In fine, the heavenly King having brought the soul which he loves to the end of this life, he assists her also in her blessed departure, by which he draws her to the marriage-bed of eternal glory, which is the delicious fruit of holy perseverance. And then, dear Theotimus, this soul, wholly ravished with the love of her well-beloved, putting before her eyes the multitude of favours and succours wherewith she was prevented and helped while she was yet in her pilgrimage, incessantly kisses this sweet helping hand, which conducted, drew and supported her in the way; and confesses, that it is of this divine Saviour that she holds her felicity, seeing he has done for her all that the patriarch Jacob wished for his journey, when he had seen the ladder to heaven. O Lord, she then says, thou wast with me, and didst guide me in the way by which I came. Thou didst feed me with the bread of thy sacraments, thou didst clothe me with the wedding garment of charity, thou hast happily conducted me to this mansion of glory, which is thy house, O my eternal Father. Oh! what remains, O Lord, save that I should protest that thou art my God for ever and ever! Amen.
Thou hast held me by my right hand; and by thy will thou hast conducted me, and with thy glory thou hast received me. Such then is the order of our journey to eternal life, for the accomplishment of which the divine providence ordained from all eternity the number, distinction and succession of graces necessary to it, with their dependence on one another.
He willed, first, with a true will, that even after the sin of Adam all men should be saved, but upon terms and by means agreeable to the condition of their nature, which is endowed with free-will; that is to say he willed the salvation of all those who would contribute their consent, to the graces and favours which he would prepare, offer and distribute to this end.
Now, amongst these favours, his will was that vocation should be the first, and that it should be so accommodated to our liberty that we might at our pleasure accept or reject it: and such as he saw would receive it, he would furnish with the sacred motions of penitence, and to those who would second these motions he determined to give charity, those again who were in charity, he purposed to supply with the helps necessary to persevere, and to such as should make use of these divine helps he resolved to impart final perseverance, and the glorious felicity of his eternal love.
And thus we may give account of the order which is found in the effects of that Providence which regards our salvation, descending from the first to the last, that is from the fruit, which is glory, to the root of this fair tree, which is Our Saviour's redemption. For the divine goodness gives glory after merits, merits after charity, charity after penitence, penitence after obedience to vocation, obedience to vocation after vocation itself, vocation after Our Saviour's redemption, on which rests all this mystical ladder of the great Jacob, as well at its heavenly end, since it rests in the bosom of the eternal Father, in which he receives and glorifies the elect, as also at its earthly end, since it is planted upon the bosom and pierced side of Our Saviour, who for this cause died upon Mount Calvary.
And that this order of the effects of Providence was thus ordained, with the same dependence which they have on one another in the eternal will of God, holy Church, in the preface of one of her solemn prayers, witnesses in these words: |O eternal and Almighty God, who art Lord of the living and the dead, and art merciful to all those who thou foreknowest will be thine by faith and good works:| as though she were declaring that glory, which is the crown and the fruit of God's mercy towards men, has only been ordained for those, of whom the divine wisdom has foreseen that in the future, obeying the vocation, they will attain the living faith which works by charity.
Finally, all these effects have an absolute dependence on Our Saviour's redemption, who merited them for us in rigour of justice by the loving obedience which he exercised even till death and the death of the cross, which is the root of all the graces which we receive; we who are the spiritual grafts engrafted on his stock. If being engrafted we remain in him, we shall certainly bear, by the life of grace which he will communicate unto us, the fruit of glory prepared for us. But if we prove broken sprigs and grafts upon this tree, that is, if by resistance we interrupt the progress and break the connection of the effects of his clemency, it will not be strange, if in the end we be wholly cut off, and be thrown into eternal fires as fruitless branches.
God, doubtless, prepared heaven for those only who he foresaw would be his. Let us be his then, Theotimus, by faith and works, and he will be ours by glory. Now it is in our power to be his: for though it be a gift of God to be God's, yet is it a gift which God denies no one, but offers to all, to give it to such as freely consent to receive it.
But mark, I pray you, Theotimus, how ardently God desires we should be his, since to this end he has made himself entirely ours; bestowing upon us his death and his life; his life, to exempt us from eternal death, his death, to possess us of eternal life. Let us remain therefore in peace and serve God, to be his in this mortal life, and still more his in the eternal.