Chapter II (3)

"He was worthy of Rose, though very different. How proud he was of her! I loved to watch them together. He was so gentle and thoughtful of every little attention, and she trusted and honored him so fully. It seemed there never could be a brighter future in store for any than for these two, and surely there never could be any more deserving of the choicest blessings of earth. {117} Mr. Harding was happy in his child's happiness, and Willis only waited a visit from his father to give him the glad surprise. Mr. Courtney was at that time the senior partner in your father's firm, Anita! Willis was in the second year of his law studies, and in less than a year he could look forward to establishing a home; for his father was growing old, and had told him often that he only wished to see him happily settled in life before he died. And so the weeks passed in happiness, and tomorrow Mr. Courtney should come. I shall never forget how anxiously Rose awaited this coming--expectant, hopeful, timid. 'Willis says his father is a stern man. I shall be so afraid of him. Perhaps he will not approve of me'--with a half-frightened laugh; 'I do so want him to like me. Willis honors him so, and yet says he always stood in awe of him. _Do_ you think he will like me? I wish to-morrow were past, I dread it so; and yet Willis says he is sure to love me, and that he will be so glad to have a daughter.'

"And Willis was at the depot, impatient to see his father again, and still more impatient to have the crowning seal of approval set upon his choice.

"At length the shrill whistle of the distant train, a few anxious glances through the darkness, and the bright red light of the engine glides past slowly. Why is it that this red glare, shining as it passes, seems to throw a sort of supernatural glare over the platform and the waiting figures? A strange, weird feeling comes over him. Is it himself standing there, or is he, too, only some phantom of his own imagination? In a moment he lives over his whole past life in one comprehensive flash, as people who are drowning are said to do. But the train has stopped, and there is his father's bald head among the crowd of rushing passengers. Willis passes his hand quickly over his forehead, as if to brush away the illusion, and advances to meet him.

"It is a glad meeting. Mr. Courtney looks at his son, and, as he looks, the benignant smile on his face broadens and deepens. It is something to have delved in the counting-house all these years, and bent his shoulders over the dull ledgers, that these shoulders may have no need to bend, and that this intellect shall have the means of making the best of itself; and, as he walks beside him to the waiting carriage, he says in his heart, 'There is none equal to _my_ son.'

"And now they sit in their parlor at the '---- House,' and the bottle of old port is almost emptied, for Mr. Courtney is fond of good wine. The waiter has arranged the fire, and brought in a fresh bottle, and father and son are alone.

"'And now, Willis, who is she, this divinest of her sex; and when am I to see her?'

"'To-morrow, or this evening if you prefer. Mr. Harding is almost an invalid, and so spends his evenings at home, and Rose seldom leaves him.'

"'_Harding!_ What Harding is this? You always spoke of her as "Rose," and I never thought to ask her family name,' said Mr. Courtney, in ill-suppressed anxiety.

"'Thomas Harding, formerly of New-Orleans. Why, father, what is it; are you ill? What can I do for you?' said Willis, rising from his chair quickly, as Mr. Courtney arose and staggered toward the mantle piece. He stood there, resting his folded arms on it, with his head so buried in them that the son could see nothing of his face. {118} John Courtney was not a man to be approached easily. Whatever the joys or sorrows of his life might have been, his son was as ignorant of them as the stranger who met him just an hour ago. So Willis stood now at a little distance, not feeling sufficient freedom to approach, and anxiously awaiting some word or movement that should give him permission to speak. But none such came, and, after a few moments, Mr. Courtney raised his head, saying, 'A glass of wine, Willis. I felt a little faint a moment ago. Travelling is tiresome work for an old man.' And Willis filled the glass silently; for there was a look in the white face that chilled, while it awed him--a look of determination, and yet of indecision at the same time.

"It seemed as if a cold, misty atmosphere had suddenly entered the room; and the two men spent the remainder of the evening in a vain effort to sustain a conversation upon all manner of general subjects, which the son seemed always to succeed in shaping till it just approached the subject in which alone he was then interested, and the father always to turn it off just in time to prevent its touching. At length Willis arose, saying:

"'But your journey has tired you very much, father. I will go now, that you may have a long night's rest.'

"'Yes, yes. I am no longer so young as I was once.'

"But after his son had gone, he forgot his weariness, and spent the night in walking up and down the length of the parlor, and drinking wine, as the waiter said in the morning, 'like a high-bred gentleman;' and when the morning came, the look of indecision had passed away, and the determination alone remained.

"And Willis passed the long hours of darkness in a nightmare of undefined dread, half asleep, but yet entirely conscious of all around; a state that confused imagination and reality, till the most frightful dreams became impressed with all the power of real events--so real that only the morning, with the unchanged, familiar face of the servant could make him feel certain that they were all waking dreams, and that he had not lived a horrible year. But the cold water, and the cheerful breakfast-table, and all the invigorating morning influences served to restore him; and he laughed at the absurd fancies, and went around to his father's hotel, wondering that he should have felt so discouraged and uncomfortable in his presence last evening, and mentally resolving to let no such chill come over their intercourse this morning.

"As he stepped into the hall, he noticed the well-known baggage, with the initials, 'J. C.,' and said to the waiter:

"'What carelessness is this? You have never carried up my father's baggage.'

"'As soon as you had gone last evening,' said the waiter, 'I went up to his door, sir, and asked if I should send it up then; but he said, "No," as he should leave early in the morning, sir.'

"Willis hurried up and found the old man at breakfast, or rather sitting there beside it, for he had evidently eaten nothing, although he said he had finished.

"'Why, father! your baggage--'

"'Yes, yes, a telegram. Must return immediately; and now sit down a moment. There is half an hour yet before going to the train. When do you finish your studies?'

"'In two months.'

{119}

"'So I thought--so I thought. There is no hurry about your beginning to practise, and I need your assistance in my business just at present. There are some speculations in the West that must be attended to. There is money in them, but I can't trust Stephens to go alone, and I want to send you with him. I shall make all arrangements for you to start at the end of two months.'

"'But, father--Rose?'

"'Time enough. There's nothing will test your affections like a little absence. Besides, you aren't either of you old enough to know what you want yet. If in two years you both feel as you do now, why, then we'll see about matters; and you know your means don't depend on your practice; besides, you'll get along better in that for seeing something of the world before you commence. I'm getting to be an old man, Willis, and need my son's help a little now. Surely he won't make any objections to doing what I desire?'

"Filial respect and affection was a strong trait in Willis Courtney's character. Disobedience to the father whom he had always feared, and to whom he was really so much indebted, was a thing of which he had never thought before, and thought of now only to put away the idea as one unworthy of him; and Rose, who loved her own father devotedly, respected him the more for his duty to his; and so it came about that when the two months had passed, he went to California with Stephens, the head clerk of the firm, and Rose had only the long, tender letters; and Mr. Harding, who had never been dissatisfied while Willis was here, grew suddenly restless, and longed to travel.

"'As long as Rose was so happy, I was contented here,' he said, 'but now she is often sad, and I think a little change will be good for both of us. I have travelled too much in my life to be satisfied to settle down in one spot and remain there. I must see Italy once again before I die.'

"And so their passage was taken, and one morning we stood on the deck of an English steamer to bid them 'God speed;' and after we had come on shore again, stood long watching the ship till it was far down the bay.

"At first Rose wrote long, cheerful, descriptive letters. A summer at a German watering-place had almost entirely restored Mr. Harding's health, and in the early autumn they began their tour, intending to visit Vienna, and, passing directly from there to Venice, make a short stay in two or three cities of Northern Italy, and then go on to Rome to spend the winter.

"Letters came seldom now--it was at the beginning of our civil war--and when they came, there was no longer any mention of Willis, nor of glad anticipations of return; and later, in a letter dated at Brescia, she wrote: 'I am in the city of Angela da Brescia. How was it possible for her to be what she was? I cannot understand it. To rise up out of the shadow of a great grief, and to go forth cheerfully into the world and work to do good and make others happy. It needs more than human will. God alone can give the strength to do this, and yet if he does it sometimes, as he did for her, why not always?'

"And still there was no mention of any personal grief; but the whole tone of her letter was sad, and I felt that something more than a mere transient annoyance had occurred to thus destroy her accustomed cheerfulness.

{120}

"At first, the genial climate and the revival of old associations--for he had spent several winters there in his youth--had seemed to give Mr. Harding a new life, and almost a second youth, while they visited the familiar places, and he pointed out to his daughter the glorious relics of past architecture and the grand works of the old masters; but it was only for a time, and when we heard again, his strength was failing rapidly. At Rome they had met an old friend who was staying there with his wife, so they joined company, and planned their return together for the ensuing summer.

"And all this time we had only heard of Willis Courtney that he had, without returning home, joined the Union army as a private, and that his father, whose sympathies were entirely Southern, was very much displeased; and, in addition, that he had sold out his interest in the business, some said in order to retire and enjoy his wealth, others, to avoid a financial crisis which he imagined to be impending.

"In May came another letter from Rose. The time of their return was uncertain; her father was feeble, and wished neither to leave the mild climate, nor to risk the danger of a voyage, till he should be stronger. And in reply to some question of mine--'I have heard no word from Willis Courtney this winter, and even last autumn his letters had changed and were no longer like him. But I cannot write of this. I do not understand it all. ... I have spent almost the entire day in St. Peter's. I do this often. It is God's grandest monument on earth, and I never feel so near him as here. I never truly felt the love of holiness before; but here, under the influence of the inimitable grandeur of his church, and in the presence of his earthly representative, I can almost shut out the vanities of the world, and bow before God alone, worshipping him in supreme love and reverence. I love the beautiful rites of the church. Ah! how gladly I would lie down beneath the shadow of her walls, and sleep the last sleep--or if that may not be, take the vows which should make me the bride of heaven alone, and shut out for ever the coldness and deceptions of the world. But my poor father needs me so much, and is so entirely dependent upon me, that I cannot leave him while he lives. He is fearfully changed, and has grown so much older within the last two months that you would scarcely recognize him now. I hope he may soon be better, and am sure he must be, for he is always so cheerful.'

"But this was not to be, and after lingering a few weeks longer, he died amid the scenes he had loved so well, having first exacted a promise from Rose that she would return to New York with Mr. and Mrs. Rowland.

"They had a pleasant voyage, good weather and a smooth sea, and the vessel glided along, making every day her full number of knots, and making glad the hearts of the passengers, who were returning to home and friends.

"Mr. and Mrs. Rowland spent much of the time on deck, and Rose sat near them, always with a book lying open on her lap; to the careless observer she appeared to be reading, but those who, after a few days, began to notice the sad face, noticed, too, that the leaves of the book were never turned and that her glance rested always on the sea. These were days of rest. The slow rolling of the waves lent her an artificial calmness. The events of the last few months had stunned her, and this was the transition state before reaction. A sort of veil seemed to have been cast between her vision and the past, and the future seemed a blank, a desert that she had no wish to explore, and before which she shut her eyes. {121} She seemed to be falling into that dreamy melancholy which so often precedes insanity, and Mrs. Rowland watched her anxiously, and Mr. Rowland made every exertion to distract her attention, making every little excuse to get her to walk on deck, and to notice some peculiar cloud or singular fish. And so the days passed till they were within two days of New York; then the pilot came on board, and they began to realize, for the first time, that they were almost home. He brought the last papers, three days old now, and the hitherto quiet passengers were all excitement, gathered here and there in little groups eagerly discussing the news he had brought, for those were times full of interest, and this news was the defeat at Bull Run.

"Mr. Rowland had put a paper into Rose's hands, and as she read, she became first interested; then the quick blood mounted to her face, and Mr. Rowland remarked:

"'You have not yet forgotten that you are an American, Miss Harding.'

"She replied quickly and continued reading. Presently the paper dropped from her hands; her face became deadly pale, and she leaned heavily against the rail for support. Mr. Rowland took up the paper and searched the page she had been reading; but in vain; he saw nothing that should have startled her, and so turned away, thinking he had been mistaken, thus leaving her alone to accustom herself to the reality of what she had read.

"What she had read? It was only a name, and that the name of a common soldier.

"In looking over the list of the names of those found dead on the battle-field of Bull Run, she had found that of Willis Courtney.

"The next day they reached Sandy Hook. But it was already evening, and they were obliged to anchor over night, and defer running up to the city till the next morning. There were many impatient at this detention, but none more so than Rose Harding. What has come over her? her kind friends asked each other in vain; but she was no longer indifferent, and her face expressed a cheerful determination. It was a conviction of duty, and a resolution to fulfil it. All the night after the news, she had lain awake and pictured to herself the horrors of lying wounded on the battle-field, and of dying alone in the cold and darkness. She had loved Willis Courtney with the full depths of a first matured affection, and she loved him now, despite the indifference and coldness with which he had rewarded that love. And now he was dead, and whatever had come between them on earth had passed away; and, strange as it seemed to her, she felt that he had come back to her, and that they were nearer together than they had ever been. But he was dead, and he had died in a noble cause, and she felt ashamed of her own selfish grief, that had shut out the world and its cares and sorrows. The old words came ringing in her ears:

'The noblest place for man to die,
Is where he dies for man.'

"Had he not died nobly? And then she contrasted her own life with his. What had _she_ done to make any of God's creatures better or happier! 'Nothing! nothing!' Then came bitter regrets, and accusations against her destiny. Why had she not been permitted to be near him in the last struggle? Had not her own pride been perhaps somewhat to blame? He had suffered alone.

"Then suddenly he seemed to stand beside her, and pointing upward, to repeat to her those words of Christ: 'Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.'

{122}

"It was a revelation. What God had done for Angela da Brescia, he had done for her. Darkness had passed away, and in its place was light, and the warmth of renewed life. 'Unto the least of these.' Willis was gone. On earth she could do nothing more for him; but there were others, others who were laying down their lives as nobly and in the same cause; for these she could work; and whatever she could do 'unto the least,' she should be doing for _him_ and for _Christ_.

"It was no mere momentary enthusiasm. She came home to join the devoted band of the Sisters of Mercy, and among these she was one of the bravest and truest. No duties were too arduous and no dangers too great, for this child of luxury to encounter. Herself, and the great wealth which she had inherited from her father, she consecrated to the service of God. Like the noble Paula of old, who went forth from pagan Rome to assemble around her a community of sisters in Palestine, 'she was piteous to them that were sick, and comforted them, and served them right humbly,' and 'laid the pillows aright' with a tender hand; and many a poor soldier thanked her for his life, and many more blessed with dying lips the name of her who had robbed the grim messenger of his terrors, and shown the light of God's love gilding the horizon of the valley of the shadow of death.

"And when the war was ended, she came back to New York, to continue, in another field, her labors of love. Here she visited hospitals and prisons, carrying the promises of the Father's forgiveness to the repentant, and words of comfort and consolation to those who were sick and weary of life.

"One morning, about a year ago, as she was visiting prisoners in company with an older sister, she noticed in the Tombs a new prisoner, who attracted her attention by his dignified bearing, and evident reluctance to speak to any of his companions; and as he turned, and she caught a view of his profile, she was startled with a feeling that it was familiar to her; and yet she had surely never seen the man. But he seemed glad to talk of religion; and when she left, she gave him a pocket Bible to read until she should next visit the prison. But all that day the face seemed to haunt her. It came between her and her prayers; it visited her dreams in the night, and hung over her like an incubus that would not away at her entreaties; and she found herself looking forward to her next visit with a mixed feeling of anxiety and curiosity. When at last she went again, the old man recognized her, and asked suddenly, in a trembling voice:

"'Are you Rose Harding?'

"'I am Sister Simplicia. I _was_ Rose Harding,' she replied, shocked at the suddenness and eagerness of the question.

"He looked at her wonderingly, and then said:

"'Are you happy? But what use to ask. Your face and voice show it. See here,' he added, and handed her back the open Bible. It was one that Willis had given her years ago, and on the fly-leaf to which the man now opened was written--

'Rose Harding.
From Willis Courtney.'

{123}

"This was the one relic she had kept of her past life. She had fastened those leaves together with thin white wafers, so that the names should be invisible, and had felt still that _his_ book must be especially blessed, and so had given it often to prisoners to read. She had intended to destroy everything that should remind her of Rose Harding; but these names, written in his hand, she could not destroy, but had thought to hide them even from herself.

"And this man had torn them open. It was as if he had committed a sacrilege; as if he had opened the grave of the dead; for were these not buried long ago?

"But he was speaking hurriedly:

"'I am John Courtney. I have something to tell you; something that has hunted me down for years, and driven me here at last.' And she listened.

"He had been her father's confidential clerk years ago in New Orleans. In an evil moment, he had allowed himself to take a small sum from the drawer; for his salary, large though it was, was not sufficient to meet the expenses of a young man who loved gay company, drank much and gambled more. It was not discovered, and so he had helped himself again, and Mr. Harding, who was scarcely older than himself, and had absolute confidence in him, had still made no discovery; but when it became time to balance the yearly accounts, he knew it could be concealed no longer, and so one night he took enough more to pay travelling expenses, and to help him in starting into some business for himself, and left on a night-boat for the North. He remained secreted in St. Louis till he had discovered through the papers that Mr. Harding had no intention of prosecuting him; then, after having adopted the precaution of changing his appearance as much as possible, and his name from James Rellerton to John Courtney, had come to Baltimore and gone into business, in which he had prospered, and had married into one of the first families in the place. His wife had died while Willis was yet a child, and he had centered his pride and affection upon this only boy. For his sake he had worked untiringly, and had showered his wealth upon him, that he might never know the temptation that had overcome his father. But from making any acknowledgment to Mr. Harding his pride shrunk. He had, indeed, sent back the money he had taken, but to see Mr. Harding he had felt to be impossible. James Rellerton was dead, and John Courtney must stand without reproach before the world, and no man living must know that there was any connection between the two.

"But when Willis had spoken the name of Thomas Harding as that of the father of his affianced bride, it seemed that retribution, from being so long delayed, had come upon him with double harshness, as the interest of a debt that has run long is sometimes greater than the principal itself. Should he destroy the happiness of the son for whom he would have given his life, or run the risk of being recognized by Mr. Harding?

"He could do neither; and besides, would Mr. Harding allow his daughter to marry the son of James Rellerton?

"Then he had resolved to separate them, and let time and events decide the future means to be employed. It had been a double game. If Willis had been instructed to watch Stephens, Stephens had been no less definitely instructed to watch Willis; and when, after six months, he had reported that the correspondence between him and Rose was undiminished, he had received instructions that he must 'see to it that it should cease gradually;' and so the letters had been intercepted, a few times changed, and then no longer sent in any form. The father had said:

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"'My son will blame her, and his pride will prevent his suffering.'

"But when did pride prevent suffering? It may prevent the showing of any sign, and it did here; but Willis had been one of the first volunteers, and then he had fallen; and the old man had been left desolate with a double crime upon his conscience. He had no object in attending to business and making money now, so had sold his interest, and tried to find in travel that alleviation from thought which could alone make life endurable. But he could not leave himself--the one thing he desired to leave--and an attraction beyond his control had brought him back to New Orleans. Here the necessity for excitement had again led him into the old temptation of gambling. But he was not always successful; and when the Mississippi was again open, he had travelled on the boats, at first with better success, but at last had become too well known, and in looking for a new field, had fallen in with a band of counterfeiters, and so had come to New York in their employ.

"And this was the end of it all.

"At first Rose had listened with an intense loathing for the man. Had he not wronged her father, and blighted her own youth, and even chased his own son to his death; and was he not a counterfeiter and a gambler; an outcast before God and man?

"Then, as she turned her glance, it fell upon her cross, and it brought back the scene on Calvary and the face of Him who had prayed 'Father, forgive them.' Then she looked again at the old man, and, trembling with emotion, he cast himself on the floor at her feet, crying:

"'Merciful sister, pray for me!'

"And the peace of God came back to her, as she clasped her hands, and raising to heaven her eyes filled with the tears of a gentle pity, prayed aloud:

"'O Jesus! be merciful; and deal with me even as I deal with this repentant man.'

"The Bible of his son first, and the labors of the appointed ministers of God afterward, brought him again under the benediction of the church. But she it was who stood beside him in the last struggle, and closed the eyes with more tenderness than a daughter; for hers was that holy love, born of heaven and earth, which dwells only in the consecrated heart."

......

Mrs. Kenton had finished. The long shadows had grown longer and mingled together, till it had become only darkness; and then the moon had arisen and was shining with a pale light through the masses of heavy clouds. They arose silently and went each to her own room. But for Anita Hartridge this night was the turning-point in life. The "butterfly" was such no longer, and in its place grew up the noble woman.

Did Sister Simplicia, as she knelt at her prayers that night, know the work she had done for her Master that day?

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The Merit Of Good Works

In a recent article we endeavored to explain the catholic doctrine, that good works as well as faith are an essential condition of justification. This implies, of course, that good works are meritorious, and that eternal life is due to them as a recompense. We wish to elucidate this point a little more fully, and to show what is the nature of that merit which is ascribed to good works proceeding from the principle of faith informed by charity.

In the widest sense of the word, merit signifies any kind of excellence or worthiness. In this sense, a picture is said to have merit; and purely physical or intellectual perfections, which are merely natural gifts, are said to merit admiration and praise. In the strict sense of the word, merit signifies the quality by which certain free, voluntary acts entitle the person who performs them to an adequate recompense. It is in this sense that merit is ascribed to the good works of a just man. These works are said by Catholic theologians to deserve eternal life by a merit of condignity and a title of justice.

What is meant by merit of condignity? It means that there is an equality of dignity or intrinsic worth and value between the work performed and the recompense bestowed. This is easily understood in regard to merely human affairs. It is not easy to understand, however, how a creature can deserve the reward of eternal life from the Creator. Good works, however excellent they may be in the finite order, and as measured by a human standard, appear to be totally incommensurate with the infinite, and therefore wanting in all condignity with an infinite recompense. So far as the mere physical entity of the works is concerned, this is really so. The gift of a cup of cold water to a person suffering from thirst, the recital of a few prayers, a trivial act of self-denial, evidently bear no proportion to eternal beatitude. Neither does a life like that of St. Paul, filled with labors, or a long course of penance and prayer like that of St. Romuald, or a martyrdom like that of St. Polycarp. The mere extent or duration of the labor or suffering, considered as something endured for the sake of God, is nothing in comparison with the crown of immortal life. The condignity of good works is not derived from an equality or proportion between their physical extent and duration and the physical extent and duration of the recompense. It is derived from an equality in kind between the interior principle from which good works proceed, and the interior principle of beatitude. The interior principle of good works is charity; not a merely natural charity, but a supernatural, a divine charity, produced by the Holy Spirit. Good works proceed from a supernatural principle, and are performed by a concurrence of the human will with the divine Spirit. They have, therefore, a superhuman, divine quality, and are elevated to the supernatural order, the same order to which eternal beatitude belongs. They are, therefore, equal to it in dignity in this sense, that they are equally supernatural. {126} The principle of divine charity in the soul is, moreover, the germ of the eternal life itself, which is promised as the reward of the acts which proceed from charity. The life of grace is the life of glory begun, and the life of glory is the life of grace consummated. The germ is equal in grade and quality with the tree which it produces, though not equal in extent and perfection. In the same manner, a little act, like that of giving a cup of water to another for the love of God, although trivial in itself, contains a principle which is capable of uniting the soul to God for all eternity. It is the principle of divine love, making the soul like to God, imitating on a small scale those acts of the love of God toward men which are the most stupendous, and therefore, making the soul worthy to be loved by God with a love of complacency similar in kind to that love which he has toward himself.

Again, the value and merit of services rendered by one person to another are estimated, not alone by the substance of the services rendered, but by the quality of the person who renders them. An article of small utility or cost is sometimes more valued as a token of affection from a dear friend, or as a sign of esteem and honor from a person of high rank, than a large sum of money would be which had been accumulated by the industry of a servant. The good works of a just man fall under this category. They are estimated according to the quality and rank of the person who performs them. The just man is the friend of God, and the services he renders to God are valued accordingly, not as so much work done, but as tokens of love and fidelity. As a friend of God, the just man is a person of high rank in the scale of being. He is a "partaker of the divine nature," as St. Peter distinctly affirms. His human nature is exalted and sublimated to a certain similitude with the nature of God; and the acts which proceed from it have a corresponding dignity and elevation, proportioned to their end, which is eternal life, or the consummation of the union between human nature and the divine nature in eternal beatitude. The just man is the adopted son of God the Father, through his union with God the Son incarnate. This adoption into a participation with Jesus Christ in his sonship reflects the dignity and excellence of the person of Christ upon his person and upon all his works. As a member of Christ and a son of God, his person and his works are superior to the whole natural order, and, therefore, there is nothing which has the relation of condignity toward them except the supernatural order itself.

It is evident, therefore, that regenerate nature has condignity with the state of glory, and that the good works which proceed from it have condignity with degrees of splendor in this state of glory. Regenerate nature bears the image of God, aspires after union with God, is fitted to find its beatitude in the vision of God, is made apt and worthy to be admitted into the kingdom of heaven. It demands, therefore, as its last complement, the _lumen gloriae_ which enables it to see God face to face. The personal love of the soul to God as its friend and Father, and the personal love of God to the soul as his friend and son, require that they should have mutual vision of each other and live together. This living with God is eternal life, which is, therefore, the only fitting recompense for the love of God exercised by the just man upon earth.

{127}

Theologians do not, however, regard the title in strict justice to a supernatural reward, or the ratio of condign merit, as consisting solely in the condignity of the meritorious works themselves. They place it partially in the promise of God, or the decree of his providence which he has promulgated, in which special rewards are assigned as the recompense of good works performed in the state of grace. Therefore, they say, the reward of eternal life is due in strict justice, not by an obligation arising _per se_ from the act of the creature, but by an obligation of the Creator to himself to fulfil his own word. They say that God may require, by virtue of his sovereign dominion, any amount of service from the creature as his simple due, without giving him any reward for it; that he may even annihilate him if he pleases, and, moreover, that the holy acts of the blessed in heaven, although they have a perfect condignity with supernatural rewards, do not receive any. Therefore, they say, a creature cannot merit a reward from God according to rigorous justice, but only according to a rule of justice derived from the free determination and promise of God. Scotus and some others even hold that the condignity of meritorious works with the promised reward is altogether extrinsic, and denotes merely that they are conformed to the standard or rule which is laid down by the divine law. It is, therefore, only required in strictness by the definition of the church, that one should confess that the good works of the just man entitle him to a supernatural reward by virtue of a promise which God has given. Those who are so extremely frightened at the sound of the phrase, "merit of condignity," as applied to men, can adopt the opinion of Scotus if they please. For our own part, we prefer the other and more common doctrine of condignity which we have already explained. We do not apprehend any danger to the glory of the Almighty from the exaltation of his own works, or any diminution of the merits of Christ from the glorification of his saints. On the contrary, the power and glory of God are magnified the more, the more like to himself the creature is shown to be which he has created. "God is admirable in his saints;" and, the more excellent their works are, the greater is the praise and homage which accrues to him from these works which are offered up to him as acts of worship. The only error to be feared is the attributing of something to the creature which he derives from himself, as having self-existent, independent being. To attribute to angel or man as much good as is in a withered leaf, is equivalent to a total denial of God, if this good is not referred to God as first cause. But to attribute to created nature all possible good, even to the degree of hypostatic union with the divine nature, does not detract in the slightest degree from the truth that God alone is good in himself, if the good of the creature is referred to him as its source and author. No doubt all right to existence, to immortality, to felicity of any kind, is derived from God, and is originally a free gift to the creature from him. But the right is a real right, of which the creature has just possession when God has given it to him, one which may be an inalienable right in certain circumstances, that is, a right which God cannot, in consistency with his own attributes, withdraw. When God creates a rational nature, in which he has implanted the desire and expectation of immortal existence and felicity, he implicitly promises immortality and felicity. We do not like to hear it said that he can annihilate such a creature or withhold from it the felicity after which it naturally aspires, unless it be as a just punishment for sin. {128} So, when God creates man anew in the supernatural order, by giving him the grace of regeneration, he gives him an implicit promise of eternal beatitude. It is very true that he can exact from him any amount of service he pleases, as a debt that is due to his sovereign majesty; yet he cannot justly withhold from him final beatitude, unless he forfeits it by his own fault. The special reward annexed to every good work is undoubtedly due only by virtue of the explicit promise which God has made, to reward every such good work by an increase of grace and glory. It is also true that God does confer some degrees of glory on the just out of pure liberality and beyond the degree of merit. Moreover, the period of merit is limited by the decree of God to this life, because it is fitting that the creature should increase and progress, during his probation, toward the full measure of his perfection, and should afterward remain in that perfection when he has arrived at his term. We think, therefore, that we have made it plain enough that good works have a merit of condignity in relation to eternal life, and nevertheless derive this merit from the promise and appointment of God, subject to such conditions as he has seen fit, in his sovereign wisdom and liberality, to establish.

The doctrine we have laid down detracts in no way from the merits of Christ. Christ alone has the principle of merit in his own person as an original source. He alone has merited of condignity grace to be bestowed on others. His merits alone are the cause of the remission of sins, and the bestowal of regenerating, sanctifying, saving grace. His merits merits of the saints as the head is superior to the inferior members of the body. His incarnation, life, and death are, in a word, the radical meritorious cause of human salvation from the beginning to the end; and, in their own proper sphere or order of causation, are entirely alone. Christ is the only mediator of redemption and salvation between God and man, in whom the Father is reconciling the world to himself. His acts alone are referable to no principle higher or more ultimate than his own personality. All merely human grace, sanctity, or merit is, therefore, to be referred to him as its chief author, and to merely human subjects only as recipients or secondary and concurrent causes. It is easy to understand, therefore, what is meant by presenting the merits of the Blessed Virgin Mary and the saints before God as a motive for bestowing grace. The saints have not merited anything over and above that which Christ has merited, nor have they merited, by a merit of condignity, even the application of the merits of Christ to others. Through their personal merits, they have obtained a kind of right of friendship to ask in a specially efficacious manner for graces and favors to be conferred on those for whom they intercede. Their mediation and merits are, therefore, only efficacious by way of impetration and prayer, and not by virtue of a right which they have obtained by a title of justice. This is what is meant by merit of congruity, which denotes a certain fitness in a person to obtain from God the favors for which he asks. This merit of congruity is all that is ascribed to the Blessed Virgin or the saints, as a groundwork of their intervening power, by any Catholic theologian. It is the same in kind with that which the just on earth possess, by virtue of which they obtain, through their prayers, blessings and graces for other persons. It is easy to see, therefore, how completely the Catholic doctrine is misunderstood by those who imagine that it either places man in the room of Christ, as his own Saviour, or substitutes the mediation of the Blessed Virgin and the saints for the mediation of Christ.

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{129}

Full Of Grace.

Flowers in the fields, and odors on the air,
The spring-time everywhere;
Music of singing birds and rippling rills,
Soft breezes from the hills;
So broke the sweetest season, long ago,
Far from this death-cold snow.
In that blest land which smiles to every eye,
Most favored from on high;
And in one town whose sheltering mountains stand
Broad breast-plates of the land;
So fair a spring-time sure was never seen,
Since Eden's walks were green.

A sudden glory flashed upon the air,
A face unearthly fair;
A beauty given but to those alone
The nearest to the throne;
The great archangels who upon their hair
The seven planets wear.
Lightly as diamonds--such the form that now,
With brilliant eyes and brow.
Paused by the humble dwellings of the poor.
Entered the humblest door,
Veiling his awful beauty, far too bright,
With wide wings, strong and white.

Within the dwelling where his flight was stayed
A kneeling woman prayed.
The angel bowed before that holy face,
And hailed her "Full of Grace."
No other title, not the kingly name
Which David's line can claim;
Not highest rank, though unto her was given
Queenship of earth and heaven;
Not as that one who gave life to the dead,
Bruising the serpent's head;
Not even as mother of the Sacrificed,
The world-redeeming Christ.

This thought might be a sermon, while yet we,
Heirs of eternity,
Walk this brief, sin-surrounded tract of life.
Wage this short, sharpest strife,
Which must be passed and won before the rest.
The triumph of the blessed.
And when the hour supreme of fate shall come,
And at our promised home
We wait in breathless and expectant dread
Between the quick and dead,
Then may the angel warders of the place
Welcome us, "Full of Grace."

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{130}

Translated From L'Economiste Belge.

How Our History Will Be Told
In The Year 3000.

In those days--our latest posterity _loquitur_--the people were not entirely freed from the savage instincts of their ancestors, the anthropophagi, those ferocious contemporaries of the deluge and such great inundations of the world. True, they did not still eat their enemies, nor break their skulls with clubs; they did not pierce their bodies with arrows of bone and flint; but they did the work more delicately, entirely according to the rules of art, with the precision of a surgeon who cuts off a limb, or the coolness of a butcher who bleeds a sheep. By dint of inventions, calculations, and trials of every kind, they fabricated, at last, most ingenious tools, very convenient and very simple, and which they handled with equal dexterity. They were not instruments of natural philosophy, chemistry, astronomy, or mathematics; our fathers possessed, it is true, objects of this kind, but they did not think it proper to put them in the hands of the people. Their thermometers, microscopes, telescopes, and electrical machines remained in the shade of libraries or the cabinets of the learned. The people were ignorant of their names and uses, while they well understood the management of the tools of which I speak. So you will suppose these were very useful articles, as they were so generally employed in every clime and nation, and their object to moralize and instruct mankind, as governments consented to their gratuitous distribution among their subjects--went farther, even, and imposed their use. But alas! no; they were only tools of death and carnage, worthy to figure among the arms and instruments of torture of preceding ages; for while some shot off bullets, others threw to enormous distances balls of brass and steel, that made holes in human walls, burnt up towns, and sunk ships.

{131}

The men of this time were called _"civilized"!_ Strange to say, they had abolished torture, and wished to do away with the pain of death. The scaffold horrified them, and the sight of the gallows gave them a vertigo! They had journals and books filled with beautiful phrases in honor of peace and civilization. But they did not comprehend the sense of aphorisms which they repeated incessantly and inscribed everywhere, on the fronts of their temples, and the first page of their constitutions.

Their age to them was the age of light, and they seemed ready to burst with pride when they considered their enormous riches, the fame of their arts, and the extent of their sciences. And, in appearance, one might have believed them wise, and as good as the beings who inhabit the more favored planets of our solar system. They had noble aspirations and a generous ardor.

In the penumbra in which they were plunged, a confused mass of whirling and exasperated workers was alone distinguishable, hungry, indefatigable, running up and down, like busy ants seeking their subsistence. The ear heard only a deafening and monotonous noise, like the buzzing of a hive. But in spite of shocks and hurts, inevitable from such a clamorous multitude, order and harmony seemed about being established, when suddenly the same beings who until then had appeared so laborious and active, were seized with a sort of rage, and set violently upon each other. The red light of incendiarism and the thundering brightness of battle thus demonstrated to the astonished gaze of philanthropists and thinkers, that vices, sanguinary passions, and brutal instincts, always alive and always indomitable, were only hidden in shade, and awaiting the favorable moment to break their bonds and annihilate civilization. By the artificial and slightly tarnished light of their sciences, philosophers had gathered round them men of policy and amiability, civilized and peaceable, distinguished by good manners, and saying pretty things about fraternity and progress; but the light that broke upon them, the evidence that disenchanted them in this shock of nations, showed them only coarse and ignorant crowds, capable of committing, in their folly and cruelty, every crime and every infamy. They had believed that the type of their epoch was the man of business, industrial or negotiating, the sharp worker, armed for competition, and prepared for the incessant struggles of production; and behold! suddenly this personage quits the scene, transforming himself into a fantastical being, clothed in brilliant colors, his head ornamented with cock's feathers, his step stiffened, his manners brusque, and his voice short and sonorous. At the first boom of the cannon, the rolling of the drum, or the sound of a warlike march, millions of men, clothed in red, like the common hangman, marched out of the shade, furnished with instruments suitable for bleeding, scorching, disembowelling, crushing, burning, and stopping the breath of their neighbors. And perhaps you think these men were the refuse of society; that they came from low haunts and prisons; had neither heart nor intelligence; that they were given up to public execration. You never were more mistaken. Each one of these auxiliaries of death was considered healthy in mind and body, vigorous and intelligent, honest and disciplined. {132} To exercise his trade suitably, he was obliged to possess a crowd of precious qualities, know perfectly how to behave himself, be honorable, and of unimpeachable integrity!

As to the great generals, they were wise men, and men of the world. They were expected to study mathematics, as it specially teaches order and harmony; history, which proves that violence and force have never established anything; and many other sciences, which one would have imagined capable of directing their thoughts from their impious career, and rendering them pacific and humane.