The Eternal Happiness of the SaintsBook III. The House of God

“[ REJOICED at the things that were said tome: We shall go into the house of the Lord.”? (Psalm cxxi.) That good and faithful servant has abundant and unspeakable cause to rejoice, who hath either diligently laboured in the vineyard, or multiplied his talents in business, or was the first to win the prize in the race, or who hath gained a crown in war or single combat, who hath carefully fed the flock entrusted to him, and courageously defended them from the wolves: and now having completed all his labours, he enters with joy into the house of his Lord. But let us consider why that is called a ‘House,’ which before was named a city: it is not because the house is narrow, and therefore doth not deserve the name of a city: on the contrary, it is infinitely more extensive than any city or kingdom. Hear how the prophet Baruch exclaims: “O Israel, how great is the house of God, and how vast is the place of his possession! It is great, and hath no end: it is high and immense.” (chap. iii. 24.) But why is the House so great? The first reason is, because the blessed—although occupying every part of the kingdom of heaven, are all the familiar friends and domestics of God. For if mention were only made of a kingdom or city, it might be supposed by some, that there would be many in the city of our God, who could never see him, never speak unto him, except they gained admittance by other greater saints. But this is not the case; for all behold God always; they hold converse with Him, they speak with Him face to face—whether seraphim or cherubim, apostles or prophets, or inferior angels and saints. Of our angel-guardians who belong to the last order of spirits, our Lord saith: “Their angels in heaven always see the face of my Father who is in heaven.” And St. Paul, writing to the Ephesians, tells us, that all the blessed are not only citizens of the saints, but also “domestics of God.” Wherefore, their habitation is not only called a city, but likewise a ‘House.’ There are many mansions in heaven, some high, some low; there is also a diversity of crowns, some great, some Inferior, according to the degree of merit: but yet all the citizens are blessed and happy, and all clean of heart, and full of charity. Wherefore, every one in that ‘House’ sees God, and converses with him as a domestic and friend; although in earthly kingdoms and cities, there are many who can never see the king, and very few who are admitted to his friendship, or to an interview. Another reason appears to be, because although in a city many do see the king and speak to him, yet all are not his sons and heirs, but only those who live in the palace, and are acknowledged to be his sons and heirs. But in the kingdom of heaven and in the city of our God, all the saints, without any exception, are true sons of God, brothers of Christ, heirs of God, and co-heirs with Christ: neither do the great despise the inferior, nor is there any envy or Jealousy amongst them. And when our Lord taught us to recite daily the “Our Father,” he therein excluded no one: and when he will say at the last day, “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world,” he will not exclude any one of the just: and when the Apostle said to the Romans, “Whosoever are led by the Spirit of God, they are the sons of God;” and again, “For the Spirit himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also; heirs indeed of God, and joint heirs with Christ,” no one is excluded, neither great nor little, provided he possess the Spirit of God, and suffer himself to be led by him. This is also given to all who have been regenerated in Christ, and who shall persevere in faith, hope, and charity. St. Peter also, in his first Epistle, promises to the ‘regenerated,’ “an inheritance incorruptible and undefiled, that cannot fade, reserved in heaven.” In fine, St. John in his Epistle says to all the Just, without exception: “Behold, what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God.” (chap. iii.)

Justly, therefore, is the habitation of the blessed called a ‘House,’ and not merely a city and kingdom, wherein all are sons and heirs of our great King, and all beloved by Him as his sons, and by Christ as his brothers: with reason may they exclaim with the prophet: “How good and pleasant is it, for brethren to dwell together in unity.” What greater happiness can be conceived, than to converse with innumerable angels, to be loved by them with a most sincere love, to be treated as a brother, to be embraced as a brother!

Another reason may be assigned, why the habitation of the saints is called a ‘House,’ because it has—especially if the abode of royalty—ornaments, consisting of halls, chambers, and other apartments, ‘which a city does not possess. For who can number the carpets, tapestry, pictures, precious vests, and gold and silver vessels which adorn the palaces of kings? And not only the interior decorations are of a great value, but the building itself also is admirable, on account of the precious marble, the pillars, the gilded or painted courts, the hanging gardens, and other things which it would be too long to enumerate. After Solomon, king of Jerusalem, had built a temple to the Lord of suitable magnificence, he also erected a palace for himself of such extent, that the building thereof took thirteen years; though at the same time he employed many men, and had at hand an abundance of precious stones and cedar-wood. With the same expense and industry, he built a palace for his wife, the daughter of the king of Egypt, and the house “of the forest of Libanus,” of which a description is given in the third Book of Kings: and so sumptuous was it, that it seems incredible. Wherefore, when the sacred Scripture calls that the ‘House,’ which before it had called the city of God, the meaning is, that both the city and the kingdom shine as resplendent as a royal palace doth shine. For the prophet Baruch hath told us, “the house of God is so great,” that it occupies the whole extent of the kingdom of God.

If a whole kingdom possessed as much magnificence as its chief city, this would indeed excite our admiration. Who will not therefore be astonished, when he recollects that the kingdom of heaven is called the ‘House of God,’ because all the beauty and value of its ornaments are the same, as the house of God itself? Justly doth the prophet David exclaim: “My soul longeth and fainteth for the courts of the Lord.” (Psalm lxxxii.) Who will not then desire with his whole heart, to see and to possess this royal and most noble palace, which equals in its extent a whole kingdom? And, on the other hand, to see and to possess this boundless kingdom, which equals any royal palace in beauty and magnificence? But not only would our souls desire such a house and such a kingdom, were it attentively to consider, and faithfully believe these words; but it would even be quite ravished by the consideration of the beauty and magnitude thereof. But alas! being solicitous for earthly goods, we deem those objects alone great, which we see on earth, and therefore we think not of invisible things: we act just as children do, who never having left their father’s house, love it beyond all others, and never think of the palaces of kings; or like rustics who have never visited any great city, they are solicitous only about the cultivation of the fields, about the repair of their thatched cottages: but no cares ever disturb them about palaces, towers, forums, theatres, honours, dignities, riches, or splendid banquets. And, perchance, these rustics and children are more happy than rich citizens and great princes, because those things which appear grand, bring with them more trouble and danger than solid utility and dignity. But the good things in the heavenly ‘House’ of God our Father, are both truly great and cause no trouble unto us, nor danger: they will free us from every evil, not for a time only, but for ever and ever.

Wherefore, St. Paul saith, who was neither a child nor a rustic, who had known the goods of this world, being a most learned man, and intimate with the Wise; who had been in the house of God, and had visited the heavenly city, being rapt into paradise and the third heaven—he saith of himself: “While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal; but the things which are not seen, are eternal;” and again: “Our conversation is in heaven.........Seek the things that are above, where Christ is sitting at the right hand of God. Mind the things that are above, not the things that are upon the earth.”

There is another reason why the kingdom of heaven is called the ‘house of the Lord:’ it is derived from these words of our Master, “In my Father’s house there are many mansions.” In earthly dwellings there are dining-rooms, couches to sleep on, and halls or courts for various purposes, which cannot be performed outside the house. Now in the house of the Lord there are many chambers, wherein all the saints not only feast on royal banquets, but what is most wonderful, and not possible to be credited, had not the Holy Spirit revealed it to us, the King himself ministers unto them, being girded! Thus our Lord speaks in St. Luke: “Blessed are those servants, whom when the Lord cometh he shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.” (chap. xii. 37.) What a banquet is this, I ask thee! Who ever heard of such a feast? The Lord stands, the servant reclines; the Lord is girded, that He may “minister” without impediment, the servant is ungirded, that he may recline more freely; the Lord passeth bringing food, the servant eateth with pleasure the royal food! O! did we but consider and understand these things, how insignificant would all earthly pleasures become! Our Lord on one occasion girded himself with a towel, that he might wash the feet of his disciples. But Peter was astonished, and could not endure to see his Lord wash the feet of servants. And with reason was Peter thus astonished, because he beheld ‘majesty’ humbling itself to give an example of humility. But in our celestial house, this ‘ministering’ of the Lord is not an humiliation, but a favour; for the servants of God in heaven, where the proud will not enter, stand not in need of an example of humility, for all are confirmed and made perfect in every kind of virtue. Wherefore the ‘girding’ of the Lord signifies, that He will as freely and as readily be a Lord unto each one of his servants, by loading and refreshing them with every blessing, as if He had nothing else to do, and were alone with each one of them!

O Christian soul! what doth this mean? Would that thou wert wise, and couldst understand with what honour and joy the Lord will fill his servant for ever! If these truths could descend deeply into thy heart, truly thou wouldst become fervent in spirit; and with thy loins girt, thou wouldst joyfully devote thy whole being to the service of so sweet a Lord. And if any one of his poor brethren met thee, not only wouldst thou not despise him, or look angrily at him; but with the bowels of charity enlarged, thou wouldst relieve him and nourish him, mindful of these words: “Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.” (St. Matthew, xxv. 40.) Where it is said, * He will make them sit down to meat,’ signifies, that the blessed being now admitted into their Father’s house, can ‘sit down’ without the least danger or solicitude, and enjoy all the good things with which the house of the Lord is filled. From henceforth, no one will be able, either by force or by fraud, to hinder them or forbid them enjoying every good most freely. Lastly, where it is said that, “passing he will minister unto them,” this signifies, there is a special banquet for the saints in the Lord himself, for he is the bread of life; he is the fountain of wisdom; he is a hidden manna, which no one knoweth of but he that receiveth. Wherefore, He passeth unto all, he giveth unto all ineffable banquets, that satiate without loathsomeness, and fill without satiety.

Let us now pass from the chambers to the couches. “The saints shall rejoice in glory,’ saith David, “they shall be joyful in their beds.” (Psalm cxlix.) These “beds”? signify nothing more, than the eternal rest of the saints, and that “sleep” of which the prophet speaks in other places, “'When he shall give sleep to his beloved; behold the inheritance of the Lord,” &c. And again, “In peace in the self same I will sleep, and I will rest.” In fine, this is that ‘rest’ of which St. John makes mention; “Write, blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours; for their works follow them.” (Apocalypse, chap. xiv. 13.) Great is this blessing, possessed only by the saints; for in this life no one is entirely free from labour, and those who seem at rest, such as nobles and rich men, are often oppressed with the greater troubles. Not without reason hath our Lord compared riches to thorns, in the parable of the sower; and Job saith; “Man’s life upon earth is a warfare,” and one of his companions: “Man is born to labour and the bird to fly.” But Ecclesiasticus is the clearest of all on this point: “Great labour is created for all men, and a heavy yoke is upon the children of Adam, from the day of their coming out of their mother’s womb, until the day of their burial into the mother of all. Their thoughts, and fears of the heart, their ima- -gination of things to come, and the day of their end: From him that sitteth on a go- ‚pious throne, unto him that is humbled in earth and ashes. From him that weareth purple and beareth the crown, even to him that is covered with rough linen: wrath, envy, trouble, unquietness, and the fear of death, continual anger and strife.” (chap. xl.) Thus Ecclesiasticus most beautifully teacheth us, that no mortal can enjoy ‘rest’ at any time. But I will briefly explain these words, that all may understand how great is the ‘sleep,’ that is, the rest of the blessed. “Great labour is created for all men, and a heavy yoke is upon the children of Adam.” Occupation is opposed to rest: but because many are occupied in pleasant things, in hunting, in games, in music, in dancing, it is added—“A heavy yoke,” to show us that he speaks of laborious and troublesome labours with which no one is pleased, and which all fly from. But these troublesome labours are “created for all men,” that is, destined for men from their creation, as their individual and inseparable companions. This Ecclesiasticus explains, lest perhaps he might not be understood by some, “From the day of their coming out of their mother’s womb, until the day of their burial in the mother of all.” Wherefore, oxen that sometimes bear a heavy yoke, but rest at night, are better off than man who is compelled to carry his “heavy yoke” day and night. He then briefly mentions a part of the troublesome occupations, which like unto a most heavy yoke, press upon the neck of mortals. “Their thoughts and fears of the heart, their imagination of things to come, and the day of their end.” The first portion of their labour is the thought of the future, for they are always solicitous about to-morrow, saying within themselves, ‘What will happen after this? Shall we lose the little we possess?” From this solicitude proceeds a continual fear, which does not suffer man to be at rest. This solicitude, with its offspring, which is fear, is two-fold: one which the mind imagines to itself; the other which is certain, and which one can avoid. Of the first Ecclesiasticus speaks, “Their imagination of things to come:” of the latter, “The day of their end.” Men imagine, that is, represent to themselves various future contingencies, which no less disturb them than if they were certainly to happen. But the thought and fear of ‘death’ especially frightens them, which is called “the day of their end:” all await this with so much terror, that St. Paul in his Epistle to the Hebrews, calls it a continual “servitude:” for the expectation of death can embitter all the pleasures of life. Lastly, Ecclesiasticus adds, that this laborious occupation is so common to all the sons of Adam as to belong to all men, from the first unto the last; “from him that sitteth on a glorious throne, that weareth purple and beareth the crown, unto him that is humbled in earth and ashes.’ Thus all men, since the sin of Adam, are more miserable even than the beasts of the field: for these live without fear, and are not solicitous for to-morrow, neither do they remember past labours, nor are they disturbed by ‘the imagination of things to come.’ And therefore hath Ecclesiasticus said, that this yoke is upon “all the children of Adam,” in order that he might both exclude the beasts of the field, and show us that the cause of all this misery, was the sin of our first parent.

But the lot of those who aspire not after their heavenly home is the most miserable of all, because, after having carried a heavy yoke in this life, they will be forced to bear a still more heavy one in hell. In this world our troubles are often united with some consolations; but in hell there will be labour and sorrow, without rest or consolation: for, in the blessed House of God alone can there be rest without labour, and consolation without sorrow. With reason doth the prophet say: “The saints shall rejoice in glory: they shall be joyful in their beds.” (Psalm cxlix.) They rest not as those that sleep, who do not feel their rest, but they rest with great “joy,” knowing and feeling with eternal gratitude their most happy rest, free from labour, pain, fear, and trouble. ‘Truly, if there were nothing else in the House of the Lord but this eternal rest, would it not be worthy of being purchased by all the sorrows and labours of this life? and if in hell there were no other torment but an everlasting want of rest, would it not be worthy of being redeemed by the daily prayers and tears of a whole life? As it will be consoling to the saints to behold, at their departure from this world, the end of all their labours and. sorrows, so, likewise, will it be bitter for the wicked to reflect, at their death, that henceforth they can hope for no rest from their sorrows.

Death is said to be the chief of all terrible things; and yet, because it appears to bring some rest, therefore most miserable are they who shall descend into hell, for “They shall seek death, and shall not find it: and they shall desire to die, and death shall fly from them.’ (Apocalypse ix. 6.) Wherefore, the being deprived of all rest will be a more grievous evil than even death itself. And yet, so great is the blindness of men, that they think nothing of losing eternal rest, and of descending into that pit wherein their torments will never admit of consolation.

In earthly houses certain places are set apart for various purposes. But, in the courts of the blessed, all are occupied in one occupation alone, the praise of their great King. Here, in this world, some are occupied in gaining money, in acquiring dignities, in acquiring knowledge, either to teach or to learn; whilst others devote themselves to mechanical arts, in order to provide the necessaries of life. But amongst the living, immortal inhabitants of heaven there will be no wants, no ignorance, no necessity, no ambition: all being content with their state, neither desire nor require anything more— they are entirely devoted to the enjoyment, love, and praise of their “chief Good.”

But some one may say, that the duty of praising God in psalms and hymns, and especially in reciting the canonical hours, is laborious and tiresome; and some there are who even consider it a heavy burden imposed upon them to spend so much time in singing in the Churches, and in praising God. To whom we answer, that “praising” God in this life is a meritorious act, but in the next it will be a reward. Hence it is, that what may be to many laborious here, in heaven will be a sweet occupation to all the saints. Now, we read and sing many things which we do not understand, whilst we labour much in driving away vain thoughts, which are like so many troublesome flies. Moreover, our body, which is mortal, cannot for any long space of time attend to the functions of the mind without being fatigued. But, in our blessed country, the body will be immortal and impassible; vain thoughts will depart; we shall most perfectly understand what we sing; and, what is the greatest of all, the divine ‘praise’ will be nothing more than the exercise of our happiness. Wherefore, if eternal happiness will not be troublesome, neither can the eternal praising of God be. That the praising of God is an exercise of beatitude, the prophet teacheth us: “Blessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever.” (Psalm lxxxiii.) As beatitude consists in always loving and beholding the “chief Good,” so the exercise of beatitude consists in always admiring and praising God; and as no one will be wearied in loving Him, so no one will be wearied in loving Him. And again: we shall not only not grow weary in seeing and loving God, but we shall never be tired in seeing and praising the works of God, which will always be before us, showing forth His wonderful beauty, Nor can we praise the beautiful works of God without our praising the Author of them at the same time, for they will ever cry out unto us: “He made us, and not we ourselves.” In fine, as we can never forget the benefits with which God hath loaded us, so we cannot but exult with the most grateful hearts in the praises of our most bountiful Benefactor.

Let us then conclude with St. Augustine, and say: “What else could be done, where neither any sloth will be admitted, nor any want shall labour? God Himself will be the end of our desires: He will be seen without end, loved without weariness, praised without fatigue. This gift, this love, this exercise, will be truly shared by all, as eternal life itself will be common to all. There we shall rest and see: we shall see and love: we shall love and praise. Behold, what will be in the end without end. What other end have we than to arrive at that kingdom which hath no end?”¹

Having explained these points, it now remains for us to consider what is the gate by which we shall be enabled to enter that most blessed House. But our Lord Himself, in the Gospel, not only makes mention of the gate, but also tells us that it is very narrow, for, being asked, “Lord, are they few that are saved?” He answered: “‘Strive to enter by the narrow gate, for many, I say to you, shall seek to enter, and shall not be able. But when the Master of the House shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: Lord, open to us. And He shall say to you: I know not whence you are: depart from me, all ye workers of iniquity.” (St. Luke, chap. xiii.) Thus our Lord plainly teaches us, that the “gate” of the house of God, which is in heaven, is very narrow, although the House itself is most extensive; and that, because it is narrow, many will not enter therein who otherwise would; that they indeed desire to enter, but will not strive for it, nor be willing to suffer any violence.

But we will explain how it is that the gate of this most extensive House is narrow. The gate has four divisions—the threshold, the inner court, and two side passages— that is, four stones: one below, another above, and two at the sides; which, in our gate, are four virtues, essentially necessary in order to enter the heavenly house. These are faith, hope, charity, and humility. Faith and hope are the two lateral stones, charity is the inner court, humility is the threshold on which we walk. But all these stones—that is, all these virtues—have their length and breadth so small, that in themselves they are narrow, and, accordingly, they make the gate very narrow.

Let us begin with faith. True Christian faith is so narrow that, unless the mind do violence to itself, and suffer itself to be reduced as it were into captivity, to be bound and trampled upon, no one can enter by it. This is what St. Paul means in his Second Epistle to the Corinthians: “Bringing into captivity every understanding unto the obedience of Christ.” (chap. x.) The Christian faith proposes many things to be believed, which are so beyond all understanding that it is most difficult to give our consent to them; and yet are we commanded to believe them so firmly that we should be prepared (if necessary) to die a thousand times rather than deny one article of faith. This is a difficult duty, and no wonder so few comply with it. This is the reason why so many go over to Mahometanism and other heresies, because they cannot bear the strictness of faith, but have made the gate very wide, which nevertheless leads, not to life, but to destruction, according to the words of our Lord in St. Matthew: “Wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.” (chap. vii.) Every one naturally desires knowledge, but all do not readily assent to a proposition, unless it be demonstrated, or a probable reason for it be given. St. Paul, the Apostle, experienced this; for, although he eloquently preached from an infused and acquired learning, and by the gift of tongues, yet when he spoke of the Resurrection of the dead many laughed at him, and. others said, “What is it that this word-sower would say?” And when he preached ‘Christ crucified,’ it appeared foolishness to the

Gentiles, and to the Jews a stumbling-block, as he mentions in his First Epistle to the Corinthians. Hence, the ancient heretics, in order to widen the narrow gate, invented various errors, Some denied the mystery of the Trinity, as the Sabellians and Arians; others the mystery of the Incarnation, as the Nestorians and Eutychians; others the Resurrection of the dead, as the Origenists, &c. But all these gates (besides many more) being built by human architects, and wanting a solid foundation, fell in a short time, so that now we scarcely know their names: and these even would not have reached us, had we not read them in the works of those who exposed them, as St. Irenaeus, Philaster, St. Epiphanius, St. Augustine, Theodoret, &c. The Mahometans, whose sect is now so widely extended, have cast away nearly all the most difficult points in the Christian faith —the blessed Trinity, the Incarnation of the divine Word, the death and resurrection of the Son of God, the sacrament of Penance, and the holy Eucharist. These being thus cast aside, the gate is widened to admit an innumerable multitude.

But the heretics of our own time have endeavoured to enter by another way, for they have taken away those narrow barriers which relate not so much to the understanding as to action. The Christian faith teaches that all sins are to be avoided; that we shall have to give an account even of every idle word; that if we fall into mortal sin, we must confess it to a priest, and blot it out by serious contrition and satisfaction; that good works, though laborious and difficult, are to be performed if prescribed by our superiors; that the kingdom of heaven can be acquired by good works, as a crown of justice, and a reward of labour; that “celibacy” is to be observed by priests; that monks and nuns are obliged to keep their vows. ‘These and other points, which make the gate narrow, the heretics have so taken away as to make it very wide. For they assert, that “faith alone is necessary for salvation, so that a Christian could not perish, though defiled with every sin, provided only he believed; that there is no need of confessing our sins to a priest, but only to God; that contrition is not required, a certain terror of the mind being sufficient; that works of penance and satisfaction are not necessary; that a priest is at liberty to marry, and monks and nuns to ‘violate their vows; that superiors cannot oblige the faithful to perform good works, &c. These and other doctrines of faith being taken away, the heretics made the gate of salvation very wide for themselves: but they opened a way that leadeth to destruction, and through it they brought to perdition, together with themselves, an immense multitude of foolish men. But neither do all Catholics keep within the narrow boundaries of faith, for, although they believe what their faith teaches them, yet because they live differently from what their faith commands, they are proved to be in the number of those of whom St. Paul speaks where he says: “They profess that they know God, but in their works they deny him.” Thus, these likewise enter in at the wide gate that leads to destruction. Wherefore, with regard to faith, when our Lord was asked, “If they are few who are saved ?”? we answer, few there are; and hence all must strive to enter in at the narrow gate.

Hope likewise has its difficulties, whether we consider the greatness of the reward promised, or our own weakness and nothingness. If an ignorant rustic, without experience, were commanded to hope that in a short time he should possess the wisdom of Solomon, or that of Plato and Aristotle, and at the same time the kingdom of Alexander the Great or of Augustus—how, I ask, could such an humble individual be persuaded to hope for such great things? But this is much more easy than that a mortal man could hope to possess the wisdom and power of the angels in heaven, who are pure intelligences. For this rustic, and Alexander, and Aristotle, were of the same nature, and alike mortal; and the wisdom of Aristotle did not exceed all human wisdom, neither did the empire of Alexander occupy a third part of the globe. But Christians are commanded to hope for an equality with the angels, according to the words of our Lord: “But they that shall be accounted worthy of that world, and of the resurrection of the dead, shall neither be married nor take wives. Neither can they die any more: for they are equal to the angels, and are the children of God, being the children of the resurrection.” (St. Matthew, chap. xx. 38.) Again: if a man that crawls upon the ground were commanded to hope that in a short time he would fly through the air, or subsist in the water for some time, and go here and there, how could he be induced to believe these things? And yet large birds, as cranes and storks, fly through the air as swiftly as eagles; and large ships, heavy laden, sail up and down the waters just as the pilot directs them. But Christians are without doubt commanded to hope, that with their bodies they will one day ascend above the heavens, and that from heaven to earth they can descend without the least danger of falling, and content with the sun itself in its course from east to west, with the certain hope of victory. In fine, if some poor orphan were commanded to hope that he would be adopted as a son by a great king unknown to him, truly it would take much labour to induce him to think this could be possible; and yet both are men, children of the earth, and doomed to die. But Christian hope teaches us, that every one, provided he be baptized in Christ, and observe his commandments, will have the spirit of “adoption” from God, will be truly chosen His son, and made heir of all things which God Himself possesseth —co-heir with Christ, who is His natural and only Son, and whom the Father hath appointed Heir of all things.

If these great and sublime hopes were entertained by Christians as they should be, they would certainly make them fearless as lions, so that no dangers or terrors could conquer them; and they would exclaim with the prophet: “The Lord is my keeper: I will not fear what man can do unto me. If armies in camp should stand together against me, my heart shall not fear;” and with the apostle: “I can do all things in Him who strengtheneth me;” and again: “If God be for us, who shall be against us?” But few there are who hope for such aid as they ought; whilst many are found who do not look even for temporal blessings from God, but trust more to their own cunning, to theft and lies, than in the aid of the Most High. Our Lord Himself, in St. Matthew and St. Luke, admonishes the faithful by most beautiful parables, not to be too solicitous about food and raiment, because our heavenly Father, who nourishes the birds that neither sow nor reap, and clothes the lilies of the field that neither labour nor spin, will much more take care of His children for whom He intends an eternal kingdom: but yet, so little confidence have many people in God, that often in their troubles they rather have recourse either to human fraud or diabolical arts, than to the Almighty. Wherefore, if these do not hope to receive from God what He gives to the birds of the air, and the lilies of the field, and which He hath promised to give them if they trust in Him, this is a great proof that their hope is not of that character which belongs to the sons of God, who hope to receive a share in His eternal kingdom. And since no one can attain salvation without a certain and living hope, which is a part of the gate of the heavenly “House,” therefore few are they that are saved.

There are also other and greater difficulties in the virtue of hope. It commands us to despise present things, which are seen, and to hope for future goods, which are not seen; to give alms to the poor, that, being multiplied, they may be returned to us in heaven, though no one here can see them, or conceive what we shall there receive, if we sow them on earth. A rustic can indeed be easily persuaded to sow his seed in the ground, because the experience of many years teaches him that what is sown with labour will be reaped with joy. But no experience teaches us that what is given to the poor will be received back again with interest in heaven. Therefore, it appears difficult to men to lose present things, which are seen, and to hope for future blessings, which are not seen.

Lastly, it is an evident proof that a firm confidence in God is a very narrow gate, to behold such a great number that weep, lament, murmur, blaspheme, and despair. Those who confide in God, He either takes away from them their afflictions, or gives them patience, united with such great consolation, as to enable them to exclaim with the Apostle: “I am filled with consolation, I superabound with joy in all my tribulations.” They, therefore, that immoderately weep and lament in their troubles, prove—as St. Basil shows in his Explanation of the 45th Psalm—that they may exclaim in words: “The Lord is our refuge and our strength ;” but that few truly and earnestly say so in their hearts.

Let us now speak of charity, which is the court of the heavenly gate. Charity is the queen of virtues, and on one side seems

boundless, because it extends to God, to the angels, to men—even those who may be unknown to us, and our enemies; but, on the other side it is made “narrow,” on account of the incredible difficulties it brings along with it, since its precepts are to be observed, not only in word and in tongue, but “in deed and in truth.” For what, I ask, doth this queen command? First, that we love God “with our whole heart, with our whole soul, with our whole strength.” We are reduced to great difficulties when we endeavour to fulfil these commands. For, to love God with our whole heart and strength, what else is it but a true and earnest love? “With our whole heart and soul” signifies, that our love must be real, not feigned; not in word and in tongue, as St. James saith, but in word and in deed. “With our whole strength” signifies, that our love of God ought to be supreme. The force of the precept, therefore, consists in loving God with a true and perfect love, so that we should prefer nothing before Him, but be prepared with the patriarch Abraham, if the glory of God required it, to sacrifice our only begotten and most beloved son. And not this merely; but also, as our Lord commands us in the Gospel, to hate father and mother, wife and children, brothers and sisters, even our own soul, and to renounce all that we possess: that is, we should be ready to be deprived of all these things with such promptitude as we should have, if we hated them in reality. This is truly a severe command, and who can understand it? But how easily will men be found, and these not a few, who would rather renounce God and his promises than their riches and temporal honours, and much less their life or that of their sons! St. Cyprian, in his Treatise on the “Lapsed,” beareth testimony, that in the primitive Church, when the fire of charity was much more ardent than now, there were many deserters, who preferred their riches and their lives before God; and Eusebius, in his Ecclesiastical History, testifies the same.

But what shall we say of charity towards our neighbours? What doth charity command us to do with regard to our neighbours? That we love them as we love ourselves; and that what we wish to be done to ourselves, we do to our neighbours also. Who therefore is there, being much in need, would not wish the rich to give him something out of their superabundance? Neither would he consider it as an excuse, if the rich man answered, “That he was encumbered with debt, that he had purchased a villa at an enormous sum, that he was building a sumptuous palace, or, at least, adorning it with precious marble.” But these were perhaps not necessary, and therefore charity does not allow our indigent, neighbours to be deprived of subsistence. On this point I beseech the reader to consult St. Basil in his “Sermon” to the rich; and also St. Bernard on the words: ‘Behold, we have left all things.’? He will see, and be terrified at the danger of those who do not think they will have to render an account to God of their riches, but live according to their own pleasure, not according to the will of God, and in charity towards their neighbours. If we shall have to give an account of “every idle word,” much more shall we of money ill-spent.

But let us hear St. John the apostle, and from him learn how extensive is the duty of charity. He saith: “In this we have known the charity of God, because He hath laid down His life for us:: and we ought to lay down our lives for the brethren.” (1 Epist. chap. iii.16.) Christ laid down His life for His servants: can it, therefore, be a great thing if we lay down our life for our brethren? The apostle does not say we can, but “we ought to lay down our life for the brethren ;” neither did he say, I think, I advise, but absolutely, “We ought.” And if we ought to give our life, why not our riches much more? Wherefore, St. Gregory justly concludes: “Since our soul, by which we live, is incomparably superior to our earthly substance, which we possess, who will not give his substance when he ought to lay down his life?” The same may be said on other points; for he who ought to lay down his life for the brethren, ought much more to pardon an injury or an affront. And ought he not also to be on his guard, lest he injure his brother in word or indeed? But, because this precept of charity towards God and our neighbour is so difficult that few comply with it; therefore, when our Lord was asked, “If few are saved,” with reason did He answer, “Few :” we must then endeavour, with our whole strength, to enter with the few the “narrow gate.”

There now remaineth humility, which also hath its difficulties, and these not a few. What doth our Master command, who hath most truly said of Himself: “Learn of me, because I am meek and humble of heart.........Go, sit down in the last place?”?’ When He came into this world, he was born in a stable, and died on a cross. Truly, no one, when born, could have found a more lowly place; nor, dying, a more disgraceful one. And whilst He lived, He was poorer, not only than men, but even than the beasts of the field: for the foxes had holes, and the birds of the air their nests, “but the Son of man had nowhere to lay His head.’? But what means, “Sit down in the last place?” This is the meaning: wherever thou art, however great thou mayest be, always consider thyself worthy of the last place. St. Paul, in his Epistle to the Galatians, gives a reason for this where he says: “If any man think himself to be something, whereas he is nothing, he deceiveth himself.” (ch. vi. 3.) He did not say, he who thinks himself to be great, or superior to others, either in wisdom, or power, or virtue; neither did he say, if any one think himself not to be great, or superior to others, but only equal to them; he said, “If any man think himself to be something.” In fine, he did not say, since he is poor, or unlearned, or ignoble, but, “Whereas he is nothing.” Thus the apostle could not descend lower, in order to designate the “lowest place,’ and to give a worthy explanation of the words of our Lord. But it may be said, it is necessary that men should be in high stations —such as, prelates, princes, kings, emperors, and pontiffs. Be it so: but yet each one ought to sit down in the lowest place, until the Lord shall say, “‘Ascend higher.”? Of this St. Augustine gives us an illustrious example, which I will mention in his own words: “From these that love the world I have separated myself: with those who govern the people I have not considered myself equal, nor at the banquet have I chosen the highest place, but the lower: but the Lord said unto me, the episcopacy, that I would not have approached it, since amongst men the fame of a certain name had spread; and in this place I knew there was no bishop. I was on my guard, and endeavoured, as far as possible, to be saved in an humble situation, not to be in danger in a high one. But, as I have said, the servant ought not to contradict his Lord.”² Oh, that all men would imitate such an example! we should then have many good prelates, many good princes, many excellent magistrates. But, because many push themselves forward, not waiting for a vocation from the Lord, the Almighty is oftentimes angry; and for an example to others, He compels many to sit down in the lowest place, that all may learn how honours and riches, as well as spiritual blessings, depend on Him alone. Hence, we frequently see very rich men reduced in a short time to extreme poverty, and great princes cast down from their thrones. 4

But it is not sufficient to wait for a vocation from God; but we ought also, in the prelacy or sovereignty, not to be overwise, but, according to the advice of the Wise man, the more we are elevated, the more humble should we be unto all: not in demeanour, but in heart, as St. Gregory teacheth in his pastoral, and St. Augustine more clearly in his 109th Epistle: “Let your dignity,’ he saith, “be honourable before men; but, before God, place it under your feet.’? Each one ought to think others better, and therefore higher than himself. For he is properly and truly the greatest, who is the greatest in the sight of God; and he is the greatest who is the best; and he is the best who excels in virtue, whatever may be his dignity, riches, titles, &c. Virtue alone makes a man good, not dignity, riches, or titles; and if virtues make a man good, greater virtues make him better, and the greatest make him the best. And they who possess virtue in a higher degree excel all others. Now, we may know that humility is one of these great virtues, because our Lord Himself says: “He that shall humble himself shall be exalted,” which words the blessed Virgin follows in the Canticle: “He hath scattered the proud in the conceit of their heart, and hath exalted the humble.” And St. Peter saith: “Be you humbled, therefore, under the mighty hand of God, that He may exalt you in the time of visitation ;” and St. James: “Be humbled in the sight of the Lord, and He will exalt you.’ In fine, St. Paul says of Christ: “He humbled Himself, and therefore hath God exalted Him.” i

Since, therefore, these virtues, and especially those of charity and humility, make men good before God; and since again, no one truly knows what he is in the sight of the Almighty, or what others are or will be —therefore, it is dangerous to prefer ourselves to others, but most useful to humble ourselves before all men. Wherefore, our Lord absolutely saith: “Sit down in the lowest place.”? But how many comply with this divine precept? for what do men content more than for precedence? What labours do those endure who endeavour to reconcile men that quarrel about a point of honour! How many do we often hear sing these words of Scripture, “I will not give my honour to another?” And yet the

Most High speaks thus in Isaiah, to whom alone such words belong. God alone ought not to be humble, since humility is the virtue that restrains a man from desiring to ascend above himself, but since God dwelleth in the highest heaven, nothing can be above Him. Wherefore, pride is intolerable, because a worm of the earth dares to say, “I will not give my glory unto another.”

And yet, these same worms whom pride so swells that they say with God, “I will not give my glory to another,” humble themselves as to acknowledge they are the slaves of honour—that is, of a false - esteem. And so faithfully do these serve their master, honour, that they rather prefer to be cruelly slain in single combat, and to descend into hell, (and thus lose eternal life, and their temporal one at the same time,) than suffer any affront to be given to the idol of their honour. O vanity of vanities! Oh, how much doth this smoke of honour blind the eyes of the soul! And yet we call ourselves Christians, and know that Christ heard from His enemies: “Behold a man that is a glutton and a wine-drinker.........Thou art a Samaritan, and hast a devil.........He casteth out devils, by Beelzebub, the prince of devils;” and yet no one heard Him exclaim, “Thou art a liar;” but, because He was meek and humble of heart, “When He was reviled, He did not revile; when He suffered, He threatened not,” &c.

From these considerations, it is manifest that the “gate” of life is narrow, both on account of humility, as well as of the theological virtues, faith, hope, and charity: ‘Few’ enter this gate; and therefore, when the question is asked, “If few are. saved,” most truly must we answer, “Few;” because few there are who endeavour, with their whole strength, to enter in at this narrow gate.

But lest we should seem, by too much severity, to drive men away from entering the gate, I will show (since in this book it has been our endeavour to inflame the minds of the faithful with a desire of our most delightful and happy country) that the “gate,” which on one side appears most narrow, on account of the perfection of virtue required; on the other is very wide and easy to enter, by reason of the omnipotence, truth, and mercy of God, if we be truly desirous of entering it.

Let us begin again with faith. Faith certainly proposes for our belief mysteries most difficult, far above our reason and understanding, and sublimely exalted even above the natural capacity of the angels themselves. But since the doctrine of faith admonishes us, that these mysteries are to be believed on the authority of God, who cannot deceive, and not on that of angels, or of men, then the bounds begin to be enlarged. If faith said, “‘Believe in one God, and three persons; believe that the Son of God was born of the blessed Virgin; believe that Christ rose immortal from the dead on the third day by His own power: believe all these points most firmly because St. Peter, Paul, and John, Isaias, Jeremias, and Ezekiel, have said so,” I should hesitate, not daring to believe men like myself on such difficult subjects. It is said, “Every man is a liar;” and therefore it is that we require oaths and witnesses, before we put our trust in men. But since faith says, “All these things hath God revealed; and neither Peter, nor Paul, nor John, nor the other apostles and prophets, taught them on their own authority, but learned them from God; and since they preached His word, not their own, then my heart enlargeth itself, and is prepared to believe. And that it was God who spoke by the apostles and prophets, hath been manifested unto us by Him in so many signs and wonders, that it would be foolish and rash not to believe. Thus speaks the apostle to the Hebrews: “Which having begun to be declared by the Lord, was confirmed unto us by them that heard Him. God also bearing them witness by signs and wonders, and divers miracles, and distributions of the Holy Ghost according to His own will.” (chap. 11.) What God says, who will gainsay? God cannot lie, for if He could, He would not be God.

But these mysteries, which are proposed to our belief, are above our reason.—They are: but they are not above the power and wisdom of God. ‘Therefore, saith St. James, ‘God is greater than our heart ;” because He can do what we cannot understand, and His essence and existence are more elevated than our mind can comprehend. If an unlearned man easily believes the many incredible things philosophers and astronomers mention concerning the magnitude of the sun and of the planets, why should not man readily believe also whatever God hath deigned to reveal, since there is an infinite distance between the wisdom and power of the one, and the small spark of reason with which the other is endowed? They therefore, who consider these remarks, will find no difficulty in believing what the Church proposes.

We may say the same of the virtue of hope: for if what we hope to receive in the life to come, were said to depend on the promises of man, justly should we be rejected as vain impostors, because men can both deceive, and are quite unable to give such great rewards. But we say, they are not to be hoped for from man, but from God, who can neither lie, since He is truth, nor deceive us, since He is goodness: nor is anything impossible with Him, since He is omnipotent. Wherefore, justly would that rustic think himself mocked at, were any one to promise him the wisdom of Solomon or the power of Augustus, because he that would promise such things would be a man, deceitful and weak. But ought not a Christian to hope, to whom God promises eternal life, the kingdom of heaven, and a paradise of every pleasure? Perhaps we want pledges of this bountiful intention of God. But, as a figure of present things, did not God lead His people through a dry path across the Red Sea? Did He not rain down upon them manna from heaven? Did He not conduct them by Josue into the promised land? Should such a remarkable figure be considered vain and useless? Moreover, if ‘God so loved the world, as to give His only-begotten Son,” hath He not ‘with Him given us all things?” That which we hope to receive from God, is it not excelled by the “gift” which He hath given to us, when we neither hoped nor asked for it? If He hath given to sinners and to His enemies the death of His Son, will He not give to the justified and to His friends the life of the same divine Son? But, not content with this, the Holy Spirit is added as a pledge of our inheritance. He crieth in our heart, “Abba (Father); and giveth testimony to our spirit, that we are the sons of God; and if sons, heirs also—heirs indeed of God, and joint-heirs with Christ: yet so, if we suffer with Him.” (chap. viii. Epistle to the Romans.)

Wherefore, if the magnitude of the things promised seems beyond our hopes, yet they cannot exceed the power of the Promiser; and since this power is infinite, it can easily strengthen our hopes, that we shall without doubt receive the promises. And this promise God hath confirmed with an oath, as the apostle proves in his Epistle to the Hebrews: so that by two certain things, by the promise of Him who cannot lie, joined to an oath, we can rest our hope, as on a safe anchor, of approaching even within the veil where Jesus hath entered for us, being a priest for ever according to the order of Melchisedech.

But what shall we say of charity? It is very narrow, on account of the difficulty of fulfilling its precepts; but, because of the divine goodness, to which it directs us, it may be said to be very wide. For why should it appear difficult to love God with our whole heart, and with all thy soul, and strength, since He is most beautiful, most wise, and most worthy of infinite love? It is not difficult to love that which is excellent and beautiful on the earth; but it is not to love. Doth God, then, seem to do us an injury when He so strictly commands us to love Him, as if we were not bound to love Him of our own accord? We ardently love what is beautiful in the world, because we clearly see it, but “God no one hath ever seen.” Thus we do not see God, but we daily behold His works, which are so beautiful, and of which the Wise man speaks: “With whose beauty if they, being deceived, took them to be Gods, let them know how much the Lord of them is more beautiful than they: for the first Author of beauty made all these things.” (ch. xiii. 3.) We also experience His goodness in His daily benefits to us; and we have Him for a testimony who beholds us, and who cannot deceive: viz. the Holy Spirit, who speaks by the apostles and prophets in the holy Scripture. God, therefore, is so good and beautiful, that He alone deserves to be called good and beautiful. .

But you will say, it is hard that we should, for the love of God, be sometimes compelled to lose our property, friends, and even life itself. I acknowledge that it is so to those who love not God: but to those who do love Him, and desire to possess Him, I assert that it is very easy, especially since, if we despise temporal goods for the love of God, we shall possess those that are incomparably superior to them. And what are these? You lose corruptible riches, but you will acquire an eternal kingdom; you lose father, brothers, and friends, but you will possess God for your father, Christ for your brother, and all the angels and saints for your friends and companions: you lose a temporal life, full of misery, but you will gain an eternal one, full of happiness. Hear the Canticle of divine love: “If a man should give all the substance of his house for love, he shall despise it as nothing ;” and a little above: “Many waters cannot quench charity, neither can the floods drown it.’ Hear, again, a lover of God: “Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword ?...... But in all these things we overcome, because of Him that hath loved us.” (Epistle to the Romans, chap. viii. 35.) ;

But so to love my neighbour as to share my goods with him; and, even though he were my enemy and had grievously injured me, I should be obliged not only to pardon him, but also to be kind towards him: this seems to be against nature. It may be against nature corrupted by sin, but not against nature regenerated by the grace of Christ. Does not God himself share His blessings with His enemies, and daily pardon them, and return them good for evil? “He maketh His sun to rise upon the good and the bad, and raineth upon the just and the unjust.” Now, if God thus acts towards His enemies, it is not against the nature of God, nor the nature of men created after His image, to love his enemies, and do them good. But it is opposite to the nature of beasts, and of those, “who, when they were in honour, did not understand; but they are compared to senseless beasts, and are become like to them.”

I now come to humility, which, like its other sisters, is hard to be acquired by the proud and the arrogant; but to those who attend the School of Christ and wish to learn of Him, it is very easy of attainment. And first, we should humble ourselves under the powerful hand of God,” as St. Peter. admonishes us, and his co-apostle ‘St. James confirms. But what difficulty can there be, in a mortal man humbling himself before his Immortal and Omnipotent God? Secondly, we should choose the last place amongst men, because “each one should esteem others better than themselves,’ as the apostle tells us in his Epistle to the Philippians. They who know themselves and are conscious of their own infirmities, and know not those of their neighbour, find no difficulty in esteeming all others before themselves, and conceding them a higher place. For as pride springs from ignorance, so does humility from a knowledge of one’s-self. The heart of the proud man easily sees the vices which others have, because they are all outside him; but his own vices, often very numerous, he sees not, because they are within him; just as the eye does not behold what is within, but only what is without. Of this the Pharisee is an example for us, who gave thanks to God, that he was not as the rest of men—a thief, unjust, an adulterer. He did not observe these vices in himself; but there were others concealed within; pride, blindness of soul, and impenitence which he did not see; therefore he preferred himself to the publican praying in the same temple. But the publican, who had better eyes, saw his own faults, and not his virtues; therefore he sat down in the lowest place, and standing afar off, struck his breast, imploring the mercy of God: by His judgment, the one went home justified; the other condemned. Wherefore, if we seriously endeavour to know ourselves, we shall find no difficulty in entering the “gate” of the House of the Lord.

But to all this we must add, that the gate which appears so very narrow, and almost impenetrable, to those who are heavy and corpulent, or covered with many garments, or that attempt to enter with an erect body; this same gate is broad and wide to those who enter unencumbered, naked, and lowly. Wherefore, we are to blame, if we cannot easily enter at the same gate, through which so many saints have before us, without any difficulty or trouble. Begin then, Christian soul, to cast aside the burden of riches: remember that your riches have been given you by God, as toa steward, not as to a master, in order that you should distribute them amongst the poor, but not to hoard them up carefully for yourself alone; and thus your soul being free from the love of riches, having thrown aside as it were a great burthen, will easily enter the “narrow gate.” Cast away also a love of carnal pleasures, or rather cast out those noxious humours that produce wind, and inflate the body. In fine, reject the opinion of your own excellence; put on the humility of Christ; bow down your neck to the obedience of His commands, and then complain, if you cannot easily enter in at the gate of salvation.

But whether this gate be broad or narrow, we must necessarily strive to enter by it: for after this life, which passeth as a shadow, there is no other place where we can well remain, except within this gate. Therefore our Lord admonishes us, saying, “Strive ye to enter in at the narrow gate,” because, as He adds in the same place, those who remain without, will all be banished to a place where there will be eternal weeping and gnashing of teeth: these signify the greatest torments with a despair of any remedy; and thence comes a madness that impatiently endures what it does not wish to endure, and will always be compelled to endure. But how much better is it to strive to enter in at the narrow gate, where rest and joy will be found, after we have borne a little labour and sorrow? If indeed men could escape the narrowness of the gate, and the pains of hell at the same time, perhaps their frailty might excuse them from doing violence to enter. But since we are compelled, either to labour here for a time by doing violence, or to fall hereafter into eternal sorrows, what judgment—what reason can we have that would induce us to avoid minor evils, and so to find those that are intolerable and most grievous! But even if no evils would follow after this life, but being deprived of the House of God, where alone are eternal joys, this ought to induce us to strive to enter, not only through the narrowness of the gate, but through briars and thorns, and fire and the sword. And though during this life we cannot feel what a loss it is to be deprived of beatitude, yet after the separation of the soul from the body, the eyes of the mind will be opened and will most clearly see—what a loss, what an infinite loss it is, not to have obtained the end for which we were created. This desire is signified by those words which are mentioned in the Gospel, as being used by those who shall remain outside: “Lord, Lord, open unto us.” The desire of their last end will ever torment these wretched beings, and the remorse of conscience will never rest: thus the words will be fulfilled, “Their worm will never die, and their fire shall never be extinguished. nd

Oh! if we could now seriously think with what ardour these men will then exclaim, “Lord, Lord, open unto us:” as if they said, we cannot live without entering into the House of the Lord, and yet we cannot die! Wherefore we exist not to live, but to be for ever miserable. Wherefore “open unto us,” because we are prepared to suffer every ‘thing, provided only we can enter. But He will answer: “I know you not. The year of jubilee has ended; when you could have entered, you would not; now therefore it is but just, that when you wish to enter, you cannot.” Thus though deprived of all hope, they will never cease exclaiming, being impelled by a natural desire, “Lord, Lord, open unto us.” But because in their lifetime they were deaf to the exhortations of the Lord crying out to them, “Strive ye to enter in at the narrow gate,” now the Lord will turn a deaf ear to them exclaiming, “Lord, Lord, open unto us.” Wherefore, if we be wise, let us now consult our own welfare whilst we have time: Let us do now, while we are able, what we shall then wish to have done, and shall not be able to do it.