in the workshop; and finally, as a criminal executed on a cross. But before dying on the cross, we see him in many different states, one and all calculated to excite our compassion, and to make himself loved: in agony in the garden, bathed from head to foot in a sweat of blood; afterwards, in the court of Pilate, torn with scourges; then treated as a mock-king, with a reed in his hand, a ragged garment of purple on his shoulders, and a crown of thorns on his head; then dragged publicly through the streets to death, with the cross upon his shoulders; and at length, on the hill of Calvary, suspended on the cross by three iron nails. Tell me, does he merit our love or not, this God who has vouchsafed to endure all these torments, and to use so many means in order to captivate our love? Father John Rigouleux used to say: "I would spend my life in weeping for love of a God whose love induced him to die for the salvation of men."
"Love is a great thing,"[1] says St. Bernard. A great thing, a precious thing is love. Solomon, speaking of the divine wisdom, which is holy charity, called it an infinite treasure; because he that possesses charity is made partaker of the friendship of God: For she is an infinite treasure to men, which they that use become the friends of God.[2]
The angelic Doctor, St. Thomas, says, that charity is not only the queen of all virtues, but that, wherever she reigns, she draws along with her, as it were, in her train, all other virtues, and directs them all so as to bring us in closer union with God; but charity is properly that which unites us with God. As St. Bernard tells us: "Charity is a virtue uniting us with God."[3] And, indeed, it is over and over again signified in the holy
