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THE

ETERNAL HAPPINESS

OP THE

(SAINTS,

^Translate** from tfje 3Latm

OF THE

VEN. CARDINAL BELLARMINE,

BY THE

EEV. JOHN DALTON.

COLL CHRIST! REGIS BIS. MAJOR

^5^x

THOMAS RICHARDSON AND SON,

172, FLEET STREET; 9, CAPEL STREET, DUBLIN; AND DERBY.

PREFATIO.

ANNO superiore, ad meam prsecipue spiri- tualem utilitatem, conscripsi mihi ipsum, libellum, — De Ascensione Mentis in Deum, per Scalas Rerum Creatarum."* Nunc, quoniam placet Deo senilem setatem meam adhuc longius aliquantulum protra- here, subit animum de coelesti Patria, ad quam anhelamus omnes filii Adam, qui hanc vallem mortalitatis gementes et flentes incolimus, aliquid meditari, et meditationes stilo alligare, ne pereant. Igitur in Scrip- turis Sanctis, quse sunt veluti Epistolse Consolatorise de Patria Coelesti ad exilium nostrum a Patre transmissse, quatuor no- mina reperio, ex quibus utcunque bona illius Loci nobis innotescere possunt. No- mina sunt, Paradisus, Domus, Civitas, Regnum, &c.

* Already translated.

t PREFACE

LAST year, for my own spiritual benefit especially, I composed a "Gradual to ascend unto God from the Contemplation of created objects." Now, since it hath pleased God to prolong my old age a little longer, I wish to meditate on that heavenly country to which all the sons of Adam ardently aspire, who dwell, lamenting and weeping, in this valley of death; and these meditations I desire to write, lest they perish. Where fore in the Holy Scriptures, which may be compared to "Consoling Letters" sent unto us in this our exile from heaven by our Father, I find four names mentioned, from which we may in a manner learn what are the good things of that land. The names are, — -Paradise, Mansion, City, and a Kingdom. Of Paradise St. Paul speaks: " I know a man in Christ above fourteen

years ago such an one rapt even to

the third heaven that he was caught up

into paradise," &c. Of the "Mansion"

VI PREFACE.

the Son of God himself speaks : " In my Father's house there are many mansions." Of the "City" St. Paul speaks in his Epistle to the Hebrew*: "But you are come to Mount Sion and the city of the living God, the heavenly Jerusalem." Of the " King dom" there is mention made in St. Mat thew: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." This name is continually occurring in the Holy Scripture. The abode of the saints in heaven is called a "Paradise," because it is a most beautiful place, abounding in delights. But because men might suppose that paradise was a garden placed near a house, which could contain but few people, the Holy Spirit .has added the name, " House," because it is a royal mansion, a great palace, where in, besides a garden, there are halls, couches, and many other excellent things. But because a house, however large, cannot contain many people, and lest we should think that very few will possess eternal life, the Scripture adds the word "City," which contains many gardens and many palaces. But since St. John, speaking of the number of the blessed, saith : " After this I saw a great multitude which no man could num-

PREFACE. VU

ber." And as, moreover, no city can con tain an innumerable multitude, the word "Kingdom" is used, to which is added, "the kingdom of heaven/' than which no place in the whole universe is more bound less and extensive.

But, again, since in a most extensive kingdom there are many who never see each other, nor know their names, nor whether they ever existed ; and since it is certain that all the blessed behold each other, and know each other, and converse familiarly with one another as friends and relations : therefore the Scriptures, not con tent with the name of "Kingdom," added that of a " City," that we might know its inhabitants are truly citizens of the saints, and as familiar, and as closely united together, as the inhabitants of the very smallest city. But, in order that we might likewise remember, that these happy men are not only citizens of the saints, but also friends of God, therefore the Holy Spirit calls that a " House," which it also named a " City." In fine, because all the blessed in heaven abound in delights, it is likewise called " Paradise." Hence these four words — Kingdom, House, City, Para-

Vlll PREFACE.

dise — mean one and the same tiling ; and the Paradise is so extensive, that it can truly be called a House, City, and King dom. Wherefore, concerning this most blessed place I will— first, under the word " Kingdom ; then under that of a "City ;" afterwards under that of a "House ;" arid, lastly, under the word "Paradise"— meditate in the chamber of my heart; and, with God's assistance, commit to writing what He shall please to suggest unto me.

BELLARMINE.

CONTENTS.

BOOK 1.

CHAP. PAGE

PREFATIO, . , .- . . . iii Preface, . . . - . v

1. The Extent of the Kingdom of God, . 1

2. The Inhabitants of the Kingdom of God, 5

3. The Monarchial Form of the Kingdom of God, 10

4. All the Blessed are Kings, . . .13

5. The Happiness enjoyed in the Kingdom of God, 20

6. What importance men attach to Earthly Kingdoms, and what importance ought to

be attached to the Kingdom of Heaven, . 28

7. The First Means of attaining the King dom of God, 34

8. The Second Means of attaining the King dom of God, . 37

9. The Third Means of attaining the King dom of God, ... . . 41

10. The Fourth Means of attaining the King dom of God, ... . .45

CONTENTS.

BOOK II.

CHAP. PAGE

1 On the Beaut j of the City of God, . 51

2. On the Concord and Peace of the City of God, . . .... .... 54

3. On the Liberty of the City of God, . 57

4. On the Situation and Form of the City of God, .62

5. On the Foundations and Gates of the City of God, .... . 65

6. On the Walls and Streets of the City of God, 70

7. On the Temple of the City of God, . 73

8. On the Meat and Drink in the City of God, ....... 77

9. On the Mystical Foundation of the City

of God, ...'..". . . 82

10. On the Mystical Gate of the City of God, 85

11. On the Mystical Stones of the City of God, . . . ;. ... 89

12. On Flying from the City of this World, 97

BOOK III.

1. All the Blessed are the familiar Sons of God, 104:

2. The Magnitude and Beauty of the House

of God, . . ^ /. 107

CONTENTS. XI

CHAP. PAGE

3. The Chambers in the House of God, 111

4. On the Couches in the House of God, 113

5. On the Courts of the House of God, 118

6. On the First Gate of the House of God, which is Faith, 121

7. On Hope, which is the Second Gate of the House of God, .••-••. --';- • -"-. ^ . .126

8. On Charity, which is the Third Gate, 130

9. On Humility, which is the Fourth Gate, 134

10. More Considerations on Faith, , . 139

11. More Considerations on Hope, . .142

12. Other Considerations on Charity, . 144

13. Other Considerations on Humility, . 147

14. The Necessity of entering this Gate, however narrow, if we wish to be Saved. 149

BOOK IV.

1. True Joy is to be found in Heaven, . 152

2. On the Joy of the Understanding, . 155

3. On the Joy of the Will, . . . .161

4. On the Joy of the Memory, . . 164

5. On the Joy of the Eyes, . . .168

6. On the Joy of the Ears, . . . 171

7. On the Joy of the Nostrils, . . .174

8. On the Joy the Senses of Touch and Taste will have, ...... 175

9. The Joys of Heaven compared with those

of Earth, , . . ', . . 178

Xll CONTENTS.

CHAP. PAGE

1,0. The Earthly and Heavenly Paradise com pared, 182

11. The Goods of this World, and those of the Earthly Paradise, compared with the Joys

of the Heavenly Paradise, . . .' . 186

12. On the Price that Paradise was purchased

at, compared with Paradise itself, . 188

BOOK V.

1. On the Treasure hidden in a Field, . 193

2. On the precious Pearl, . ' .,! . 200

3. The Labourers in the Vineyard, , . 206

4. On the Talents, ;. > . . . 214

5. The Parable of the Supper, . . 225

6. The Parable of the Wise and Foolish Virgins, . . . . • > 234

7. On the Prize, ... .244

8. On the Crown, .... 253

THE

KINGDOM OF GOD,

OR THE

ETERNAL HAPPINESS OF THE SAINTS.

BOOK I.

CHAPTER I.

THE EXTENT OF THE KINGDOM OF GOD.

WE may learn How important is a know ledge of the kingdom of heaven from this circumstance, that Christ^ our heavenly Master, began His preaching with these words : " Do penance, for the kingdom of heaven is at hand." He also delivered nearly all His parables concerning the king dom of heaven, saying, " The kingdom of heaven is likened/' &c. And after His resurrection, during the forty days before His ascension, appearing to His disciples, He spoke to them of the kingdom of God, as St. Luke mentions in the Acts

2 THE KINGDOM OF GOD, OR THE

of the Apostles. This kingdom therefore formed the beginning, continuation, and end of the discourses of Christ. But I do not intend to enter upon all the points connected with heaven, but only to explain those that relate to the " place and state" of the Blessed. In the first place, 1 will endeavour to show why the " habita tion" of the blessed is called the "kingdom of heaven" in the Holy Scriptures.

The habitation of the saints is called a kingdom for many reasons. First, because it is a land the boundless extent of which cannot be conceived by human imagination. This earth, though but a point, as it were, in comparison with heaven, contains many and great kingdoms that can scarcely be numbered : how great, therefore, must that "one kingdom" be, which extends through out the length and breadth of the heaven of heavens ! But the kingdom of heaven does not only include the heavenly region, but also the whole extent of it. This heavenly country, which is properly called the king dom of heaven, is the first "province," as it were, of the kingdom of God, in which the highest princes reside, who^ are all the sons of God. The second province may be called setherial, in which the stars dwell ; all of which, though not animate, yet are so obedient to the voice of their Creator, that they may be said to be living creatures, according to Ecclesiasticus, " Come, let us adore the King, for whom all things live/'

ETERNAL HAPPINESS OF THE SAINTS. 3

The third province is aerial, in which winds and clouds pass, and storms, rain, snow, hail, thunder, and lightning are produced, and where birds of various kinds sport and fly. The fourth province is watery, and contains seas, fountains, and lakes, in which fishes multiply, " that pass through the paths of the sea."* The fifth is earthly, which, emulous as it were of heaven, contains the most noble inhabi tants, but not the most blessed — I mean men, endowed with reason, but mortal; these have dominion over the beasts of the earth and the fishes of the sea. The last province is subterraneous, which, like the desert of Arabia, produces no good fruit whatever, but only thorns and briars ; there wicked spirits dwell on account of their pride ; they wished to be the first, but they became last — they strove to exalt their throne above the stars of heaven, but they were cast down to the lowest hell. And here, also, those will be confined, who, having imitated the wickedness of those bad spirits, die without true repentance. Now, all these provinces God rules by His power, of whom the Psalmist speaks, " All things serve Thee/' This vast and mighty king dom God will share with those that love Him.

Wherefore, Christian soul, rejoice, and be not confined within the narrow limits of things present. Why dost thou labour and toil so much, merely to gain a small part of

4 THE KINGDOM OF GOD, OR THE

this world, whilst, if thou wish, thou canst possess the whole? Truly, if men would seriously aspire after this kingdom, if they would attentively meditate upon it, they would blush to wage war for such narrow portions of the earth. 0 man ! God offers thee the possession of His immense and eternal kingdom,, whilst thou fightest for one small city, wherein many crimes are committed, and other innumerable sins, by which the King of Kings is justly provoked to anger. Where is thy pru dence? where thy judgment? But 1 do not speak in this manner as if I supposed, that it was unlawful for Christians to enter into war for the defence of their cities. I know that just wars are allowed, not only by the holy Fathers, (especially St. Austin and St. Thomas, the prince of scholastic writers,) but also by the precur sor of pur Lord — "greater than whom hath not arisen amongst those born of woman/' Pie said to^the soldiers^ not that they should desert their service as being unlawful, but that, being content with their pay, they should " do violence to no man/5"" In my "Controversies" I have also defended just wars. I dp not therefore speak against war simply in itself; but I exhort you to follow that which is more perfect, and often more useful, according to what St. Paul says to the Corinthians : "Already indeed there is plainly a fault among you, that you have

* St. Luke, iii. 14.

ETERNAL HAPPINESS OF THE SAINTS. 5

lawsuits one with another. Why do you not rather hate wrong ? Why do you not rather suffer yourselves to be defrauded?" (1 Epist. to Corinthians v. 7.) And^St. James adds in his Epistle : " From whence are wars and contentions among you ? Are they not hence from your concupiscence? You covet, and have not: you kill, and envy, and cannot obtain. You contend and war, and have not, because you ask not." (chap, iv.) Whoever earnestly aspires after the kingdom of heaven, would not easily be moved to war by the loss of one city ; but he would seek after those who could settle the dispute without expense and danger. But let us proceed to other points.

CHAPTER II.

THE INHABITANTS OF THE KINGDOM OF GOD.

THE kingdom of heaven is called a " Habitation/' because it contains such a multitude of different inhabitants ; no palace or city, but only large kingdoms contain such numbers. There, as St. Paul tells us in his Epistle to the Hebrews, are many thousands of angels ; there also are " the spirits of the Just made perfect," to whom belong all who have departed in the Lord from Abel, even to the last good man that will die at the end of the world. But not

6 THE KINGDOM OF GOD, OR THE

only will the souls of the Just be there, but also their glorious bodies, each of which shall shine like the sun in the kingdom of their Father, as our Lord assures us in St. Matthew. With regard to the angels, we who live on this earth scarcely know any thing of them but their names. * We learn from the vision of the prophet Isaias, (chap, vi.) that some are called Seraphim, and others Cherubim :f some Thrones, others Dominations : some Principalities, others Powers, as St. Paul mentions in his Epistle to the Colossians: (chap. i. ver. 16.) in his Epistle to the Ephesians he also speaks of "Virtues," and in another place, Archangels are spoken of: Angels are finally ranked amongst them, of whom there is so frequent mention throughout the Holy Scriptures. From these nine names, it is the unanimous opinion of learned doctors, that there are nine " orders" of angels, each of which contains many thou sands, according to the prophet Daniel: " Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him." (chap. vii. 10.) And Job asks : " Is there any numbering of his soldiers?"

But although all the angels are doubtless most happy, and wonderfully resplendent

* See Alban Butler, Sept. 29th, on St. Michael, f These are two pure Hebrew words; the first means " to burn, or burn up;" the second, " to be like the Most High;'* (Vide Geseiiius' Diet, in Voce, translated by Leo.)

ETERNAL HAPPINESS OF THE SAINTS. /

with the glory of every divine gift, yet those are called " Seraphim" who burn with the flames of love : the others " Cherubim" who shine with the splendour of knowledge : those are named " Thrones" who enjoy an inexpressible tranquillity in the divine con templation: those "Dominations" who rule this lower world, as the ministers of a mighty commander: others "Powers," because they do signs and wonders by the command of their Almighty Lord : others " Principalities," because they have power over the kings and princes of the world : some again are named "Archangels," be cause they assist the prelates of the Church: and many, in fine, are called " Angels," since they are the guardians and protectors of all that live upon the earth. But these are not the only significations of the names of the angels:"" they are also images or representations of the greatness of God: thus the seraphim, by their burning love, represent as it were in a glass, the infinite love of God which alone induced Him to create the angels, man, and all other crea tures, whom He still preserves. The che rubim in like manner represent the infinite wisdom of God, which hath regulated all things by number, weight, and measure. The thrones also, by a perfect image as it were, show us that profound " rest" which God enjoys on His throne ; who, whilst all

* See the work on the " Heavenly Hierarchy," ascribed by some to St. Diouysius the Areopagite.

8 THE KINGDOM OF GOD,, OR THE

tilings are in motion, remains unalterable, tranquilly ruling and directing events. The dominations too tell us, that it is God who alone truly rules all things, because He alone can either preserve them, or anni hilate them. The virtues convince us, that itjs God "who alone doth wonderful things/' and who hath reserved to himself alone to renew signs, and to multiply won ders. The powers signify by their name, that God alone is absolutely and truly powerful, to whom nothing is impossible, because in Him alone true power resides. The principalities signify, that God is the Prince over the kings of the earth, the King of kings, and Lord of lords. The arch angels signify, that God is the true High Priest of all the churches. The angels, that God is the true Father of orphans ; and that although He hath given His angels to be our guardians, He himself is present with each one, to guard and protect him. The prophet who has said, '" He hath given his angels charge over thee, to keep thee in all thy ways," introduces the Almighty thus speaking : "I am with him in tribu lation, I will deliver him, and I will glorify him." (Psalm xc.) And our Lord, who had said, " their angels in heaven always see the face of my Father who is in heaven/* has also added: "Are not two sparrows sold for a farthing ; and not one of them shall fall upon the ground without your Father. But the very hairs of your head

ETERNAL HAPPINESS OF THE SAINTS. 9

are all numbered. Fear not therefore; better are you than many sparrows." (St. Matthew, chap. x. 29, &c.) Such are the few points that we know about the angels, concerning whom you may read St. Ber nard on " Consideration/'"' from whom I have taken these details.

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

* Lib. v. f Epistola ad Paulinum.

1.0 THE KINGDOM OF GOD, OR THE

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

CHAPTER III.

THE MONARCHICAL FORM OF THE KINGDOM OF GOD.

THE third reason why it is called a " Kingdom" is, because there alone is to be found a perfect form of government. There

ETERNAL HAPPINESS OF THE SAINTS. 11

is this difference between a kingdom and a republic : in the former the supreme power is possessed by one person : in the latter it is divided amongst many. Bat in the kingdoms of this world, supreme power in the true and proper sense of the word, cannot exist. For although a king, without the advice or consent of others, can com mand something to be done ; yet it cannot be accomplished without the approbation of his subjects. It even often happens that he cannot give a command, or at least will not dare to do so, should all his subjects be against him. How many great kings and emperors have there been, who were either deserted by their army, or put to death ! History is full of such examples. Supreme power therefore is useless to the kings of this world, because they can never execute any thing, unless their subjects approve of it. But the power of God, who is truly and essentially King of kings, dependeth upon no one, but His own will : and since He is omnipotent, He can do all things ; neither doth He stand in need of soldiers, arms, or any external aid. And when He makes use of the ministration of angels, men, or even inanimate things, He does so because He wills, not because he requires them. For He who without any assistance made heaven and earth, and all things therein, by His only word, and who pre serves them by His will, can also govern them by His power alone. But God reigus

12 THE KINGDOM OF GOD, OR THE

in the truest sense of the word, not only because He possesses supreme power ; but also because He alone knows how to govern: He stands not in need of any council, or ministers of state. ''Who hath known the mind of the Lord? or who hath been his counsellor?" says St. Paul: and be fore him the prophet ^ Isaias : ' Who hath forwarded the Spirit of the Lord? or who hath been his counsellor, and hath taught him? With ^ whom hath he consulted, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and showed him the way of understanding?" (chap. xl. 13, 14;) Wherefore a monarchy, which is the best form of government, is to be found in God alone in its true and perfect nature. He is not only " terrible over all the king? of the earth," as it is said in the Psalms; but He is also " King above all gods," as it is expressed in another place. Others are false gods — or rather devils, according the prophet : " All the gods of the Gentiles are devils." (Psalm xcv.) Some are gods by participation, as the kings of the earth and the angels of heaven, thus — " I have said : You are gods and all of you the sons of the Most High." (Psalm Ixxxi.) But all these gods are under the power of that God, who reigneth in heaven : He alone then is truly a great king. This Nabu- chodonosor, king of Babylon, acknow ledged in these words, after he had suffered

ETERNAL HAPPINESS OF THE SAINTS. 13

a most severe punishment for his pride: " Now at the end of the days, I Nab itch o- donosor lifted up my eyes to heaven, and my sense was restored to me : and I blessed the most High, and I praised and

florified Him that liveth for ever : for his ingdorn is an everlasting power, and his kingdom is to all generations. And all the inhabitants of the earth are reputed as nothing before him : for He doth according to his will, as well with the powers of heaven, as among the inhabitants of the earth : and there is none that can resist His hand, and say to him: Why hast thou done it?" (Daniel, chap. iv. 31, &c.) Thus he spoke, giving us all an example to humble ourselves under the powerful hand of God, as St. Peter admonishes us : and to be more delighted with serving the King of kings, that we may experience His good ness, than proudly to resist His will, lest we be forced to feel the weight of His avenging hand.

CHAPTER IV.

ALL THE BLESSED ARE KINGS.

THE fourth reason (and a very powerful one) why heaven is called a kingdom is because all the Blessed in heaven are kings, and all the conditions of being such most aptly apply to them. For although the saints

14 THE KINGDOM OF GOD, OR THE

in heaven serve God, as it is mentioned in the Apocalypse, yet at the same time they reign also ; for in the same book, and in the same chapter, where it is said, " His ser vants shall serve Him/' a little lower we are told that " They shall reign for ever and ever." (chap, xxii.) But all the Bless ed will not only serve and reign at the same time ; they will also be called servants and sons. Thus God speaks in the Apoca lypse : " He that shall overcome shall pos sess these things, and I will be his God, and he shall be my son." (chap. xxi. 7.) Wherefore, as they can be both servants and sons, so also they can be both servants and kings ; they are servants because they were created by God, to whom they owe obedience, and from whom they receive their being, and all things else ; and David makes no exception when he says: "All creatures serve him." They are also the sons of God, since they were born of God by water and the Holy Spirit ; they are kings, too, because they have received the dignity from the King of kings, who is called by this name in the Apocalypse, " King of kings, and Lord of lords." (chap. xix. 16.)

t But it may perhaps be said, that it is not difficult for one to be both a king of the earth, and a servant of God, for thus the Psalmist speaks : ' ' And now, 0 ye kings, under stand, receive instruction, you that judge the earth. Serve ye the Lord with fear : and

ETERNAL HAPPINESS OF THE SAINTS. 15

rejoice unto him with trembling." (Ps. ii.) But to be a king in the kingdom of heaven, and a servant of the King of heaven — who can understand or comprehend this ? And yet such is the truth, which faith believes and understands. The just, therefore, will also be kings in the kingdom of heaven, because they will be made partakers of the royal dignity, and power, and riches, &c., of that kingdom. This is what the Holy Spirit clearly teaches us, especially in three passages from the Scripture ; the first of which occurs ^in St. Matthew: " Blessed are the poor in spirit, for theirs is the kingdom of heaven/' (chap, v.) In another part: " Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world." (St. Matthew, chap, xxv.) The third pas sage is from the Apocalypse : ' To him that shall overcome I will give to sit with me on my throne : as I also have overcome, and have sat down with my Father in His throne." (chap, iii.) What can be clearer than these words ? The kingdom of heaven is promised — the possession of it will be given to us at the last day — we shall have a seat on the royal throne of the Son of God, and of His Father, our eternal King: what is this but a participation of the same kingdom, which God possesses from eter nity? St. Paul also adds his testimony : "If we suffer, we shall reign with Him;" and St. John likewise, in the beginning of

16 THE KINGDOM OF GOD, OH THE

the Apocalypse: "I, John, your brother, and your partner in tribulation, and in the kingdom/' &c. And St. James, in his Epistle : " Hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him?" (chap. ii. 5.) But the kingdom of heaven is not lessened, because it is divided amongst innumerable angels and men. This kingdom is not like the kingdoms of the world, which cannot well be divided ; but should they be distributed into parts, the division weakens them, and at length they are destroyed. But not so with the kingdom above, which is perfectly possessed by all, and wholly by each one, just as the sun is seen by all and each of the inhabitants of earth, whom it equally enlightens and vivifies. But this point will be more easily understood when we explain the good things that are to be found in the kingdom of heaven. We must now dwell on the conditions or qualities which are re quired in kings, so that we may be con vinced the saints and blessed spirits can justly be called the Kings of the kingdom of heaven.

There are two qualities especially neces sary for kings — -wisdom and justice. But with wisdom the Scripture joins prudence and counsel, and all other things that relate to intelligence ; with justice are united mercy, clemency, and other virtues that adorn and perfect the will. Wisdom., there-

ETERNAL HAPPINESS OF THE SAINTS. 17

fore, is required that the king may have knowledge ; justice, that he may govern his subjects with equity. On this account, Solomon, in the beginning of his reign, being admonished by God to ask for what he wished, asked for wisdom, which is the chief of all the virtues required in kings. His petition was acceptable before God, as we read in the third Book of Kings, and therefore he obtained what he prayed for. Would that he had asked for justice also : perhaps he would not then have fallen into so many crimes. But more justly does David speak in that psalm, where he prays for blessings on Solomon his son : " Give to the king thy judgment, 0 God ; and to the king's son thy justice." (Psalm Ixxi.) From these words it appears that he fore saw Solomon would ask for wisdom, and therefore David prayed that "justice and judgment" might be given to him, which without wisdom cannot exist, although wis dom, though but imperfectly, may exist without justice. The Book of Wisdom, which was written for the instruction of kings, thus speaks : " Love justice, you that are judges of the earth." (chap, i.) It commences from "justice," because it is not only in itself necessary for kings, but also because it disposes us to receive wis dom. Thus, a little lower, it adds : " For wisdom will not enter into a malicious soul, nor dwell in a body subject to sin." In fine, Jeremias, foretelling the virtues of

At

18 THE KINGDOM OF GOD, OR THE

Christ, the eternal King says : " Behold, the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign and be wise, and shall execute judgment and justice in the earth/' (chap, xxiii. 5.) Truly, therefore, are "wis dom and justice required in kings."

Now every one must acknowledge, that all the blessed in heaven, though they may have been whilst on earth simple and igno rant, are now possessed of the deepest wis dom, and so eminently endowed with the virtue of justice, that they might justly become kings of any kingdom. For all the blessed behold the very essence of God Himself, which is the " first cause" of all things ; and thereby, from this fountain of uncreated wisdom, they drink in such wis dom as neither Solomon nor any other mortal possessed, except our Lord Jesus Christ, who, even during the time of His mortal life, saw God, for in Him "were hid all the treasures of wisdom and know ledge. " But, besides the wisdom which the blessed possess, there is also given to them a full measure of justice, so that they can never sin, nor even wish to sin ; thus St. Augustin speaks:* 'The first liberty of the Will was, to be able not to commit sin, but the last will be much greater, not to be able to sin." But he who cannot commit sin, cannot be unjust ; and since perfect charity is the same as

* Liber de Correptione et Gratia, cap. 12.

ETERNAL HAPPINESS OF THE SAINTS. 19

perfect justice, as St. Augustine asserts,* he who loves not God with the greatest and most perfect love, cannot possess the perfect justice. Now, they who behold God — that infinite and pure Being — cannot certainly turn away from Him, but they must ever love Him with the most ardent love ; whence it follows, that all the saints in heaven are perfectly wise, perfectly just, and therefore most proper to reign.

Arise then, my soul, and as far as possi ble consider, what happiness it will be to reign with God ! And thus — -to omit other considerations — penetrate heaven .itself on the wings of contemplation, and behold that glorious throne of which our Saviour speaks: "To him that shall overcome, I will give to sit with me on my throne, as 1 also have overcome, and have sat down with my Father in His throne/' (Apoc. ohap. iii, 21.) How great will the glory be for that just soul to be placed with such an infinite multitude of angels, on the very throne of Christ and of God ! And by His just judgment to be proclaimed a conqueror over the world, and the rulers thereof, and all invisible powers ! And how will this soul exult with gladness, when, delivered from every toil and danger, she shall behold herself gloriously triumphant over all her enemies ! What more will she desire, when she shall be made a partaker of all the gifts of her Lord, even of a participation of His throne

* Lib. de Natura et Gratia, (cap. ult.)

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and Kingdom ? Oh, how zealously do they fight on earth, and with what patience do they bear all things for the love of Christ, who, with a lively faith and a sure hope, contemplate such divine honours in hea ven !

CHAPTER V.

THE HAPPINESS ENJOYED IN THE KINGDOM OF GOD.

THE fifth reason, it appears to me, why heaven is called a kingdom is, because the good things enjoyed by the blessed seem something like those possessed by the kings of the earth ; but they are so much greater and more excellent as heaven is superior to earth. Wherefore, the kingdom that is prepared for the blessed is not simply call ed a "'kingdom/' but the "kingdom of heaven," that so we may understand the difference between the pleasures of each — the one being limited, base, mean, and temporal ; whilst the others are boundless, noble, spiritual, and above all, eternal. The goods of an earthly kingdom are con sidered to be, power, honour, riches, and pleasures. An earthly monarch can com mand his subjects ; and if they obey him not, he can imprison them, banish them, fine them, scourge them, or put them to death. Hence kings are feared by the people, for they appear, as it were, to be

ETERNAL HAPPINESS OF THE SAINTS. 21

gods. Again, kings wish to be honoured with almost a supernatural veneration, by the knee being bent before them, as if in adoration ; and often they will not deign to listen to us, unless we bow down to the earth ; and whenever they appear in public, they wish every one to make way for them. In addition to this, they require a large "exchequer," full of gold and silver; neither do they count their money by hun dreds or thousands of pounds, but by ten hundred thousands ; and with reason, since they are obliged to support, not ten or twenty servants, but to lead whole armies forth against their enemies. Lastly, they do not condescend to indulge in ordinary amusements, but only in those which they suppose become their royal majesty — such as banquets, hunting, and the theatre — on which they squander immense sums of money. Now these are the chief pleasures which earthly princes possess ; and all of them are short and fading, since they begin with life, and end in death ; unless it should sometime happen, that their life was of longer continuance than their kingdom. But, moreover, these pleasures are not pure, because power is joined with infirmity, honour with ignominy, riches with poverty, and joy with sorrow and affliction. The power of a prince is such, that the people should depend on the will of their prince ; but power is infirm, because the prince de pends on the strength and resources of his

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people. What can a king do in capturing1 or defending a city, if the people are either unwilling or unable to assist him ? But a prince depends not only on the resources of his subjects, but also on walls, fortifications, arms, engines of war, and "money/' which is called the nerves of war. Wherefore the people depend on the pleasure of their prince, and serve him alone ; the prince, on the contrary, depends on many men and many things, all of which he