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THE HAPPINESS OF HEAVEN
By a Father of the Society of Jesus
F. J. BOUDREAUX (Requiescat in pace)
"Come, ye blessed of my Father, possess the kingdom prepared for
you."--Matth. xxv. 34.
APPROBATIONS.
I, Ferdinand Coosemans, Provincial of the Society of Jesus in
Missouri, in virtue of power granted to me by the Very Reverend P.
Beck, Superior General of the same Society, hereby permit the
publication of a book entitled: "THE HAPPINESS OF HEAVEN, by a Father
of the Society of Jesus;" the same having been approved by the
censors appointed by me to revise it.
St. Louis, Mo., 1 Nov., 1870. F. Coosemans, S.J.
Liber supradictus, cum a Censoribus Nostris fuerit jam probatus,
imprimatur.
+ MARTINUS JOANNES, Archiep. Baltimor.
Entered, according to an Act of Congress, in the year 1871, by John
Murphy & Co., in the Office of the Librarian of Congress at
Washington.
Baltimore: Published by John Murphy & Co. New York: Catholic
Publication Society. 1872.
PUBLISHERS' PREFACE TO THE SECOND REVISED EDITION.
It seldom falls to the lot of a Catholic Publisher to issue from his
press a book, which, while it possesses the true, substantial merit
of genuine Catholic literature, is at the same time graced with the
novelty, the absorbing interest which at once command the attention
on the Public, and place the book in a high and permanent position
before the world. Such has been our good fortune in the publication
of "THE HAPPINESS OF HEAVEN"--and of this no better proof can be
required than the unprecedented sale of 3000 copies, constituting the
first edition, in less than sixty days, and the constantly increasing
demand which already calls forth this second edition. Few books have
been more warmly welcomed by the Press, both Catholic and
non-Catholic, than "The Happiness of Heaven;" fewer still have
proved, in the perusal, more worthy of the praises bestowed by
Reviewers, or have borne out the character which favorable critics
had assigned. Of this work it may be said with truth, that the
highest praise falls short of its merit, the most favorable critic
has not said too much in its commendation. And this promises to be
more than an ephemeral popularity--the book will live--it will be
read with pleasure and profit, as long as genuine Catholic literature
finds readers.
It is a book which was long wanted: a thorough, systematic treatise
on a subject of the most vital importance: a book which gives us all
that Catholic Theology teaches about heaven, and gives it in an
authentic shape, with text, references and citations in all
scholastic completeness; and yet in a form adapted to the humblest
capacity. It is indeed, as one of its reviewers so happily calls it,
"The spiritual Geography of heaven, giving us such a knowledge of
that blessed country, as we can acquire at this distance," and
showing forth its beauties, its loveliness, its thousandfold bliss in
a manner so clear, so winning, so unconquerably attractive, that
earth pales into insignificance before those dazzling splendors, and
our hearts long to be where our real treasure is. When we have read
this book and studied it, (for a single perusal of it will not
satisfy us,) we know something of that heavenly Paradise which is to
be the eternal abode of the Elect, and knowing it, we must love and
desire it,--we must submit with patience, if not with joy, to the
trials of this life, which are to be there so gloriously
rewarded,--we must sigh for the moment which is to admit us into that
Paradise of endless delights and of imperishable beauty.
Let then this book go forth on its mission of consolation and
encouragement to the sorrowing and suffering poor: it will teach them
to prize their sorrows and their afflictions as the virgin gold of
which their crown is to be formed, and the brilliant gems which are
to adorn it forever. Let it go to the counting-house of the merchant,
to the desk of the banker--and they will know that there is another
and a truer wealth more worthy of their ambition. Let the great ones
of the earth learn from it that their honors are a deceit and a
snare; that one sigh for Eternity, one moment spent in the service of
God, purchase greater glory than all the crowns and sceptres of earth
can bestow. Let those whose lives are consecrated to the task of
teaching young hearts to love God, of recalling the wanderer to the
paths of his duty, of battling with the errors of worldly wisdom and
the passions of the depraved human heart,--let them gather from this
book not only the motives which will be powerful over the souls of
men, but also the strength and courage which they themselves need in
their toils for the good of their neighbor. In a word, let all study
this precious volume:--Catholics and Protestants, the learned and the
ignorant, the old and the young, the innocent youth still arrayed in
the spotless garment of his baptismal purity, and the unhappy sinner
who has grown old in wickedness and whose soul has lost almost all
hope of peace;--there is instruction for all, comfort and joy,
encouragement and hope for all if they will but make a proper use of
such means as God has given them, and live here without forgetting
that they are destined for a glorious hereafter.
We have but a word to add in regard to the present edition:--several
alterations and improvements have been introduced into the work by
the Author, which enhance its value and render it more deserving the
patronage it has already received.
THE PUBLISHERS. BALTIMORE, June 17, 1871.
PREFACE TO THE FIRST EDITION.
Many books, owing to their special character, are designed for only a
small circle of readers. But topics involving general and vital
interests deservedly claim the attention of all persons. Such is the
subject of the present work--"The Happiness of Heaven." For who is he
that, believing in the existence of that blessed abode, does not hope
eventually to arrive there?
What sublime descriptions do not the Holy Scriptures give us of the
blessed City of God! Her wails are built of jasper-stone; but the
City itself is of pure and shining gold, like to clear crystal glass.
And the foundations of the City are adorned with all manner of
precious stones. Her gates are pearls. The very streets are
transparent as glass. This glorious City has no need of the sun or of
the moon to shine in her; for the glory of God is her light.
In the midst of her sits the Ancient of days: His garments are white
as snow: His throne is like flames of fire. Thousands and thousands
minister unto him, and ten thousand times a hundred thousand stand
before Him. A river of life-giving water, as clear as crystal, whose
banks are adorned with the tree of life, issues from the throne of
God. The Blessed drink of the torrent of pleasure, and are inebriated
with the plenty of the house of God. All tears are wiped away from
their eyes: and death shall be no more, nor mourning, nor crying, nor
sorrow shall be any more, for the former things are passed away.
And, when we are assured that no mortal eye hath seen nor ear heard,
nor heart of man conceived the happiness prepared for God's children,
we must conclude that the magnificent language describing the
heavenly Jerusalem is only symbolical; that the Holy Ghost speaks of
the most precious and beautiful things we know, in order to raise our
minds to the reality which they faintly represent. It has been the
aim of the author of the following pages to discover the meaning
concealed under those enticing figures. In his exposition of "The
Happiness of Heaven," he has endeavored to follow the teachings of
the most approved theologians of the Church. Moreover, mindful that
our Divine Model spoke of the Kingdom of Heaven in parables, he has
laid aside, as far as possible, the technical language of the
schools, and has replaced it by illustrations, which are better
adapted to the capacity of all.
Should the worshipper of mammon, on perusing these pages, pause in
his headlong course, to think of "treasures which neither the moth
nor rust consumes;" should the votary of pleasure be induced to sigh
after the joys that pass not away; should the poor and the afflicted
of every description, cast a lingering, longing glance toward that
blessed region where sorrow is unknown; should those who have
consecrated themselves to God be incited to a greater perfection and
to a desire of a higher degree of glory in heaven, the writer will
deem himself amply rewarded for his labor.
CONTENTS.
CHAPTER
I. The Beatific Vision
II. In the Beatific Vision, "We shall be like Him, because we
shall see Him as He is."
III. In the Beatific Vision, our Intellect is glorified, and our
Thirst for Knowledge completely gratified
IV. In the Beatific Vision, our Will is also to be glorified,
and then we shall be happy in loving and being loved
V. The Beauty and Glory of the Risen Body
VI. The Spirituality of the Risen Body
VII. The Impassibility and Immortality of the Risen Body
VIII. Several Errors to be avoided in our Meditations on Heaven
IX. The Life of the Blessed in Heaven
X. Pleasures of the Glorified Senses
XI. Social Joys of Heaven
XII. Will the Knowledge that some of our own are lost, mar our
happiness in Heaven?
XIII. The Light of Glory
XIV. Degrees of Happiness in Heaven
XV. Degrees of Enjoyment through the Glorified Senses
XVI. The Glory of Jesus and Mary
XVII. The Glory of the Martyrs
XVIII. The Glory of the Doctors and Confessors
XIX. The Glory of Virgins and Religious
XX. The Glory of Penitents and Pious People
XXI. The Eternity of Heaven's Happiness
THE HAPPINESS OF HEAVEN.
CHAPTER 1.
THE BEATIFIC VISION.
Reason, revelation, and the experience of six thousand years unite
their voices in proclaiming that perfect happiness cannot be found in
this world. It certainly cannot be found in creatures; for they were
not clothed with the power to give it. It cannot be found even in the
practice of virtue; for God has, in His wisdom, decreed that virtue
should merit, but never enjoy perfect happiness in this world. He has
solemnly pledged himself to give "eternal life" to all who love and
serve him here on earth. He has promised a happiness so unspeakably
great, that the Apostle, who "was caught up into paradise," and was
favored with a glimpse thereof, tells us that mortal "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."*
* 1 Cor. xi. 9.
This happiness--which is now so incomprehensible to us--is none other
than the possession and enjoyment of God himself in the Beatific
Vision, as well as the perfect satisfaction of every rational craving
of our nature in the glorious resurrection of the body. It is on this
glorious happiness we are going to meditate; and first, we shall
endeavor to obtain a definite idea of the Beatific Vision, which is
the essential constituent of heavenly bliss.
In meditating upon the happiness in store for the children of God, we
are very apt to build up a heaven of our own, which naturally takes
the shape and color which our sorrows, needs, and sufferings lend
thereto. The poor man, for instance, who has suffered mutely from
toil and want, looks upon heaven as a place of rest, abounding with
all that can satisfy the cravings of nature. Another, who has often
endured the pangs of disease, looks upon it as a place where he shall
enjoy perpetual health of body and mind. Another again, who, in the
practice of virtue, has had all manner of temptations from the devil,
the world, and his own flesh, delights in viewing heaven as a place
totally free from temptation, where the danger, or even the
possibility of sin, shall be no more.
All these, and other similar views of heaven, are true, inasmuch as
they represent it as a place entirely free from evil and suffering,
and, at the same time, as an abode of positive happiness.
Nevertheless, they are all imperfect views, because not one of them
takes in the whole of heavenly bliss, such as God has revealed it to
us. They all ignore the Beatific Vision, which is the essential
happiness of heaven.
But even among those who look upon heaven as a place where we shall
see God, very few indeed understand what is implied in the vision of
God. They imagine that we shall simply gaze upon an object whose
surpassing perfection will make us happy in a way which they do not
understand. These last do not fully comprehend what is meant by the
Beatific Vision, though they view heaven as a place where we shall
see God. Let us, therefore, endeavor to understand what faith and
theology teach us concerning the Beatific Vision. We shall see that
it is the essential happiness of the blessed which not only fills
them with the purest and completest satisfaction, but that it is,
moreover, in virtue of this Beatific Vision that they are enabled to
enjoy the additional or secondary pleasures which cluster around the
throne of God.
Theologians divide the happiness of heaven into essential and
accidental. By essential is meant the happiness which the soul
receives immediately from God in the Beatific Vision. By accidental
are meant the additional pleasures or joys which come to the blessed
from creatures. Thus, when our Blessed Lord says: "There shall be joy
in heaven upon one sinner doing penance," He evidently means a new
joy, which the blessed did not possess until sorrow for sin entered
that sinner's heart. They were already happy in the Beatific Vision,
and would not have lost the slightest degree of their blessedness,
even if that sinner had never repented of his sins. Still, they
experience a new joy in his conversion, because therein they see God
glorified; and, moreover, they have reason to look for an additional
brother or sister to share their bliss. Yet, although the blessed do
rejoice in the conversion of the sinner, they do so in virtue of the
Beatific Vision--without which they could receive no additional
pleasure from creatures. Therefore the Beatific Vision is not only
the essential happiness of heaven, but it is also that which imparts
to the saints the power of appropriating all the other inferior joys
wherewith God completes the blessedness of his children. As this is a
point of importance, we shall endeavor to understand it more clearly
by an illustration.
A man who is gifted with perfect health of body and mind, not only
enjoys life itself, but he likewise receives pleasure from the
beauties of nature from literature, amusements, and society. Now,
suppose he loses his health, and is thrown on a bed of sickness. He
is no longer able to enjoy either life itself or its pleasures. What
is all the beauty of earthly or heavenly objects to him now? What are
amusements, and all the joys of sense, which formerly delighted him
so much? All these things are now unable to give him any pleasure;
because he has lost his health, which afforded him the power of
appropriating the pleasures of life. Therefore, we say that health is
essentially necessary, not only to enjoy life itself, but also to
relish its pleasures. So too in heaven. The Beatific Vision is
necessary not only to enjoy the very life of heaven, but likewise to
enjoy the accidental glory wherewith God perfects the happiness of
his elect. What, then, is this Beatific Vision? Is it an eternal
gazing upon God? Is it an uninterrupted "Ah!" of admiration? Or is
it a sight of such overpowering grandeur as to deprive us of
consciousness, and throw us into a state of dreamy inactivity? We
shall see.
"Beatific Vision" is composed of three Latin words, _beatus_, happy;
_facio_, I make; and _visio_, a sight; all of which taken together
make up and mean a happy-making sight. Therefore, in its very
etymology, Beatific Vision means a sight which contains in itself the
power of banishing all pain, all sorrow from the beholder, and of
infusing, in their stead, joy and happiness. We shall now analyze it,
and see wherein it consists; for it is only by doing so that we can
arrive at the clear idea of it, which we are seeking.
Theologians tell us that the Beatific Vision, considered as a perfect
and permanent state, consists of three acts which are so many
elements essential to its integrity and perfection. These are, first,
the sight or vision of God; secondly, the love of God; and thirdly,
the enjoyment of God. These three acts, though really distinct from
each other, are not separable; for, if even one of them be excluded,
the Beatific Vision no longer exists in its integrity. We shall now
say a few words on each of these constituents of heavenly bliss.
1. First, the sight or vision of God means that the intellect which
is the noblest faculty of the soul is suddenly elevated by the light
of glory, and enabled to see God as He is, by a clear and unclouded
perception of his Divine Essence. It is, therefore, a vision in which
the soul sees God, face to face; not indeed with the eyes of the
body, but with the intellect. For God is a Spirit, and cannot be seen
with material eyes. And if our bodily eyes were necessary for that
vision, we could not see God until the day of judgment; for it is
only then that our eyes will be restored to us. Hence, it is the soul
that sees God; but then, she sees Him more clearly and perfectly than
she can now see anything with her material eyes.
This vision of God is an intellectual act by which the soul is filled
to overflowing with an intuitive knowledge of God; a knowledge so
perfect and complete that all the knowledge of Him attainable, in
this world, by prayer and study, is like the feeble glimmer of the
lamp compared to the dazzling splendor of the noonday sun.
This perfect vision, or knowledge of God, is not only the first
essential element of the Beatific Vision, but it is, moreover, the
very root or fountainhead of the other acts which are necessary for
its completeness. Thus we say of the sun that he is the source of the
light, heat, life, and beauty of this material world; for, if he were
blotted out from the heavens, this now beautiful world would, in one
instant, be left the dark and silent grave of every living creature.
This is only a faint image of the darkness and sadness which would
seize upon the blessed, could we suppose that God would at any time
withdraw from them the clear and unclouded vision of Himself.
Therefore, we say, that the vision of the Divine Essence is the root
or source of the Beatific Vision.
Yet, although this is true, it does not follow that the vision of the
Divine Essence constitutes the whole Beatific Vision; for the human
mind cannot rest satisfied with knowledge alone, how perfect soever
it may be. It must also love and enjoy the object of its knowledge.
Therefore, the vision of God produces the two other acts which we
shall now briefly consider.*
* Dico 1. Essentiam beatitudinis formalis primo ac principaliter
consistere in clara Dei visione, in qua, quasi in fonte ac radice
tota beatitudinis perfectio continetur. Est enim præcipua ac
perfectissima animæ operatio in ratione consecutionis finis ultima,
et immediate cum ipsius conjunctione, ac forma essentialiter
distinguens statum beatum a non beato.... Tamen, dico 2: Amor
charitatis et amicitiæ divinæ est simpliciter necessarius, ut homo
sit supernaturaliter perfecte beatus: atque ita absolute est de
ipsius beatitudinis essentia.--Suarez de Beat. Disput. 7.
2. The second element of the Beatific Vision is an act of perfect and
inexpressible love. It is the sight or knowledge of God as He is,
that produces this love; because it is impossible for the soul to see
God in his divine beauty, goodness, and unspeakable love for her,
without loving Him with all the power of her being. It were easier to
go near an immense fire and not feel the heat, than to see God in His
very essence, and yet not be set on fire with divine love. It is,
therefore, a necessary act; that is, one which the blessed could not
possibly withhold, as we now can do in this world. For, with our
imperfect vision of God, as He is reflected from the mirror of
creation, we can, and unfortunately do withhold our love from him
even when the light of faith is superadded to the knowledge we may
have of him from the teachings of nature. Not so in heaven. There,
the blessed see God as He is; and therefore, they love Him
spontaneously, intensely, and supremely.
3. The third element of the Beatific Vision is an act of excessive
joy, which proceeds spontaneously from both the vision and the love
of God. It is an act by which the soul rejoices in the possession of
God, who is the Supreme Good. He is her own God, her own possession,
and in the enjoyment of Him her cravings for happiness are completely
gratified. Evidently, then, the Beatific Vision necessarily includes
the possession of God; for without it, this last act could have no
existence, and the happiness of the blessed would not be complete,
could we suppose it to have existence at all. A moment's reflection
will make this as evident as the light of day.
A beggar, for instance, gazes upon a magnificent palace, filled with
untold wealth, and all that can gratify sense. Does the mere sight of
it make him happy? It certainly does not, because it is not, and
never can be his. He may admire its grand architecture and exquisite
workmanship, and thus receive some trifling pleasure; but, as he can
never call that palace nor its wealth his own, the mere gazing upon
it, and even loving its beauty, can never render him happy. For this,
the possession of it is essential.
Again, the starving beggar gazes upon the rich man's table loaded
with every imaginable luxury. Does that mere sight relieve the pangs
of hunger? It certainly does not. It rather adds to his wretchedness,
by intensifying his hunger, without satisfying its cravings. Even so
would it be in heaven, could we suppose a soul admitted there, and
allowed to gaze upon the beauty of God, while she cannot possess or
enjoy Him. Such a sight would be no Beatific Vision for her. The
possession of God is, therefore, absolutely necessary in order that
the soul may enjoy Him, and rest in him as her last end. Hence, the
act of seeing God is also the act by which the blessed possess God,
and enter into the joy of their Lord.*
* Si generatim loquamur, verum est quod visio, ut visio, non sit
possessio. Nam visio, ut sic, solum dicit claram cognitionem objecti
visi. Possessio autem significat habere et tenere objectum, eo modo,
quo natum est haberi et genera. Jam vero, quia Deus non aliter potest
a nobis haberi et teneri quam per visionem, ideo fit, ut visio
sortiatur nomen et officium possessionis respectu Dei.--Becanus, de
Beat. quæst. 3.
But this is not yet all. We have been considering the acts by which
the soul appropriates God to herself; meanwhile, we must not forget
that the active concurrence of God is as essential in the Beatific
Vision as the action of the creature. The Beatific Vision means,
therefore, that God not only enables the soul to see Him in all his
surpassing beauty, but also that he takes her to his bosom as a
beloved child, and bestows upon her the happiness which mortal eye
cannot see. It means, furthermore, that God unites the soul to
Himself in so wonderful and intimate a manner, that, without losing
her created nature or personal identity, she is transformed into God,
according to the forcible expression of St. Peter, when he asserts
that we are "made partakers of the divine nature."* This is the
highest glory to which a rational nature can be elevated, if we
except the glory of the hypostatic union and the maternity of the
Blessed Virgin Mary.
* 2 Pet. i. 4.
In explaining this partaking of the divine nature in heaven,
theologians make use of a very apt comparison. If, say they, you
thrust a piece of iron into the fire, it soon loses its dark color,
and becomes red and hot, like the fire. It is thus made a partaker of
the nature of fire, without, however, losing its own essential
iron-nature. This illustrates what takes place in the Beatific Vision
in relation to the soul. She is united to God, and penetrated by Him.
She becomes bright with His brightness, beautiful with His beauty,
pure with His purity, happy with His unutterable happiness, and
perfect with His divine perfections. In a word, she has become a
partaker of the "divine nature," while she retains her created nature
and personal identity.
Abstract words, however, and reasoning fail to convey a definite idea
of this glorious happiness reserved for the children of God. Let us,
therefore, have recourse to an illustration in the shape of a little
parable. It will be as a mirror, wherein we shall see faint but true
reflections of the Beatific Vision.
A kind-hearted king, while hunting in a forest, finds a blind orphan
boy, totally destitute of all that can make life comfortable. The
king, moved with compassion, takes him to his palace, adopts him as
his own, and orders him to be cared for and educated in all that a
blind person can learn. It is almost needless to say that the boy is
unspeakably grateful, and does all he can to phase the king. When he
has reached his twentieth year, a surgeon performs an operation upon
his eyes by which his sight is restored. Then the king, surrounded by
his nobles and amid all the pomp and magnificence of the court,
proclaims him one of his sons, and commands all to honor and love him
as such. And thus the once friendless orphan becomes a prince, and,
therefore, a partaker of the royal dignity, of the happiness and
glory which are to be found in the palaces of kings.
I will not attempt to describe the joys that overwhelm the soul of
this fortunate young man when he first sees that king, of whose manly
beauty, goodness, power, and magnificence he had heard so much. Nor
will I attempt to describe those other joys which fill his soul when
he beholds himself, his own personal beauty, and the magnificence of
his princely garments, whereof he had also heard so much heretofore.
Much less will I attempt to picture his exquisite unspeakable
happiness when he sees himself adopted into the royal family, honored
and loved by all, together with all the pleasures of life within his
reach. Each one may endeavor to imagine his feelings, joy, and
happiness. We can only say that all this taken together is a beatific
vision for him--in the natural order.
Here we find the three acts already explained. The first is the sight
of the good king in all his glory and magnificence; the second is the
intense love which this sight produces; and the third is the
enjoyment of the king's society, and all the happiness wherewith his
adoption has surrounded him.
The application of the parable is obvious. God is the great and
mighty King who finds your soul in the wilderness of this world. To
use the forcible words of Scripture, He found you "wretched, and
miserable, and poor, and blind, and naked."* Moved with compassion,
He brought you into His holy Church. There, He washed you with his
own precious blood, clotured you with the spotless robe of
innocence, adorned you with the gifts of grace, and adopted you as
his own child. Then He commanded his ministers and others to educate
you for heaven. By His grace, and your own co-operation, your soul is
being gradually developed into a more perfect resemblance to Jesus
Christ, who, in His human nature, is the standard of all created
perfection. But you are blind yet, and must remain so until your
Heavenly Father calls you home. When that happy day dawns, you will
leave this world; your eyes will be opened by the light of glory, and
you will see God as He is, in all his glory and magnificence. You
will also see yourself as you are, adorned with the jewels of the
many graces He has bestowed upon you. You will also see the beautiful
angels and saints, clothed with the beauty of God himself, standing
around his throne to hear the sentence that is to admit you into
their society. This sight of the Living God, and of all the
magnificence which surrounds Him, will fill your soul with a perfect
knowledge of him; and this knowledge will produce a most ardent and
perfect love; and when he presses you to his bosom, proclaims you one
of his children, and commands all to honor and love you as such, your
joy will be full. This will be emphatically a Beatific Vision for
you. you will then enter into the possession and enjoyment of God,
who alone can fill the soul with pure and permanent happiness.
* Apoc. iii. 17.
We shall now close this chapter with a beautiful extract from the
great theologian Lessius. Speaking of the three acts which constitute
the Beatific Vision, he says: "In these three acts resides God's
chiefest glory, which He himself intended in all his works; and so,
likewise, in these same acts reside the highest good and formal
beatitude of men and angels. By these acts the blessed spirits are
vastly elevated above themselves, and, in their union with God,
become godlike, by a most lofty and supereminent similitude with God,
so that the mind can conceive no greater. Thus, like very gods, they
shine to all eternity in the divine brightness. By these same acts
they expand themselves into immensity, so as to be co-equal and
co-extensive, as far as may be, to so great a good, that they may
take it in, and comprehend it all. They linger not outside, as it
were upon the surface of it; but they go down into its profound
depths, and enter into the joy of their Lord; some more, some less,
according to the magnitude of the light of glory imparted to each.
Immersed in this abyss, they lose themselves, and all created things;
for all other good and joys seem to them as nothing by the side of
this ocean of good and joys. In this abyss there is to them no
darkness, no obscurity, such as now hangs over us about the Divinity;
but all is light and immense serenity. There are their eternal
mansions, with a tranquil security that they can never fail. There is
the fulfilling of all their desires. There is the possession and
enjoyment of all things that are desirable. There nothing will remain
to be longed for, or sought for any more; for all will firmly possess
and exquisitely enjoy every good thing in God. There the occupation
of the saints will be to contemplate the infinite beauty of God, to
love His infinite goodness, to enjoy his infinite sweetness, to be
filled to overflowing with the torrent of his pleasures, and to exult
with an unspeakable delight in his infinite glory, and in all the
good things which he and they possess. Hence comes perpetual praise,
and benediction, and thanksgiving; and thus the blessed, having
reached the consummation of all their desires, and knowing not what
more to crave, rest in God as their last end."*
* De Perf. Divin. lib. xiv. c. 5.