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We might regard charity, or the love of
God, as the fourth privilege of virtue, particularly
as the Apostle accounts it the first-fruit of the
Holy Ghost; but our intention being at present to
treat more of the rewards of virtue than of virtue
itself, we shall devote this chapter to the
consolations of the Holy Ghost, and refer to another
pan the consideration of charity, the most noble of
virtues. This fourth privilege of virtue is the
effect of that divine light of which we spoke in the
preceding chapter. This is the teaching of David
when he says, "Light is risen to the just, and joy to
the right of heart." (Ps. 96: 11). The Holy
Scriptures furnish abundant proof of this truth. If
the path of virtue, O deluded sinner, be as sad and
difficult as you represent it, what does the Psalmist
mean when he exclaims, "O how great is the multitude
of thy sweetness, O Lord, which thou hast hidden for
them that fear thee!" (Ps. 30: 20). And again: "My
soul shall rejoice in the Lord, and shall be
delighted in his salvation. All my bones [that is,
all the powers of my soul] shall say: Lord, who is
like to thee?" (Ps. 34: 9-10). Do not these texts
clearly tell us of the joy with which the souls of
the just overflow, which penetrates even to the
flesh, and which so inebriates man's whole being that
he breaks forth into transports of holy joy? What
earthly pleasure can be compared to this? What peace,
what love, what delight can equal that of which Thou,
O my God, art the inexhaustible source? "The voice of
rejoicing and of salvation," continues the prophet,
"is in the tabernacles of the just." (Ps. 117:15).
Yes, only just souls know true joy, true peace, true
consolation.
"Let the just feast and rejoice before God, and
be delighted with gladness." (Ps. 67:4). "They shall
be inebriated with the plenty of thy house, and thou
shalt make them drink of the torrent of thy
pleasure." (Ps. 35:9). Could the prophet more
powerfully express the strength and sweetness of
these consolations? They shall be inebriated, he
tells us; for as a man overcome by the fumes of wine
is insensible to all outward objects, so the just,
who are filled with the wine of heavenly
consolations, are dead to the things of this world.
"Blessed is the people," he further says, "that
knoweth jubilation." (Ps. 88:16). Many would perhaps
have said, "Blessed are they who abound in wealth,
who are protected by strong walls, and who possess
valiant soldiers to defend them!" But David, who had
all these, esteemed only that people happy who knew
by experience what it was to rejoice in God with that
joy of spirit which, according to St. Gregory, cannot
find expression in words or actions. Happy are they
who are sufficiently advanced in love for God to know
this jubilation! It is a knowledge which Plato, with
all his wisdom, and Demosthenes, with all his
eloquence, could never attain. Since, then, God is
the author of this joy, how great must be its
strength and sweetness! For if His arm be so terrible
when stretched forth to chastise, it is equally
tender when extended to caress. We are told that
St. Ephrem was frequently so overcome with the
strength of this divine sweetness that he was forced
to cry out, "Withdraw from me a little, O Lord, for
my body faints under the weight of Thy delights!"
(St. John Climachus). Oh! Unspeakable Goodness! Oh!
Sovereign Sweetness, communicating Thyself so
prodigally to Thy creatures that the human heart
cannot contain the effusions of Thy infinite love! In
this inebriation of heavenly sweetness the troubles
and trials of the world are forgotten, and the soul
is strengthened and elevated to joys beyond the power
of her natural faculties. Just as water under the
action of fire loses its property of heaviness, and
rises in imitation, as it were, of the element by
which it is moved, so the soul inflamed with the fire
of divine love soars to Heaven, the source of this
flame, and burns with desire for the object of her
love. "Tell my beloved," she cries, "that I languish
with love." (Cant. 5:8). These joys, which are the
portion of the just in this world, need not excite
our wonder, if we consider all that God endured in
His Passion. All His sufferings and ignominies were
for the sinner as well as for the just. Hence, if He
endured so much for the sinner, what will He not do
for the happiness of faithful souls? The devotion
and fidelity of the just still further enable us to
form some conception of the ardor with which God
promotes their happiness. Look into their hearts, and
you will find there not a thought or desire which is
not for Him whose glory is the end of all their
actions; that they spare no sacrifice to serve Him
who is continually giving them proofs of His love.
If, therefore, frail and inconstant man be capable of
such devotedness, what will God not do for him?
Isaias, and after him St. Paul, tells us that "eye
hath not seen, nor ear heard, neither hath it entered
into the heart of man, what things God hath prepared
for them that love Him." (Is. 64:4 and 1Cor. 2:9).
We could cite many other passages from Scripture in
proof of this truth, particularly from the Canticle
of Canticles, where these divine consolations are
represented, sometimes under the figure of generous
wine which rejoices the heart of man, or as milk
sweeter than honey, containing all strength, and
filling the soul with life and joy. But what we have
said will suffice to prove to you the joys which are
reserved for the good, and how far these heavenly
consolations exceed the pleasures of this world. For
what comparison can there be between light and
darkness, between Christ and Belial? How can the
happiness afforded by a creature be compared to that
which is given by the Creator? That it is
particularly in prayer that just souls enjoy these
divine consolations is a truth we now wish to prove.
God Himself tells us, "The children of the stranger
that adhere to the Lord, to worship him, and to love
his name, to be his servants; every one that keepeth
the sabbath from profaning it, and that holdeth fast
my covenant, I will bring them into my holy mount,
and will make them joyful in my house of prayer."
(Is. 56:6-7). Hence St. Lawrence Justinian tells
us that the hearts of the just are inflamed in prayer
with love for their Creator; that they are frequently
raised above themselves and transported in spirit to
the abode of the angels, where, in the presence of
their God, they unite their praise to that of the
celestial choirs. They weep and rejoice, for the
sighs of their exile mingle with the anticipations of
their blessed country. They feast, but are never
filled. They drink, but are never satisfied. They
unceasingly long to be transformed into Thee, O Lord,
whom they contemplate with faith, whom they adore
with humility, whom they seek with desire, whom they
possess and enjoy through love. The powers of
their mind are inadequate to comprehend this
happiness, which penetrates their whole being, yet
they tremble to lose it. Even as Jacob wrestled with
the angel, so do their hearts struggle to retain this
divine sweetness amid the turmoil and trouble of this
world, crying out with the Apostle, "Lord, it is good
for us to be here." (Matt. 17:4). When inflamed
with this divine fire, the soul longs to be freed
from her prison of clay. She waters her bread with
her tears, that the hour of her deliverance may not
be delayed. She mourns that she has learned so late
the enjoyment of these treasures which God has
prepared for all men. She longs to proclaim them in
public places, crying to the deluded victims of this
world, "O unhappy people, senseless men! Whither are
you hastening? What is the object of your search? Why
will you not seek happiness at its source? Taste and
see that the Lord is sweet; blessed is the man that
hopeth in him." (Ps. 33:9). O Lord, "What have I
in heaven, and besides thee what do I desire upon
earth? For thee my flesh and my heart hath fainted
away; thou are the God of my heart, and the God that
is my portion for ever." (Ps. 72:25-26). You will
probably tell me that these consolations are reserved
for those who are already advanced in virtue. No
doubt these intimate joys of the soul are known only
to more perfect souls, yet the Divine Master grants
even beginners ineffable rewards. The happiness of
the prodigal, the rejoicing and feasting which
resound in his father's house, are an image of the
spiritual joy which the soul experiences when she is
released from the slavery of the evil one and made an
honored child of Christ.It is very evident that man,
bound by the chains of the flesh and the allurements
of the world, could not trample pleasure underfoot
and resolutely enter the path of virtue, did not God
accord him favors which sweeten all his sacrifices.
Therefore, when a soul is resolved to turn to God, He
smooths the way for her, and removes many obstacles
that might cause her to lose courage and fall back.
This is what God did for the children of Israel when
He led them out of the land of Egypt: "When Pharao
had sent out the people, the Lord led them not by way
of the land of the Philistines, which is near,
thinking lest perhaps they would repent, if they
should see wars arise against them, and would return
into Egypt." (Ex. 13:17). This same Providence,
which guided the Israelites, continues daily to
manifest like care for the faithful, bringing them
out of the slavery of the world and leading them to
the conquest of Heaven, the true promised land. We
find still another figure of this truth in the Old
Testament, where God commanded the first and the last
days of the week to be observed with particular
solemnity, thus teaching us that He rejoices with His
children in the beginning as well as in the
consummation of their perfection. Those who are
entering the path of virtue are treated by God with
the tenderness and consideration which are shown to
children. The affection of a mother for her younger
sons is not greater than that which she bears those
of riper years, yet she tenderly carries the little
ones in her arms, and leaves the older ones to walk
by themselves. The latter are sometimes obliged to
earn their food before it is given them, while the
little ones not only receive it unsolicited, but are
tenderly fed. This is a faint image of the loving
care with which God surrounds those who are beginning
to serve Him. It is no argument against this truth
that you do not experience these divine consolations
when you think of God. Food is tasteless to a
disordered palate, and for a soul vitiated by sin and
sensual affections this heavenly manna has no relish.
Cleanse your soul with the tears of repentance and
then "taste and see that the Lord is sweet." (Pr.
33:9).
What are all the pleasures of this world compared to
these ineffable consolations? Why will you not begin
to be happy from this moment? "O man!" says Richard
of St. Victor, quoting the words of the Gospel,
"since Paradise may be thine, why dost thou not sell
all thy possessions to purchase this pearl of great
price?" Dear Christian, delay not an affair so
important. Every moment is worth more to you than all
the riches of the universe. Even though you attain
this heavenly treasure, you will never cease to
lament the time you have lost, and to cry out with
St. Augustine, "Too late have I known Thee , too late
have I loved Thee, O Beauty ever ancient and ever
new!" This illustrious penitent, though he
unceasingly lamented the lateness of his conversion,
gave himself to God with all his heart, and
therefore, won an immortal crown. Imitate him, and
thus avoid the unhappy lot of lamenting not only the
delay of your conversion, but even the loss of your
crown.
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