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 the blessed shall be without measure, and their solid joys and pleasures without number. The mind is incapable of comprehending or conceiving the greatness of this glory: it can be known only by its fruition, that is, by entering into the joy of the Lord, and thus satisfying fully the desires of the human heart. Although, as St. Augustine observes, it would seem easier to enumerate the evils from which we shall be exempt, than the goods and the pleasures which we shall enjoy; yet we must endeavour to explain, briefly and clearly, these things which are calculated to inflame the faithful with a desire of arriving at the enjoyment of this supreme felicity.

Before we proceed to this explanation, we shall make use of a distinction, which has been sanctioned by the most eminent writers on religion; it is, that there are two sorts of goods, one an ingredient, another an accompaniment of happiness. The former, therefore, for the sake of perspicuity, they have called essential; the latter, accessory. Solid happiness, which we may designate by the common appellation, " essential," consists in the vision of God, and the enjoyment of his eternal beauty who is the source and principle of all goodness and perfection: " This," says our Lord, " is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." These sentiments St. John seems to interpret, when he says; " Dearly beloved! We are now the sons of God; and it hath not yet appeared what we shall be. We know that when he shall appear, we shall be like to him: because we shall see him, as he is." These words inform us that the happiness of heaven consists of two things: to see God such as he is in his own nature and substance, and to be made like unto him.

Those who enjoy the beatific vision, whilst they retain their own nature, shall assume a certain admirable and almost divine form, so as to seem gods rather than men; and why they assume this form, becomes at once intelligible, if we only reflect that every thing is known from its essence, or from its resemblance and external appearance: but as nothing resembles God, so as to afford, by that resemblance, a perfect knowledge of him, no creature can behold his divine nature and essence, unless admitted by the Deity to a sort of union with himself; according to these words of St. Paul: " We now see through a glass in a dark manner, but then face to face." The words, "in a dark manner," St. Augustine understands to mean that we see him in a resemblance calculated to convey to us some faint notion of the Deity. This, St. Denis clearly shows, when he says: " The things above cannot be known by comparison with the things below; for, the essence and substance of any thing incorporeal must be known, through the medium of that which is corporeal: particularly as a resemblance must be less gross