die, be raised from the dead, ascend to heaven, and sit at the right hand of God. All these things are accomplished in the soul during life, but not in the body. The soul suffers and dies to sin in penitence and in baptism; the soul is raised again to a new life in the same baptism; the soul quits the earth and ascends to heaven at death, and takes its seat at the right hand of God at the time that he appoints. None of these things happen to the body during this life; but the same things befall it afterwards. For at death the body dies to its mortal life; at the judgment it will rise to a new life; after the judgment, it will ascend to heaven and will sit at the right hand of God. Thus the same things happen to the body and the soul, but at different times; and the changes of the body come only when those of the soul are accomplished, that is at the hour of death: so that death is the consummation of the beatitude of the soul and the commencement of the beatitude of the body.
These are the admirable ways of the wisdom of God for the salvation of his saints, and St. Augustine teaches us on this subject, that God has arranged them in this wise for fear that if the body of man should die and rise again forever at baptism, men would only enter into the obedience of the Gospel through the love of life; whilst the grandeur of faith shines forth far more when it tends to immortality through the shades of death.
This is, certainly, our belief and the faith that we profess, and I believe that there is in this more than is needed to aid your consolations by my small efforts. I should not undertake to carry you this aid of myself; but as these are only repetitions of what I have learned, I give them with assurance, praying God to bless these seeds, and to give them growth, for without him we can do nothing, and his most holy words will not take root in us, as he himself has said. It is not that I wish that you should be without feeling; the blow is too sensible; it would be even insupportable without supernatural aid. It is not therefore right that we should be without grief, like the angels who have no sentiment of nature; neither is it right that we should be without consolation, like the heathen who have no sentiment of grace: but it is right that we should be afflicted and con-
