love with God, they become an instrument of closer union and more ardent love of God: Many waters cannot quench charity.[1] However great and grievous troubles may be, so far from extinguishing the flames of charity, they only serve to enkindle them the more in a soul that loves nothing else but God.
But wherefore does Almighty God load us with so many crosses, and take pleasure in seeing us afflicted, reviled, persecuted, and ill-treated by the world? Is he, perchance, a tyrant, whose cruel disposition makes him rejoice in our suffering? No: God is by no means a tyrant, nor cruel; he is all compassion and love towards us; suffice it to say, that he has died for us. He indeed does rejoice at our suffering, but for our good; inasmuch as, by suffering here, we are released hereafter from the debt of torments justly due from us to his divine justice; he rejoices in them, because they detach us from the sensual pleasures of this world: when a mother would wean her child, she puts gall on the breast, in order to create a disgust in the child; he rejoices in them, because we give him, by our patience and resignation in bearing them, a token of our love; in fine, he rejoices in them, because they contribute to our increase of glory in heaven. Such are the reasons for which the Almighty, in his compassion and love towards us, is pleased at our suffering.
Let us now draw this chapter to a conclusion. That we may be able to practise patience to advantage in all our tribulations, we must be fully persuaded that every trial comes from the hands of God, either directly, or in directly through men; we must therefore render God thanks whenever we are beset with sorrows, and accept, with gladness of heart, of every event, prosperous or adverse, that proceeds from him, knowing that all happens
- ↑ "Aquæ multæ non potuerunt exstinguere charitatem."—Cant. viii. 7.
