are admitted. This perhaps is the reason why St. John says in the same place, “And the gates thereof shall not be shut,” because no darkness, no robbers, no enemies are there, on account of which the gates should be closed at night. This verse is not opposed to the words of the Psalmist, where he praises the heavenly Jerusalem: * Praise the Lord, O Jerusalem, because he hath strengthened the bolts of thy gates.” (Psalm cxlvi.) Both the Psalmist and the Evangelist mean this only—that in the heavenly Jerusalem, no danger is to be apprehended from enemies or robbers. By the gates being always shut, the one signified, that the divine protection would never permit any enemy to enter the beloved city of God: the other meant, by the gates being always open, that the city was so secure from every evil attack, there was no need of keeping the gates shut, nor of employing any guards. But what do the gates, the walls, and streets signify? The gates always open signify, that by the passion of Christ admittance has been given to all men, of entering the city of God, and of His angels; “Christ having overcome the sting of death, hath opened to believers the kingdom of heaven.” And not one only, but twelve gates are there, by which christians can enter the city: thus St. John tells us: “On the east, three gates; and on the north, three gates; and on the south, three gates; and on the west, three gates.” Therein enter, not the Jews alone, as they imagine; but all nations from every quarter of the earth: nay, so few Jews enter, as to bear no comparison with the others. Thus our Lord predicted when He spoke of the centurion: “Amen I say unto you, I have not found so great faith in Israel. And I say to you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven: but the children of the kingdom shall be cast out into the exterior darkness.” And in the parable of the vineyard, “Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof.” But this is most clearly expressed in St. Luke: “There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and yourselves thrust out. And there shall come from the east and the west, and the north and the south, and shall sit down in the kingdom of God.” Three gates are said to be from every part of the world, making in all twelve, because an entrance will be open, not only from the east and the west, the north and the south, but from the beginning of the east, from the middle, and from the end of the east, and so of the other parts. Another explanation may perhaps please us more, that the three gates are fixed to each part of the heavenly city, to express the mystery of the Trinity and the three most necessary virtues: for all those enter from the four quarters of the globe, who being baptized in the name of the three divine Persons, have persevered to the end in Faith, Hope, and Charity.

The walls of the city signify nothing more, than the divine protection, which alone is sufficient to guard the city, without the aid of soldiers, arms, or towers. “‘And I will be, saith the Lord, a wall of fire round about: and I will be in glory in the midst thereof’? (Zacharias ii.) Truly admirable promise! ‘I will be a wall of fire round about”—to restrain the enemy: “and I will be in glory in the midst thereof ’—to honour the citizens. As if He had said: Fire burns and shines: I will therefore burn mine enemies, and enlighten my friends: thus will I be a “‘fire round about,’ and a light of glory in the midst thereof. This St. John explains where he says: “And the city hath no need of the sun, nor of the moon to shine in it. For the glory of God hath enlightened it, and the "Lamb is the lamp thereof.” The brightness of God, as a sun, illumines their souls; and Christ, the Lamb of God, illumines the body. But Christ is said to be a “‘lamp,” not because it is necessary in the night, but with reference to his divinity: for if the just shall shine like the sun in the kingdom of God, as our Lord tells us in St. Matthew; how much more glorious will Christ appear—not as a lamp, but as the chief Sun enlightening the city of God! And, therefore, St. John adds, “For there shall be no night.” The streets of the city comprehend the whole space which is within the circumference of the walls. This is the habitation of the heavenly citizens— all of which is pure gold; that is, an ardent and pure charity which embraceth all, and by which all live in each through mutual love: and not only all in all, but all dwell in God, and God in all: “for he that abideth in charity, abideth in God, and God in him.” (1 St. John iv. 16.) And that this might be accomplished, Christ our Lord asked of His Father in that prayer which he made before His passion, in presence of all His apostles, saying: “And not for them only do I pray, but for them also who through their word shall believe in me: That they may all be one, as thou Father in Me, and I in Thee; that they also may be one in Us.” (St. John xvii. 20, 21.) O blessed city which, placed on the highest mountain, enjoyest the purest air! ‘Thou art founded on a rock, that thou mayest have eternal strength: thy gates shine as pearls, and are always open to those that enter: God is thy wall, that continually surrounds thee by His protection, and adorns thee as a precious Jasper-stone: thy street is charity, purer than any gold, clearer than any crystal, which maketh all that dwell within thee, to be of one heart and one soul; which filleth them with ineffable joy, and crowneth them with eternal peace: “My soul longeth and fainteth”’ for thy courts.¹ What can be sweeter to one labouring and groaning amidst a corrupt nation—amongst false brethren—in a world “seated in iniquity,” than to flee away to a kingdom wherein the sweetest peace is found, wherein charity alone reigneth? “When shall I come and appear before the face of my God?’ (Psalm xli.) What more desirable for a soul that loves God, than to behold her Beloved—to be seen by her Beloved—and by an intimate and most joyful union, to dwell within Him, and He in her! It may indeed appear an intolerable boldness, that dust and ashes should sigh after thy courts, O holy city, and a still greater audacity, that a vile creature should aspire to the embraces of his Creator. But He will excuse this boldness, since He hath given it unto us, when he asked the Father, that “all might be one ;”’ and that as the Father is in the Son, and the Son in the Father, so also we might be one in both.

But there is something else wanting in the city, viz:—a temple to praise God, and to take our meat and drink: of garments we shall stand in no need. For if in the earthly paradise Adam and Eve required in their heavenly paradise, where all are clothed with light as with a garment. And not only Adam and Eve required food, but also the angels themselves, as Raphael saith: “But I use an invisible meat and ‘drink, which cannot be seen by men.” (Tobias xii. 19.) And so also in relation to this temple, St. John thus speaks in his Apocalypse: “And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.” (chap. xxi.) That St. John saw no temple in the holy city, must not appear strange to us: in the church militant temples are erected, for four reasons: That the word of God might be preached to the people; that the sacraments and sacrifices might be celebrated; that public prayer might be offered to God, and Psalms sung to the Lord with joy and gladness. Now the preaching of God’s word will cease in heaven, where the uncreated, Word itself will clearly speak unto all, according to the prediction of Jeremiah the prophet: “And they shall teach no more every man his neighbour, and every man his brother, saying: “Know the Lord: for all shall know me from the least of them even to the greatest, saith the Lord.”’ (chap. xxi. 34.) Sacraments and sacrifice likewise will not be necessary there, where neither sin is to expiated, nor signs are required, because the thing signified will then be made manifest. Prayer and praise are here on earth given to God in sacred temples dedicated unto Him, because He hath promised to have His eyes and ears open to the prayers of those who should gather together in His name; thus He spoke to Solomon in the 2nd Book of Paralipomenon: “My eyes also shall be open, and my ears attentive to the prayer of him who shall pray in this place.” (chap. vii. 15.) But since in the heavenly city, God will be seen and heard by all, there is no necessity for a temple in that place. Thus we can easily understand what St. John saith: “And I saw no temple therein :” but why has he added, “For the Lord God Almighty is the ‘temple thereof, and the Lamb?”’ If no temple be required, why is God himself said to be the Temple of that city, and not only God, but the “Lamb” also? Or who shall explain for us, how God and the Lamb are called “Temples” in heaven? And what use hath this temple in heaven? In the holy Scripture it is usual for one sentence to serve as an explanation of another, or an obscure passage to be made intelligible by another that is clearer. In the 90th Psalm it is said: “He who dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven.” The meaning of these words is: he who is united to God by a sure confidence, abides as it were in God, in whom he dwells securely, and is protected from all evil. The same may be said of prayer and praise; for he that by an intimate reverence is joined to God, makes, as it were, a house for himself in God, that so whilst living in it, he may praise God and pray unto Him as he ought. Thus, therefore, the Lord God Almighty is the “Temple” in heaven of the holy city, since these blessed citizens, most attentively considering the omnipotence of God, and thus united to Him by an intimate reverence, dwell in Him, and offer Him worthy praise. So also when they consider the merits of Christ, who as an innocent Lamb delivered himself an oblation, and a victim to God as an odour of sweetness, they are intimately united with Him by love: and reposing in Him as in a temple, they pray for us, and doubtless find the eyes and ears of God open, so that whatsoever they ask they obtain for us, _ But if, to praise God and to intercede for us, these blessed citizens dwell in Him and in Christ, as in a temple, what must we do who neither see God nor Christ? O! would that by the grace of God, we could so praise Him and pray unto Him, that being first united to Him by true humility, and a deep reverence from the consideration of His Supreme Majesty, we could dwell in Him as in a most sacred temple! Then not carelessly or with distraction, but most attentively and devoutly should we sing our grateful praises to God, and offer up to the

Lord prayers that would benefit ourselves and our brethren; then would these words be fulfilled: ‘The sacrifice of praise shall glorify me: and there is the way by which I will show him the salvation of God.” (Psalm xlix.)

The divine praises, offered up on the altar of the heart by the fire of charity, ascend as an odour of wonderful sweetness; and they obtain for us, that our path may be opened and our heart enlightened, to behold the salvation which God hath prepared for those that love Him. But all these benefits those miserable men lose, who pray and sing the divine praises with distraction, and a voluntary dryness of heart; they participate with others in the labour of singing and praying, but they enjoy not the divine consolation, nor a foretaste of heavenly happiness.

Concerning the meat and drink of the city of God, we find these words in the Apocalypse: “And he showed me a river of the water of life clear as ‘crystal, proceeding from the throne of God and of the Lamb. And in the midst of the street thereof, and on both sides of the river was the tree of life, bearing twelve fruits, yielding its fruits every month; and the leaves of the tree were for the healing of the nations.” (chap. xxii.) I am afraid, that some, judging from these words, may wonder at the scantiness of food in heaven, and think that more substantial meat is to be found in this land of our exile; since in the Apocalypse we read of nothing, but the fruit of one tree for food, and the water of a river for drink. But those who suppose such a thing should remember, that in the terrestrial paradise, where doubtless there was better food than we have now, Adam was only allowed to eat fruit and herbs, and drink water; but this fruit and water were far superior to all the food and wine of this life, though not so in any degree, to the “tree of life,” and the living water of the heavenly paradise. In this vale of misery, all men are sickly and have their sense of taste corrupted by a kind of bitterness, and therefore to remove this nausea, they have invented various kinds of food; but this variety so lessens the nausea, as to increase the disease. In the terrestrial paradise however, men were healthy, for the sweetness and wholesomeness of the food and of the water were such, as to be able perfectly to nourish them, and to their great delight, to keep them in continual health; we may add also, that their food was abundantly supplied, without the labour and toil of procuring it. But the living water and “the tree of life” in the city of God, are not like the meat and drink of man in common with animals, such as we have in this world; but so excellent, so great, so divine are they, that the Prophet sings, ‘They shall be inebriated with the plenty of thy house, and thou shalt make them drink of the torrent of thy pleasure.” (Psalm xxxv.) Neither is this meat or drink any thing corporal, but it is spiritual and divine, of which we read in Ecclesiasticus: “She will give him the water of wholesome wisdom to drink ;” and the tree of life is that bread, of which it is written in the same place, “with the bread of life and understanding she shall feed him.” (chap. 15.) And as St. Augustine teacheth, ‘in corporal things food is one thing, and drink another,” but in spiritual matters, food and drink are the same; that is, wisdom, or understanding, or intelligence, which signify the same thing, is food that nourishes and drink that extinguishes thirst. But by the “living water,” wisdom also may be signified, and by the “tree of life,” charity; thus St. John in his first Epistle, “We know that we have passed from death to life, because we love the brethren. He that loveth not, abideth in death.’ (chap. iii.) To love as well as to understand, are both spiritual actions; wherefore, the drink of the saints in the city of God, is to drink of the living river that springs from the fountain of life, which is God; this means, to enjoy a participation of that wisdom by which God is wise, and which is most profound, high, and unspeakable. The food of the same saints is to eat of the “tree of life;” that is, to enjoy a share of that ineffable love, whereby goodness itself being clearly seen can be loved, and by which God loves Himself, who is infinitely good, and the fountain of all goodness. What these signify, we cannot, nor shall we be able to understand, until we arrive at this blessed city. But when St. John says, “that on both sides of the river is the tree of life, yielding its fruit every month,” we must understand the passage metaphorically, that by a comparison taken from corporal things we may understand the spiritual. The blessed Evangelist intended to point out to us the tree of infinite goodness; and that he might do this, he described the tree which grew at the bank of the river, and which from its excellence, being continually watered, produced fruit every month, not every im as others do. Neither does he wish to intimate, that there is only one tree, but many of the same kind, which are so planted on both sides of the river flowing through the middle of the city, that there is little space between the one and the other; and in this manner, the view of the whole city can be enjoyed, and the flow of the water as well as the fruit of the tree. The goodness of the tree is signified by the words tree of life; its fruitfulness by the production of new fruit every month. Hence it is, that the inhabitants of the city always have fresh and ripe fruit— fresh, from having it every month—ripe, from having had it the month immediately preceding: it is never rotten, never dry, never insipid. All this signifies, that the food of the blessed, (that is, the wisdom by which they perfectly see God, and the charity whereby they perfectly love Him,) is the best, and never faileth. That which the holy Evangelist adds concerning the leaves of the tree, “for the healing of the nations,’ seems to mean, that in this our exile, the fruit of the tree of life itself will never be given unto us, but only its leaves; these, however, although they confer not eternal life, are yet useful in “healing’ our disorders, the concupiscence of the flesh, the concupiscence of the eyes, the pride of life, &c., by which all men are enfeebled more or less. These leaves are the divine revelations of the prophets and apostles, sent to us from heaven. O! how sweet an odour would these leaves scatter, if we had the spirit of the Lord. Read the Prophets, the Psalmist, the Gospels, the Epistles of SS. Peter, Paul, John, James, Jude, all these breathe humility, charity, and continency, of which the philosophers make no mention.¹

Wherefore, Christian soul, diligently peruse these leaves, make unto thee from them a daily medicine; and imagine what must be the fruit thereof. And, then despising the husks of swine, ardently sigh for the fruit of Eternal life which is above; think of it, and as long as it is deferred, let the memory of it never depart from thee.

We have already considered one part of the heavenly Jerusalem, let us now consider another part of the structure. A city not only includes foundations, gates, walls, streets, but also a body of citizens, who according to the variety of their functions, are called the foundations, gates or walls. Hence perhaps a city may more properly be named a collection of citizens under the same laws, rather than a collection of houses within the same walls. Thus Cicero speaks in the Dream of Scipio: “An assembly of men united by laws are called citizens.’ Now concerning the heavenly city, which consists of citizens, not only St. John mentions it, but also St. Peter in his first Epistle, and St. Paul in his Epistle to the Ephesians. We have read in the Apocalypse, that in the twelve gates were twelve angels, and thereon were inscribed the names of the twelve tribes of the children of Israel, and in the twelve foundations the twelve names of the twelve apostles of the Lamb. In the first Epistle of St. Peter we read, “Unto whom coming as to a living stone, rejected indeed by men, but chosen and made honourable by God; be you also as living stones built up.” (chap. ii.) And in St. Paul’s Epistle to the Ephesians, “Now therefore you are no more strangers and foreigners, but you are fellow-citizens with the saints, and domestics of God, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone.” (chap. ii. ver. 19.) In the first place, therefore, the city of God has for its foundations the apostles and prophets, because their doctrine supports the whole fabric. Faith is the beginning of salvation, but faith has been revealed by the prophets and apostles, either by writing or preaching the mysteries of the blessed Trinity, the incarnation, the resurrection of the dead, everlasting glory, eternal torments; others also, which are above human reason, we have learned from the apostles and prophets, to whom God had revealed them.

But although faith has no place amongst the blessed, since what they believed they see, and what is seen is not believed, but known and understood; yet the apostles and prophets are called the “Foundations” of the heavenly city, because faith being the beginning of salvation; is consequently the beginning of beatitude. But since St. Peter saith, that we as living stones are built upon Christ, and St. Paul in his first Epistle to the Corinthians, “For other foundation no man can lay, but that which is laid, which is Christ Jesus ;” therefore there is but one foundation, because in the twelve foundations of the apostles Christ existed, as St. Austin teacheth in his explanation of the 86th Psalm. He himself or His Spirit spoke by them and taught them: hear the apostle Paul, “Do you seek a proof of Christ that speaketh in me:” hear Christ himself, “He that heareth you, heareth me;” and again, “It is not you that speak, but the Spirit of your Father that speaketh in you.” It is certain that the Spirit of the Father and the Son is one and the same; hence we may conclude, that not only the twelve Apostles are to be included in “the twelve foundations,” but all those likewise who first preached the same faith; otherwise St. Paul himself and St. Barnabas, and the seventy disciples who were not in the number of the Apostles, could not be called foundations, nor even the Prophets themselves; and we should make the apostle a liar, (which God forbid,) who hath said, “that we are built on the foundation of the apostles and prophets.”

But here occurs a rather difficult question: how can Christ be truly the foundation of the building, when he is called by the apostle “the chief corner-stone ;” and David says of Him, that He is exalted to be the “head of the corner?” How can the same stone be in the foundation and at the top? But if we remember that these expressions are metaphorical, we shall easily understand, that to one person contrary names may be applied, on account of the diversity of his functions. Now not only Christ, who is both God and man, but every prelate is the foundation and the head of his Church, because as “the foundation,” he ought to bear the weight of the building, the infirmities of all, and therefore he ought to be below all; and yet as “head” of the building, he is appointed to rule all, Much-mand all, and be supported by all. Much more justly, therefore, can Christ our Lord be called the foundation of the Church, because He supports us all, and rules us by His power and authority; at the same time, He is placed as the ‘Head,’ to connect the two points, and of the Jews and Gentiles to form one people, to rule and govern all,

Let us now in order consider the gates of the heavenly Jerusalem. According to the general exposition of interpreters, the twelve Apostles are to be understood by the gates: in this explanation they follow St. Augustine in his exposition of the 86th Psalm. But when St. John in the Apocalypse speaks of the “gates,” he mentions twelve angels and the twelve tribes of the children of Israel, whose names are written on the twelve gates of the city of God: but in that verse he makes no mention of the apostles. But the opinion of St. Augustine and of those who follow him is not therefore erroneous; for St. John speaks mystically, not literally—as a prophet, not as an historian. ‘The whole description is full of mystical significations.¹ The land of promise, according to all interpreters, was a figure of the heavenly Jerusalem. Abraham was the first to whom the promise was made: “All the land which thou seest, I will give to thee, and to thy seed for ever.” (Genesis xiii, 15.) And St. Paul, in his Epistle to the Galatians: “To Abraham were the promises made, and to his seed ;” and a little lower he adds: “But God gave it to Abraham by promise.” Isaac alone was the heir of Abraham, Israel being excluded, who was the son of the free woman. Thus the Scripture, “For the son of the bond-woman shall not be heir with my son Isaac.” Jacob alone was the heir of Isaac, Esau, his brother, being excluded, who sold his birthright. Hence the prophet Malachias says, “I have loved Jacob, but have hated Esau;” and these words the apostle repeats in his Epistle to the Romans. The heirs of Jacob were all his sons, twelve in number, not one of whom was excluded; and thus the land of promise was divided amongst the twelve tribes of Israel, as we learn from the Book of Josue. This is, therefore, the reason why St. John said in the Apocalypse, that on the twelve gates were inscribed the names of the twelve tribes of the children of Israel; because the entrance into the promised land was a right of inheritance, which belonged to all the children of Israel alone. But, as we mentioned above, St. John speaks figuratively, so that by the twelve tribes of Israel are meant the true Israelites, not according to the flesh, but according to faith and the spirit; and therefore the twelve Apostles are included, as well as their spiritual children. For, as St. Paul clearly teaches us in his Epistle to the Romans: “All are not Israelites that are of Israel, neither are all they that are of the seed of Abraham, children.” (chap. ix. 6.) The same Apostle compares Israel to a tree, whose many branches are broken on account of unbelief, and others ingrafted by reason of faith. Thus, when the Gentiles were converted, they began to be children of Israel, and many of the Jews ceased to be true Israelites. St. Augustine thus proves this point at length:² “Is not this a wonderful and deep mystery, that many, not born of Israel, should belong to Israel, and many not children, though they were of the seed of Abraham? How are they not? How are they sons? It is, that they are not sons of promise, belonging to the grace of Christ, but sons of the flesh, bearing an empty name; and thus, neither are they of Israel as we are, nor are we of Israel like they are: for we are according to a spiritual regeneration, they according to a carnal one............In the grand-children of Abraham, the sons of Isaac—viz., Jacob and Esau—this great and profound mystery appears, of which the Apostle speaks when he had mentioned the sons promised to Abraham as belonging to the grace of Christ. This the apostolic and catholic doctrine clearly teaches, that the Jews belong to Sara, according to the flesh, but the Ismaelites to Agar; and, according to the spirit, Christians belong to Sara, Jews to Agar; to Esau likewise, according to the flesh, who is also called Dom, the nation of the Idumeans; to Jacob, who is also called Israel, the nation of the Jews; but, according to the mystery of the Spirit, the Jews to Esau belong, to Israel the Christians.” Thus St. Augustine clearly proves, that Christians are true Israelites, not according to the flesh, but according to the Spirit; and that thereby they are heirs of the land of promise, which is in heaven. Wherefore, the gates of the heavenly Jerusalem have inscribed on them the names of the twelve tribes of Israel, because the gate by which we enter the land of promise is the inheritance of the Sons of God, who alone are true and sincere Christians, the children of the blessed Apostles. These are signified by the true Israelites, that is, the sons of the patriarch Jacob; and when St. John adds, that on the gates were twelve angels, he means that angels are the guardians of those gates, whose office is to prevent any one entering, that has not the right of inheritance. “For this reason, perhaps, St. Michael, the archangel, is represented with scales in his hands, because by the angels under him he examines the merits of those who aspire to this heavenly city.

The rest of the building consists of stones; and these are all the faithful, who are “built up,” according to the expression of St. Peter and St. Paul in their Epistles; and since this part of the building regards every one, it will be very desirable for us to remember the conditions or qualities which those must possess who desire to be built on the foundation of Christ and the apostles, under the chief corner-stone, Christ Jesus; that so they may not only be in the heavenly city, but may also themselves become the highest and most happy city of God.

Three conditions are requisite to be built on so noble a foundation: 1st. That we be stones; 2nd. That we be living ones; 3rd. That we be well polished, and be cut square. We must therefore be stones, not wood, or hay, or stubble, that we may make the wall solid—that is, we should be sober and firm, persevering in faith, in charity, in humility, and obedience to the Commandments, and not allow ourselves to be carried about “by every wind of doctrine,” as heretics do; neither should we be carried away by various inordinate desires, as bad Catholics are very often. These are not used as stones by the builders of the eternal city, for they serve only for cottages which are easily destroyed. In the second place, we should be “living stones,” as St. Peter admonishes us, that is, full of charity and spiritual life, such as Christ is, “the corner stone,” who, although He died once according to the flesh, yet He always lived according to the Spirit, and after death rose again to die no more. Dead stones build dead edifices, that is, corporal; but a spiritual house, or rather the city of our great King, which is spiritual and celestial, requires spiritual stones, and therefore living ones. Thirdly, we must be square and polished stones, not unpolished or shapeless, because thus it becometh the building of a city that is superior to all others. So Arphaxat the king built the city of Ecbatana of square and polished stones, as we read in the book of Judith; and if King Solomon erected a temple to the Lord so beautifully adorned, what ought to be the building of that Eternal city, which so far exceeds all other cities? But this beautifying of our building must be done on earth, not in heaven; and of this the temple of Solomon was a figure. Thus we read in the third book of Kings: “And the house. when it was in building was built of stones hewed and made ready, so that there was neither hammer nor axe, nor any tool of iron heard in the house when it was building.” (chap. vii. 7.) The reason was, because the stones were cut and prepared at a distance from the house of the Lord; and thus they were so perfectly polished, that, when they were brought to the temple, they were laid in their proper places without the sound of the hammer being heard. In the heavenly Jerusalem, also, the sound of the hammer will not be heard, because there no persecution will be, no tribulation, no penitential labour, no sighing, no sorrow, no sadness. Wherefore, those stones that are chosen for the glory of the heavenly mansions, ought in this vale of tears to be well cut and polished: thus the Church sings:

Suis coaptantur locis,

Per manus Artificis,

Here penitential labour is necessary for us, because “we all offend in many things,” as St. James affirmeth: here our carnal concupiscence must be tamed, our self-will conquered, our body chastised and brought into subjection: here with indefatigable diligence must we oppose the “shield of faith” against the fiery darts of impure spirits. Therefore, if we cannot bear the stroke of the hammer, how can we, being unpolished, be admitted by the heavenly Architect to form part of the building? O! if men could but comprehend how much good they deprive themselves of by flying from this hammer, and being unwilling to endure anything that is difficult, bitter, and contrary to their inclination, assuredly they would then alter their mind, and fast often instead of having their banquets; throwing aside their soft garments, they would put on sackcloth, and give themselves up to watching and prayer, instead of in-do in vain talk; and if they received any injury from false brethren, or from open enemies, they would not think of revenge, but would give thanks to God, and earnestly pray to Him for their calumniators and persecutors: this they would do, because “The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us;” and again, “That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.”

And truly, if we consider the “living stones” that have preceded us in the heavenly building, we shall see that all were polished by many strokes of the hammer. Christ Himself, “the corner-stone,” and most precious, who stood in need of no polishing, yet suffered for us that He might leave us an example: “Who, when He was reviled, did not revile; when He suffered, He threatened not.” All the Apostles could say with St. Paul: “Even unto this hour we both hunger and thirst, and are naked and are buffeted, and have no fixed abode: and we labour, working with our hands: we are reviled, and we bless; we are persecuted, and we suffer it. We are blasphemed, and we entreat; we are made as the refuse of this world, the offscouring of all even until now.” (1 Epistle to the Corinthians, chap. iv.) What shall I say of the martyrs? Did not all ascend unto the city of the heavenly Jerusalem, after they had been “cut and polished” by many tribulations and most cruel deaths? I omit mentioning the holy confessors, anchorets, virgins, widows, and all others who served God. Unless these had crucified their flesh, with its vices and concupiscences, and had waged war against themselves, they would not have been admitted to the heavenly building. But this polishing of “living stones” was necessary, not only after the coming of our Saviour, but before also, and from the beginning of the world itself. The first living stone was Abel, cruelly slain by his brother Cain; afterwards came the holy patriarch Joseph, sold by his brothers. The angel Raphael said to Tobias also: “Because thou wast pleasing to God, it was necessary that temptation should try thee.” He did not say, because thou wast a sinner, and hateful to God, it was necessary that you should be punished with blindness and poverty; but he said, because thou wast pleasing unto God, being just and holy, therefore, as a living stone destined for the heavenly building, it was necessary that you should bear the stroke of the hammer. Who amongst the prophets did not suffer persecution from the impious? What torments did not the holy Machabees endure? Let us hear the apostle Paul speaking of the saints in the old Law, in his Epistle to the Hebrews: “And others had trials of mockeries and stripes, moreover, also, of bonds and prisons. They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheep-skins, in goatskins, in mountains, and in the dens and caves of the earth.’ (chap. xi. 37, 38.) What wilt thou say, Christian soul, to these words? If the hammer of the builder did not spare those of whom the world was not worthy, on account of their great sanctity, that so they might be fitly polished for the celestial building, what will become of thee, and of those like thee, who indulge in sin, and consider penitential labours too heavy? One of these two things is necessary: either that thou suffer in this life or in purgatory, or be deprived of a place in that Edifice above, and made to bear for ever the hammer of hell. Why, therefore, dost thou not choose (if thou be wise) rather to endure the short and momentary tribulations of this life, than to be condemned to future ones, eternal and intolerable?

-Despise not the purgatorial punishments of the world to come; although they are not eternal, yet are they more grievous, and often of longer duration, than any torment of this life. Hear St. Augustine’s Explanation of the 37th Psalm: “It is said, thou shalt be saved, yet so as by fire; and because it is said, ‘Thou shalt be saved,’ this fire is contemned; yet it will be more grievous than any torment a man can endure in this life.” He also adds, “that the torments will be more severe than the punishments of robbers and the torments of the martyrs :” wherefore, those are mad who despise the fire of purgatory, and dread the tribulations of this present life.”¹ And because in the mouth of two or three witnesses every word shall stand, hear St. Gregory on the third penitential Psalm: “I consider this transitory fire to be more intolerable than all present tribulations ;” hear St. Bernard in his Sermon on the death of lamb, a monk: “But this know, that, after this life, in purgatory will be required a hundred-fold what hath here been neglected, even unto the last farthing.” Hear, in fine, St. Anselm, in his Explanation of the third chapter of St. Paul’s First Epistle to the Corinthians: ‘We must know that this fire is more grievous than anything a man can endure in this life; all the torments of the world are mild in comparison with it, and yet men to avoid them will do whatever they are commanded by others. How much better would it be to do what God commands, that so we might not suffer more grievous torments !”

Having spoken of the city of God, it only remains that we now explain in a few words what is especially required, as the condition of our being enrolled citizens of this most blessed kingdom. This can be mentioned in one word; that we renounce the world, and live in it as strangers and pilgrims. We cannot be citizens of the world and of heaven at the same time; and there is no one who flies from the world, who is not immediately received into the midst of the city of God. But let us consider the whole subject more at length.

Two cities are mentioned in the Holy Scripture; the city of this world which commenced in Cain, for he was the first who founded one, as we read in the book of Genesis; and the city of heaven which began in Abel, the founder of which was not Abel, but God, as St. Paul mentions. Babylon was a figure of the first, which signifies “‘confusion;’? but of the latter, Jerusalem was typical, the City of our great king, which means the “vision of peace.” Those are inhabitants of the earthly city who dwell therein, not only in body, but also in heart, who love the earth, pant after its pleasures, struggle for them, content for them. Of this city the devil is prince, who having been cast down from heaven, possessed the government of the earth. For although our Lord said when his Passion drew nigh, “now is the judgment of the world, now shall the prince of this world be cast out;” and although He truly cast him out by His cross, and triumphed over him, according to St. Paul in his Epistle to the Colossians, “And despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself ;” yet we must not suppose that the devil was entirely “cast out” of the world, or that he has completely lost the dominion of the world, but only that he was cast out of all those, and has lost dominion over them who united themselves with Christ and his heavenly city, and fled from this earthly one. But that the devil hath yet power over the city of this world, the Apostle teaches us in his Epistle to the Ephesians: “For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of | the world of this darkness, against the spirits ‘of wickedness in the high places.” (chap. vi. 12.) Wherefore Satan. together with his his satellites, yet has power in the world, and is the “ruler” thereof; that is, of earthly-minded men, inhabitants of this earthly city, of which St. John says, “It is seated in wickedness.” As if he had said, the world is united with its chief, who is wicked, or the world is under the power and dominion of a “wicked” demon.

But the inhabitants of the heavenly city, are those who reign happily. in its kingdom, and those also, who although they dwell on earth in their mortal body, are far from it in their heart, for their conversation is in heaven, and “they desire to be dissolved and to be with Christ.” But because whilst on earth they are mixed up with its citizens, therefore the Holy Scripture saith, that they are in the world, but not of the world, and in the world, not as citizens, but as strangers and pilgrims; thus St. Peter teacheth, “Dearly beloved, I beseech you as strangers and pilgrims to refrain yourselves from carnal desires which war against the soul ;” on the contrary, the citizens of the world are said in Holy Scripture to be, “Strangers to the Testament, having no hope of the promise, and without God in this world.” ‘These words St. Paul makes use of in his Epistle to the Ephesians. Since, then, this is the truth, let no one deceive himself, let no one imagine that he can be a citizen of the world and a citizen of heaven at the same time. Citizens of the world are of the world, citizens of heaven are not of the Art world. To be of the world, and not to be of the world, are contradictory terms, therefore they cannot be united. Hence those whom earthly objects delight, can have no place in the heavenly city, unless they first flee from the world, unless they renounce it, unless they despise its pleasures.

And since these considerations are important and understood by few, or not considered as they ought to be, therefore that no one may plead ignorance at the Last day, the apostles and evangelists inculcate and repeat them over and over again; hear our Lord: “You are of this world, I am not of this world ;” and to the Apostles He says, “If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out — of the world, therefore the world hateth you;” hear St. Paul: “The wisdom of this world is foolishness with God ;” and again, «“You must needs go out of this world...... that we be not condemned with it;” hear St. James: “Know you not that the friendship of this world is the enemy of God? Whosoever, therefore, will be a friend of this world, becometh an enemy of God;” and St. Peter saith: “Fly the corruption of that concupiscence which is in the world: and St. John; “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him.”’ Hear, in fine, our Lord himself, in his prayer to his Father: “I pray for them, not for the world do I pray; but for them whom thou hast given me. And the world hath hated them, because they are not of the world, as I also am not of the world.” Here we can most clearly perceive, that the world is thus condemned and excommunicated by God, that Christ does not pray for it all. But if Christ does not pray for the world, how can He say in another place, “God so loved the world as to give his own beloved Son?” Doth the Father love the world, and the Son hate it? Or how doth the Son exclude the world from His prayer, whom the Father doth not exclude from His love? St. Augustine, explaining this question, says, that the world for which Christ did not pray, signifies only the wicked, as St. Paul mentions in his first Epistle to the Corinthians; “That we be not condemned with this world.” It may also be said that Christ did not pray for the world, because what He then was asking for the Apostles, did not in the least regard the world; for He prayed for the gift of perseverance: “Keep them in thy name.” And at the same time He prayed that they might possess eternal glory, when He said, “Father, I will that where I am, they also whom thou hast given me may be with me, that they may see my glory.” (St. John, chap. xvii. 24.) Now these words cannot apply to the world, for it is not fit for the kingdom of heaven, unless it be first purified; as a man covered with dirt and mire, would not be fit to enter the chamber of a king. But God loved the world, and delivered his Son for it, that he might cleanse it, and make it fit for his kingdom. Wherefore Christ prayed for his enemies, not that. they might remain in their wickedness, but that his Father might pardon them, and thereby cleanse them, that so they might not be of the world. This our Saviour observed in his prayer, when he said, “Not for the world do I ‘pray,’ * for he added a little lower, “That the world may believe that thou hast sent me.’ The conclusion, therefore, is, Christ prayed for his friends, not for the world, because unless we first leave the world before we leave the body, we cannot arrive at the kingdom of God.

Wherefore, whoever loveth this heavenly city, let him hasten to depart from the world, lest the last day suddenly come upon him, and he be snatched from life, when there will be no hope of his salvation. And when in spirit he shall have left the world, let him forget it and its pleasures, and remember continually the city of the Lord alone, vowing with the prophet David: “If I forget thee, O Jerusalem, let my right hand “be forgotten. Let my tongue cleave to my jaws, “if I do not remember thee: if I make not Jerusalem the beginning of my Joy.” (Psalm cxxxvi.) This is a true mark of being citizens of the eternal city, if truly from our heart we prefer rather to be deprived of our tongue and of our hands, than to do or say any thing against the love of God our Father, and our heavenly country: and if “the beginning of our joy” be indeed that City, which maketh its inhabitants so blessed as not to take pleasure in any earthly happiness, and the mere remembrance and expectation of future joys, be alone sufficient to gladden our heart in this our exile.

We will now conclude this book with a passage from St. Augustine, that those who may not perhaps believe my words, may at least credit those of so great a man. In his Explanation of the 61st Psalm, he mentions what are the true marks of the citizens of the world, and of the inhabitants of the city of God: “All who seek after earthly things,” he saith, “all who prefer the happiness of the world before God, all who mind their own interests, and not those of Jesus Christ, belong to that city which is mystically called Babylon, and have for their king, the Devil; but all ‘who mind the things that are above ;’ who meditate on heavenly truths; who live in the world with fear lest they should offend God, and who when they do offend him, are not ashamed to confess their sins; the mild, the holy, and just, and good, all these belong to that city which hath Christ for its King.”