The Spirit of St. Francis de Sales Part 34

If the poor, by reason of their poverty, are members of Jesus Christ, the sick are also such by reason of their sickness. Our Saviour Himself has told us so: _I was sick, and you visited Me_.[1] For if the great Apostle St. Paul said that with the weak he was weak,[2] how much more the divine Exemplar, whom he but copied?

Our Blessed Father expressed as follows his feelings of respect and honour towards a sick person to whom he was writing. "While I think of you sick and suffering in your bed, I regard you with special reverence, and as worthy of being singularly honoured as a creature visited by G.o.d, clothed in His apparel, His favoured spouse. When our Lord was on the Cross He was proclaimed King even by His enemies, and souls who are bearing the cross (of suffering) are declared to be queens. Do you know why the angels envy us? a.s.suredly, because we can suffer for our Lord, whilst they have never suffered anything for His sake. St. Paul, who had been raised to heaven and had tasted the joys of Paradise, considered himself happy only because of his infirmities, and of his bearing the Cross of our Lord."

Farther on he entreats her, as a person signed with the Cross, and a sharer in the sufferings of Jesus Christ, to commend to G.o.d, though in an agony of pain, an affair of much importance which concerned the glory of G.o.d. He held that in a condition such as hers was, prayer would be more readily heard, just as our Saviour, praying fervently on the Cross, was heard for His reverence. The Psalmist was of the same opinion, saying that G.o.d heard him willingly when he cried to Him in the midst of his tribulation, and that it was in his afflictions that G.o.d was nearest to him.

Our Blessed Father believed that prayers offered by those who are in suffering, though they be short, are more efficacious than any others. He says: "I entreat you to be so kind as to recommend to G.o.d a good work which I greatly desire to see accomplished, and especially to pray about it when you are suffering most acutely: for then it is that your prayers, however short, if they are heartfelt, will be infinitely well received. Ask G.o.d at that time also for the virtues which you need the most."

[Footnote 1: Matt. xxv. 36.]

[Footnote 2: Cor. xi. 29.]

UPON THE CARE OF THE SICK.

One day we went together to visit a very aged lady in her last illness. Her piety, which was of no ordinary kind, made her look forward calmly to the approach of death, for which she had prepared by the reception of the Sacraments of Penance and of the Blessed Eucharist. She only awaited the visit of her doctor before asking for that of Extreme Unction.

All her worldly affairs were in perfect order, and but one thing troubled her, namely, that her children who had all a.s.sembled round her, on hearing of her danger, were too indefatigable in their attendance upon her, and this, as she thought, to the detriment of their own health. Our Blessed Father wis.h.i.+ng to comfort her, said tenderly: "Do you know that I, on the contrary, when I am ill, am never so happy as when I see my relatives and servants all busy about me, tiring themselves out on my behalf. You are astonished, and ask me why I feel like this. Well, it is because I know that G.o.d will repay them generously for all these services. For if a cup of cold water given to a poor man in the love and for the love of G.o.d receives such a reward as eternal life; if our least labours undertaken for the love of G.o.d work in us the weight of a supreme glory, why should we pity those whom we see thus occupied, since we are not ill-disposed towards them, nor envious of their advantages? _For unto you it is given_, said St. Paul to the christians of his day, _not only to believe in Christ, but also to suffer for Him_.

"The reapers and vintagers are never happier than when they are heavily laden, because that proves the harvest, or the vintage, to have been plentiful. In truth, if those who wait on us, whether in health or in sickness, are only considering us, and not G.o.d, and are only seeking to please us, they make so bad a use of their toil that it is right they should suffer for it. He who serves the prophet for the love of the prophet shall receive the reward of the prophet. But, if they serve us for the love of G.o.d they are more to be envied than pitied; for he who serves the prophet in consideration of Him who sends him shall receive the reward of G.o.d, a reward which pa.s.ses all imagination, which is beyond price, and which no words can express."

In his visiting of the sick when on their death-bed our Blessed Father was truly an angel of peace and consolation. He treated the sick person with the utmost sweetness and gentleness, speaking from time to time a few words suited to his condition and frame of mind, sometimes uttering very short ejaculatory prayers, or aspirations for him, sometimes leading the sufferer to utter them himself, either audibly, or, if speech was painful to him, secretly in his heart; and then allowing him to struggle undisturbed with the mortal pains which were a.s.sailing him.

He could not bear to see the dying tormented with long exhortations. That was not the time, he would say, for preaching, or even for long prayers; all that was needed was to keep the soul sustained in the atmosphere of the divine will, which was to be its eternal element in heaven, to keep it up, I say, by short beatings of the wings, like birds, who in this way save themselves from falling to the earth.

UPON SPEAKING WELL OF THE DEAD.

When any of his friends or relatives died he never tired of speaking well of them nor of recommending their souls to the prayers of others. He used to say: "We do not remember our dead, our dear ones who have left us, nearly enough; and the proof that we do not remember them enough is that we speak of them too seldom. We turn away conversation from that subject as though it were a painful one; we let the dead bury their dead, their memory die out in us with the sound of the funeral knell, seeming to forget that a friends.h.i.+p which can end even with death can never have been a true one.

Holy Scripture itself tells us that true charity, that is, divine and supernatural love, is stronger than death! It seems to me that as a burning coal not only remains alive but burns more intensely when buried under ashes, so sincere and pure love ought to be made stronger by death, and to impel us to more fervent prayers for our deceased friends and relatives than to supplications for those who are yet living.

"For thus we look upon the dead more absolutely as in G.o.d, since, having died in Him, as we piously believe, they rest upon the bosom of His mercy.

Then, praise can no longer be suspected of flattery, and, as it is a kind of impiety to tear to pieces the reputation of the dead, like wild beasts digging up a corpse to devour it; so it is a mark of piety to rehea.r.s.e and extol the good qualities of the departed, since our doing so incites us to imitate them: nothing affecting us so deeply and so strongly as the example of those with whom we come in close and frequent contact."

In order to encourage people to pray for the dead he used to represent to them that in this one single work of mercy all the other thirteen are included, explaining his statement in the following manner. "Are we not,"

he would say, "in some sort visiting the sick when we obtain by our prayers relief or refreshment for the poor Souls in purgatory?

"Are we not giving drink to the thirsty and feeding the hungry when we bestow the cool, refres.h.i.+ng dew of our prayers upon those who, plunged in the midst of its burning flames, are all athirst and hungering for the vision of G.o.d? When we help on their deliverance by the means which Faith suggests, are we not most truly ransoming prisoners? Are we not clothing the naked when we procure for souls a garment of light, the light of glory?

"Is it not an act of the most princely hospitality to obtain for them an entrance into the heavenly Jerusalem, and to make them fellow-citizens with the saints and servants of G.o.d in the eternal Zion?

"Then, as regards the spiritual works of mercy. Is it not the most splendid thing imaginable to counsel the doubtful, to convert the sinner, to forgive injuries, to bear wrongs patiently? And yet, what is the greatest consolation we can give to the afflicted in this life compared to the solace our prayers bring to the poor souls who are in such grievous suffering?"

UPON DEATH.

Strictly speaking, the sojourn which we make on earth, in the days of our flesh and which we call life, is rather death than life, since "every moment leads us from the cradle to the grave."

This made an ancient philosopher say that we are dying every day of our lives, that every day some portion of our being falls away, and that what we call life is truly death.[1]

Hence the beautiful saying of the wise woman of Thecua: _We all die, and like waters that return no more, we fall down into the earth._[2]

Nature has imprinted in the hearts of all men a horror of death. Our Saviour, even, taking upon Himself our flesh and making Himself like to His brethren, sin only excepted, would not be exempted from this infirmity, although He knew that the pa.s.sage into another world would set Him free from all miseries and transport Him into a glory which He already possessed as regarded His soul. Seneca says that death ought not to be considered an evil when it has been preceded by a good life.

What makes death so formidable is that which follows upon it. We have, however, the s.h.i.+eld of a most blessed hope to protect us against the terrors that arise from fear of the divine judgments. This hope makes us put our trust, not in our own virtue, but solely in the mercy of G.o.d, and a.s.sures us that those who trust in His goodness are never confounded.

But, you say, I have committed many faults. True, but who is so foolish as to think that he can commit more sins than G.o.d can pardon? Who would dare to compare the greatness of his guilt with the immensity of that infinite mercy which drowns his sins in the depths of the sea of oblivion each time we repent of them for love of Him? It belongs only to those who despair like Cain to say that their sin is so great that there is no pardon for them,[3] for _with G.o.d there is mercy and plentiful redemption, and He shall redeem Israel from all his iniquities_.[4]

Listen to the words of holy consolation which were addressed by our Blessed Father to a soul encompa.s.sed and a.s.saulted by the terrors of death and of the judgment to follow. They are to be found in one of his letters. "Yes,"

he says, "death is hideous indeed, that is most true, but the life which is beyond, and which the mercy of G.o.d will give to us, is much to be desired.

There must be no mistrust in your mind, for, miserable though we may be, we are not half so miserable as G.o.d is merciful to those who desire to love Him, and have fixed their hope in Him. When St. Charles Borromeo was at the point of death he had the crucifix brought to him, that by the contemplation of his Saviour's death he might soften the bitterness of his last agony. The best remedy of all against an unreasonable dread is meditation upon the death of Him who is our life; we should never think of our own death without going on to reflect upon that of Christ."

[Footnote 1: Senec. Epist. 24.]

[Footnote 2: Kings xiv. 14.]

[Footnote 3: Gen. iv. 13.]

[Footnote 4: Psal. cxxix. 7-8.]

UPON WIs.h.i.+NG TO DIE.

You ask me if we are permitted to wish for death rather than offend G.o.d any more? I will tell you a thought which I believe was suggested to me by our Blessed Father, but I cannot distinctly remember on what occasion.

"It is always dangerous to wish for death, because this desire, generally speaking, is only to be met with in those who have arrived at a very high pitch of perfection, which we dare not think we have reached, or else in persons of a morose and melancholy temperament, and but seldom in those of ordinary disposition like ourselves."

It is alleged that David, St. Paul, and other saints expressed their longing to be delivered from the burden of this body so that they might appear before G.o.d and be satisfied with the vision of His glory. But we must remember that it would be presumptuous to speak the language of Saints, not having their sanct.i.ty, and to imagine that we had it would be inexcusable vanity. To entertain such a wish because of sadness, disappointment, or dejection is akin to despair.

But, you say, it is that you may no longer offend G.o.d. This, no doubt, shows great hatred of sin, but the Saints longed for death, more that they might glorify G.o.d. Whatever we may pretend, I believe it to be very difficult to have only this one end in view, in our desire to die. Usually it will be found that we are simply discontented with life. To get to heaven we must not only not sin, but we must do good. If we refrain from sin we shall escape punishment, but more is required to deserve heaven.

UPON THE SAME SUBJECT.

There are some who imagine that St. Paul desired to die in order only that he might sin no more when he said that he felt in himself a contradiction between the law of his senses and of his reason; and, feeling this, cried out: _Oh! unhappy man that I am, who shall deliver me from the body of this death?_[1] These people, therefore, as though they were so many little Apostles, when they are, by some trifle, goaded to impatience, instantly say that they desire to die, and pretend that their only wish is to be in a condition in which they cannot possibly offend G.o.d. This is, indeed, to cover up mere impatience and irritation with a fine cloak! But what is still worse, it is to wrench and distort the words of the Apostle and apply them in a sense of which he never thought. Our Blessed Father, in one of his letters, gives an explanation of this pa.s.sage which is so clear and so excellent that I am sure if will be useful to you. He speaks thus: "_Oh, unhappy man that I am_, said the great Apostle, _who shall deliver me from the body of this death?_ He felt within himself, as it were, an armed host of ill humours, antipathies, bad habits, and natural inclinations which conspired to bring about his spiritual death; and because he fears them he declares that he hates them, and because he hates them he cannot support them without pain, and his grief makes him burst out into the exclamation which he himself answers in these words: _The grace of G.o.d by Jesus Christ_. This will deliver him not from the death of the body with its terrors, not from the last combat, but from defeat in the struggle, and will preserve him from being overcome.

"You see how far the Apostle is from invoking death, although elsewhere he desires to be set free from the prison of the body that he may be with Jesus Christ. He calls the ma.s.s of temptations which urge and incite him to sin a body of death, sin being the true death of the soul. Grace is the death of this death and the devourer of this abortion of h.e.l.l, for where sin abounded grace superabounds.

"Grace, which has been merited for us by Jesus Christ our Saviour, to whom be honour and glory for ever and ever."

[Footnote 1: Rom. vii. 24.]

UPON THE DESIRE OF HEAVEN.

Here is a little village story to show how often true and solid piety is to be found among the lowly and ignorant, of whom the world thinks not at all.

I had it from the lips of our Blessed Father, who loved to tell it.

While visiting his diocese, pa.s.sing through a little country town, he was told that a well-to-do inhabitant was very ill and desired to see him, and to receive his blessing before he died. Our Blessed Father hastened to his bedside and found him at the point of death, yet in full possession of all his faculties. When he saw the Bishop the good farmer exclaimed: "Oh! my Lord, I thank G.o.d for permitting me to receive your blessing before I die."

Then the room being cleared of all his relations and friends, and he being left quite alone with the holy Prelate, he made his confession and received absolution. His next question was, "My Lord, shall I die?" The Bishop, unwilling to alarm him unnecessarily, answered quietly and rea.s.suringly that he had seen people far more ill than he recover, but that he must place all his trust in G.o.d, the Master of life and death, who knows the number of our days, which cannot be even one more than he has decreed.

"But, my Lord," returned the man, "do you really yourself think that I shall die?" "My son," replied the good Prelate, "a physician could answer that question better than I can. All I can tell you is that I know your soul to be just now in a very excellent state of preparation for death, and that perhaps were you summoned at any other time, you might not be so fit to go. The best thing you can do is to put aside all desire of living and all care about the matter, and to abandon yourself wholly to the providence and mercy of G.o.d, that He may do with you according to His good pleasure, which will be undoubtedly that very thing which is best for you."